THE STONE ROLLED AWAY, and LIFE MORE ABUNDANT. AN APOLOGY Urging Self-denial, New-Obedience, Faith, and Thankfulness. By GILES OLDISWORTH, rector of Burton on the Hill, in Gloucestershire. 1 SAM. 14.33 Ye have transgressed: roll a great stone unto me this day. LONDON, Printed by Thomas Ratcliff 1663. To the sacred Majesty of CHARLES the second, by the [1] 1 Chron. 29.12 Revel. 1.5 grace of God King of England, Scotland, France and Ireland; The [2] 1 Chron. 21.24 Defender of the faith; in all [3] Levit. 8.23, 24 causes, and over all [4] 1 King 2.27 persons, as well [5] 1 Chron. 16 4, 8 Ecclesiastical as Civil, within these his Majesty's [6] Psalm 144, 15 148.14 happy Dominions, next unto God and his Christ, [7] Eccl. 8.4 P. 0.8.14.15, 16 1 Pet. 2.13 supreme Head and Governor. Dread Sovereign, AT sundry times, and in great deliverances, the Lord hath already said unto your Majesty, [1] John 14.1 Let not your heart be troubled; Believe in God, believe also in me; lay claim unto your Majesty, as Defender of the faith; The many mansions here [2] John 14.2. asserted, prepare, for your Majesty, a glorious Diadem in the house of your Father. As my Text, so my Treatise hath, everywhere, a kindly aspect upon your dread Majesties sacred person: For [this Tract] while it attempteth to remove a [1] There never yet fell upon the Church a tempestuous storm, the vapours whereof were not first noted to arise from a coldness of affection. Hooker in his Eccles. Polit. lib. 5. sect. 76. coldness of affection, and [the cause of that] a stone of unbelief from [2] Heb. 3.12 evevy heart, it endeavoureth to render every heart among us, therefore subject to Your Sceptre, because obedient unto Gods. Nevertheless, I am bold to take Sanctuary at your sacred feet, inasmuch as the weakness of mine Apology, cannot but recover strength from the clemency of your royal protection; Which one blessing maketh three Kingdoms [like your sacred person] great and prosperous. That they may so continue, the God of power, who hath made your Gracious Majesty Our Peace, add, unto your Majesty's peace, Life more abundant. This is, this shall be, the earnest prayer of Your Sacred Majesties Most humble and most thankful subject and servant, GILES OLDISWORTH. Novemb. 5. 1663. In this Treatise. THese words [1] John 14.1, 2 Let not your heart be troubled, Ye believe in God, believe also in me; In my Father's house are many Mansions; 1. Examined. 2. Applied. 1. Examined, 1. Preparatively, in the joint explications, p. 2. 114, 122, 216, 232, 254, 441. 2. More fully in the several applications, p. 11, etc. 2. Applied, 1. Restrictively, to Gospel-Ministers, p. 11. 2. universally, to Gospel-professors, p. 53. 1. To Gospel-Ministers, 1. As preaching, not themselves, but Jesus Christ, p. 14. 118. 2. As living in the world, yet unto God, p. 114. 217. 2. To Gospel-Professors, 1. AsVnbelievers, p. 54. 2. As Believers, p. 109 1. To Unbelievers, 1. As laid out for dead, p. 56. 2. As called from death to life, p. 75. 2. To Believers, 1. By way of Doctrine, p. 111 1. stated, p. 112 2. proved, p. 114 3. applied, p. 131 To the Kings most excellent Majesty, p. 133 Nobility, p. 140 Clergy, p. 144 Magistracy, p. 146 Gentry, p. 151 Their Ladies, p. 154 Men of low degree, p. 162 Men poor and destitute, p. 164 Unto Little Children, p. 169 Young men and Maidens, p. 179 Middle-aged persons, p. 189 Aged persons, p. 198 One with another, p. 210 2. By way of Reproof, p. 216 To some Ministers, p. 217 Lawyers, p. 226 Physicians, p. 227 Tradesmen, p. 229 Generally unto all, p. 231 3. By way of further Instruction, p. 232 4. By way of Consolation, p. 253 Unto complainingVnbelievers, p. 254 Unto disconsolate Believers, p. 257 Against Worldly distresses, p. 258 Death of friends, p. 260 Fear of death, p. 261 Remainders of sin, p. 264 Want of grace, p. 266 Fear of falling away, p. 267 Any temptations whatsoever, p. 269 5. By way of Exhortation, viz. unto Thankfulness, p. 271 Where 1. In what sense God may be said to be glorified, p. 271 By himself, p. 272 By his Creatures, p. 274 In our Words, p. 279 Works, p. 291 Thoughts, p. 293 2. Why God must be by us glorified, p. 295 In regard of us, p. 332. 358 In regard of Himself, p. 336 3. Matter worthy our Thanksgivings unto God, viz. p. 366 The blessings of this world, wherein we find no more troubles, p. 395 The kingdom of grace, wherein we believe in God and his Christ, p. 400 The kingdom of glory, wherein we expect the many mansions in my Father's house, p. 441. A Table. AFflictions may not trouble believers hearts. etc. p. 111 Reasons why. p. 122. 130, 413 Books more to be desired then gold. p. 41. 152, 272, 283, 428 Bowing at the name of Jesus. p. 118 Bowing toward the East. p. 118. 121 Calamities, when forerunners of greater evils. p. 245. 246 Christ Jesus a blessing above blessings. p. 435. 436 Churches inoffensive to understanding Christians. p. 285. 286 Clergy inoffensively distinguished from the Laity. p. 49. 50, 51. Their Hierarchy inoffensive. p. 38. 43. Their function not unbeseeming the Nobility. p. 44. 48. Their dignities vindicated. p. 32. 37. Their Revenues advantageous to the Gospel. p. 27. 28, 29, 145 Common Prayers ought to be frequented. p. 148, 149, 290, 291, 352, 357, 382, 385 Devotion increased by set-forms. p. 220. 223. 288, 354 England's unthankfulness. p. 301. 304, 305- 312, 315, 316 Examples of Virtue. p. 160 Failings in Ministers excused. p. 19- 24 blamed. p. 218- 223 Faith raiseth comforts against all discomforts. p. 8 aimeth at glorifying God as God. p. 352 A Duty. p. 429. 430 Festivals a due part of Gospel-worship 418 p. 383 Glorifying of God the whole duty of man. p. 353 God the most good. p. 335. 437, 438 Gospel-blessings oblige us to glorify our God. p. 400. 424, 433 Grace undervalved, if ascribed unto ourselves. p. 361. how sought. p. 323. 327. how wrought. p. 211. 212, 213, 346, 347 Gild washed off by Christ's blood. p. 265 Heaven, why called my Father's house. p. 441 Hypocrites reward but temporary. p. 227. 248, 420 Hope of Heaven obligeth us to glorify God. p. 440 Insufficiency, not a bar, but a spur to duty. p. 90, 91 Knowledge, without it no holiness. p. 152. It's excellency. p. 403 Laity inoffensively distinguished from Clergy. p. 49-52 Mansions how prepared. p. 9 why so called. p. 44. why many. p. 128. 44 Meditation, the sinful neglect of it. p. 300. 301, 302, 402 Obedience due from the unregenerate. p. 90. 338. delightful unto regenerate. p. 351 Preachers ought to affect not man's wisdom, p. 16. but the power of godliness. p. 14. 15 profaneness, the sad increase of it. p. 316 Prosperity a fearful judgemement upon the wicked. p. 240 Regeneration, how usually wrought. p. 324. 327 Repentance, unsound if delayed. p. 331 Sanctification, wait God's leisure for it. p. 80. 81, 342 Self-denial tryeth the truth of graces. p. 350 Sin, why remainders of it in the elect. p. 266-269 Spirit; Sow to it. p. 326. joy in it. p. 431. 435 Talents, may not be un-improved. p. 317. 323; 336 Tapers; their use in Cathedrals not insignificant. p. 122 Time, an exceeding precious talon. p. 96 Unbelievers, in effect drudges for true believers. p. 240. 331. shaken from their shifts. p. 56-61. guilty of troubling their own hearts. p. 62. of distrusting God and his Christ. p. 62. 63, of despising heavenly mansions. p. 63. of death spiritual. p. 65-71. of death eternal. p. 71, 72. awakened to a holy fear. p. 73, 74. answered their manifold objections. p. 76-80. called to the life of faith. p. 80- 84, 253-257. to peace of conscience. p. 85. 86. to perseverance. p. 88 89. by several motives. p. 90-108. Unbelief, a sin most inexcusable. p. 319. most accursed p. 318. 320 Ungodliness aggravateth guilt p. 312. 313 Unthankfulness, an argument of unbelief. p. 320 White Vestments suit with a Gospel-purity. p. 369 Worldly blessings accompany the peace of the Gospel. p. 28. 397, 406-413. and oblige us to glorify our God. ibid. Zeal, why so strictly required in Believers: p. 310. 311, 314. MARK 16.4. And when they looked, they saw that the stone was rolled away, for it was great. Imprimatur. Ex. Aed. Sab. Decemb. 20. 1662. Geo. straddling. S. T. P. Rev. in Christo Patri Gilb. Episc. Lond. à S. Domest. THE STONE ROLLED AWAY, AND LIFE more ABUNDANT. JOHN 14.1, 2. Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many Mansions. ROM. 10.17. Faith cometh by hearing; The Introduction. I dare not therefore distrust your attention; So, your heavenly Redeemer prepare for each of you a Mansion in his Father's house, as ever ye believe, that, where His Gospel is preached, there the Power of his Spirit is present to heal. Even so, Lord Jesus; Time was when the (1) Deut. 32.8. Dew, the (2) Pro. 16.21. Sweetness of (3) Pro. 10.32. thy blessed lips, once (4) Can. 4.11. dropped, once (5) Psal. 45.2. graced, as well this Text of mine, as other thy Gospels: Oh, that now, (while it is called to day) the Inspirations, the Breathe of thy Holy Spirit, would vouchsafe to sanctify, would vouchsafe to bless unto us, as well this Discourse of mine, as other thine Ordinances. Beloved, The Method. that the Sun of Righteousness may at this time delight to arise upon us with healing in his wings, it is at this time my Duty, therefore to explain these words, that I may profitably apply them. First, 1. The Explication of the Text. then, Let not your heart be troubled: ye believe in God: believe also in me. In my Father's house are many Mansions. The manner how delivered. Words all Gospel, and all Epistle, (I mean) full of Doctrines, and full of Uses too; Words full of Passion, and as full of Compassion; spoken to the heart, yea and from the heart too; unexpectedly ushered in, and as abruptly uttered forth. Let not your heart be troubled; A Reproof smiting friendly, a Reproof pouring out excellent (1) Psal. 1●1. 5. Oil though soft & smooth, yet fetcheth out the poison which lieth in the stomach. B. Rey●o'ds in his Rich Man's Charge. p. 7. oil. Ye believe in God, believe also in me; An Exhortation clothed with Instruction, clothed with Evangelical Instructions. In my Father's house are many Mansions; A Consolation, a strong consolation, a strong consolation far fetched, fetched even from the highest heavens. Beloved, The Party speaking. ye may know the man from his manner of Communication; Surely, the Hand, nay the Heart of Jesus is in all this? It is so. Compare this verse with that next above; The same Jesus which answereth there, Thou shalt deny me thrice; the same Jesus answereth here, Let not your heart be troubled. The Party speaking we know; Jesus we know; The Persons spoken to. but, Who are ye? (your heart?) Answ. Some Greek Copies prefix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He saith unto his Disciples; Imagine, that Varia lectio Apocryphal, admit it not the Dictate of the Holy Ghost, but the Annotation of some busy Transcriber: Nevertheless more than manifest it is, (1) c. 13.22, 35. who The persons here spoken unto, are: They prove themselves to be Disciples, Disciples of Christ, the chief of the Disciples of Christ, all twelve of them, excepting (2) c. 13 30. Judas, one not worthy the looking after. The Disciples spoken to, we see; Jesus speaking, The occasion of Christ's speaking here. we hear But, Upon what occasion speaketh he? Answ. S. Chrysostom, and (from him) Theophylact, they, therefore repute these former words one Argument of Christ's divine nature, for that, than when his Disciples here stood silent, He, of Himself, perfectly knew the secret troubles of their heart. But (saving the esteem due unto so great Fathers) that Jesus Christ was as well God as man, the latter clause of this verse (1) Plscator in locum. better proveth; and, that Jesus knew all things, other Scriptures sufficiently declare; we need not to discompose this Text. Were no other causes manifest, yet one plain and visible reason, wherefore the hearts of the Disciples should be the less troubled, may be (2) Maldonat. in locum. derived from Christ's approaching Resurrection, or rather from his approaching Ascension. That our Redeemer here looketh quite through his Resurrection unto the hour of his ascending, I demonstrate from c. 13.33. from c. 13.1. and from this c. 14.1, 2. 1. From, 1 Proof from c. 13.33. Whether I go, ye cannot come. They could drink (1) Mat. 20.23. of Christ's bitter cup, could be baptised, could be plunged into a (2) Phil. 3.10. fellowship of his sufferings; but unto the Heavens whither he now went, they could not now come; neither their souls, while they abode in the flesh; nor their bodies, until the general resurrection. 2. 2 Proof from c. 13.1. The hour was come wherein Jesus should go not only out of the world, but to the Father. All Divines own a difference between that measure of joy which departed souls now receive, and that consummation of bliss, which they shall finally participate together with their glorified bodies: But some very learned Interpreters critically distinguish between that (1) Vide, sis Grotium in Lucae 23.43. part of Heaven, wherein blessed souls do now abide, and that whereunto (say they) the same souls shall at the time of the Restitution of all things be everlastingly exalted. They tell us, That S. Paul's (2) 2 Cor. 12.24. Paradise was inferior to his third heaven; they affirm, That, during Christ's death, Christ's soul was only (as the Jews call it) in (3) Luke 23 43. Paradise; and (as others phrase it). 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (4) Fuit dives quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed sait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam Lazarus; nam & Paradisus, & Gehenna, & Elysin, & Taitara sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. in Lucae 16.23. in some blessed estate, but not in that third heaven whereunto they yield that Jesus then ascended, when he went unto the Father. For my part, so often as I contemplate the Father (5) Isa. 57.15. inhabiting the highest heavens, the Son (6) Joh. 14 28. ascending to the Father, and S● Paul, even at his (7) 3 Cor. 5.8. Phil. 1.23. dissolution, reckoning to be present with the Son, I can leave these great Authors sporting themselves, (8) Job 41. Psal. 104.26. Leviathan-like, in their profound depths. Wherefore, I will not urge, that suppose Christ did indeed (Luke 23 43.) content himself with some lower part of heaven, yet he, John 13.1. climbed the highest heavens; no, I leave these Critics unto their own Paradise. What I insist upon, is, That mention is (9) Joh. 13.1. here made, not barely of Christ's Departing out of this world, but expressly also of his going to his Father. Jesus (10) Ibid. knowing that the hour was come wherein he should departed out of the world unto the Father, he (11) c. 14.1. saith unto his Disciples, Let not your heart be troubled. 3. 3 Proof from c. 14.1, 2, 3. That our compassionate Redeemer here eyeth his Ascension, we find within the Suburbs of my Text, while he saith, I go to prepare a place for you. True, Christ's burial prepareth a place for us, maketh our graves a bed of rest, streweth this (1) Mrs. Rutter. Saint's Bridebed with roses, sweeteneth her Sepulchre with spices: His Grave-cloaths may well (2) Herbert in his Temple: a Poem which Mrs. R. very much affected. wipe present tears from our eyes: but a blind man may here see, that our blessed Saviour here reporteth himself not unto his going down unto the bowels of the earth, but unto his ascending up unto the Mansions of his Father, viz. Hereafter Christ (3) c. 14.3, 30. would not talk much with his Disciples; though he was not yet (4) B. anarows Serm. on John 20.17. ascending, yet a (5) B. anarows Serm. on John 13.33. little while, and he leaveth them; Wherefore, what he hath to say, that he (6) B. anarows Serm. on John 14.2.16.1. speaketh beforehand: I say, so full of bowels are the loving kindnesses of Christ Jesus, that he (7) Maldonat in c. 14.1. anticipateth his Disciples thoughtfulness; although with himself it was not as yet Good Friday, with them he maketh it Ascension day; He leadeth their troubles captive, Let not your heart be troubled. He prepareth for them the gift of Faith, Ye believe in God, believe also in me. He sendeth their thoughts on high, In my Father's house are many Mansions. I should darken Counsel by words without knowledge, The Troubles spoken of. should I cite Christ's determined Ascension as the only reason of this his Dehortation: whether we examine the subsequent, or preceding, the immediate, or remote Contexts, from all these clear (1) Vide, sis Erasm. Tinnum, Malorat. etc. in locum. it is, That at what time our Saviour now spoke, there were visible distractions; of which, some already did, others shortly would macerate these Disciples hearts: If I can guide you through them in mine Application, well; loath I am to draw so many troubles upon you at this present. I proceed therefore to the next. The next Consolation is, The remedy proposed. Ye believe in God, believe also in me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some read the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not indicatively, Ye do believe; but imperatively, Believe ye; thus the (1) M. Trostii praefat. ad N. T. Ny●ac. first New-Testament-Translation that ever was, viz. the Syriack; thus (guided by the Syriack) the (2) Talton Biblia Polyglotta. Arabic, Persique, and Versions; thu (3) ●n 4. Evangel. Ludovic. de Dieu, (4) in locum. Cyril, and others; but, in thus reading, they seem never the more happy Expositors: Such as read two Imperatives, double the command, but weaken the persuasion: Wherefore, with a very filial delight, I adhere to the same Translation which our judicious mother, the Church of England, here recommendeth unto us; She readeth this first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye believe; so doth the vulgar Latin; the like do the most, and the best of those (5) Rupertus, Beda, etc. in locum. Vig lives adversus Eutychem, lib. 4. Augustinus Tract. 67. in Joan. few Interpreters which I have hitherto met with. Now read it, Ye believe, and it bringeth with it, as well a Counsel, as a Command; as well an Instruction, as an Exhortation: quasi, Ye cannot believe in God, except ye believe in me, for (1) August n. ubi supra. I am God; Ye believe in God, believe also in me. Ye believe in God, That he (1) Zech. 13.7. will smite the Shepherd; Believe also in me, that I (2) Isa. 53.4, Mat. 26.31. am smitten for your Transgressions. Ye believe in God, that he (1) Exod. 14. requireth a Paschal Lamb, believe also in me, that I am (2) 1 Cor. 5.7. the Passover sacrificed for you. Ye believe in God, that he (1) Luk. 19.10. sent me to save; believe also in me, that I am (2) Heb. 7.25. able to save to the uttermost. These Glosses are wholesome Truths, but wide of our Saviour's Scope; they seem somewhat forced; natural they are not: Whither ye abide v. 1. by the troubles; or whether ye step forward v. 2. to the Mansions; obvious it is, That, what Instruction is here given, is given (1) Gorran. Beza, Jansen. etc. in locum. by way of consolation and supporrt, both from the nature of Faith, v. 1. and from the certainty of the reward, v. 2. quasi, Ye believe in God that he (1) Isa 55.7. can abundantly pardon; believe also in me, that I (2) 1 Joh. 1.9. am faithful and just to forgive you your sins. That I am God, ye (1) Mat. 16.16. rest satisfied; Ye believe in God, although (2) Goran. in locum. invisible; believe also in me, though absent. Ye already (1) Erasm. in locum. believe in God; Moses he taught you that lesson, he required you to believe in God; let me instruct you to believe also in me. Faith (1) Hammond, Beza, Jansen. in locum. prepareth Antidotes against (2) 1 Joh. 5.4. every trouble; Ye believe in God, a (3) Psal. 46.1. ready help; believe also in (4) Luke 8.24, 25. me; in me ye (5) John 14.27.16.23. shall find peace. Many are your vexations, but, Let not your heart be troubled: As ye believe in God, who (1) Psal. 9.9. is a sure Refuge, see that ye believe also in me, who (2) Joh. 14.18. will not leave you comfortless: And take this for your encouragement, Your sufferings shall not be in vain: as is the victory of your Faith, such shall (3) August. uli supra. Aquin. 1 a. 2 e. q. 5. A. 2. Tirin. Erasm. etc. in locum. your recompense in heaven be; for In my Father's house are many Mansions. Rather, Ye believe in God that he will never leave you; believe also in me, that I do not forsake you; though whither I go, ye cannot now come, I (1) Maldonat & Marlorat in locum. go to prepare a place for you, In my Father's house are many Mansions. But here fall in divers Questions, several little Stumbling-stones, which I would willingly roll away. Quest. If Mansions were now to be prepared, Dub. how sped the spirits of just men departed before this time? Answ. Solut. (1) August. ibid. Heinsius in loc. The spirits of just men departed before Christ's time, had their places preparted for them by virtue of Christ's future preparation. Christ thereunto predestinated undertaken for the security of God's Elect (2) Mat. 25.34. before all worlds: And, what he undertook, that his Father (3) Isa. 49.8. reputed as good as done; say Maldonat what he please on Mat. 3.2. Quest. Dub. Why (of all times) must Christ go to prepare a place, now? Answ. Ever, God's time is, of all times, Solut. the best: As there was a Fullness of time, wherein the (1) Gal. 4.4. Son of man should be made of a woman: so there was a Fullness of time, wherein He, being made of a woman, should prepare a place for us; the fullness of which time now was; now was the appointed season. Quest. What needed any such preparation at all? Dub. Solut. Answ. Adam, by his sin, had (1) Perkins on the Creed. shut himself, and in himself us, much more out of the Paradise of Heaven, than out of the Paradise of Eden. Quest. Dub. By what course did Christ prepare for us these Mansions? Answ. Solut. First, By way of purchase; next, by way of possession. First, By way of purchase: For his own part, The Son of God, being the Father of Heavens (1) John 1 14. only begotten, hath (2) Gal. 4.7. a right unto these Mansions, as he is (3) Heb. 1.2. Heir of all things: But, as for us, our sins are a (4) Isa. 59.2. wall of separation between us and our God: Wherefore, the Son of man dying, placeth himself as a door of hope within that wall. There were indeed Cherubims (terrible with (5) Junius in Gen. 3.24. fire and sword) placed against us before Paradise; but, God hath by Christ, called back those Cherubims, and hath, in their stead, placed not (6) Joh. 20.12. armed, but gowned Angels, having not swords glittering like fire, but the white colours of peace, and of free admission. Thus Christ, by his wounds, setteth wide open the (7) Heb. 10.19. great gates of his Father's house: When he overcame the sharpness of death, he opened the kingdom of Heaven to all Believers. Secondly, By way of Possession: even in this sense, by Christ's flesh (1) Heb. 10.20. is consecrated a way for us: His body, which the (2) Act. 3.21. heavens receive, taketh Livery and Seizing (3) Heb. 9.24. for us. Christ ascending, ascendeth, as (4) Phil. 2 9 for himself, so (5) Heb. 6.20. for us: In conceit, we (6) Eph. 2.6. already sit together with him in heavenly places: Had these Disciples, with that (7) Luk. 23.42. Saint-Thief, petioned Christ, Lord remember us when thou comest into thy kingdom; Christ might then have replied; Let not your heart be troubled; ye believe in God, believe also in me; In my Father's house are many Mansions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quest. House? Mansions? many Mansions? Dub. Hitherto our Saviour spoke plainly, (1) Tota haec Oratio est parabolica. Beza. Solut. why speaketh he now in Parables? Answ. This wise Master-builder will leave no stone unmoved: Where Elegancies may prevail, he (1) Hos. 12.10. spareth no Rhetoric. Of the Disciples here spoken to, the three chief, Peter, James and John found it good, being there where Christ was transfigured: so were they transported, that Peter would fain have built there three Tabernacles: Possibly, Christ here intimateth, that he would now prepare for them, not Tabernacles, but Mansions; not on mount (2) Mat. 17.1. in quem locum vide, sis, S. Hieron. & Bedam. Tabor, but in his Father's house. The Application of the Text. WHether that Mount were (1) Videas Tirinum in Mat. 17.1. Mount Tabor, Peculiar unto the Ministers of the Gospel. or whether the Lord Jesus doth here allude unto his Transfiguration upon that Mount, I need not to dispute, now: neither need I to open unto you more of these Mansions, until I have first led you unto my Father's house. It sufficeth, for the present, that placed with Moses upon Mount Nebo, we have gained a sight of the promised Rest; especially, seeing these few words do already multiply upon our attention; and [seeing they do already] grow upon us as exceeding (2) Psal. 119.96. broad. Every sentence (here) is a Tree of life; every Tree of life (here,) hath several branches; every branch (here,) beareth much fruit, fruit which may abound unto your account. He is no good Orator, who overmuch raiseth expectation; but I (who am no Orator) cannot raise your expectation enough. Chapter 10. Verse 10. Christ came that we might Have Life, and that we might have it more abundantly; just so he cometh in this beginning of this 14 th'. Chapter. Luke 24.2. They found the stone rolled away from the Sepulchre; Christ, here rolleth away every stone. Whether Clergy, or Laity, we do every of us, (here) receive a Benjamins' portion. Wherefore, that both Priest and People may, as (3) Sr. Edward Turner in his May 19 1662. speech, p. 6. one adviseth, like well squared stones in a well built Arch, each support the other, and grow closer and stronger through the weighty duties which God layeth upon us; I shall begin with ourselves, the Ministers of Christ, that we may from Christ Jesus, the more effectually speak unto you the people of God. First, Observe. from the circumstance of the time. then, If there be in these our Duties, amidst our holy Function, any profane Hophni, any that lightly esteem God, any that feed themselves, and not their Flock; any too fat to be laborious; any studious more to gain Revenues and Dignities, than the souls committed unto their charge: As this Text soweth no Pillow under such Elbows, so it wholly removeth their scandal from our present age and Church: For, even those very persons which are upon all occasions so forward to catch up every stone of offence against us, even they themselves cannot say, as St. Paul (1) See Dr. Airay upon Phil. 2.21. did, All seek their own, not the things that are Jesus Christ's: If some do, a sore evil it is, but no new evil under the Sun: as in bodies Politic, so in Churches Militant; Perfection cannot reasonably be expected; Where much Wheat is, Tares there will be: Among many Labourers, some will wax idle: The Temple at Jerusalem could never be so exactly repaired, but that some part of it or other would ever be amiss; Nor is Holiness inherent to the Levite: One (2) Num. 25.11. Phinehas is seldom so good, but (3) Sam. 4.4.2.17, 22. another is as bad. At this very time, wherein Jesus now spoke, as he had v. 22. his Judas Thaddeus, so he had c, 13.26. his Judas (4) John 6.70. Iscariot too. 2. A second Stone is removed by the manner whereafter, the order wherein, Obser from the the manner, order and matter of the words. the matter whereof, the Wisdom of the Father doth here speak. 1. As I told you, what is here uttered, is delivered feelingly and pathetically: What proceedeth from Him, proceedeth as well from the flow of his love, as from the openings of his lips. 2. The Order of the words, maketh things temporal, an occasion unto things spiritual; leadeth from Nature to Grace; from reason in the heart, to Faith in Christ; from troubles in the world, to Mansions in Heaven; bringeth us from outward troubles, to inward duties; from inward duties, to the recompense of the reward; guideth us, through a world of troubles, into a kingdom of Grace; from a kingdom of Grace, unto a Crown of Glory. 3. The Matter here spoken of, is not some barren needless Punctilium, but matter worthy him that preacheth, viz. the great concernments of the soul; the property, and efficacy of faith; the means and certainty of Salvation. Which three circumstances twisted into one example, fully separate between the profitable, and unprofitable Teacher: For, while on the left hand, they explode that sleight of Oratory, which rejecteth Christ's, but admireth (1) Stultissimum credo ad imitandum non optima quae que proponere. Piin. lib. 1. Epist. 5. man's wisdom; on the right, they approve that wholesome method which imitateth not man Invention, but Christ's pattern, viz. On the right hand, this commendeth that great part of our English Clergy, which are indeed Stewards of the Mysteries of God; Stewards, as faithful, as able; Lights, as well burning, as shining; meek, lowly, gentle, patiented, of a dovelike innocency, and of a willing compliance; yet valiant for the Truth, zealous of good works, bold to preach the Gospel (1) 1 Thes. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and very zealous for their Lord of Hosts. In these, the Word dwelleth richly, and in all wisdom too; especially in that (2) Prov. 11.30. choice Wisdom which winneth souls; These (3) Prov. 15.2. use their knowledge aright: exceeding learned they are, and are (because they are exceeding learned) mighty in the Scriptures. When these speak, they so speak as the Oracles of their God; when these minister, they so minister as of the ability which God giveth. Beloved, by the Word thus preached, what people upon earth is exalted so near heaven, as our Island is? What Nation under heaven can muster up so many Watchmen, which cry aloud, and spare not; so many Chariots and Horsemen of Israel which fight the Lords battles, as England can? Blessed, yea blessed be the God and Father of our Lord Jesus Christ for (4) O si videam in vita mea ecclesiam talibus nixam columnis! O si Domini sponsam cernerem tantae commissam fi●●●, tantae c●e litam puritati● quid me beatius? quid ve securius? Bernard. lib. 1. ad Eugenium. his unspeakable Mercy herein unto this whole Kingdom; yea, and accursed be he, that shall once attempt to roll away these tried stones: A (5) Josh 8 32. Copy of the Law is written upon these stones: These we erect, as a (6) Josh 4.7. Memorial before the Lord for ever: Behold, These shall (7) Josh 24.27. witness unto us, lest we deny the Lord. On the other hand, For Zions' sake, I will not hold my peace: Alas, I cannot choose but stumble at too many, even of our English Divines, who make it their utmost endeavour, to preach, learnedly indeed, but, not unto Edification: Should (1) Job 15 2, 3. a wise man utter vain knowledge? Should he reason with unprofitable Talk? or with speech that can do no good? Away then, with that manner of preaching, which contriveth more to repeat Authors, or to boast languages, then to edify souls. The Son of God abhorred Affectation of Literature, yet spoke (2) Mat. 7.29. John 7.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He could have spoken with tongues more than us all, yet never did he make himself a (3) 1 Cor. 14.11, 19 Barbarian: He sought not to amuse, but to awaken. Away also, with that sort of preaching, which (4) Id habent curae non quomodo Scripturarum medullas ebibant, sed quomodo aures populi Declamatorum flosculis mulceant. S. Hieron. aimeth more to imitate an Oration of Tully, than a Narration of Christ's. Away, away with these acquaint modish Discourses, they have in them neither (5) John 6.63. spirit, nor life: Sermons yield but (6) 1 Cor. 13.1. harsh Music to the ear, if they afford neither method for the memory, nor matter for the thirsty soul; nor do they ever make less impression upon the heart, then when they are delivered (7) 1 Cor. 2, 1. Conciones sacrae esse debent nec delicatae, nec cincinnatae. Zanch. Orat. most in print: your starched pieces, never yet sat close upon the Hearer: Alas, what is, if this be not, Verba dare, (8) Hos 8 ●. 12.1. to feed Ephraim with wind? I verily presume, that a mere Puny shall do more good by speaking one word (9) Isa. 50.4. in due season, then shall the tongue of the learned, when, at any time, it disdaineth the Things which become sound doctrine. All Scripture is (10) 2 Tim. 3.16. profitable for Doctrine, for Reproof, for Correction, etc. but there is a new found Rhetoric, now adays, which stoopeth not so low as these. It is now the great Industry of many excellent Scholars, to wave the Demonstration of the Spirit, and to place their whole stress upon man's wisdom: I speak this to (11) Imperitissim● est scientia scire quid sens●rint Philosophi, & nescire quid docuit Chrisius. August. Epist. 56. their shame. But, tell me (whosoever ye are) hath God bestowed upon you your rich Talents for no higher (1) See Deut. 10.20, 21.12.32.27 9, 10.28.47, 58. 1 Sam. 2.30. 1 King. 18.36. Psal. 40.10. Mal. 2.5, 6. services? Or, is this Prudence, to exalt Rhetoric your handmaid, above (2) 1 Cor. 2.5. Divinity her Mistress? yea, Is it good manners in you, to prefer your Mother-wit, before the sacred wisdom of God? Do ye thus show your breeding? Ye never learned this from either of our famous Universities: Nay, Luke 6.46. Is it common (3) 1 Sam. 2.29. John 6.38. 7.18.12 43. 1 Cor. 2.4. Gal. 1.10. 1 Tim. 1.11. Honesty in you, to conceal your God's praises, and to bespeak your own? Unto you, who (1) Joh. 5.42. had rather be reputed learned then religious, I speak: In this Text our Master of (2) Joh. 7.15, 42. eloquence, doth not so much mind his phrase, that he forgetteth his Auditors; He delivereth no airy stuff, but heavenly Truths; His endeavour is, not to (3) Praeceptis Christi detrahit pondus Sacerdotum levitas. Lactan. tickle the ear, but to amend the heart: He spareth not downright Reproofs, Let not your heart be troubled: He is full of earnest exhortations; Ye believe in God, believe also in me; He layeth down enforcing Motives, In my Father's house are many Mansions. What shall I more say? Christ was a (4) Joh. 1.18.3.2, 13. Teacher sent from God, and almost every word of his hath the efficacy of a coercive application; Behold, he hath given you an (5) Tanto majorem apud doctos habere gratiam debet, quanto mino em apud indoctos hab t. example: May, therefore, what was unto me a stumbling block, be unto you, betwixt you and your Jesus, as that Pillar was between Jacob and Laban, viz. a Mizpah, a [6] Gen. 31.45. Watchtower: May your zeal, like Elijahs fire from the Lord, consume this [7] 1 King. 18.38. wood, this dust, this stone, this wooden stuff, this dusty trash, this stone of Offence; so God, who is a consuming fire; God, who pardoneth the Iniquity of our holy things, will accept your sacrifice, as he did Elijahs, Fathers and Brethren, let us be guided by this wise Master-builder, let us imitate the workmanship of this precious, this chief Cornerstone, this Headstone of us all; so shall we grow up not only as polished corners of His Temple, but also, as the supporting Pillars of his glorious Church. In the next place, for so much as the birds round about her, Observe. from the persons spoken to. are against the (1) Jer. 12.9. speckled bird; since every Jew will have a fling (2) Joh. 8.59. at Jesus; because most persons stumble most at the (3) Joh. 16.2. Mat. 9.14.10.25. Luke 6.2.23.31. Clergyman's gate; and the persons spoken unto in my Text, are (4) Joh. 15.19. much spoken of in the world; those rocks of offence which this world forceth upon us, I will roll as far from our door, as conveniently I can. Our humane frailty (to be sure) or, (if that be born with) our Prelacy, or (if Prelacy we gain none) our Function itself hath been cast in our faces, as (1) Nunquam deerunt hostes ubi adest Ecclesia. Tertul. matter of Reproach; but, how causelessly, I appeal unto these persons in my Text. To separate the Apostles themselves from their frailty, is more than flesh and blood can do; Of their failings. Hos. 6.7. they cannot choose but err like men, and may as soon shake off their dust, as their sinfulness: First then, If instead of double honour, we meet with undeserved contempt; if our Failings, if those infirmities of ours which humble our spirits, encourage any unadvised ones to become our accusers, the persons here spoken to may frame our replies. 1. I. Reply. Seeing the Purity of the Gospel requireth clean (1) Job 17.9. Psal. 24.4. 1. Tim. 2.8. hands, clean (2) Psal. 119.101. Isa 52.7. Luke 1.79. John. 13.8. feet, clean (3) Psal. 50.16.51.15.71.23.141.3. Prov. 8.6. Isa. 6.7. lips, and clean (4) Psal. 50.17.51.10. Rom. 2.1. hearts too; since Pastors more especially should be examples unto Believers, since Holiness becometh God's house for ever; far be it from us, to despise the admonitions of any sincere Christian; Let not our heart be troubled for such benefits: but, if when our foot slippeth, ye magnify yourselves against us, ye do not well: Jesus Christ would not allow his Disciples frailty to be a grief of heart unto them; and dare any of you delight to see our hearts troubled? Do not maliciously, do not over-narrowly watch our steps; make us not Offenders for a word; be not ye (5) Psa. 38.16.56.6. Mark 9.42. Committe-men; What wounds the Physician in this Text bindeth up, those expose not ye to open air; or if ye do, make use of these following salves. 2. II. Reply. Our thoughts (for aught that ye know) save your tongues the labour: A Father telleth you, (1) S. Chrysostom. Hom. 5. in 2. Tim. That it is impossible that the heart of him who continually receiveth the words of the heavenly Doctrine, should not be affected; I will not say it is impossible, but I am sure, it is (2) Psal. 19.7. improbable. Self-examination is (3) 2 Cor. 13.5. required from every one; Consider now; not any Christian whatsoever hath so fair opportunities to look within himself, as (4) Lectio assidua purificat omnia. S. Aug. Serm. de tempere. the Divine hath. If we know not our own wickedness, if our (5) Lucerna Domini scrutans in conscientia, torquens in facinore. Bernard. sin be not ever before us, it is (in us who daily consult the Scriptures) a daily, a repeated quenching of the Spirit. It is monstrous in a man of God, to give place unto the Devil. Can we supplicate for you, and forget that we our selves are (6) Gen. 18.27. Dum alium steo, meipsum desteo. Ambros. dust and ashes? Our consciences would be very much seared, should we (7) Rom. 2.1. complain of your faultiness, and cherish our own. The more we do search the holy Scriptures, the more we do (8) Rom. 7.9. pry into our own lives; I say, the better we think of the Law of God, the worse we think of ourselves. Gospel-light helpeth us to see many a mote in our (9) Mat. 5.29. 2 Cor. 4.6.10.5. right eye; then we make a progess in our studies, when the fear of the Lord (10) Deut. 17.19. Prov. 2.5, 10, 11. giveth us understanding: And the more we (11) Job 40.4.42.6. see God, the viler we find ourselves; The higher Moses ascendeth upon Mount Sinai, the more exceedingly doth he (12) Heb. 12.21. Psal. 119.120. fear and tremble; Exod. 28. Dress Aaron in his habits, and the weight of his own vestments will keep him under: Make St. Paul a (13) Rom. 11.13. Gal. 2.8. chief Apostle, and he will proclaim himself the (14) 1 Tim. 1.15. chief of sinners; St. John was one of those here spoken unto in my Text, he professeth, he voluntarily (15) 1 John 1.8. professeth, That if he should say he had no sin, he should be a deceiver. St. James was a second of these Apostles, he concealeth not that he sinned, and that too (16) James 3.2. in many things. Nor fell these confessions from a levity of brain, but from an inward conviction of guilt: For instance, ye see a third of these Disciples bursting into tears at the (17) Luke 22.61. very first look: he was the chief of the eleven here spoken unto; and when Christ had once (18) Luke 5.8. revealed his power unto him, he stood off at a distance; prostrate, because snful. Ye, therefore, among all our Congregations, who (19) Joh. 8.7. take up the first stone against us, may do as our God (20) M●c. 7.19. doth, ye may (21) Jer. 51.63. cast your Book of Remembrance into the midst of Euphrates. 3. III. Reply. It is not for you, (1) Exod. 20.12. but for our God, and our Rulers to number our steps: To our own Masters we stand or fall. Be not many (2) James 3.1. Masters, my Brethren; or, if ye (3) James 4.11, 12. will be our Judges, consider the Race that is set before us: if ye will needs weigh us, weigh us in an even balance, take the (4) Gal. 6.1, 2. balance of the Sanctuary; give unto (5) Lam. 4.2. sons of Zion the allowance due to gold; compare our burden with your own; and if our duties be both greater, and more than (are) yours, can you blame us if our failings be so too? Examine duties (6) Phil. 2.12, 15. 2 Pet. 1.10. personal; Is each of you bond to search out his fall in Adam? To pass from the death of nature to the life of grace; to grow in that grace, and in the knowledge of God? so is each of us: compare (7) Jam. 2.8. family and neighbourly offices, still ours are the same with yours, and more. Proceed now unto our distinct Vocations, we have here more, much (8) 1 Tim. 3.2, 14.6.10. 2 Tim. 6.8, v. 13, 14, c. 2.3, 4. v. 15, 22, v 24, 25. Tit. 1.6, 9.2.1, 8. 1 Cor. 9 22. more weight upon our shoulders then have ye: Our personal and relative Obligations match yours, and (as ours) overmatch yours; but the Obediences due from our Callings transcendeth what is due from yours, and that by far: Ever, as is the Employment which is enjoined, such is the Duty: By how much more public our vocation is then is yours, by so much more extensive is our duty; and, by how much more sacred our Calling is then is yours, by so much the greater is the Task upon us incumbent. Consider, then, if your obediences be more than ye can perform; if your duties, your burdens be more than ye can wield, (and more than ye can wield they are) who is [9] 2 Cor. 2.16. sufficient for these of ours? You see now, that the persons her spoken to, must be allowed their failings, not only as men, but as Believers; not only as Believers, but as Disciples; they are subjects, not of your Obloquy, but of your Compassion. Fitly are they, fitly are such as succeed them, compared [10] Gal. 2 9 unto Pillars of the Church, since upon their narrow shoulders so great a part of Christ's spiritual building, as a heavy burden, is weightily placed. 4. iv Reply. It is not so much our failing, as your observation: As we are more tasked, so we are more exposed to censure: I see more eyes upon this one Pulpit, then upon all the other Seats in this Church: As the [1] Mat. 5.14. City, so the [2] Isa. 52.7. foot upon the Mountain cannot be hid; the four cornered Cap had need sit squarely. Saith [3] Francis L. Verulam. one, the Errors of Great men, say I, the Errors of Clergymen are never small; Where the feet are [4] Isa. 52 7. beautiful, every stray-step is noted; it is not the hood, but the silk that doth amiss; Let a blemish be in ones eye, and look from off it, we cannot, although in good manners we would: If the black Gown be not fire-new, it is thought duskish; if new it be, it smelleth of the fire: The grave stile is termed flat, and the polite quill pedantic: It is much if the Rochet be neither too short, nor too long: The Ambassador is never more observed, then when he hath Audience; and the stains are, therefore, obnoxious, because the Scarlet is so pure: White was the [5] 2 Chron. 5.12. Levites linen, else had the Levite seemed as spotless, as one of another Tribe. In his sufferings, hundreds of other followers deserted Christ; of them the Gospel is silent; it is not silent of the persons spoken to in my Text: The persons here spoken to, are chief Disciples, chosen Apostles; wherefore of their haltings, the Context is full; It is noted of them, that hitherto, they [6] Mat. 16.22. Took not up their cross; could not [7] Mat. 26.31, 40. watch with Christ one hour; minded [8] Mat. 20.21. Mark 9.34. Luke 22.24. earthly things; had [9] Mat. 16.8. Mark 9.34. very little faith; were [10] Mat. 8.38. Mat. 26.74. ashamed, and [11] Mark 14.50. Rev. 21.8. afraid to own either Christ crucified, or [12] Gal. 2.12. the purity of His Gospel, nor, as yet, knew they [13] Mark 9.32. John 20.9. V Reply. the Scriptures. But herein alas, herein lieth the difference; That, these Apostles failings are so much noted, is the goodness of God's spirit: That, our failings are so much noted, is the wickedness of man's Spirit, But, Let not your heart be troubled, the thing is of God; It is for [1] Rom. 8.28. your sake, that God permitteth our sins to [2] Act. 14.15. equal, if not to exceed yours; for your sake it is, that we are such [3] 2 Cor. 4.7. compared with Judge 7.20. earthen vessels; that we are [4] Exod. 20.19. Gal. 2.19. not Angels, but men: The holy Ghost giveth unto you that [5] 1 Cor. 12.28. Ephes. 4.11. sort of gift, which is best for your profit. When Christ prayed that Peter's faith [6] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. Chrysost in Lucae 22 32. might not fail him, he would not pray that Peter's [7] John 18.27. heart might not fail him. He could have made these Disciples here spoken to as Selfdenying, as stout, as steadfast, as full of knowledge, as full of holiness, before his Ascension, as after his Ascension, they were: he could so; but this (he knew) suited neither with his Spouses benefit, nor with his own [8] 1 Cor. 1.27. wisdom. Let this suffice you; That, whether he use Silver [9] Numb. 10. Trumpets, or Rams [10] Josh. 6.13. compared with 2 Sam. 5.24. horns, the Captain of your Salvation will bring forth Judgement unto Victory: [11] Mat. 12.20. Phil. 1 6. He, long before this Text or Context, perfectly [12] John 2.25. knew the inabilites of the persons to whom he now speaketh; yet their [13) John 20.29. Ignorances', [14] John 13, 38. Infirmites', and [15] John 15.5. Insufficiencies notwithstanding, he made them the [16] Mark 9.50. Salt of the earth, the [17] Mat. 5.14. light of the world, witnesses of [18] 1 John 1.1, 2, 3. saving truths, and [19] John 15.16. chosen Disciples, etc. Why this? Answ. His glory he would not give unto others. He who revealeth his power in man's weakness, will have the glory of his grace ascribed, by you, not unto his (frail) Ministers, but unto Himself alone: Hence it was, that (as simple as they were) these very persons, he [20] Mat. 10.5. sent to publish the Gospel; these very persons, [21] Luke 6.13. he ordained to be His Apostles and Ambassadors. 6. Lastly, VI Reply. Believers (1) Like Nicostratus in Aelian. have another eye to view such Pictures with, then disquiet spirits have. In this Text, very faulty our persons spoken unto are; their hearts are overcharged with care, they have little or no Faith in Christ, they sin against heaven; nevertheless, their Master (you see) harboureth (2) Compare John 13.38. with Luke 22.16. and Mar. 16.7. against them no discontents, forgiveth all, maketh the best of all; yea, he here preventeth their trouble: He doth not despise, but pity; not reject, but assist their persons. So many of you as are followers of Christ, like dear Children, Let the same (3) Eâ que nque ansâ prehendas quâ commodè teneri potest. Epictetus. mind be in you which was in Christ Jesus. If we your Ministers err like men, that is, like these Apostles, let this stir up in you, not your corruptions, but your Graces: Ye will not (therefore) dash your feet against (4) Mat. 16.18. these stones. Happily, we your Ministers are therefore permitted to follow these persons, here spoken to, in their defects, that ye, our Congregations, may have the praise of imitating the person here speaking, in His perfections: With joy may we draw (5) Isa. 12.3. waters from these Wells of salvation, if ye thus roll away the stone from your (6) Zech. 13.1. fountains (7) Jer. 15.19.2. Of their Prelacy. mouth. So long as friendship with the world is enmity against God so long will humane obstinacy be (1) Joh. 15.19, 20.16.33. wounding Godliness. Some, whom natural light daunteth from opening their mouths immediately against God himself, make bold, and (2) Numb. 16.3.11. spare not, to ease their spleen upon God's chosen Presthood: as the Law, so the (3) Judas 11. Gospel shall never want for such as, unawares to themselves, second the gainsayings of Corah. Let our Clergy mourn, or pipe, fast with the Baptist, or feast with their Lord, yet still as the (4) Isa. 8.14. Master himself abideth a rock of offence to every unregenerate person, so abideth his Minister too. Before the Repairer of our breach had (5) See Dr. Washburn his 1661. May 29. Serm. upon Isa. 58.12. prosperously disappointed them who took the Houses of God into their possession, the rock of offence than was, that the consecrated Levite was, (and alas he was) made the very Off-scouring of his people. Now that great Mountain cannot stand before our Zerubbabel; the prejudice, the scandal now taken is, that the self same Levite is no longer continued the Scum and Off-scouring of his people, that is, the (6) Mal. 3.9. Deut. 12.19. Reproach and Gild of his brethren. He is now envied as too great, or too rich, or both. Might some men prevail, the person here speaking in this Text, should have been neither Melchizedec, nor the son of David; no King of the Jews by birth, nor Highpriest by Calling: nor should his immediate servants, his immediate successors in the work of his Ministry, have received either Dignity or Revenue: whereas, that ineffable felicity which we do all of us partake from our Head Christ Jesus, who (so often as he pleased) did (in the days of his flesh) in all holiness and wisdom exercise the power to him committed, may seem (unto me at least) to justify unto the Ministers of his Gospel both Dignities and Revenues. First, I see this holy Jesus, blessed for ever, 1. In Dignities. anointed in the days of his flesh (1) Psal. 45.7. above his fellows; yet, not ashamed to call them brethren: I see him owning a (2) Joh. 10.16. Plurality; but, it is for the benefit of his Church: I see him receiving (3) Mat. 2.11.21.5. Homage, Presents and Triumphs, yet still he ceaseth not to deny himself: I see him (4) Heb. 8.6. dignified, nay (5) Joh. 13.31. glorified, mean while he taketh up his Cross; all power was (6) Mat. 2.2.28.18. committed unto him; nevertheless, He so used (7) Joh. 18.36. Luke 9.58. this world, as though he used it not: An (8) Heb. 3.1. 1 Pet. 2.25. Arch, Bishop he is, and blessed be God, that he is such. A Rabbi he (9) Joh. 1.38 was, and, therefore, a (10) Joh. 3.2. Rabbi, because a Teacher sent from God; They called him (11) Joh. 13.13. Lord, Lord; but, so far was he from lording it over God's Inheritance, that (I advise you) learn of him, for he is meek. Ye see now that, a Samuel, a Jehoiadah, a Jesus, may be a good Priest; yet, a good Ruler too. Ye perceive, that, let a Preacher of Righteousness keep close unto the (12) In ea regula incedimus, quam Ecclesia ab Apostolis, Apostoli à Christo, Christus à Deo accepit. Tertul. de Praes. c. 37. example of Christ Jesus, and make him rich, make him great, give him a Plurality, make him a Doctor, make him a Prelate, make him a Bishop, make him a Lord, Bishop, make him a Lord, Arch, Bishop, yet still the zeal of God's house eateth him up. His feet still not only continue, but, appear beautiful upon the mountains; and He himself not only appeareth, but continueth a Pastor according unto (13) Prov. 22.11. his King, yea according unto his (14) Jer. 3.15. Gods own heart. Trample not upon Aaron's Rod; for, it (15) Num. 17.5. flourisheth. Secondly, 2. In Revenues. I need not entitle the person or persons in my Text, unto Church-Revenues; (where) methinketh they defend themselves, and have (methinketh) warrant so to do. 1. First, From the light of Nature. Ask a Heathen what he (1) Videas quae Selden de Dits Syris Syatag. 1. c. 4 etc. 6. Syntag 2. c. 17. Videas & Dan. 3. 1. Hos. 2.8. Act. 19.24. can do, what he can part with in service to his false gods; The blinder his devotion the more mayest thou see: Next, From the (2) Ex. Le Num. Law of Moses; for my part, I cannot conceive that God, who requireth Faith, Purity and Sincerity as well under the (3) Isa. 1.11. Law, as under the Gospel; God, whose Spirit and Truth is opposed, not (4) Mede on John 4.23. unto the Beauty, but (5) 2 Cor. 3 8, 11. unto the Ceremony of Levitical Rites; I say, I cannot conceive, that this wise God, who was so sumptuous in the (6) Heb. 10.1. shadow, will have the substance less (7) Gen. 14.20 2 Chro. 29.31. costly. Take (in the third place) Examples of good men; He harpeth on another string than (8) 2 Sam 7.2.24.24. 1 Kin. c. 5. c 6. c. 7. would David, he maketh himself wiser than was Solomon; who esteemeth any part of this world's wealth, too excellent for God's Temple. Fourthly, From Evangelical (9) Isa. 61.6. 60 6, 7, 9 Deut. 33.19. compared with Mat. 4.15. Predictions; these therefore promise unto us affluence of temporal blessings, because plenty of spiritual; to wit, The world is made (10) Isa. 51.16 1 Cor 3.22, 23 for the Church, not the Church for the world. Fifthly, From Gospel (11) 1 Cor. 9.11. 1 Tim. 5.17. Philem. 8.19. Gal. 6.6. privileges; repute it no Robbery, if we exchange with you Things spiritual for Things temporal. Sixthly, From that (12) Gen. 22.12, 16. 1 Chro. 28.2, 6, 7. Hag. 2.15. Mat. 25.40. Mar. 9.37, 41. Luke 7.44. John 12.7. value which God himself putteth upon (his (13) Phil. 2.13. 1 Chr. 29.9, 14. 2 Chr. 29 36. own gift) our good will well expressed; from the cup of (14) Mat. 10.42. compared with Joh. 4.7, 10. cold water, to the feast of Zacheus; from the widow's mite, to the costly spikenard, God doth but (15) Gen. 18.3 5. Exod. 35.5.36.6. Deut. 28.47. 1 King. 17.13. 1 Chron. 28.9.29.12, 16. Phil. 4.7. 1 Cor. 4.7: compared with Mat 10, 8. prove us: He hath given us himself, (16) Gal. 1.4, 2.20. 1 Tim. 2.6. and with Himself (17) Rom. 8.28, 32.1 Cor. 3.22. all things. He will (18) Mat. 10.8. 2 Cor 8.8. Luke 8.3. compared with Mat. 16.8, 9, 10. and Mark 14.3, 9 try now, of all that he hath given us, what we can (with heart and good will) render back again unto his proper use and service. 2. Null all these Topics; Descend a while, from God's wisdom, to man's: What ye, under the Gospel, sacrifice unto your God, is not consumed with fire, as under the law it was: No bird, no beast is prohibited as common, or (1) Act. 10.15, 16. Nehem. 10.34. unclean; the fat of your lambs, of your bullocks, of your hee-goats are no whit lessened by your devotions: your Groves are not daily cut down, to continue a perpetual fire in the Sanctuary; Neither doth the perfume of your prayers diminish the quantity of your sweet spices. Again, be our portion never so large, the Nationall stock is equally the same: Rome sucketh no Peter-pences from the Protestant; no Cell, no Cloister burieth the treasures of English Monasteries: On the other side, what from us supplieth his sacred Majesty's royal Exchequer, easeth you of some of your Subsidies, and payments. Once more, there is the same Charter for our (2) Rom. 2.22. Concessimus quod Ecclesia Anglicana libera sit in perpetuum, & habeat jura sua integra, & & omnes libertates suas illaesas. Magna Charta. c. 1. See also Sir Edw. Cook on Litt. Ten l. 1. c. 9 Sect. 73. revenues, which ye have for yours; yea, and the same reason, yea, and the same commerce too: as we share with you in the same plenty, so we are a part of the same (3) Commune socictatis vincislum, mutua indigentia. Villages, of the same cities, and of the same Kingdom with yourselves: The tribe of Levi is one, although but one, of the twelve tribes; of all which twelve tribes, I know never a one that doth, of her lawful profits, either impropriate less unto the owner's self interest, or refund more unto a common benefit, than ours doth. Cast up our accounts, ye will find whatsoever falleth into this little sea, quickly floweth back, and ere ever it be full Tide, emptieth itself into requisite Channels and Rivers. Our Wives and Children can tell you, that much may go through, but little (they wiss) can abide in a private Ministers hands; If ought stick by the Reverend Prelates (most what) that is disbursed to a public good, in Schools, Libraries, Colleges, Almshouses, etc. 3. Return, now, unto the glorious Gospel of Truth and Peace; ordinarily, a (1) Tenuitatem ben ficiorum, necessario sequiturag norantia Sacerdotum. Jewel. private Personage wanteth wherewith to procure, and much more wherewith to publish considerable Volumes. It is, for the wealthy Prelates, to enjoy spare hours, to accumulate Books, to converse with the most, and most eminent in every Science and Language; to maintain Chaplains, amanuensis, Printers, etc. whereby they are enabled to countermine the united industry of foreign Colleges. We own unto the Revenue, as well as unto the studiousness, of our most Reverend, and right Reverend, and Reverend Prelates Books, as seasonable, as religious; as religious, as learned; as learned, as exhausting, and expensive. The Lord make us truly thankful unto his goodness, for those many and excellent Treatises, which do every where abound amongst us; mean while, next unto God, the Author of Holy Writ, and unto his Vicegerent, Defender of the Faith, we own unto the (2) Abbot, Aadrews, etc. Bilson, Brumrick, Bradford, etc. Cranmer, etc. Day, Davenant, etc. Earles, etc. Field, Fulk, Fern, etc. Gauden, Good-rick, etc. Hall, Ho●bech, Hooper, etc. Jewel, etc. Kings, etc. Laud, Latimer, Lake, etc. Montague, Morley, etc. Nicholson, Opt●●●●, etc. Prideaux, etc. Reinolds, Ridley, etc. Sanderson, Smith, etc. Taylor, Thirlby, &c, usser, etc. Walton, Wesifield, White, Whitegift, etc. Prelacy, the first and best Reformations of our Church, our best pieces of Divinity, whether Polemical or Practical; yea, and our best Translations, Commentaries and Copies too of the Holy Scriptures themselves. Give God the glory; had the Reverend Hierarchy of our Church been sacrilegiously deprived of their Revenues, most of us (for aught that I know) had been unestablished (even unto this very day) in the Fundamentals of Religion and Truth. Beside what others have (1) Hooker Eccles. Polit. l. 5. Sect. 15.71.76. B. Gauden in his Hierasplstes: Answ. to the sixth Cavil. per totum. B. nicholson's Apology. learnedly and effectually argued and proved: Church-Revenues (seem to me to) entitle themselves unto the persons in my Text; whether the persons in my Text be considered as Sufferers for the Gospel of Truth; or as Messengers of the Gospel of Peace. 1. As sufferers: We, while we preach, the truth of the Gospel, are, many ways, sufferers: our names suffer, our quiet suffereth, our estate suffereth, our health suffereth, etc. first, the haters of God speak evil of us, because we, as in duty bound, convince them of evil; we gall their consciences, and they (1) Praedicare nihil aliud est quam derivare in se furorem mundi. Luther. Rom 15.3. 2 Cor. 12.15. smite us with the tongue: secondly, since we cannot speak peace to their sins, they (2) 2 Chron. 36.16. endeavour our trouble: thirdly, while ye honestly set out our maintenance, sons of Belial will rather rob God, then spare us (3) Chi. po●ta i'll tor cio, haesempre per costume a se far ombra & agli altri lume. Torriano. 2 Cor. 12.15. our own; and of what they steal not from us, little improvement can we make; yea, well is it, if, while we are wasting ourselves in our duties, none of our servants waste our children's bread: fourthly, where diseases are contagious, and that contagion is not yet discovered, who visiteth the sick, and burieth the dead, seldom escapeth infection: however (4) Study is a staff of cotton. ibid. Eccles. 12.12. much studiousness, and much health be hardly found in one person. Beloved, I urge not these as complaints, but as vindications: the sincere Minister hath (5) Fhil. 2.20. 2 Cor. n. 28, 29 Sancta, & laudabilis est in religionis negotio impatientia. Jeron. other cares wherewith to busy his thoughts, than these low troubles; his soul is too spiritual to be satisfied with any thing under the (6) Phil. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Chrysost. Master whom he serveth; these earthly clogs, which the world calleth Money, Wealth, Pleasure, Honour, etc. He rather useth, then desireth: true, without them live (7)— paupertas ridiculos hommes facit. Qui mirantur opes, high nulla exempla beati Pauperis esse putant— he cannot; he cannot, without them, so (8) Saepius emoliunt eleemosynarum dona quos non commovent concionun verba. 1 Tim. 3.8. Tic. 1.8. live as becometh his vocation; they are that oil of the sanctuary, which the wisdom of the all-sufficient God hath made necessary to preserve our light of life, and consequently, the light of the Gospel from extinguishing: wherefore, since a Minister can no more subsist without these, then without the air which he breathes in, stoop he must to take them up for his livelihood, and, seeing he must of necessity encumber himself with these requisite supplies, very equal it is, that, what is his right be tendered unto him, not only as his due, but, as his encouragement, and (9) Philem. 14. Phil. 4.14, 17 comfort. If the over-watched Midwife be wearied, and humbled with the loud cries, doleful complaints and fearful pangs of a woman labouring, and travailing, as well for her own life, as her infants; your courtesy considereth not only this midwives handiness, but, her discomforts; not only her dexterous skill, but, her irksome watch. In stead of enjoying the sweets of some pleasant garden, the Chirurgeon toeth himself up unto his patient's wound; dresseth bruises deep and putrified; sores, enough (one would think) at once, to affright, and poison him; in this Chirurgeon ye regard, not only his art, but, his patience. The Physician neglecteth his estate, his home, his ease, his sleep, his health to attend the groans of a dying man; for these his self-denials, the merciless soldier would not (1) Dr. Gauden. Hieraspistes. p. 490. grudge him his twenty shillings a day; The (2) Pro. 18.20. Aestuat infalix angusto● mine— eloquent Lawyer who neglecteth his own estate to secure thine, crowdeth, sweateth and wearieth, as well his whole body, as his tongue, thou wilt not for shame offer this Lawyer a single fee: The infirm Judge, though aged and crazy, rideth his Circuit through ill ways, and worse weather; he afflicteth his weak body to relieve the oppressed, sitteth, all day long, in much pain to ease his country of many vexations; the King himself will see this judge rewarded: Beloved, great are these inconveniences; but, no burden (under that which crowneth his sacred Majesty's royal vigilancies, and Princely affections) can equal those throws (3) Gal. 4.19. wherewith the Ministers of Jesus. Christ travail. Who hath believed our Report, is (4) Jonah 4.1, 2. compared with Esay. 53.1. an afflicting question! Dear people, we mourn in secret for your (5) Eccles. 2.2. No indifferent gesture is so seldom without sin as laughing, for it is commonly raised upon things to be pitied. K. James, flores regii. Aphorism. 54. laughter; we grieve because ye lay not your sins to heart; so sad an account of the flocks to us entrusted, so little fruit of our great labours, of the souls for which Christ died, so many posting to Hell! forbear ye tears (if ye can) we (I am sure) cannot: the names written upon our (6) Exod. 28.29. breastplate, stick too close upon our bosom to afford us any such ease. Omitting, then, what we suffer in our name, peace, wealth, and health, is any revenue or honour a suitable requital for these our frequent, alas, our constant discomforts? If ye (Parents) have in your hearts any bowels of pity, over one child's ricated consumption, another's angry blains, a thirds bruised limbs, a fourth burnt in your fire, or other like calamities (from which God forefend); ye have (then) a little turning, a little of the melting of our bowels; a little taste of our inward bleedings; ye will (then) see us in the same Positure, as was the sister of that forlorn Moses, Exod. 2, 4 or, as was Hagar when she had eyes, able to weep, but, not able to (7) Gen. 21.16. see the perishing of Ishmael; yea, in the same Positure as was Rachel, then, when she therefore wept for her Children, because they (8) Jer. 31.15. were not. Beloved, He that could have withheld (9) Prov. 31.6. wine from either Hagar or Rachel, deserved little himself: either take from us these waters of affliction, else, mix with these waters some wine of gladness. Lay ye aside the hardness of your hearts, we will then be content to make Brick without Straw. Affright us no more with frequent Symptoms of your everlasting death, and then debar us of what worldly shelters our earthly Tabernacles may justly demand; either preserve your precious souls from being lost, or grudge not our bodies the melancholic comfort of a mourning weed: But if our trembling hearts, therefore, die daily, because ye daily neglect to escape death, afford us (we beseech you) some of your weak Julips, for Cordials ye can give us none. Since we must suffer heaviness, because some of you repent not of your unbelief, allow us that liberty, which was not denied unto the persons in my Text; The person here speaking was a man (10) Compare Mat. 26.36. and Joh. 18.1. with Luke 22.39. of sorrows, ye, therefore, sometimes find him in (11) Ibid. a Garden of pleasures: Cause enough he (12) Compare Mat. 13.34.19.41. Mat. 23.37. had to weep over Jerusalem; repine not if he (13) Compare Mat. 21.7. Luke 19.37. compared with Judg. 5.10. ride to it, as (14) Ibid. honourably as he can: Since the (15) Psal. 69.9. Reproaches of his God fell so often upon him, blame him not, if he (16) Mat. 21.9. accept of Hosannas; since he doth (17) Luke 22.15. not refuse to be crucified upon (18) Luke 23.33. one Mount, grudge not to see him (19) Mat. 17.1, 2. transfigured upon another; if he disdain not a (20) Luke 2.12. Manger, spare him your presents. As for the Persons here spoken to, they are likewise spoken to in the tenth Chapter of St. Mark; where for what they suffer in verse 29, they receive a hundred fold in verse 30. (21) Mat. 2.11. I conclude then, so long as the yerning of our bowels beggeth of you, Believe in God, believe in Christ; In your Father's house are many Mansions: So long your Equity, if not your Bounty, will treat us, Let not your heart be troubled. 2. If our necessary Supplies part from you with an Evil Will, we then address ourselves unto you all, not only as Sufferers through your default, but, as Messengers of your peace, viz. For so much as the Tidings which we bring are glad. Tidings, the just Lord hath (1) Luke 10.7. Gal. 6 6. ordained, that we should live not upon the Courtesy, but upon the Duty of Christians; not upon their arbitrary Collation, but upon a Reward unto our Heavenly Message. The Lord of Hosts, that is, the (2) Psal 84.1.68.24.134.1. God of them, who Soldierlike, kept their (3) Luk. 1.8, 9 courses in the Temple, made not Levites to keep Watches at (4) 1 Cor. 9 7. their own charge: he allowed them Standing-Pay, even (5) 1 Cor. 9 13. constant Stipends of Houses, Cities, Tithes, Offerings and Sim. The (6) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Sam. 18 22. signify not only Nuncium, but Nuntit praemium too. Thus,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odies. 14.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joid. Learned Mede on 1 Cor. 9.14. like Reward requireth he for Gospel-Service. Ye know, ever, in State Affairs, Tidings of great joy, receive (7) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de gloria Athen. quous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qlaes (1. dona qualia) reddam nescio. Cicero ad Atticum. Thus 2 Sam. 4.10. 1 Cor. 9.14, 23. Noble Rewards: The more considerable the News, the more signal the Recompense unto him who bringeth it: When the Person here speaking came as our (8) Isa. 62.11. Salvation, his Reward was with him, as for us, so for Himself; and that not only when he ascended up on high, but likewise, when he road into the holy City with (9) Mat. 21.7. Triumph. As for the Persons here spoken to, since they also published the Gospel, let St. Paul alone to (10) 1 Cor. 9.4, 5. plead their right. It is folly to expect Esteem from them who understand not Virtue; therefore unto the righteous man is Praise (11) Psal. 111.10. 1 Pet. 2.14. assigned by his God; It is in vain for Evangelists to expect large gratuities from them who cherish a heart of unbelief; therefore, God himself (12) Gal 6.6. steppeth in, and allotteth unto these Messengers of his, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) A (13) 1 Cor. 9.14. suitable Recompense, even, a (14) 1 Tim. 5.17. Double maintenance or Honour. If then the Revenues of our Church have been, either for. merly, or, of later days, an eyesore unto any of you; if your Eye hath been evil, because your Lord and Master's eye is good; If any of you expostulate, what need of all this cost? ye will no more be so heedless as to stumble at this stone; rather, having (15) Gen. 28.11. slept upon it, ye will, (16) Gen. v. 18. upon it, pour more and more oil, until ye have made it a (17) Gen. v. 19, 20. Bethel indeed, viz. until ye have made it The house of (18) Psal. 84.1. God, yea no other than God's amiable house. Object. Object. Be it that they grudge not at your Revenues, yet well may we stumble at your Hierarchy; For in what part of all the Holy Scriptures do we read of Arch-Bishops, Deans, Prebendaries, Arch-Deacons and Sim; set to lord it over God's inheritance? 1. 1. Answ. Answ. If any that should rule well, do (1) 1 Pet. 5.3. overrule, that blame lieth, not upon the Hierarchy, but, upon the persons. 2. 2. Answer. Answ. As for the Prince in whose favour the Hierarchy of England (1) Prov. 19.12. findeth life, seeing he is The Vicegerent of the person speaking in my Text; He is (ye know) a Supreme Governor over all persons among us; as well over persons Ecclesiastical, as over persons Civil: If then, His sacred Majesty's Royal Favour vouchsafeth to extend itself, as well unto his Clergy, as, unto his Laity: Do not ye (I beseech you) clip the King's Prerogative; neither let your eyes be evil, because his gracious Majesties are good. 3. 3. Answer. Answ. As for the Names or Titles wherewith our most Reverend Arch-Bishops, our Reverend Deans, Prebendaries, Arch-Deacons and Sim. are dignified, I suppose thou wilt not stumble at them, until thou canst first produce out of Scripture, the honourable Titles of Lord chief Justice, Sergeant at Law, Bencher, Barrister, attorney, Solicitor, etc. 4. Answ. (1) Answer. As for the Legality of their Constitution, there is the same Law of the Land for their Authority, as there is for the excellent Magistracy of this Realm: Now, If thou (1) 1 James 4 11. judgest the Law, thou art not a doer of the Law, but a Judge. Object. No part of the Laws of our Land, Object. aught to be contrary unto the Laws of our God. Answ. Answer. If any part of the Laws of our Land opposeth the Word of God, I humbly, I earnestly wish it were repealed; for, of right, our Lawgivers can (1) 2 Cor. 13.8. do nothing against the truth, but for the Truth: But, as for that part of our English Laws which establisheth Hierarchy, it in no wise opposeth the Holy Scriptures. Object. Object. It opposeth the Holy Scriptures in constituting an Hierarchy not enjoined by God's Words. Answ. Hierarchy is enjoined by God's Word, Answer. as it is an (1) 1 Pet. 2.13. Ordinance of man; viz. Our Lawgivers are themselves immediately (2) Prov. 8.15. Rom. 13.1, 2. Revel. 1.5. ordained of God; and, being ordained of God, they have an (3) 1 Pet. 2.14. Exod. 18. v. 23. compated with v. 24. Authority and Warrant, from Scripture, to ordain subordinate Powers. Object. Object. Holy Scriptures give us examples of subordinate powers among Magistrates as (1) Exod. 18.25. and Sim. Magistrates; but they give unto us no such Examples of subordinate powers among Ministers, as Ministers. Answ. Answer. As holy Scriptures mention subordinate powers among the Magistrates under Moses and his Successors; so they do also (1) Exod. 28.1. Numb 18.2.3.6, 33. mention subordinate powers among the Levites under Aaron and his Successors. Object. Object. The subordinate power among those Levites was by virtue of God's (1) Ibid. express Command. Answ. Answer. So were (1) Exod. 18.23. the subordinate powers among those Magistrates. Object. Object. Although in the old Testament, God appointed a Hierarchy among the Levites; In the new Testament, Christ appointed no such Hierarchy among his Ministers. 1. 1. Answer. Answ. Although in the Old Testament God appointed a (1) Deut. 17.15. Exod. 18.25. Josh. 1.2. 1 Sam. 10.15. 2 Sam. 7.13. Model of Magistracy for his people; yet in the new Testament Christ appointeth no such Model of Magistracy for them that shall believe his Gospel. 2. Answ. As the Model of our English Magistracy is acknowledged and proved (1) Prov. 8.15. Rom. 13.1, 2. 1 Pet. 2.13, 14. Rev. 1.5. lawful, though there be no Model of any Magistracy at all in the New Testament, nor the same Model in the old Testament, as is in this, or in any other Kingdom under Heaven: So, the Model of our English Hierarchy may be proved lawful, though there be no such Model of Hierarchy in the New Testament, etc. Object. Object. The Scriptures (1) 2 Tim. 3.16, 17. are a sufficient Rule. 1. 1. Answer. Answ. (Blessed be the Father of (1) James 1.17. Lights from whom cometh every good and perfect gift) Knowledge doth cover our Island, (2) Isa. 11.9. as waters cover the sea: Many, very many, exceeding many, and exceeding (3) Pro. 4.4, 9.3.13,- 18.20.15. precious are those English Treatises which exalt this whole Nation higher than ever Capernaum (4) Mat. 11.23 was exalted: Possibly thou mayest so buy the (5) Pro. 23.23. Truth, that thou mayest (in the end) sell all to purchase Christ, should I commend unto thy spare (6) Pro. 17.16. moneys some few of them, such of them as thou thyself wiltnot stumble at: Such as, The (1) By Thomas Goodwin. Aggravation of Sin. Great (2) By Rich. Eagles. Salvation tendered. The (3) By Daniel Dyke. Deceitfulness of man's Heart. Wilful (4) By William Fenner. Impenitency the grossest Self-Murder. God's (5) By Adam Harsnet. Summons to Repentance. The (6) By Tho. Hooker. Souls Preparation for Christ. The (7) By B. Prideaux. Doctrine of Practical Praying. The (8) By B. Prideaux. Doctrine of Conscience. The (9) By Jeremy Dyke. Worthy Communicant. The (10) By Dr. Sibs. bruised reed, and The Souls Conflict. Tentations (11) By Rich. Capel. Nature, Danger, Cure. The (12) By Tho. Shepherd. Sincere Convert, and The Sound Believer. A (13) By Jer. Burroughs. gracious Spirit, a choice and precious Spirit. The (14) By R. Young. Victory of Patience. God's (15) By Dr. Preston. All-Sufficiency. While I commend unto thee these or other Books, better than these, wilt thou reply, Such Authors are therefore useless, because the holy Scriptures are able to make thee (16) 2 Tim. 3.15. wise unto Salvation? I trow not: Thou wilt rather say, These (or the like works) are therefore beneficial, because they (17) Eccles. 12.11. consent unto the Truth of the holy Scriptures: Just so, must I answer thee. The Word of God giveth general Rules (18) Rom. 13.1, 2. As at first God himself in nediately, Exod. 33.14, 15, 16. 1 Sim. c. 8.7.12.12. ruled his people, so at first Christ also himself immediately ruled his people, but afterward entrusted their Government with Kings, and Rulers successively, as God, had formerly done. for the well ordering of Gods chosen people; Now, while our Parliamentary Statutes do, in our State Affairs, establish among us at King as Supreme Head in all Causes temporal, and a Magistracy under that King; A King, as Supreme in all Causes spiritual, and a Hierarchy under that King; These our Paliamentary Statutes do manifestly prove beneficial unto the Churches of God, while they make particular Applications of Gods general Rules. 2. 2. Answer. Answ. Suppose before (1) John 13.13. Mat. 10.1. Luke 10.1. Christ ascended from earth to Heaven, He, his Twelve Apostles, and his Seventy Disciples were, in that Infancy (that new-birth) of the Church, a sufficient number of Church Governors: yet, as the Church increased in the number of Believers after Christ's Ascension; might not, after Christ ascended, other Church Governors be introduced consonant and subservient to these? 3. 3. Answer. Answ. Certainly, as in (1) Deu. 17.15 Ruth. 1.1. 1 Sam. 12.13. Kingdoms and in Commonwealths, so (2) Isa. 49.23. Rom. 13.6. compared with Mat. 28.20. in Churches, such may be the form of Government; as the Lawgiver, for the time being, shall see most expedient for the propagation of the Gospel. Christ hath (3) 1 Sam. 2.28 2 Cor. 3.61.6.4 his Ministry, and his Ministry hath (4) Mat. 16.19 18.18. The power of the keys, just as his Magistracy hath the (5) Rom. 13.4. power of the sword; but ever, the modelling of this Magistracy, and of this Ministry, belongeth unto the (6) Exo. 18.19. Lawgiver. Moses, that is, God by Moses, may single out (7) Exo. 28.1. Aaron and his Successors to be high-Priests; the Levites to (8) Num. 18.5 serve at the Altar, to (9) Num. 1.50.3 31. bear the Ark, etc. David may (10) 1 Chr. 15.11. 17. appoint Singers, etc. and Solomon (11) 2 Chr. 5.12. may require them to take their Courses in the Temple orderly like an Host. In his time, in answer to the heads of the twelve Tribes, Christ had (13) Mat. 10.1 his twelve Apostles. In answer to the seventy Elders, he had (14) Luk. 10 1 his seventy Disciples: So after his Ascension, for the benefit of the Church, were added (15) Act. 6.5. Ephes. 4.11. Rom 12.6. 1 Cor. 12.28. Deacons, Evangelists, Pastors, Teachers and Bishops, and why not other such like, as the benefit of (16) 1 Tim. 5.9. Tit. 1.5. John 3.8. 2 Sam. 6.5. 1 Kings 8.64. 1 Chr. 15.12.16.4. 2 Chr. 29.30, 34. Ezra 6.16, 18. Nehem. 8.9.9.4. Christian Kingdoms, and Chuches shall require? I conclude then, so far is our Hierarchy from being a rock of offence unto such as receive a love of the truth, that they are undeniably a (17) Ephes. 4.7, 11. gift of the holy Ghost, even (18) 1 Cor. 12.28. helps in Church-Government; for where these celebrate thy name, It is (19) Psal. 68.25. well seen, O my God, how thou goest, how thou my God and King goest in the Sanctuary The next Scandal (if any) ariseth from our Function itself; and that, not so much unto others among us, as, The Function itself. unto the flourishing Nobility and Gentry of this Kingdom: If these rule well, may God have the Glory, and themselves the praises due; Nevertheless, since they have been, more for ruling like (1) 1 Sam. 7.15.12.4. Samuel, then for (2) 1 Sam. 2.18.3.20. ministering before the Lord like Samuel; since they have stumbled at holy Orders as somewhat below their quality and birth; with all humbleness and earnestness I beseech them (and others for them) to recollect how little weight there is in the Stone of Offence: For, 1. 1. Not unworthy the highest. Suppose not many mighty, not many noble receive the Saving Faith; Saving Faith is no whit the less precious: just so, be it that not many mighty, not many noble minister before the Lord, the Ministry of Reconciliation is no more whit dishonourable. 2. Term the Persons in my Text how ye please; look upon them, look upon us under the lowest Notions which ye conceive; Compare us unto Fishermen, Husbandmen, Merchantmen, Watchmen, Soldiers, Shepherds, Labourers, Messengers, Servants, & sim. these and the like expressions will be not our Reproach, but, your Instruction: For instance, your servants we are, but, your (1) See Mede upon 1 Cor. 4.1. Servants in the Lord; Messengers we are, but Messengers of Glad (2) See B. Andrews Serm. upon Luk. 2.10, 11. Tidings, and that not unto some private Family, but, unto all people. Toil we do, but it is in a Vineyard of Gods (3) Psal. 80.8. own planting; a Vineyard wherein our Labour is the Labour of (4) 1 Thes. 1.3. Love; and our Joy, is the (5) Isa. 9 3. Joy in the harvest, yea in the (6) Mat. 9.38. Lord's Harvest. What Flocks we feed, are the sheep of (7) Ezek. 34. 3●. God's Pasture: Likewise the Weapons of our Warfare are not carnal, but (8) 2 Cor. 10.4. spiritual; The Watch which we keep, helpeth to guard (9) Heb. 13.17 your souls; we fight your (10) 1 Pet 5 8. enemy; and the Leader whom we follow, is the Captain of your (11) Heb 2.10. Salvation: The (12) Mal. 3.17. Jewels, the (13) Eph. 3.8. Riches, the (14) 1 Cor. 9.19. Gain of Souls, for which, Merchantlike, we trasfique, are more than gold can (15) Act 8.20. 1 Pet. 1.23. buy: Like industrious Husbandmen, we do indeed set our (16) Luk. 9.62. hand to the plough; but we thus do, to blow up the (17) ser. 4.3. Hos. 10.12. fallow ground of your hearts: and, if Christ (18) Mat. 4.19. maketh us Fishers of men, we fish for men, and catch Saints. 3. In the same Notion, although not in the same degree that we are Watchmen, Husbandmen, Shepherds, etc. God himself vouchsafeth to be styled a [1] Psa. 121.4.127.1. Watchman, [2] Joh. 15.1. Husbandman, [3] Psal. 80.1. Shepherd, etc. 4. If by this means I may provoke Heroic spirits to choose their own happiness, I shall compare the house of my God, unto his sacred Majesty's Court. In a King's Palace, seldom are conferred upon one and the same Favourite, the preeminences of many Dignities at once; But, in The Court of the house of our God one and the same person is honourably entrusted with many Offices at once, unto one and the same Minister of Christ, belongeth the Custody of the Rolls, those [1] Rom. 3.2. ancient Records of the living God; the Custody of the [2] Mat. 16.19 Keys, keys not of some Lord Mayors Metropolitan City, but of Jerusalem above; the Custody of the Great Seals, [3] Rom. 4 11. Seals, whose Image and Superscription are [4] Mat. 22.21 not Caesar's, but Caesar's King and Governors. In this little world are but five Senses, and He is Master of these Cinque-Ports; The Word which he preacheth, moderateth these: Allow your Conscience to be a Court of Equity, and the godly Preacher is become your Chancellor: Such Metaphors I need not borrow; For the Holy Ghost hath made, and declared us to be (5) 2 Cor. 4.7. Treasurers of the Royal Exchequer; Stewards of the [6] 1 Cor. 4.1. Gal. 6.10. Tit. 17. King's Household, etc. We have [7] John 20.21. Letters of Credence from the Prince of the Kings of the earth, and his Ambassadors we are for you, if you so please; His Ambassadors we [8] 2 Cor. 5.20 are unto the [9] Psal. 45.13 King's Daughter, his dread Majesty's glorious [10] Can. 4 9 Hos. 2.19. 2 Cor 11.2. Spouse. I appeal now unto all the virtuous Nobility of this most prosperous Kingdom, whether any of these Truths are below their Honour? No more below their honour, than the [11] Agnosce, Sacerdos, quanti te Deus secerit. Oleaster in Num. 1.3. Courts of our Great God, are inferior unto the Courts of our most Gracious King; whom the King of Kings long preserve and prosper, a blessing in Himself unto his own Princely soul, a blessing upon his Royal Family, a blessing unto his three happy Kingdoms, and a blessing unto all the Militant Churches of Jesus Christ! 5. Even among the Heathen which knew not the Majesty of God, Priesthood was [1] Rex Anius, Rex id●m hominum, Phoebique Sacerdos. Virg. had in very high esteem: Unto Jupiter's Priest the Romans [2] Alex. Gen. ●ier. l. 6 c. 12. permitted a stately Robe, a Curule Chair, as well as a Flama or Mitre; yea, the Caesars themselves, were, some of them, as well Pontifices, as Imperatores: Afore the Romans, the Greeks entitled the same person to officiate as Priest, which [3] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Politic. ruled as Monarch. Before the Greeks, the Ep●●●ians had their precious [4] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. ●cl●siotes. l. 2 Ep. 291. Crown of Priesthood; placing their Priests the next [5] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sicul. unto their Princes. For my part, I am easily persuaded, that they did, as in other things, so in this particular, imitate Gods chosen people, among whom Aaron was the next unto Moses, then when Moses was King in Jeshurum: Beside, we find Melchizedec a [6] Gen. 14.18 Priest, as well as King; David a [7] Act. 2.30. Prophet, as well as a King; Solomon a Preacher, as well as [8] Eccles. 1.1. King. Oh, when will the Nobility of England follow the example of these renowned Princes! May they consider, that Esaias was therefore the more honourable, because a Prophet. Jehoiada was more famous in being Highpriest, then in his affinity to the Diadem of Judah; nor was Joseph ever greater than when from him was the [9] See Jwius on Gen. 49.24. Shepherd, the Stone of Israel. The person speaking in my Text did not deny his kingly office, but in the fulfiling of his Prophetical and Priestly Offices he both lived and died. Of the Persons here spoken to, James and Judas his brother, James and John his brother were [10] Cleophas called also Alpheus was brother of Joseph, the Virgin Maries husband; James and Tude were sons of that Cleophas; and James and John were sons of Salome, the daughter of that Cleophas. high born, yet gloryed more in being the Apostles of Jesus, then in being (as indeed they were) of the blood Royal. I have therefore no small hopes, that the Nobles of England who find it their Esteem to be Ministers of State, will so train up their excellent Children, that they may within few years, be partakers in that [11] Isa. 61.6. promise, and be deservedly called, The Ministers of our God. We have looked upon the Persons spoken to in my Text, 2. Not injurious unto Lay persons. with both our eyes. We have noted in them, first, (that which we naturally espy in others, and oversee in ourselves, viz.) great Failings: next, (that which we as naturally covet for ourselves, but envy in others, viz.) great Dignities. And [verily] God himself magnifieth their Office: their Letters credential are indicted by the blessed spirit, and sealed, not with wax, but with blood; with blood, not of goats or lambs, but of a man; not of a man only, but of [1] Act. 10.28. a God. Their Embassy treateth concerning, not War, but Peace; not among petty Provinces, but large Kingdoms; on terms, not dishonourable, but (of all sorts) the most honourable, namely, that of a successful marriage. Authority they have to proclaim a [2] 1 Cor. 5.8. Isa. 25 6. Solemn Festival, and to espouse believers unto the Lord of Lords, and King of Kings. Yea, lest the sons of men should not duly esteem the servants of the living God, lest the persons spoken unto in my Text, should otherwise want of a Reception answerable unto the Majesty of him whom they represent, the Lord of Glory vouchsafeth to entitle them, not only his Ministers, but his Ambassadors; not only his Ambassadors, but his Angels. Mean while (such is, if not our Inheritance, our lot) from this accreaseth one more stumbling stone, a stone cast between Christians, as Clergy and Laity: The Laity so called for discrimination sake, the Clergy so called for divers reasons. One, the Priesthood, once a part of (1) Gen. 25.31. the birthright of the first born, was [2] Deut. 10.8, 9 1 Sam. 2.28, 29. afterward allotted unto a peculiar Tribe. Another, whereas Moses and Joshua divided the promised land among the other Tribes; God himself (3) Num. 18.20, 21. Josh. 13.33. Ezek. 44.48. allotted unto the Levites their Inheritance: A third, the first (4) Act. 1.26. Cleros autem vel Clericos hinc appellatos Doctores nostri dicunt, quia ut Mathias sort clectus est; sic & omnes quos illis temporibus Ecclesiacum Principes ordinabant, sort eligebant. Isidor. de Officiis Eccles. l. 2 c. 1. Successors of these Apostles here spoken unto, were all of them chosen by casting of lots. A fourth, because God who still provideth for them, God who taketh pleasure in the prosperity of his servants, is still their (5) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 10.9. Cl●●icus dictus est, quia de sort Dornini, vel quia Domiaus sors, & pars Clerico●um. Papias. inheritance and lot. From some, or all of these reasons it is, that the (6) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. Ministers of Christ have from (7) From before. Anno Dom. 160. Platina. Primitive times been styled the Clergy; nor is this practice more ancient than iunocent: For, 1. The same God which separated the (1) Deut. 10.8. Levites, separateth his Apostles to (2) Acts 13.2. Rom. 1.1. Gal. 1.15. minister unto him. 2. While Christ chooseth to himself a (1) 1 Cor. ●. 1. Ministry, he (2) 1 Cor. 12.4, 28. Ephes. 4.11, 12. giveth it as a Help and Benefit to his Church. 3. The Holiness of our Profession we deny not, but we claim unto our persons no other holiness or heaven, than what the God of Grace indifferently vouchsafeth as well unto you as unto us; in the same sense, that there is neither bond nor free, neither Male nor Female; there is neither Clergy nor Laity; for we are all one in Christ Jesus: If while ye give diligence to walk worthy the Lord in your Callings, we in our Callings neglect so to do; as St. Augustine (admiring Antonius) told (1) Surgunt indocti, & coelum rapiunt, & nos cum doctrinis nostris sine cord, ecce ubi volutamur in carne & sanguine. Alipius, We Clergymen may perish in Hell, while ye no Clergymen become Kings and Priests unto God in Heaven. 4. There is one God, one Saviour, one Maker and Father of us all, who is above us all, among us all, and in us all: As well Laity as Clergy, we have (all of us) one Lord, one Faith, one Baptism, yea and one (1) Simul hoc sumimus, simul bibimus, quia simul vivimus. S. August. de Con. dist. 22. Quia passus. Tam Ministri qnam reliqui credentes. Paschasius. Munus oblatum totius populi sit, quia in uno pane omnes significantur. St. Ambros. in 1 Cor. 11. Lords Supper too. 5 Lastly, As we are bone of your bone, and flesh of your flesh, so we are one (1) Ephes 4.4. 1 Cor. 12.13. spirit: We have a spiritual Communion, Clergy with Laity, Laity with Clergy, both together making up that one Mystical body, whereof Christ is the head: so are we members one of another, that this discrimination of Clergy and Laity, like that (in our English Diadem) of the white and red Rose, causeth not difference but Union: I say, it doth but mind us of the Unity of the Spirit, speaking not only our Peace, but our Happiness; While, what diversity, we have, like that of the corner stones in the Temple, is therefore such, that it may the more strengthen the spiritual Building of God. Wherefore we (of the Clergy) beseech you (of the Laity) that there be no strife between you and us, for we are brethren. Our Lord and Master is not ashamed to call you brethren, much less we his servants; yea, we your servants for his sake. We repute you not Ethnic or Heathen, but The Laity, the people of God; Examples we would be, Strangers we would not be unto Believers. And ye, brethren, as without holiness, ye cannot see God; so without Peace, ye cannot cherish Holiness: a body so fitly joined together as this (1) Eph. 4.16. Col. 2.19. body of Christ is, than best edifieth itself, when it most increaseth in love. When in sincerity we pray, that God would save you his people; and ye petition, That God would bless us (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. His inheritance. When ye pray for us, That we may be endued with Righteousness; and we for you, That ye may be spiritually joyful; this is mutually a pledge to us all, that God would give unto us clean hearts, and will not withhold his spirit from us. Beloved, It is our joy, that while we are a chosen Ministry, ye are a chosen Generation; Our joy, that while we are a royal Priesthood, ye are a peculiar people. On the other side, unto so many of you as acknowledge a God of (1) 1 Cor. 14.33. Order, unto so many of you as seek (2) 1 Cor. 40. Decency, and (3) Col. 2.5. Steadfastness, the received distinction of Clergy and Laymen will become not a Rock of Offence, but a (4) 1 Cor. 11.16. Jer. 18.15. compared with Jer. 6.16. Monument of Antiquity: Which Monument is such a foundation of Order and of Peace, that I hope, we shall (5) Isa. 54.11. lay this foundation with Saphires. If the word Clergy, or the word Laity have, through the Corruption abroad, been made offences, blessed be God, such is our Reformation at home, that we shall lay these stones (formerly offences) n (6) Ibid. fair colours, whiles the discrimination itself, like the stone (7) 1 Sa. 20.19 Ezel showeth us the way, viz. The Good old Way of Truth and of Peace. Men, Fathers and Brethren, as it is (1) Isa. 30.20. your blessing, that your eyes may see (us) your Teachers, as it is your blessing (2) Phil. 4.17. 2 Cor. 9.8. that ye have a double honour for us; so is it our burden, our (3) Phil. 2.16. Luke 9.62. 1 Cor. 9.16, 17. humiliation, that we are the Clergy. Our true, our spiritual happiness consisteth in being such as every one of you ought to be, viz. sound believers, and zealous Followers of Christ Jesus our Lord. Consider the persons spoken unto in my Text, that they were chosen Disciples, called to be Apostles and Ministers, we have already understood; but withal, we may observe, that they had more troubles then the other Disciples had. We may further note, that although a chief part of their troubles arose from their office and Ministry, yet a chief part of their Relief and Comfort arose unto them, not from their being peculiar Apostles, Disciples and Ministers of Christ, but from their being such as you (we trust) are, viz. followers of God in Christ Jesus our Lord. When our blessed Saviour comforteth them, Let not your heart be troubled, he doth not add, Ye have the credit of being chosen Ministers, ye have the honour of being great Apostles, but ye believe in God; He doth not bid them, remember their preeminencies, but, believe in me; neither doth he tell them, In the Ministry of the Gospel is no small honour, but, In my Father's house are many Mansions. Now, Faith in God, Faith in Christ, the Mansions in heaven, are not peculiar unto Gospel-Ministers, as Ministers, (4) This one name Christian bindeth us a together, leadeth us all hand in hand toward Heaven. G. H. Serin. on Numb. 17.18. but common to Gospel-Profsessors, as Believers. Having therefore so fully considered the persons here spoken unto, as they were called unto the Ministry of the Gospel; I shall, in the next place, review them under that Notion which much more concerneth their Everlasting peace. I shall consider them as called unto the Faith of the Gospel. And this ye may justy expect from my hands: For, we were only in the Context when we found the persons here spoken unto chosen Ministers; we find them professed Believers in the Text itself. So many of you as believe in God, so many of you as believe in Christ, let not your heart be troubled; In my Father's house are many Mansions, as well for you his Elect, as for his Apostles themselves. PArtly because our Saviour had with so much ease conveyed himself from the Jews, Universal, unto the Professors of the Gospel. (1) Joh. 5.16.7.30.8.20.11.8.10.31, 39.19.11. whensoever the Jews most maliciously attempted to kill him: and partly because, when at last our Saviour did (not (2) Mat. 26.53, 54. escape, but) suffer death, the Traitor's heart was so manifestly (3) Mat. 27.3.5. overcome with sorrow, some (4) Jansea. Concord. Evan. cap. 140. [pitifully] conjecture, that had it once entered into his thoughts, that Jesus might not have delivered himself as well (5) Joh. 18.6, 12. at this, as at former (6) Joh. 10.31, 39 times, Judas would not for any (7) Mat. 26.15 moneys have betrayed his Master: Thus some fancy; But, First, (since Iscariots hand was in) (1) John 12.6. what moneys he lost in the spikenard, he was (2) Mat. 26. V 8. compared with v. 14. resolved he would gain by his Treason. Secondly, What good affection a [3] John 12.6. Thief had for an honest Master, I know not. Thirdly, The Traitor could not [4] Mat. 16.21. be ignorant, that the same Jews which bought his Master, would with wicked hands crucify him. Fourthly, as his covetous heart could not brook to see any cost go beside his bag; so neither could his Hypocritical heart brook it, that he was (5) John 6.70.13.26. Mat. 26.23, 24, 25. laid so open before his Fellow-Disciples. Fifthly, Of this I am sure, the (6) Psal. 41.5,- 9.109.4, 5, 16. Scriptures concerning him, could not but be fulfilled. Sixthly, This ye will all say, (7) 1 Cor. 16.22. If any man love not the Lord Jesus, let him be accursed. Judas he loved not the Lord Jesus, he was [8] Joh. 15.25 his adversary without a cause; He (9) Psal. 41.9.109.5. rewarded him. evil for good; he lifted up his heels against his [10] Joh. 13.18. Head, he was a very [11] Joh. 6.70. Devil unto him: Therefore Judas was not ignorant, but malicious; not upright, but a Thief; not sincere, but a Hypocrite; not a Convert, but a Caitiff; he loved not the Lord Jesus, and was therefore a [12) Joh. 17.12. son of Perdition. Now, in as much as Judas is found to be a son of perdition, he is utterly excluded from the comforts of this Text: When Christ saith, Let not your heart be troubled, he speaketh not to Judas who (1) Joh. 13.30. left him, but unto the Disciples who abode with him: Here is therefore matter to be applied unto all of you, and unto none of you. First, Unto none of you, viz. Unto none of you in my Text; unto you that are none of Christ's. Next, Unto all of you, viz. Unto all of you in my Text; unto all of you who are true Disciples of Christ, unto all of you Disciples who faithfully continue sincere Followers of Christ. To proceed, then: The person here speaking in my Text, is one who is a Teacher sent from God; To Unbelievers: whom it one who rightly divideth the Word of Truth; one who distributeth unto each his due portion; one who separateth between the goats and the sheep; between the chaff and the wheat; between the vile and the precious; as he will not break the bruised Reed, will not quench the smoking flax, so neither will he speak peace unto the wicked. Mention a Hypocrite, and he shall have [1] Mat. 24.51 weeping, and wailing, and gnashing of teeth. Find out a Generation of Vipers, and they shall [2] Mat. 23.32. fill up the measure of their Father's guilt. In my Text here Your is exclusiuè; ye who abide constant Followers, let not your heart be troubled: But as for Judas who [3] Joh, 13.30. is departed from me, well were it [4) Mat. 26.24. for him, had he never been born; let him do [5] Joh. 13.37.30. what he listeth, let him go [6] Joh. 13.30. where he will, let his heart be [7] Mat. 27 3. troubled; let his heart be troubled, till he [8] Mat. 27 5. On which see Hammond, and on Act. 1.18. burst again. Thus the same Gospel which publisheth glad Tidings unto you, who continue Christ's unfeigned Disciples, the same writteth bitter things against you that forsake your own Mercy. Methinketh the Genius of this present Text is much like unto that good Angel specified [1] Mat. 28.2. by S. Matthew; such as seek for jesus, them it [2] Mat. 28.5. gratifieth, them it filleth with holy [3] Mat. 28.8. fear, them it filleth with great [4] Mat. 28.8. joy. But as for the enemies of Christ, them it [5] Mat. 28.4. shaketh; of them it maketh [6] Mat. 28.4. so many dead men: at the [7] Mat. 27.60. door of their heart, it findeth a great [8] Mat. 27.60. stone; a great stone [9] Mat. 27.66. sealed, a great sealed stone [10] Ibid. watched and warded. First: Shaketh: This Scripture shaketh Unbelievers from their vain Delusions, Subterfuges and Shifts. Thou who judas-like, From their Shifts. gaddest so much about to change thy way from bad to worse, if worse may be; Methinketh, I know thy thoughts which come into thy mind, every one of them; but shall (1) Jer. 16.20. a man make gods unto himself, and they are no gods? or wilt thou (2) Jer. 51.26, 25, 24. hue unto thyself a stone for a corner, or a stone for a foundation, out of a burnt, a destroying, a Babylonish mountain? Now that thou art, within thine own view, numbered among the enemies of Christ, thou wouldst (but they are but vain thoughts) thou wouldst, as one (3) Jer. 17.9. desperately wicked, sear thy conscience with a hot Iron; thou wouldst give thyself over unto thine own hearts lust; one (nay, peradventure, each) of these three evils thou wilt flee unto (who shall be sorry for thee?) thou wilt with the Adder, stop thine ear against God; or, (if thou give him the hearing) thou wilt, with the serpent, open thy mouth against God; or, (if thou by't in thy lips) thou wilt, with Lucifer, exalt thy heart against God. Lest they should tingle at the hearing of all those evils which menace thine unregenerate estate, 1. Subterfuge shaken. thou foolishly stopest thine ears like the Adder, (a vermin) already, like thyself, sentenced (1) Gen. 3.14. to the dust, and laden with curses: I say, lest thou shouldest see thine own loathsomeness, thou turnest away thine eyes; thou dost (2) Andabatarum more. Job. 15.12. Mat. 13.15. wink, and fight against God; wicked thou hast been; and to drown the clamour of thy conscience, wicked will't thou be, even forcing thyself upon (3) Jer. 8.6. thine unwarrantable practices, as the horse, turning his course, rusheth into battle: but shalt thou (4) Psal. 56.7. escape by thine iniquity? No no, (rash soul) this is nothing else, but to leap from the checks of a frying conscience into the flames of everlasting burn, as the guilty soul of Judas did: forlorn wretch, Who (5) Job 9.4. hath hardened his heart against God, and hath prospered? Thereafter as a man feareth, so is (6) Psal. 90.11 God's displeasure; a heart that (7) Isa. 66.5. trembleth, moveth pity, and the heart of (8) Ezek. 11.19 flesh may (9) Psal. 51.17 receive a healing wound; but where the heart continueth stony, there Christ, that (10) Dan. 2.34. mountainous stone, falleth with his full weight, he (11) Mat. 21.44. grindeth such a heart to mere powder: if thou set briers and thorns in (12) Isa. 27.4. against him, he will be unto thee a consuming fire. I hope thou wilt take watning by Judas; he (13) Mat. 26.24. John 6.70.13.21, 27. neglected many a fair hint which Christ gave him: Oh, imitate not the stupidity of him, the deafness of him, whose (14) Prov. 28.9. end thou darest not think of; do not (15) 1 Cor. 10.22. provoke the Lord to anger, as he did. If a servant, if a slave spoke unto thee, thou wouldst vouchsafe an ear even unto him; and darest thou (16) Jer. 5.22. stop thine ear, darest thou (17) Jer. 32.33. turn thy back when the God of heaven calleth? Be not another Judas; give ear and hearken unto Christ's words, (18) Mat. 4.17 for the mouth of this Lord hath (19) Prov. 1.24, etc. 2. Subterfuge shaken. spoken. 2. A mere (1) Marcus Aurelius. heathen could pronounce it equal and just, That, who so is willingly led into sin, should be against his will drawn unto punishment: and Truth (2) 2 King. 7.9. revealeth, That, every sin is a vengeance unto itself; while one and the same word, therefore signifieth the evil of punishment, because it (3) Gen. 4.7.19.15. 2 Sam. 12.13. Isa. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the evil of sin; and fitly; for as the disunion of the (4) James 2 26 soul from the body, is the death of the body; so the disunion of good from the soul, is the (5) Gen. 2.17. death of the soul; wherefore impossible it is, that a reasonable Creature should (6) Pro 8.36.14.14. Gen. 20.3. Deut. 30 15. Numb. 32.23. choose sin, and refuse death: yet thou, who (7) Joh. 8.24 1 Cor. 2.14. continuest a very natural, fain thou wouldst lay the blame of thy unbelief, not upon thine own unregenerate heart, but upon the permission of the holy God, even of that God who not only (8) Josh. 24.15 leaveth thee unto thy free choice, but doth also by way of (9) Prov. 8.1. etc. prevention (10) Joh. 15.5. instruct, nay, (11) Neh 9.13 Psal. 119.86. Hos. 8.12. Act. 17.30. 1 Tim: 2.4. faithfully command thee for thy good. Thou, such is thine ignorance, standest upon terms! Who may say unto a King, what dost thou? yea no servant is allowed to (12) Tit. 2.9. gainsay his Master; yet hast thou the face to (13) Rom. 9.20. reply against thy Lord the King, thy King and thy God whereas, it is thy (14) Deut. 4.6. wisdom not to contest, but to obey; thou, instead of fulfilling his good pleasure, murmurest and disputest: why (sayest thou) why (15) Rom. 9.19. doth he yet complain? Unadvised wretch! for shame, leave the great God (16) Deut. 29.29. unto the counsel of his own will: However, know (Caitiff) thou canst not ask, Who hath resisted his Will? for thou hast, Rom. 3.23. The Will of God was, (17) Gen. 2.17. that thou shouldest not destroy thyself by trying conclusions with the forbidden fruit; but, even (18) Gens humana ruit per vetitum nifas. Rom 7.9. Psalm 58.3. Deut. 29.4. unto this day, taste of it thou wilt: God, for his part, (19) Ezek. 33.11. desireth not thy death, but thou (woe, woe unto thee, saith the Lord God) thou hast (20) Isa: 63: 3, 4 chosen death rather than life! He (earnestly endeavouring thy preservation) vehemently calleth out, Why (21) Ezek: 18: 31 wilt thou die? for thy part, answer (22) Rom: 13: 9 thou him, if thou canst; Judas was indeed a son of perdition, but his (23) Hos: 13: 9 3 Subterfuge shaken. perdition was from himself. 3. Now that the worm gnawing thine evil conscience, hath smitten this gourd also, guilt seemeth to turn bankrupt, and so whispereth unto thee, as if thy sinfulness were now so beyond all pardon, that it were now to no purpose to serve the Lord: Well, I will not extenuate thy guilt; for what (1) Joh 27: 8 is the bope of the Hypocrite? and what is tby strength that thou (2) Joh 6: 11 9: 2, 3 shouldest hope? yet, say not thy sins are more than God can pardon; but (speak truth) say, thy sins are more than thou wilt part with. When Israel (3) Jer: 2: 25 exclaimed, There is no hope, God drew aside his Vizard, and called unto him, Withhold thy foot from being unshod, and thy throat from thirst: just so, thou, if thou unmask thy seeming despair, mayst find that thou art now, more theu ever, exalting thy heart against the great God; having wearied thyself in the greatness of thy ways, thou wouldst now lie down in thy shame: I therefore beseech thee (who so ever thou art that liest under this Temptation) see what an idle shift this of thine is: It is merely a device to convert guilt into sloth; to add drunkenness unto thirst; to despise the long-suffering and goodness of a patiented God; to treasure up wrath against the day of wrath I to blow the coals of Juniper, and to heap those coals upon thy (4) Psal: 68: 21 wounded head! He that is wicked, let him, (5) Rev: 22: 11 if he dareth, be wicked still, saith God; it should seem thou darest! but, ere ever thou leap into the bottomless pit, look a little; for, if Judas could not undergo the scrutiny of his own conscience, how canst thou (6) Psal: 1.5 stand in judgement? if he were such a Coward that he could not find in his heart to break off sin by righteousness, how canst thou away with unquenchable flames? I tell thee, that (7) Mat: 25: 26 servant had never been so wicked, had he not been so slothful: Whether is easier, to pluck out thy right eye, to cut off thy right hand, and to exercise a godly sorrow for the present, or to endure weeping, and wailing, and gnashing of teeth for ever? in one word, had Judas had the grace to have industriously followed S. Peter's example in Repentance, he had not died in his sins, he had never been a Traitor unto himself, nor unto his Lord, the blessed Redeemer of lost mankind. 2. This Scripture shaketh unbelievers for being so guilty. Ye that are none of you in my Text, 2 For being so guilty. ye who have hitherto despised grace, ye who have professed yourselves to have been Christians, who have thought yourselves to have been Disciples, but have refused (unto this very day!) to follow Christ; the whole Genius of this Text doth shake you inside out; it shaketh you over and over. 1. 1 In troubling their heart. Notwithstanding so many perplexities were hard at hand, might not these Disciples hearts be troubled? Then, woe (1) Isa: 3: 11 to the wicked, it shall be ill with him: the wicked are like a (2) Isa: 57: 20 troubled sea, choked with their own mud: So long as Ahab sorsook God's Commandments, not Elijah, (3) 1 Kin: 18: 18 but he troubled Israel: When Achan stole the wedge of gold, it was (4) Josh: 7: 25 his own fault that he was troubled; he himself (5) Pro: 15: 27 troubled his own soul: nor can there be found an excuse for thee, Oh thou vain man, who sufferest the death of sin to be ever gnawing upon thee; thy heart of unbelief plucketh upon itself the worst of troubles; that of (6) Gen: 4: 7 1 Sam: 25: 31 sin and guilt. While thou dost trouble thyself with every thing, except with (7) Luk: 10: 42 Phillip 2: 12. what thou shouldest, thou dost take a course to bear thine iniquities. 2. This Scripture may make thee exceedingly shake and tremble, 2 In not believing God. for being so unworthy in thy dealing with the Majesty of God: thou canst lean to thine own understanding, but not unto God's wisdom; thou canst give credit unto the father of lies, yet refusest to believe thy God which cannot (1) Tit: 1: 2 lie; thou hast (2) Deut: 32: 20 no faith for the God of Truth; he made thee, he preserveth thee, he provideth in a plentiful manner for thee; he alone maintaineth thee, yet thou wilt not dread his (3) Pro, 1: 29: Mic: 6: 9 Threats, thou wilt not believe (4) Psal: 119: 66 Isa: 56: 4: 65: 12 his command, thou wilt not (5) 2 Cor: 7: 1 3 In nor believing in Christ. trust to his promises. 3. The Instruction in my Text reproveth thee as for not believing in God, so for not believing in Christ: This is the work of God, That ye (1) Joh 6: 29 believe in him whom God hath sent; but thou art for no such work; thou valuest not his blood and wounds; he suffered death upon the Cross purposely for thee: thou wilt not be at the pains to look (2) Isa: 45: 22 Zech: 12.10 up to him: Hear him, saith (3) Mat: 17: 5 God; Hear him not, sayest thou: It is (4) Mat: 24: 35 decreed, That his words shall not pass away; for thy share, for aught that thou carest, they may all fall to the ground: He is (5) John 14: 6 neither way, nor truth, nor life to thee; He is to thee (6) 1 Cor: 1: 30 neither Wisdom, nor Righteousness, nor Sanctification. 4. The good Angel in my Text strippeth thee quite naked, leaveth thee without shelter, 4 In not heeding the Mansions. justly suffereth thee to shake again, for not so much as once minding the house built without hands: Needs must the (1) Luk: 14: 18 Farmer go to see the piece of ground which he had bought: The Inheritance which is given unto thee, thou hast no Contemplation for! When one upbraided (2) Diog. Laer. de vita Philos. lib. 2. Anaxagoras for studying Philosophy so much, that he neglected his Country, Anaxagoras (pointing his finger up toward heaven) replied, Nay the chief thing which I regard, is my Country; thou, who too much mindest earthly things, that finger pointeth to thee; he thought himself (3) Ibid. Psalm 8.3 born to behold the Moon, the Sun, and the Heavens; but thou (foolish Wretch) art for no such Philosophy; thou art (4) Jer: 2.12 encompassed about with the heavens, yet keepest at a distance from them! Ungrateful and heedless Wretch! the God of thy Being hath been at the expense of building for thy pleasure Princely Palaces, heavenly Mansions, but thou art more for a nasty Dungeon. 5. 5 In all four neglects together. Bind these several twigs into one Rod; ye that are none of them in my Text, where is your understanding? How is it, that ye can forsake these Mansions; yea, and God, and Jesus Christ also, for (1) Eccle: 1.14 mere vanity and vexation of spirit? Is this reasonable, to exchange (2) Gal: 6: 16 Peace for trouble, true (3) Luk: 16: 11 riches for that (4) Prov: 23: 5 which is not? To dote upon earth, (5) Col: 3: 1 and forget heaven? Ah, how unthankful is that soul which would part with the Mansions of heaven to purchase utter darkness? Again, where are your brains, (6) Isa: 5●: 13 57: 11. 54: 16, 17 Deut: 32.18 Jer: 5: 22: 2: 8 while ye trust the world more than God who made it? while ye exchange an all-sufficient God for a Creature which cannot profit? Once more, is this common sense to reject a mighty (7) Isa: 63: 10 1.2. Redeemer, and to entertain that (8) 1 Pet: 5.8: roaring Lion, which at this very instant gapeth to devour you? ye trust the devil more than ye trust Jesus Christ who died for you. Thou, who forsakest thine own mercy, review my Text: Doth Christ, doth Jesus Christ use such bowels of affections? such affectionate reasonings? such impulsive insinuations? and all little enough to remove trouble from his most beloved Disciples heart? Tremble thou, then, at these two Questions. 1 Quest. 1 Quest. If troubles were ready to swallow up these chosen disciples of Christ, can thy (1) Jer. 12.7.25.29.49.12. heart (thinkest thou?) escape untouched? If the (2) 1 Pet 4.18. righteous be scarcely preserved, can the ungodly be safe? There is no peace unto the (3) Esa. 57.21. wicked, saith my God. 2. Quest, What wilt thou do in the evil day, 2 Quest. when troubles shall lie (1) job. 14.17.21.6.13.26. heavy upon thee? When the unbelief and negligence of thy heart hath, (2) Num. 32.23. at length, found thee out? When sin, guilt, death, (3) Ps. 55.5.49.14. judgement, hell, and the Devil of hell look thee in thy pale face? when amid the horror of thy rueful estate thou hast no God to help thee, no Jesus to save thee, no mansions to hid thee? If at these two questions thy heart (4) Esa. 66.2. Act. 24.25. trembleth not, thou art no Felix. 2. This Scripture evidently proveth that every unbeliever is a dead man. Maketh a dead man. Thou who didst never yet hearty follow Christ Jesus, if the two last questions shake thee not, thou art none of Christ's; if thou art none of Christ's, thou hast a heart of unbelief; if thou hast a heart of unbelief, thou art then (1) Luk. 9.60. John 11.25. a dead man; dead (2) 1 Tim. 5.6. while thou livest: dead (3) Col. 2.13. in thy sins; which cannot (4) Rom. 6.23. want for wages; dead in (5) Eph. 2.1. trespasses, which ever sheath a sword of justice (6) Job. 19 29. in the trespassers bowels; twice (7) Judas 12. dead, in (8) 1 Thess 5.23. soul and in spirit, temporally, and everlastingly, in a natural unbelief, and in a judicial hardness too (for aught that thou knowest) if thou (9) Esa. 66.4. Hos. 4.17. Mat. 13.15.25.29. Ro. 9.8. Rev. 22.11. go on as thou hast begun. 3. As this Scripture findeth thee a dead man, so it findeth a stone rolled upon thy heart; Findeth a stone rolled upon his heart. I say, rolled upon thy heart; for, when God first created man, his fountain of natural life was (1) Eccles. 7.29. free, and open unto all saving graces, unto all acceptable duties wherewith he abounded: but, now that he is dead, and full of dead works, it is a sign that he hath a (2) Ezek. 11.19 stony heart, a heart like that (3) Job. 41.24 of the Leviathans, as past feeling as the nether millstone, a heart hard as (4) Zech. 7.12 the adamant. Look how senseless a dead body is unto things natural, [hitherto] just so (5) 1 Cor. 2.14 senseless hast thou been unto things spiritual; thy heart (6) Mat. 13.13 Jer. 2.31. seethe God in his works no more than doth any Grave-stone; thy heart (7) Mat. 6.10 Joh. 8.43 Esay. 43.18. Zech. 7.12 heareth God in his Word no more than do the stones under thy feet; thy heart tasteth (8) Psal. 34.8 104.34 119.10 Matt. 16.3 Luk. 12.56 Rom. 2.4. Rev. 2.21 God, savoureth God in his providences no more than doth any stone; thy heart feeleth the burden of (9) Eph. 4.19 Job. 15.16 unpardoned sin no more than doth any stone; thus thou makest thine own (10) Joh. 3.18 1 Tim. 5.6. heart, thine own Tombstone; thou dost bury thyself alive; and art therefore (worse then naturally) spiritually dead, stone-dead: this is a lamentation, and it shall be for a lamentation; thou hast not only cut off thy life in a dungeon, but, [being in this unclean dungeon, in this pit of destruction, (11) Lam. 3.53 thou hast cast, thou hast plucked a stone upon thyself. 4. This Scripture findeth this unwieldy stone not only not rolled away from thy dead heart, Findeth this stone sealed at the corners. but there fixed; thou hast set to thy seal that thou wouldst have it so; the several corners of thy corrupt heart are all of them sealed by thine own misdoings. 1. 1. Corner. Thou hast set to thy seal unto thine own natural insufficiency: thou art so soaked, so dead-drunk in thy sinfulness, that, thou art not able to arise, and walk uprightly, if (1) Rom. 7.18 thou wouldst: even these Disciples in my Text which abode still with Jesus, could not of themselves lay aside the troubles of their heart; Christ (ye see) was fain to help them; again, of themselves they had never believed in God; this was (2) Jam. 1.17 Phil. 1.29 given unto them from above: in like manner, without (3) John. 15.5 help from Christ they could not believe in Christ. As for the way unto God's heavenly mansions, they could not know that neither, until (4) John. 14.8 Christ Jesus would first reveal it unto them. 2. As thou canst not stir if thou wouldst, 2. Corner. so (the more is thy guilt) thou wouldst not stir if thou couldst; thou canst not [1] 2 Cor. 3.5 think of it; thou wilt not [2] 1 Cor. 2.14 hear with that ear; thy [3] Rom. 8.7 carnal mind holdeth an enmity against God, thou wilt never be willing if [4] Phil. 2.13 God work not a will in thee: What draw near unto the pure God? unto the sincere Christ? inhabit that house wherein the holy Father, the holy Jesus, the holy Spirit dwell? no mind, no maw to that (thou!) as for thee, thy delight is in looseness, and in [5] 2 Cor. 6.15, 16 profaneness; as for God, his delight is in purity, and in holiness; small lust hast thou to acquaint thyself with this God, or with this Christ in my Text: thou hast lived hitherto a [6] Eph. 4.18 Pro. 17.16 stranger unto all holiness, and naturally (to this very hour) thou alienatest thyself from the most Holy; thou knowest neither holy Father, nor holy Son, nor holy Ghost, that thou shouldest desire them; let them divide their mansions among themselves for any thing that thou carest: that's a second corner sealed. 3. 3. Corner. A third seal fixing this stone upon thy dead heart, is this; namely, Hadst thou from within thyself a sufficiency, hadst thou from within thyself a good will too; nevertheless, the evil which thou hast drawn upon thyself, createth thine own hindrance: thou hast contracted guilt, and this guilt hath [1] Psal. 58.3 made it natural to thee to be a child of [2] Eph. 2.3 wrath: a stone [3] Pro. 27.3 is heavy and sinketh downward, and just such is thy conscious heart; guilt findeth thee within a [4] Hos. 13.9 pit of destruction, within a deep pit of self-destruction, and there it keepeth thee: God is [5] 1 John 3.20 greater than thy heart, and knoweth all things; mean while thine own conscience condemneth thee over and over, and (lo!) the guilt of thine own conscience keepeth thee aloof from God's presence: thou art rightly Adam's brat; if God call thee, thou [6] Gen. 3.8, 10 hidest thyself. Thy heart reproveth thee for not believing the [7] Deut. 7.9 faithful God; thy heart reproveth thee for not receiving the Lords Christ; thy heart reproveth thee for not preferring the mansions of Heaven before the torments of Hell; and knowing so ill by thyself, thou playest least in sight; thou hast forfeited thine own peace, by troubling thine own soul, yet seekest not for peace in Christ! Yea, thou hast so dis-countenanced the Ministry of reconciliation, so despised the Spirit, so neglected thy Redeemer, and so defaced the Father's image, that though (such is their goodness) the Trinity of Persons would show thee compassion, thou hast not confidence to look them in the face. Thou hast repeated contumelies, and obstinacies against Heaven, and mayest justly wonder that thou art not already in Hell. True heavenly mansions there are, but, thou fanciest them too near the Lodgings of a provoked Governor: (couldst thou hope for mercy,) alas, thy title (8) Non est censendus haeres qui non festinat ad haereditatem. seemeth lost, through want of timely claim; grant thy claim to continue valid, thou canst not knock at heaven gates for pure shame; they indeed are open, but thy tardy heart blusheth to look toward them: this the third: see, now, the tri-angle in thy heart opposeth itself against the Trinity in thy God: I mean, there is never a corner in thy stony heart, whereon thou hast not sealed thine own doom, in despite of God, and of his free grace! 5. Hadst thou a power, hadst thou a will, Findeth this sealed stone. watched. hadst thou a face too to overtake God in Christ at the heavenly mansions, there yet remaineth one hindrance, which rendereth this stone of unbelief more unlikely to be rolled away from thy heart, than did all the three former circumstances together. Several of the inhabitants could not (1) Genes. 29 8 remove that stone which lay upon the mouth of the Well at Haran; yet Jacob (then strong in affections) could by himself (2) Genes. 29 10. alone roll it away: Vehement love may do much; nevertheless, I must assure the unbeliever, that were his Zeal (although so it is not, but) were his Zeal as fervent towards God's heavenly Mansions as ever jacob's was toward Laban's house, yet still his condition is far short of jacob's; when Jacob heaved at that weight, he found no opposers; but the Unbeliever, when he once striveth to remove the stone from off his heart, he shall meet with as many Oppugners as (3) Gen. 26. Isaac and his servants found. Thou who art dead and buried in trespasses, and sin, as verily as thou cherishest a heart of unbelief, so verily upon every sealed corner of that stony heart of thine there is set a strict, a constant watch: look, how often thou attemptest to undeceive thine heart, to shake off thine unbelief, and to walk in newness of living; so often (though thou seest them not more than Elishaes' servant (1) 2 King. 6.16, 17 saw his friends) so often thou meetest enemies, more than one, or two. That thou didst (2) Gen. 3.7 rashly cast thyself into that (3) Gen. 3.5 pit which thine adversaries digged for thee, was (4) Eccle. 7.29 thine own foolishness; that, being fallen into this open sepulchre thou, like the (5) Job. 38.30 lost waters under the earth, or like the carcases in their graves, art hid with a stone, is from thyself too; that, being (6) Rom. 23.32 shut up under unbelief, thou hast affixed thine assent, is also thine own wilfulness; but, now that all these evils are thus by thyself brought upon thyself, the World, the Flesh, the Devil, they (7) Mat. 27.66 set a strict watch, and keep a strong guard upon thy stone-dead heart. Men, Fathers, and Brethren, ye have a little seen what a wretch he is, who is none of you in my Text: by continuing in sin he would (1) Mat. 28.12 conceal that ever Jesus Christ (2) Col. 2: 12 arose from the dead: and, by adhering unto vanity, he would divulge that (3) Mat. 28 13 Christ is (4) Tit. 1.16 Phil. 3.18 stolen from him; but, by this shift, what good plotteth he for himself? Alas (whether he will or no) he is shaken, he becometh a dead man; a stone of unbelief lieth upon the (5) Mark 15 46 door of his heart, and that stone is (6) Mat. 27.66 settled, fixed, and sealed with insufficiency, averseness, despair; he wanteth a power, he wanteth a will, and saith within himself, There is no hope. We read of stones of (1) Job. 28.3. darkness, of stones of (2) Ezek. 28 14 fire, and of (3) Esa. 34.11 stones of emptiness: and we find them all three in the heart of unbelief. Wretch! the world circumventeth thee, the world permitteth thee not to mind that one (4) Luke 10.42 only thing which is necessary; the world hurleth stones of emptiness at thy head; the flesh, that (5) 1 Pet. 2.11 warreth against thy soul, that slingeth stones of fire against thee; the Devil he fooleth thee with delays, he lulleth thee to sleep on stones of darkness; thou walkest in thy sleep; thou walkest in (6) Joh. 12.35 darkness and knowest not whither thou goest: (Poor creature) thy heart is never free from the worst of troubles; and those troubles (alas) are but forerunners of wrath to come, in as much as thou (7) Jer. 5.3 hast refused correction! Thou hast no God to trust in, a God to (8) Leu. 26.14 etc. punish thee thou hast; thou hast no Jesus to flee unto; a Judge to (9) Esa. ●. 24 avenge himself upon thee, thou hast; the mansions above are (10) Matt. 25 10 shut agoinst thee, but the gates of hell (11) Psal. 9.17 Esa. 5.14. groan for thee; thou hast like (12) Psal. 22.16 Shebnah digged thine own grave, even destruction, eternal destruction to thyself; thy soul is among Lions, on whose Den a (13) Dan. 6.17 stone is rolled and sealed; thou hast of thine own accord gone (14) Esa. 14.19 down to the stones of the pit, as a carcase trodden under foot by Satan: Hast thou not (15) Jer. 2.17. procured this unto thyself, in that, Judas (16) John 13 30 like, thou hast forsaken the Lord thy God? Know (17) Jer. 2.23. what thou hast done; for thine own (18) Jer. 2.19 wickednesses shall correct thee: this is thy lot, the portion of thy measures (19) Jer. 13.25 from the Lord, because thou hast unthankfully forgotten him, and hast, like another Judas, trusted in falsehood. Peradventure the Lord hath, now at length, given thee a heart to dread him, Gratifieth and smite thee; Peradventure, With holy fear. thy slumbering conscience is (through mercy) a little awakened; hath, at length, a little feeling; dreameth, now at last, what an evil thou cherishest by maintaining enmities against the great God; for, (1) Esa. 59: 18 he will repay fury to his adversaries, and recompense to his enemies? Possibly, thou beginnest to perceive what a desperate presumption it hath been, to make it thy sport to crucify (2) Heb. 6: 6: Christ; for, had (3) 2 Kings 9.31. Zimri peace who slew his Master? Possibly, a foresight of judgement to come hath affected thy soul with present horror; for, the (4) James 2.19. Devils themselves believe and tremble; Which if thou, according to thy wont impenitency, canst not do, be confounded and astonished at the sense of thy (5) Esa. 1.2: Judas 15. crying guilt. Except thou repent, and believe, lo vengeance is at hand, lieth ready in store, (6) Mat. 3: 10: Esa. 65.6. and will, in an hour which thou art not ware of, swallow thee up for ever and ever! Alas, thou hast foolishly and childishly (7) Jer. 4.22 5.21, 25 like one stupid, or Stark mad, with all contempt and heedlessness, in the most unthankful manner that malice itself can suggest, from thy youth up, despised thy (8) 2 Sam. 12.9 Num. 25.31 1 Sam. 2.30. Lord's pleasure, and thine own peace! No marvel then, if wrath already smoketh against thee, alas (9) Deut. 29.19, 20. it already breaketh out; and, as it flasheth first into thy (10) Rom. 2.15. 1 John 3.20. conscience, scorching that; so it will, hereafter, flash upon thy soul, (11) Gen. 2.17 Rom. 6.23 Ezek. 18.4. affrighting that from thy body; and will, in the end, seize again upon thine unclean body, (12) John 5.29 forcing that lump of sin to accompany thy lost soul, as well in suffering torments, as in contracting guilt. Now, if the Lord hath a mind to destroy thee, (13) Esa. 63.17 2 Chron. 25.20 Mat. 13.14, 15. Deut. 29.4. he will go on to hid from thee these sore evils: but, possibly, the power of the Word hath wrought upon thee: possibly, thou art afraid of God's judgements: I trust, the Lord hath caused thee to tremble at his threats: I hope thy heart smiteth thee; I hope thou seekest for Jesus; If so, then (but not until then) be of good cheer, The Master calleth thee. I beseech thee therefore, (whosoever thou art) ponder thy life past; the hours, days, weeks, months, years which thou hast spent, not in service to, but in rebellion against, a God patiented indeed, but just, and (1) Nahum 1.2. jealous: Consider again, and again, that thou canst not be at the same time in a state of unbelief, and in the state of salvation too; (it will cost more than so, to work out thy salvation:) wouldst thou know in this thy day the things which belong unto thy peace, thou wouldst (what pains soever it shall cost thee) watch and pray, and strive, and strive to make thy calling and election sure. Hell flames are about thine ears, wilt thou lie still and be burnt in thy bed? Art thou so foolish a Coward, that thou wilt wink while the Devil stabbeth thee? Is it more tolerable to endure torments in hell, then to exercise repentance upon earth? Are unquenchable flames more to be desired, than the Mansions in heaven? Is it safer to continue a Judas, then to approve thyself a sincere convert, and a sound believer? Wilt thou still refuse eternal life, rather than accept of it upon God's terms? I deal plainly with thee: unless thou canst truly say, I (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Milesius Thales. am not I: except thou canst say, I myself was (2) Joh. 3.7. Tit. 3.3. such another Judas as is here secluded from these Disciples here spoken unto in this Text; except thou canst say, such (3) 1 Cor. 6.11. a one was I, but I am washed, but I am sanctified, but I am justified; Until thou canst say, I was (4) Ephes. 2.1.2.3. a child of disobedience, I was dead in Trespasses and sin, but am now quickened, am now a (5) 2 Cor. 5.17. Gal. 6.15. new Creature; except thou canst say, (6) Rom. 7.25. I thank God through Jesus Christ our Lord, this stone of unbelief presseth thee for a mute; if thou persist in this stubborness, thy hard heart may well be called stony, for it shall be nothing (7) Pro. 10.20. worth, unless to make a fearful (8) Gen. 19.26. monument of inexcusable guilt, and of ineffable Justice! There is a (9) 1 Kin. 8.38. Plague in thy heart, wilt thou not be made whole? when (10) Si non modo, quando? shall it once be? Jer. 13.27. Thou, With Joy. of whom I travail in birth until Christ be form in thee, the Prophet, raised up (1) Deu. 18.15. like (2) Deu. 30.15. unto Moses, hath set before thee, this day, Life, and Death; viz. Life, that thou mayest escape death; Death, that thou mayest seek life: I have heard of one in a Swoon, who was mistaken for dead, laid out for dead, wrapped in a Winding sheet, coffined, A familiar, but sad story related, & applied. and buried too for dead; the same person awaking out of his Trance, and finding himself coffined, by struggling for life, bruised his body to death: Shall I apply this? He, when people thought him quite dead, was alive; thou (O unbeliever) hast a name that thou livest, but art dead; He, when he found his body buried, bruised it to death; couldst thou complain that thou art dead, there were hopes of thy life; true, thy body of sin hath indeed been (hitherto) merely a black Coffin for thy departed soul; the worse Grave-stone of the two remaineth fixed on thy heart of unbelief as immovably, as ever the dust of death lay upon that interred friend; nevertheless, the good Angel in my Text can, (3) Mat. 28.2. roll away this stone: He, who (4) Joh. 11.44. called Lazarus forth of his grave, can speak to thee; the dead (5) Joh. 5.25. have heard his voice, and thou mayest; the Author of this Gospel hath (6) 2 Tim. 1.10. abolished death, and brought immortality and Life to light: werefore he saith, Awake (7) Eph. 5.14. thou that sleepest, and arise from the dead, and Christ shall give thee life; Set thy soul in order, for thou mayest live, and not die. Object. Object. I am fitted for destruction, and therefore (1) Rom. 9.22. for aught that I know, am a vessel of wrath. Answ. Answer. Though thou art fitted for destruction, thou art for aught that thou knowest (1) Eph. 1.4. chosen in Christ. Object. Object. I have in me all the signs of a (1) 2 Cor. 13.5 Reprobate. Answ. Answer. Thou hast the more need to (1) Phil. 2.12. work out thy salvation; for God (2) 2 Pet. 3.9. would not have thee perish, he would have thee (3) 1 Tim. 2.4. saved. Object. Object. The (1) Rom. 6.23. Wages of sin is death. Answ. Answer. But the (1) Rom. 6.23. gift of God is eternal life. Object. Object. I have [1] Heb. 6.6. crucified to myself him who is that life. Answ. Answer. So did they who (1] Act. 2.37. were pricked at the heart. Object. Object. But I am [1] Ephes. 2.3. by nature a child of wrath. Answ. Answer. So were those [1] Ephes. 8. Ephesians which were saved. Object. Object. But I am to this day [1] Ephes. 1.1. dead in trespasses and sin. Answ. Answer. So were they [1] Ibid. whom the person speaking in my Text quickened. Oject. Object. But I have not repent, though I have had [1] Rev. 2.21. space to repent. Answ. Answer. God's long-suffering which thou hast all this while abused, may now at length lead thee [1] Rom. 2.4. thereunto. Object. Object. It should have caused me to repent, but I have delayed [1] Prov. 1.27, 28. even to this very last hour of my life. Answ. Answer. So did the Thief which is [1] Luk. 23.43 now with Christ in Paradise. Object. Object. But I have in effect chosen [1] Isa. 66.4. death. Answ. Answer. Why [1] Ezek. 18.31. wilt thou die? Object. Object. Since I believe not, I am [1] Joh. 3.36. condemned already. Answ. Answer. The sentence thus pronounced is not as yet executed: as yet (I say) breath is in thy Nostrils, though but in thy nostrils: (how soon it may be, the God of [1] Psal. 42 8. 31.15. Job. 7.1. thy life foreknoweth; but) hitherto, thy weak-spun, thy slender thread of frail life is not utterly cut off; this life how frail soever, while it lasteth, withholdeth [2] Heb. 9.27. Eccles. 11.3. John 8.21. Ex hoc momento aeternitas. the revenging sword of eternal Justice from dropping upon thy head. I confess, if ever we will be born again, it must be before we enter a second time into [3] Gen. 3.19. our mother's womb; I acknowledge, that shouldst thou departed this world before thou art prepared for the next; should thy body die, before thy Soul liveth unto God, shouldst thou be found in thy grave, and not found in Christ Jesus, (I tremble to mention it) thou wert then damned for ever: but such, such is the forbearance of thy patiented God, that [4] Psal. 95.7. while he continueth life unto thee, he continueth unto thee a possibility of escaping. Object. Object. How shall I [1] Heb. 2.3. escape, if I despise so great salvation? Answ. Answer. Salvation, great salvation, so great salvation is freely [1] Hos. 14.4. offered, that (I trust) thou canst no longer despise it, if thou wouldst. Object. Object. To me any offers of salvation are bat the savour of death unto death. [1] 2 Cor. 2.16 Answ. Answer. To thee they may be the (1) 2 Cor 2.16 savour of life unto life. Object. Object. But I have (1) 1. John 3.19. loved darkness. Answ. Answer. The person speaking in my Text, calleth thee out of that darkness into his (1) 1 Pet. 2 9 marvellous light. Object. Object. But I, as a deaf man, hear him not. Answ. Answer. He (1) Mat. 11.5. Isa. 29.18.35.5. maketh the deaf to hear, and he openeth the blind eye. Object. Object. But I am, at the best, of a weak (1) Prov. 1.32. capacity. Answ. Answer. His Word giveth Wisdom to the (1) Psal. 119.130. simple. Object. Object. It is the (1) Prov. 9.10. knowledge of the holy that is understanding. Answ. Answer. Then (1) Hos 6.3. shalt thou thus know, if thou follow on to know the Lord. Object. Object. I am so far from following after God, [1] Isa. 21.12. that I run further from him. Object. Answ. Answer. If (1) Rom. 4.25. thou wilt inquire, inquire; return, come. Object. Object. An Offender so notorious as I am? [1] 1 Pet. 4.18. Answ. Answer. The person speaking in my Text was (1) Rom. 4.5. delivered for our Offences. Object. Object. Ah, but I am a most (1) ungodly wretch. Answ. Answer. Christ is one that (1) 1 Tim. 1.15 justifieth the ungodly. Object. Object. Never doth he such a sinner as I am. Answ. Yes, the very [1] Ezek. 18.31. chief of sinners. Object. When they [1] unfeignedly repent. Answ. Answer. He would therefore have thee [1] 2 Pet. 3.9. come to Repentance. Object. Object. That is more than (1) Jer. 10.23. I can do. Answ. Answer. It is not more than Christ can (1) Act. 5.31. give. Object. Object. But I, though I am vile, (1) Ezek. 16.63. am insensible of my vileness. Answ. Answer. Thou art so much the fit for the manifestation of [1] Rev. 3.18. Christ's free grace. Object. Object. But I am [1] 2 Tim. 2.26 led captive at Satan's pleasure. Answ. Answer. The person here speaking in my Text, proclaimeth liberty [1] Isa. 61.1. unto such Captives. Object. Object. Liberty unto God's [1] Rom. 8.21. Sons, not unto God's enemies. Answ. Answer. If thou [1] Joh. 1.12. receive Christ, thou hast power to be no longer an enemy, but a Son. Object. Object. I can neither receive Christ, nor that power, nor that [1] 2 Cor. 3.17 liberty without the spirit. Answ. Answer. Nor will God [1] Luk. 11.13 withhold his [2] Isa. 44 3. spirit, if thou thirst for it. Object. Object. I must first sincerely [1] Act. 5.32. obey God, before I can effectually expect God's spirit. Answ. Answer. Nay, first thou must partake of his [1] Rom. 8.9. 2 Cor. 3.5. Spirit, before thou canst obey him acceptably. Object. Object. By what means can so wretched an unbeliever as I am, ever come to partake of that spirit which I have so much grieved? Answ. Answer. By ordering thyself according to Gods revealed [1] Mat. 7.7. Will; Ask, seek, knock; in ask, seeking and knocking, rest not upon thy performance, (make not means, Mediators) but upon God's [2] Isa. 40.27. 64 5.50.10. Psal. 27.14.37.34. goodness; Wait, I say, [3] Isa. 30.18.40.23. upon the Lord; His wind bloweth when and where [4] John 3.8. Prov. 13.12. it listeth. There is in thee no sufficiency, no propensity, no will; but there is in God [5] Psal. 130.7.9.10. plenteous Redemption; if he [6] Isa. 43.13. will work, who can [7] Mic. 7.18. hinder him? Look not for any thing from within [8] Job. 14.4. Jer. 10.23. John 15.5. Rom. 9.16. thyself, but from him to whom God [9] Mat. 17.5. (upon all occasions) sendeth thee. The same God which giveth thee more means of knowledge then have (10) Psal. 22.28 Jonah 4.11. Mark 8.1, 2. those brutish Indians who worship black and white Devils; the same God who giveth unto thee more means of grace then those [11] Isa. 41 2.55.5. Jer. 4.2.10.7. Zech. 2.11.8.22. Turks have which worship Mahomet; the same God which, (12) Isa. 38.19 Eccle. 8.113. Dan. 4.17. Psal. 66.9. spareth unto thee the breath of life, while Judas, Julian, nay, while some born since thou wert born, are grievously tormented in Hell; the self same God would have thee [13] Ezek. 33.11 escape the everlasting torments due unto thee, and to thy heart of unbelief: Thy Rebellion [14] Isa. 1.2, 4, 24. Nahum. 2.2, 6. hath been inexcusable, and thou liest wholly at the power of that King against whom thou hast rebelled: yet, lo, he offereth [15] Ezek. 18.32. Isa. 55.7. a Free Pardon; yea, he offereth terms of Peace every way for thine advantage: thou (16) Rom. 8.7. art at enmity with him, but, he hath Love, free (17) Hos. 14.4.2.19. love, everlasting loves for thee; though (18) Psal. 9 17 11.6. Hell be thy portion, fain would God entitle thee (19) 1 Pet. 1.4. to an inheritance in heaven. When thou hast done all that ever thou canst be able to do, thou wilt be at the best but an (20) Luk. 17.10. compared with Mat. 25.30. unprofitable creature (I wiss;) yet (lo) God longeth to (21) Deut. 4.6, 7.28.58.10.21. Psal. 34.2. Jer. 17.14. honour thee with his service; as (22) Deut. 3.1. Ezek. 6.9. corrupt as thine affections are, God (23) Hos. 2.14. Jer. 3.14. Isa. 54.5. wooeth thee for them; as wicked as thy heart is, God (24) Gen. 6.5. compared with Jer. 4.14. and Prov. 23.26. calleth for it; if thou wilt not believe him, search the Scriptures; in them he offereth thee his (25) Prov. 1.23 own Spirit, in them he offereth unto thee his his own Son; Oh, he taketh glory, Luke 19.10. in saving so lost a sinner as thou art: Thou (witness thy life passed) thou hast had no (26) Psal. 14.4. knowledge of God, let it be God's glory that he can cause thee to (27) Jer. 24.7. know him; thou hast a stony heart of thine own, let it be the glory of thy God, that he can (28) Ezek. 36.26. give thee a heart of flesh. The Lord hath (29) Deut. 29.4 not given thee a heart to perceive, nor eyes to see, nor ears to hear unto this day, let it now be his praise that he hath giveth thee a (30) Pro. 20.12. hearing ear, a seeing eye, and a believing (31) Phil. 1.29. heart too: Thou hast had no (32) Rom. 3.18. Job 6.14. fear of God before thine eyes, let God have the honour of (33) Jer. 32.40. Psal. 51.6, 10. putting his fear in thy inward parts; Happily, God hath hitherto winked (34) Act. 17.30. at thy carelessness, on purpose; that the (35) Rom. 5.20.7.13. transcendency of thy guilt may exalt (36) Luk. 7.47. Isa. 30.18. Psal. 130.4. his free, his unsearchable mercies: the (37) Luk. 51.13.25.11. Dan. 9.9. Lord forgive thy sins, for they are great; the Lord help (38) Mar. 9.14. thine unbelief, for thy heart is not steadfast; the Lord have compassion upon thee, for (39) Heb. 5.2. thou art ignorant. The holy God can write his Law even in (40) Jer. 31.33 thy heart; he can pour upon thee a (41) Zec. 12.19 Spirit of Prayer, and of supplication. In all thy do (42) Ezek. 21.24. thy sins appear, but, the person speaking in my Text, can take away those (43) Zech. 3.4. Isa. 64.9. filthy rags from thine incurable wounds; thou hast no (44) Jer. 30.13. healing Medicines, but the Physician in my Text, is the God of thy health; he (45) Jer. 30.17. can heal thee, and all thy back-slidings; he can cause thee to draw near, and to (46) Jer. 30.21. approach, and to come with (47) Heb. 4.16 boldness unto the Throne of His grace. Sinner, thou hast (48) 2 Kin. 17.17. sold thyself to work wickedness; but, be no longer the (49) Rom. 6.16. servant of a Devil, for Christ (50) 1 Cor. 6.20. hath bought thee (and that not with corruptible gold, but) with his own blood, his precious blood, his precious, his most precious blood! Greater love hath no man (51) John. 15.130. then this, viz. that he lay down his life for his friend; but Christ commendeth his love toward thee, in that thou being (52) Rom. 5.8 an Enemy, a polluted, an inconsiderable, a contemptible enemy; and He being a righteous, a holy person, (a person, therefore a man, (53) Heb. 2.14 because a God) died, died the shameful death of the Cross, and despised the shame, because he died for thee. Who (1) Rom. 8.34 is he that condemneth? It is the person speaking in my Text, that died: Thou, who hast been so careless of Christ hitherto, happily thou now turnest over a new leaf; happily, thou wilt now (2) Ephes. 5.16 redeem thy time, and amend one; the (3) Jer. 7.3.23.22. evil of thy do thou wilt put away from thee, if thy canst; thou wilt be renewed, (4) Eph. 4.23. Col. 3.10. (as well as thou canst) in the spirit of thy mind; happily, thou art mortified, and grieved, and full (5) Zech. 12.10 of bitterness for the (6) Eccles. 7.25 wickenness of thy folly; happily, thou resolvest to (7) 2 Cor. 7.1. cleanse thyself from all filthiness of the flesh, and of the Spirit, to give (8) 1 Thes. 5.17. thyself unto prayer, to exercise (9) 1 Tim. 4.7. thyself unto godliness, and to (10) 2 Cor. 13.9. strive after perfection all the days of thine appointed time; if so, this is a good change of mind; in this thy good resolution go on & prosper: this notwithstanding, (know) unless thou make the person speaking in my Text thy Refuge, thy practice of Piety will never (11) Heb. 10.22. Tit. 3.5. quiet thy conscience: the reason is, though a (12) Rom. 8.15. spirit of bondage may restrain thee from evil, and may press thee upon duties, yet it can (13) Ephes. 2.9. never render thee acceptable in the presence of an offended God: alas, the best works that ever thou canst perform, (14) Tit. 1.15. Gal. 2.16. shall never be able to satisfy the most infinite Justice of a provoked God; no not (15) Heb. 9.22 for the least of the least of all thine infirmities. Be as upright as ever thou canst, yet of all those innumerable debts due from thee unto thy Lord, thou shalt never be able to pay (16) Mat. 5.26 one mite, that is sterling: if this alone be that Plea by which thou hopest to (17) Rom. 3.20.24. answer the Law, never, never look the severe Judge in the face: assure thyself, that the just Judge of all the earth will do right: Judas (19) Mat. 27.4 repent himself of his evil, and yet Judas (20) Act. 1.25. perished in his transgression, and so mayest thou, if thou hope to pacify God by thine own righteousness. How then shall my Conscience obtain peace with God? Dub. This do, and live: Solut. Unfeignedly humble thyself; confess thy Trespasses, confess thy debts, (1) Psal. 51 per totum. Jer. 31.19 Ezr. 9 Zech. 12.10 Nehem 9 Jam. 4.9 Dan. 9 Ezek. 16.63 Psal. 130. Phil. 2.12 1 Pet. 1.17 2 Pet. 3 11, 14 suffer thy Conscience to accuse thee, and to accuse thee to the uttermost; from time to time, spare not to aggravate thy guilt, be (as well thou mayest) vile in thine own eyes; let thy sins be always before thee, that thy heart may always condemn thee; bear thine iniquities, (viz. the guilt of them, and the shame of them) the remaining days of thy misspent life; mean while, have an eye [2] Heb. 9.14 10.22 Rom 15.13, 9 Ephe. 1.7. Col. 1.10 of faith unto that satisfactory blood which the Person speaking in my Text shed upon the Cross: believe it, (if thou canst, for joy, believe it) with that blood which thou, Judas-like, hast trampled under foot, with that blood of Jesus, (and only [3] Heb. 1.3 Isa. 53.5 63.3 with that blood) is written thy free pardon, thine absolute acquittance, thy general release [4] Tit. 2.14 Rev. 5.9 from all guilt, debts, and trespasses whatsoever by thee committed, or upon thee charged from the beginning of the world unto the great and last day, (that terrible day of the lord) Sinner, [5] John. 20.27, 29 be not faithless, but believe: Oh, that the God and Father of our Lord Jesus Christ [6] Mat. 11.27 would seal this Truth upon thine unbelieving heart! He that [7] Rom. 8.32 spared not his own Son, but gave him up for thy ransom, how shall he not with him also freely bestow upon thee the gift of faith? Tell me, hath God so [8] John 3.16 2 Cor. 5.18 loved thee, and canst thou have hard thoughts of God? This is life [9] John 17.3 eternal, to know the only true God, and Jesus Christ whom he hath sent for us [10] Hos. 6.7. Gal. 1.4. men, and for our salvation! Is the [11] Joh. 3.14. brazen serpent lifted up, and wilt thou not look toward it? Canst thou desire a more [12] Ephes. 1.7 Acts 20.28. 1 Tim. 1.14. sufficient discharge, than an acquittance written with the blood of God? Look unto the [13] Heb. 12.2. author and finisher of thy faith, this man [14] Mic. 5.5. shall be the peace. The person here speaking in my Text, is [15] Isa. 63.5. mighty to save, mighty to save [16] Mat. 1.21 from sin, mighty to save from [17] 1 Thes. 1.10. wrath to come: he is able to save [18] Heb. 7.25 to the uttermost. Ah, thou wert a cursed wretch, had not the innocent Jesus been made a [19] Gal. 3.13. curse for thee. thy sins had been more than thou couldst ever have been able to bear, had [20] 2 Cor. 5.21. not Christ been made sin for thee; but now that Christ hath taken our sins upon [21] Isa. 53.5.63.5 himself, now that his [22] Mat. 27.46. angry father hath seized on him, as on thy Surety, He is (23) 1 Joh. 1.9. faithful and just to forgive thee thy sins: Well is it with thee, that Christ hath the (24) Rev. 1.18 1 Cor. 5.5. 1 Tim. 1.20. keys of hell and of death; for now that cursed Jailor the Devil can have no claim to thee, since he is wholly at the command of thy friend the Judge; Thou hast not, thou canst not obey one jot, or one little of the [25] Hos. 8.12. Cal. 2.16.3.11. Act. 3.19 Rom. 3.20.4.15 25. 1 Cor. 1.30. Phil. 3.9 Titus 3.5 Ephes. 5.27 Col. 1.28 Judas 24 Heb. 8.12 Isa. 44.22 43.25 great things of God's Law, but, the person speaking in this Text, he hath kept the whole Law in thy stead; because he never broke the Law, thy transgressions shall never be called in question, unless on purpose that thou mayest be cleared at the general Aszises. And because thou hast not wit to speak for thyself, see the person speaking in my Text, he [26] 1 Joh. 2.1 Heb. 8.6.9.15.12.24 goeth in thy stead before the great Tribunal, he becometh thine Advocate, he putteth in thy Plea not [27] Isa. 53.11 Rom. 3.24 1 Cor. 6.11 2 Cor. 6.2 Ephes. 1.6 Rev. 3.5 guilty, he justifieth thee before men and Angels, yea before the holy Angels, and the terrible God; and, of this rest satisfied, never, never did any Cause fail that this Advocate undertook; he rules the Court, for he himself is both a [28] Heb. 2.11, 14 party, a [29] John 17.25 witness, an [30] 1 Joh 2.1 Advocate, and the [31] Rom. 8.34 2 Cor. 10.18. Judge too! Christian, (for I am loath to term thee an unbeliever, now) darest thou [32] Heb. 4.16 10.22 put thy life into Jesus Christ's hands? if so, I will warrant thee a [33] Luk. 24.47. remission of all thy sins through his alone [34] Heb. 10 14 mediation; thou shalt have thy Clergy, the benefit of this Clergy man, the Judge shall tender thee the [35] Rev. 3.5 book of life, and the person speaking in my Text shall be thine Ordinary; he shall testify for thee that thou canst therein read thy [36] Rev. 2.17 new name; canst thou choose but break forth, I [37] Rom. 7.25 thank my God through Jesus Christ our Lord? And now (if so be thou hast heard the [1] Ephes. 4.21 person speaking in my Text, and hast been taught by him, as the truth is in Jesus; if thou [2] Col. 2.6 receivest the person speaking in my Text as [3] John 14.6 the way unto that Father of Mercies who can abundantly pardon, as the truth of that God, who declareth himself satisfied, and as the life which is given thee for a prey; if thou seest thy soul a brand scarcely yet [4] Zech. 3.2 snatched out from amidst everlasting burn) I adjure thee by the living God, as ever thou wilt not [5] Jam. 1.22 deceive thine own soul, as ever thou wilt not (like another Judas) make [6] Act. 1.25 hell thy home, be plodding, [7] Psal. 32.5 be much in plodding upon thy former heedlessness, ignorances', and provocations: Let not business, let not company, [8] Psal. 132.4, 5 compared with 2 Cor. 6.16 let not any affairs under the Sun, interrupt thy godly [9] Psal. 7.10, 11 sorrow: Think what a Judas thou hast been; Take much time for thy privacies [10] Psal. 13.5 and re-examinations; see the exceeding [11] Rom. 7.13 sinfulness of thy whole man, and of thy whole life too; bring thy thoughts [12] 2 Cor. 10.5 into captivity; hale thy conscience to stake; bring conscience and God face to face; I say, Get alone, and [13] Pro. 13.5 compared with Ezek. 6.9. loath, and abhor thyself in the presence of thy God; let confusion [14] Jer. 31.19 22.22 cover that face of thine; call thy sins by as bad [15] Jer. 3.2 names as they deserve; search [16] Psal. 74.20 every dark corner of thy [17] Jer. 17.9 deceitful heart with God's [18] Zeph. 1.12 compared with Prov. 6.23. and Psal. 119.9, 105 candle; mourn [19] Zech. 12.10 (as well thou mayest) for undoing thyself; and for putting the only begotten of thy Father unto the expenses of so much pains, sufferings, and blood. This done, [1] Mat. 26.41 fast and pray lest thou enter into temptations: Let a deep, a lasting [2] 1 Tim. 1.15 sense of thy vileness ever and anon, pluck thee upon thy knees; be often humbling [3] Jam. 4.9, 10 thyself in the sight of that God whom thou hast so carelessly [4] Rev. 3.20 bloated out of doors; be often mourning at the remembrances of those wounds wherewith thou (5) Zech. 12.10 compared with Phil. 3.10 hast pierced the very heart of thy truest friend: grieve frequently (6) Eph. 4.30 for those unkind repulses which thou hast almost daily given unto the meek and Dovelike spirit, even then, when he attempted thy sanctification: All this while, be not (7) 2 Cor. 2.11 ignorant of Satan's devices, but countermine (8) Eph. 6.11 his stratagems; expect his (9) Eph. 6.13 assaults, and (10) Ibid. arm thyself as against an (11) 1 Pet. 5.8 enraged Devil; for, a hundred to one, but, being (12) Mark. 9.26 forced to surrender his strong hold, he will tear thy bosom, cast thee down, and mischief thee all he can: One thing more, if thou wouldst fight a (13) 2 Tim. 4.7 good fight, have as little to do with (14) 2. Tim. 2.4 Heb. 12.1 1 Cor. 7.23 Phil. 3.13 the world as thou canst; alas, thou hast business enough, and enough to set right all accounts between thy Redeemer and thy soul; and having laid (15) Heb. 6.1 a good foundation of repentance from dead works, and of faith towards God, reserve a jealous eye over thine unexperienced heart, lest, at any time, that make the present (16) Psal. 30.6, 7. John 5.14 Psal. 85.5 peace of thy conscience, a snare, and occasion unto future security: In a word, (17) Phil. 2.12 work out thy salvation with fear and trembling: for (18) Heb. 10.26 if thou sin wilfully after thou hast received the knowledge of the truth, thy last error will be worse than (19) Mat. 12.45 thy first. Be not weary (20) Gal. 6.9 of well-doing: God (21) Judas 24. is able to keep thee from falling; follow him, and follow (22) Num. 14.24 him fully; turn unto him with (23) Psal. 119.2 Jer. 24.7 thy whole heart: and the Lord persuade thee so to do, as by others, so by these following MOTIVES. MOTIVE. Motive 1. I. The Duty incumbent: Many would accept of life, did they fancy the (1) Luk. 1.74, 75. terms: the stone whereat they stumble, is, not God, severity, but Gods (2) 1 The. 4.3. Will: they are jealous, not of his fierce wrath, but of his good (3) Psal. 5.4. Rom. 12.1. pleasure; they would seek his pardon, could they avoid his [4] Psal. 119.4 commands: but, be not thou thus ignorant; Oh consider, that although [5] Joh. 13.30 Mat. 27.4, 5. Judas reject Christ still, and still expect damnation, yet still this neglect of his doth no [6] Deut. 28.58 whit exempt him from homage: Dispair is no [7] Mat. 25.27 Master. 3.13, 14 acquittance from duty: whether we be good or evil, [8] Mat. 4.10 Deut. 10.12, 20 servants we are: Will we, nill we, God is [9] Jer. 5.22 Mal. 1.6 Prov. 16.4 Lord over us, and we (whether we [10] 1 Tim. 4.16 save ourselves or perish) are bound [11] Jer. 10.7. to obey him. Walk among all the spirits in [12] 1 Pet. 3.19 prison, those souls in hell that are now suffering torments there, they will all inform thee, that, had they obeyed more, they had suffered less. Were it utterly impossible for Judas to escape condemnation, yet still it is his prudence to be as guiltless as he may be: The reason is, God [13] Mat. 16.27 rewardeth every one according to his works, whether his works be fruits of faith unto holiness, or of unbelief to unrighteousness. Were I a Reprobate, I would be beaten with as few stripes as I could: but the [14] 1 Thes. 5.9 2 Tim. 1.7. Scripture offereth more grace. MOTIVE II. Motive 2. Man's perfection before his Fall: When our late Rebellions grew monstrous, and rob us of the (1) K. Charles the Second. Lam. 4.20 breath of our Nostrils, forcing the (2) 1 Sam. 9.20 desire of our eyes to see many a sad day, and to (3) 2 Tim. 2.3 endure hardness beyond the seas: as (4) Mic. 7.8 dark as his afflictions were, his (5) Isa. 62.3 Diamond shined in the thickest cloud, his serene Majesty reserved a lustre; how low soever he was brought in worldly exigencies, yet still he cherished within his royal bosom the soul of a King: how deserted so ever, he did, and would, live like a Prince. Imitate thou thy most exemplary Sovereign: Leave sordid actions unto Swine and Vermine, for thereunto they were (6) Gen. 3 14 2 Pet. 2.22 created; mean while, consider thou thine extract; be not mean-spirited, for thou art high (7) Judge 8.18, 21 born. The world was created to serve thee, serve (8) Psal. 8.6. not thou the world; neither become a slave unto thy lusts, for God (9) Gen. 1.26 made thee a master of thine affections: during his innocency Adam knew no sin; abhor thou to be acquainted with it. God made thee for (10) Isa. 43.7 himself, change not so great a Master: He made thee (11) Eccl. 7.29 Deut. 32.5 upright, do not thou grow crooked: he made thee [12] Gen. 1.31 27. good, be not thou evil: thou didst resemble the King thy Father once, renew in thee the beauty [13] 2 Cor. 3.18. of his Image; strive after Holiness, because he [14] 1 Pet. 1 15 Mat. 5.48. is holy; after perfection, because he is perfect: affect to be like so heavenly a Father, wear his Righteousness, tread in his steps; follow him (15) Eph. 5.1 Phil. 2.15 as a dear child. How great soever thy fall is (16) 1 Cor. 15.22 in Adam, remember thou from whence thou art fallen: Let the world confess that Alexander is indeed the son of the Macedonian Philip: I say, in all thy Tran●actions, remember (17) Eccl. 12.1 thy Creator; Adam (18) Luk. 3.38 was the Son of God. MOTIVE III. Motive 3 Mans Fall in Adam: if thou perish, thou (1) Esth. 4.16 canst but perish. In a small Orchard of mine, At the Parsonage in Burton on the Hill. (2) Psal. 148.7, 8 Jer. 4.11, 12 the high winds (1661/2. Feb. 18th.) blew up a fruit-tree, tearing the very roots from the stump; although it was blown quite up, and was separated wholly from the roots, with much ado, I planted it again: for why? it may (nay it * Septemb. 1662. Psal. 148.7, 9 doth) again take root downward, and bear fruit upward; if not, it can be but (3) Ezek. 15.3 cast into the fire for fuel: In like manner, be it, that (4) Isa 5.24 thy blossom go up as dust, and thy root as rottenness; yet still the fire can but devour thee as stubble, the flame can but consume thee as chaff. I say, conclude it altogether impossible to escape Everlasting burn; it is but trying (though:) Even, then, when (5) Eccles. 8.11 sentence of death hath been passed, irrevocably passed, I have, at our Assizes, seen a condemned Malefactor begging for his life. Yet (6) Jonah 3.4 forty days, and Nineveh shall be destroyed; but (7) Jonah 3.5 who can tell that? God may be better than his word. Behold now (8) 1 Kin. 20.31 we have heard that the kings of Israel are merciful kings; peradventure, the now king of Israel may pardon a provoking enemy; O Lord, thine inexcusable Offender saith, I pray thee let me live. Why (9) 2 Kin. 7.3 sit we here until we die? if we sit down content with that small pittance of provision which Adam left, the Famine will consume us; now, therefore, let us fall into the hands of the all-sufficient God; if he save us alive, we shall live; if he kill us, we can but die. MOTIVE IU. God's forbearance. Motive 4. Ere we can bury our dead out of our sight, such is our affection, we rub, we rouse, we stir, we (1) Conclamatum est. chafe the breathless body, to wit, if by any means our friend may recover life before he go hence, and be no more seen: just thus dealeth thy merciful God with thy soul: thou (2) Psal. 7.11 hast provoked him every day, and every day he hath waited (3) Isa. 30.18, 65.2 to be gracious; his sentence though (4) Jer. 4.12 Eccles. 8.11 pronounced, is not executed: between thee and death, there is scarcely one step; nevertheless God hath not given thee over to that death, (I mean that which enumerateth all the curses due unto thy sins, death eternal;) True, thy life is as (5) Gen. 47.9 1 Cor. 7.29 short as evil; and although short, far spent, yet quite spent it is not. Throughout the whole year the Malva horaria hath but one single hour wherein to blossom; and from the beginning of ages, unto all eternity, thou hast no more space wherein to bring forth the fruits of saving faith, then is the short remainder of (6) Psal. 95.7 6.5 88.11 Eccles. 11.3 9.10 John 11.9 9.4 1 Thes. 5.5 thine uncertain hour, the fag end of thy fleeting days: should this last scantling of thy misspent life bring forth no blossom, confess I must, there would then remain no way for thine escape: then (indeed) thy sad soul would be troubled, perpetually troubled, everlastingly troubled, troubled so long as conscience, and horror, and darkness, and brimstone, and torments, and hell, and devils, and an avenging God shall endure! The patiented God he fore-knows all this: and, foreknowing all these Judgements to come, such is his goodness, he hath inched out thy (7) Job 21.17 wasted candle unto this very minute; on purpose, that from this instant forward, thou mayest (8) 2 Pet. 3.9 redeem thy time and thyself. I say, God giveth unto thee (9) Rev. 2.21 space to repent, though but a little space. Before thou return again unto the womb of the earth, thou, Zarah like, dost but just (10) James 4.14 Gen. 38.28, 29 thrust out thine hand; yet, rather than this breach should be upon thee, thy Mediator imparteth unto thee his scarlet thread: He (11) Rom. 2. 4● spareth unto thee life natural, that thou mayest receive life supernatural, even the life of grace, and of glory. Redeem (12) Ephes. 5.16 the time, for thy days have been evil. While it is called today, let the goodness of thy God lead thee now, at last, unto repentance. Others make the continuance of their life, and health, an occasion of delays, until their delays on earth become lamentation in hell; but, what [13] Eccl. 9.10 thy soul findeth to do, that do thou presently: One moment now, is worth [14] Psal. 83.11. a thousand ages in the grave: Hell is full of good [15] Luk. 13.24. 1 Cor. 9.24 intentions: while foolish Virgins go to fetch oil, the Bridegrooms [16] Mat. 25.25.10 door is shut: God will not be [17] Isa. 55.6 found in thy time, but in his own; present seasons [18] Gal. 6.10 are golden seasons; and seldom [19] Rom. 13.11 cometh a better: God hath put into thy hands an opportunity to do good unto thy soul; improve this [20] Mat 25.27 Talon, and thy soul shall live. The eldest daughter of unbelief is [21] Ezek. 16.49 Rom. 11.8 Isa. 56.10 Prov. 6.10 Mat. 25.26 Heb. 6.12 Amos 6.3 sloth, and her grand children are delays: on the other side, Faith taketh up her bed, and walketh; faith useth [22] 2 Pet. 1.5 all diligence, and diligence is the chiefest virtue which [23] Heb. 6.9 accompanieth salvation; it seethe night [24] John 9.4 at hand, it [25] Ibid. worketh so long as daylight lasteth; it considereth there is no labouring after we are [26] Eccles. 9.10 gone to bed; it perceiveth no difference between Time and Opportunity: how [27] Rom. 13.11 much time of present life, so much opportunity for future salvation: the servant which would be found [28] Mat. 24.45 faithful, the Steward who would give up [29] Lur. 16.2 a true account, the debtor that would honestly pay [30] Mat. 18.26 all he oweth, interpreteth God's forbearance [31] Rom. 2.4 as a very great kindness. What would Dives, [32] Luk. 16.28 what would Judas give for the benefit of one only of those few hours which thy long-suffering God denieth unto them, but vouchsafeth unto thee? Time [33] Rev. 10.6 shall be no more, is an alarm of which any one that hath ears to hear, cannot choose but take notice; it is a doomsday alarm: Of all those talents wherewith we sons of Adam are entrusted, there it none of so great moment, (34) Mat. 25.24, 27 as is this talon of time: It is the purse, without which (35) Eph. 5.16 we can carry no money about us; every dust of this (36) Eccl. 12.1 brittle hourglass is precious; they are dust, not of sand, but of gold; of these, what foolish we let fall to the ground, God himself [37] Rev. 2.21 picketh up: I shall then manifest that I know the things which [38] Luk. 19.42 belong unto my peace, when I so compose, so deliver a Sermon, as the last (for aught that I know) that ever I shall [39] 2 Tim. 4.2. be suffered to preach; I, then, make a sanctified use of divine patience, when I read, hear, meditate, pray, etc. [40] Eph. 6.18 as watchfully as if I should be never allowed to read, hear, meditate, or put up petitions any more. If any Mercy can melt thy stony heart, [41] Rom. 2 4 God's forbearance will; it will melt it into fervent duties. The sincere Convert husbandeth hours unto the best advantage, and maketh length of days, life [42] Rom. 2.7 more abundant. MOTIVE V Motive V. God's Sentence. As sure as death, in the grave there is (as I just now told thee) no Redemption: when once sentence is passed [1] Eccle. 11.3 Mat. 25.46 upon examination had, there is then no repealing. so soon as ever thy farthing [2] Prov. 20.27 24 20 candle is burnt out, thy soul, if it savoureth not sweet in heaven, it is cast into the fire of hell, and all this in a moment, in (3) 1 Cor. 15.52 the twinkling of an eye, sooner than thou canst think of it: At this very instant, how immediately canst thou, (the image of God's Omnipresence) how immediately canst thou think of hell, although hell be so great a distance off? how immediately can thy thoughts ascend even the highest heavens? Swift was that (last) thought of thine; but, thy souls flight shall be swifter than was thy last thought. Man (for want of consideration) wasteth hours, and minutes; the (4) Dau. 7.9 ancient of days doth not so: Unto him, who inhabiteth eternity, every little time is so precious, that in less space than the space of one moment, he dispatcheth the soul from this prison of flesh, unto his high Court of Justice; and again from his high Court of Justice, unto the place of execution, or of glory, (as Justice shall give sentence:) I say, thy breath of life once expired, thy winged soul is allowed no time at all to look back, (no) it forthwith appeareth before the judgement (5) 2 Cor. 5.10 seat of God, and from thence forthwith unto the joys, or miseries, by order, appointed: Thy flesh indeed, that is dispensed with until the general (6) John 6.40 Assizes; but (her Proxy) thy spirit that giveth her appearance upon the very first day of the Term. While thy breathless bosom is yet warm (either for thee, or against thee) sentence is pronounced: I therefore again exhort, that thou wouldst make thy peace with thy God while life, nay while health continueth; for, with thy dying body dyeth all hopes of future repentance; When death is once come, opportunity is gone; Opportunity is therefore gone, because Judgement is come. Motive 6. MOTIVE VI Death approaching: it stealeth upon thee while thou sleepest: Couldst thou return into thy first Infancy, and thence begin (1) 1 Cor. 9.24 the race that is set before us, thine advantage were little enough, either for the running of a race so long, or for the obtaining of a prize so high; but, alas, a great part of thy life is already consumed; and already consumed in vanity; thou art almost out of breath, before thou hast, at all, buckled (2) Luke 12.35 thyself to thy work: The Affairs which thou in this thy pilgrimage must of necessity perform, are exceeding great; but, exceeding (3) Gen. 47.9 small is that space of time wherein thou must disspach them: although thy duties are not easily compassed, thy life is quickly (4) Psal. 39.5 spanned: thy life is, at longest, but a winter's day; thine employment is the business of a whole age: of this thine employment an account thou must give; but how soon, (5) Act. 1.7 it is not for thee to know: Thou seest on every side many much younger than thyself, called away to give up their accounts; and of them none so unexpectedly as those who were the healthiest persons: Such as least look for him, meet their (6) Mat. 24.44 Lord first; if ever he (7) Rev. 3.3 come upon thee as a thief, it is then when time stealeth from thee to thy disprofit: rather than death should overtake (8) 1 Thes. 5.4 thee, meet it; die daily, if thou wouldst live for ever: if thou wouldst not forget thyself, (9) Deut. 32.29 remember thy last end; if at any time thou art more unprepared to give up thy last account then other, at that time above all others look for, and hasten unto the coming (10) 2 Pet. 3 12 of the day of thy God; if in that day thou wouldst be found faithful, in this thy day abide watchful; persevere in well doing, if thou wouldst endure unto the end; redeem thy time; if thou wouldst enjoy thy Redeemer; and if thou wouldst not fear death, fear God. MOTIVE 7. Motive 7. A seventh Motive inviteing thy soul to hold fast that which is good, is thy natural insufficiency: At thy first Creation there was in thee the spirit (1) Gen. 1.26 of a God; the light of that spirit Adam quenched, and (in Adam) thou: In baptism, the same spirit entered into a Covenant with thee; the same spirit thou hast again grieved, and quenched: none of all his mighty workings have prevailed upon thy heart; carnally minded thou hast been, spiritually minded thou wouldst not be: Of all those graces which the holy Spirit of God may justy call for, thou canst not produce one! Consider now, thou hast failed of (2) Furor est post omnia perdere naulum. his saving gifts; wilt thou render the common gifts of that bountiful spirit useless too? the more ungrateful thou hast been in rejecting the one, the more thankful thou shouldest be in making a benefit of the other; the greater want thou findest of that sufficiency which thou mightest have had from God, the greater reason thou hast to blow up the fallow ground of thy heart, that thou mayest sow to the spirit; if thou hast been so unfaithful that God would not adventure with thee his ten talents; be so trusty, that God may not repent him of that one talon now in thy hands; or, if thou hast embesled that Talon, yet, at least, restore unto God his napkin: having rob thy Master of his moneys, do not keep from him his purses too: thou hast cut off thy (3) Jer. 10.23 legs, therefore use (4) Psal. 25.12 Hos. 6.3 crutches; the more thou hast dulled thine (5) Eccl. 10.10 axe, the more pains thou must take in hewing; thou hast blunted the edge of the spirit: it concerneth thee to make the best use thou canst of thine affections, thy memory, and thine understanding; the more graceless thou appearest, the more thou art obliged to use all means of grace: the Word of God is two-edged; as I cannot hope for salvation, without the help of God's Spirit, so neither can I (6) Pro. 1.23 Luke 11.13. Rom. 10.17 expect the help of God's Spirit, unless I wait for it in the use of means: I (7) Luk 16.11, 12 Mat. 25.23, 28 must be faithful in my natural abilities, if I would be entrusted with spiritual. Beside, God (8) Luk. 1.53.29 filleth the hungry with good things; the more empty thy vessel, the more capacious it is to receive the (9) 2 Kin. 4.6 ointment of the holy One; and the poor in spirit, wax rich in grace. MOTIVE VIII. Thy natural averseness. There is no such Truant as the natural man; Motive 8. Judas will rather hang himself, than delight in his Master's pleasure: but, first, mere shame will reduce thee from this ingratitude: no love for thy father? nor love for thy Redeemer? nor love for thy preserver? fie! fie, for shame! the ox (1) Isa. 1, 3 knoweth his owner, and the dog, at thy heels, his master. Secondly, Let thy heart alone, and thou (2) 1 Cor. 2.14 wilt love thy God less next day, than thou wilt to morrow, and less to morrow then to day thou dost. Thirdly, Thou must not follow, but (3) Col. 3.1 lead thine affections; we force ourselves to delight in such diets, such exercises, such employments as most suit, not with our pleasure, but with our real good. Fourthly, What thanks is it, if we place our affections upon that whereunto we are of ourselves addicted? but, herein we know that we love our God, if we deny (4) Mat. 16.24 ourselves, that we may love him. Lastly, remove thine ignorance, and thy disaffection is removed; once see the beauty of holiness, (5) Exod. 15.11 and be out of love with it, if thou canst; thou wilt therefore love God, because God is glorious in holiness, thy Lord most holy. MOTIVE IX. Motive 9 A ninth Motive which may stir up thy mind to follow God fully, is thy desperate guilt. The whole need not the Physician, but, thou dost: such a sinner as thou art, may well cry God mercy all the days of his life; He that hath wallowed in so much mire as thou hast done, hath great reason to wish (1) Ezek. 36.25 for clean waters; who should thirst after sanctification, if thine Aethiopian skin should not? the Leopard's spots are white to thine: if the blood of the Lamb can make thy crimson sins whiter than snow, surely, thou hast cause sufficient to bathe in that warm blood! thou hast sinned so prodigally against heaven, and against God, that, it is the best of thy skill to make benefit of Christ merits; Then, than the holy Angels will (2) Luk. 15.7. rejoice indeed, when they see such a lost creature as thou hast been, take the kingdom of heaven by violence, and main force. MOTIVE. Motive 10. X. A tenth particular which helpeth thine unwearied soul to take the kingdom of heaven by violence, is the present evil world: viz. unless it were better than it is; thou wilt no more (1) Jam. 1.27 dirty thyself with it; the cares thereof may choke such as love them, but thee they drive unto (2) 1 Pet. 4.19 thy faithful Creator; to him that endured temptations in the wilderness, Canaan is sweet: pleasures upon earth may ensnare fools; they only mind thee of thy master's joys; thou translatest the whole book of nature into a book of grace, well knowing, that the things which are seen are transitory; but the things which are not seen, are eternal. MOTIVE XI. Motive 11. The next particular serving to awaken thee unto righteousness, is the corruption of thine old man: For, first, while [1] Gal 5.17 thy flesh is contrary to thy spirit, his thou [2] Rom. 6.16 art unto whom thou yieldest obedience; and if it was thy [3] Rom. 8.6. death to be carnally minded; to be spiritually minded is a sign of life. Again, sometimes a (4] 2 Cor. 12.7 buffet or two doth Saint Paul a kindness; [5] 2 Cor. 12.9 while the flesh (6) 1 Pet. 2.11 warreth against thy soul, thy soul is [7] Deut. 8.2 Judg. 2.21, 22 3.2 kept upon her guard: Rome is not secure, so long as Carthage is standing: nay, opposition strengtheneth the prevailing party; as [8] 2 Sam. 3.1 saul's rebellions established David in his Throne; for infirmities of nature excite the power of grace: Corruption is flesh, and [9] Isa. 31.3 not spirit. MOTIVE XII. Motive 12. The roaring lion at this instant seeking to devour thee: Among too too many Ministers, who, during our late detestable rebellions, were most reproachfully tossed out of their livelyhoods; one I knew, who (1) Mr. Vade of Odington in would full often, with indignation enough, boast himself a person more beholding unto Committee-men then unto all the kindred which be had; his riddle was, while he kept house in his Parsonage, diseases, cares and debts grew upon him; but, so soon as the Committee had once for ever sequestered (from Him) his Parsonage, they, (from that time forward) eased him of his debts by disposing his fifths for their payment; they cured him of his disease, while want of a horse made him walk away his Gout; and, withal, they freed him from his cares, for he had now no worldly thing to care for: (bear with me) the condition is thine; I may seriously affirm that, next unto God himself, this (2) Matt. 6.13 13.39. evil one is (although full (3) Esa. 10.7. sore against his will) the very best friend whom thou hast in the world; if thou hast but eyes of understanding in thy head, this I will clear unto thee in three particulars. The Devil (4) Eph. 6.12. 1 Pet. 5.8. befriendeth thee, first, By deterring from sin; Ah, Sir, this at the gate will make thee (5) 1 Tim. 3.6 7. keep within doors; the saucer eyes of this spirit will make thee look unto thyself; espy once his cloven foot, and adventure (6) Act. 24.16. abroad if thou darest. Secondly, By Temptations; thou wilt not trust a reconciled enemy; The Devil is so [7] Eph. 6.11 2 Cor. 2.11 well known, that none of his chaff can catch old birds; if he begin to tempt, he will make thee glad to cling unto thy father; Thy fear of this Pursuivants Arrest [8] Heb. 4.16 will make thee take Sanctuary; the more stratagems this subtle creature useth to (9) 2 Tim. 2.26 entice thee toward hell, the more thy holy jealousies will draw thee toward heaven; and all the while this Avenger lasheth thee [10] 1 Kin. 12.11 with Scorpions, he [11] Gal. 3.24 schooleth thee unto Christ. Thirdly, [12] Ephes. 6.11 by wrestle: carnal [13] 1 Pet. 2.11 lusts war against the soul; but we wrestle not against flesh and blood alone; these are no equal match for him that [14] Psal. 23.4 27.12 undertaketh to be strong in the Lord; that is a [15] Heb. 22.4 Sine periculo seiget ludus. dull skirmish which hazardeth no blood: Surely thou shalt see what thy servant can do, saith the (16) 1 Sam. 28.2 Warrior. As the Martyr Juliano kissed the step whereon he stood to suffer death; so thou, when valiant, wilt kiss the turf whereon thou standest to fight thy Lord's battle. Glad is David, if he may be but allowed to deal with (17) 1 Sam. 17.32 a Goliath: if Jether (18) Judg. 8.20 fear Zebah, and Zalmunna, it is because he is yet a youth; a Gideon will make make them his (19) Judg. 8.21 ornament. MOTIVE XIII. To omit many others, Motive 13. the last Motive which now presseth, why thou shouldest return: why, if thou return, thou shouldest return unto the Lord; and why, if thou return unto the Lord, thou shouldest return unto him with thy whole heart, is, The (1) compare Ex. 7.13 with Job 23.16. Gen. 19 11. with 21.19. Numb. 22. v. 25 with ● 31. 2 King. 6.20, ●: 18 17. Luk. 24.16, 31 & John 20.14 with Dan. 3.25 Deut. 29.4. with 2 Tim. 2.21 Deut. 5.29 with Isa. 59.1, 2 & sim. 6.9. power of God. Whence was it, that, heretofore, what evil thou wert loath to commit in the sight of man, that thou couldst boldly perpetrate before the face of the (2) Gen. 16.13.39.9 ever-present God? Whence was it, that the very same affections of thine which have been (3) Phil. 3.19 so mindless of spiritual blessings, have been so inordinate unto vile lusts? or, that the same understanding of thine which is so wise (4) Rom. 3.11, 18. in the things of this world, is so far to seek in the things of a better world? If thou knowest not whence this is, I will resolve thee; the thing is of God, viz. from the power of his justice: Now, the same God which can in justice leave thee to thy foolishness so far as to make thee fear (5) Rom. 3.18 man, more than the face of the most holy: The same God can in mercy bring unto thee thy right senses, and make thee fear to do evil; if for man's sake, for God's (6) John 5.9 Jer. 5.22 sake much more: The same God which could suffer thine affections to go whoring after their shame, (7) Psal. 25.12 can place them upon the things above: and the same God which suffered thy brains to weary themselves in studying how to ensnare thyself in the world, the same God can, when he shall so please, make thee (8) Psal. 51.6 wise unto salvation. True, (9) 2 Cor. 3.5 were there not a power in God able to give unto thee, what he expecteth from thee, there were then some cloak for thy back-slidings: but the same God which (10) Ezek. 18.32 biddeth thee turn, is able (11) Jer. 31.18 Lam. 5 21 to turn thee; and therefore he (12) Prov. 1.23 reproveth thee to this end, that through his strength, thou mayest turn unto him. The same God which calleth thee unto (13) 2 Pet. 3.9 repentance, can (14) Act. 5.31 give repentance, and therefore he (15) Hag. 1.5 Rev. 2.5 instructeth thee to consider thy ways, that thou mayest by his help gain repentance: The same God which requireth (16) Deut. 28.58 thy fear, can (17) Jer. 32.40 put his fear into thine inward parts; and therefore he (18) Deut. 4.10.17.19 Prov. 3.2 Psal. 19.7 directeth thee to the Scriptures, that thou, by them, mayest learn to (19) Hos. 3.5 fear the Lord and his goodness. The same God which commandeth (20) 1 Joh. 3.23 thee to believe; can (21) Phil. 1.29 give thee a power to believe, and therefore (22) Rom. 10.14 instructeth thee, that faith cometh by hearing. The same God which (23) Eph. 5.18 willeth thee to be filled with the Spirit, is able to (24) Joel 2.28 pour out spirit upon all flesh, and therefore adviseth thee how (25) Luk. 11.13 Prov. 1.23 Gal. 3.5 thou shouldest obtain it. In a word, God who (26) Rev. 22.17 would have thee come unto Christ, is able (27) Joh. 6.44 to draw thee unto him; which that he may do, he (28) Mat. 17.5 Heb ●2. 25 calleth unto thee from heaven; and a (29) John. 1.37 9.38 smaller invitation then that by far hath served to make others deny themselves, and follow Jesus. wouldst thou (30) Num. 23.10 have heaven drop into thy mouth? open thy mouth wide, and it (31) Psal. 81.10 will so; not (32) Mat. 7.21 Qui sicit te sine te, non servabit te sine te. else. Wherefore, O thou, who hast so (1) Rom. 9.32, 33 dangerously stumbled at the rock of offence, that I have hitherto (2) Gal. 4.11 stumbled at thy fall: thou, gone so far (3) Joh. 13.30 from the person speaking in my Text, that I have left my Text itself to follow thee: thou whom I found with Judas, but would bring back to Jesus; (with tears I ask thee) What shall I do at the great and terrible day of the Lord? Shall I call God to witness, that thy (4) Hos. 13.9 2 Pet. 3.9 1 Thes. 1.10 5.9 perdition is of thyself? Shall I call Judas to witness, that thy damnation is (5) Joh. 3.19 just? or may I with (6) Luk. 15.7 holy Angels, joy at thy conversion? Thy life may end before to morrow; yet, as short as thy life is, (before it doth end) know, One drop of the Lamb's blood is able to dissolve even thine (7) 1 Pet. 1.2 adamant. The Word of thy God is a (8) Jer. 23.29 hammer sufficient to deal with thy (9) Psal. 19.7 nether-milstone; it can make it a hewn stone, it can carve it into several (10) Mal. 3.17 Jewels, into Jewels engraven after the similitude of thy (11) 2 Cor. 3.18 Redeemer. Destroy not thou that (12) Rom. 14.15 soul for which Christ died. For my part, what (1) 1 Kin. 19.20 have I done unto thee? if a greater than Elijah hath cast his mantle of righteousness upon thee: What (2) Joh. 13.17. Eccles. 9.10 thou dost, do quickly: sacrifice (3) 1 Kin. 19.21 Rom. 12.1 thyself unto him: minister unto him of thy (4) Luk 8.3 Mat. 3.8 substance, bring for him thy (5) Luk 23.56 Mat. 25.4 best ointments: See the (6) Luk. 23.55. Joh. 5.39 place where he is laid; look (7) Mat. 28.1 Gal. 6.14 toward his sepulchre, and while thou (8) Mark 16.4 Psal. 32.5 lookest, thou shalt find the stone rolled amay, yea, as undoubtedly as (9) Mat. 11.28, 29, 30. John 6.37. thou seekest Jesus who was crucified, so undoubtedly the good Angel in my Text, the person here speaking, Jesus whom thou seekest, shall number thee among his beloved Disciples; and as he comforteth them, so, with the same affections, and in the very same words, he shall encourage thee. Let not thy heart be troubled, believe in God, believe also in me; in my Father's house are many Mansions. THrough a neglect of seeking the Lord while (1) Isa. 55 6 Psal. 95.7 2 Cor. 6.2 compared with Dan. 3.9.3. Mat. 7.7.22.29 John 5.39 he may be found, To be believers the unbeliever conceiveth [2] Mat. 25.24 hard thoughts of his God: conceiving so hard thoughts of his God, he [3] Luk. 19.20 24 unthankfully wrappeth his talon in a napkin; at last, forfeiting [4] Luk. 19.26 that single talon for want of use, he useth his napkin [5] Mat. 27.5 for want of a halter. In stead of ascending to heaven after Christ, of rising to a lively hope in Christ, of crucifying itself with Christ, etc. the heart of Judas could [6] Mat. 27.3 see Christ condemned, and so [7] Mat. 27.5 leave him. Wherefore, Christ will leave the name of Judas for [8] Isa. 65.15 a curse unto his chosen. For, unto [9] Isa. 65.11 such as forsake him, thus [10] Isa. 65.13 saith the Lord, Behold, my servants shall eat, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty; behold my servants shall rejoice, but ye shall be ashamed: behold, they [11] Isa. 65.14 that for sake the Lord, shall cry for sorrow of heart, they shall howl for vexation of spirit: but, unto You in my Text, unto you his constant followers, he saith, Let not your heart be trrubled; The Text opened. Ye believe in God, believe also in me: In my Father's house are many Mansions. Which words, as they are [1] Vide, sis versionem Persicam. all spoken in a breath, so they do all breath out one, and the same consolation. This Gospel is a kingdom of heaven in an unexpected sense. Look up unto the heavens; in them, ye see one glory of the stars, another glory of the Moon, another glory of the Sun; yet all these together, help to make up but one Heaven: So, look down upon my Text: in it, ye see the trial of afflictions, the exerctses of faith, and the expectation of glory; yet do all these make up but one comfort. The Tabernacles of God, the Son of God, the God and Father of Mercies, are all of them brought within this Text, purposely to ease the Disciples hearts. Object. Object. Though it be [1] Isa. 65.14 promised, My servants shall sing for joy of heart, even then when we expect that [2] Isa. 51.11 sorrow and mourning should flee away, we are forced to break forth (3) Job 30.26 with Job, When I looked for good, then evil came; and when I waited for light, than came darkness. Answ. As there is no denial, Answer. that [1] Act. 14.12 through much tribulation, we must enter into the kingdom of heaven: so it must be confessed, that (2) Isa. 35.10 The ransomed of the Lord shall obtain joy and gladness. While Christ adviseth, Let not your heart be troubled, he presumeth, [3] Dr. Sibs Serm. in locum. that troubles were nigh; and nigh they were; many already did, and more [4] Erasmus, Tr●inus, Marloratus, Maldonatus, Rupertus, Gorraaus, Jansenius, etc. in locum. shortly would press, and press heavily upon their hearts: whence ariseth, DOCTRINE I. viz. Even the hearts of Christ's Chosen Disciples are not exempted from troubles in [5] Dr. S bs ubi supra. this world. But, while, against these sorrows of this world, he enjoineth, Let not your heart be troubled; there ariseth another instruction which rolleth away the burden of the former: namely, this, DOCTRINE II. Even great afflictions may not trouble a chosen Disciples heart. 1. That, even, the hearts of Christ's chosen Disciples are not exempted from troubles in this life, sad experience evinceth; one [1] Mat. 6.34 day telleth another of this truth: our whole [2] Job 14.1 life, the whole [3] Joh. 16.33 world, constantly afford witnesses of this complaint. 2. On the other side, since (1) Heb. 12.11 no chastening, for the present, seemeth joyous, but grievous; seeing, as a [2] Prov. 27.3 stone, so, [3] 1 Pet. 1.6 1 Sam. 25.37 affliction, is heavy; it shall be my care, to ease you of your griefs; and to remove, if not the stone itself, yet a great part of its heaviness. Wherefore, not questioning the former Doctrine, the Doctrine implied: I shall prosecute the later, the Doctrine expressed: while I First, The Method. State what Doctrine I would propose. Secondly, Prove the Doctrine which I state. Thirdly, Apply the Doctrine which I prove. There be many that say unto us, [1] Psal. 4.6 who will show us any good? but, Lord lift thou up the light of thy countenance upon us. Beloved, let not my weakness be your discouragement: although I of myself [2] 2 Cor. 4.7 cannot turn your sorrow into joy, or your mourning into gladness, the good Angelin my Text now speaking by me [3] Rom. 10.17 can; Where the word is, the Word of a God, although the voice be the voice of a man, yet if that voice speak, dry bones [4] Ezek. 37.4, 7. may live. Upon occasion, other Disciples as well as you once asked among themselves, [5] Mar. 16.3, 4 Who shall roll away the stone from the Sepulchre? And when they looked, they saw the stone rolled away: the like may ye, if our God shall now vouchsafe to sanctify unto you this Truth, namely, That even great afflictions may not trouble a believers heart. I say; DOCTRINE. Even great afflictions may not trouble a believers heart. The Doctrine stated. viz. Though, during this life, sound believers are not exempted from great afflictions, yet those great afflictions may by no means trouble their heart. Object. At this we already stumble: What? Object. if the righteous perish, may we not [1] Isa. 57.1 lay it to heart? When great afflictions befall us, may not we well be troubled? If the Lord strike, should not (2) Jer. 5.3 man grieve? Must we be stupid, must we be Stoical when griefs are upon us? Answer. Questionless, Answer. we [1] Mic. 6.9 ought to hear as well the rod, as him who hath appointed it: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forbiddeth no such laying to heart, it requireth no such heedlessness. I say, this Text prohibiteth, not a reasonable sense, but a (2) Rev. 21.8 distrustful fearfulness; not a moderate care, but an (3) 2 Cor. 7.10 unprofitable astonishment: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (4) Phil. 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be careful for nothing: this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a carking care, a care not furthering, but hindering duties. I would have you (5) 1 Cor. 7.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without pensiveness. Let not your hearts be (6) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 21.34 overcharged, weighed down with cares. So here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let not your heart be disturbed; let not your fountain of right reason be mudded; make not a Tartarus, make not a hell of your heart: While our Saviour here saith, Let not your heart be troubled, he v. 27. explaineth (7) L. Brugensis ad variant. Lectiones Lat. notae. himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither let it be dismayed. Thus resolved; I trust, the longer while our troubles have stuck by us, the sooner we shall be established in our present truth, which is; DOCTRINE: Even great Afflictions should not perplex a believers heart. Not to repeat what ye receive from (1) Dr. Donne his LXXIII. Serm. and Dr. Sibs' his two Sermons on this Text. others, That even great afflictions may not perplex a true Believers heart, I shall endeavour to prove unto you from within the confines of the Text in hand. I shall endeavour to clear it unto you, 1. Negatively, The Doctrine proved. from the last closing of my Text. 2. Affirmatively: from the first entrance of it. 1. Negatively from v. 2. Negatively. if it were not so, I would have told you. Whether ye supply (1) Dan. Heinsii Exer. i at. in locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or whether, ye accept (2) Thus Regia Biblia Hispan. Tho. Mo●tfortius. MSS. Alexand. Nonnus. MSS. Cantabr. & Sixtus Quintus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a point before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or whether (3) Thus Tremellius, and to him assenteth Lud. de Dieu in locum. with an interpunction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or whether ye reject both the interpunction, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, (4) Thus the Version●s Arah, ut & Lat. Vulgat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Or whether, (as we in our best English Translations do) ye (5) Thus Erasmus, Piscator, Ro. Stephanus, drias Montanus, Beza, Verse. Syr. Grotius. reject the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but make sure of the interpunction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— To omit several (1) Such as the Aethiop. and Pe sick. Versions, I, in short, conclude, Whether, with some, ye paraphrase the words thus, There is in heaven (2) Hammond in locum. room enough for both you and me, so that I need not tell you of my going to prepare a place for you. Or, whether ye lay aside Paraphrases, and follow the various readings in a nearer sense: as, In vain (3) Lud. de Dieu, ubi supro. should I go to prepare a place for you, could I not assure you there are in my Father's house many Mansions. Or, There are (4) Heinsius, ubi supra. already prepared in my Father's house many Mansions, else I had told you that I go, etc. Or, In (5) Arias Montaaus, Erasimus, Bez●, Piscator, G otius, and (as Dr. Donne saith) the Church of England, etc. my Father's house are many Mansions: if it were otherwise, I would not conceal it, I would have told you: for I who will not leave you ignorant, go, etc. If it were not so, I would have told you. Whether ye examine the variantes (6) Vide sis, Waltoni Biblia Polyglotta. lectiones: whether ye follow the most obvious opinions of most Interpreters: or whether ye keep strictly to the last and best copy and sense too. This one phrase from the mouth of Jesus Christ our Lord, (this) I would have told you, Is Law from Zion, Statute-Law, standeth a good, and a most undeniable proof. From these few words, If it were not so, I would have told you, that English (1) Act. 14.12 S. Paul of (2) Dr. Donn. ours, deduceth (3) Ubi sapra. a Standard whereby to measure [4] 1 John. 4.1 all Doctrines. Judge, therefore, By the mouth of no one of all his servants in the Old Testament: in the New Testament, neither by his servants, nor by himself, did the Lord Jesus, at any time, either expressly, or implicitly say, He would have great afflictions perplex believers hearts: Wherefore the constant silence of the Lord Christ, calleth out aloud; and giving unto this truth his free assent, most undoubltedly assureth every one among us, that, in as much as Jesus Christ our Lord, requireth no such [1] Isa. 1.12 matter from our hands, No afflictions how great soever, may at all perplex a believers heart. That's my first proof. My second Proof is from verse the first, Affirmatively. Let not; From verse first etc. Throughout this whole Context these Disciples of the Lord Jesus were, and were to be under great and sore trials: All this while how doth this captain of their salvation lead them? How doth their Lord and Master tutor them? Answ. He telleth them what they must account upon: he forewarneth them how that, In the world they must [1] Joh. 16.33 expect trouble; in the world they must [2] 2 Tim. 1.8 partake of the afflictions of the Gospel; they must [3] 2 Tim. 2.3 endure hardness; must [4] 2 Tim. 2.12 suffer persecution; must [5] Mat. 16.24 in quem locum vide sis Casparum Sibelium. deny themselves: must [6] Luk. 9.23 take up their daily cross: But, may they at all disquiet? may they at all perplex their minds? No, (saith our blessed Saviour) Fear (7) Rev. 2.10 none of all these evils: Take (8) Ph●l. 4.11, 12 1 Pet. 5.7 Mat. 6.31 Luk. 12.11 nothought; Possess your (9) Ph●l. 21.19 souls in patience: and, however ye speed, Let not (10) Joh. 14.27 your heart be troubled. My Brethren, of the clearness of any truths whatsoever, greater evidence hath no man then this, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the precept, the command, the testimony, the authority of (Him who is the wisdom and the truth; even of) Jesus Christ our Lord. Wherefore, I beseech you, be your trials never so great, be the removal of a near friend never so afflicting, yet, remember the words which the Lord hath spoken unto you, Let not your heart be troubled. While ye draw near [1] Mat. 28.1 toward the Sepulchre, (I beseech you) take notice, that the [2] John 20.1 stone is taken away: take notice that it is [3] Mat. 28.2 rolled back by the good Angel in my Text: nay, cast an eye again, and having [4] Luk. 24.2 found the stone rolled away from the sepulchre, behold how this Angel sitteth upon that (5) Mat. 28.2 stone. That is the next, viz. uponwhat ground, for what reason it is, that our most compassionate Redeemer will not here allow not not any afflictions, how great soever, to perplex his Disciples hearts. The Reasons are sevenfold. From the whole Text. But, ere ever I can bring forth my Reasons, I must remove one more stone at which some few are (peradventure) willing to stumble. Quest. Dub. If I would have told you, standeth a most undeniable prohibition; then, what Statute-Law have you for Bowing at the name of Jesus; for Bowing towards the East, and (to instance in no more) for placing Tapers upon the Altar? Answ. 1. Solut. Law from Zion: which, therefore, because it nowhere declareth these practices contrary to Gods revealed will, [1] 1 Cor. 6.12 See also, Cases of conscience about things indifferent. 1662. by an indifferent hand. alloweth them to be lawful. Answ. 2. Thou canst not say that they oppose Decency and Order: for, the most learned Fathers of our Church, to whom it appertaineth [1] Tit. 1.5 1 Cor. 14.40 11.34 to determine what doth, and what doth not make for Dececcy and Order, do, if not enjoin, yet allow them, especially in Cathedrals. Answ. 3 Thou canst not say, We have [1] Tit. 1.16 no such custom neither the Churches of God; for, our learned Fathers receive these practices from Primitive Antiquity. Answ. 4. Suppose Genu-flection first arose from a misinterpreting of Phil. 2.10. Suppose bowing toward the East, proceeded from as gross a mistake of Zech. 6.12. Suppose wax candles were originally placed upon the Lord's Table in imitation of Jewish, yea of heathenish Rites. This notwithstanding, these customs being now received, may each of them have, at least, a blameless continuance: for, First, what evil is it, if a Christian (if a sincere Christian) bow (1) Eph. 3.14 his knees to the Lord Jesus so often as he pleaseth? [2] A Similitude used by way of illustration. solemnly in words at length, to petition God for a blessing every time throughout the day wherein thou occasionally drinkest, would probably not well consist with the duties of thy Calling: thou art therefore the more to be pardoned, nay, the more to be commended, if, (as a pledge of thy Thankfulness throughout the whole following day) thou address thyself to the God of thy blessings, at the first time every day wherein thou drinkest. Just so, sincere Christians which bow at the name of Jesus, have an equal reverence for [3] See learned Mede upon Mat. 6.9. viz. his Sanctification of God's name. ever Attribute of God; but seeing they cannot so conveniently express this reverence every time any divine Attribute of God is mentioned. Look what reverence they would show unto every name of their gracious God, that they signify so often as the holy Jesus is named. For the second: Where lieth the evil, if he, who [1] Psal 95.6 worshippeth before the Lord his Maker, bow in the most [2] See Gr gory his Notes upon Zech. 6.12.3.8 convenient and usual manner which Antiquity hath prescribed? If, while he boweth, thou wouldst stoop, we should have no occasion of complaints: that stone would be rolled away. For the third: Why (1) Tit. 1.15 1 Cor. 9.19, 21 Rom. 12.18.14.22 Litigandi pruritus pessima Ecclesiae scabies: And by how much the more one affecteth to wrangle, by so much the lels he is a Christian. Bp. nicholson's Apology. p.. 4. art thou more set on fire than are those Tapers? They wax not inflamed, why dost thou? So long as these continue unlighted, do not thou burn thy fingers ends: rather busy them about this young fancy [2] When I thought as a Child at Westminster-School. upon [3] Mat. 1.18, 19 Maria Hymenaeo. Vxorem statuit Joseph me ducere; jussit Afferri taedas, O Hymenaee, tuas: Praegnantem metuit Joseph me ducere; latas Accendi (4) We may receive most excellent light for these Tapers from the learned Notes, and Observations of Mr. John Gregory of Ch. Ch. Oxon. Cap. XXII. a Chapter justly entitled Light. taedas, O Hymenaee, vetat. Josephus Hymenaeo. Uxorem statui praegnantem ducere; nolo Auferri taedas, O Hymenaee, tuas; Uxoris metui zonam dissolvere; nolo Accendi taedas, O Hymenaee, tuas. Hymenaeus utríque. Joseph mox conjux, vir nunquam (credo) futurus; Uxor erit virgo; virgo Maria, parens: Ind, feram taedas, sed & has accendere nolim; Mirac'lum tantum, vel●ibi, lumen erit! Answ. 5. First, What our Church speaketh (1) Constitutions, and Canons Ecclesiastical. 1603. Canon XXX. of the use of the Cross, that may be applied to bowing at the name of Jesus. Secondly, Daniel (1) Dan. 6.10 from Babylon, and Jonah (2) Jonah 2.7 from the belly of the Whale worshipped as near as they could, toward the Temple wherein (3) 1 Kin. 8.42, 10 God appeared: Take therefore no scandal, if some Christians worship, as near as they can, toward that part of the heavens, wherein they (4) Act. 1.11 1 Thes. 4.17 expect, that Christ at his next coming, shall appear. Custom, from hence (5) See Gregory ubi supra, viz. cap. XVIII. obtaineth, that thy Church, thy grave, (digged within that Church) and thy body (when placed within that grave) do all face the East; and why nor a (6) Gen. 2.7 living soul, as well as a dead body? The same Jesus, whom Malachi compareth to a Sun, and (7) Mal. 4.2 others to a rising Sun, is (8) The Chinois Ja●i Schiller. praefat, in Uranograph. Christian, p 6. col. 2. the bright morning Star: Worship him all ye Saints. (9) Rev. 22.16 Thirdly, The Tapers prepared upon the Lord's Table, tell us, that, we Gentiles who sat in darkness, (1) Luk. 1.79 see great light, saith S. Jerom. Answ. 6. To the pure these are not only blameless, but profitable. Doth some one bow toward the Altar? Look thou (1) Eccles. 5.1 to thy feet when thou interest the house of God. Do others bow at the name of Jesus? At the name of Jesus depart (2) 2 Tim. 2 19 thou from iniquity. Are there Tapers on the Altar? thou (3) Psal. 18.28 shalt light my candle, for me, O Lord my God; yea, except Cathedral Clergy men be, as well burning as shining lights, Take they heed, lest God remove their (4) Rev. 2.5 Candlestick out of his place, once more. Answ. 7. These are rather practised, then enjoined: Wherefore if yet thou deem these or the like Ceremonies neither expedient nor comely; be (1) Jade 16. silent, be (2) Rom. 12.18 Phil. 3.16 peaceable: Let not thy heart be troubled; these are no afflictions; if they were, 1. Reason from the troubles themselves. even great afflictions may not trouble thy heart, for these Reasons. Reason 1. From the nature of the troubles: Let not you heart be troubled; for your grievances are but (1) 1 Pet. 1.7.4.12 trials. Afflictions arise (2) Job 5.6 not out of the dust; they are (3) 1 Chron. 29 14 Psal. 39.9. Amos 3.6 ordered from above, and their use is (4) 1 Cor. 3.21 Rom. 8.28 heavenly. A heaviness, I (5) 1 Pet. 1.6 grant, they have: and may, in that regard, be truly compared (6) 1 Sam. 25.37 unto stones, so apt they are to [7] Ibid. astonish: but (lo) these stones, how great soever, are not [8] Rev. 6.16 mountains to fall upon us, and [9] Rev. 9.6 hid us from God: rather, they are marble stairs to [10] Molleri praelect. in Psal. 120. lift us up by steps, and by degrees, while we approach the [11] Heb. 13.10 Altar. So is it with our trials, as it is with our grave-stones: in the grave there is [12] Psal. 6.5 no remembrance, upon the grave there [13] Memoriae sacrum. is: Double is the use of a tombstone; the corruption of the body, that it [14] Mat. 23.27 burieth, but the memory of the person, that it [15] Pro. 10.7 keepeth alive. Much after the same manner, these (great stones, these) heavy afflictione, are cast upon us for two distinct purposes: they should [16] Psal. 119.67.71, 75 compared with 1 Cor. 9.27 keep under our corruptions, but they should [17] Psal. 119.107 Heb. 12.11 James 1.12 advance our duties too; they are brought not to flatten, but to [18] 1 Pet. 5.10 quicken us: to our sins they are [19] Rom. 6.11 compared with Col. 3.5. Exod. 20.20 sepulchers; but unto our graces, they [20] Rom. 1634 Deut. 8.16 Gen. 22.18 are Monuments: if once they be sepulchers unto our duties, than this good Angel in my Text [21] 1 Cor. 10.13 rolleth them away; but, where they are Monuments of his [22] 2 Cor. 12.9. power in our graces, there he resteth, there he [23] sitteth down upon them. Reason 2. 2. Reason from the heart. From the [1] Jer. 4.19 seat of these troubles, the heart: Let not your heart be troubled, because a heart. Surgeons in their Anatomies phrase such, and such a part a vessel: a vessel for the brains, a vessel for the urine, for the blood, etc. Now he that fashioned for himself all our limbs, while as yet there were none of them, he useth this language too. Man's soul. body, and (2) 1 Thes. 5.23 spirit, they are (3) 1 Pet. 3.7 2 Cor 4.7 vessels in the hand of the Potter; this vessel he form for such and such uses, and for (4) Rom. 9.22 Prov. 23.26 none other intents or purposes whatsoever. I say, the (5) Psal. 2.9 1 Thes. 4.4 whole man, much more the (6) Mat. 25.4 heart, is a vessel, a vessel appointed, like those of the Temple, for (7) Pro 23.26 God's service; wherefore the heart may not at all be taken up (8) Luk. 21.34 with cares: fill a heart with the (9) Hos. 7.7 scalding waters of lust, or with the (10) Phil. 3.19 muddy waters of an earthly mind, and what (11) Hos. 4.11 room can there be in that heart, for either (12) 1 Joh. 3.3 purity, or (13) Mat. 6.21 heavenliness? So, fill a heart with bitter waters of (14) 2 Cor. 7.10 unreasonable grief, or with the unwholesome waters of (15) Isa. 7.9 distrustful fears, and what room is there in that heart for the exercise of faith? waters of affliction are of a (16) Job 33.16 Isa. 44.33 Hos. 5.15 cooling, (17) 〈◊〉 1.16 cleansing, (18) Psal. 119.67 healing nature, and the heart should be a vessel prepared to receive them, as (19) Eccles. 7.3 such. Blessed are ye that (20) Isa. 32.20 sow unto the spirit besides all waters; for the Spirit of God delighteth to (21) Pro 1.23 move upon these; and it concerneth us that he findeth a (22) Eph. 4.30 quiet habitation. Let neither (23) Jam. 1.4 impatiency, nor (24) Mat. 8.26 distrust, nor (25) Job 33.16 compared with Pro. 15.32 21.11 insensibleness, neither quench, nor grieve in the least any motions of so holy a Spirit. If we would find our chastisements, chastisements of peaee, let not the heart be troubled. That a second Reason; as the heart is the seat of the vital spirits, so it should be the seat of spiritual graces too: It is (at lest it should be) a vessel [26] 2 Tim. 2.21 compared with Heb. 10.5 prepared for the [27] Col. 2.12 operations of God: It should be filled not with carefulness, but with the [28] Eph 5 18 Spirit. Reason 3. 3 Reason from You. From you (your heart) Let not the heart be troubled, because yours; because it is as a vessel, so a [1] Isa. 66.20 consecrated vessel. As for the wicked, the heart of the wicked [2] Pro 10.20 is little worth, but the heart of a believer is a [3] Jer. 31.20 dear heart unto her Bridegroom: The heart of a believer is a rich [4] Mat. 25.4 Ephet. 3.19 cabinet, which holdeth vertu●s more graceful than gems, graces more precious than jewels. The heart of a believer is a heart not taken up with the blood of the fabulous Duck at Hales, no nor yet with the blood of bulls, or of goats, but [5] Heb. 10.22 1 Cor. 2.2 Gal. 2 20 Acts 20.28 with the blood of the sacrificed lamb; it carrieth within itself the blood of the Lord Jesus. It is (I say) the mansion (6) Vita est mansio animae in corpore, rectiùs spiritus in animâ, say I. where the spirit of God dwelleth, and is it fit (think you?) that such a Temple as this? such a Mercy-seat, as this, should be profaned with fears and jealousies? 4. Reason from God. with cares, and with destructive sorrows? Reason 4. From God Almighty; Let not your heart be troubled, for ye believe in God. The true Christian hath a (1) Exod. 34.6 2 Chro. 30.9 Neh 9.17 Isa. 30.18, Psal. 84.11 86.15 116.5.145.8 gracious God to believe in; an all-knowing, a merciful, an (2) Gen. 17.1 all sufficient God to believe in, and shall he not endure affliction according to the [3] Rom. 16.25 Eph. 1.19.3.28 power of God working mightily [4] Col. 1.29. in him? shall a believers heart stoop? should such a man as Nehemiah (5) Nehe 6.11 flee? The Disciples were at the [6] Mark 16 5 first affrighted with the sight of their good Angel; but what [7] Mark 16 6 followed? There is (if ye mark it) there is a good Angel in this burning (8) Exod. 3.4. Dent. 33.16 bush; Be not far off, O Lord, for trouble is (9) Psal. 22.11 hard at hand: Do thine afflictions make thee cry out? Be [10] Psal. 34.18.85.9 145.8 of good cheer: If once the child cryeth, the Nursing-mother runneth. If troubles be upon us, be ye sure, God [11] Psal. 46.1. is a present help in those troubles. That a fourth. Reason V from me also: Reason 5. From Christ. believe also in me: Let not your heart be troubled; for ye have the [1] Act. 26.18. Lord Jesus to believe in. True, no man can upon a well-grounded, and a well-experienced [2] 2 Tim. 1.12 Knowledge say that Jesus is [3] 1 Cor. 12.3 the Lord, but [4] Mat. 3.17. 1 Tim. 3.16. John 6.44. by the Holy Ghost: nevertheless, where once the Holy Ghost enableth to say of Christ, My Lord, and my God, there the soul [5] Phil. 4.4. rejoiceth in this Lord, as in the horn of her salvation. God revealeth much of his goodness in the [6] 1 Chro. 29 14. Psal. 57.2 works of his Common providence; thus the Roman Seneca, the Greek Aratus, and other Gentiles saw that the Lord was good, and that his mercy endureth for ever; More of his goodness he revealeth in [7] as in Esa. 41.10.13, 14 his word of promise: five several times is that one promise repeated, I will never leave thee, nor forsake thee. But the goodness of God is, (8) Hos. 3.5 most of all, revealed in his own [9] Joh. 1.18.14.9, 10, 11 Son; in him are [10] 2 Cor. 1.20 all the promises Yea, and Amen; for, a Son (ye know) resembleth his Father: Hence it is, that [11] Cited by Dr. Don. Serm. on Joh. 10.10 Justin Martyr denieth that ever any understood the true God, until first [12] Heb. 1.3 Christ came: The truth is, In him are hid all [13] St quis baberet librum ubi esset tota sc eatia, non quaereret, nisi ut sciret llum librit; sic & nos non oportet amplius quaerere n si Christum. Aquin. in Col. 2.3 the treasures of wisdom, and knowledge; In him is the love of God [14] 1 Joh. 4.9 manifested toward us: God is manifested [15] 1 Tim. 3.16 in the flesh, as manifestly good: Wherefore, if God as a spirit, comforteth us in [16] 2 Cor. 1.324. all our tribulation, our consolation from Him, doth [17] 2 Cor. 1.5 much more abound by Christ. Christ Jesus is one [18] Heb. 4.15 touched, indeed, with a sense of our infirmities! In all our afflictions, he is [19] Esa. 63.9 afflicted! Wherefore If the [20] Joh. 8.36. Son make us free from cares, then are we free indeed! for in him dwelleth both the [21] Joh. 17.21, 22 23 fellowship of our humane nature, and the [22] Col. 2.9. fullness of the Godhead too: (He) as he is [23] Joh. 13.3 Lord of all things, so he is [24] Mar. 1.23 one with us; he is [25] Esa. 9.6 Rom. 8.32. ours; and if God be for us in our own nature, who [26] Esa. 9.31 can be against us? We will [27] Psa. 23 4 fear none evil; nay, we will take [28] 2 Cor. 12.10 pleasure in infirmities, viz. God is found in the likeness of [29] Phil. 2.7 Rom. 8 3. men; Christ doth not trust us alone under the weight of our troubles, he bears them for us, and with us. Reason VI from these Mansions: Reason 6. From these Mansions. Therefore let not your heart be troubled, because in my Father's house are many Mansions: Should this [1] Gal. 1.4 John 16.33 world last always, a [2] 1 Cer. 15.19 sad world it were with us, but we shall be eased of our troubles [3] Job 3.17 one day: alas, had not God made the night for man to rest in, as well as he made the day for man to sweat in, the spirit before him might [4] Isa 57.16 fail; but so [5] Isa 54.7 God would have it; we shall soon [6] Rev. 14.13 rest from our labours; Verily there [7] Heb. 4.9 remaineth a Rest for the people of God: a rest? nay a reward, though not for, yet according [8] Mat. 16.27 to our works of patience: Have a [9] Heb. 11.26 respect unto the recompense of the reward; the more your (sanctified) troubles are here, the better [10] Tirinus, Erasmus, cum multtis a'iis in Joan. 14.2 your Mansions in my Father's house. Ye have [11] Heb. 10.36 need of patience, that after ye have done the Will of God, ye may receive the promise: Cast not away therefore your confidence which [12] Heb. 10.35 hath so great a recompense of reward; Have an eye (I say) to the Mansions in my Father's house. Reason 7. The last Reason, why even great afflictions cannot greatly trouble a believers heart, 7. Reason from the End why these Mansions are here urged. we spell from the ultimate end and cause for which these Mansions are here thus brought to remembrance. As I, pag. 6. told you, that various troubles were the occasions of these words; so pag. 4, 5, 6. I cleared unto you, that the chief of all those troubles (if not forestalled) would be Christ's approaching Ascension. I may say of this Text, as one (1) A personis ad res ipsas transit, ut majus sit pomdus argumenti. Imo etiam à Christo ad Patrem ascendit, ut doceat in ipso etiam Christo, quatenus bomo est, non idclrco acquiescere, quia nos ad Patrem usque subvehit; sicut ipse Christus ubique testatur se missum à Patre, utsvinculo, cum ipso Deo unà omnes devinciamur. Beza in 1 Cor. 3.22. speaketh upon a like Scripture: for, (mark it) to comfort his Disciples, Christ doth not urge, After (2) Hos. 6.2 three days I will revive you; but, In my Father's house are many Mansions. These Disciples, so (3) Luke 24.17, 21 dejected at his death, so (4) Luke 24.41 overjoyed at his Resurrection, how over-grieved had they been at his Ascension, had they been ignorant of the Mansions in my Father's house? Jesus he fore-knew, that as with his crucified body all their joys would be (5) Mat. 26.56 buried, so with his raised body, all their former hopes would (6) Mat. 28.8 revive: Did I (7) 2 Kin. 4.28 desire a son of (8) Isa. 9.6 my Lord? Did I not (9) Luk. 24.41 say, Do not deceive me? Less would be the trouble to their carnal, and (10) Mat. 20. worldly minds, would Christ crucified not rise again; then, if being risen; he frustrate their secure, their overjoyed hopes, by a most (11) Acts 1.9 unexpected Ascension! What is, if this be not, an astonishing diseomfort? But, see (now) how the compassionate Jesus preventeth all this! Ere ever he thus unexpectedly ascendeth; nay, before his resurrection, nay, before his sufferings, (he keepeth all well!) he here, before hand, timely informeth, Were there no Mansions in my Father's house, ye would then sorrow most of all, when ye should, here on earth, (12) Act. 20.38 See my faoe no more; but, let not your heart [13] Joh. 14.1 be troubled; though, whither I [14] Joh. 13.33 ascend, ye cannot now come; I now [15] Joh. 14.2, 3 go to prepare a place for you; to wit, that, whither I go, there ye [16] 1 Thes. 4.17 may also be; and that, not for the space of your short, natural lives, but [17] Isa. 54.7, 8 for ever, and ever. So, then, Against all our Miseries, a comfort it is, that, they are but Afflictions; that, there is a God that over-mastereth, a Christ that sweeteneth, and Mansions which recompense even these afflictions: but, (1) Christus ipse est Joan. 4.10 do rum Dei primarium & maxim principale: caetera omnia sunt taatum modo accessoria: Accessorium autem sequ tur priacipale. S. S. the principal (and worthily the seventh) Reason why our hearts should not be troubled here, is, that when (a little while hence) we shall exchange a world of troubles for heavenly Mansions, we shall then ever, for ever, see this God who now moderateth our troubles; we shall then ever, for ever, enjoy that Jesus from whom we are now so loath to part; that Jesus who maketh our afflictions his Love-tokens! Oh my brethren! In my Father's house are many Mansions! (The soul of this [2] Mrs. Rutter. Saint knoweth it): I say, In my Father's house are many Mansions; therefore, let not, let not your heart be troubled; this God who [3] 2 Cor. 1.4 comforteth us in all our tribulations, this Redeemer who hath done [4] Rev. 5.9 and suffered so great things for us, will, in due time, welcome us to his Father's house; [5] 1 Thes. 4.17 and so shall we ever! ever! ever! be with the Lord! When [6] Psal. 101.2 shall I come unto thee? I will walk in thy house with a perfect heart. O my Soul [7] Psal. 37.34. Isa. 49 23 40.31 wait for the Lord: wait, I say, for the Lord: O ye Saints of his rejoice in the Lord, [8] Phil. 4.4 3. The Doctrine applied. again, I say, rejoice: Hallelujah! Ye have, I trust, (such is your patience) [1] Mat. 13.51 understood all these things: ye have seen every afflicting stone [2] Mar. 16.4 rolled away: ye have seen a world of Troubles [3] Joh. 14.1, 2 swallowed up in Mansions of glory: ye have seen life in death, yea and life [4] Joh. 10.10 more abundant too: ye have seen the good [5] Deut. 33.16 Angel in my Text, as it were, face to face: ye have seen his strong [6] Isa. 41.21 reasons, his seven reasons, his seven spiritual Reasons; I had almost said his seven [7] Rev. 3.1 Spirits! Our hearts should be troubled, should we neglect [8] Luk. 9.44 Application. O blessed Spirit, Application is thy (1) Jer. 30.21 work:] Thy work, O blessed Spirit: Thou hast opened (2) Luk. 24.45 our understandings, open our (3) Act. 16.14 hearts too: Lord, the stone is rolled (4) Joh. 11.39, 41, 43 away, raise up thy Lazarus; Give us life, give us life (5) Joh. 10.10 more abundant. AND, now, whether I look back upon the troubles past and gone; or whether I look up unto the Mansions already prepared, let my tongue cleave unto the roof of my mouth, and let my right (1) Psal. 137.6 hand forget her pen, if I prefer not my Sovereign above the head of my comforts. Therefore, though I forget not my (2) Prov. 25.6 distance, my first Application shall be The Lively Portraiture of CHARLES the Second, King of Great Britain France and Ireland, etc. TO THE SACRED MAJESTY Of our most GRACIOUS SOVEREIGN LORD, in all Causes, and over all Persons as well Ecclesiastical, as Civil, our Supreme Governor, CHARLES, second only to (that blessed Martyr, and glorious Saint) his royal Father; of Great Britain, France, and Ireland, KING, Defender of the Faith; and next unto God, and his Christ, the Prince of our Peace. My Lord, O King, LIve, like your (1) Psal. 112 6 Name, for ever: live (2) Psal. 61.6 and be The same you are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (3) 2 Cor. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Great, as was your (4) Psal. 132.1 Affliction, and our (5) 2 Sam. 15.30 woe: Good, as late (6) Psal. 61.8 116.14 2 Chro. 32.25 Vows: Happy, as we (7) Psal. 144.15 Prov. 13.12 are now. Thus, thus I (8) Ezra 6.10 pray: But, let Applauses be, Suppressed by others; and refused by me; Not as undue; nor, that a zealous praise, May too too much man's expectation raise: Nor, that words match not, though, when all is done, ne'er yet could pencil fully paint the Sun. But (lo!) Believers (Sir) should we display Your brighter beams, would (ravished) sin for joy: Saw they your soul, they would slight heaven again, And dote on earth, because on earth you reign. I blame my fears! From Charles no evils spring; They walk with God, who follow such a King: Next unto Christ, this Prince of our Peace may (If Subjects please) roll every stone away: Next unto Christ, He doth our life appear; Good Subjects find life more abundant here! That Truth, that Peace, which with [9] 1 Tim. 2.2 Isa 49.23 His Throne consist, Lifts us from Earth to Heaven, from Charles to Christ. But, the Stairs at Whitehall are no winding stairs: Blessed be God, there is no cause why I should borrow Verses feet to bring me to the Presence-Chamber (there): I need not, there, measure mine approaches, where, blessed be God, the golden Sceptre is always [1] Hesther 5.2 held forth: As in Majesty, and [2] Psal. 82.6 Power, so in Patience, and Clemency, King Charles the second resembleth his God: God is a God (3) Psal. 65.2 that heareth Prayer, and his Servant Charles (4) Deut. 17.20 shutteth not his ear, no not unto his meanest Subjects; In prose, therefore; When I compare the troubles of these Disciples hearts with the Mansions that are set before them; rather, To the Kings most Excellent Majesty. when I compare the 30. of January with the 29. of May; and again the third of September, with the 23. of April; Verily, if ever any Christian in the world had encouragement to believe in God, and in the only Son of God, your Sacred Majesty hath: I trust, the same God who hath delivered, (1) 1 Cor. 1 10 will yet deliver: Nations could not get Dominion over your sacred person; I trust (2) Rom. 6.14 sin shall not: The Lord hath raised and removed the many burdens; but (I trust) not the many (3) Heb. 12.6, 7 Psal. 94.12, 13 and 132.2, 5 compared with 1 Cot. 3.16.17 blessings of your Majesty's late sorrows: Should not afflictions so great as your Majesties have been, be more and more sanctified unto your Royal soul; alas, your heart might then be troubled indeed: Should you desist to believe in God, who (4) Psal. 89.27 placeth your Majesty higher than the Kings of the earth, it might then be unto you, and your Kingdoms a grief of heart: Should not your Princely soul believe in that only Son of God, who (5) Isa. 53.8 Heb. 2.10 suffered more for your Majesty, than your gracious Majesty suffered for your lost people, this might also trouble your heart: Lastly, should your soul (6) Isa. 53.3. neglect so great salvation, should your soul despise the Mansions in your heavenly Father's house; then, than your heart would be utterly perplexed! everlastingly troubled! and that beyond measure! But, although King Hezekiah did not render according unto the (1) 2 Chro. 32.25 benefit received, I trust your most excellent Majesty will. True, the more God blesseth his (2) Job 1.10 servant Job, the more the Devil (3) Job 1.11 seeketh his ruin; No doubt, where the Lord hath multiplied so unparallelled favours as are heaped upon your dread Majesty, there the malice of Satan will be very wilt, very full of (4) 2 Cor. 2 11 stratagems: the Serpent, once enraged, will first (5) 2 Cor. 12.17 buffet, than sting: Nevertheless, while your sacred Majesty figheth, not only against (6) 1 Pet. 2.11 flesh and blood, but, even against (7) Eph. 6.12 Principalities and Powers; the same God who (8) Psal. 140.7 covered your royal head in the day of battle, the same God your sacred Majesty hath to believe in: The same Christ who delivered you from so (9) 2 Cor. 1.10 great a death, the same Jesus your Majesty hath to believe in; yea he who so powerfully restored unto your birthright your Majesties strangely revolted Kingdoms, he can (10) Psal. 73. guide you with his counsel, and afterward receive you to glory; He (I say) can bring you to the Mansions in your Father's house. Once more: The bed of love wherein you rejoice over, our most Gracious Queen, your royal Consort, as a Bridegroom (1) Isa. 62.5 rejoiceth over his Bride; the love of your (2) Jer. 2.2 Espousals; and, afore that, the day of your (3) Can. 3.11 Coronation; and, before that, the day of the gladness of your (4) Ibid. heart; I mean, the (5) May 29th. day wherein the splendour of your glorious Majesty celebrated, therefore the greatest, because, the happiest Triumph that ever yet was, by mortal Prince, solemnised; of these, of all these, your prosperous Majesty hath tasted. I most humbly appeal now unto your dread Majesty's bosome-experience: What? yea what are all these transitory joys, these fugitive felicities, if (6) See what Mr. Bolton in his four last things, p. 111. illustrateth upon 1 Cor. 2.9 compared unto the Mansions in your Father's house? When he that (1) Psal. 29.10 sitteth upon the floods, sent (2) Psal. 18.16 from above, took, and drew you out of many waters; when he that (3) Psal. 144.10 giveth salvation unto Kings, commanded (4) Leu. 25.21 1 Sam. 10.26 the hearts of all your people, as (5) 2 Sam. 19.14 the heart of one man; when he that (6) Psal. 46.9 causeth wars to cease, made your patience victorious; when at length your meekness (7) Mat. 5.5 captivated our afflictions; well might your Subject's shout (8) Psal. 47.1 unto God with the voice of triumph; so wonderfully had the (9) Heb. 13.20 God of peace made your Highness (what you still remain) more (10) Rom. 8.37 than Conqueror: Oh how great (11) Zech. 9.17 was God's goodness! how abundant (12) Jer. 33.6 our peace! how matchless your bliss! how unconceivable the (13) Psal. 114.1 Novelty of your joys! And yet (believe it Sir) in the very height of all your glory, though (I dare affirm) your glory exceeded solomon's; I say, in the height of your glory, your sacred Majesties enlarged heart was never one half so much transported, as, in the midst of his unsufferable perplexities, your blessed Fathers most gracious soul was daily, then transported, when, possessing (14) If Galcacius Caracciolus could, much more could Charles the First say, Let their money perish with them, who esteem all the gold in the world, worth one days society with Jesus Christ, and his holy Spirit. heaven upon earth, he compiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O King, Let not your [1] Chro. 28.7, 9 heart be troubled: May your Majesty roll yourself upon your God: He, who first honoured your Christian Father with a Crown of throns, and then [2] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Solium which signifieth a Beer, or Cousin, signifieth also a Throae, or Chair of State. Rev. 2 10 converted that thorny crown into a Crown of Glory; He can make your Crown of pure gold, a Crown incorruptible: He who when you [3] Psal. 21.4 asked life, gave you long life; can give you life more abundant, even life eternal: He who translated your royal Father from a world of troubles [4] 2 Tim. 4.7, 8 unto heavenly Mansions, will (though we your loyal Subjects hope it will be [5] Regni Co●ona, Rex. long first) receive [6] Rom. 7.24, 25 your ransomed soul from a body of sin unto your Father's house. Sir, the holy God who unto your suffering Father made January the 30. an everlasting May 29. can sanctify unto you that fatal September 3d. into a perpetual April 23d. As we have seen what the Prophet's foretell [1] Isa. 9.7 55.3 Hos. 3.9. & sim. Psal. 89.29, 36 & sim. of David, fulfilled in the [2] Mat. 1.1. 21.9 Rom. 1.3 2 Tim. 2.8 Rev. 3.7.5.5.22.16 Son of David; so what was [3] By good Dr. Holdsworth in his Epistle Dedicatory before his Sermon on Psal. 144.15 prophesied of King Charles the First, your Majesty hath lived to see fulfilled in King Charles the Second; Believe, therefore in God. Believe also in the Son of God, He, who was unto you at your royal [4] As at the birth of Christ, so at the birth of his immediate servant our King Charles the Second, a star appeared. Bp. Morley's Coronation Serm. p. 59 and Mr. Carls his Serm. on the same day, p. 15. birth, a bright [5] Rev. 22.16. morning star, may be unto you, during your happy Reign, a [6] Mal. 4.2. Sun of Righteousness; your [7] Psal. 84.11. Shield he hath continued, your Sun (I trust) he will continue here, and (Rev. 22.5.) in Heaven. Believe also in the blessed Spirit; he inspired your holy Father to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: O make this good Spirit your Comforter, he will, day by day, enable your sanctified Majesty more and more patrissare; while your afflictions past, become future sanctification: So may your Majesty increase in faith, that on earth in the sharpest trials, and in heaven within the highest Mansions, your Majesty may shine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Live in faith, O King, and live for ever: Live for ever in your Father's house; within your Father's house possess the highest Mansions; and in those heavenly Mansions you shall for ever, face to face, enjoy Charles the First, Christ our Redeemer, God our Saviour: My Lord, O King, instead of further applying the several Duties in my Text, suffer that I, this [1] Possibly as Justine Martyrs Apology was read by his Emperor, so may my Address by mine. once, propose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sure I am, that in these two words I have spoken all; for, What [2] Eccles. 2.12 can the man say, that cometh after the King? 2. By whom King's reign, To the Nobility. by him [1] Prov. 8.15 Princes decree justice: It is of God that our Ruler is in the midst of us; it is likewise of God that [2] Jer. 30.21 our Nobles are of themselves: wherefore, my [3] Judge 5.9. heart is toward the Governors of Israel, that, offer themselves willingly among the people. Right Honourable, Late Divisions [4] See Bp. Fearns Serm. on Judg. 5 14 caused great search, as in the unsearchable heart of our most serene Prince, so, in your heart too. Alas, Wheresoever the mighty Oak falleth, there the nearest trees are most crushed. Time was when your heart was perplexed; God, not long since, poured [5] Job 12 21 Psal. 107.40 contempt upon your Honours: As ever ye would that the Lord should roll away your reproach, 1. Keep your hearts [1] Isa. 48.22 quiet, (I mean) keep your selves without (2) Job 11.15, 16 spot; ye know, They who [3] Mat. 11.8 dwell in King's houses, wear [4] Isa. 61.10 soft clothing; Oh, keep your garments, always, [5] Eccles. 9.8 A rich raiment soundeth better than a good report. keep your garments white. (My Lords) Nasty vices, and Court Favourites are [6] Psal. 105, 17 incongruous: a noble unthrift, a noble swearer, a noble drunkard, a noble oppressor, etc. are mere contradictions: might a great person be a noble Defrauder, a noble Lecher, & sim. Nobility would then cease to be virtuous, in as much as all sin (especially every gross folly) is sordid, and (7) Virtus vera nobilitas. ignoble; wherefore, if ye would not have your heart troubled, (keep yourselves from whatsoever is vile and impure) keep yourselves worthy your Prince's favour: if ye would obtain your Prince's favour, [8] Prov. 22.11 love pureness of heart. 2. If ye would prevent troubles of heart, Let not the pleasures of his Majesty's Court (1) Gen 42 28 Heb. 11.25. swallow up the Mansions in your Father's house: Ah, it would be a fearful trouble unto any of you that dwell in King's houses, to jump from out of a Palace Royal into a Devil's Dungeon: Let it, therefore, be unto you no grief of heart, to have your Conversation as becometh (2) Phil. 3.20 Christians: In the King's Chapel (3) Amos 7.13 it is not now, Preach (4)— exeat aulâ Qui volet esse pius. not in this place; but [5] Psal. 42.2 When shall I come, and appear before God? I will [6] Psal. 61.8 daily perform my vows. 3. If ye would not have your heart troubled, frequent the (1) Psal. 16.16 Presence-Chamber: Thou (2) Gen. 16.13 God seest me, (3) Gen. 39.9 preserveth from many sins. Again neither say to the King of heaven, What dost thou? (4) Eccles. 8.4 neither (5) Ibid. dispute the power of his Word. You will believe the word of a King, believe the word of a God much more; Believe (I say) in God. 4. Believe also in Christ: Then do your (1) Num. 21.18 staves of honour grace your persons, when, with them ye dig in this Well: With their staves, (their Ensigns, say (2) Jer. Dyke in his Epist. Dedicat. before his Treatise of the Lords Supper. some) the Princes, the Nobles of the people digged a Well at the Direction of the Lawgiver. Quest. Dub. Solut. What of his Direction? Answ. They did all drink of the same (1) 1 Cor. 10.4 spiritual drink: so [2] Aiasworth on Num 21.18 here v. 17. Ascend, O Well; [3] John 4.14 spring up; I will not say with the [4] Onkelos, Paraporas. & Child. & Hiero solyt. Rabbins, that these waters followed them not only down the valleys, but up the hills; though v. 14. at these waters of Arnon some stupendious miracle was wrought: but this I observe; that, when [5] Num. 20.11 Moses smote the rock, by himself alone, with his Sceptre, there was then no such exultation; but, now that as Moses Sceptre, so the [6] Num. 21.18 Prince's ensigns are engaged, now [7] Num. 21.17 sing ye to the Well. Right honourable, some imagine, that with their staves, (as in an [8] 2 Kin. 3.16, 17 other valley, so in this) they only made water-troughs, (9) Vatablus & Mansterus in Numb. 21.18 or ditches to collect and retain that water which miraculously sprang up; if so, we have the more probability for what Interpreters conclude. However, Oh, that our Princes would thus [10] Psal. 84 1.6 make it a well: Oh that the living [11] John 7 11.37, 38 waters in my Text, thus sprang up in their hearts! Right Honourable, The Bereans were the [12] Act. 17.11 more noble for searching the Scriptures: How so? Answ. The Scriptures [13] Joh. 5.39 testify of Christ: Be wise [14] Psal. 2.10 therefore, O ye Nobleses; would ye preserve your hearts free from trouble? Seek [15] Pro. 11 27.19.6 the God of Heaven's favour: Would ye, that the God of Heaven should accept your persons? Apply yourselves to him [16] Mat. 3.17 17.5 whom this King delighteth to honour: It is good, having this friend at Court: What shall I more say? The greatest noble man in the world is [18] Mat. 28 18 1 Cor. 15.27 Jesus Christ: then at length, will our Prince's [19] Isa. 49 23 Court abound with waters of Comfort, when this (20) ●o●l 3.18 fountain of spiritual life, this pure fountain Jesus Christ, is, Beer [21] Isa. 15.8 Elim the well of the mighty ones. 3. To the Clergy. By the [1] Num. 21.18 Nobles of the people, some [2] Vatablus, Muasterus. understand not the several heads of the twelve Tribes, but, the (3) Psal. 77.20 two leaders of the people, Moses and Aaron; I shall, therefore, in the next place, attend not Moses among his (4) Num. 21.18 Princes, but Aaron, the (5) Psal. 106.16 Psal. 99.6 Saint of the Lord, among (6) his Priests. Most Reverend, Right Reverend, and Reverend, I am no (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas. Origen, but I (2)— Fungar ego vice cotis— shall stir up your pure minds, if while I call to your remembrance the (3) See the Preface to Herbert's Priest to the Temple. days that are past, I bless our God for the days that are present. Should we be [4] Mal. 2 9 partial in the Law, should the service of our God be a [5] Mal. 10.13. weariness unto us; should we either by sloth, profaneness, vainglory, or worldly-mindedness, give advantage unto the Adversary to blaspheme, well might our heart be troubled with a just fear, lest, God should once again both remove us into corners, and cast dung upon our solemn feasts: But, blessed, (for ever blessed) be his most holy name, the God who did cast us into his hottest (6) The Heb. 11.36. Trials of all cruel mockings. To fry a faggot is not more Martyrdom, then continual obloquy, said Mr. Ferrer. Herbert's life, before his Country Parson, ubi supra. furnace, hath brought most of us forth, like refined silver; if ever sons of Zion were comparable unto fine gold, they have reason to be so, now! Ye that dwell in the Courts of our God, go on, and prosper: Let the haters of God be found liars, while ye countenance as well Truth, as Peace; as well Unity, as Uniformity; as well Purity, as Decency; and as well Sanctification, as Order. It was Theodoret's praise of Gregory Nyssen, that, He ever shown himself, in withstanding that, whatsoever it was, which was contrary unto the rule and power of godliness; may it be your praise too: ye, who give so great diligence (7) Hag. 1.4, 8 2.8 in building up the waste places of God's ruined Temples, will give much more diligence to (8) Judas 20, 15. build up God's people in a most holy faith; ye, who spared neither means, nor moneys to redeem those (9) See a list of them in the News-book, 166 2/3; Jan. 14th. See also Mat. 25.36.40 Christians which were captived by the merciless Turks, will much more pity those souls which are captived by Satan (10) 2 Tim 2.26 at his pleasure; In whatsoever state ye were, ye learned to be contented; ye will now manifest, that ye have learned of Christ as well to (11) Phil. 4.11, 12 abound, as to suffer need; ye will (12) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Macarii Homilia XIV. mihi p. 77. make friends of that Mammon which the world employeth in unrighteonsness: As your Dignities increase, you will (13) 1 Tim. 6.17 increase in humility, bounty, charity, and self-denials. Your prosperity in this world, will only invite you to the Mansions in your Father's house: and the more ye taste of the promises for this life, the more ye will believe in God and his Christ for (14) 1 Tim. 4 8 2 Pet. 1.3 things appertaining unto godliness; as ye have given the whole world the purity of the holy Scripture in their (15) Biblia Polyg ot ta à ● altono edita. Originals, ye will likewise give the whole world a Copy of it in your (16) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 6.17 lives, and conversations; As ye make a sanctified use of those late trials which troubled your hearts: so ye will make the Palaces which ye here inhabit, (17) Isa. 11.10 large pledges unto you of heavenly Mansions: yea, ye will industriously make yourselves examples unto believers, while ye, therefore, believe in God, because ye believe in Jesus Christ, whom ye preach. But, who am I, that I should be thus insolent? Most Reverend, etc. ye will pardon my want of silence; If I have written unto you Fathers, it is, because (18) 1 Joh. 2.14 ye have known him that is from the beginning. 4. To the Magistracy. Other (1) Rom. 13.4. Ministers of God there are, unto whom I own my next Application. Right Worshipful, When the civil sword was broken in pieces by the military, as well your hearts as your (1) Esa. 52.5. swords, were broken: What Commission ye then received was, at best, but a Permission; Your Opportunity it was, but (otherwise then as (2) Gal. 6.10. an opportunity) Authority it (3) Rom. 13.1. was not; Right Worshipful, what was then your liberty, is now (4) 1 Tim. 2.2 your Duty: Wherefore as ever ye would that your heart should be eased of troubles, see (5) See Dr. Mantoa on Judas 8. mihi p. 350, 351, 352, 353, 354, 355. that there be no peace to the wicked. True; ye have a (6) Ea nuac sunt tempora in quibus nec vitia, nee remedia pati posumus. Liv. difficult province; but let not your heart be troubled: As (7) Psal. 82.6. divine, so (8)— genealogiam a Diis ducunt ut ad magna impellantur. Varro. humane wisdom deriveth your (9) Rom. 13.1. Commission from God, purposely, that ye may (10) Josh. 23.6 Deut. 1.17. not fear man: Believe in God, he is the (11) Capital is totius Mundi Justitiarius. Judge of all the earth; Believe also in Christ, for he will Judge you according to your works. Right Worshipful, If ye esteem the mansions in your father's house, ye will not bear the sword in vain; As ye expect the posse Comitatus to be assisting unto you; so the Holy God expecteth the sword of the Magistrate to be (12) 1 Tim. 2.2. compated with Rom. 13.6. serviceable unto the sword of his spirit: It was upon good experience, that Queen Elizabeth applauded that County wherein she observed the Magistrates and the Ministers walking hand in hand: If of themselves, little Children will not keep from Idols, their Fathers must tutorn them. Jeroboam the son of Nebat, and Oliver the father of (1 Sam. 15.23.) Witchcraft, did set up calves in Samaria; but, that made Israel sin. A deceived heart will make Anabaptists excommunicate themselves, but God (13) Judas 19 Heb. 10.23. forbiddeth; God, who would have them come to the knowledge of the truth, certainly would have them (14) Luk. 14.23 Faelix necessitas que ad miltora nos cogit; foris inveniatur accessitas, & nascitur intus voluntas. August. compelled to come unto the (15) Cant. 1.8. Rom. 10.14. means of knowledge: It is natural for man to [16] Hos. 6.7. Pro. 10.17. Matt. 22.29. err; how great a judgement do ye bring upon them, if [17] Levit. 19.17 Qui non prohibet peccatum cum poiest, jubet. James 5.19.20. ye allow them in the error of their way? It was not left unto Israel's choice, whether they would assemble or not; in vain than [18] Num. 10.3, 7, 8.16.12, 14, 15. were the silver trumpets sounded: Magistrates, above any, must mark [19] Rom. 16.17 those that cause divisions among us. A wide difference there is betwixt the peace of Amsterdam, and the peace of (20) 1 Cor. 3.3 Phil. 3.16. Ps. 12 2.3, 4 Jerusalem: The Tribe of Dan which [21] Judg. 18.30 31 affected a way of will-worship by themselves, quite lost themselves, they are not so much as once reckoned among the [22] Rev. 7.4. twelve Tribes: The sincere Christian will not be [23] Errare possum, haereticus esse nolo. Augustin. over confident: Cherished Errors disturb [24] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Eccles. hist. li. 5. proaem. Kingdoms, as well as Churches: if therefore ye would have Christians follow after the things that make for peace, see that they receive a love of the truth. There should be no more Schism in the body Politic, then God hath made in [25] 1 Cor. 12 25 the body natural: strife, seditions, heresies are sins which the tender conscience hath great reason to [26] Gal. 5.20 scruple at: They who stumble at the word, are [27] 1 Pet. 2.8 most what disobedient: it is the spirit not [28] 1 Joh. 4.6 of error, but [29] John 15 26 of truth, which proceedeth from the God of peace, and love. When the Rabines tell us, [30] Elias Thisbites, mihi P. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Scriptures themselves do sometimes forbear to speak the truth for peace-sake, their Hyperbole slandereth the Scripture, but commendeth the peace. Nor is Error a greater enemy to peace, than [31] Nehe. 13.18 Profanness: The God of peace, is a holy Spirit; and the profane person, is [32] 1 Tim. 1 9 not far from a lawless person. How can ye hope, that, he who will not observe God, should [33] Pictate adversus Deos sublatâ, sublata est fides etiam, & societ as humani generis. Cicero. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nazian. Orat. 25. obey you? Since it frequently falleth out, that, they who [34] 1 Thes. 2.15 please not God, walk contrary to all men: The more it concerneth you, Right worshipful, to punish those that make our Sabbaths, either no rest, or an idle rest. Leave people to their own Corruptions, and (whether he hath eyes, or no) venerable Bede may preach unto stonewalls. There are stricter Laws [35] The Act for Uniformity; and his Majesty's several Proclamations. among us for God's public worship then ever; and why solemn days should be more strictly observed under Oliver the Tyrant, then under Charles the Second, I am unwilling to learn: It is a shame, that under an Oppressor, we should be rigid for a Sabbath day; and under a Nursing-Father, [36] One end why God restoeth our Judges as first, is, that our Cities may be called cities of righteousness. Mr Rilands Sermon upon Esa. 1.26. See Esa. 32.17. be remiss on the Lord's day! certainly, it is the will, as of our Gracious King, so of our holy God, that idle, swearing, pilfering, drunken and profane persons who will not mind the sound of the Bell, should feel the stroke of the Clapper. Right worshipful, as ever ye would have these believe in God, make them observe a rest unto the Lord, that they may not fail of Mansions in heaven, require their presence in your Father's house. 5. My next, To the Gentry. (1) Deut. 8.18 1 Chron. 29.12. addresseth itself unto you who are, if not actually Magistrates, yet, the Seminaries of future Magistracy; unto you the ancient, and eminent Gentry of this Kingdom. Right Worshipful, I gratulate those English [1] 34 Ed. 3.22 37 Ed. 3.19. P. Fel. 20. 1 Hen. 7. c. 7. P. Just. 16 11 Hen. 7. c 7 5 Eliz. 21. 23 Eliz. 10. 1 Jac. cap. 27. 3 Jac. 12. 7 Jac. 11. 21 Jac. 28. 3 Car. 4. Laws which provide for your Recreations abroad in the field. These preserve health, witness the open air; they render you profitable unto yourselves, witness your grounds to which they lead you; they acquaint you with the situations of your native soil; they cherish in you an ability for War; and preserve, among you, society and friendship: nay, they experience you in Notions Philosophical, and [consequently] in a knowledge of your Creator. Nevertheless, humbly I beseech you, beware lest what may be your lawful delights, be made unto you the troubles of your heart. Do not (like your Dogs) by beating about the bush, weary [2] Esa. 57.10 yourselves to catch [3] Eccles. 7.25 vanity: Do not (like your [4] Job. 39 v. 19-25 Zech. 10.3. horses) run yourselves out of breath; Do not (like your [5] Job. 39.26 hawks) soar high, and aim at things below you: But, be [6] 1 Cor. 9.24. well advised; make the holy Spirit your [7] 2 Sam. 22 19 stay; Place [8] Col. 3.1. your affections upon things above; and (above all) walk humbly with your God. (9) Mic. 6.8. Riotous Prodigals, never want money to game with, yet never have money to pay their debts: so, divers (1) Cumsis' homo; id fac, semper memineris. Gallants, never want opportunity to p●●y their sports, but, can never find leisure to follow their Devotions. Should I [2] Esa. 57.6. receive comfort in these? Right worshipful, It is in our days, as it was in the days of Jeremiah, when the [3] Jer. 5.4. poor knew neither the way of the Lord, nor the judgement of their God; the Prophet thereupon, betook himself to [4] Jer. 5.5 great men, men full of moneys, able to buy good books, and as full of leisure, able to read what books they bought; but, these great men's transgressions were (5) Jer. 5.6 many, and their backstidings were increased! How so? Answ. They (like some among us) were unaccustomed to duty; they had (6) Jer. 5.5 altogether broken the yoke, and burst their bonds. Right Worshipful, ye have a saying," Neglect of a penny, loseth a nail, want of a nail loseth a shoe, want of a shoe lameth the horse, want of a horse spoileth the Rider: for all the world just so, The withholding of coin, [7] Pro. 17.16 23.23. 8.11 loseth a book; want of a book, keepeth [8] Pro. 9.9. from knowledge; want of knowledge, [9] 2 Pet. 3.18. hindereth grace; and want of grace, [10] John. 17.3 loseth a soul; (a soul) for which [11] 1 Cor. 8.11 the Son of God died! Let a man ever divide his years into three parts, and one of those three parts (say [1] Elias Thisbites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some Rabbins) is due unto the holy Scriptures: Oh, that you (2) Psal. 1.2. were [in this] of these Rabbins opinion! Oh, that there lay, ready under your pillows with you, not Homer (with Alexander the great) nor (with St. chrysostom) Aristophanes, no nor yet Cyprianus with Tertullian, but the Gospel of Jesus Christ, with the Saints of God: Cry here [3] As Tertullian used to say, when he asked for Cyprians works. Da mihi magistrum, and spare not. Among other your affluences, some of you (I grant) want not for Libraries; but (alas) those Libraries want good Students. The Dutch call Gentlemen, idle men; I would not have the English do so too: The Cardinal built a magnificent Palace at Richlieu, but, when he had so done, he never allowed himself the happiness to [4] Eccles. 5.11 behold it with his own eyes: do not ye so deal by any Library of yours. Bibles ye have, but the same voice which spoke unto St. Augustine, had need call unto several of you, Tolle, lege; Tolle, lege; and well were it, if when the Bible is in your hand, you would light upon the (5) Rom. 13 13, 14 same place of Scripture which reclaimed him: In your sports, ye learn, not only a skill (as of fishing, fowling, racing, etc.) but also a phrase peculiar to that skill; Can you affect these, and be mindless of a spiritual knowledge? Verily, the best (6) 1 Tim. 4.7 Exercise, is, that unto godliness; the best Health, is, that of (7) Psal. 141.4 your Soul; and the best (8) 1 Cor. 10 31 pleasure, is, that which (9) Deus tobis haec otia secit. glorifieth your preserver. I mourn for you in secret, I am afflicted, I am ashamed, when I see your Thoughts, your discourse, your Estates, your Time, your all, cast away upon transitory contentments which should (in reason) claim no more from you, than the superfluity of your lives and estates: Right Worshipful, It may (peradventure) very well suit with the vastness of your estates to maintain so many hauks, so many hounds, so many horses, etc. mean while doth it accord with the salvation of your Souls, to (10) Eph. 5.16 Col. 4.5 squander so much of your affections, and so much of your Time, upon these unnecessary creatures? I fear, are there some among you, that willingly, and deliberately, year by year, (11) Relinquere aliquid propter nomen Christi, sive propter Christum, est Christum praeponere omnibus, & super omnia amare: ita eum esse charum pectori nostro, ut illius gratiâ, parati simus omnia relinquere (quantumvis chara) quae nos alliciunt out etiam cogunt, ut aliquid faciamus, quod sit contra ejus gloriam. Musc. disburse more revenues upon a needless horse, then toward the benefit of others Souls (shall I say?) nay of your own Souls? What comfort can a beleiver have, to see many talents entrusted in a rich man's custody, and scarce one (of all those talents) disbursed according unto the Doners good intentions? Right Worshipful, yet a little while, and eternity will swallow up your souls; wherefore, I beseech you, I beseech you, make not your recreations, your consumptions: Pass your time, not in vanities, but in (12) 1 Pet. 1.17 fear: prefer the (13) Matt 3 16 Dove before the hawk; Love not a Dog, more than a God; forsake your sports, to follow Jesus; do not exalt the stables in your backsides, above the Mansions in your father's house. Right Worshipful, ye are persons, as well of great Understandings, as of great Estates: Heavenly mansions, a dear Redeemer, a Gracious God; THESE, THESE are subjects worthy the affections of a Generous soul! Make sure of these, and those (14) Rom. 6 14, 16, 17 will no longer command, but serve you; They shall be yours, more (15) 1 Cor. 3 22 than ever, when you are Gods: Once believe in God, and (16) Rom. 8.1 (ever after) let not your heart be troubled. 6. To Principia, To the Virtuous Ladies of this Island. Paula, Eustochium, Marcelia, Sophronia, S. Jerom sent Epistles not a few: The (1) 3 John 1. beloved Disciple, St. John, wrote as well to the Elect Lady, as, unto the (2) 3 John 1. noble Gaius; wherefore, It is but good manners, if (while I am amongst the Gentry) I salute the Ladies: Not because they love to be courted by themselves; but, because the Bridegroom of souls hath no less affection for them (3) Act. 10.34 Gal. 3.28 then he hath for their Fathers, or Husbands unto whom they own obedience. Right worshipful, as soon may I be induced to commend a Preaching Ministers (1) See Man transformed, or The artificial Changeling: by John Bulwer, M. D. of the Hair: and of the face: See also, 1 Tim. 3 8 powdered hair, or the (2) Bulwer ubi supra. black spots on his (3) 1 Tim. 3 11 Wi●es face, as to condemn either your [4] 1 Tim. 2.9 broiderd hair, or your rich apparel: If Modesty be the vail, Decency be the fashion, and Discretion be the handmaid which attireth you; where you aim at the glory of your God in the comeliness of your persons, there dress yourselves as handsomely as ye can: the more lovely your complexions are, the more you help a sanctified eye (Tit. 1.15.) to admire that aimiable God from whom ye borrow your native beauties. But, let not (Righi Worshipful,) let not what provision ye make for the flesh [5] Rom. 13 14 fulfil the lusts thereof: Should I go into one of your Kitchens [6] Ostenditur nobis non semper in eos, qui peccaverint, vindicandum: quia nonnuquam amplius prodest Clementia. Ambros. super Lucae 6.55. and observe there your dresser-board, made not of common-Oake, but of Cedar-wood; your spits, made not of ordinary Iron, but of the costliest Steel which Spain affordeth; your Cauldrons made not of Brass, but of refined Silver; and your pots, pots, not of bell-metal, but of purest Gold. I would undoubtedly expect to find upon your Dining-room, or Parlour Cup-boards, Plate of no usual value; yea, I should think you mad, if your Withdrawing-Room were not very richly furnished. Ladies, I have plainly told you my thoughts; now I beseech you, what will you think of yourselves, if it appear (once) that any of you do [just thus] mis-place your pains, and your cost? Right worshipful: How tender, how delicate, how choice soever your curious limbs be, your body is still but the Kitchen erected in service unto your Souls. (7) Dura reprehensio interdu, ne reprehensi animus magis obduretur, omittenda, Fran. de Mendoza in 1 Sam. 2 36. So apt is flesh to wait on flesh, the face soon steals away the heart from minding grace; But, could you see Graces true riches, you would wear these Pearls, and let your other go: The Body is Soul's Cabinet; ●f than 〈◊〉 prize the Casket, much more prise the Gem. Right Worshipful, A well dressed-body clothing an undressed soul, is like an exquisite costly mantle covering a tottered, beggarly Gown; if therefore ye can bestow (1) Dum parantur, tomuntur, annus est, Teren. one, two, three hours in attiring your head; it is requisite that you allow three, four, or five hours in (2) 1 Pet. 1.22. purifying your heart by (3) Acts 15.9. faith; Faith, faith alone is that which secureth hearts from troubles. O Our most Gracious Queen, Queen KATHERINE, In purity, in meekness, and in all other virtues, your SERENE MAJESTY excelleth: Therefore, Kneeling down, and falling prostrate at your SACRED Feet, I am bold to appeal to your ROYAL Experience, whether many of those Ladies, whom your Majesty hath seen at COURT, be not (in some measure) beside themselves. Three Instances I give, why I suspect this: First, They procure Habits, and Ornaments of too great a value for their Qualities; Next, (as costly as they be) These Habits, these Ornaments, they [1] That shining star, Fulgentius, so overlooked the fashion of this world, that winter and summer he beware the selfsame : for, said he, Christians should change, not their apparel, but their hearts: but some vain Ladies would imitate not Fulgentius, but Nero, who would never wear one raiment twice. lavish upon their waiting-Gentlewomen; Thirdly, (how gay soever their Trim-servants are) They themselves approach your Sacred Presence carelessly, and rudely attired: MAY IT PLEASE YOUR MOST EXCELLENT MAJESTY, I do therefore conclude, that their Habits and Ornaments are of too great value; because these (if paid for) cost much more than what Revenues the Nobles, their Husbands possess, can prudently expend: I complain, that, these costly vanities are wasted upon their Attendants; because Flesh and Blood are (at best) but the Souls hand-maidens: I likewise affirm, that they themselves abide carelessly and rudely attired; because these Ladies, how unreasonable soever, are (2) Gen. 2.7. 1 Cor. 15.45. living souls; I say, living souls; although (alas, poor souls) some of them are but sluttishly [3] Me thinketh A Jewel sparkling in (Pro. 11.22.) a bosom destitute of grace, discovereth a delicate fair skin spread over a leprous conscience. 1 Pet. 3.3, 4. Luke 16.15. apparelled, and as slenderly provided for! By them, no Mansions above, no faith in God, no [4] No garment like unto the garment of Salvation; nor is any beauty like unto the beauty of Holiness. Righteousness from Christ, inwardly and spiritually thirsted after! (Good God) Do these Court-Ladies ever dream of keeping Court in Heaven? Except, they, at length imitate the good example of their most Gracious Queen, surely their careless hearts cannot long continue untroubled. A Reverend Father of our Church, gravely [1] Bishop Morley, Serm. at his Majesty's Coronation, p. 55. adviseth that, once a week, Princes should peruse the hundred and first Psalm: Would some of our Ladies once a week read over the third Chapter of Esay, it would be both their benefit, and their wisdom. I profess for my share, I smell no harm in your perfumes, and other your sweetnesses, if they be not too luxurious: Rather than put any Countess to the blush, I will not once mention foreign paints, or home-made [2] Licitis perimus onns. Wherefore, let me advise you, not to be too presumptuous upon the lawfulness of these; but consider expedience, that so all may be done that God may be glorified, and yourselves more and more edified in Christ: if you look not to this, that which is lawful in itself, will be found unlawful in you. Golden Topaz, p. 133. Patches: I will make the best construction I can of naked breasts, provided the Soul be not naked too. But, I fear lest, as Trajan was indulgent unto all his people, saving only unto such of his Subjects as were Christians; so some Ladies are tender of every part about them, excepting their Souls. Ladies, were you once so wise, as to maintain, but not exceed your Quality, no Christians under Heaven would have less cause to trouble their heart, than you yourselves would have. True; A woman and a glass are ever in danger; but a woman and a Bible are ever in safety. It is said of that holy Martyr Polycarpus, that, while his body was burning, his scorched flesh sent forth a smell fragrant as Frankincense itself; just so, the exemplariness of that Lady who is crucified unto the world, hath a sweet winning influence upon all about Her; while the comeliness of her body [3] Gratiorest pulch-oveniens de corpore virtus. adorneth the loveliness of her duties. Moreover, what the Christian Lady reserveth from excess, that she improveth unto spiritual advantages: She upon [4] Read, if my Pen be more copious in this then in other places; Know, I am so ready a writer here, because here I fall upon a Description of a Lady now with God, viz. the Lady Anne Overbury; of a Lady now with us, the Lady Hester Overbury; of Mrs. Mary Whitlock, of Mrs. Hester Cressewick, and of others among us, unto every of whom— quod dedisti Viventi decus atque sentienti, Rarae, post cineres, habent beatae; Yet, as they themselves seek the praise, which is not of men, but of God; So neither seek I to slatter, but to admonish: My scope is to have Their sight so shine among men, that they seeing their good works, and imitating their good examples may together with them glorify Him, from whom alone cometh every good and perfect gift: and to whom alone belongeth the glory, and the praise. all opportunities, maketh friends of unrighteous Mammon: She disperseth to the poor, visiteth the sick, countenanceth the Gospel, and furnisheth her Closet rather with religious Books then with fancy-full Toys: Her very Sex maketh her tenderhearted; Hence it is, that she is more zealous in love of the truth, in love toward Christians, and in love toward God, then holy persons of a masculine judgement are. Now, as she buyeth the truth, so she redeemeth the time: she weareth her watch on purpose, because she would not confer more hours upon that body which must be covered with worms, then upon that Soul which is a companion for Angels; Chambering she loveth, but, it is for meditation-sake; Her Chamber is her Chapel; and herein she getteth the start of Students themselves; for, as she delighteth to improve her spare-hours, so she hath more hours to spart then any of any other profession whatsoever: she is so meek, so obliging, so courteous, so commanding over all her affections, that, if she were no Lady, you would call her one: It is not by chance, that, while we super-scribe Lords Honourable, and Knights Right-worshipful, we writ their Ladies Virtuous; That person which walketh worthy the Lord, leadeth a life like a Lady, so naturally do a Lady's Virtues adorn the Gospel of Jesus Christ: If afflictions be the trials of a sanctified Lady, her sorrows exercise a godliness: if prosperity be her trial, she remaineth as good as prosperous: Such is her moderation in worldly affairs, that you will not find she aboundeth with Coin, otherwise then from her works of charity, of liberality, of hospitality, of bounty, of piety, and of munificence: So full of leisure she is, that you find her ever busied, but, it is in increasing a spiritual knowledge, in conversing with Believers, in instructing Heir Families, and (to speak at once) in rejoicing in Heir God: Multitudes of Believers was St. Jerome throughly acquainted with, but among all his Acquaintance, he found no Christians so nearly resemble the Saints in heaven, as Elect Ladies did: In the holy Gospels, more Women than Men are noted for ministering of their substance unto the Lord; And, if the wisest of Kings, King Lemuel, do, at the last, undertake to recommend a virtuous woman, he runneth on in her praises unto the end of the Chapter, I had almost said, unto the end of the Book. I conclude then, that, wise Ladies (like the wise Virgins) therefore keep their hearts from needless troubles, that they may take oil in their Lamps; They resort so often to their Father's house, that they are perfect Courtiers; for, they have their conversation in Heaven; they do with so much perseverance believe in God, that they are ever clothed (if I may so speak) with inherent Humility, and imputed Righteousness. Lastly, while they study mu●● to please most THE man Christ Jesus, Saints they seem, and Saints they are. 6. To have respect of persons is not good, To men of low degree. much less, to have the faith of our Lord Jesus Christ in respect of persons: Wherefore, redeeming my time from persons of high degree, in duty [1] Rom. 12.16. I apply myself unto men of low estate. Beloved, Once contrive ye to [1] Josh. 9.5. dwell in the promised Land, I shall then yield, There is no craft unto the clouted shoes. Let Dives [2] 1 Cor. 1.26 thrive in his [3] 1 Tim. 6.9, 10. own grease; As for you, you know, It is grace [4] 2 Cor. 1.12. not money, that warmeth the man. The Bustard cannot flee fare, by reason of his [5] 1 John 2.15. great Wings: but the wings of a [6] Rom. 8.6. Dove flee away, and be at rest; The less ye are laden with the [7] 2 Tim. 2.4. lumber of this World, the [8] 1 Tim. 6.9, 10. more easy is your pilgrimage toward Canaan: Many a Merchant had [9] Luke 8.14, 21, 34. saved his life, had he fling his goods (Eccl. 11.1) into the Sea. Beloved, ye have no such [10] Jam. 1.9. temptation to ship wrack your faith, as great Personages have. Again, should ye sow among [11] Jer. 4.3. thorns, ye were but [12] Mat. 13.22. ill Husbands; if ye plough not up the [13] Gal. 6.7. fallow ground of your hearts, the thistles which grow up in [14] Negligeatia comitem semper habet insortuaium. your bosoms will be thorns in your sides. For, harken [15] Jam. 2.5. my beloloved Brethren, hath not God chosen the poor of this world that they should be rich in faith? Christ saith, the poor [16] Mat. 11.5. receive the Gospel, I beseech you, make his word good: Trust me, ye are rich, if ye have learned of Christ to be [17] Phil. 4.11. content; A holy heart maketh one dish a [18] 1 Tim. 6.6. feast; However, Let not your heart be troubled; God [19] Jam. 5.7. spes alit agricolas. is where he was, and he was [20] Gen. 17.1. all-sufficient. Brethren, Would ye have no good thing withheld from you? Walk [21] Psalm 84.11. uprightly. Would ye have all outward comforts [22] Mat. 6.33. added unto you? first, seek the Kingdom of Heaven: do not love the world, if ye would [23] 1 Cor. 7.31. use it. Deny not God the [24] To steal, is to detain that which, 1 Chron. 29.16. is another's, contrary to his will; and Mil. 3.8, 9 This world is nothing, except it tend unto another. tenth, and he will give you [25] Hag. 2.15, 19 Pro. 3.9, 10. Mark 10.30. thirty fold; Dare to trust God; and be ye but faithful in little, ye shall be [26] Luke 16.9, 10, 11, 12. Matth. 25.21, 23, 29. entrusted with more: Be but so thrifty as to sow vuto [27] Hos. 10.12. Righteousness, and in due [28] James 5.7, season ye shall [29] Galat. 6.8, 9 reap, if ye [30] Prayer day and night, and life at last. faint not: Be it, that you get your livelihoods by hard labour; Verily, there are mansions of rest in my Father's house. Beloved, the person speaking in my Text is so mindful of you, that, rather than your heart should be troubled, he will undertake all your [31] 1 Pet. 5 7. cares; Never, never live by [32] Honest men use bonest means. your shifts: ye have a God to trust in; a God which can give you a [33] Deut. 8.18. power to get wealth. Would you turn Tenants unto so good a [34] Prov. 10.22. Landlord? Jesus Christ will [35] Ephes. 1.14, 15. strike the bargain for you. Object. Better is stolen bread than none at all; They that have wherewith to defend the world, To the hungry, naked, and destitute. Object. may talk of quiet hearts, & sim. but, the hungry and naked may starve though they reckon upon your Text; neither your Text, nor your Discourse (God help us) doth warm either back, or Belly. Answ. Answ. True, I wept when I was born, and every day [1] Job 14.1. showeth why; all the days of the afflicted are [2] Pro. 15.15. evil; and the charity of [3] Magistratus indicat virum. many waxeth so cold, that, whereas we have very wholesome laws for the relief of our poor; yet (in too too many Villages) both our poor, and our laws are neglected together: The Lord awaken the hearts of our Magistrates to increase [4] Psalm 41.1, 2, 3. Esay 58.10, 11, 32.8. Pro 3.9, 10, 11, 24.19.17. Heb. 6.10.13, 16 2 Cor. 9.6, 7, 9 Luke 6.38, 31 16.9.12.33.14.14. 1 Tim. 6.18. blessings upon themselves, by considering the poor and needy: In the mean space, know, He who here requireth, Let not your heart be troubled; He endured the [5] cold weather as well as you; wanted [6] John 19.24. as well as you; had no more houses to put his head in [7] Luke 9.58. than you; and suffered a great deal more hunger [8] Mat. 4.12. Mark 11.12. than ever you did; nevertheless he [9] Psalm 16.8, 9, 10. trusted in God, and was provided for. Secondly, This God, in whom ye are here to believe, disposeth of [10] Deut. 9.4. 2 Sam. 19.14. 1 King. 8.5 8.18.37. 1 Chro. 29.18. 2 Chro. 29 36. Ezra 7.27. Pro. 16.9.11, 19.21.21.1. Jer. 24.7. Ezek. 11.19, 6 36.26. all men's hearts; He can command the hearts of our Magistrates to compel, and the hearts of your Ministers to solicit your speedy relief; in which case, be it unto you according unto your faith: only reflect upon your conversations, and examine what spiritual [11] 1 Thes. 4.3. benefit you reap from all your distresses: Know, as is Prosperity, so is Adversity, if unsanctified, a very [12] Hos. 5.15 Psalm 119.71. Rom. 8.28. severe judgement; if sanctified, an unspeakable blessing. Wherefore bethink thyself; Thou dost live upon Alms, but, dost thou live upon [13] Hos. 11.36. Esay 12. Matth. 4.4. Providence? Thou knowest thy Dish; but, art thou acquainted with that God who [14] Ps. 37.3.68.10.74.21.107.9.132.15. filleth it? Doth the nakedness of thy flesh thy mind with [15] Eccl. 25.2. humility? Doth it send thy weatherbeaten soul unto these Mansions? Dost thou shelter thee in thy Father's house? Doth the hardness of man's heart [16] 2 Sam. 24.14. force thee to bless that God whose mercy endureth for ever? Alas, if when God relieveth thee, the [17] God healeth, and the Physician getteth the praise. Housholder alone getteth the thanks; If thou canst ask an Alms for Gods-sake, and curse them unto the Devil [18] James 3.8, 9, 10, 11, 12. from whom thou art not satisfied; If thou art content to be as [19] Jer. 5.3. wicked, as poor, thou mayest justly continue, therefore wretched and miserable, because ignorant and graceless. On the otherside, Know, He is [20] Prov. 15.15 lively that is faultless, and he that [21] 2 Cor. 1.12 liveth well, is rich; Gain [22] 1 Tim. 4.8 6.6. godliness, and hang [23] 1 Pet. 5.7. care upon him that careth for you. Avoid malice, envy, evil-speaking, a distrust of God, theft, and such other sins as [24] Heb. 12. Prov. 11 5, 1. easily overtake needy creatures: let your [25] Col. 3.5. affections be mortified as well as your bodies; be as poor in [26] Mat. 5.3. spirit, as ye are in estate; and (then) blessed are ye [27] Luke 6.20. poor, for yours is the Kingdom of Heaven, Let not, let not your heart be troubled, for, God, who is [28] Ps. 68.5. a Judge of the Widows, and a [29] No love unto the love of a Father. Father of the fatherless; God, who (30) Psalm 146.7. heareth the Ravens when they cry, will relieve your necessities when ye call upon him; (I mean) when ye call upon him [31] Psalm 50.15.86.5.145.18. in truth. They that know his Name, will [32] Psalm 9.10. trust in him, and blessed are all they who do at all times put their [33] Psalm 2.12. trust in Him; for they that put their trust in him shall not be [34] Joel 2.26. ashamed: I never yet saw the righteous [35] Psalm 37.25.34.10.146.7. forsaken, nor their seed begging bread in vain: The wicked, they shall perish, and suffer hunger, but [36] 1 Tim. 4.8. godliness hath the promise of this Life: Wherefore ye who have [37] Heb. 10.36. need of patience, receive ye this Gospel: When all outward comforts fail you, then, then (to choose) let not your heart be troubled: ye believe in God, believe also in Christ; and when anguish of spirit maketh your present life a weariness unto you; when you cry out, It is [38] 1 Kings 19 4. enough Lord, then, let this be your comfort, viz. that in your Father's house are many Mansions, and in those Mansions, the poor and rich [39] Pro. 22.2. meet together. O my Brethren, I am afflicted for you, but, let not your heart be troubled. Surely, men are (1) Psalm 39.6. disquieted in vain; Surely, men of low degree are a lie, Application to persons of all Ages. and men of high degree are (2) Psalm 62.9. no better. Hence it is, that King David directeth (3) Psalm 39.11. all of them unto God; He directeth one (4) Psalm 49.2. with another: but, commonly what is spoken unto all is heeded by none: therefore, as he joineth all together, so he (5) Psalm 62.9. taketh them severally: He singleth them out by their Qualities, high and low, rich and poor; and in another (6) Psalm 148.12. place by the years of their lives: Middle aged and young men, old men, and children: And no marvel; for, as there is (7) Eccl. 3.1. a time for all things, so there is a season for every sin; a season not for any sins lawfulness, but, for'rs sin impetuousness: Sin is lawful in no person, but (as unlawful as it is) it hath a greater power (8) Psalm 18.23. Prov. 30.8, 9 on some estates then upon others: The Nobleman hath not so great a temptation to murmuring (9) Judas 16 1 Cor. 10.10. and complaining, to pilfering and theft, as the hungerstarved beggar hath: neither hath the hungerstarved beggar so great a temptation unto pride, and (10) Ezek 45.8. oppression, unto ambition, or treason, as hath the Nobleman In like manner, as every condition of man, so every age of man is more subject to stumble upon some offences than others: As our (11) 1 Joh. 1.8. fare altereth with our estates, so our appetites (12) Jam. 3.2. alter with our years: alas, the abundance of corruptions in our hearts, like the abundance of waters in a River increaseth by running; and by increasing spreadeth; yea, it ever rusheth forth at every breach, until at last it emptieth itself into the (13) Mare mortuum. lake of Death. Troubles will (14) Job 14.4. Heb. 12.1. arise in our hearts; when we have done our uttermost, perplexed (15) 2 Cor. 4.8. we shall be: so long as our flesh is above ground, so long it cherisheth a (16) Rom. 6.6.7.24. body of sin; O wretched men that we (17) Psalm 130.1.69.2.42.7. Rom. 7.24. are! who shall deliver us? When we have mastered one infirmity, a second succeedeth, and after that a third, etc. and the more by many, because, as the ways, so the (18) Gen. 47.9. days of our pilgrimage are evil. It is therefore abundantly requisite that we proceed to take some further care, that (seeing our busy hearts, will, alas, be perplexed with the troubles of almost every sin) every sin do, as little as possible may be trouble our hearts. Perplexed with sin our hearts (1) 2 Cor. 4.8. should be, but let them not be sinfully perplexed; Let us watch against the vanities and vexations first of our callings, next of our years. I have a little removed the trouble of our Estates already, while I have (with St. John the Baptist) spoken unto several persons of several professions according unto (2) Luke 3.10, 14 their qualities; That (I hope) hath helped to free you from some troubles; with the good assistance of our God, in whom we believe; I shall ease you of many more troubles which are apt enough to perplex your hearts if, in the next place I imitate St. John the Evangelist; and (3) 1 John 2.12, 13, 14 writ unto you, as not forgetting the years of your age. Mine Application shall be, first to little Children. TOo blame are those Nurses which sport themselves with the frowardness, quarelsomenesse or fantastiquenesse of sucking children; To little children. these argue a strength of nature indeed, but they argue a strength of a corrupt nature: These are matter, not of Merriment, but of Humiliation: alas, the imputation of original sin, Baptism may wholly wash away; the power of original sin (1) Rom. 6.4.3 Col. 2.12 1 Pet. 3.22 Gal. 3.27 it washeth away but in part: True, Great is the benefit of this most holy Ordinance; to the praise of the Author of this holy Institution, let it be for ever acknowledged, that, as the (2) Gal. 3.2 7 Obligation, so the (3) Rom. 6.3, 6 Aqua Baptismatis habet gratiam Dei, & praesentiam Trinitatis. Ambros. de sacram. lib. 1. cap. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concil. Nicaea. Aqua exhibet forinsecus Sacramentum gratiae, & spiritus operatur intrinsecus beneficium gratiae, August. Ep. 23. Operation of Baptism is of no small moment. When Lewis the ninth of France, was asked how he would be styled, he said, he would be entitled Lewis de Poyssy; Reply was made, His Majesty might find out other places of greater Renown; and (of them) some, where he had obtained Victories, famous Victories: No (said the King) I desire to be called Lewis de Poyssy, because there I got the most famous Victory that ever I obtained; for, there I overcame the Devil, viz. I was there baptised; He knew well, that, so many as are buried with Christ in baptism, arise new creatures: but notwithstanding, the Sanctifying Spirit is in this Laver of Regeneration, (4) Tit. 3.5 Eph. 5.26 1 Pet. 3.21 vouchsafed unto the elect of God; yet, even the elect of God still have within them, the remainders (5) Job 25.4 of sinfulness, yea, the root, the spawn, the seed of every wickedness. The least Infants forbear to commit evil, upon (6) Pro. 22.15 Esay 48.8 no other account, than they forbear to go High alone, to wit, only because they cannot. Give them ability, they will be (7) Psal. 51.5 Prov. 20.11 proud of a Ribbon ere ever they can tie it on: They will wrangle (8) Psal. 21.8 Esay 44.20 ere ever they have teeth to by't; and will speak (9) Mat. 12.34 amiss, ere ever they can pronounce a plain word. So true is that of Ecclesiastes (10) Eccles. 11.10 Childhood is vanity, that, Nurses had need to swath, (11) Pro. 29.15 13.24 23.14 as well the faculties of their Souls, as the limbs of their bodies; they had need prevent, as well their minds as any other part of them, from growing crooked; they had need to meet their inclinatious, and (as much as in them lieth) to render their first dispositions facile, ductile, tractable. In a good Nurse is required discretion, as well as milk; and the Babe sucketh in good or evil accordingly as it is (12) Quo semel est imbuta recens servabit odorem. Prov. 22.6 Optimum elige; suave & farile illud faciet consuetudo: consuetudo enim altera est natura. ill or well ordered; of all customs, the first customs are a second nature, and the soul so worketh as it is at first directed. My little Children: A neglect in your Nurses is your infelicity, a neglect in yourselves is (1) Pro. 23.15, 19 your blame: The more careless others are of you, the more mindful must you be of yourselves. It lieth much in your power to prevent your hearts of many a trouble which afflict elder years, Even a child (2) Pro. 20.11 is known by his doing, whether his work be pure or sinful: Oh, lose not the benefit of your Infancy, I had almost said, of your Innocency: Your best * The Jews fear to mention a Swine, but call it that other thing: and all because they would not have children inquire after it. Knowledge is, to continue ignorant of evil, and your best Wisdom is, to choose the fear of the Lord. Ah, my dear little Ones, although neither of your mortal Parents do eye you, your Maker, your Father doth: Naturally, (3) Pro. 22.15 1 Cor. 13.1 wickedness is bound up in your heart; be troubled for this, and let your self-correction burn the Rod. One childishness is, not to come unless ye are called; therefore (4) Psal. 34.11 Come ye children. Another is, not to hearken; therefore, not only come, but (5) Ibid. harken. A third is, not to observe what ye hear; therefore (6) Prov. 8.10 receive instruction. A fourth is, not to practise what ye understand; therefore, as ever ye prise a Mother's (7) See the Book so called. blessing, forsake not the law of (8) Prov 1.8 your Mother; and, that ye may obtain the (9) Eph. 6.2 promise, obey the (10) See The Advice to a Son, by Fran. Osborn. advice of your Father. Mine advice is, learn obedience; The more you be (11) Lam. 3.27 accustomed to the yoke, the more easy will the yoke be unto you. Let it be your pastime to please God by pleasing your Superiors, make Duty your delight. Next, if idle ones (12) Pro. 1.10 entice you, consent you not: in all (13) Pro. 14.23 labour there is profit; and, in all idleness, guilt; Wherefore, be ever in doing (I mean) in well-doing; Nothing is more painful then (is) idleness; I abhor it in any one, in a child (14) Psalm 103.5 most of all: I would have Children be as lively as they will, and as gracious as they can. Little ones, I would not have you give me cause to say, let not your heart be troubled. Thee particulars I lay down; Why (while all is yet well with you) ye should give give all diligence to keep your hearts (clean, viz.) free from troubles. First, the opportunity of your Childhood; ye were therefore admitted to receive the (1) Rom. 4.11 2 Tim. 2.19 Seal of your adoption, and to be by baptism received into the Household of faith, because Christ himself hath (2) Mark 10.14 witnessed, that unto such as ye are (O little Children) belongeth the Kingdom of God. Dub. Why unto such? Dub. Answ. 1. First, Answ. 1. Who so would receive the Gospel, must (1) Consulas Rodolphum Gualterum in Marci caput decimum Homiliâ LXXXII. be estranged from iniquity. Now, your happiness it is (O little Children) that, although there be in your hearts a root of unbelief, yet, that root is hitherto little sprouted: it beginneth to bud, but, hitherto spread it doth not; spread it doth, but, it hardly brancheth; branch it doth, but, not over the whole man: it brancheth over the whole man, but, those branches do (as yet) bear but little fruits: at least, their fruit tasteth not quite so bitter as hereafter it will taste: I say, the evil which aboundeth in your hearts breaketh forth into evil actions, but into evil actions not so many, not so great, not so gross, as accompany persons of elder years. Do but break off (2) The first blow is as good as two: and one blow at the root, is as good as five at the branches. the evil of your do so often as they begin to bud forth, and you shall never be irrecoverably troubled, ye shall never be utterly overgrown with that wickedness which hath already taken root in your hearts. Answ. 2. 2 Answ. A little Child hath a heart which is (1) Tabula rasa. free from worldly businesses; free from cares, free from sorrows, free from strong temptations: a heart quite empty of all outward troubles, and, therefore of a hopeful capacity: a heart docile, and, in its kind, apprehensive. Oh, how easily may the Kingdom of Heaven be commended unto this heart? How is this heart (2) He that is first up, is first dressed. prepared to obtain that faith which overcometh all troubles? Answ. 3. Answ. 3. A Child's heart is credulous: Children and (1) 1 Cor. 13 7 Charity believe all things: nor can they believe enough in the truths of God: The words of the Rabbins, (2) Eliae Levitae, Thisbites. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much more may the words of our God, be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so strangely do they allure, and Take us. Answ. 4. Answ. 4. The heart of a Child is a heart (1) Psalm 131.2 easily weaned from any evil; It is quickly said, can soon deny itself: Full easily, then, may it begin with Christ's Cross, and run over the whole (2) Psalm 119 Alphabet of Duties. Answ. 5. Answ. 5. You Children much affect to be at Church, to be a part of that Congregation wherein the Ordinances are exhibited: And truly, where (1) Ezra 8.21 God scattereth blessings, it is good being one of the number, unto whom they are poured forth. Answ. 6. Answ. 6. A long while it is before a Scholar is (1) For these two Reasons Sir Francis Bacon used to be sorry for any Scholar's death, saith Mr. Herbert in his Apothegms. made, and many Scholars are marred in the making: But, much a longer space it is, before a Gospel-Professor is made a Christian; yea, and many Christians are marred in the making: None are more likely to become sound Believers, than they that lay hold of eternal life in their infancy: The Race is set before us all, but not one among many of us receiveth the prize; nor are any more likely so to run (2) 1 Cor. 9.24 that they may obtain, an are you Children. Can I return again into my Mother's womb, might I again begin my few days, what hours (3) Eph. 5.16 Eccles. 9.10 He cannot be virtuous that is not rigorous. would I not redeem? my thoughts, words, endeavours, how would I husband them? How would I, as well begin, as lead my life unto my God But now—! Dearest Children, my complaint (4) Ezek. 18.14 is your comfort; my repentance, your peace; The best thriving Creatures, are they that are reared in the beginning of the Winter: Ye may (unhappy I can not) make the best of your whole life. Of the twelve hours ye have (as yet) lost few, or none (*) He is not worthy of a place in Alexander's Army, who will then be to provide Arms, when he should use them. Start betimes, and win the day: Get ground before the flesh lumber, and the world cumber you: He that would be well old, must be old betimes. Dear Children, it is most easy entering in at the strait Gate, while ye are now so little. The Tree (5) Esay 65.22 early planted, no wind hurteth: the green Twig is pliant; All the speed is in the morning. Of all times of one's life, the holy language is best learned, when we first begin to speak. Study that in your child-bood, which hereafter (be ye never so industrious) ye shall never be so well able to learn. Persons who are untaught to pronounce (6) Cheth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or (7) Gaaijin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while they are yet in their infancy, will hardly ever pronounce either of those two Letters well, (8) Pro. 9.18 should they live (9) Eccl. 8.12 Esay 65.20 a hundred years: Who are too young to (10) Dan. 1.4 conspire Rebellions, they, they, are the Subjects whom the Lord Jesus maketh Denizens of his Kingdom. In the City of God, one of the first things a Child need be taught to learn, is, to know where to find his Father's house. Answ. 7. Answ. 7. There is nothing more natural unto you Children, then, to be ever questioning, ever learning, ever informing of yourselves, ever in (1) Hence, Maxima debetur pueris reverentia. imitation. Go on, in the good Name of my God: inform yourselves of all that your Catechisms and your Teachers can instruct you: As much as in you lieth, learn the whole (2) Get the the Book so entitled, made by Bishop Sterne. Duty of man; learn (I say) your own Duties, and your God's pleasure; that ye may never be quite out of action: imitate the great Exemplar [3] As represented by Bishop Taylor. even the Person speaking in my Text, who is now ready to embrace you in the arms of his free Mercies and loving Kindness; if He, by His [4] Luke 11.20 Finger, teach you to go, hold him with your [5] 1 Tim. 6, 12 hand of Faith. A second particular minding little Children to prevent troubles, and practice (1) As is prescribed by Bishop Baity. Mark 10.21. piety, is; As this their good beginning is safe, so it is lovely: A timely towardliness (like a good presence) carrieth with it letters of recommendation whether soever it goeth. Early (2) Psal. 63.1 Prov. 23.24 will I seek thee, is wholesome resolution, especially when found in a child; I say, early rising, is, not only your health, but your praise. The little one looketh merrily when he taketh out a new Lesson; and pretty it is to see him well behaved. Of all sacrifices, the (3) Psalm 5.3 Morning-sacrifice is the most accept able; Thou makest the out-going of the (4) Psalm 65.8 Morning to praise thee, O God; even the Sun in his fullest strength, is not one half so pleasant to look unto: Neither doth the Rose of (5) Cant. 2.1 Sharon blush so much in the flower, as it doth in the bud. What (6) Mar. 10.16 Seat more becometh a little child, than his Parents arms? What word more endearing, then (7) Gal. 4.6 Mark 14.36 Rom 8.15 Abba Father? Pray unto our Father, as he is in Heaven; believe in God, with Faith unfeigned; Remember the ten Commandments, to observe and do them; and (little as ye are) I dare present you unto the great Bishop of our Souls. St. Jerome recordeth children incredibly young, which could by strength of memory (rather by strength of assiduous industry) repeat whole Catechisms, nay, the whole Book of David's Psalms. My little children, if you imitate their example, God will raise up one St. Jerome or other to admire, countenance, and (8) 2 John 4 3 John 4 encourage you. If from his childhood Timotheus knew the Scriptures, he shall receive (9) 2 Tim. 3.15 praises from the great Apostle, even from the Apostle St. Paul. My soul desireth (10) Mic. 7.1 the first ripe fruits. There is yet a third particular that may very justly affright you into goodness; it will, I hope, like the Bedlam at the door, make you run from yourselves to your God; and this particular is The certainty (1) Nihil est tam certum de quo nullum adeo sit dubium, quod tamen apparet esse dubium, quum tamea revera nulium sit dubium, veluti mois. of your uncertain Death. Every Mother's child is born to die; therefore it is, that the Grave keepeth no Calendar. When I bury the dead, I like well to see children of themselves to flock about the pit hole: they do well to peep in it; for how soon they may be laid there, is not easily known. This I know, One is old enough to day, to die to morrow; True, Children ye are, but, may (2) Old Camels carry the skins of young Camels to the Market. die like men: Search the Register-books from Village to Village, they will all show you, that every Year burieth more Infants than aged persons: We Parents take care for you Children, but (to ease us of our cares) God singleth out some of you; some of you he taketh to himself, feedeth them as David did Mephibosheth (3) 2 Sam. 9.7, 10, 11 at his own Table. Be mindful therefore of the pit that is digged for you, yea, and of the Table that is (4) Psal. 23.5 Revel. 3 20 spread for you. In all the household most commonly the very first that goe●●● to Rest, are the Little Ones; these are packed to (5) Esay 57.2 bed (6) Esay 57.1 As saith the Proverb of the Ancients; He liveth not long, whom the Lord loveth. out of the way: Learn therefore to number your days so soon as ye can tell five: That Child can best (7) Psal. 39.4 Deut. 32.29 and soon number fourscore years, who undertaketh not to account above six or seven of them his own: Vndress ye (Little Children) Undress (8) 2 Pet. 3.12 ye; Ye know not how soon ye may fall asleep. Leave off troubles before they be meddled with: Betake your selves unto that holy God, who, in your Baptism covenanted with you (9) Luk. 12.32 that, if ye would through Jesus Christ our Lord, believe in Him, he would then accept your persons, yea, he would receive you within those Mansions, which ye long (10) Psal. 42.1 compared with Psalm 84.1 to see, and love to think of: Ye shall see, ye shall enjoy, ye shall inherit your Father's house. If Infants do give up the Ghost, well may Youths; To young men and Maidens. Therefore my next Counsel instructeth you, young men; That your heart be not overmuch troubled; Know yourselves (I mean) know yourselves to be heady; and therefore [1] Young men should serve at the Oar, before they come to sit at the Stern: as Sylla said of Marius. Turn not away your ear from hearing reproof. Moreover, know yourselves to be well conceited of your own abilities: if therefore any one among [2] 1 Cor. 10.12 you thinketh that he standeth, let him take heed lest he fall: Childhood is [3] Eccl. 11.10 vanity, Youth much more; more addicted to disports then unto a walking with God; and yet a charge is laid upon thee, by the days of thy youth, to [4] Eccl. 12.1 Remember thy Creator; Since jesting is not [5] Eph. 5.4 convenient, say of laughter [6] Eccl. 2.2 it is madness: and of mirth, What dost thou? Since evil words [7] 1 Cor. 15.33 corrupt good manners, keep thee from the evil [8] Prov. 2.12 man; from him, the talk of whose tongue tendeth [9] Prov. 14.23 only unto poverty; turn away thyself even from him, in whom thou [10) Prov. 2.7. findest not the lips of understanding; since thy flesh [11] 1 Pet. 2.11 warreth against thy soul, defile [12] 1 Cor. 3.17 While the Duke of Burboa was accused of high Treason, the Emperor Charles the fifth required one of Madrid to lodge him in his house; The Spaniard told the Emperor, Obey thee I will, but so soon as the Duke is once out of it, I will fire my house; for that house of mine my Predecessors never built to harbour Traitors. not that body, which the Holy Ghost makes his Temple; Know how to possess thy Vessel [13] 1 Thes. 4.4 in sanctification; Though thy reins [14] Psalm 16.7. night-season, yet hate thou the [15] Judas 23. garment that is spotted with sin; Flee (I say) [16] 2 Tim. 2.22. youthful lusts, and sanctify [17] 1 Pet. 3.5. the Lord thy God in thy heart; Sow not [18] Gal. 6.2. unto corruption, but rather possess [19] Job 13.26. the iniquities of thy youth; let them ever humble thee [20] Psalm 51.3. Esay 66 2. in the presence of the pure God; Thy Father's house hath no [21] Ephes. 5.8. mansions for an unclean wretch: Therefore, keep thine [22] Job 31.1. Prov. 4.25. eyes strait before thee; avoid, pass [23] Job 4.15. by; come not near the house of her who flattereth with her lips; She is but a [24] Job 22.14. Prov. 23.27. deep Ditch, and will mire thee shamefully; Whose heart is snares and nets [25] Eccles. 7.26 and whose hands are bands, her [26] Pro. 7 27 Chambers are the Chambers of Death: Though thou wert as wise as Solomon, I would counsel thee, Remember Delilah; [27] 1 Kings 11, 1, 4 Judas 6. Lust hath no mean but not to be at all; for, it is a dangerous fire which beginneth in the bedcloathes: He never thinketh that he fleeth fast enough, who fleeth from a mischief. The more show eschewest evil, the more leisure thou wilt have to do good and to ensue it. When a [1] Quo semel imbutarecens. Child, thou wast trained up in the way wherein thou shouldest go, therefore, go on: Let not the Christian in [2] As was spoken of one, who habited in Orange-tawny, tilted ill one day, and habited in Green on the morrow tilted worse: herbert's Apothegms. green, behave himself worse than the Christian in the Orange-tawny; First, that which was natural, saith the [3] 1 Cor. 15.46 Text, then that which is spiritual; When thou wast nurtured in the Lord, thou didst begin in the Spirit; be not [4] Gal. 3.3 made perfect in the flesh. Say unto Pleasure [5] Psal. 5.4 Prov. 21.17 James 5.5 Tit. 3.3 Heb. 11.25. 2 Tim. 3.4 Gentle Eve, I will have none of your Apple: Look not on pleasures as they come, but go; fool not; if thou art a beast [6] Judas 10. 2 Pet. 2.12. be [7] Judas 19 sensual; if a man [8] Rom. 8.6. spiritual; If thou likest [11] Dan. 4.33, 9 Nabuchadnezzar better then thou likest Daniel, take thy choice: Whether is more desirable? to be endued with the Spirit of a holy God, or to be postessed [12] Eph. 5.3 2 Pet. 2.10 with an unclean Spirit? A Wanton creature is [13] 2 Tim. 2.26 Mummy for the Devil: Let him that loveth the flames [14] Hos. 7.7 James 3.6 of Hell, burn in lust, as Sodom did: Youth, with what body wouldst thou arise? with a [15] Phil. 3.21 body, vile? or glorious? It was the idleness, the foolishness, the brutishness of youthful lusts, which made the [16] Aedituus Catullus, Tibul. Hor. Javen. Persius, etc. Roman Poets so salt: Take away the abuse which lust putteth upon us; and many an Epigram in Martial, & sim. may (like the Tragedies of Theognis) be as cold [17] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as snow, for any wit they have. Were they as hot, as are idle brains; yet, that person who is so impudent, so ill-behaved, that he can be acquainted, can be familiar, can be [18] 1 Cor. 6.16 all one with a [19] Pro. 5.21 22.14.26.16. strange woman, may justly expect trouble of heart. The French-pox is [20] Num 5.21 no new Disease: Be it, thou escapest [21] Hos. 4.12 rottenness in thy bones; sure (I am) there is rottenness in thy heart: Let Pythagoras [22] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. commend Souls unto [23] Judas 10 bruits; as for thine, Let thy soul [24] 1 John 3.3 expect Mansions in thy Father's House. The body is not for fornication, but for the [1] 1 Cor. 6.13 Lord: it is his [2] 1 Cor. 3.17 Temple; the strength, the abilities, the gifts, wherewith it is endowed, are [3] Mat. 22.37 holy unto the Lord: the more will be the trouble of thy heart, if thou commit sacrilege: Church-revenues, like the Gold of Tholouse in Narbon, consume such as do [4] Among all the Soldiers of Scipio, not one of those which plundered the Temple at Tholouse, escaped an unfortunate end, Guebara. alienate them. Do not, do not therefore impropriate unto the use of an [5] 1 Cor. 6.15 harlot, those Endowments which of right belong unto the services of thy God. Give not thy strength unto [6] Pro. 31.3 women, much less unto an [7] 2 Pet 2.10 unnatural licentiousness. Look upon their prodigious practices, and thou wilt the less marvel at the degenerate faces of Apes, Monkeys, and of Baboons; Woe unto him who is alone, if he [8] Eccl. 4 10 render himself like one of these. Had Jacob allowed himself in [9] I am a shamed to read what I find in Tho. Shepherd, upon the ten Virgins, viz. on Mat. 25.5. p. 18. of the second part. self pollutions, he could never have called his [10] Gen 49.3 firstborn his might, his strength, the beginning of his strength. Oh then, provoke not the holy Spirit to give thee over unto thine [11] Rom. 1.24 Esay 66.3 own hearts lusts: Be not, be not subjected under the power of that itchy idleness, which scarcely ever yet found a name, no not among the Gentiles: Thou mayest be exalted [12] Heb. 2.13 6.20.9.24. above the Angels, be not worse than a beast; that nature which the Lord of Glory hath already extolled above the [13] Eph. 2.6 Heavens; do not thou [14] Esay 57.9 debase (that Humane Nature) even unto hell. We shall in Heaven be as free from any occasion of blushes, as are the [15] Mat. 23.30 In Deum, S. Jerum. Ep. 143. In Dei naturam, Lactan. non cadit sexus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Iraeneus. l. 11. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 3.20. Angels; Have thou thy conversation in heaven: Meddle not with that nakedness, which is at the best thy [16] Gen. 12 25 13.7. shame. Place it, as the Hebrew Language doth, too low to be thought of, even at [17] Gen. 49.10 Deut. 28.57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. thy feet; Sensuality is in an unreasonable creature, the highest; [18] Judas 10 in a reasonable creature the lowest of seeming delights: so low, that the person speaking in my Text, would be conceived of the holy Ghost: of man he would [19] Mat. 1.20 not be begotten. True, The bed undefiled is honourable [20] Heb. 13.4 but why? Not for that it [21] Gal. 6.8— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de gen. & corrupt. l. 1. soweth unto corruption: but, because it prepareth a [22] Mal. 2.15 holy seed; Thus, our uncomely parts have the more [23] 1 Cor. 12 23 abundant honour; not so much from our Apparel, as from our God; while he, by them, preserveth inhabitants upon the earth, successively supplieth his militant Church, and raiseth colonies to people his heavenly Kingdom: Do thou therefore that with a sanctified chastity, which the wisdom of God hath form after a manner [24] Job 10.10 Psalm 139.13, 15, 16 Job 31.15 Psalm 22.9 Gen. 2.7 Ezek. 16.6 Numb. 16.22 Phil. 3.21 Ephes. 2.6 1 Thes. 4.17 fearful and wonderful: I say, herein our uncomely parts will have the more abundant honour, if we keep our hearts circumcised from all impure thoughts: Wherefore reserve thine [25] Sapientia prima est Luke 1.27 Stultitiâ caruisse. affections for spiritual Blessings, and not for unmortified flesh. There are other matters to take up thy mind if thou review my Text There are vain imaginations lodging in thy heart, which call for [26] Gal. 5. thy troubles: 16. vers. 18.24, 25 Thy thoughts have mansions within thy Father's house, to dwell in; Thy senses should be exercising a faith in God; Thine affections should enamour themselves upon the person speaking in my Text; I say, upon Him whom thy soul loveth; even, upon Jesus Christ our Lord. The days of thy youth should be so far from [1] Eccl. 12.1 being days of vanity, uncleanness and provocations, that they call upon thee to follow hard after holiness. Quest, Why of all days, the days of thy Youth? Quest. Answ. 1. If ever thine affections be inordinate, Answ. 1. they are inordinate in [1] Psalm 119.9 thy youth: therefore in the days of thy youth remember thy Creator, viz. while thou art yet a youth, be [2] Prov. 7.7 14.26.15.33. so wise, as not only to fear, but to imitate thy Creator, that is, be ever in action; for, No [3] Otia si tollas— idleness, no lust. Answ. 2. Answ. 2. The midst of our age is [1] He that entereth into the world, entereth into a spiritual war. launched out into an Ocean of Turmoils: The days of our Childhood (they) were not yet grown up unto years of discretion; therefore remember thou thy Creator in the days of thy youth: Childbood [2] Et discas oportet, & quod didicisti agendo confirms. Qui & facienda, ac vitanda percipit, nondum sapiens est, nisi in ea quae didicit animus ejus transfiguratus est. Seneca. Ep. 94. maketh a shift to gain the Elements: Youth layeth them orderly together: Childhood learneth to read, Youth learneth to understand what it readeth: Childhood findeth Moods and Figures; youth frameth Syllogisms: Childhood getteth the principles of the Doctrines of Christ; Youth goeth on toward perfection. Answ. 3. Answ. 3. As Education fitteth us for our distinct callings; so youth fitteth us for our Education: Then is Custom [1] Fran. L. Verulam. most prevalent when it beginneth in our minority; for, than we are apprehensive, active, vigorous: if ever we will learn to [2] 2 Tim. 2.3 James 5.11 endure hardness; if ever we will [3] Eccl. 12.1 Ephes. 6.13 withstand in the evil day, we must be seasoned in our youth; if ever we will acquire virtuous habits, it must be in our younger age; if the youths [4] Esay 40.3 shall faint, well may others. Answ. 4. Answ. 4. While Saul was young, he was choice [1] 1 Sam. 9.2 and goodly: While Jeroboam was young, he was [2] 1 Kings 11.28 industrious; They are young men whom [3] Ruth. 2.9 Boaz employeth in his Harvest-work; whom David sendeth [4] 1 Sam 25.5 for provision from Carmel; whom Joshua sent to [5] Josh. 2.1 16.23. espy Jericho; Or Moses to [6] Exod. 24.5 sacrifice burnt-offerings: Abraham appointeth [7] Gen. 22.3 young men to attend him in his Obedience; and Elisha dispatcheth a [8] 2 Kin. 9.4 young man [then,] when expedition was requisite. The holy Order of Nazarites, who more fit for it then [9] Amos 2.11 young men? and, of all his Subjects, the young men are them whom the King [10] 1 Sam. 8.16 will deem goodliest, and [11] Ezek. 23.6 most desirable. Priamus himself [12] Plutarch. in Agesilao. was not unhappy while young (as Agesilaus readily replied.) The Lord shall have [13] Esay 9.17 no joy in your young men; if not in your young men, in whom? As (1) Seneca. one observeth, Had not Ovid reduced the acuteness of his wit, mind, and matter unto boyish fancies, he had been of all the Roman Poets, the most ingenuous: so I; Did not young men and maiden's mis-place the ingenuity of their youthful age, they would prove of all believers the most fervent: There is an hour (2) Jer: 3 4 saith the (3) Jacula Prudentum, by Mr. Herbert. Proverb, wherein (viz. wherefrom) a man might be happy all his life, could he (4) Eccl. 2.17 8.5, 6 find it. Such as are young may find this hour, would they set themselves with full purpose of heart to believe in God through their Lord Jesus Christ. Beloved, I beseech you, let not want of troubles be the (5) Luke 10.41, 42 trouble of your heart. It was said of Hesiod (6) By Plutarch. that he was fed with Laurels; as for you (beloved) ye may be fed with (7) Revel. 2.7 the Tree of Life, Make Religion your (8) As Mr. Herbert Palmer in structeth. business; exercise your busy Souls in a lively faith; and that, knowing the season (Brethren;) It is now your seedtime, lose not such fair-weather; in due season ye shall reap, if ye sow unto the Spirit; Ye are now in the flower of your age; your month is the month of May; if ye have not overcome many a (9) 1 John 2.14 spiritual wickedness, it is your sloth, and no pity ye deserve; if in you the Word of God (10) ibid. abideth not, it is your indiscretion, and ye may thank yourselves. He among you that is fullest of complaint, were he well ware of it, hath the (11) 2 Pet. 1.9, 10 remedy from within himself: If with (12) 2 Tim. 3.15 Timothy, with (13) 1 Sam. 2.18 Samuel, with (14) 2 Kings 22.19 Josiah, etc. ye have not been tenderhearted from your Childhood; yet, at least, with (15) 1 Kings 18.3, 12 Obadiah fear the Lord, with (16) Psal. 71.5 David trust in the Lord, from thy youth up: Yea, let God remember thy (17) Jer. 2.2 early Kindnesses: Whom the Gentiles fancied to be (18) Apollo. their God of wisdom, Him they resembled unto a young man; a truth it is, wisdom in a young man seemeth somewhat divine; Unto this reputed God of wisdom these Gentiles consecrated (as the Emblems of their manhood and prudence) their first shaved beards; the moral is good: Sacrifice unto the Lord thy God, Sacrifice the (19) Nihil videbant suum, quoniam Dei totum. Salvian. de Dei guber. lib. 8. first, and the best of thine abilities: While thou art now in the beginnings of thy strength, follow him (20) Semper in amore cautela est. Nemo enim melius diligit, quam qui maxime veretur offendere. Salvian. Epist. fully: Serve him with all thy might; Prepare thy Soul and thy Spirit as an (21) Rom. 12.1. offering in a clean Vessel, and so (22) Esay 66.20. bring them into the house of the Lord; In all thy ways (23) Psalm 37.4, 5. acknowledge him: A young man's glory is his (24) Pro. 20.29 strength: I have therefore written unto you young men, because ye are strong; strong (I hope) in [25] 1 John 2.14 Eph. 6.10 2 Tim. 2.1 Jer. 9.24 the Lord. To middle-aged men. A Child is (1) Pro 22.6 ready to learn all things; a young person is (2) 2 Sam. 18.22 ready to prove all things: but neither of them is so apt to hold fast his profession, as are ye; ye who measure the midst of your age: for ye have (3) He who is about the middle of his age, may, Janus-like, at once look both behind him, and before him. climbed unto the height of the Hill; of the Hill of Zion, I hope. Ye do (or may) perceive whither your travails bend. He that is not settled in his estate, not settled in his judgement, not settled in his resolution at forty, when will he be settled? A wise man will provide rather for Children, then for Orphans; and, late Marriages are seldom proserous: Therefore I presume thou art (by this time) constant unto thyself. If a single life be thy choice, and that choice thou canst (4) Matth, 19.12 well bear, I trust, thou art (5) 1 Cor. 7.32 wedded unto thy Devotion: I trust, thou joinest thyself (6) 1 Cor. 6.17 unto that Lord, who will give thee a Name (7) Esay 56.4, 5 better than of Sons and of Daughters: Nevertheless, in as much as God is the God of the married, as well as of the unmarried; If in a single life you find no joy; If in a single life you find no joy; Marriage (1) Sir Thomas Overbury his Wife. your lust (as 'twere with fuel fire) Will, with a Medicine of (2) 1 Cor. 7 9 At contra hunc ignem Veneris, si non Venus ipsa, nu'la est quae possit vis alia opprin. ere. Val. Aedituus. the same allay; And not forbid, but, rectify desire: Where brash flames threaten Chimneys, lay on wood, That spends the flame, and keeps the fabric good. Nor doth my marriage order lust alone; A second self may (3) Gen 2.18 Eccles. 4 9 Sir Thomas Overbury. ubi supra help me every way; And, 'gainst my failings, make me two for one. Myself (4) I cannot choose, my Wife I may; And, in the choice of her, it much doth lie To amend myself in my Posterity. Venus was, Saturn is: The heat of thy blood cooleth, but thy love of this world waxeth feverish: youthful (1) 2 Tim. 2.22 lusts are pretty well spent, but (2) 1 John 2.16 pride of life cometh on apace: alas, the lusts of thy flesh are (3) ibid. crept into thine eyes: Thy disease removeth, from thy (4) Psal. 16.7 reins, into thy (5) James 4.4 head; from thy (6) Pro. 7.23 liver, into thy (7) 1 Tim. 6.9 heart: The Enemy who hitherto battered thy soul with (8) 1 Pet. 2.11 thine own fl●sh, doth now cast up Bulwarks against thee upon (9) Psalm 62.10 thine own ground. That unclean Spirit which (10) 2 Tim. 2.22 haunted thee in thy youth, doth now transform himself into a (11) 2 Cor. 4.4 God of this world. The trouble of thy heart was (12) Rom 8.6 a carnal mind once; the trouble of thy heart is (13) Phil. 3.19 an earthly mind (now:) Wherefore the Holy Ghost proceedeth from adulteries, and fornications (14) Mat. 15.19 unto theft and false witness; from fornication and uncleanness, (15) Gal. 5.19.20 unto hatred, variance, emulations; yea, (16) Eph. 5.3 unto downright covetousness: For which cause, having warned us, that, Whoremongers and Adulterers God will judge; He (17) Heb. 13.4, 5 presently addeth, Let your conversation be without covetousness; and be content with what ye have. Thus, having endeared our Souls and bodies (1) Rom. 12.1 as a reasonable sacrifice unto our God, the Apostle immediately forewarneth us against another of Satan's stratagems; Be not, saith he, (2) Rom. 12.2. be not conformed unto this world: Beloved, whether our life past hath been, or hath not been, consumed in a state of unbelief, this Exhortation of St. Paul's remaineth very pertinent and seasonable. First, If from the womb (1) Esay 48.8 unto our infancy; if from the days of our (2) Esay 65.20 infancy unto the years of our youth; if from our youth up unto present maturity, we have drank in iniquity, as if it [3] Job 15.16 were wholesome water; now that we are of a ripe understanding, it doth so much the more (4) Jer. 13.27 concern us, to provide for the health of our Souls: after, so long, so many provocations, we are (I say) the more nearly concerned, now, at length (5) 1 Pet. 4 2, 3 to believe in God, and to believe in Christ. It is the trouble of our hearts, that we have parted from the innocency (6) Matth. 18.3, 4 of our Childhood; It is the grief of our minds, that we have not improved (7) Pro. 22.6 our education; and, can we fool away our interest in the world too? When we were Children, we did not (8) 1 Cor. 13.11 put away childishness; while we were youthful, we [9] Psal. 25.7 served divers lusts; Now that carnal pleasures have been the trouble of our hearts, shall earthly cares be our vexations too? we aught to sacrifice our bodies unto the Father of [10] Rom. 2.1 Heaven; and dare we sacrifice our hearts unto the God [11] 2 Cor. 4.4 of this world? On the other side: If (through mercy) our Childhood hath been [1] Eph. 6.4 nurtured in the fear of the Lord; or, if God gave us the grace to remember [2] Eccl. 12.1 our Creator in the days of our youth; how is it that we forget him now? What iniquity [3] Jer. 2.5 have we found in our God, that we should cast him off now in the midst [4] Psalm 102.4 of our age, in the very (5) Psalm 29.5 best of our estate? In our Infancy, we entered into a Covenant with our God; we were baptismally engrafted into Christ; in our youth, we blossomed; now that we are in our Autumn, shall all the fruits of our Faith fall to the ground? shall we, like the [6] Mat. 19.20 cursed figtree, fail our Maker's expectation. When [1] Agesilaus in Plutarch. Agesilaus, having gained one Victory, would animate his Soldiers for another, he caused the Prisoners whom he had taken captive, to be stripped; then, calling unto him his Soldiers, he telleth them [2] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. these [effeminate small-limbed, inconsiderable wretches] are the enemies ye fight against; these Ornaments, costly Apparel and Treasures, are the spoil ye fight for. Beloved, if the [3]— insoelix paupertas— homines ridiculos facit. contempt that accompanieth a mean estate, be the Enemy we fight against, how [4] Rom. 8.35 1 Cor. 4.8, 9 contemptible is this enemy● especially, unto him that [5] Psal. 27.1 hath a God to sustain him, a God to rely upon●. the mansions in our Father's house, the Son of our God, the Father of mercies, the God of all blessings, these are the prize we fight for. Let us therefore, in understanding show ourselves [6] 1 Cor. 14.20 men: Every day bringeth its [7] Luke 11.3 bread; had we the wit to trust [8] 1 Pet. 4 19 an all-sufficient Creator: if it be better for us to be rich [9] Pro. 30.8 then poor; to be honourable then mean; let not our heart be troubled, our God needeth [10] Phil. 4.6 none of our shifts, none of our carkings, nor indirect means of ours, to make us wealthy, great or honourable: the way to [11] Prov. 10.22 1 Cor. 3.22 be wealthy, great, honourable, is, to take God along with us: If any man love this world [12] 1 John 2.15 with his first love (if he love it otherwise then for (13) He loveth God too little, who loveth any thing beside God, except for God's sake. R. B. God's sake) the love of the Father is not in him. Dare we in the ripeness of our experience, and understandings, [14] James 4.4 commit so high an affront against the great God? Dare we prefer [15] Mat. 6.31 our vain shifts before his daily Providence? our worldly [16] Gen. 17.1 wisdom before his spiritual instructions? Dare we love the [17] 1 John 2.16 things of this world, before the mansions in our Father's House? Nay, would any of us, if we might, occasion the King of Sodom to say [18] Gen. 4.23 I have made Abraham rich? or would we accept of plenty [19] Pro. 15.16 16.18 peace, pleasure, or honour from any hand, but Gods? Commendable [20] Jam. 4.4 was that Soldier in Oxford-Garrison, who (as needy as he was) would not accept of Gold from Him: who was no friend unto his most gracious Sovereign: O my God, as low as I and my Family are, if [21] Exod. 33 15 thy presence go not with us, carry us not up hence. Beloved, mine Exhortation is, that this [1] Gal. 1.4 present evil world may not persuade us out of our Christian names: By these, we (in ordinary converse) call our Children: Why? Answ. Because they had need be often minded of their Christendom, and of their vow in Baptism. Striplings, we likewise call by their Christian names, so subject are they to an inconstancy: But, he that is of full age, he that is stled, and stayed, we repute him so much a Christian, that ordinarily we term him Goodman, Master, & sim. The more unhappy they that create unto themselves [2] Jer. 2 36 needless troubles of heart, by trying the [3] Eccl. 7.25 wickedness of folly with Solomon; or by [4] Ames 3.15 Esay 5.8 1 King. 21.1 laying house to house, and coveting Naboths Vineyard with Ahab; or by building [5] Luke 12.18 Gen. 4.17 Castles in the air with Gain; or by [6] Psal. 10.3 2 Kings 20.13 boasting themselves in their own Treasures with Hezekiah. Every field is a Garden to him that acquainteth [7]— quaelibet herba deum. himself with his God. A man's wisdom consisteth not in coveting what he cannot easily compass, [8] Luke 12.15 Beatus est noa qui habet quae cupit, sed qui non cup t quae non habet. Desius Ausonius. but, in improving, what he already hath, unto the benefit of his soul: would we not over-task [9] Eccl. 2.24 3.22.5.18. Hoc tandem di. dicit Henricus Wotton. Animas quiescendo fieri fapientiores. ourselves with needless law-suits, projects and designs, we should find in the world food and raiment, Sunshine and Starlight, Rivers and Fountains, Flowers and Prospects enough and enough prepared to our hand, for our Recreations and Delights. Instead of minding their Books, and other their Duties, Children scatter away their [10] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pindar. precious time upon idle toys; and yet their Fathers, which mourn for them, [11] like Hermogenes, who was among boys an aged man, among aged men a boy, Magno conatu nugae. cherish the very same folly. The Child is pinning and unpinning baby- clouts; the mother doth the same in affected Apparel; the child buildeth Ovens with untempered mortar in the streets; the Father is as vain in Housing and Enclosures. How our children misspend their time and abilities, we are sensible: but alas, many of us [12] He that hath time, and looketh for better time; Time will come he shall repent of his lost time. are insensible, that (of the two) we are the more blame-worthy: our best experiences, our best understandings; our best estate what is it employed upon; upon things which [*] Vivere, Gallio frater, omnes beate volunt: Sed ad pervidend●m quid sit quod ad beatam vitam essiciat, calig mt. Seneca de vi. â beata. Sapiens autem nihil facit quod non debet; nihil praetermittit. quod debet. Idem de Clementiâ. l. 2. perish in the using? upon the vain diversions of pleasures, profits and honours? or upon the removing of these unnecessary troubles from our hearts? Surely, the best of our life is then best husbanded, when, eyeing Death, Judgement, Hell, Heaven and Eternity, we prepare ourselves for these. The Holy Ghost calleth unto children, as children, unto [13] Psalm 148.12 1 John 2.12, 13, 14 young men, as young men, unto old men, as old men; but he nowhere singleth out middle aged men, as middle-aged. viz. He that is now about the midst of his age, hath the vigour of his youth, seconded with the gravity and experience of an aged person: it were therefore a notorious shame for him to be negligent of believing his God, of trusting upon his Saviour, and of hastening to his Father's House. Some [14] Apothegms by Mr. George Herbert. p. 189, 190. would have it the praise of Bellarmine, that he is ever as constant to himself, as if he had written all his Works in two hours: Oh that Believers would be thus constant unto [15] Urbem●. produnt dum castella def●ndunt. Cicero de divin. lib. 2. their spiritual peace, especially, in this midst of their age [16] Psalm 102 24 Suave illud & facile fecit. consuetudo. which maketh constancy facile, and almost natural; It was [17] Eph. 5.16 a good practice of Ignatius Loyola in that, when he heard the Clock strike, he would say to himself, and unto others, I have now one more hour of my life to answer for: Beloved, of all the hours of our life, the hours for which we shall be most accountable, are these of our best estate; because, in these, we have most ability to refuse the evil, [18] 1 Cor. 14.20 and choose the good; In these, we best understand what a [19] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tha'es'. trouble of heart every thing is, that doth not forward our Salvation; In these we may best go from strength [20] Psal 84.7 2 Pet. 3.18 to strength, from an earthly poverty to a spiritual; from [21] 1 Tim. 6.17 trusting in Riches, to a trusting in the living God; from [22] Psalm 16.11 empty pleasures, to heavenly expectations. Of all the ages of a man's life, this is the age which draweth nearest unto that perfection wherein Adam [23] Eph. 4.13 was created, and which [24] Luke 3. Christ sanctified by his Administration of the Gospel of our peace: If ever we can be so wife [25] See Mr. George Herbert's Poem, entitled Elixir. as to make Gold of Copper, to make a spiritual benefit of all that is before us, it is now that we are in our full strength: still fisheth he that [26] 1 Pet. 2.2, 3 hath catched one fish; he that hath found in his Childhood what (27) Psalm 119.165 Phil. 1.10 3.12. Luke 10.27 peace they have who love God's law; he that in his youthful days walked with God; will now, in the excellency of his life, believe in God, rejoice in Christ, and make sure of the Mansions in his Father's House. 4. If Wisdom be expected from full age, Unto aged persons. much more is it expected from you that are full of days. Plutarch relateth of Alcibiades (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. Alcib. that he rendered his Infancy, his youth, and his manly stature tightly amiable and pleasant; may what was attributed unto his limbs, be due unto the virtues of a believers soul; yet, we shall not conclude such a one perfect, until he hath also crowned his grey hairs with spiritual wisdom: Alas, so doth time (2) Psalm 144.4 undermine us, that half our life is spent before we begin to live unto our God; and, if we are alive unto God, (3) 2 Pet. 1.8 it is a holy conversation which preserveth us as we are. Years know more (4) No wisdom like the wisdom of experience. than Books, and tell us by experience, that what abideth in vanity, endeth in vexation; Therefore I said (5) Job 32.7 Days should speak, and multitude of Years should teach wisdom; But, although it becometh me to keep silence before the grey hairs, here is one in my Text who hath a right to speak. Verily, When the evil days are (6) Eccls 21.1 come, when the years are drawn nigh wherein ye complain ye have no pleasure, it is then our Duty to beseech you, Let not your heart be troubled. Hours are spent since your Sun was in the Zenith: yea, your Sun [O my Fathers] is not fare from setting now; the long shadow (7) Eccl. 6.12 which it doth now cast, wanteth but a little of the shadows of Death: You have numbered twice as many days upon earth as our Saviour Jesus Christ himself did: If ye know not (8) Hos. 7.9 grey hairs are here and there upon you: (these are Messengers which (of his loving kindness) the Ancient of Days sendeth unto you: The staves in your hand rap at Death's door, rather, at the Mansions in your Father's House: you will therefore call upon your God, who is ears to the deaf, eyes to the dim-sighted; health unto broken-bones, and a staff of life unto all such as lean upon him; He that hath taught you from your youth, (9) Psalm 71.17, 18 will not forsake you when old and gray-headed, especially if ye declare the works which he hath done, and show your children's Children what the Lord hath wrought for you and yours (10) Psal. 44.1 in your days. The observations of aged Christians are Treasures laid up (11) Psal. 102.18 for Generations to come, more precious than those prepared by the Chinois against two or three hundred years hence; while our Fathers tell us what was done in their days, the troubles which arrest their age they feel not; Their (12) Prov. 16.31 hoary head is a crown of glory, if it be found in the way of righteousness. They can convince us how insipid (13) Gal. 6.14 Creature-comforts are unto him that savoureth the things that are of God; They will account so many of their years lost, utterly lost, as have not been exercised unto (14) Eph. 5.16 godliness. They will profess they never were (15) Deut. 32.29 truly wise, until they at last began [in all their actions] to consult, not the world, but the holy Scriptures: not their own inclinations, but the pleasure and praises of their (16) 1 Cor. 10.31 God: So much, and no more, they have lived as they have believed in God, as they have believed in Christ, and as they have surveighed the Mansions in their Father's House. Thus much they know, and thus much they will tell us, when we (17) Eccl. 7.4 Keep company with good men, and thou shalt be of their number. receive their instructions. The aged Believer is as full of Soliloquies, (18) Psal. 1.2 63.6.77.12.119.99. as of Solitudes. While wearisome nights hold his eyes waking, he communeth with his own heart upon his bed; even then when his life is a bitterness unto him, then, then, (19) Psal. 104.34 his meditations are sweet. Death cannot come so fast towards his decrepit body (20) 2 Pet. 3.12 but he can hasten, as fast, to meet it in his desires; a long while he hath desired to lay (21) 2 Pet. 1.14 aside his Tabernacle of flesh, which, were it not the (22) 1 Cor. 9 16 Temple of the holy Ghost, would be the trouble of his heart: he hath hitherto (23) Hos 12.9 Mic. 7.7 Hab 2.3 tarried the Lords leisure, he will now give diligence to endure unto the end; every day he is waiting, [24] Matth. 10.22 and (25) Psal. 42 1 84.1, 2. longing; to see those Mansions many years since prepared in his Father's House: he hath believed the suffering of his Redeemer, he would (26) Col. 3.1.20 now behold him in his glorious exaltations; and he knoweth so well in whom he hath believed, that he thinketh the time long before his soul taketh wing to [27] 1 John 3 2 see him as he is. Danger itself is (1) Ingens telum necessitas. Exod. 14.10. Hos. 2.7.5.15 the best remedy against danger: nor is there any foreign means so prevalent to free our hearts from unprofitable troubles, or to (2) Mat. 8.25 force us upon a faith in God, or to drive (3) Deut. 30.15 us toward the mansions in our father's house, as unavoidable necessity is. In other parts of our frail life, although we are so often called upon by (4) Mich. 6 9 Psal. 119 15 1 Cor. 11.32 aches, diseases, and manifold afflictions; although we are frequently foretold in [5] Mat. 24.42 44 the holy Scriptures that Christ will steal upon us unawares; although our Churchyards openly convince us of this truth, while we weekly stumble over new graves, yet our [6] Luk. 24.25 slow, dull, backsliding souls will not timely remember their dissolution at hand: we design to make our calling and election sure; but, what we design, that we delay. Now, the happiness of the aged convert, is, that although other Christians (most unwarrantably) run the hazard of delays, He (being so aged) dareth not: He wisely considereth, that First, As age groweth old. so [1] Psal. 119 36 Heb. 13.5 covetousness groweth young: Usually, Head and shoulders stoop not towards the ground faster than the heart itself doth; Dust [2] Hab. 2.6 would to dust: He considereth; wherefore, since he can carry nothing out of the world, he bequeathes the love of the world [3] 1 John 2.15 James 4 4 unto such as will trouble themselves for it; while his experienced [4] Psal. 131.2 heart is weaned, satisfied, fixed; He well knoweth, that so long as he sought the world, he never miss troubles; but, the wind in his face, doth now [5] 1 Cor. 15.19 Mat. 6.19, 20 Pro. 22.3 make him wise for his latter end. Secondly, James, and John (1) Mat. 4.21 amended their nets: Every neglect of duties is like a breach in those fishing nets (2) Eccles 9.10 the longer it continueth, the wider it groweth: delays, like over ripe cherries, do one draw down another: but, as even reckon keep us [3] 2 Cor. 1.12 long friends, so [4] 2 Cor. 13.5. daily accounts keep even reckon. (True) He undertaketh a great work that worketh out his salvation; yet nothing is [5] Mark 9.23 hard to him that settleth to it. Thirdly, Light burdens long born (1) Heb. 10.36 wax heavy, and who so travaileth far hath (2) Eph. 6.12 many encounters, viz. Our original sin is so (3) Psal. 51.5 bred in the bone that it will not out of the flesh; the treacherous heart (4) Jer. 17.9 so conspireth with the flesh, that it (5) 1 Pet. 2.11 warreth against the soul; the envious Devil so (6) 1 Thess. 3.5 seduceth the soul, that she full often starteth a side from her God; therefore [7] Job. 14.14 Luk. 18.1 all the days of his appointed time he will wait until his change come: He should not [8] Eph. 6.13, 14 1 Pet. 5.8 sleep that watcheth an enemy; suspicion [9] Psalm 39.1 18.23.119.11 is no vice where we are jealous of ourselves; and since, in (10) Gen. 6.5 every house lives a Thief, woe unto that house wherein (11) 2 Cor. 7.1 13.5 is no chideing; for, if Christ be out of doors, there (12) John 15.5 is no body at home; and, if (13) Rom. 8.9 no body be at home, the house is dead. Fourthly, The (1) James 1.14, 15 Heb. 12.1 Eph. 4.27 Rom. 12.9 Esa. 59.5 Cant. 2.15 death of a young wolf, never cometh too soon: as Heresy, so any other sin whatsoever, is better suppressed at the first, than it is afterwards removed: Every wickedness is at strife (2) Pro. 15.26 with God; the beginning hereof is as (3) Pro. 17.14 when one letteth out water; it is best left off, before it be meddled with: The resolved mind hath (4) Luk. 17.32 Exod. 16.3 no thoughts for Egypt, no linger (5) Gen. 19.26 for Sodom. An (6) Luk. 14.28 examined enterprise goeth far; and, since the idleness of unbeleif must be shaken off, the sooner, the better: for the offender never pardoneth (7) Psal. 51.3 himself, if he be a Christian. Fifthly, At dinner (1) Job. 1.9 my man cometh: The hypocrite stalketh with religion (2) Ezck. 33.31 Hos. 7.14 to shoot at worldly aims: But, he that is holy, is (3) Psalm 86.2 1 Tim. 4.8.6.6 holy for himself: He (4) Gen. 12.4 Revel. 21.7 17.1 Eph. 6.8 Mat. 16.24. commandeth enough, who obeyeth a wise God. Themistocles liked his banishment (from Greece into Persia) so well, that he gave out he had been utterly lost, if he had not perished: and (this we see) had not the heart of (5) Job. 9 25 these disciples been troubled, they had been the less minded of their father's house: Old age bethinketh itself (6) 1 Cor. 1 5 19 of heavenly mansions. Sixthly. He that is thrown once, would (1) Gen. 30.8 32.24 2 Pet. 2.19 ever wrestle. When the news of the death of (2) Bonsin. lib. 8. Cited by Camerarius. Hist. meditat. l. 2. cap. 9 John Corven, father of Mathias (King of Hungary) was brought unto Mahomet (Sultan of the Turks) Mahomet, vehemently casting down his eyes, broke forth, first into tears, next into these words (3) Ibid. Never, Never Prince since the beginning of the world had such cause to weep as I have; for, I am deprived of all means of avenging myself, for that great shame, which (in winning so many battles from me) John brought upon me. My Fathers, he that hath listed himself under the banner of Jesus Christ, hath (4) Gen. 3.15 1 Pet. 5.8 Rom. 5.12— 21 no such occasions of complaint: we have indeed received a mortal overthrow in the fall of Adam; great is the misery, great is the reproach, many are the troubles which that old Serpent hath maliciously brought upon us all: But, our comfort is, that, (5) 1 John 4 4.2.13, 14 5.4, 5 as our shame dieth not, so neither dieth our Adversary the Devil: No: He is so full of his stratagems, so good at tempting, that he daily appeareth in his likeness, daily giveth us fresh opportunities of (6) 1 Pet. 5.9 James 4.7 avenging ourselves upon his pride; while through Christ who (7) Phil. 4.11 strengtheneth us, we daily (8) Eph 6.13 withstand him, (9) James 4.7 resist him, wound (10) Gen. 3.15 Psalm 68.21 118.7.41.11 his head, and put (11) 1 John 2 14 him to flight: He who resisteth steadfast in the faith, shall see his desire upon his enemy. By this we know that God favoureth us, because our enemy doth not (12) Psalm 41 11 triumph over us. Seventhly, The wise Virgin will not, then (1) Mat. 25.4 be to seek for oil, when the bridegroom is coming: Neither, will the experienced believer want a (2) Psalm 23.4 staff, while he, either [3] Gen. 32.10 foardeth Jordane, or climbeth the wearisome top of [4] Deut. 34.1 Pisgah: He knoweth, that, every [5] Eccles. 12.1 Jer. 12.5 mile is two in winter: He is so thriving, that, he [6] John 12.35 layeth up a penny against Christmas: He walked [7] Eph 5.16 while he had light, [8] 1 Tim. 6.19 and made provision for a dear day: He cannot say, So many years I have lost; the [9] Psalm 90 12 more years he numbereth, the more he applieth his heart unto a spiritual wisdom; He expecteth the [10] 1 Pe●. 5.8 assaults of Satan, and therefore armeth himself with [11] Ephes 6 14, 16, 17 shield and helmet: He is not now to make his last will; at least, his Soul, he hath [12] Psalm 86 2 bequeathed unto God: Ere ever [13] Revel. 2 22 he be laid upon his bed of languishing, he hath set his soul in order: so doing, He valueth a [14] Psalm 95 7, 8 Luk. 19.42 2 Cor. 6.2 John 7.34 feather in hand more than a bird in the air; and esteemeth one [15] 2 Tim. 3.5 Eph. 6.6, 7 Josh. 24.14 ounce of sanctified goodness, before a whole bushel of fruitless ostentation: He furnisheth his heart [16] Psal. 119 11 with spiritual knowledge; exerteth [17] Esa. 64.7 2 Pe●●● 3: 18 his knowledge into faith; his faith into strong assurance; his assurance into a love unfeigned: when i'll age [18] Eccles: 12 1 benumbeth and palsieth, as well his understanding, as his head, he than [19] 2 Tim: 4.7 knoweth in whom he hath believed; He can (then) live [20] Col: 3: 16 upon the quick stock: When his sight and Hearing utterly fail, then, [21] Psal: 71 18 Heb: 13: 5 John 13: 1 Phil: 1: 6 Judas 24 Revel: 1.18: then, [as, in winter, Swallows, and summer birds subsist upon a vital heat, and are of themselves, a nourishment unto themselves] the spirit of God (that) [22] Phil. 119 4.19 sustaineth him; and so richly doth God's word dwell in his retired memory, that his meditation [23] Psal. 1.2.63 6.104.34.119 97, 99 1 Tim. 4.15. Josh. 1 8. knoweth no night. Eightly, He who [1] Deut. 28.66 Esa. 33 18. feareth death, enjoys not life: He therefore [2] 1 Cor. 15.31 Ipsa consuetudine matus exolescit Plin. lib. 1 Ep. 4. dieth daily: The consumed candle while it winketh, and winketh, until it catcheth after [3] Psal: 18.28 Job. 21.17 her vanished flame, night by night, reneweth unto him the future [4] James 4.14 expiration of his deceasing Soul: Nor is it any new thing, with one of his age [5] Job: 17.13 to go to bed in the dark: His Lord's leisure he [6] Psal: 27.14 tarrieth; His masters [7] Job: 14.14 call he attendeth; but can most cheerfully [8] Revel: 14 13 rest from his labours, so soon as ever his God shall allow him [9] John 11.12 Job: 3.13 to sleep; He sleepeth sweetly, who [10] 1 Thess: 4 14 sleepeth in Jesus. Ninthly, A necessity is laid upon the long-lived Christian: His old age hath no time to dally in: He hath received (1) Charon me momordit Demonax in Eras. Apo. l 8. his praestomoney, and must march: If to Heaven (2) John 5.29 he will not, to Hell he shall: Other (3) Gen. 27 2 people may die, but he must: Wherefore, he of this necessity [4] Nihil neque meum est, ne jue cujasquam, quod auferri, quod cripi, quod amitti potest. M. T. Ciceronis Paradoxa. maketh a virtue, so great a virtue, that, the nearer he cometh to the shore, the more he prepareth for rocks: If at any time Nature beginneth to shrink, Grace upbraideth it: or, (if through melanchosly) his dejected soul draweth a little back, she recoileth [5] Phil. 1.23 with a more vigorous resolution: Nay, if the God of his life, should freely put it unto his choice, whether he would be [6] Gen. 5.24 translated, like Enoch; caught up [7] 2 Kings 2.11 like Elijah; or, die the death, like their and his Master; He would refuse Elijahs fiery Chariot, and enoch's milder assumption, for one dust of his Redeemers [8] Compare Job 30.23 with Luk. 7.6, 7 and 1 Cor. 15.55, 57 John 11.16 Grave: I say, he would (with a holy ambition) desire to taste of that Cup which his dearest God did [9] Heb. 2 9 drink off, and sweeten: From a transitory life to an everlasting life pass, he would, but, upon no easier terms, than [10] St. Peter thought himself so unworthy to be crucified as Christ was; that he obtained leave to be crucified with his heels upwards. what his Lord and Master accepted before him, and for his sake. Lastly, Of all the Roman Soldiers, none, no not the Principes themselves, were so great a stay unto the Empire, as [1] For Ad Triarios ventum est, if once the stress of the Battle came unto them. were the Veterani: and, among all the Soldiers of Jesus Christ, none are more exemplary unto the Churches of God, then are they who are aged [2] Psalm 71.18 as well in the practice of piety, as in the multitude of days;: Polycarpus gave us an instance of this; said he, [3] Enseh. Eccles. Hist. Eighty five years have I served God, neither hath he ever offended me at all; how then can I (to escape Martyrdom) revile my King, who hath hitherto kept me? 1 Therefore reverence your grey hairs (O aged [1] Queen bus nihil opis est in i sis ad bene bia qu vivendum, iis omais gravis est aetas: qui autem omnia bena â seipsis petunt, iis nihil potest malum videri, qaod naturae necessitas afferat. Cicero de Sen●ctute. Christians:) you, who have been at so much pains to obtain, and at so much care to preserve Grace, will not discontinue it in your last hour. You will not lose the return of so many years' prayers, the [2] Conscientia bene actae vitae, mullorumque benesactosum recordario jucundissima est. ibid. comfort of all your former obediences, the answer of your long expectations, the recompense of our perpetual labours, for want of a little pains taking, now, at the very last trial. Doubtless, the longer ye have served your God, the longer ye will [3] Qad enim est jucundius sen●ctute stipatâ studiis, juventut is ibid. delight to serve him: you will follow the Captain of your Salvation, whether soever he shall lead you: In you, aged Believers, as natural strength decayeth, so the Spirit of Grace [4] Ait, senescere se multa indies addiscentem, Solon. ibid. getteth strength: It is not with you, as it is with Satan, the older the worse; Your sensitive powers may dry, and shrivel with their Organs; your Souls not so, much less the Spirit of your God. Therefore, since your day is far spent, you will give the more diligence to finish your work. Naturally, the nearer the Centre, the more violent the [1] viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●st. de Coelo. lib. 4. cap. 3 motion: Let it never be said of a Believer as [2] 1 Kings 15.23 it was of King Asa; that, in the time of his old age he was diseased in his feet: Now; that he kenneth Zion, he [3] Psam 84.7 will amend his pace; The worst is past; he will [4] Cant. 2.10.11 now onward cheerfully: A wearisome Pilgrimage it would be, were he to run over [5] Psalm 120.5 84.10. 1 Cor. 15 19 the same steps again; but, now that he is [6] John 14.3 17.24. within view of the City built without hands: now that he hath gotten a sight [7] 1 John 3.2 of these Mansions, he will by no [8] Hodie si exclusus fuero, nunquam desistam. means desist: He will strive, and strive [9] Luke 13 24 vehemently to enter in at the strait Gate, now that he hath gotten on foot upon [10] 2 Tim. 2.11 the Threshold: The [11] Aate obitum nemo soelix. Evening praiseth the Day; and [12] Psalm 37.37. 2 Tim. 4.7, 8. the life of Faith doth crown the hour of Death. Having known the fellowship of his sufferings, and the power of his Resurrection, he will likewise [13] Phil. 3.12, 13, 14. accompany Christ unto the Mount of Olives; nay, from the Mount of Olives; I say, he will wing [14] Psalm 84.2.42 1, 2 his thirsty soul with a steadfast faith, and will [15] Heb. 6.18.20. with Joy unspeakable ascend after his most glorious Forerunner: fain he would be [16] 2 Cor. 5.4, 8. absent from the body, that he may (now at length) be present with the Lord: Nothing troubleth him more than that he cannot be so thankful in this earthly Tabernacle, as he [17] Psalm 35.9 62 5, 6, 7. 63. 1-8. 66.8, 9 68 3, 4. 81.1. Psalm 110. 103.1-5. 149.5. Esay 12.2, 4, 5. 61.10. is assured he shall be, when (anon) he appeareth before Jesus Christ in his Father's House: Aged as he is, he complaineth, Lord, I believe, help mine unbelief; but, he thanketh his God through Jesus Christ his Lord. As no Quality, so no Age is we see privileged from troubles of heart. To all Christians of what degree or age soever. In the last place therefore, we shall apply ourselves unto all Christians; unto high and low, rich and poor, young and old, In general. one with another: Christians, as ever we would not have our hearts troubled, let one main trouble of our hearts be, not so much the evil of our do, as the evil of our hearts. Beloved, If Jeroboam the son of Nebat cease (1) 1 Kings 14.20 to make Israel to sin, Nadab (2) 1 Kings 15.25 beginneth; Baasha may (3) 1 Kings 15.27. conspire against Nadab, yea, he may smite all (in Jeroboams house) (4) 1 Kings 15.29. that breath, yet he himself may continue (5) 1 Kings 16.2 wicked Baasha still; Elah may (6) 1 Kings 16.6. step into Baasha's Room; Zimri may conspire against (7) 1 Kings 16.10. Elah; Omri may (8) 1 Kings 16.16. be a note above him; Tibni may (9) 1 Kings 16.22. justle, Ahab may (10) 1 Kings 16.28. succeed Omri; Jehu, he may cut off both Ahab, and Ahabs (11) 2 Kings 10.16 House; yea, he may boast his Zeal; and yet over Jehu, Ahab, Tibni, Omri, Zimri, Elah, Baasha, and Jeroboam, one and the same spirit of Rebellion might and did Reign; It mattereth not much who is Vice roy, so long as (12) Mala mens, malus ammus. the King of Babylon beareth the Rule; Let the youth lay aside childishness; the middle-aged flee youthful lusts; the aged, cease to love the World; yet if our natural corruption can make any one sin find (13) Prov. 8.13 Psalm 119.128 113.139, 21, 22 acceptance from us, the heart necessarily either is, or should be troubled, A Dog hung up by the heels disgorgeth himself; but still it is his nature to return (14) Prov. 26.15 to his vomit; you may wash a Sow clean, but nevertheless, she hath a property (15) Naturam expellas surcâ licet, usque recurret. which would fain be wallowing; so, a Christian may restrain many a wicked work, word, yea and thought too, yet still there abideth an innate corruption within him, and until this corruption be the grief of his heart, he hath not (16) Psalm 78.37 set his heart aright; We may fight against small and great evils, yet, if we bend not (17) See The sinfulness of sin, & Animalis homo, by Bishop Reynolds; and p. 185. of The Natural man's blindness, by Hen. Hurst. our greatest strength against that original pollution which staineth our purest actions, while we slay the Amalekites, we preserve Agag alive: When the holy Spirit hath once rolled aside the stone of unbelief, the more abundant our life of Faith is, the more we grieve under the weight of that stone; David was ashamed that he had committed Adultery; the murder of Vriah wounded his very heartblood; but, that which stuck more close unto him (than even these crying sins) was, that he was shapen in iniquity, and (18) Psalm 51.5 conceived in sin; the evil of his do, made him sensible of the evil of his (19) Gen. 6.5 Matth. 15.19, 20 heart; Thou hast weaned thyself from swearing; well, but dost thou (20) Prov. 28.14 Eccles. 9.2 fear an Oath? thou fearest an Oath, but is it for conscience towards God? If it be, thy heart mourneth, and bleedeth, for that it cannot (not not half enough) (21) Rom. 7.15.17 8.7. Gal. 5.17 sanctify this thy God in thy heart; Thou dost (22) Psalm 119.104 hate every false way, but, thou dost hate thy false heart more, viz. for being so unwilling to have any evil way whatsoever; So often as sin brancheth out (and that isperpetually) thou shouldest strike at the root, I mean, at the original sin which [23] Rom. 7.18, 20 dwelleth in thee; If the world is crucified to thee, [24] Gal. 6.14 thou wouldst be crucified to the world (that is) if thou couldst. Thy stiff neck is ever [25] Rom. 7.24 painful to thee; the back-slidings of thy heart cast thee down, while thou keepest it even with the greatest diligence that thou canst: Long it was, before thou couldst crucify this [26] Gal. 5.24 affection, or the other lust; but the flesh (that body of sin) that doth to this hour keep thee wretched and low in thine own eyes: Let not sin reign [27] Rom. 6.12 in your mortal body, that ye should obey it in the lusts thereof; This obedience is the outward actings of sin: these lusts are the inward breathe of sin; the sin itself which is so forward to reign, is not some one partscular vanity, but that [28] John 3.6 flesh of thine, that [29] Rom. 7.23 Law in thy members, that corrupt bend of thy soul and body, and spirit, which maketh [30] Rom. 7.21, 25 thee so subject to revolt from God, and his Christ: Now, if we would not have this sin [31] Rom. 6.12, 14 reign in our mortal bodies, we [32] Pro. 13.5 Job 42.6 Psalm 32.5.51.3.73.22. Ezek. 16.61, 63 must loathe it as that which aggravateth whatsoever evil thoughts, words, or deeds, we are guilty of: unless we be [33] Job 40.4 vile in our own eyes, let us never expect to be precious in [34] Isa, 1.18 43.4. God's sight; The [35] Jer. 8.22 Matth 11 28 balm: of Gilead is not for us, unless we complain of our wounds, and bruises, and putrified sores; In that Fountain [36] Zech. 13 1 which is opened unto the house of David, we see our Leopard's spots; and the heart is therefore troubled, because it is not [37] Nahum 2.7 Psalm 31.10 Rom. 7.15, 24 troubled enough: The more the Holy Spirit delivereth it from the power of darkness, the more darkness it [38] Psalm 19.12 25.4.26.2.31.3.139.2, 3, 4, 23, 24 complaineth of: The more he beateth down Satan, the more jealous we (39) 2 Cor. 2.11 are of Satan's stratagems: Heathen Moralists could lop off the (40) Rom. 2.14 branches of sin; but, we Christians must (41) Jer. 3.10 Col. 3.15 Rom. 8.1. lay the axe to the root of the Tree; sin reigned in their hearts, the Spirit of God must rule in ours: We then bethink ourselves of the Mansions in our Father's House, when we begin to believe in Christ: we then begin to believe in Christ, when we are turned (42) Acts 26.18 from the power of Satan unto God; we are then turned from the power of Satan unto God, when the sinfulness of our corrupt mind, is (43) John 14.1, 2. Rom. 8, 11, 14.7.24, 25 so the trouble of our heart, that it quickeneth us to believe in God through Jesus Christ our Lord. To conclude: If the Twins do not struggle in the womb, it is a manifest Symptom of miscarriage: for, the (44) Gal. 5.17 Rom. 7.8, 14, 17, 19 Heb. 12.1, 4 Psalm 19.12.25, 11, 20, 21 Flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that you cannot do the things that ye would: But if ye (45) Rom. 8.15 allow not of your evils; if your sin doth not (46) Rom. 6.12. get dominion over you; if you be (47) Rom. 8.1, 13, 14 led by the Spirit; if you (48) Gal. 5.25 16.18. walk after the Spirit; if your (49) 2 Cor. 4.16 renewed minds seek (50) 1 John 3.3 Heb. 12.14 holiness, strive (51) Col. 4.12 after perfection, choose (52) Esay 66.4 whatsoever your Lord delighteth in, making the Glory of your God the (53) 1 Cor. 10.31 Deut. 16.15 26.11.12.12, 18. Psalm 119.14 Esay 61.10 Deut. 28.58 27.9, 10. Phil. 4.4. Col. 3.17 business, and joy of your Souls, than (though troubled it be) let not your heart be troubled; believe in God, believe also in Christ; In my Father's House are many Mansions. The Stone thus rolled away from every heart, we, all of us, are raised unto life more abundant. IN what sort, the person here speaking, In particular Uses. applieth himself [1] Page 11. unto Gospel Ministers restrictively: and unto [2] Page 53 Gospel-Professours universally, we have long since perceived; We have heard him speak [3] Page 55 privatively, to None of you Unbelievers: [4] Page 109 positively, to All of you that believe. I shall now proceed, from the persons spoken unto, to the matter spoken of; and that (I [5] Page 2. 14 told you) was matter of Reproof, matter of Instruction, and matter of Comfort. And I beseech you Brethren, [6] Heb. 13.22 suffer a word of Exhortation: lest the Stone rolled away tumble back upon us again; let us, let us pass, from the Duty here enjoined, unto the means here recommended; let us (to say no more) make application of our Text. Beloved, Hitherto, we have heard a Voice [7] Matth. 3.3 crying in the Wilderness: we now (more fully) prepare the way of the Lord; Hitherto, we have examined to whom we would apply this Gospel; we now inquire what this Gospel is which we would apply; Hitherto, we have beheld the [8] Mar. 16.4 Stone rolled away: now rolleth [9] Esay 48.18 in upon us Life more abundant: namely, First, The [10] Pro. 15.21.6.23. Life of Reproof; Next, The [11] Pro. 10.17.16.22. Life of Instruction; Thirdly, The [12] Pro. 3.18, 22 Life of Consolation. Lastly (that which [13] Psalm 145.1, 2, 3: 7 146.2.147.1. crowneth all our Consolations, to wit,) a Thankful Life. A Life thankful, while we overcome the troubles of the heart! thankful, while we exercise Faith in God through Jesus Christ our Lord! thankful, while we expect the Mansions in my Father's House! Uses. 1 Of Reproof. When you read how the Angels of the Lord [1] Mar. 28.2 came, and rolled back the Stone from the door of the Sepulchre, you will not imagine that this Augel heaved it, lifted it, and shouldered it, as men shouldered away that other stone from [2] John 11.38, 39, 41 the Grave of Lazarus: No, (who art thou [3] Zec 1.4.7 O great Mountain which standest before Zerubbable?) The very presence of an Angel of the Lord caused [4] Mat. 28.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great shaking, viz. of that part where the Grave was. Hammoad, Annot, on Matth. 27.51 the Earth to quake; now, beyond all peradventure, the earth so quaked, that the stone unsettled, shaken, joggled, tottered, and could not choose but roll; yea [5] Mar. 16.4 the more weighty it was, the more naturally it rolled backward: So here, Do not think that this Good Angel in my Text rolleth away your troubles from your minds by any forced restraint, or interposed violence: (No;) Your gracious Lord doth here move, not so much your troubles, as [6] Esay 61.1 Acts 16.14, 26, 18 your hearts: I say, In this Text of mine, the [7] John 6.63 Rom. 8.11 blessed Spirit of our Lord Jesus Christ kindly removeth troubles from these Disciples hearts by (8) 1 John 5.4 the bringing in of Faith; as calmly increaseth their Faith, by (9) Luke 24 45 enlightening their understandings; and again, as naturally enlighteneth their understandings by (10) Pro. 6, 23 beginning his Instructions with a mild Reproof, Let not your heart be troubled: A better Example I cannot follow, than (11) John 13.15 the Example of Jesus Christ; He began with reproofs, and so shall I; may the same blessed spirit which inspired his, sanctify mine. I foresee that what stones I would remove from others, may [1] Pro. 26.27 roll upon myself; but, Let not my heart be troubled; If I refuse to be of [2] Phil. 2.7 no reputation for his Gospel-sake, I have not yet [3] Eph. 4.20 learned Christ. To steal sheep, oxen, and other goods, To some Ministers. or chattels, is, (we know) an iniquity to be punished by the judge; For creating troubles. and I hearty wish there were as severe laws for the punishment of him who disposeth of unadvised children against, or without their Parent's allowance: O the two evils, the latter is so much worse than the former, by how much the blessing of children is above the blessing of wealth. Wherefore, they, among us, are rendered (1) Pudet haec opprobria nobis, Et dici potuisse, & non potuisse refel. most inexcusable; who, without either Licence from their Ordinary, or Banns legitimately published, do, for a morsel of bread, or some little filthy lucre, marry they care not whom: These (2) 1 Sam. 2.17 Mal. 1.6. Rom. 2.24. 1 Tim. 6.1. Tit. 2 5. are the very reproach of a Gospel-Ministery; the scum, the poison of the Clergy! Errors in marriage, like those in War, are as remediless, as pernicious; and shall a Minister of Jesus Christ countenance such errors? Where inordiate affections make the match, there riot, disobedience, fraud, and such like sins are iojned together; and is this a marriage for a Minister to celebrate? Is it a light matter to undermine, betray, and ruin whole families, and this too, by virtue of a trust in our holy function reposed? So many of us as do, in this sort, profane our holy orders, deservedly incur our Lord Bishops, and may justly expect our Lord God's displeasure! We call such weddings stolen weddings; Trust me, neither of the married couple is so very a Thief, as is the Parson who marrieth them; he sinneth against his own soul, his crime is capital. Brethren, let every Minister who nameth the name of Christ, roll away this stone from the door of his tabernacle: Never hereafter (3) Where factum valet threatneth a ruin of the persons, there, fieri non debet must be a Rule to the Minister. let such gross scandals be the trouble of any Christians heart. Secondly, Believe in God, For want of zeal. believe also in Christ, reproveth such among us, as seem so fare from honouring God with their heart, that, they are not at the pains to honour him (1) Esay 29.13 with their lips: So void of Devotion are these, that, they (2) Rom. 12.11 wear the Act for Uniformity as a cloak for sloth: These so slubber over the Liturgy, as if they were hired to (3) 1 Sam. 2.17 make it a Reproach. Brethren, this is not to exercise (4) 1 Tim. 4.7 ourselves in godliness; this is not to (5) Heb. 11.39 10.22. exercise faith; this is not to believe either in God, or in Christ. Who so believeth in that God before (6) Esay 61.6 1 Sam. 2.11 whom he ministereth, will (7) Rom. 12 7 be zealous in the whole service: He will distinctly, deliberately, and solemnly with such due accents, and cadencies read the most holy Scriptures, that his very voice shall (8) Neh. 8.8 be an interpreter of what he pronounceth: He will (9) 1 Pet. 4.11 give the Hearers to understand, that, he is now divulging the Oracles of his God: He will utter threats, as one (10) Amos 8.8 2 Cor. 5 11 well knowing the terror of the Lord: He will deliver (11) Deut. 4.6 [Precepts, as the Wisdom, and] Commandments, as the great (12) Hos. 8.12 things of Gods righteous Law: He will insinuate (13) 2 Cor. 7.1 promises, as who would not only (14) Gal. 1 10 persuade, but charm (15) Psalm 58.5 his people: The now established (16) Pro. 15.4 1 Tim. 6.3 2 Tim. 1.13 set-Forms help his devout Soul to pray more fervently, and to give thanks with rejoicings truly spiritual: To wit, while both matter and phrase, are already prepared to his eye, his heart seeketh, not (17) 1 Cor. 14 15 to find out acceptable words, but acceptable desires; his heart is fixed: his heart meditateth, not matter, but God: as his Heavenly Father (18) Mat. 6.32 knoweth what things he hath need of, yea, and knoweth (19) Psalm 139.2 his thoughts too long before; so, he himself (long before) knoweth what words to (20) Hos. 14.2 take with him. While he maketh his request known (21) Phil. 4 6 unto his God; no (22) 1 Pet. 4 7 inadvertency surpriseth his Petitions: No (23) Jam. 1.6 hallucinations stumble his faith: No hesitation, (24) 1 Cor. 14.15 no lapsus linguae, no (25) Mat. 6: 7 tautology mangleth his sacrifice. A Form of wholesome (26) 2 Tim. 1.13 words he is sure of; wherefore, he is now (in the power [27] 1 Cor. 2.4 of the Spirit) making use of those wholesome and acceptable words, to wrestle with that God, who is a God that (28) Psal 65.2 heareth our prayers, and accepteth (29) Gen. 19.21 our persons: He ever so frameth (30) Hos. 5.4 his do, as, to seek the Lord, the gracious Lord, while (31) Esa. 55.6 he may be found: He is therefore, an (32) 1 Tim 4.12 example unto Believers: because, while he ministereth (33) Rom. 12.7 unto the most High, the most High he serveth with all (34) Deut. 10.12 his might, and with all his strength: He hath purposed (35) Psal. 17.3 that his mouth shall not transgress; His prayer goeth not out of (36) Psal. 17.1. feigned lips: yea, his Soul doth (37) Luke 1.46 47 magnify the Lord, and his Spirit rejoiceth in God his Saviour: in a word, He therefore believeth in God, because he believeth in Jesus Christ the Righteous. Thirdly, The many Mansions in my Father's House silence our dissenting Brethren. For want of comformit Reverend and Beloved, Many of us deal by Church-Government as the Jews did by the [1] Mat. 28.18 Ephes. 1.22 Church Governor; They [2] Matt. 2.4 John 1.19 4.29. accounted much upon the coming of their Messiah; but, when he came, they [3] Matt. 1.11. would not receive him: just so, divers among us have wished, and longed, and waited for a Church [4] Psal. 63 2 Discipline: but, now that it is religiously [5] Psal. 19.17. Acts 16.4 established, we slight it; During late Convulsion-fits, our stomaches have grown so sickly, that we would [6] 2 Tim. 4.3 now be fed with fancies, and niceties; wholesome [7] 1 Tim. 6.3 food will not down with our Palates: Our Soul doth [8] Num. 21.5 loath this Manna, we are for [9] Num. 11.32. Quails (We:) Take with you words, saith [10] Hes. 14.2 God; No, (say some of us) that were to [11] Psalm 78 41 limit the holy One of Israel: Speak ye all the [12] 1 Cor. 1.10 same thing, walk ye all by [13] Phil. 3.16 the same Rule; let there be no divisions [14] 1 Cor. 1.10. among you, but, be ye perfectly joined together in the same mind, and in the same judgement, saith [15] ibid. the blessed Spirit: Nay, (say some of us) let us have a toleration of several [16] 1 Cor. 3.3 opinions, and practices: Reverend and Beloved, Can we [17] Mat. 23.23 swallow down Engagements, and Covenants, and do we [18] Mat. 23.24. scruple at subscriptions? Can we be flexible [19] Isa. 9.16 Hos. 5.11 at every Will-worship of oliver's, and can we not stoop a little to an [20] Rom. 13.1.2 Act of Parliament? When Schisms, Heresies, and Rebellions prevailed, we were then leading Divines; now that Unity, Truth, and Loyalty prevail, can we not [21] Heb. 12.4 Rom. 12.18 bear with some few Ceremonies, [22] 1 Cor. 14.22 Ceremonies which we ourselves have ere now [23] 1 Cor. 11.6. embraced? Again, Were we so forward [24] Esay 28.15 in the days of our Oppressors, and now that we [25] Judg. 17.6 Hos. 3.4 10.3. have a King among us, have we never [26] Exod. 22.28 a good word for the times we live in? Are [27] Eph. 4.5 Decency, Order, and Unity of the Spirit greater offences, than were [28] Judg. 5.16 divisions, [29] 1 Tim 6 10 errors, [30] Tit. 1.16 disobedience, and [31] Judg. 11 gainsayings? Reverend, and Beloved, Doth the zeal of God's House eat us up? and can we [32] Tit. 1.15 forsake the substance for a shadow? Is a disrelish of things (in themselves) indifferent, warrant enough to [33] Luk 9.62 with hold any of our hands from the plough? Have we solemnly undertaken to [34] John 21.15, 16, 17, feed the lambs, to feed the sheep, to feed our flocks, and can we with a better conscience run [35] John 10.13 away from them, than subject ourselves unto the higher Powers? Are we so wedded to our own [36] Rom. 12.16 private judgements, that we forget the [37] 1 Cor. 1.10 Phil. 3.16 injunctions of the Holy Ghost? Are not the many Mansions in our Father's House, large enough to hold us all [38] 1 Cor. 11 20 in one place? Shall our populous Congregations say [39] 1 Cor. 14.19. Amen unto our unstudied, and extemporary petitions, and cannot we ourselves assent unto the premeditated, and Orthodox [40] 1 Cor. 26.33 prayers of our devout, and judicious Church? Were set- Psalms allowed, yea [41] As appeareth by the several Titl s of divers Psalms. enjoined in the Temple-worship, and are set-Forms grown [42] Luke 11.1.2 of late days, contrary unto a Gospel-worship? Doth a Chapter in the Old, or New Testament cease to be the Word of God, because it is [43] Phil. 3.16 1 Cor. 1.10 not, day by day, of our own choosing? Nay, are the [44] Mat. 28.20 1 Cor. 12.28 helps, the Governments which Jesus Christ [45] Eph. 4.12. vouchsafeth unto his Church mere Ciphers? Are their [46] Acts 16.4 decrees of no value? Mu whatsoever is enjoined by Authority of the Church be, because enjoined, [47] 2 Pet. 2.10 an offence unto us? Is this to [48] Pro. 17.14. leave off contention before it be meddled with? Is this, not to [49] Pro. 4.21. meddle with them that are given to change? Is this to [50] Mat. 16.24 deny ourselves? to condescend (51) Rom. 12.16. to men of low estate? to be lowly [52] Psalm 131.1, 2 in our own eyes? to esteem of others [53] Rom. 12.3.13. better then of ourselves? to become all things [54] 1 Cor. 9.22 unto all men? to give none offence, neither [55] 1 Cor. 10.32.33. to Jew, nor to Gentile, nor to the Churches of God? Is this to [56] Acts 18.18 shave the head in Cenchrea? to circumcise the son of a [57] Acts 16.3. Greek in the Jewish quarters? Is this to abstain [58] Acts 15.29. from blood, from things strangled, from things sacrificed to Idols purposely not to offend the weak? Is this to [59] Phil. 1.18 rejoice in Christ preached any how? Is this [60] 1 Cor 9.19 to advance the Church of God by all means possible? Is this, If she [61] Cant. 8.9 be a wall, to build upon her a Palace of silver? if she be a door, to enclose her with boards of Cedar? Who are these that (62) Esay 60.8 flee as a cloud, and as the Doves unto the Windows? Brethren, will it not [63] 1 Tim. 4.16 5.14. give occasion unto the Adversary to blaspheme, if we do not [64] Gen. 8.9 open the window of the Ark, and take in these Doves with the [65] Gal 2.9 right hand of fellowship? Reverend, and Beloved, Let us not therefore pick quarrels at Jesus Christ's garment, because it is (66) Joh 19 23 seamlesse: Let us not begin (67) Gen. 45.24 to fall out by the way, because that Joseph hath (68) Gen. 45.22. given to all of us change of Raiment: Let us (69) Pro. 23.23 buy the truth with a requisite obedience, and not sell it for (70) Gal. 5.26 a popular ostentation: Love would hid (71) Prov. 10.12 a multitude of sins, would (72) 1 Cor. 13.7 bear all things, would believe all things, would hope all things, could we but strive (73) Eph. 4.3 once to keep the unity of the Spirit in the bond of peace. O my Brethren, since dissensions render us unserviceable unto the Churches of God; let not the Jesuit fool [74] Mat. 10.16 1 Cor. 9.19 us into dissensions: Since our Lord's Harvest still [75] Mat. 9.37 continueth great, let us still continue [76] 1 Cor. 15. ult. Labourers, although later harvest-men are preferred before us: If we cannot rule as Fathers, yet let us [77] Col. 4.11 unite, as fellow-workers: Let us distinguish between obstinacy and circumspection; between conscience and debate: between [78] 1 Cor. 14.32 sullen silence, and edifying [79] Eph. 4.16 of Christ's Church in love. If otherwise, It will be no [80] Luke 16.2 Heb. 13.17 sufficient answer at the great and last Day, (when [81] Mat. 10.36 the thoughts of all hearts shall be revealed) that we might [82] 1 Cor. 7.24 have abode in our holy Galling, might have [83] 1 Cor. 9.16.22 won many of those Souls for whom [84] Act. 20.28 Christ died, could have preached the Gospel, could have traded [85] Mat. 25.28 with our ten Talents, but, we were so highminded that we therefore would not, because [86] James 3.16 we might not have (forsooth) our own wills and ways: Would we confess a truth, the [87] See Mr. Calamy, upon this subject, & Percz Uzzi, upon that Sermon of Mr. Calamies. glory is not departed from Israel, but we ourselves are departed from the glory: The garment [88] Isa. 61.10 of Salvation is the same now which formerly it was: but unthankful, we pick quarrels about the fringe; if we would but touch the hem [89] Mat. 9.21 of our Saviour's garment, we might all of us be healed: We have, I say, the [90] Ephes. 4.4, 5, 6 same Lord still, but the strife is [91] Luke 22.24 who among us shall be uppermost. I had rather be [92] Psalm 84.10 a Doorkeeper in the Tabernacles of my God, then [93] Rom. 14.15 shut any of the Mansions in my Father's House from any of the Disciples of Jesus Christ. The Lord roll away from us his Ministers every stone of Offence; the Lord preserve, the Lord continue, by us his Ministers, abundance of life in the peace of his Gospel. 2. Others there are of a long Robe too, Unto some Lawyers. who will not altogether escape reproof: Woe unto you Lawyers, if ye trouble your Clients hearts by rendering their defensive causes (1) Esay 1.17 58.6. burdensome and destructive: Woe unto you Lawyers, if ye plead so long for your Glients Mansions, that ye yourselves (2) Many a Lawyer's house is built upon a fo●ls bead. get into their Father's house: (I might add) Woe unto you Lawyers, if, while ye gain Wealth by the Law, ye lose the (3) Mat. 6.33 16.26.13.22. benefit of the Gospel; I mean, if ye covet so much the honours and profits of this world, that ye allow (4) Luke 8.14 1 Tim. 6.17 nor leisure unto your neglected souls, to effectually believe in God the righteous (5) Heb 12.23 judge of all men, and in Jesus Christ your only (6) 1 Joh. 2.1 Mediator and Advocate. The Trumpet soundeth (7) 1 Cor. 15.25 2 Cor. 5.10. in your ears. Thirdly, These words of my Text speak Reproof unto some Practitioners of Physic; Unto some Physicians. not for studying Galen, or Hypocrates, but for not studying the Word of Life. viz. First, The house of (1) Eccl. 7.2 mourning readeth frequent Divinity-Lectures, especially against the flesh, and the world: Let Religio medici flatter herself how she pleaseth; He is not far from an Atheist, who, while (2) Eccl. 7.4. he administereth Cordials unto dying bodies, receiveth no experience for living Souls. Secondly, Although Theology be indeed no [1] Col. 3.16. part of the Physician's profession, yet it is a very requisite accomplishment: Be the other Ingredients, what Physic shall see cause to direct; godliness [2] 1 Tim. 4.8 should be ever be one of the prescriptions: True, it is not the Physician's errand to ease the heart from trouble, but it [3] Heb 10.24 lieth in his way (though:) He hath a constant opportunity to show some spiritual kindness unto persons sick at the very heart; and, having [4] Gal 9.10. opportunity, he should do as [5] 1 Sam. 10. occasion shall serve; he should lead his Patient, from the chastisement [6] Heb. 12.11 of the body, unto the comforts of the soul. Thirdly, It is not the Practitioner of Physic, but the great God who disposeth of (1) 1 Chron. 16.12 King Asa: the sick bed is a (2) Rev. 2.22 summons to Repentance; We are chastened of the (3) 1 Cor, 11.32 Lord, that we may not die in our sins; the Herb can bring no healing Virtue which she doth not first (4) Mat. 4.4 borrow from her Creator; in short, God is professedly the God both of our (5) Psalm 103 3 health, and of (6) 1 Sam. 2.6 our life; every of which particulars sufficiently convince us, that the speediest mean to cure the body is to (7) 1 Sam. 41.4. Matth. 9 5. begin with the Soul; so speedy, so effectual a course is this, that every one who is a good practitioner in Physic, either is or should be like Saint Luke (8) Col. 4.14 not only a Physician, but an Evangelist. To conclude, By many Patients, the Physician (1) 2 Chron. 16.12 is sooner thought off then the Parson; yea, full often, the Doctor of physic is admitted, while the Doctor of Divinity (2) Jam. 5.14 is shut out. Consider now, a word spoken in season, (3) Prov. 15.23 how good is it? Pity, pity it is, that, the heart of him who gaspeth for life, should (4) Psalm 73.26 be almost spent through want of Balm from Gilead: If the Minister cannot be, may not be, or is not in presence, care (5) Jam. 5.15 must nevertheless be timely had, that, for him, who is just now giving up the ghost, prayer and intercession be tendered unto the Father of Spirits. Alas, no Medicines (6) Psalm 94.19 116.8.119.81.42.1, 2, 84.1.62.5. are healing unto a Soul thus troubled: There is no trusting unto Physic at any time; a God, a Jesus Christ may, yea must be trusted in: The merit of the person (7) 1 Joh. 2.1 here speaking in my Text, drank off bloodwarm, transcendeth all other Receipts that can possibly be thought upon: Where the Physician feareth God, there (8) Gen. 21.22 39.5. Psalm 1.3 God giveth a blessing for the Physician's sake. Be it that the death of the Patient (9) Job 7.1 Psalm 31.15 seem to upbraid, if not a want of skill, yet a want of success in the Artist; yet, O Death (10) 1 Cor. 15.55 where is thy sting? the good Physician findeth no reason at all why he should absent himself from his deceasing Patient; he rather abideth, and conducteth the departing soul toward the many Mansions in my Father's House. Fourthly, The Mansions in my Father's House, a faith in God, Unto Tradesmen, and such as buy and sell yea and these troubles of heart, do reprove innumerable followers, not of Christ, but of the world, who most contentedly exchange godliness for gain. In Queen Mary's days, so strong had nature made Sark-Island, that [1] Sir Walter Raleighs History of the World, lib. 4. cap. 2. sect. 18. thirty Frenchmen could maintain it against all the Flemings in the world: This stratagem was used; Near unto the Isle, with one ship of a small burden anchoreth a Netherlander, pretendeth the death of a Merchant in that Vessel, beseecheth the thirty Frenchmen, that the dead body of their Merchant might be buried in hallowed ground, namely, in Sark-Chappel; unto a Request so charitable the secure Frenchmen yield; The Flemings bring into the Isle a Coffin filled, not with a dead body, but with murdering Harquebuses; then, entering the Chapel, they shut the door upon themselves, take their Weapons from out of the Coffin, slay every Frenchman in Sark, and immediately possess themselves of the whole Island: Many, many a covetous Tradesman receiveth just such [2] Prov. 1.19 5.22.11.1.22.23.23.4.13.11. Exck. 7.13 a Coffin into his shop: from out of a graceless good will unto himself, he welcometh false measures, false weights, false wares, false accounts with all the security that may be: But, note the event: Wherewith this Shopkeeper deceiveth his Customers, therewith [3] Acts 5.3 the Devil [4] 1 Tim. 3.6, 7 surpriseth this Shopkeeper; taketh [5] 2 Tim. 2.26 possession of his captived heart, and [6] 1 Pet. 5.8 slayeth his deluded soul. Alas, ill fareth the owner, whose shop is the Devil's [7] Pro. 1.32. warehouse: When once the Prince of darkness playeth at Sark, a Soul may soon [8] Eph. 5.5 acquit herself of the Mansions in my Father's House: Every unjust gain [9] Luk. 12.21 1 Tim. 6.9 Prov. 28.20 Jer. 7.19 selleth heart and body, body and soul, grace and Glory, Heaven, and the God of Heaven, for a mess of the Supplanters pottage: When it is too late, you will then be able to resolve yourselves, who findeth least trouble of heart; the [10] Prov. 15 16 16.8. poor man that is righteous; or the rich man [11] Psalm 4.3 that is fraudulent: And yet (mercy, God) What do most of our Markets, and Fairs signify, other then [12] 1 Thes 4.6 Hos. 4.2 lying, and cheating? Ah, how is the Prince of this world pleased to see many, who vote themselves [13] Tit. 1.16 Christians, as very liars as [14] John 8.44 himself? Judas is not the [15] Heb. 13.5 2 Pet. 2.3 only Disciple who selleth Jesus Christ for a piece of money: But, had Judas peace, who sold his Master? neither shall ye: Full well are divers Fairs among us kept upon Holidays; for, pray all we can, you (that turn and wind moneys) will hardly keep [16] James 1.27 Esay 8.13 65.16. yourselves unspotted of the world: your covetous practices witness to your face, that ye doom [17] Amos 9.10 Prov. 12.3 your hearts to trouble: Alas, alas, how can ye lay claim to the [18] John 14.1, 2 5.44. Mansions in my Father's House; so long as ye distrust God and his Christ? Beloved, rather make the fear [19] Prov. 8.1 3 of your God, your wisdom; esteem the Spirit of Jesus Christ, your [20] Luke 16.11 only Riches: set a high value [21] 1 Pet. 1.4 upon the Mansions in my Father's House, then [22] Acts 24.16 shall you be at peace with your own consciences; then shall you find, that Godliness hath the [23] 1 Tim. 4.8 promise of this life; then shall this Gospel [24] Esay 26.3 say unto you, Let not your heart be troubled. Fifthly: This, Let not, condemneth every Soul, Of all christians. which at any time [1] Rom. 8.1 2 Cor. 1.12 omitteth any Duty; every person who, in performing any Duty, maketh not [2] Psalm 52.7 his God his Rest; every Christian which [3) Esay 50.10 rolleth not— But, as easily may I cram all Homer's Iliads into a nut shell, as [4] Eccl. 1.8 repeat all the troubles of a neglected heart in one breath: Yea, as soon may I force a Camels [5] Mat. 19.24 back through the eye of a Needle, as remove [6] Gal 6.1 offences merely by finding fault; The end of rebuke, is [7] 2 Tim. 4.2 Ezek. 3.26 to correct: I pass therefore from these [8] Joh. 14.1 troubles of heart, unto a faith in the living God; I proceed, from what our Saviour (here) prohibiteth, unto what he (next) enjoineth: Dear beloved, you will, now at the last, escape reproofs, if, [9] Pro. 10.17 15.31.12.1. without further troubles of heart, you receive instruction. I told you, Matter of instruction. from the (1) Page 2. beginning, that this seasonable Precept, Believe in God, believe also in me, was clothed with Evangelical instructions; It is so: Take the words (2) absolutely, and they are our instruction; they teach us, that, believe in God, believe in Christ, we must: but, consider them as opposed against the distractions of the Disciples hearts, you will then learn, that This (2) 1 Joh. 5.4 is the victory which overcometh all our troubles, even our faith. How great a comfort faith is against the greatest troubles of mind, will appear from the (1) See page 6 various occasions of this Text. Occasion. One was (1) Luke 22.24 ambition disappointed: The hearts of these Disciples hab been troubled with worldly interests: They had (2) Luke 24.21 Acts 1.6. dreamt hitherto, of glorious preferments upon earth: they had been (3) Luke 22.24 striving which of them should sit nearest unto their enthroned Lord; I say, these Disciples, although they (4) Mat. 16.16 John 6.69 knew Jesus as the Son of God,, yet (not [5] Mat. 20.9 knowing the Scriptures) they aimed at worldly greatness; they, as yet fancied, that, (6) Matth. 20.21 Mark 9.34 Acts 1.6 Surely Christ would, in good time, reign gloriously upon earth: To follow this (to them [7] Mat. 2.2 known, to others [8] Mat. 27.11 unknown) King of the Jews, they had (9) Mark 10.28, 30 forsaken all, and, in so doing, they had (10) Mat. 20.21 Luke 22.29 promised unto themselves no small advancement. Now, when they (11) John 13.31 learn that God would straightway glorify their long attended Master, not with Thrones, but with Thorns; not with a royal Diadem, but by (12) sufferings: when they, in stead of seeing Christ restore the Kingdom unto Israel, hear him (12) Mat. 16.21 John 13.1.33 14.2. contriving his departure out of this world; when, instead of being exalted by their Lord, they must, by him, be (13) Mat. 13.36, 37 shortly left at a loss; this was unto them a consternation of spirit; the failing of this their long expectation made their (14) Pro. 13.12 heart sick; this, this was one reason, why our Saviour mindeth them, to their comfort, ye believe in God. Secondly, Whereas these were they which, Occasion. of all men, had (1) Luke 22.28 continued with Christ in his Temptations; Christ now twitteth them; how, of them, one should (2) John 13.21 betray him, another should (3) John 13.38. deny him, all should (4) Mat. 36.31 forsake him; These were (5) Mar. 8.38 Rev. 21.8 hard say: Their meek Master had deserved no such uncomely neglects from them: And now, long at last, that He should pass so hard a censure upon them! full ill (6) Mat 26.22 could their ingenuous spirits brook these black imputations: this (you see) was another occasion of their sorrows; another cause why Jesus Christ encourageth them to believe, as in God, so, in Himself. Thirdly, Occasion. The Scene was now (1) Erasm. Marlorat. Jansen. in locum. Tragrcal; a forsaking, a denying, a betraying of Christ could boad no good: What the issue might be who could tell? if he who hath no Sword, is by the Patient Jesus, (2) Luke 22.36 alarmed to buy one, matters must necessarily threaten some evil; Jesus himself was (3) John 13.21 troubled in Spirit; well, therefore might his Disciples be affrighted: That a third reason of this consolation; Ye believe in God. Occasion. Fourthly, (1) Leoatius, Elsthym. Theodor. Mopsuest. etc. in locum. They were not now (2) Joh. 2.25 to learn, that, their Master could certainly divine; If Jesus spoke it, they might (3) Mat. 24.35 believe it: for a while (4) Mat. 26.35. flatter themselves they might, but, on second thoughts, their hearts might well mis-give them: Their eyes had already seen Judas turning himself into (5) Joh. 13.20 a Traitor: what was (6) Mat. 20.23 foretold of Judas, that Judas was now (7) Mar. 14.11 perpetrating; By the same rule, what was (8) Mar. 14 16. presuged of them, that they also should (9) Mat. 26.56 too soon be guilty of: Or be it, that Judas had aforetime (10) Mat. 26.8. been false, Peter he had persevered; None more (11) John 6.68 zealous, yea none more (12) Mat. 14.29 daring than was Peter; nevertheless, Simon Peter he had his (13) John 13.38 doom: Now, if Simon Peter could not stand, well might they expect to fall: The Devil had already been busy with (14) Luke 22.32 Cephas; should Satan sift them (15) Luke 22.31. as wheat too; they, alas, would soon appear but (16) Mat. 3.12 Jer. 23.28 chaff. Fear whispered unto them, what dastards (for aught any courage they had) they would make of themselves: Gild, shame, unmanliness, were (17) Mark 14.50 John 13.28 18.8. already at their heels: That a fourth circumstance wherefore our Saviour here useth this supporting Instruction, As ye believe in God, believe also in me. In the next place, Occasion. if the young Prophets sought so unreasonably after [1] 2 Kings 2.17 the late Head of their College; loath, very loath might these Disciples be, to think of parting with [2] Gorran. Tirinus. Maldonat. Jansenius in locum. their dear Lord and Master: As yet, they walked more by sight, then by faith: although they knew Christ as [3] John 6.69 a Son of God, they knew him after the [4] Mat. 16.22 flesh too: He had affectionately [5] John 15.16 gathered them under his [6] Mat. 23.37 wings, and it was warm [7] John 14.20 being there: A Master so meek, so merciful, so tenderhearted, so endearing, so communicative, so infinitely knowing, so miraculously Powerful; Woe [8] Mat. 16.22 John 14.5. were it with them, should they part with such a Teacher! No living for them, but, at the Son of God's [9] Mat. 6.68. Acts 20.38 ell-bowe: Now to hear this their dear Lord talk thus of leaving of them, of going away, of going away they could not [10] John 13.33, 36 14.5.8. imagine whether; This a fifth grief of mind; if the Bridegroom was [11] Mat. 9.15 upon going, the children of the Bride-chamber could not [12] Gen. 42.36 choose but mourn: they had no patience (they) to hear of Jesus Christ's departure; This I reckon a fifth Argument why they were solaced: Believe in God, believe also in me. Again, Occasion. The hour was now almost [1] John 13.1 Matth. 26.2 come, wherein the Son of Man must be crucified: A long time had been [2] John 16.21. Mark 9.31 spent in preparing these Apostles for this trial; It had been, as warily, as frequently hinted unto them, that Christ should suffer many things in Jerusalem, and should after that, suffer death it self: Wherefore, as [3] John 16.33 anon he animateth them. Be of good cheer (in the world ye shall find trouble, but, be of good cheer,) so he now comforteth them, Let not your heart be troubled: quasi, [4] B●da, August. etc. in locum. ye are already startled at late events; but, worse evils are yet to come: if malice be hot [5] Luke 23.31 against a green tree, it will be set on fire against the dry branches: You my servants will be more [6] Mat. 10.24 John 15.20. despitefully persecuted then (am I) your Master: whosoever killeth you, will [7] Mat. 16.2. think he doth his God good service; but, even then when my sufferings shall portend yours, Let not your heart be troubled, neither be ye [8] Mat. 14.27. dismayed; but, believe in God, believe also in me. Lastly, When ye shall take more thought for me then for yourselves; Occasion. When ye shall [1] Rupertus in locum, ut & Grotius. see me delivered up into the hand of [2] Mat. 26.45 sinners, viz. of inveterate, and most implacable Adversaries: when ye shall see me numbered among Transgressors, condemned [3] Luke 23.4, 14 contrary to Law; when ye shall see me nailed [4] John 20.25 to the Cross; lifted up [5] John 3.14 upon the Cross, and by [6] Acts 2.23 unjust hands [7] Phil. 2 8 crucified, crucified even unto death; to a death as [8] Heb. 12.2 reproachful as languishing, as languishing as painful, then weep [9] Luke 23.28 not for me, then let not your heart be troubled, no not for my sake; but, let this be your refuge, Believe in God, believe also in me. Thus, from the sevenfold coherence of these words; from their foregoing and following Context, very evident it is, that, our greatest [1] 1 John 5.4 comfort against our greatest discomforts; is, faith, Faith rolleth away every stone which presseth heavily upon us; to believe in God, to believe in Christ, this is life, life more abundant. Object. If it be so, why am I thus? Object. If Faith hath a power so sovereign to expel all troubles, why? yea, why are believing hearts so often troubled? Answ. 1. Answ. 1. They are troubled on every side, but [1] 2 Cor. 4.8 not distressed; perplexed they are, but not altogether without help; cast down, but not forsaken. Answ. 2. Answ. 2. All men have not faith; Many Professors there are, but, few believers, I wiss: The faith of most Christians is a faith of their own forging, not this spirit [1] 2 Cor. 4.11, 13 of faith here in my Text, viz. That which guardeth every blow from off the heart, must be a [2] 1 Thes. 5.8 breastplate of faith and love, and of this breastplate, the generality of Believers, (for Believers they seem unto others, and Believers they seem unto themselves) I say, of this breastplate of Salvation the generality of Believers are utterly frustrated; 〈◊〉, 〈◊〉, Most true is that of Saint Augustine, It seemeth good, saith (1] St. Augustin. de Civitate dei. lib. 1. cap. 7. he, It seemeth good unto the Almighty Providence, to prepare such Bliss in the world to come, as the just only shall enjoy, and not the unjust; and such torments, as the unjust only shall feel, and not the just: but, as for things temporal, these the divine providence distributeth both to the just, and unjust; Mat. 5.45. viz. that temporal blessings may not be too vehemently desired: lo, even the wicked are sometimes happy in this world: again, that worldly evils may not be too much avoided, even, the dearest of God's children are sometimes afflicted in this world. Beloved, hence, hence it is, that [2] Eccl. 9.2 All things come alike to all; that, both adversity and prosperity seem promiscuously common to him that [3] ibid. sacrificeth, and to him that sacrificeth not; to the clean, and to the unclean; to the righteous, and to the wicked: In the mean while, as I have already [4] viz. from page 57 forwards. argued at large; Look how much unbelief reigneth in the heart, so much the heart is troubled. I say, Whether one be prosperous in his sinfulness, like [1] 1 King. 12 Jeroboam; Or, whether the more he trespass, the more he be distressed, like [2] 2 Chron. 28.22 Ahaz; Or, whether he do that which is right, but not with a perfect heart, like [3] 2 Chron. 25.2. Amaziah; Or, whether, though he end in the Spirit, he gins in the flesh, like [4] 2 Chron. 33.12. Manasseh; still, still the heart, while a heart of unbelief, must necessarily be troubled. First, View sinners who are not [1] Psal. 73.5 in trouble like other men, sinners who are compussed about with pride [2] Psal. 73.6. as with a Chain, who [3] Psal. 73.8. speak loftily, and set [4] Psal. 73.9. their mouth against the Heavens: These Asses are thus pampered with provender, that they may bear such burdens [5] Deut. 6.10, 11 7.22. 1 Kings 9 11 Esay 45.14 Prov. 21.18 compaced with Esay 43.3. as might possibly cumber and divert the Church in her pilgrimage; While sound Believers spend their time and thoughts upon things spiritual, these Unbelievers (though no thanks to them, for they [6] Deut. 10.7 mean not so) drudge for their service in the affairs of this World; just, as Indians dig Gold, and Christians traffic with it: I say, notorious sinners are permitted to wax fat, and well-liking, that they may be like [7] Josh 9 27 ●s●y 49.22, 23 2 Chro. 36.22 Ezra 1.7, 8 Esay 44 28 45.1. hewers of wood, and drawers of water for the Lords Congregation; Or, it may be, God suffereth some of them to prosper that they may be the [8] Ezek. 19.18, 19 38.11, 12, 5.30 4, 5. overthrow of others, as Judges reprieve one malefactor that he may be the Executioner of his fellows; Or, God suffereth them to flourish, and branch forth, that he may use them as [9] Esay 10.5 Psalm 17.13 Judges 2.22. Rods for the correction of his Children; Or, as Trials [10] Esay 3.1. Phil. 2.15 to let the world see that the prosperity of evil-doers, cannot allure Gods servants unto wickedness: Nevertheless, while these prosper in the world, settle upon the lees, are at ease in Zion, dwell carelessly, and bless themselves in their abundance, while they have more than heart can wish, (poor fools!) their present prosperity [11] Pro. 1.32 Eccles. 8.11 threatneth their eternal destruction: Let them ask [12] Exod. 5.2 Prov. 30.9 who is the Lord that we should obey him? Let them say [13] Zeph. 1.12 The Lord will do neither good or evil. [14] Psalm 73.11 How doth God know? is there knowledge in the most High? Lo, God hideth his face to see [15] Deut. 32.20 Jerem. 7.19 what their end will be; to see, what falsehood they [16] 2 Sam. 18.32 will work against their own life; Let them alone saith [17] Hos. 4.7 1 Matth. 15.14 13.14. God, I will not reprove them, nor set before them the evils which they do, let them fill up the full measure of their iniquities, let them treasure up wrath against the day of my wrath; Beloved, the more these glory in their vanities, the more at the great and last day, will God exalt his Severity, his Wrath, and his Justice [18] Pro. 16.4 Rom. 9.22.17 2 Pet. 2.9 upon them: Therefore, since they had rather be [19] 2 Tim. 2.26 captives to Satan, then made free [20] John 8.32, 36 Rom. 6.18, 22 8.2. 1 Cor. 7.22 by God's Spirit, let them glory in their choice at Doomsday; when Satan shall accuse them, God will [21] Psal. 2.4 37.13.59.8. Prov. 1.26. laugh at them: Since they had rather be bondslaves to the Prince of darkness, than Heirs to the Father of Lights, let them have their bellies full of pleasure; God can [22] Psa. 50.8, 12, 13, 22 Job 22.2, 3 Tir. 3.5 Ephes. 2.9 Job 35.6, 7 live without their service, or good affection: Serve him they do and [23] Isa. 66.2 60.12.43.13.44.24. Ephes. 1.11 Exod. 18.11 Psalm 72.11 1 Chro. 29.14 Nehem. 9.6 Prov. 16.4 Psalm 135.6 Rom. 11.36 shall, but against their wills; God will not be beholding to them for their obedience; nay, he will not honour them so much as to deign to [24] Esay 1.5 Hos. 4.14 Esay 57.17 punish them here; they shall not have the the [25] Hos. 4.17 Heb. 12.6, 7 favour to be scourged; yea, they are not worth a whistling after; they forsake, forget, despise, and neglect God, and God hath as [26] 1 Sam. 2.30 light an esteem for them; he doth, but, will not, see them; he leaveth them to their own presumptions in a Glorious Neglect. Notwithstanding, they are rendered altogether inexcusable; for God meeteth them in their own [27] Hos. 8.11 folly; a whelp of Lily they request, and a whelp of Lily is given them; They desire no other portion then in this life, and in this life their [28] Psalm 17.14 portion they shall have: God oweth them no such patience, no such [29] Rom. 2.4 goodness; yet, let them partake of either; let the Church see whether God's long-suffering will indeed lead the world to Repentance, and make men wise for their latter end; They can have no pretence that God is [30] Matth. 25.24 Zeph. 3.5 a hard Master, for he is beforehand with them in his wages; all [31] Esay 66.2 Rom. 11.36 Acts 17.28 that they are, or have, they receive from him, and from him only: They cannot say, but that a Lord who is is so liberal unto them while they continue [32] Mat. 5.45 Zeph. 3.5, 17 Psalm 31.19 Acts 14.17 Psalm 132.15.16 enemies, and rebellious, might prove a favourable Benefactor unto them, would they once undertake his Service: God inviteth them from earth to Heaven by his bounty: Surely, He who [33] 1 Tim. 5.17 Psalm 72.6 Deut. 8.18 Psalm 52.9 Joel 2.23 compared with Deut 32.2 can afford such abundance of all outward blessings unto these Sons of Belial, hath unsearchable Riches in store for his adopted children: Yea, God draweth these prosperous sinners with the cords of a man, he would (if they would themselves) overcome them with [34] Psalm 73.12 Rom 2.4 Esay 55.10 kindness, he would by temporal mercies [35] John 1. ● 50 Jerem. 5.24 encourage them to taste of spiritual; now, if Jesurum [36] Deut. 32.15 therefore kick because he waxeth fat; if he scorn [37] Psalm 49.6 62.10.52.7 Heaven, because he hath the world at will; if he disclaim [38] Job 33.4 12.10. Acts 17.28 the breath of the Almighty, because by the help of the Almighty he lives, breaths, and hath his very being; if the more good God giveth him, the more [39] Phil. 3.19 Psalm 62.10, 11 ungodly he maketh himself; is it possible, that this wretch should have no trouble of heart? I tell you, it is [40] Eccles. 1.14 impossible: Since nothing [41] Psalm 16.2 compared with Psalm 62.5, 6, 7 can satisfy the heart of man under that God who made man's heart, it is impossible, that, any heart which despiseth God [42] Job 22.21 Esay 48.22 compared with Rom. 8.9. and with Gen. 17.1 can rest satisfied: A prosperous sinner hath [43] Psalm 73.7 all that heart can wish; true, but, the trouble of his heart is, his heart is [44] Psalm 14.3 2 Tim. 3.4 Rom. 1.31 Col. 3.5 Gal. 5.24 a mere slave to his own unruly passions; He liveth at [45] Zech. 1.15 Amos 6.1 ease (you will say) yea, but he [46] Jer. 9.5 wearieth himself to work wickedness: There is no end of his Riches; true, but either his [47] Crescit amor nummi quantum ipsa pecunia cresci●. covetous mind abideth unsatiable, or else his prodigal soul knoweth not how to [48] Phil. 4.12 abound; No marvel then, if the heart of prosperous sinners be troubled; for their very prosperity [49] Pro. 1.32 is their distraction; give Alexander more worlds to conquer, or he [50] Aestnat infae'ix augusto limine mundi. will weep (poor soul!) The rich, God sendeth [51] Isa. 29.8 empty away: Prosperous sinners [52] Jam. 4.2 lust and have not; they have, and yet they lust: They are just like [53] Pro. 2.15 compared with Job 5.13, and with Pro. 21.8 16.27. our children in coats, then, most froward, then most unquiet, when least under tuition: Give a Child his self-will, and the whole house is too little to hold him; just so, let an ungodly wretch bless himself in the jollity of his ignorance, in the madness of his Riot, in the beastliness of a carnal life, or in the pomp and vanity of a sinful world, and he turneth every whit as (54) 1 Cor. 11.7, 14 monstrous as the periwigs of hair which many Ruffians now adays affect to trouble their heads, and hid their shoulders with. Foolish creature, he is troublesome to [55] Vides convivium peccatoris; interroga ejus conscientiam; Nun gravius omnibus foetet sepulchris? Intueris laetitiam ejus, & salubritatem miraris corporis, filiorum atque opum abundantiam: introspice ulcera & vibices animae ejus. Ambros. offic. l. 1. c. 12. himself; so fantastical, that what apish apparel to shackle himself with, he consulteth his Tailor's folly; so luxurious, that of what Dish to eat, of what Wine to quaff, neither his gluttony, nor his drunkenness can resolve him: Pass time he would, but cannot sleep at night till he hath determined what needless sport shall rob him of the morrow; Mind him of his wealth, and unless he may insult, oppress, covet, or fool away, as well his Revenues, as his health, Reputation and Time, he is no body (as he [56] Si dicam jucunditas; incipit homini occurrere talis jucundil as qualem solet habere in poculis, in prandiis, in avaritiâ, in honoribus saeculi. Extol'untur enim homines, & laetitiâ quâdam insaniunt: sed non est gaudere impiis, dicit Dominus. Augustin. thinketh.) To conclude, well may the heart of a prosperous sinner be troubled, since Pride swelleth and paineth him; Idleness distracteth & wearieth him; Worldlymindednesse cloyeth and choketh him; alas, he is sick of himself; his heart is troubled merely for want of troubles; and yet let him know, though all the flames of Hell heat that iron hot [57] 2 Tim. 4.2 wherewith he seareth his shipwracked conscience, though his conscience wax so [58] Rom. 2.15 unnatural that it neglect to accuse for particular sins; yet, in the general, his heart [59] 1 John 3.20 condemneth him; he hath within himself the sentence of death eternal; no favour he deserveth, and none he expecteth; I say, the expectation of the wicked is [60] Pro. 11.23 wrath, wrath to come; and, even in this sense, his heart is troubled; I say, as the Spirit of God witnesseth [61] Rom. 8.16 2 Cor. 1.22 5.5. unto the Believer that he is [62] Ephes. 4.30 sealed unto the day of Redemption; so the Spirit of wickedness witnesseth unto him who doth despite unto the Spirit of Grace, that he hath [63] Jer. 7.19 John 3.18.36 Heb. 10.27 rejected God unto his own everlasting destruction. Secondly, If no sin, saith (1) St. Augustin. de Civitate dei, lib. 1. cap. 7. St. Augustine, If no sin were openly punished in this world, the Divine Justice would not be believed. Beloved, this is one reason why the same God, who passeth by some foolhardy Unbelievers with a (2) Jer. 2.19 severe neglect, maketh other Unbelievers daily (3) Ezek. 30.16 examples of his displeasure: As the Almighty fatteth some Bulls of Basan against his last (4) Zeph. 3.8 slaughter: As, by way of stratagem, the Lord of Hosts (5) 1 Kings 22.22 1 Pet. 2.9 permitteth some Rebels to march (6) Psalm 73.4, 5 securely over the very pit of Hell itself ere ever he set fire unto his (7) Psalm 9.17. train of Gunpowder; As the indignation of the provoked God doth, in (8) Hos. 4.17 Matth. 15.14 mere wrath, forbear till Doomsday before he punish some; so he walketh as contrary unto others as (9) Levit. 26.23, 24 40.41. Esay 28.19 they walk contrary unto him. He giveth them to understand, that every Creature is ready to avenge their Creators' quarrel against them, if he once speak the word: If God saith, (10) Num. 32.23 Surely your iniquities shall find you out, full soon shall the iniquities of their heels (11) Psalm 49.5 overtake them: All the worldly wisdom sinners upon earth have, shall not (12) Deut. 29.19, 30, 31 out-wit God's allseeing Justice: and, if God so please, the world shall (13) Ezek. 5.8 be made to know it. If God see cause to (14) Pro. 13.11 Psalm 33.10 punish such a person with scarcity, in vain shall the Defrauder, Oppressor, or Thief heap up unjust gains; If God cast but half (15) Deut. 28.20 an eye upon his Babel, in vain doth the Worldling build high comforts upon his sandy Foundation: If God (16) Esay 10.26 1 Sam. 26.19 1 Kings 11.14, 23 compared with Prov. 16.7 stir up the Spirit of his Prince, of his Kindred, of his Family, of his truest Friends against him, in vain doth the man-pleaser trust in the arm of flesh: No marvel then, if the recompense of vanity be vexation of spirit; no wonder, if they that sow the wind, reap the whirlwind; if they who provoke God, provoke him (17) Jer. 25.7 to their own hurt: Every affliction which exerciseth a gracious Soul is grievous for the present, how much more judgement for sin, as judgement? If God (18) Levit. 26.19 break the pride of man's power, man shall soon (19) Levit. 26.39. pine away in his iniquity: If when sinners turn from the Lord, the Lord will not (20) Num. 14.43 be with them; the sound of a shaken leaf shall (21) Leu. 26.36 chase them: To the impenitent sinner God can, if it suit with his glory, make every expected Refuge pricks in the eyes, and thorns in the side: He can, so often as pleaseth, both (23) Levit. 26.16 appoint terror, and cause sorrow: Foolish persons are plagued (24) Psalm 107.17 by reason of their offences. Now, if God will by his temporal judgements (25) Ezek. 38.23 magnify himself, and sanctify himself, that he may be (26) Ezek. 39.23 known in the eyes of the Nations, there is nothing more natural than that he who suffereth for his sins should find (27) Psalm 39.11 trouble of heart: Let his heart be troubled. Thirdly, Who so doth what is Right, but not with an upright mind, hath a mind to be troubled: If Machiavelli hath the policy to attain not virtue itself, but the appearance of virtue, I rather pity thed envy him; fool that he is, while he fancieth the exercise of Virtue burdensome, but the credit of it beneficial, he is a contradiction unto himself; Pusillanimity [1] Omnis compositio indigentiae cujusdam videtur esse particeps. not discretion drove him upon these shifts: Where the heart is divided, it is [2] Hos. 10.2 forthwith found faulty even unto itself: Reason telleth us, that, in one and the same bosom a [3] Psal. 12.2 heart and a heart can never agree together: if the double-minded man be unstable [4] James 1.8 in all his ways, it is impossible his thoughts should be established: He hath no [5] 2 Pet. 3.17 steadfastness of his own, and must therefore expect to continue unsettled: Besides, The Hypocrites attempt is, of all undertake, the most irksome; The behaviour of other persons, is, [6]— Magìs ingenuè Peribonius— like their Apparel, suitable and habitual; but, this man's carriage, is, like that of a [7] Suasit jam olim Valla bypocritam Latinè reddendum esse histrionem. Sculcet. in Matth. 6.5 Stage-player, therefore forced because mimical. Again, He can never enjoy his freedom, who walketh in a disguise; for while he so walketh, he ever and anon feareth to be discovered; and moreover, most equal it is, that he should have vexation enough and enough, who had rather please [8] Gal. 1.10 man, than God: Such a man, his Conscience [9] Sêque unum clamet cansámque Caputque malorum. 1 John 3.20 accuseth him, because he wittingly seemeth, what he is not; and again, the same conscience condemneth him, because he seemeth not, what he is. Once more; Whoso would bear the world in hand, that he hateth what he vehemently loveth, and that he loveth what he vehemently hateth, may well complain of trouble of heart, for he is his own Tormentor. Knowledge [10] Pro. 14.6 is easy to him that understandeth; and unto him who, like his God, affecteth plaindealing and faithfulness, sincerity is pleasant; but oh, the Vnquothnesse of an hypocritical conversation! To forbear sin, not out of conscience, but, out of craft; to perform duties, not out of obedience, but, out of subtlety; to force [11] Invitâ Mineruâ; for— ignoti nulla cupido. one's self upon mock-reading, mock-hearing, mock-praying, mock-praising, etc. I say, to be religious merely for profit, or ostentation; to walk [12] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Echic. (as it were) spiritually on a carnal account; to profess a form of that godliness, which the Soul naturally abhorreth; to boast of heaven, and dread hell; to pretend a love toward God, and to [13] To him that would not departed from iniquity, the name of Christ must needs be terrible: nor can he who serveth divers lusts, serve God in sincerity, and with hopes of acceptance. wish (in the mean while) that there were no God; these, these are servitudes which the Devil himself was never subjected unto! Hell is ignorant of these torments! The Hypocrite is so very a fool, that he thinketh to out-wit the only wise God. I conclude therefore, that until he [14] Ut dometur homo, Deus quaeratur. Aug. Tom. 10. Serm. 4. de verbis Domini. at length convince his understanding, that God is infinitely wiser than He, it can be no marvel if his pragmatical heart be troubled. Lastly, Sometimes the wise and gracious God doth (1) Esay 1.5 Jer. 10.24 humble, soften, and prepare [at least, he would humble, soften, and prepare] a soul for grace, by giving unto it a sorrow of heart first; whether (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. the person were formerly as prosperous as profane, or as unprosperous as hypocritical. Manasses (3) 2 Kings 21.6 2 Chron. 33.12, 13, 19 compared with the prayer of Manasses. was stormed from a spirit of divination unto a spirit of bondage, from a spirit of bondage unto a spirit of liberty; Thus, if the heart of unbelief be not in justice troubled, that trouble may (4) Rom. 9.17, 22 fit it for destruction; it is in mercy troubled, that, troubles may fit it for conversion. What our Lord doth, that we know not now, but hereafter (5) John 13.7 we shall know; He who hath mercy upon whom he will, and (6) Rom. 9.18 hardeneth whom he will, weigheth (7) 1 Sam 2.3 Quem locum, de divin's cogitationibus à proposito nunquam deficientibus, intelligant Th●odor. Symmach. Vatabl. Cajdan, Pagnin. Fraa. de Men. doza. actions: He, at this present, provideth for the future; storeth up sometimes vengeance, sometimes mercies: decreeth that before all Worlds, which either his severity or his loving kindness determineth to accomplish in (8) Acts 2.23 days yet to come. Sirs, is any thing (9) Gen 18.14 too hard for God? Such, yea such is the unsearchable goodness of the most High, that the selfsame prosperities, the selfsame adversities which formerly hardened, may (10) Hoc enim est proprium Deipoteatis ac veri, inexorata benesicia praebere. Amobius advers. Gentes, lib. 3. henceforward affect, and melt. Chyrurgeans first purge the body, and that done salve the lanced Ulcer: Before I was afflicted, I (11) Psalm 119.67 went astray. If thou Lord sayest AMEN, when thy judgements are in the earth, the (12) Isa. 26 9 Inhabitants of the world learn Righteousness: Where thou ordainest peace, there (13) Eccl. 7 3 by the sadness of the countenance the heart is made better: By providence, high winds blow up (14) 1 Cor. 11.32. seasonable rains, and waters of affliction soften (15) Hos. 5, 15.10.12 fallow grounds. Whirlwinds, Earthquakes, and fire (these) these may be the immediate Trumpeters (16) 1 Kings 19.12 of a small still voice. If mighty rushings astonish; anon, may follow a (17) Acts 2 2, 4 manifestation of the holy Ghost: Jonah had cause to bless God, that ever the Seas were (18) Jonah 4 so unquiet; and, before the Law came, came (19) Exod. 19.16 Thunder. True, vexation of Spirit doth (20) Pro. 1.26 Psalm 107.17 in no wise presage grace; a forerunner of it, it (21) Pro. 119.71 may be: First, that which is natural, afterward that which is (22) 2 Cor. 15.46. spiritual: Where worldly sorrow worketh death, there (23) 2 Cor. 7.10 godly sorrow may work repentance unto salvation: Pinch a man sound in this sleep, it is a marvel if he (24) Psalm 50.15 awaken not from his hypocrisies unto Righteousness: Would we understand it, the language of every trouble doth most plainly tell us, that, This is the (25) Compare 1 Thes. 4.3 with Prov. 3.11.12 Lament. 3.33 Hos. 11.10 Gal. 6.8 1 Pet. 5.10, & 2 Cor. 9.8 will of God, even our Sanctification: Ah, my Beloved, instead of quarrelling at the trouble of your hearts, examine (26) Compare 13.5 yourselves whether ye be in the faith: Know, one main cause why multitudes who snatch up a form of godliness, have no victory at all over their troubles, is, They have (27) Psalm 42.5 no trust in God, no trust in Christ; a dead faith (28) Such as Mr. Eton describeth. they swallow down; a (29) Such as Mr. Baxter requireth. See also his Saints Rest. Part. 3. Cap. 3. Sect. 2. lively faith they never yet obtained. Sorry, sorry I am to pronounce it, Of them who (30) 2 Tim. 2.19. name the Name of Christ, exceeding few depart (31) Acts 26.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascen. from themselves to Him; They are (most of them) sapless branches, Christlesse Christians; nor is it any marvel at all, if every one who accepteth seeming faith instead of saving faith, gain no victory at all over the troubles of his heart. Answ. 3. Answ. 3. As seeming faith gaineth no victory over real troubles, so true faith is then only [1] Esay 64.7 Quid penna quae caret usu? prevalent when stirred up, and exercised: Faith must [2] 2 Tim. 4.7 fight a good fight, if it will be victorious: Be Samson never so stout, eftsoon shall the Philistims over-match him, if he betray his strength: David was strong in the Lord, and in the power of his might, and yet even David's soul was disquieted within him until he [3] Psalm 42.5 See Dr. Sibs Souls Conflict. Mr. Scudders Christian daily Walk, and Mr. Symonds his Case, and Cure of a deserted Soul. Mr. young's Victory of Patience, and Joy in tribulation, by Phinees Fletcher. renewed his trust in God. These Disciples in my Text believed; nevertheless, because they did not, as David did, encourage themselves in the Lord their God, you see how their heart was troubled: Had they foreseen the Mansions in my Fathert House; had they believed in Jesus Christ as in their mighty Redeemer; had they believed in God, as their [4] Psal. 46.1 present help, they had, in all their troubles been more than Conquerors: A good sure friend is a better help at a pinch, than [5] Psal. 62.1, 5 Francis L. Verulam all the stratagems and policies of a man's own wit. Your half-faced Christians lean upon Honour, Riches, Greatness, Friends, etc. as if these could secure them against distresses; but, it is better to [6] Psalm 52.7 118.8, 9 Prov 10.15 14.26 Jerem. 9.24 17.5 trust in the Lord, then to put confidence in all these together: Many were the Titles of the Emperor, but this one Title [7] Franc. L. Verulam. Psalm 34.2 King of France, distinctly answered unto all them and more; saving faith alone affordeth more and more solid comforts against all sorts of troubles at once, than all the advantages of this world can be able to supply against any one trouble: Jehovah [8] Judg. 6.24 Shallom: a faith [9] See Triumph of faith, by Tho. Goodwin, and Capulets Temptations. Luke 12.15 springing from Christ, and ascending to Christ, overcometh all temptations, whether darted upon us by Satan, or heaped upon us from our own ignorances', sloth and corruptions; or, brought upon us more immediately from the good Hand of our God. Brethren, a man's life consisteth [10] Omnia cum seipso contulit Deus, & oma●a cum eo perdit avarus. Beda Exhort. 3.7. not in the things which he possesseth, but [11] See None but Christ, by Mr. Wall. in the life of faith. Dear Beloved and longed for, my Joy, and Crown; would ye find comfort? would you find strong consolation? Lo ye here: Taste and see: Sirs, here is life, life more abundant: O all-sufficienr God, O God and Father of Jesus Christ our Lord, In the multitude of my thought within me thy [12] Psalm 94.19 comforts delight my Soul: I find here Comfort for the most desperate Caitiff, and comfort for the broken Spirit: Comfort (I say) for the heart of unbelief; but, for the sound Believer, the Life of Comfort. First, Comfort even for the heart of unbelief. Of Comfort. He that believeth not, Even for Unbelievers, viz. against their Unbelief. is [1] John 3.18 condemned already, because he hath not believed in the Name of the only begotten Son of God: yea, but [as desperate a sinner as thou art] this is thy comfort, that, the very circumstances of this one Text alone, mind thee, invite thee, nay urge and constrain thee to believe in Jesus Christ as in [2] Esay 55.7, 8, 9 Ezek. 18.21, 22 a Mediator, ready to seek and save even thy lost Soul. Here are four circumstances, within the compass of my Text, which do, in Christ his stead, beseech thee to be reconciled unto Him. 1 Circumstance. The main occasion of all these troubles, Circumstance. which thou seest thus tumbling in here upon these Disciples, viz. Jesus Christ's [1] John 13.1 being made an offering for sin: His hour was come: and it was [2] Mat. 16.21 compared with John 13.21, and 14.1 against the sad sight of his ineffable sufferings, that He here engageth his Disciples, Let not your heart be troubled. Sinner, Bethink thyself: Jesus Christ his sufferings [3] 1 John 22 are thy pardon. Come unto him, thou that art heavy laden [4] Mar. 11.28 Christ will ease thee: Hate sin, that Christ [5] Act. 26.18 may pardon it: Did the Lord Christ suffer the death of his body, and the fierce wrath of his own Father, all to keep thee from Hell, and wilt thou again pawn thy Soul unto the Devil [6] 1 Pet. 5.1 for some trifling sin? Are fire and brimstone [7] Matth. 25.30 Judas 15. Esay 30.33 2.19. and everlasting darkness such flea-bite? Are Peace and Glory and [8] Rev. 21.7 everlasting Joy so contemptible, that, whatsoever the Son of God hath suffered, should not at all concern thy soul? Cast off thy [9] Dan 4.27 Esay 30.22 sins, thine unprofitable sins: for, for Thee Christ died; Thy, Thy Soul, the Merciful Jesus would pardon! Thirst, [10] Dan 55.1 Revel. 22.17 thirst after Righteousness; that Christ may impute it: Jesus Christ hath [11] Isa. 53.4 born thine iniquities; and wilt thou pluck them from off His shoulders, to (again) place them upon thine own? Oh, rather, set thy face toward Heaven; and look, look up, upon [12] Zech. 12 10 Him, whom Thou hast pierced: Let Christ but see once [13] Esay 53.11 of the travel of his Soul, and He shall be satisfied, and thou too. The Son of God died, and died to save thee from thy sins. That is one Inducement to force [14] Foelix est periculum ad Deum consuge e. thine heart of unbelief, to seek the Lord while he may be found. 2. Circumstance. Although this was, or was near upon, Circumstance. the same night wherein he was betrayed, from the beginning of Chap. 13. unto the end of Chap. 17. Christ taketh much thought, not for his dying self, but for his sinful Disciples. Sinner, it will not repent him that He laid down his life for thy sake, if, where He hath laid it down, there, thou wouldst take it up: for thy preservation he is solicitous, for his own he was not. 3. A third Circumstance. Three other Evangelists, Circumstance. three other faithful Penmen Jesus Christ had of his most holy Gospel; but, such a subject as this; This, the turning of his bowels, the unbosoming of his loving Kindnesses! so choice a portion of the Gospel. as is this, He peculiarly reserveth for his fittest Pen man! His bosom Evangelist, his beloved Disciple, his darling JOHN shall be the Author of this Evangelical Scripture; and (this) purposely, that, such a desperate Caitiff, as thou hast been, may [1] John 20.31 believe, and conceive hopes. 4 Circumstance. The tender compassion of Christ Jesus over the present troubles of these Disciples hearts. Circumstance. Sinner, The heart which melteth to see a wound lanced, will never have the power to see a Sword ripping up thine entrails: What troubles these Disciples here met with, were but only the troubles of this world; yet (see here) the swooning of Christ's bowels! (Tell me) Would not Jesus Christ endure, that these should perplex their hearts; and will he take any pleasure in the eternal torments of thy lost Soul? (Believe it) the merciful Jesus doth not willingly afflict. To, be gracious he waiteth; at thy death he aimeth not. Thy Spirit had long since failed before him, had not He forborn to strike; I tell thee, Thy case, thy state of unbelief, is so desperate, that, God deferreth his just anger unto the very last minute! He knoweth, shouldest Thou to Hell once, thou art (then) a lost man for ever: After death, no redemption. Thy sins are so great, that Christ would (if possible) forgive them; although thou imaginest not so. He would, if thou wouldst assent, heal all thy back-slidings, lest otherwise thy Soul, thy wretched Soul, should, unto all eternity be tormented, miserably tormented in Hell, in the nethermost Hell. If the Disciples afflictions move Christ unto compassion, know, the vengeance due unto thy sins pierceth his heart; Shouldest thou to Goal once, thou wouldst be sure to be condemned and executed; wherefore, ere ever thou art questioned for thy life, Thy Jesus would procure for thee the King's pardon: nay, He hath procured it, and willeth thee to accept it upon the King's terms. Sinner, if thou hast grace to believe any one of these Circumstances, these Circumstances will be unto thee Life from the dead. Secondly, Life of comfort for Believers. For Believers. First, against all worldly distresses, Against worldly distresses. viz. Although the afflictions of the Righteous are [1] Psalm 34.19 many, yet [2] 1 Pet. 4.12 think not that strange. True, [as A Child of God in the anguish of her spirit [3] Mr. G. C. in his Epistle before his Sermon at the Funerals of Mrs. A. Child of Northwick Worcestershire. replied unto her Minister] A sharp Visitation seemeth to signify displeasure: but, Let not your heart be troubled; For First, The very same afftictions are [1] Pet. 51 9 accomplished in your Brethren: No temptation can take you but such as is [2] 1 Cor. 10.13 Bonus quicquid accidit ei, aequo animo feret. Sen. Epist. 7. common unto men, nay, unto Saints. Art thou afflicted? Answ. So were Christ's chosen Disciples: yea, so. was Jesus Christ Himself, even in the compassions of this very Text! His heart was troubled, then, when he said, Let not your heart be troubled; I say, Secondly: So kind a Master, so loving a Brother is Jesus Christ, that he is [1] Heb. 4.15 touched with a sense of our infirmities. Who is afflicted, and he [2] 2 Cor. 11.29 burneth not? I say, In all thine afflictions thy dearest Bridegroom is [3] Esay 63.9 afflicted with thee: He, in this Text, forgot his own sufferings (although so near at hand!) that he might [4] Dr. Sibs Sermon on John 14.1 comfort his Disciples in these their troubles. Thirdly, The same Redeemer who bringeth the trouble, layeth this command, Let not your heart be troubled: Be ye sure now, He who [1] John 14.1 Esay 54.5, 7, 8 40.1, 2 Jerem. 31.20 Hos. 11.8, 9 will not give way that thy heart should be any whit troubled at all, will, in due time, remove what He Himself disliketh. If thy Plaster [2] Rom. 8.28 Phil. 3.21 hurt, it shall be taken off, and that quickly: Or ever he find out a temptation for thee, he will out a way for thy [3] 1 Cor. 10.13 temptations escape, rather than thy heart should be overmuch troubled. What thou canst not [4] Heb. 7.25 Matth. 11.30 12.20 well bear, shall never burden thy feeble shoulders. Fourthly: Suppose thy distress burdensome; I reckon that the sufferings of this [1] Rom. 8.18 present life are not worthy to be compared with the glory which shall be revealed in us. What, yea what, are these light afflictions which are but for a [2] 2 Cor. 4.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Domum apud Pati●●n habéo camque uòbis paratam, lo ●è toculentissimam, amp●●ssimam, bonis omnib●●● instra●ctissimam Jac. Capellus. Ostendit hoc nomine Apostolos Deo fi●ere debere quod in domo Patris sui variae sint paratae mansiones: A transsugis sumpta Metaphora, quibus magno solatio èst habere varia Asyla ad consugièndu, quae promittit Christus, sive praesentem vitam spectes, sive futuram. Zegerius. moment, if compared unto the [3] Mansions in my Father's House. Fifthly: Imagine these afflictions, I which for the present seen so grievous, were worthy to be compared unto the Joys that are set before us: yet [1] Deur. 4.29 believe in God; God is [2] Psal. 47.7 King of all the earth; Again, I say, believe in God, Faithful are the [3] Prov. 27.6 3.11 Job 5.17 Heb. 12.6 Revel. 3.19 wounds of a Friend. I know, O Lord, that thy Judgements are true, and that thou in [4] very faithfulness hast afflicted me. Sixthly: Believe also in Christ: In Him thou mayest find peace: He [1] John 14.29 foretelleth thee that he hath [2] John 16.33 overcome the world for thee: He hath [3] John 13.15 given thee an Example of [4] Luke 21.29 possessing thy Soul in patience: His peace he [5] John 14.27 giveth unto thee; and what he giveth, that he [6] ibid. leaveth with thee: He putteth that into thine eye which will make thee see the better; soweth that in thy [7] Psalm 126.5 Heb. 12.11 tears which will bring forth fruit to thine account, even the peaceable fruits of Righteousness. Once, Jesus Christ doth in thy sufferings give thee the [8] Phil. 1.29.3.10. 2 Cor. 4.11 Credit, the Reputation, the honour of having a fellowship in his sufferings. A second Life of Comfort here is, Against the death of our Friends. namely, [1] Videbat eos commotos antecedentibus de suâ morte Sermonibus, it áque eos erigit. Grotius in John 14.1. against the [2] 2 Sam. 1.26 18.33. John 11.3.33 Phil. 2.27 Death of our Friends. Thou, who art a follower of God, art thou troubled on every side? So were these Disciples: Art thou disappointed of worldly hopes? So were these Disciples: Is some dear Friend deceased? Lo, these Disciples were [3] John 13.33 16.6 fain to part with their dearest Jesus. What it was to be bereft of so good a Master, you have [4] viz. p. 235. already seen; but This was not all: When Jesus had escaped death, was [5] Luke 24.21 beyond all hopes, raised from the Grave; was, beyond all hopes, restored unto them again, for his Disciples then again to lose Him, to lose Him whom [6] Cant. 3.4 their Soul had found, Him who [7] Revel. 1.18 was dead and is alive, and behold he liveth for evermore! This, this is much, very much! One would think, if at Christ his death his Disciples hearts were troubled, they would have been, at his [8] Acts 1.6,11 ascension, troubled much more. Did I not say unto my Lord [9] 2 Kings 4.28 Do not deceive me? If, when Christ died, all their hopes [10] Luke 24.21 died with him; then much more, when he arose, their hopes [11] Luke 33.34 Acts 1.11 revived also; Consider (now:) For Jesus, after that he had overcome death, to departed from his Disciples again, to departed from them now no more by a necessity of death, but, during health and life; to ascend from them [12] Luke 24.9. just then when they [13] Luke 24.6. expected the issue of his [14] Matth. 21.7, 8 riding in triumph, of his [15] Matth. v. 9, 15 accumulated Hosannas; of his declaring, and owning of himself to be the [16] Matth. 2.2 27.11. King of the Jews, the long expected [17] Matth. 21.15 Luke 2.11 Son of David; yea, the [18] Matth. 3.17 17.5 Rom. 1.4 Son, the only Son of the great and only God; Lo ye, here, a trial! yet (see!) when this dear, this potent friend; thus unexpectedly ascended, I say, when the most loving Jesus most unexpectedly departed, his Disciples which had formerly drooped, were now so far from being at all troubled, that they were [19] Luke 24.52 filled with great joy. Consider, consider (my Beloved) When the God of all flesh taketh away from us our best, our nearest friends, he can [and if we trust in him] he will, leave a greater comfort [20] John 14.16 16.17. behind them. This for the death of others: Against our fear of death. Is now thlne own death thy [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. terror? I say, is the darkness of the shadow of death thy discomfort? Fear thou [2] Psal. 23.4 none evil: He who hath [3] Joh. 16.8.5.4. taught thee to live, will [4] Phil. 4.13 help thee to die. Women bring forth in sorrow, but it is to their comfort; for their repeated pains in Childbearing [5] 1 Tim. 2.15 teach that fearful Sex how to overlook a lesser pain, namely, that of death. As when the Moon, so when the soul is in the change, she is then nearest unto the [6] Psalm 84.11 Sun. When Christ came from Bozrah, his died [7] Esay 63.1 Garments drew the [8] 1 Cor. 15.56 Fiducia Christianorum, resurrectio mortuorum. Tertul. de carnis resur. sting out of Death: and as of the flesh of Adders are made Antidotes against poison, so of that sting is now made a Cordial for the deceasing Party. The Grave seemeth to [9] Prov. 30.16 Rom. 3.13 gape, like the red Sea; mean while it maketh way for our more speedy coming unto the promised Rest. Christ was placed within the Grave, that we [10] 2 Cor. 4.10 Col. 3.4 See Bishop Reynolds his Church's Triumph over Death. might step over it with ease: The Believer, now a dying, is only passing from death to life; nay more, from the death of sin unto him who is [11] John 14.6 1 John 3.2 Col. 3.3, 4 The Life. The Earth provideth a Rest for our Bodies; the Heavens contain a Rest so our souls: but, Jesus Christ will be a Rest unto them both. True, Death [12] Rom. 5.12 passed upon all these Disciples: This [13] John 21: 19 spoke Christ, signifying by what death he should glorify God, viz. Peter was to put off his earthly Tabernacle [14] 2 Pet. 1.14 shortly: As for St. James, he was [15] Acts 12.2 killed with the Sword: Great, very great, [16] Gal. 2.9 Matth. 19.28 were these Apostles; but notwithstanding their greatness [as (17) Psal. 82.7 Princes, so] THEY must die like men: A Believers Comfort is [18] Job 30.23 not that he shall not die, but, that he shall not die the everlasting death of common men. Of the beloved Disciple himself the Lord Jesus never said [19] John 21.23 he shall not die; but Unto him he said [20] John 14.2 In my Father's House are many Mansions. The least child of God can now [21] Revel. 1.18 fetch a stride quite over Hell. There is now but a step [22] 1 Sam. 20.3 between us and Death, and [23] 1 Thes. 4.14 1 Cor. 15.52 1 John 3.14 not a step between Death and Heaven: Death is swallowed up into [24] 1 Cor. 15.54, 52 Victory, that is (as the phrase importeth) into Eternity. Can we not step beyond Death, the foresight of Death would sting us unto the very heart; but Jehovah [25] Judges 6.24, Shallom: Faith vieweth every thing in the words of Jehovah, who giveth being unto every Promise. The mighty Jesus is ascended; nor is it possible to [26] Christus etsi solus resurrexit, tamen non totus. Bernard. detain the [27] John 6.39, 54, 56 11.25, 26 14.19, 20 17.23.24 redeemed from [28] Esay 43.1 49.24 their Redeemer; a Christian from Christ his Lord; a member on earth from [29] Esay 43.21 The Head in Heaven. Wherefore [unless thy heart be a heart of Unbelief] Letoy not thy heart be troubled; Believe in God, believe also in Christ: Is thy desire toward thy Saviour, thy Saviour reacheth forth his hand; It shall be unto thee no trouble at all to [30] Rom. 7.24 compared with Job 19.27 pass from death, which of an old enemy is made a new Friend, unto life now, no more mortal, but everlasting. Is thy [31] Matth. 25.6 24.44. midnight soul upon departure? Let her go forth to meet him whom her soul loveth; Behold her Bridegroom cometh: yea, rather is [32] John 14.8 already gone, gone [33] John 14.3 to prepare a place for thee; I say for thee: In my Father's house are many Mansions; and because many one [34] Ibid. for Thee, Verily, there remaineth, a [35] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Similitudo sumpta ab uno comitum qui in itinere praegressus ad diversorium, ibi caeteris cubicula assignat, efficitque ut venientibus parata sint. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic, ut c. 12.32. valet postquam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Continuatur similitudo: nam solent qui primi in diversorium venerunt, caeteris jam adventantibus obviam procedere, & eos inlroducere: idem quod Christus, Act. 1.11. red●●●s, effecturus erit. Grotius in Joan. 14.2, 3, 35. Heb. 4.9. See Mr. Baxter his Saints everlasting Rest. Rest for thy soul; into thy Father's bosom resign thy spirit. 4. Thy greater trouble is, Against the corruption of our sinful Nature. not that thou shalt die in the Lord, but, that thou dost live in the flesh: I say, not the shadow of death, but, the [1] Rom. 7.13, 14, 15, 16, 17, 18, 18, 19, 20, 21, 23 body of sin dishearreneth a gracious soul: Give me any death but the death of sin! To do evil is to [2] Compare Isa. 59, 2. with Psalm 125.5 departed from God, and this is indeed a [3] Compare Psal. 28.3 with Luke 13.27 sad departure; for this, Let your heart be troubled, provided your trouble be a sanctified trouble; such a sorrow shall be turned into joy, into a spiritual joy; inasmuch as, from this Gospel, you, who believe, may [4] Isa. 66.11 such strong consolations. Thou broken and contrite heart, as assuredly as thou mournest, thou [5] Isa. v. 2.57.15. Luke 6.20, 21 shalt be comforted: Watch over thine [6] Isa. 21.36. Psalm 18.23 own sin; Give thyself [7] 1 Thess. 5.17 unto prayer, Be ever [8] 2 Pet. 1.10 upon Duty, Exercise thy self unto (9) 1 Tim. 4.7 godliness; Giving all (10) 2 Pet. 1.5 3.18 diligence, strive to grow in grace and in the delightful knowledge of Jesus Christ our Lord; so doing, Let not thy heart be dismayed: Know, Sin was a (11) Videbat eos commo'os de antccedentibus de abnegatione sermonibus. Grotius in Joan. 14.1 chief trouble of these Disciples hearts: To forsake Him, who hath loved and chosen us! To love ourselves more than we do love him in whom the great God is so well-pleased! This, you will yield, is a very great defection; He (†) Luke 9.23 Mark 8.38 that taketh not up His Cross, his daily cross, neither followeth Christ crucified into whatsoever perils this his crucified Lord shall conduct him (such a one) is unworthy of so great, so good a Master; Whoso is ashamed of Jesus Christ, of him Jesus Christ hath just reason to be more (much more) ashamed! Meek he is, yet the wrath of this Lamb hath [as justly as] mercifully threatened, that, Whosoever denyeth Him before (12) Matth. 10.33 2 Tim. 2.12 frail men here upon earth, him will He deny before his dread Father in heaven. In one word, (13) Rev. 21.8 Hell is a portion for the fearful; and fearful were these Disciples; nevertheless, so far was Christ Jesus from not forgiving them their trespasses, that he most compassionately preventeth them, Let not your heart be troubled. Wherefore, all ye, who (14) Ezek. 6.9 20.43 36.31 loathe yourselves for your iniquities, loathe yourselves and them, more and more: Alas, no (15) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Toad is so ugly in man's sight, as man's venomous nature is in the holy eyes of the most pure God: A sinful condition is an (16) Psalm 51.5 Job 25.6 odious condition; wicked deeds are shameful deeds; graceless practices are wretched practices; practices, better becoming the Devils who are accursed of God, than the Disciples who were blessed of the Lord; Mean while, Give God the glory, (17)— Haec & alia adduxerunt Gregorium ut clamaret, O Faelix culpa, quae talem meruit habere redemptorem, Quae verba ego non facilè, dicerem, siquidem in illâ causâ nihil video quod non sit miserum, & flebile. Pet. Martyr. ubi infra 27. His arm is not shortened that it cannot save; He can remove from us as well all our stains as all our guilt; He who delivered us from so great a death, could (had he seen cause so to do) have quite warded off the lesser wounds; The Lord Christ could have strengthened his Disciples every whit as much before his Ascension, as, after his Ascension, he did; and (would he so please) He could, since Adam's fall, make us, every way as perfect, as before that fall of Adam, we were: yea, he is able to make us both as unspotted of sin, and as gloriously gracious in this present evil world, as we shall be in the next; This he is able to do; but he, according to His wisdom seethe cause to the contrary; this, this alone may comfort us against our sinful nature, that God, the infinite God is wise; His wisdom is a Believers comfort. And yet, Why hast thou made us to err [1] Esay 63.17 from thy ways? Wretched men that we are, whence is it, that, the sanctifying Spirit [2] Relictae quidem suat animi vires & actiones; verum destitutae suâ rectitudine; atque idcirco pravae & corruptae. Pet. Martyr. Lo. Com. Classis secnad. cap. 1. sect. 25. leaveth in our vile hearts the remainders, the dregs, the seed, the spawn of all uncleanness and wickedness soever? It was not, it could not be unknown unto the most holy Jesus, how that Peter would deny him, or, how that these other disciples would all of them forsake him: Fore-known unto Him it was, prevented by him it was not! Behold, O Lord our Redeemer; Thou hast died for sin, and yet sin abideth in us! Thou hast called us unto holiness, and yet we have no inherent holiness at all; alas, we continue above measure sinful! Lord, if thou wilt, thou [3] Luke 5.12 canst make us clean: Our feet thou hast washed; Why [4] John 13.9 not also our hands, and our head? But [5] Gen. 32.10 beggars must not be their own choosers: Oh, wherefore doth living man [6] Lam. 3.39, 22 complain? What is dust and ashes, that any thought of his [7] Jer. 18.6 Rom. 9.20 should at all reply against his King, and his God? Secret [8] Deut. 29.29 causes (why, while we are in the flesh, sin dwelleth in us) belong unto Him; We may find comfort from the reasons which he [9] Rom. 15.4 hath revealed, whether in regard of himself, or in regard of us. 1. In regard of himself. The glory of all his Attributes. 1. While He, as he is God the Father, 1 Comfort. taketh occasion to reconcile his justice unto his mercy, etc. in creating light out of darkness; good out of evil: order out of confusion; peace out of guilt; grace out of sin; and out of dishonour, his most [1] Psal. 35.27 34.3 40.16 Luke 1.46 Phil. 1.20 Eph. 1.10, 12 unsearchable Glory. 2. 2 Comfort. While, as he is God the Son [Son of the Father, and Son of man too] he magnifieth that [1] John 5.27 compared with Prov. 29.2, and Job 36.22 authority which the Father hath put into his hands: All power was [2] Matth. 28.18 1 Cor. 15.27, given unto Him; and it is fit, that [3] Matth. 28.28. Prov. 8.22, 30 the world should know it: In the work of his Creation, he [4] John 1.3 Heb. 1.2 showeth himself a free agent, forming many Creatures quite void of life, many capable of life: among living creatures he giveth unto some a power vegetative (as that of Herbs, Trees, etc.) but not sensible; too others (as that of brutes) a power both vegetative and sensible, but not rational; but, unto mankind he giveth a power vegetative, sensible, and [5] Gen. 1.27 reasonable too: Just thus, the Son of man (to show how absolutely his elect Vessels are [6] Eph. 1.22 Phillip 1.10 Revel. 4.11 at his pleasure) His pleasure is, that man before his souls conversion [7] Rom 11.32 Gal. 3.22 should abide void of all grace, but full of all sin; and should, after his souls dissolution [8] Phil. 3.21 1 Cor. 15.42 remain void of all sin, but, filled with all grace; but, should be from his souls conversion to his souls dissolution [9] Gal. 5.17 divided between sin assaulting, and Grace assisting. 3. 3 Comfort. While as he is God, the [1] 1 Joh. 5.7 Holy Ghost, he keepeth man [2] Judas 24 from falling, raiseth man [3] Psalm 145.14 Rom. 8.11 when fallen: The preserver of men, delighteth [4] Prov. 8.3 in the habitable parts of the earth; and since this is his will, even [5] 1 Thes 4.3 our sanctification, He will not fail of his Will, if we [6] Cal. 6.8. his Vessels, be not wanting unto our own selves. 2. In regard of us. He glorifieth himself many ways by our inherent sin: as 1. 1 Comfort. The demeanour of God's Children under their corruptions, (1) Job 1.8, 22 Deut. 32.5 Phil. 2.15, 16 justifieth the severity of God against Reprobates: We are Gods witnesses: Are unbelievers sinful? so are sound Believers; but (2) 1 Sam. 24 10 Psalm 32.5 51.3 Zeph. 3.5 Jer. 3.3 6.15 Esay 44.9 66.5 Ezek. 16.61 43.11 2 King, 22.19 not with that high hand, not with that greediness, not with the like presumption, fearlessness, shamelessness or impenitency: When we commit evil, there is (sooner, or later) some regret, some remorse, some compunction, some misgivings in our consciences: St. Peter (2) Matth. 27.75 weepeth; out of the Hall he getteth, he avoideth the like temptations again; The Disciples forsake Christ, but the Disciples hearts are troubled: Alas, (3) John 14.1 sinful (4) 1 John 1.8 we are, but, this is one comfort yet, viz. The (5) Deut. 33.29 haters of God shall be found liars: They shall not say, we (6) 1 John 3.3 take that pleasure in our evil do, which the unbeliever taketh. 2. 2 Comfort. Our continual guilt ever remembreth us [1] Rom. 6.23 Lam. 3.39 Psalm 103.3, 4 from what everlasting burn we are rescued. Unto which of the Angels said he at any time, Thy sins are forgiven thee? If the men of Jabesh must lose every one their right eyes [2] 1 Sam. 11. 2 compare v. 9 with 2 Sam. 2.4 it must be because their lives were given unto them for a prey. The Lord's mercy it is [3] Heb. 12.29 that we are not eternally consumed. 3. 3 Comfort. Our corruptions mind us from what an (1) Psalm 51.6 Exod. 12.8.11, compared with Exod. 1.14 12 39 excessive sinfulness we are delivered; Slay them not, lest (2) Psalm 59.11 my people forget it. Are the imaginations of our heart evil, continually evil? Blessed be our God that they are not (3) 2 Cor. 3.5 more evil. I thank my God, (4) Rom. 7.25 through Jesus Christ our Lord. 4. 4 Comfort. Our sins teach us (1) Rom. 12.9 Acts 11.23 Jer. 13.11 Psalm 101.3 Josh. 23.8 22.5 Deut. 10 20, 21 11.22 13.4 18.13 28.47, 58 30.20 self-denial; (for) Who would serve divers lusts? Who would love a false heart? Who would maintain an enmity against holiness? Who would make provision for that flesh which warreth against his soul? or cherish those affections which lust against the Spirit? yea, who would combine with Satan against God? 5. 5 Comfort. Our inbred sin (1) Deut. 13.3 Gen. 22.12 Exod. 16.28 20.20 Deut 8.2, 16.30.15, 19.20, Judges 2.22, 31, 4. compared with Psalm 26.2, Rom. 12.2, 8 6, 2 Cor. 8, 8, 13.5, Gal. 6, 4, 5.25, James 2.27, 3.18, Heb. 3.13. 1 John 3.7, 8, 9.10.2.3, 5.3.19, 24.4.13. 2 Pet. 1.10. Eph. 5.1. proveth us. What thanks is it unto the Sun, that he daily runneth so even a course? or that his beams are ever glorious? just none at all: for, a necessity of Nature compelleth the Sun to be as he is, and to do as he doth: I say, the Sun doth never run, nor shine upon choice: But our God (who worketh in us all our holy desires) setteth before us, as well evil, as good: that. we (2) Dicet aliquis, si Deus. vellet, isti boni essent; sed melius voluit, ut, quod vellent, essent. August. may have the comfort of choosing the better part. Since God worketh in us both to will, and to do, then, when we loathe our misdoings, we know whom we are for: Did not sin dwell in us, it would not then appear to us that we follow after Righteousness for our God's sake, We should then lose that satisfaction, which we now partake of. Namely, while our hearts assure us, that, we hate every false way, [hate sin, as sin; nay, as our, nay, as our God's enemy] we can then conclude [we can then unto our Joy conclude] that, while we (3) Rom. 7.25 in the mind serve the Law of God, His we are (4) Rom. 6.16 2 Kings 9.32 unto whom we obey. By this we satisfy ourselves; Herein we rejoice, yea, and will rejoice. 6. 6 Comfort. The forwardly Disciple is therefore suffered to (1) John 13.38 Math. 26.34 deny his Master, that, while he standeth he may expect to fall, if he lean, not (2) John 15.5 upon Christ's strength, but upon his own: Not I, but (3) 1 Cor. 15 10 grace: The affrighted Child clingeth (4) Jer. 10.23 delightfully upon his mother's bosom: I have set the Lord always before me, because he is at my right hand, I (5) Psalm 16.8 shall not be moved; I live, yet not I, but (6) Gal. 2.20 Christ liveth in me. 7. 7 Comfort. His grace is (1) Queen Deo proximus est, lapsui non est vicinus. Ambros. sufficient for us: Of Christ's fullness all we receive (2) 1 Cor, 12 9 Psalm 124 1 grace for grace; either grace pardoning, or grace assisting. God would never have suffered Adam to have forfeited (3) Heb. 4.9 Paradise, if he could not have prepared a better Rest for his Saints. Let Lazarus sleep, (4) John 11.4 9.3 our comfort is, the Lord Jesus will awake him: Sin defileth, but the Fountain opened (5) Zech. 13.1 Heb. 7.25 unto the house of David washeth out all our pollutions: Our spirit within us is wounded, but, there is (6) Mal. 4.2 healing in Christ's wings: and, as we have ever need of pardon, so the (7) Heb. 4.16 Throne of grace is never taken down: The Child that cryeth is (8) Heb. 4.15. pitied, nor is he ever more indulged than (9) Esay 40.11, 27, 29, 31 45.24 when he is most diseased; Surely I (10) Jer. 31 8 heard Ephraim bemoaning himself: We are susfered (11) Esay 55.1 Cant. 5.1 Revel. 22.18 to thirst that we may drink abundantly: Food is pleasant unto (12) Jer. 31.25 the hungry Soul, and Wine refresheth the (13) Zech. 10.6, 7 fainting spirit: If you see Peter weeping bitterly, observe Jesus Christ (14) John 14.1 wiping away his tears: Peradventure the Disciples hearts are troubled on purpose (15) Hos 2.14 to wit, that their Lord Jesus may have an occasion to speak comfortably unto them. 8. 8 Comfort. The Righteous (1) Psalm 58.10 shall rejoice when he seethe the vengeance: for, by this we know (2) Psalm 41.11 that God favoureth us: I say, we endure assaults that (3) Psalm 112.8 our eye may see our desire upon our (4) Eph. 6.12 Enemies. We lie in ambush to take the accuser of the Brethren in his own malice: We are set to strive (5) Psalm 59.1, 3, 11 60.3, 4, 5 61.3 against sin, that, the Captain of our Salvation, may take our Adversary in his own (6) Assiduam tentatione tentat diabolus, ut saltem taedio vincat! quod in paradiso egit, hoc quotidie agere non desistit. Greg. mor. 24.5. Revel. 12.10 stratagems: At Doomsday, Satan shall know, to his cost, that it was his good will (6) to have ruined the Elect of God; for every wound, every bruise, every scar which lighteth upon us here, he shall pay dearly, at long running; Every fall which he giveth us, shall be his own, one day: He shall be talked with, in the end, for having dealt so despitefully with our Father's children: Let us therefore, refist unto blood, striving against sin; The Lord of our hosts, he is the defender of our faith; It is unto us a pleasure to fight under the banner of Christ Jesus our Lord, forasmuch, as, in Him, we are more than Conquerors. 9 9 Comfort: Our demerits (1) Ezek. 16.61, 63 Rom. 8.5 endeer unto us the lovingkindnesses of our Redeemer. Will these Disciples forsake Christ, deny Christ, etc. and yet may not their heart be troubled? By this we know that Jesus Christ (2) Hos. 14.4 Rom. 3.24 1 Cor. 2.12 John 15.16 Esay 64.6 63.7 Deut. 9.6, 7 10.15 loveth his Disciples freely! Herein is comfort, the Rich Bridegroom of our Souls, loveth His Spouse as well in sickness as in health; He taketh us with all our faults; He loveth us, not for our sake, but for his own; He loveth us, merely because he delighteth to love us. 10. 10 Comfort. No Conquest, (1) 2 Tim. 2.5 1 Cor. 9.24 Heb. 11.6 Revel. 3.21 Phil. 4.17 2 Cor. 9.6 Gal. 6.7, 8 Matth. 16.27 1 Pet. 5.4 no Crown; no Victory, no conquest; no fight, no Victory; no sin against which to strive, no fight; Behold now (O ye mortals) it is a favour if we are singled out to be of the forlorn hope; a favour, if we are allowed to strive against that evil which the holy Spirit of our Almighty God overcometh for us; The gracious and bountiful God fighteth in us, and for us, purposely that he may reward and crown us according unto (our, rather according unto) his Victories. So dealeth the most liberal Lord God by us, as we deal by our little children; We find employments for our very little children, not for any service which little Infants can do us, but, for that we do naturally delight to give them all possible encouragement: We do every minute put them upon duty, that we may every minute feed them with Rewards. Oh, my Beloved, These troubles, in these Disciples hearts, are abundantly recompensed within the (2) Quomodo multas mansiones apud Patrem, si non pro varietate meritorum? Tertullian, Scorpiaco. mansions in my Father's House. Probably, others may give better reasons for it then I do, or can: but, that all of you may henceforward, encourage yourselves against the sins dwelling in you: you will, henceforward, Against our want of grace. often call unto your remembrance, that, in even one (1) John 13.38 14.1 and the same breath, the mighty Jesus, both forewarneth Peter, thou shalt deny me thrice, and forearmeth Peter, Let not thine heart be troubled. Now, as here is life of comfort against our inherent filthiness, and superfluity of naughtiness; so here is strong Consolation against our decay and want of grace. When these Disciples were [2] John 13.38 foretold, that [as well resolved as they were] they should forsake Christ; when they had heard, within how small a space, Cephas should, thrice at once deny his Master; then there arose in their heart fears and jealousies, doubtings and despair; They than began to suspect, that they should fall more grievously than Peter; but, Jesus Christ doth (you see) support them. Saith Christ [3] Ne turbetur cor vestrum, seu ob— seu ob imminentem vestrûm singulis lapsum, quem same Mat. 26.31 praedixi. Tirinus' in locum. Let not your heart misgive you; Have an eye unto the mansions in my Father's house: Believe in God, he is able [4] Judas 24 Eph. 5.27 2 Cor. 9.8 to keep you from falling; Believe also in me, my grace is sufficient for you: Be strong in me and in the power of my might; Of my fullness, ye shall all receive grace for grace; ye shall do [5] Phil. 4.13 all things, so far as I shall see cause to strengthen you: Wherefore, Let not your heart be troubled. 6. This Gospel doth likewise establish you who believe, Against our fear of falling away finally. against fear of falling away finally: What manner of persons ought we to be in all [1] 2 Pet. 3.11 holy conversation and godliness? Brethren, hardly any one thing doth more trouble believing hearts, than a [2] Revel. 2.10 mistrust of failing, a fear of not enduring unto the end: But, this Gospel [3] John 13.1 Gal. 6.8, 9 informeth us, that, whom Christ loveth, them he loveth unto the end; a good work by him begun, shall be performed [4] Phil. 1.6 Psalm 91.14 31.19, 24 32.7, 8 73.23, 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aeschylus in Inferiis. at his own day; Where he entereth, there he dwelleth, he never faileth, never leaveth, never forsaketh any Disciple which [5] John 4.19.20 11.25 5.24 6.54, 56 4.14 Rom. 8.11 Gal. 2.20 Ephes. 3.17 Col. 3.3 1 John 3.24 4.12, 13 forsaketh not him: Over hear this compassionate Jesus thus treating these Disciples, Anon, you my sheep will be scattered then, when I am smitten for your transgressions; you will then forsake me when I am suffering for you: you will not persevere in your intention, but I will not be inconstant unto mine: you will be ashamed of me and of my Cross, but I will not be ashamed of you and of your backslidings: you will contract guilt upon yourselves, but Let not your heart be troubled: Ye believe in God that he can forgive sins, believe also in me that I will remember your iniquities no more: Though you run away from me, when I shall [6] Matth. 26.32 go into Galilee, I will [7] Matth. 26.28 send after you; Though you be overtaken in an offence, ye shall not [8] 1 John 2.1 1.9 die in your sins: But what need have we of any such Paraphrases? Dear beloved, Jesus Christ affirmeth unto you (sound Believers) that, he goeth [9] John 14.3 to prepare a place for you; Wherefore, although now for a season, if need be [10] 1 Pet. 1.6, 5 your sins separate between you and your comforts, Let not your heart be distrustfully troubled; questionless, He who is long since gone to prepare a place for you, will [11] Psalm 73.24 1 Pet. 1.5 John 6.39 18.9 first guide you by his Counsel, and afterward bring you into glory; He will at the time appinted [therefore [12] Job 14.14 1 Thess. 3.3 appointed because opportunest for your condition] welcome you unto the mansions in my Father's house. 7. Yea, Against all temptations whatsoever. you that be followers of Jesus Christ, this Gospel comforteth you against all your trials whatsoever: Be your trial [1] Rom. 8.35 2 Cor. 4.8, 9.6.4, 5 11. 23-28 tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, or law-suits, or bodily infirmities, or spiritual infirmities; be your affliction either your death-approaching, or life-prolonged; be discomforts from things present, or from things to come, in all these you are, all of you [2] Rom. 8.37 38 Psalm 40 17, 16 71.21 44.8 34.2 more than Conquerors through Him who here speaketh in my Text: I speak it unto you Believers, and to your joy I speak it; you have here, a Sanctuary for your troubled sonls; Let not your heart be troubled: Ye believe in God, believe also in me. In my Father's house are many mansions. Should the whole world threaten a deluge [1] Psalm 42.2, 3 of Calamities, this small portion of holy Writ, would, like the [2] Gen. 6.16 Ark of Noah, provide for us a [3] Let not, etc. lower, a [4] Believe, etc. second, a [5] In my Father's house, etc. third story. It is the expression of St. Bartholomew, reported by [6] Myst. Theol. cap. 1. Dionysius the Areopagite, that, The Gospel is little, yet large: Sure I am, this Gospel is so; This Text is a Text Royal, and resembleth Christ's Disciples unto Christ's Vicegerent among us, our dread Sovereign, King CHARLES of that name the Second: This Text giveth you cause to be thankful all the days of your life, placeth you happy in three Kingdoms at once. In the Kingdom of this world, It removeth from you (whatsoever evil your present state can reduce you unto, namely) Troubles of heart; Christ [7] Psalm 115.16 giveth unto us the blessings of this world, but our [8] Esay 53.4 Matth. 8.17 troubles he taketh upon Himself. In the Kingdom of grace, It commendeth unto you that [9] 2 Pet. 1.1 Revel. 14.6 precious faith which the everlasting peace of the Gospel requireth, Believe in God, Believe in Christ In the Kingdom of glory, It prepareth unto your hand, that [10] Tit. 2.13 blessed hope which the Holy Ghost Himself hath set before you, viz. The many mansions in my Father's house. Fear not little flock, it is [11] Luke 12.32 your Father's good pleasure to give you three Kingdoms, three Kingdoms prepared for you! prepared for you from the beginning of the world! Enter now into your Master's joys; but, enter into them with thanksgiving: Of thankfulness. Be thankful unto him, and [1] Psalm 100.4 speak good of his Name. Since he whose Name is [2] 1 John 5.7 Holy, whose Name is [3] Phil. 2.10 Jesus, whose Name is [4] Psalm 83.18 Jehovah, is the [5] Ibid. most high over all the earth, blessed be his [6] Psalm 72.16 glorious Name for ever, and ever; and let the whole earth be filled with his glory, Amen, and Amen. Amen [7] Kevel. 7.12 Blessing, and Glory, and Wisdom, and Thanksgiving, and Honour, and Power, and Might be unto our God for ever, and ever; So be it. Now, that so it may be; FIrst, I shall determine in what sense God, by whose free goodness we enjoy all things, may be said to be glorified. Secondly, Since our glorifying of God is the whole Duty of our whole life, and yet is (alas) of all Duties most neglected, I shall a little mind you, what great reason all of us still have, still to glorify this King of glory. Thirdly, That our hearts, ever desirous to glorify our God, may never want matter for praises and thanksgivings, I shall obviously review these Kingdoms within my Text, since, travail through them, I can not. Beloved, These three generals are the particular limits of my remaining Discourse; the which our God [the God of all grace and glory] so sanctify unto us all, that his most blessed Name may be, by every one among us, more and more abundantly glorified. GOD is said to be glorified both by Himself, and by his Creatures: 1. In what sense God is said to be glorified. By Himself. If we cast into the Ocean one only spoonful of water, nay, By himself. one only drop of a bucket, we thereunto add; because, although the Sea be great and wide, infinite it is not: but, unto God's essential glory none can add; for his glory is, like [1] Acquaint thyself with God as be is described by B. usher's folio. Christian Religion, Bishop Baily his Practice of Piety, Mother nay his Trueness of Christian Religion, Balls larger Catechism, or such others; for, It is life eternal to know God. viz. Veluntas sequitur intellectum. every other of his Attributes, every way infinite. It is more impossible, infinitely more impossible, for any, yea for all the Creatures in the world, to add either glory, or blessedness (that I may not say delight, or content) unto the most infinite God, than it is for the darkest Dungeon to augment the brightness, or for the blackest coal to multiply the beams of the mid day Sun: There can be no accession unto his essential blessedness, because he is for ever most infinitely blessed! There can be no accession unto his glory, because His glory is eternally the same! In the soul of man the power of the Understanding, of the Imagination, (1) Non est necesse Deum velle aliquid nisi seipsum: Non est ergo necessarium Deum velle quòd mundus fuerit semper: Sed eatenus mundus est, quàtenus Deus vult illum essè, cum esse mundi ex voluntate Dei dependeat. Tho. Aquinas. 1 â. q. 46.3. c. and of the Memory, abideth equally the same, whether what is understood, conceived and remembered, be, or be not, produced in word, or writing: so, after a most incomprehensible manner, in the divine nature, the glory of the Father, the glory of the Son, the glory of the Holy Ghost, was equally the same before all worlds, as ever since the Creation it hath been, and for ever hereafter will be. The great God who, from all never-begun Eternity unto the beginning of time, took pleasure in forbearing to make any Creature at all, did not at last [1] Gen. 1.1 John 1.1 Heb. 1.2 11.2 make the Heavens and the Earth, as repenting himself of his eternity of leisure before; neither did his then Creation proceed [2] St. August. de civitate Dei. lib. 12. cap. 17. With men, animae quiescendo fiunt sapientiores; it is not so with God. from any new intent, neither may we conceive that his Rest affecteth him one way, and his Work another; I neither was his Vacation idle, or his working painful: for, as before the Creation, he rested working; so, since the Creation he worketh resting: again, as at first in creating, so afterward in redeeming, preserving, ruling, sanctifying, etc. neither increaseth he his essential glory, neither changeth he his eternal purpose; He (in all these) only applieth his eternal Will unto new workings: As [3] Rom 11.36 of him, and through him, so to him are all things; yet, of all those things which he hath made, and doth govern, it is His Glory that he [4] Psalm 50.12 Job 12.2, 3 needeth none. Wherefore, as it was of his free goodness, that, he, in the beginning, created the world, so [5] Deus suam gloriam quaerit non propter se sed propter nos. Tho. Aquin. 22. ae. q. 32. art. 1. ad 1. mum. of his free goodness it is that he (ever since) glorifieth Himself in them. Then is God said to glorify himself when he vouchsafeth to manifest any of his excellencies, whether [1] Esay 6.3 Hab. 3.3 1 Pet. 4.13 universally, by way of Redemption, Creation, etc. or [2] Esay 60.7 Ezek. 43.2 Numb. 14.21 John 13.31 particularly, upon distinct ages, places, or persons. 2. By his Creatures God is also glorified for, By this crehtures; while they glorify although all the Creatures in the world could not 〈◊〉 they would, resist the [1] Voluntati ben●placu●. Will, or diminish the [2] Job. 22.2, 3 35.6, 7, Psalm 16.2 50.8, 12 Prov. 16.26 Rom. 11 35 self-glory of the most high God; yet on the other side, such several prints and degrees of his goodness hath the most high God [3] Acts 14 17 Rom. 1.20 communicated unto all his works, that all his works glorify him as they concur with the good pleasure of either his revealed, or his secret Will; thus, all of them more remarleably set forth the wisdom, etc. of his providence; some of them; the power and severity of his Justice; others, the Riches of his free grace and mercies. First, His Providence. To say nothing of [1] Psalm 77.19 135.6 unsearchable co-operations, harmonious contextures, regulated contingencies, & sim. Every creature, as it existeth, and worketh after its kind, setteth forth God's Providence; whether Rivers as they [2] Eccles. 1.7 run into the Sea, or the Sun as he knoweth his [3] Psalm 104 19 148.3, 9 going down; whether the Stars as they keep their due motions, or the Trees bearing fruit in their season; yea, Angels (whether good, or evil) while they reserve the nature of spirits; and men, whether regenerate, or unregenerate, as they partake of body, and of spirit too: For, although Devils have [4] Judas 6. corrupted themselves with envy, malice, pride, etc. and although man hath [5] Eccl. 7.29 fallen from his integrity; yet, the nature of Devils as it continueth the distinct nature of intelligent spirits; the body of man, as it speaketh the flesh neither of beasts, nor of birds, nor of fishes, but of men; likewise man's spirit, as it produceth the operations of the soul, not of a brute, but of a reasonable Creature, do (all of them) after the same manner as all other Creatures do, [6] In quantum sunt res quaedam, Deus est in daemonibus. Tho. Aquin. 1 a. q. 8. 1. c. 4. m. U●●co, & simplicissimo actu, omnia in suâ bonitate vult Deus; licet ejusdem suae divinae voluntatis nulla prorsus sit causa. Idem 1 a. q. 19 art. 5. c. bring glory unto the Providence of the great God; I say, whether Physically, or Metaphysically considered, the worst of men and the worst of Angels, by performing that whereunto their nature was ordained, and in observing (after their kinds) the ocult laws of their Creator, glorify God's Providence; that is, they expose an open view of it unto [7] Psalm 148. per totum. Psalm 139.14 Revel. 14.7 Creatures reasonable and intelligent. Secondly, Creatures, His Justice. as creatures, show forth God's Providence, although they mean not so; but, Reprobates, as Reprobates, though even they also mean no such matter, do [1] Rom. 9.22 set forth his Justice. St. Augustin rightly [2] St. August. de civitate Dei. lib. 11. cap. 17. and cap. 16. affirmeth, that, the Almighty God would never have foreknown vice in any work of his, whether Man, or Angel, but, that He, likewise foreknew what good use to make of their bad conditions. His World, like a well composed Poem, is made the more graceful by [3] Eccl. 33.13 Antitheses, contrarieties, and things opposed. The [4] Omnia propter seipsum fecit Deus, omnia propter suos. Bernard. Serm. 3. in Pentecost. good Mason refuseth no stone; The Lord for this purpose [5] Rom. 9.17 raised up Pharaoh, that he might upon Pharaoh exalt his power: The World shall know that he is greater than all Gods: Whereby shall they know it? Ans. In the thing wherein they dealed proudly, he [6] Exod. 18.11 will be above them. The Lord, he, as he [7] Rom. 8.28 extracteth Oil, so he forceth fire [8] Prov. 16.4 out of Flints. While ungodly persons rage as enemies, the [9] Psalm 56.10 wrath of man worketh God's praise: The fiercer the [10] Jer. 51.20 Psalm 17.13 Lion, the more serviceable for his pleasure; The bloodthirstiness of the Horseleech is [11] 1 Cor. 3.22 subservient unto the skill of this Physician: Then when the Lord [12] Esay 25.2, 3 reduceth strong and terrible Nations unto fear and ruinous heaps, those Nations, now no more strong and terrible, shall glorify him, viz. they shall make the severity of his power the more conspicuous: The mighty God, then appeareth like himself, when he [13] Obad. 4 overtoppeth haughty sinners: He, as he is the [14] 2 Cor. 3.5 James 1.17 free Donor of good desires, so he is the [15] Esay 66.18 great Disposer of evil wills: While men and Angels incline their free will evilly, he useth their evil wills [16] St. August. ubi supra. rightly and well. As the fruitful, so the dead and withered Tree setteth forth the heat of the Sun. His strength is seen, as upon the melting wax, so upon the [17] Rom. 9.18 hardened mud. It is the [18] Compare the beginning of Bishop Reynolds 3 d. Serm. upon Hos. 14th. with the beginning of his Sermon, called Zions praises. glory of this Sun of Righteousness that he sheddeth light upon those Creatures from whom he receiveth no retribution at all; and that, where heal he doth not, there scorch he will. As he driveth wicked wretches upon those issues which they never designed, so he bringeth upon them that end which he ever intended; as he hammereth stubborn Irons unto his more immediate purposes, so out of their obstinacy he fetcheth praise. Although transgressors start aside from the order of God's Precepts, they abide still within the compass of his Providence; His merciful, his revealed Will they resist; but [19] Rom. 9.19 beyond his just and secret Will they cannot go. I conclude then, while the wicked, by those evil practices which accompany unbelief, draw upon themselves [20] Hos. 13.9 2 Pet. 2.1 perdition, they, by their perdition [21] Rom. 9.22 Revel, 18.20 19.2 glorify the justice of our God. Thirdly, Whereas all the works of God, His free grace. as they are His works [1] Psalm 145.9, 10 generally declare his Providence; and whereas unbelievers, as unbelievers [2] Psalm 46.10 become a chief object of his severity, [3] Psalm 145.10 and justice; the free goodness of God, that, principally appeareth toward his Elect. These, these, voluntarily, and intentionally [4] Psalm 11.12. honour Him who is above all, and in us all; As the Reprobates are [5] Rom. 9.22, 23 vessels fitted by themselves, for destruction; so the true Believers of the Gospel are made, by God, vessels of mercy; God can [10] Bishop Reynolds ubi supra. bring light out of light, as he bringeth the light of the stars out of the light of the Sun; and God can bring light out of darkness, as at the Creatiou he did; we may fetch fire out of a flint, and from a burning coal; in the burning coal there is a meetness for such a use, in the stony flint no such aptness. Now, they best glorify God, who are meetest to set forth his honour, and such are [11] Psalm 50.22, 23 2 Tim. 2.21 the Elect. From unbelievers God [12] Jer. 16 v. 21. compared with v. 18. forceth his praise; from sound Believers it [13] Psalm 50.15 floweth kindly; The dreadful Name of Jehovah they exah upon necessity, these out of duty; They, unaware to themselves; These upon sincere choice: The ungodly, although they mean not so, fulfil Gods secret pleasure; the godly, with full purpose of heart obey his revealed Will. Creatures uncapable of reason, nor do, nor can know that they serve their Maker, while [14] Esay 66.2 45.18 their Maker they do serve; graceless persons know they should magnify him, but, to magnify him they [15] Esay 41.28 26.10 have no heart; but, as for the faithful Disciples of Christ, they (as they know that it is their duty, so) they [16] Psalm 51.19 9.14 64.10 make it their desire to exalt his Name: Unto the glory of his blessed Name all the works of God [17] Psalm 119.91 concur: but, the true Believer, he, not only coucurreth, but assenteth, not only assenteth, but endeavoureth [18] Esay 26 8, 9 earnestly endeavoureth, etc. Beloved, in this sense it is, that the Lord God doth [19] Esay 24.15 Jer. 9.24 in his most holy Scriptures; and that I (the unworthiest of his Ministers) do, in this weak Discourse, stir up your pure minds to glorify your God, the God and Father of our Lord Jesus Christ, to whom, also, together with his Spirit of Grace, be glory for evermore, Amen. Now, God blessed for ever is glorified by us, in our words, in our works, in our hearts. James 3.2. If any man offend not in word, In our words. the same is (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Manton. in locum. a towardly Christian. For although (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. God hath hedged in our tongue with a row of teeth, all the teeth we have naturally suffice not to by't in our lips: He must have knowledge, that (3) Psal. 15.3 34.13 Prov. 4.24 10.19 14.3 17.27 James 3.2, 3, 4, 5, 6, 7, 8 spareth talk: The tongue (4) Domat feram, non domat linguam. Aug. Serm. 4. de verbis Domini. can no man tame; yea, though one should skill with (5) David how to bridle the mouth, yet should one pray with David to have a Watch set before the doors of it; alas, therewith we boast ourselves, and therewith we curse others: but how unruly soever this fiery member is, yet, its genuine and proper use, is, to bless God: Other Creatures have tongues, but speech is a prerogative peculiar unto God's Image; we read of one only bruit that (5) 2 Pet. 2.16 spoke reason; but Angels, yea and God himself, them we often (6) Gen. 3.8 18.20, 21, etc. hear speaking like us reasonable creatures: and verily, so excellent a faculty as speech is, is not so much below an Angel as it is above a beast. With an artiticulate voice men on earth, like (7) Revel. 5.11, 12 Angels in Heaven, bless the God of all blessings. In four several Psalms the sweet singer of Israel calleth his tongue (8) Psalm 16.9 30.12 57.8 108.1 his glory; and, of those four Psalms, two are, like the verses of Pythagoras, (9) Psalm 16. Psalm 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. entitled golden; so great a value hath the Holy Ghost set upon those Psalms, which inform us wherein our glory lieth, viz. in instructing, exhorting and edifying one another: in calling upon God (10) Psal. 5 3 64.1 66.19 71.1 with our voice, that is, (11) in glorifying of him with the best member that we have. We shall (12) Psal. 31.17 115.17 keep silence in the grave, but, the (13) Esay 38 19 living, the living they shall praise thee, O God. Gild (14) Job 7.20 and (15) Job 40.4, 5 fear, (16) Lam. 3.28, 2 9 and extremity of grief may indeed silence our thoughts; but, the Believers guilt is rolled in the blood of Jesus, his fearfulness is removed by a trust in his God, and his griefs are swallowed up in spiritual consolations; So long as Hannah was in bitterness of soul, she (17) 1 Sam. 1.13, 15 2.1 prayed silently; but, so soon as God answered her prayers, presently Her mouth was enlarged: Happy he, who while he maketh his requests known unto God, hath (18)— recti custos imitator honesti, Et nihil arcano qui rogat ore Deos. Martial. Qui aperto vivit voto: nec Labra movet metuens audiri. Seneca. Epist. 10. no need to conceal them from men. And as it is one thing to pray, another thing to pray with the voice; so to praise is one thing, to sing praise another: With the mouth (19) Rom. 10.10 confession is made unto God; In his Temple doth every man (20) Psalm 29.9 speak of his honour; I will speak of thy Testimonies also before Kings, and (21) Psalm 119.46 will not be ashamed: With my mouth will I make known thy faithfulness (22) Psalm 89.1 compared with Esay 38.19 to all generations: I have not hid thy Commandments within my heart: His praise shall be continually (23) Psalm 34.1 in my mouth. In God we boast (24) Psalm 44.8 all the day long. These and the like Scriptures show us how comely and pleasant a Duty it is, not to stifle our holy thoughts within our breasts, but to glorify God in our words. In our words our God is glorified. First, When we so speak, as they that must (1) Matth. 12.36 give an account of every idle word. Secondly, When, in a due manner, we (1) 1 Tim. 5.20 2 Tim. 4.2 Heb. 3.13 Rom. 15.14 rebuke, reprove, instruct, exhort, admonish, comfort, etc. Object. Am I my Brother's keeper? Answ. Who, except (1) Gen. 4.9 Cain, would have (2) Levit. 19.17 asked that Question? Verily, since we are all members of one mystical body, we must (3) Rom. 14.19 Heb. 10.24 build up one another in our most holy faith; Iron (4) Pro. 27.17 sharpeneth iron; In living water, face answereth to face, and a (5) Pro. 27.9. . faithful Counsellor is life. Where is our delight, if not [6] Psal. 16.3 upon the Saints that are on the earth? In religious Conference, we do not so much (7) 1 Thes. 5.14 Heb. 12.12 remove the doubts of others, as resolve our own: we seem unto ourselves as if unto us it were (8) Luke 12.12 20.14, 15 given, in that hour, both what we should speak, and what we should answer: There is that (9) Prov. 11.24 increaseth knowledge by scattering it: and, he that (10) Prov. 11.25. watereth, shall be watered again: I exhort therefore, that in our (11) Deut. 11.19 household businesses, in the (12) Deut. 18.20 several works of our Callings, in our mutual Visits, in our Journeys, yea, in (13) Deut. 6.6, 7, 8, 9 all our Affairs, our speech may be seasoned with salt (I mean) with (14) Col. 4.6 white salt: And [that, it may be good (15) Eph. 4.25 unto the use of edifying, that, good words may (16) 1 Cor. 15.33 confirm good manners] I more especially entreat of you two things: The one, that you would know, and make known good Books: Meet upon the Road (17) As Philip, Acts 9.29, 30, met the Eunuch. See Luk. 24.15, etc. a Passenger whom never before thou didst, never again thou shalt see in this world, if he learn from thee the Title of some Treatise (18) v. 27 apposite to the welfare of his thirsting soul, he may speed the better for thy sake, to life everlasting. Holy Books are (19) Good books well read, do make young men sober, old men happy, poor men rich, and rich men honourable, as Diogenes spoke of Literature. Legendi semper occasio est, audiendi non semper. Plin. lib. 2. ep. 3. abiding helps, daily Counsellors, ready Physicians, Manna in a golden pot; especially, in our Gilead, where Balm excelleth! Beloved, the garden of Eden, wherein we dwell, is a Paradise of all healing herbs, of exquisite spiritual flowers, and of most angelical Roots; [Knew we how to sort them to our use] there abound among us, almost, as many divine Medicines, as natural infirmities! My second request is, that, ye would acquaint one another, not only with other men's works, but with (20) Rom. 15.14 your own experiences: being converted yourselves, help (21) Luke 22.32 your Brethren; comfort them with the comforts wherewith ye yourselves are (22) 2 Cor. 1.4 comforted of God. How do you? How doth such, or such a friend? is the form of salutation most usual among us, yea, and most Christian too; It doth or should argue in us, not only a (23) Phil. 1.5. fellowship, but a (24) 1 Pet. 3.8 fellow-feeling, not only a fellow-feeling, but our (25) 1 Cor. 13.5 2 Cor. 13.9 3 John 2. well-wishes, not only our well-wishes, but our (26) Gal. 6.1 Phil. 2.4 1 Thes. 5.11. earnest desire to remedy, wherein we may, what we can. Beloved, sincere friendship is inquisitive after the health of the body, but (27) Phil. 1.19 more, far more, after the health of the soul: You that ask me, How I do, if my (28) 3 Joh. 2.4 2 John 4 soul prospereth, ye are glad of it: Oh then, what (29) Eph. 6.18 sins ye would have most prayed against, inform me; as likewise, what (30) Eph. 6.19. graces you have most need of. What devices of Satan you (31) 2 Cor. 2.11 have found out, what back-doors ye have discovered in your (32) Jer. 17.9 treacherous hearts, what (33) 2 Pet. 2.9 escapes from temptation, what (34) Jer. 31.19 helps to Repentance, what (35) 2 Pet. 1.10 advantages towards Duty, what (36) Psalm 27.13 supports of faith, what [37] 2 Pet. 3.18 1.8. growth of grace ye have observed within yourselves, that, cordially impart unto your bosome-friends. So many of you as understand what [38] 1 Tim. 6.18 Heb. 13.16 belongeth unto the neighbourhoods of Piety, engross not that experience unto yourselves, which may benefit others. Freely ye have received, [39] Matth. 10.8 freely give. The Lord is with them that [40] Psalm 34.4 uphold my soul; Come and hearken all ye that fear God, I will declare what he [41] Psalm 66.16 hath done for my soul. What ye believe, that enjoy; ye believe the Communion of Saints; in such Communions our [42] 1 Thes 4.9 God is glorified. Thirdly, When in the worship of the most holy God our self-accusations, confessions, complaints, intercessions, supplications, and petitions are, for the matter and form of them, Scripture-proof, and go not out of [1] Psalm 17.1 feigned lips; then do (2) Rom. 10.10 See Matth. 6.6 our words glorify our God; and more, when (3) Matth. 18.20 jointly with others, then when separately by ourselves alone; more, when in (4) Gen. 18.19 Josh. 24.15 our open families, then, in our retired closerts; more, when in our (5) Psalm 107.32 26.12 public congregations, then, when in our private families. I was (6) Psalm 122.1 glad when they said unto me, Let us go into the house of the Lord. Object. That house of the Lord was erected by God's immediate command, our Steeple-houses not so. Answ. 1. That Command was [1] 2 Tim. 3.16 Rom. 15.4 written for our learning. Answ. 2. As the Temple at Jerusalem was a [1] Esay 56.7 House of prayer unto all Nations, viz. an [2] Esay 62.10 Ensign lifted up upon Mount Zion, to draw in all the [3] Psalm 22.27 Esay 55.5 Zech. 2.11 Gentiles unto the then true worship of the only true God: So among us, Houses set apart for divine worship are [4] 1 Cor. 14.23, 24 10, 20, 21 11.19 Revel. 14.6 John 15.22 Cant. 1.8 Jer. 13.11 God's witnesses, and Ensigns set up to leave inexcusable, may to reclaim Sectaries, Papists, Jews, Turks, Pagans, and Atheists from the error of their way, unto, pure worship of the God of truth. Answ. 3. It is fully as [1] Acts 9.20 13.5 15.2 18.4 lawful for us to have our several Churches for the convenience of our several Villages, as it was for the Jews to have their [2] Psal. 74.8 Matth. 4.23 9.35 Mark 1.21, 39 Luke 4.16 7.5 John 18.20 divers Synagogues for the convenience of their divers Cities. Answ. 4. Compare Deut. c. 17.14. with c. 12.9, 10, 11, 12, 13, 14. In 2 Sam. 7. compare v. 3, 7, 10, with v. 2. and v. 6. with Acts c. 1.13. and c. 2.1. Compare 1 Thes. 1.9. [1] When the Temples of dumb Idols are like those Censers, Numb. 16.37, 38, 39, 40. consecrated unto the living God, they are unto us memorials of Thankfulness. with 1 Cor. 11, 17, 18, 22. compare Esay 66.1. with Hag. 1.4. and, although I know assuredly that the glory of the Gospel consisteth not in pomp, but in truth; not in things carnal, but in things spiritual; yet compare Hag. 1.4. Prov. 3.9. Luke 8, 3. Rom. 15.27. 1 Cor. 9.11. John 12.7. 2 Cor. 8.9, 12. Phil. 4.17. with Psalm 72.10, 15. and with 2 Cor. 3.9, 10, 11. Esay 60.6. and 61.6. and 66.10, 11. and Hag. 2.7, 8. compare Philem. 19 with 2 Sam. 19.30. Answ. 5. In the room of the Levitical Priesthood Jesus Christ [1] Mat. 10.1 Acts 1.8 Ephes. 4.11 1 Cor. 12.28 ordained a Ministry; in the stead of Circumcision, he brought in [2] John. 4.2 Mark 16.16 Matth. 3.16 28.19 1 Pet. 3.21 Baptism; and, in the place of the [3] 1 Cor. 5.7, 8 11.24, 25. Passeover he instituted his Holy Supper; Now, those being required, it were superfluous to enjoin time and place; these are naturally coincident: if God was solemnly magnified in the Messiah yet to come, the Messiah being already come, God must much more be magnified. A Testament we still have, and that [4] Heb. 9.15 not the old, but a new one; If God take away the first, it is that he may [5] Heb. 10.9 establish the second: If old things are passed away, [6] 2 Cor. 5.17 new things doth he declare. Object. That Christ ordained a Ministry, Baptism, and the Eucharist, we read; we read not that he appointed, Festivals, Meeting-places, no nor yet the Lordsday. A. This new Covenant, which the Lord now maketh, puts such laws as these [1] Heb. 8.10, 11 into our inward parts; Should we [2] Psalm 30 4 give thanks at the remembrance of his Holiness, and not second Jewish rites with Christian Festivals; the Sabbath celebrating the Creation, with our Lord's day celebrating the Redemption; their Tabernacle, Temple and Synagogues, with our Churches set apart for divine worship, we should deny our gracious and merciful Lord the tribute of [3] Rom. 12.1 1 Cor. 14.20, 37 Heb. 8.11 Esay 35.8, 10 our reasonable service. Object. Unto a public worship we assent, but not unto set-forms. Dub. Answ. 1. Divine Worship without set-forms will scarcely deserve the name of a public worship, so soon will it [1] 1 Cor. 14.26 Rom. 14.19 Phil. 2.4 crumble into private sects and factions. Answ. 3. Examine and you will find, Unto that Congregation which joineth with him in prayer, the extemporary prayer of the best gifted Minister upon the whole earth, is a [1] Yea, what are those Psalms, Hymns, and spiritual Songs, wherein we should Ephes. 5.19. speak unto ourselves, but professedly set-forms? set form. Answ. 3. Such as condemn set-forms, do not consider, that, unto a heart intent upon spiritual desires, it is one and the same thing to shape, cloth, and word those [1] As for God, he, Psalm 139.2, 4. knoweth our thougets beforehand, Matth. 6.8 spiritual desires in the foreknown phrase of a Liturgy; and in the new found phrase of an extemporary petition. In all his providences, the mighty God [2] Acts 15.18 applieth his eternal Decree unto new workings: in like manner, devout souls do, in the use of Liturgies [3] Rom. 12.11, 12 1 Pet. 4.7 Col. 4.2 1 Cor. 14.15 Acts 1.14 Rom. 15.6 apply set and prepared forms unto fresh and new ejaculations. Answ. 4. That thine heart may not be hasty to utter any thing before the dreadful God; be not [1] Eccl. 5.1, 2 rash with thy mouth; that thou mayest not be rash with thy mouth, let thy words be few; and, since few they must be, find out [2] Eccl. 12.10 Rom. 12.1 acceptable words, even words of truth; and such thou wilt find in the Liturgy of our English Church. Take with you words, [3] Hos. 14.2 saith Hosea. Answ. 5. I have seen, indeed a cool Discourse [1] Printed 1662. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of, or rather against the Imposition of Liturgies; but, while it seemeth to plead for the glory of the Spirit in Gospel-times, unto me it seemeth to [2] Rom. 16.17, 18 14.19 undermine the glory of the Gospel, and of the Spirit too: for, First, Lamentable, and [1] So late as our last civil Wars. late experience evinceth, that, in Gospel-worship, a [2] 1 Cor. 14. v. 26. compared with v. 1. & with c. 13.1. want of Uniformity disturbeth Gospel-peace: and we must needs know that a want of peace with the Gospel, eclipseth the [3] 1 Cor. 12. v. 25. compared with v. 31. See Hammond upon Revel. 19 6, 7, 8, 9 glory of the Gospel. Secondly, That, in these last days, God poureth out more of his Spirit than he did then, when [taking them by their arms] he [1] Hos. 11.3 taught Ephraim to go, is a truth: [2] Acts 2.17 unquestionable: Nevertheless, a lesser measure of God's Spirit in the days of Temple-worship, was [3] 2 Chion. 6 41 compared with Psalm 132.8 and with Num. 10.35, 36, etc. 6.24, 25, 26, 27. and with both the Psalms of degrees, and the Titles of divers other Psalms. no reason at all of the set forms therein used: For under the Law, if not [4] Psa. 106.30 1 Sam. 2.27 2 Kings 4.22 their Priests, (sure I am) their Prophets were endued with the holy Spirit in a greater measure, then since the Apostles days, ordinarily any of us Christians are: Wherefore, if the duty and ability of Gospel-Ministers be a sufficient bar against set forms under the Gospel; then had the duty and ability of [5] Gen. 20.2 compared with 1 Sam. 12 23 and with 1 Chron 25.1 all their Prophets, and of some of their Priests been a greater bar against the imposition of Psalms, and of [6] See Mr. John Gregory upon 2 Sam. 1.13 other set forms in their Temple-worship. Thirdly, Whether Primitive Churches did, or did not make use of Liturgies; we of this Age and Kingdom have seen what will again quickly befall us, if we do not all of us persist to [1] Phil. 3.16 walk by the same Rule, to mind the same things, yea, and [2] 1 Cor. 1.10 to speak the same things too. I conclude: While those [1] 1 Cor. 12.28 compare 1 Tim. 3.1 with Eph. 4.8, 11, 12 helps, and governments which the good hand of [2] Matth. 28.20 Rom. 13.1 our God placeth [3] Compare Rom. 13.1, 2, 5, and Heb. 13.17. with Deut. 17. 8-12 over us, have, in a form of wholesome words, taught us how to pray, in so doing, they have imitated no worse an example then that of Saint John the Baptist, yea [4] Luke 11.1, 2, and John Gregory upon Matth. 6.13 then that of Jesus Christ himself: and Christ (ye know) is as the Head of his Church, so the Mouth and Wisdom of his Father. Hitherto of glorifying God more remotely with our words: properly, and more immediately we glorify our God with our words, when we sacrifice unto him the calves of our lips; and then we (1) Hos. 14.2 sacrifice unto him the calves of our lips; 1. When we render thanks for the [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est gratum se declarare accepto beneficio, illad agnoscendo, & authorem ejus praedicaudo. Name in hoc differt gratulatio religiosa à gratutatiobus civilibus. In bisce solemus fortaam vel industriam, vel prudentiam illorum belebrare quibus bonum aliquod magaum obtisse laetamar: at gratulat ●●a 〈…〉 aliud sunt quam simplices gratiarum actiones, quibus celebrant benigaitatem Dei Patris qui doaavit hominibus bona spiritualia. Davenantius in Coloss. 1.3. great benefits which we have received at his hands. 2. When we set forth his most worthy praise: for, praise is the reflection of that which is praiseworthy. 3. When we tell of the Honour due unto his Name; for honour is more than praise: praise commendeth what is good, honour esteemeth what we commend. 4. When we bless him as exalted above all blessings: for blessing is more than honour. Honour admireth that God whom we praise, blessing adoreth that God whom we admire. Men bless men by their mutual prayers; God blesseth man imperatively, he blesseth when he maketh blessed; Man blesseth God optatively; then man blesseth God, when he rejoiceth to know and make known how blessed a God God is. Thanksgiving may be a forced act of mere justice; Praise verbal compliment; Honour the result of a generous mind; but blessing includeth these and more: Blessing includeth an unfeigned thankfulness, a serious praising, a respectiful honouring, and a reverend acknowledgement. Praise may be matter of compliment; Blessing is matter of devotion: ye that fear the Lord, bless ye the Lord. But secondly, not ye who fear not the lord In works. He that is one of [1] Psalm 15.1, 2 this Choir, must be clothed in white; for, Thanksgiving consisteth more in good works then in good words: Betwixt works and words the [2] Gen. 18.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy language putteth no difference at all; Thou, until thou depart from iniquity, hast [3] 2 Tim 2.19 no right at all to name the Name of Jesus Christ; So long as thou hatest instruction, what hast thou to do to [4] Psalm 50.16, 17 take his Covenant in thy mouth? Though thou sayest [5] Jer. 5.2 the Lord liveth, surely thou swearest falsely. Quest. Wherein? Answ. (It is a disparagement to be well spoken of by an unworthy person;) if thou livest not unto him, little will the world believe, that thy God is a living God, As praise is [6] Psalm 33.1 comely for the upright, so [7] Pro. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nullus fatuus timet peccatum. excellent speech becometh not a fool. The wicked man's gift hath [8] Job 14.4 Psalm 5.9 Heb. 11.6 Gen 27.22 a touch of his Master; and, if the Lungs be corrupt, the breath will certainly displease. If thou wouldst have thy voice the voice of Jacob, let not thy hands be the hands of Esau: before thou lift them up unto God's glorious Majesty, lift them up unto [9] Psal. 63.4 119.48 his Commandments first; The pure God hath an [10] Jer. 8.6 ear for thy works, and an eye for thy [11] Esay 59.15, 16 words. Awake up my glory, awake [12] Psal. 57.8 Psaltery and Harp: Beloved, then when David maketh good Music, he moveth his hands as well as his lips. Ah, with what [13] James 3.10 face can an unrighteous wretch speak good of the most righteous Lord? or, a cursed unbeliever of the blessed God? Know, that man whom the Lord setteth apart, for himself, is [14] Psalm 4.3 the godly man: Wouldst thou, that salvation should be showed unto thee? see, that thou orderest thy conversation aright; He, and only be, who offereth this sort of praise [15] Psalm 50.23 glorifieth God. Thirdly, Nor canst thou thus order thy conversation, In heart. until thou keep thy heart (1) Pro. 4 23 first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with all diligence; True, he that doth righteousness, is righteous even as he [2] 1 Joh. 3 7 3 John 11. is righteous; but (lo) such a Righteousness must be the work of the sanctifying Spirit upon thine inward parts. Then will David sing and give praise when his heart is [3] Psal. 57.7 prepared and fixed. The God of [4] Psal. 109.1 thy praise is a God, not of the dead, but [5] Luke 20.38 of the living; He is not for [6] Heb. 6.1 dead works; He accepteth of no duty which is not [7] Heb. 11.6 the fruit of faith; and of no faith which is not the [8] Rom. 8.9 fruit of the Spirit. The carcases of good works take not at all [9] Esay 1. 11-19 with God: Therefore, whensoever thou wouldst honour him with thy lips, or in thy deeds, let not then thy [10] Esay 29.13 heart be far from him. They must be well affected that glorify the [11] Esay 1.19 Victo que volentes Per populos dal jura. God of love: wherefore he saith, I will make them [12] joyful in my house of prayer; Ye then, who would glorify him [13] Psal. 31.23 love him; Ye, who would love him, be [14] Psal. 5.11 Ephes. 5.1 Psalm 63.8 joyful in him. Thou [who, as becometh a dear child, followest hard after God] that, thy mouth may praise him with [15] Psal. 5. ● joyful lips, let thy soul, (I say) let thy [16] Psal. 35.9 soul be joyful in thy God. What thou dost▪ do it in [17] Eph. 6.5 singleness of heart, as unto Christ; do it [18] Col. 3.17 hearty, as unto the Lord! Fear the Lord, and [19] Hos. 3 5 his goodness; When thou with thy whole heart [20] Hos. 5.4 framest thy do to seek after thy God; When thou, with all thy might, [21] Esay 64 7 stirrest up thyself to lay hold of him; When thou walkest with God [22] Num. 14.24 Deut. 28.47 fully; When, for the abundance of all things, and for all the goodness, and for all the prosperity which the Lord thy God procureth unto thee, thou dost [23] Jer. 33.9 fear and tremble, lest a Vessel so brim full should spill somewhat; When thou wrappest thy [24] Mat 6.10 26.42 Psalm 119 35, 47 Deut. 4.2 will in Gods secret Will, and thy desires close with Gods revealed pleasure; When thou placest thy happiness in [25] Acts 21.13 Phil. 1.18 the glory of thy dearest Father, thy dearest Redeemer, thy dearest Preserver, thy dearest Bridgeroom, making Him thy [26] Esay 60.10 stay, thy [27] Gen. 15.1 Psalm 62.5 6, 7, 8 73.27, 28. 119.51 Jer. 17.14, 17 Deut. 10.20, 21 reward, thy [28] Eph. 3.16 Col. 1.10, 11 1 Pet. 4.11 praise; when thy soul boasteth of him, and cleaveth unto him; When, in all things appertaining unto life and godliness, thou dost serve the Lord thy God, in the strength of his Spirit, and through the righteousness of his Son, with [29] Deut. 28.47 joyfulness and gladness of heart, thou dost then glorify God. Thus, thus, O Christian, let us, let us daily give thanks unto that God, who [30] Psal. 68.19 daily loadeth us with his Benefits! [31) Psal. 148.13 let us daily praise that God, whose Name alone is [32] Psal. 104.1 excellent over all the world! let us daily honour that God, who is [33] clothed with Majesty and Honour! and let us daily, daily let us bless that God, whom the Angels in heaven joy and delight to [33] Psal. 103.20 Revel 5.11 15.2 reverence and adore! Thus, yea thus, O Christian, let us, now and ever, glorify our God, thy God and mine; He that is Our God, is the [34] Psalm 68.20 God of salvation! Who is so great a God as is [35] Psalm 77.13 Our God? Let the Lord, in whose hand is our breath, and whose are [36] Dan. 5.23 all our ways, let the [37] Psalm 70.4 Lord be glorified. Bless the Lord all ye his works, in all places of his Dominion; [38] Psalm 103.22 bless thou the Lord, O my soul. How the Lord must be by us glorified, we have seen: The next is, why. Wherefore God must be by us glorified. Beloved, To produce many Arguments wherefore we should all of us make it the whole business of our whole lives to glorify this great and dreadful Name, The Lord our God, were to question, whether we are endued with reason, or no; To produce none, were, to deny our affections: a few, then. First, Seeing he, Reason 1. who is the Father of us all, is a God, the only God; Why may he not be, by us, glorified? Might all men, From no reason to the contrary. and, with them, all Angels, evil and good, lay all their forces together, they could not, if they would, produce one piece of an argument why the Lord our God may not be by us glorified. Seriously, then, let this be our first motive: Therefore, therefore let us glorify our God, because there is (1) Esay 41.21 no reason in the world to the contrary. A second reason, Reason 2. why the Father of all things must be by us glotified, From creatures void of reason. I deduce from all creatures void of reason. Reason is entrusted, not with them, but with us; neither can they, but by us (1) Sola prosecto actio Deum in hac vitâ glorificandi gloriosa nobis esse poterat corona, quâ meritum nostrum cumulatissimè remuneratum esse credere possemus. Citharistae, citharizaadi pretium à rege exigenti, sertur respondisse Rex, satis amplum retulisse, citharizaido; Anius respoaderi potest laudanti Deum, meritum lau. dandi, solá laudatione, satis superque remuneratum. Mendeza in 1 Sam. 2.30. speak the praises of their Creator. They are the leaves, the blossoms, the fruit which prepare a sweetness; we alone are those Bees which ought to collect the honey. Large Volumes they are, and very learned in the ineffable Name of the Great JEHOVAH; but, as every other Volumn, so, this Book of the Creature is serviceable, not unto itself, but unto us; a very fair Edition it is, an Edition published for the Author's immediate glory; but this glory the Author expecteth, not from the Book, but from the Reader; if from so incomparable a Work as this is, we, for whose sake alone it is published, will derive no glory unto the Author; the incensed Author will burn, first the Reader, than the Book. I say, the Sense, Life, Motion, and being of every Creature whatsoever, are only the materials of God's praise and glory; the praise and glory, which God deserveth from them, he demandeth from us; for it, not they, but, we are accountable; it is a fearful sin to defraud God of that which ever was, is (1) and will be his own; we betray our trust, if by us God be not glorified. Let profane wretches know, that, the next time, that, the Lord prepareth (another) world for them, they shall seek, magnify, and love, not It, but Him. O ye fools, when will ye understand? If the Vessel be pleasant for use, for shame (1) Si alia nulla nobis esset merces, illud tamen vel maximè nobis ad gloriam valeret, si divinis in laudibus versari aon indigni haberemur; siquidem, & qui principum laudes eloquuniur, vel hoc uno, si nihil reliquae esset mercedis, quod Principem magni faciunt, satis videntur ornamenti assequu●i. Idem è Chrysost. take cognizance of the Potter; if the building be so wonderful to the eye, look up unto the great Master-builder: You, who mind earthly things, God hath sent every atom within this vast Universe to invite you unto himself; Friend, Hast thou no glory to attribute unto him who made, both thee, and what thing soever thou thyself desirest? create one worm, one grain, one hair, one grass, one dust, nay, create the very paring of thy nails, or the very dropping of thy nostrils, if thou canst; Look on all else which thou possessest; Tell me now, those works of God which thine eyes behold, are none of them worth (2) Psalm 28.7 a song? Span the Heavens, measure the earth, number the variety of works in either; and is it possible, that you can despise the contriver of all these Rarities? Have you so excellent a prospective, and, as yet, do ye not discern him who laid the Foundations of the earth? Must it be, that of all which is everywhere before thine eyes, not any one creature can hitherto (3) Quid scribam, nisi, ut te exhorter ed bonam mentem? Hujus fundamentum quid sit, quaeris? Ne gaud as vanis. Fundamentum hoc esse d●x? etiam culmen est. Ad summam pervenit, qui scit quo gaudct, Sen. l. 3. ep. 13. ad Lucil. win thee over unto the Father of all things? Are the marvelous works of Him whose Name is Wonderful, so much below your notice? above your apprehension they are; shall they be below your notice too? God saw that whatsoever he made was very good; seest thou not how that God is (in Himself) infinitely more good? Hear, O Heavens, give ear, O earth; the Lord, he (4) Jer. 23.24 Acts 17.27 filleth both Heaven and Earth, but the Sons of Adam will not know it! They do know it, but, will not! Of all the creatures, Lord, in sea and land (1) Mr. George Herbert in his Poem, entitled Providence, viz. his Church. mihi, p. 109. Only to man thou hast made known thy ways, And put the pen alone into his hand, And made him Secretary of thy praise. Beasts fain would sing, birds ditty to their notes; Trees would be tuning on their native Lute To thy renown: but, all their hands and throats Are brought to Man, while they are lame, & mute. Man is the world's high Priest: he should present The sacrifice for all: while They below, Unto the service, mutter an assent, Such as springs use that fall, and winds that blow He, that to praise and laud thee doth refrain, Doth not refrain unto himself alone, But robs a thousand who would praise thee fain; And doth commit a world of sin in one. God is [1] Esay 28.29 excellent in working, but (as the Apostle [2] 1 Cor. 9.6 pleadeth for himself) hath he not a power to forbear working? Verily he hath. Yet lo, he made, he preserveth, he governeth the curious wheels of the world's most [3] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de Caelo. lib. 2. cap. 14. exquisite Fabric! For this end he maketh, preserveth, ruleth it, that his Name may be glorified; glorified, not by things which cannot reflect upon his Excellencies, but by us reasonable creatures. The [3] Criminibus debent hortos, praetoria, mensas. spacious Gardens and Orchards, the sumptuous Structures and Buildings, the superfluous Plate and Furniture, the expensive Retinue and Apparel of Rich men, are commonly more for pomp, then for use; Forsooth, the owner's fancy; while you gaze upon their wealth, ye will admire [4] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. their persons; Ye know how much the Ambassadors had dis-obliged King Hezekiah, had they refused to view his Treasures; and yet Hezekiah provided not these Treasures for those Ambassadors sakes. Now, what is ostentation in foolish man, in God, is not vain, but solid glory; To be at the [5] Luke 14.24 Matth. 22.4 Hos. 2.8 charge of a Banquet, and the treatment not at all resented; to make a costly preparation for the welcome of a friend, and for that friend, when come, to overlook all as altogether inconsiderable; Such neglects were, as uncivil, as ungrateful; as absurd, as uncivil! How much more, if these neglects proceed, not from a superior, but from an equal; not from some of our equals, but from some inferior servant, yea, from some beggarly malefactor? Beloved, the case is the same, infinitely the same, and more [6] Omnia omnibus clament se Deum habere conditorem, cui parere, & quem extollere est ordo totius universi. Augustin. between us and our God. Man's heart is [1] 1 Cor. 3.19 foolish at the best; but such as [2] Eph. 4 18 affect ignorance, shall have even their foolish heart [3] Rom. 1.21 darkened; their imaginations shall become vain, and their affections vile; knowledge is [4] Pro. 14.6 easy unto him that understandeeths; therefore, most equal it is, that [5] Matth. 14.12 25.29 Mark 4.25 Luke 8.18 from him that hath no mind to know God, as God is revealed in his Works, should be taken away that little benefit of the Scripture which he might have. So nearly are we concerned in [6] Acts 17.24, 27 all which is before us, that [7] Epb. 2.12 whoso live without God in the world, do for their part annihilate the whole Creation at once; nay, what is worse, they do render [9] Tit. 1.15 heaven and earth hurtful unto themselves, and themselves [10] Rom. 14.23 offensive unto their Preserver; By God men live, and [11] Acts 17.28 live in the world; yet, so [12] Esay 1.13 great is their stupidity, they live in the world without God The world, which should [13] Rom. 2.4 Acts 17.30 lead us toward him, draweth such from him; It should be our conduct, they make it their [14] Hos. 2.12 Rom. 1.23 seducement it should be our Remembrancer, they make it their Detainer; Through a childish mis-usage [15] Jer. 8.7 the same Spectacles which should help their eyes, hinder their sight; By the things which are made is [16] Rom. 1.20 clearly seen the eternal power of the Godhead; clearly seen it may be, but is not looked after; nay, some there are, who [17] Jer. 8.5 9.6 wilfully look from it. I cannot marvel to see so many persons given over unto a reprobate mind, since so few among us like to (1) Rom. 1.24, 28 retain God in our knowledge; Judge in yourselves, He that is unfaithful in a little, would he be [2] Luke 6.11, 12, 31 1 John 4.20 John 5.47 faithful in much? He that will not contemplate God as a Creator, will he flee to him as unto a Redeemer? seek to him, as unto a Preserver? lean upon him, as on a Comforter? If I have showed unto you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things? saith (3) Luke 3.12 Christ. Friends, if the wide world, and all that therein is, be not sufficient to put us (5) Rom. 1.20 10 18 continually in mind of our God, what is? nay, what can be? To this purpose, there is (6) 1 Tim. 4.4, 5 no creature to be refused; For this purpose, every creature of God is good, if it be received with thanksgiving; and with thanksgiving it would be received, were it sanctified by God's Word and our prayer. What natural man can (7) 1 Cor. 2.14 Rom. 3.12 Quid potest perditus operari? Aug. Euchir. c. 30. Quid tantum de possibilitate naturae praesumitur? vulne rata, sauciata, vexato, perdita est: vera comfessione; non falsâ desensione opus habet. Aug de nat. & gra. c. 13. pretend an ability to discern things spiritual, since he is so far wide from the scope of things temporal? Verily, if people remember not their Creator when they find him in the fields; no marvel it is, if they shut their eyes when they should see him in the Sanctuary; If they regard not the operations of God's hands, neither would they regard the operation of his Spirit. Be astonished, O Inhabitants of the earth, and stand amazed at your ingratitude; your liberal and bountiful God, flingeth away a whole world upon a sort of persons who vouchsafe to him not (8) 2 Cor. 3.5 Non dicit perfectum, sed ne aliquid. Aug. one good thought! The only Recompense which he expecteth for all his works, is, man's (9) Psalm 50.15 acknowledgement; this small-pepper-corn cannot God procure. The Lord would (10) Psalm 8.6 115.16 1 Cor. 3.22 Job 41.11 most willingly afford us the benefit of every Creature which he hath; the profit of his whole Creation he frankly bestoweth among us; he desireth no more from us then the praise of his workmanship, and of this we rob him; Time was when Adam (11) Gen. 2.20 gave names unto all , and to the fowl of the air, and to every beast of the field; but, man is silent now; these Creatures may be uncreated for any name that God can get from Adam! The Apostles complaint (12) Eph. 4.18 of heathens, [O that I could drown this complaint with my tears] must now bewail Christians, because while they (13) Rom. 1.21 know God, they glorify him not as God, neither are thankful. But, Beloved, I hope better things of you: When you, with (1) Gen 24.63 Isaac, walk forth, you will walk forth to meditate; When you with David (2) Psalm 8.3.95.4, 5. behold the Moon, and the Stars, you will consider them as the easy work of God's little finger: Unto the altar of your heart you will, with the Psalmist, (3) Psalm 148.8, 9, 10 65. 6-13 96.11, 12 summon fire and hail, snow and vapours, storms and winds, hills and Valleys, fowl and fish, beasts and creeping things purposely that you may sacrifice them with the voice of Thanksgiving. Since (4) Matth. 13 11 unto you it is given to understand that the wisdom, the power, and the goodness of your God is always presented unto you in every creature, the (5) Esay 66.18 65.1, 2 40.26 41.20 mind of your Creator you will not neglect. Things void of life, and living things void of reason, you (6) Psalm 103.22 will not leave at a loss, for want of your voice, of your speech, and of your reason, to mention their Founder's worth: As every creature recommendeth the love of your God unto you, so you will (7) Psalm 119.91 1 Chro. 16.35 consecrate every creature unto his pleasure and praise; So well stringed, so well tuned an Instrument, as this (8) Psalm 136.5 104.24 harmonious world is, should never silence the praises of your God, so long as you have either voice, or hands, or heart; but, as it is your part and duty, so you will make it your care and delight, that (9) 1 Cor. 15.28 10.31 Prov. 3.6 Col. 3.17 in all these things, your God be by you glorified. My third reason [why God should be glorified, Reason 3. From creatures reasonable, but graceless. glorified by us, always glorfied by us] is drawn from Creatures reasonable and intelligent, but void of grace. I am glad when I read verse the eleventh of Revelations, ch. 5th. For, when I call to mind how hard a matter it is, to hear of eight (1) Gen. 9.25 1 Pet. 3.20 religious persons in the days of Noah, and, in aftertimes, to hearken out a faithful Abram in (2) Gen. 11.31 Vr of the Chaldees, a righteous Lot in (3) Gen. 13.12 the Plains of Jordan; one Joseph in (4) Gen. 39.9 the Land of Egypt; or, one Job in (5) Job 1.1 the Land of Us; when I meet David alone, as a (6) Psalm 102.7 sparrow upon the housetop; and find Elijah (7) 1 Kings 19 9 hiding himself in a Cave, I am very (8) 1 Kings 19 10 jealous for the Lord of Hosts and of glory: When I see of the habitable places of the earth, so small a part Christian! of Christendom, so great a part idolatrous! Of the reformed Churches, so few which receive a love of the truth! Of such as receive the truth of the Gospel, so few that (9) That do seek Scripturally Verba in opera vertere; & non dicere sancta, sed sacere; as Hierom. in Proaem in l. 3. come. in Ezech. walk worthy of it, mine eyes affect mine heart; Weep, weep with me, O my Friends; Rivers of tears run down mine eyes, while I perceive so gracious a God to be so universally disregarded! I say the truth in Christ, I lie not; my conscience also bearing me witness in the Holy Ghost; that, I have great heaviness, and continual sorrow in my heart; for my Brethren, my Kinsmen according unto the flesh, the Inhabitants of this Isle. O England, What shall I take to witness for thee? Did ever Nation receive so great deliverances, as, not by might nor by power, but by HIS Spirit, the great GOD hath wrought for us, in restoring unto us our King as at first, and our Judges as of old? Can WE choose but [1] Jer. 33.9 fear and tremble for all the goodness, and for all the prosperity which the LORD hath procured unto us? Wherefore do we [2] 1 Sam. 2.29 kick at his free goodness, and cast his loving kindnesses behind our backs? Us only hath God chosen [3] Amos 3.2 above all the Churches under Heaven to be unto him a [4] Jer. 13.11 Name, and a glory; and, do we thus [5] Deut. 32.6, 7, 8, 9 requite the Lord, O foolish people and unwise? Is not he thy Father that hath bought thee? hath he not made thee and established thee? Remember the days of old, consider the years of many generations: If one man sin against another, the Judge shall judge him; but, if a people sin, and thus sin against the Lord, [6] 1 Sam. 2.25 who shall entreat for it? The breaches betwixt us and our God are so wide, that, it will be [7] Ezek 13.5 22.30 Jer. 5.1 Numb. 32.23 Ezek. 3.26 very difficult to make up this hedge; were Noah, Daniel, Job, and Moses alive among us, they would be insufficient to stand in these gaps. When Israel came out of Egypt, rather, When the Lord turned again the captivity of Zion, then were they like unto them that [8] Psalm 126.1 were in a dream; we, although the Lord hath done greater things for us, are in no such dream, in a [9] Rom. 11.8 slumber we are! we are like unto, nay we are, a generation drunken with excess, and fallen asleep in deadly sins! May God ever have the glory of it, the [10] Hos. 2.18 bow, the sword and the battle He hath broken; such is His mercifulness, we [11] ibid. lie down safely; but, we [12] Jer. 3.25 lie down in our shame too; Our peace is [13] Esay 48.18 as a River, mean while our Unrighteousness is [14] ibid. as the waves of the sea: This was the [15] Ezek. 16.49, 51 iniquity of Sodom, Pride, fullness of bread, and abundance of idleness: (Tell it not in Gath) our iniquity is greater, neither hath Samaria committed half of our sins: By [16] Hos. 4.2 swearing, lying, stealing, adulteries, oppressions, drunkenness, profaneness, and covetousness we break forth; shall we say now, that we are [17] Jer. 7.10 delivered to do all these abominations? God forbidden. After peace we follow, and we do well; but we [18] Heb. 12.14 follow not after holiness, without which no man shall see the Lord; We have [19] Mark 9.50 peace one with another, but our crime is, we have no salt in ourselves: Had we a desire to goodness, we should wish for another cruse of thy white salt, O [20] See both 2 Kings 2.19, 20. and holy Mr. Shermans White Salt, viz. his Sober correction of a mad world in some well-wishes 1654. unto goodness. man of God; Wise as Serpents we are, but not innocent as Doves: Publish it not in the streets of Askelon; we cease to rebel against Our King, against His King we rebel more and more. Let the whole sixth Chap. of Wisdom continue Apocryphal, yet the first Chap. of Isaiah will not so escape us; Luxury overthrew Persia, I hope better things of Briltain; We lead our lives as if we had [1] Ea muac sunt tempora in quibus nec vitia, nec Remedia pati possumus. Liv. compassed an Act of Oblivion for our God, and an Act of Indemnity for ourselves; God is served by us, as (now adays) most Creditors are served by those landed Unthrifts, who make the Fleet, or the King's Bench, a new protection for nonpayment of old debts. The [2] Psal. 29.3 Humanas motura tonitrua mentes, viz from Anno Domini 1640. unto Anno Salutis 1660. Esay 44.22 late Thunder-showres which might have proved very fruitful, have brought forth little, except a few mush-rooms; We are gone forth to behold a reed [3] Mat. 11.7 Arundo per temporalem gloriam foris, quasi ad alta proficit, sed intus à soliditate veritatis inanescit. Greg. Mor. l. 33. c. 3. shaken in the air; but Lord, go not thou forth to [4] 1 Kings 14.15 smite us as a reed shaken in the water; we have made ourselves a broken reed, make not thou of us a measuring reed; a broken and bruised reed, O Lord, thou wilt not despise. And yet, how can we promise unto ourselves further forgivenesses? We go up to Bethel, not [5] Gen. 28.19, 21 35.1, 2 with Jacob to pay our vows, but [6] Amos 4.4 with Israel to transgress; Beloved, the more We like this, the more our God disliketh us. Unto our land the Lord [7] 1 Kings 8: 56, 58 Esay 28.12 30.15 See also Levit. 26.35— 43 and Deut. 28.58, 47 See also Esay 58.13, 14 hath indeed (miraculously) given rest; but we alas, deal by our God, as (through the neglect of some Magistrates) most people deal by our anniversary Festivals, viz. the more we rest from our labours, the more we weary ourselves to work wickedness. I have seen [8] A Book so entitled and printed, 1663. at Cambridge. Ichabod, and although her five groans vanish into air, some of them whosoever heareth, his ears shall tingle. The sacred name of King Charles, was not more profaned among us during our late Revolt, than [9] Jer. 23.10 Ezra 9.13, 14, 15 the holy Name of God is abused among us now: Order, Decency, Uniformity, Loyalty, Truth, Holiness, and the Throne of God's holiness are everywhere, [10] Rom. 2.23, 24 blasphemed through that lie which is now (almost ) in our right hand; so little availeth it, that, we have wholesome laws enacted by men, while [11] Esay 7. Mic. 2.7 Lam. 3.25 the laws of God are epidemically despised! God, he hath loaded us [12] Psalm 68.19 with his benefits; we, in requital, daily [13] Amos 2.13 Ezek. 6.9 Josh. 22.16, 17, 18, 19, 20. load him with our provocations. Unto You I betake myself, my DREAD SOVEREIGN KING CHARLES; The Lord hath (1) Esay 22.23 28.5 62.3 Josh 24 17 fastened your Gracious Majesty as a nail in a sure place: Wherefore, so may your sacred Person and Posterity remain a glorious Throne unto your Father's house, as you render unto the Lord the glory due unto his Mercies; Divers of your Majesty's servants fail much in this one point: But your most sacred Majesty will appear (2) 〈◊〉 eminent was the same of Cotstactine the great 〈◊〉 one of his mean subjects had been a long while desirous to see this fainous Emperor at length a sight of him he obtained; but, as he saw him, he cried out, I verily thought that Constantine had been some greater thing, but now I that the Emperor is nothing but a man: Unto whom Constantine mildly answered, Tu so us est qui in me oculos hab●●●sti apertos. Greg. Dialog● 1.15. cited by 〈◊〉 Hull. not only a Defender of the faith, but an Example unto Believers; for, such as honour God, them God will honour: God will never reniove YOUR Diadem, nor take off YOUR Crown; YOU shall continue a crown of glory in the hand of the Lord, and a royal Diadem in the hand of your God; if YOU, in this YOUR day, sanctifying the Lord of hosts in your heart, exalt him, not only as a Diadem of beauty unto the residue of your people, but, as a crown of glory unto your Royal head. And you, the happy subjects of a (1) Ezra 7.27 serene Monarch, why are ye the last (2) 2 Sam. 19 11 to defend the glory of your God? Knowledge covereth our Island as waters cover the Sea; the late Rod of God's wrath we (3) Mic. 6.9 could not choose but hear; the present plenty, peace and prosperity we (4) Psal. 34.8 both see and taste; nevertheless, multitudes, multitudes from among us have (5) 1 Tim. 5.15 turned aside after Satan! Beloved, what wickedness may we expect from foreign Dominions: if in this Kingdom [a Kingdom so (6) Esay 26.9 schooled by late judgements, so (7) Psalm 144.14 endeared with preseut benefits, so (8) Acts. 17.30 enlightened with the truth of the Gospel] so small a remnant give glory to the Lord their God? More knowledge than any beside us, we have; but we have likewise less grace than any beside us; else, what others have, is excedeing little, less than is a grain of Mustard seed, for that brancheth forth; Surely, the fear of God is in very few places, I had almost said, in very few persons: Ye then who fear the Lord (9) Matth. 3.16 speak often one to another; Let not the Royal Standard fall to the ground; since (10) 1 Joh. 5.19 the whole world lieth in wickedness, see that ye (11) Phillip 2.15 shine as lights in the world: When other of Christ's Disciples went back and walked no more with Jesus; Jesus called unto these in my Text (12) John 6.66, 67 Will ye also go away? Brethren, the more universal the defection, the greater the alarm; Wherefore, take unto you the whole (13) Eph. 6.11 armour of God: The Lord looketh out of his Chariot (14) 2 Kings 9.32 Who is on my side? Who? by this will he find whether we be for him, or against him, if (15) 1 John 2.29 3.7. 3 John 11. we seek after holiness as he is holy; should so small a remnant, as list themselves under his Banner, neglect to fight a good fight (16) Acts 1.8 of faith; What will God do unto his great Name! True, His (17) Psalm 62.11 is the power, but, it more becometh the Majesty of the Emperor to look on, then to fight; or, if fight he do, let the Adversary know, that the General's Soldiers love their Commander; The (18) Heb. 2.10 Captain of our salvation must have glory from his followers, as well as from his own Prowess; The Lord subdueth our Canaanitish affections, but (19) Josh. 23.10 1.7 Phil. 2.12, 31 Joshus must fight the Lords battle; the sword of the Spirit is the Lords, but (20) Judg. 7.18 Gideon must draw it; God winneth the Victory, but (21) 2 Sam. 23.12 Shammah must stand his ground too: accursed are we, if when God is ready to work in us, and by us, we ourselves (22) Judg. 5.23 come not in unto the help of the Lord; If we hold our peace, His glory (23) Esther 4.14 Eph. 5.16 will not he give unto another; but, who knoweth whether we are born in this backsliding generation for such a time as is this? if, as Saint Paul did, Christ should complain, No man (24) 2 Tim. 4.16 stood with me, but all were against me, the Lord would lay this to your charge, and mine: But, the (25) 2 Cor. 5.14 love of Christ, and, not a fear for ourselves, should constrain us to stand upon our guards: Let us draw out our affections: Have we a King? and (26) 1 Pet. 1.17, 18 Heb. 12.4 such a King? let us then resist our corruptions unto blood; let us (27) Judg. 5.18 jeopard our lives [that is, (28) Matth. 10.39 save them] let us jeopard our lives unto the death [that is, (29) Mark 10.30 exchange the for an everlasting life.] If the conspiracy be strong, if Achitophel be in the conspiracy; of his own accord, Hushai the Archite will (30) 2 Sam. 15.32 both rend his coat, and cover his head with earth: If David be in a straight, Abishai the son of Zerviah (31) 2 Sam. 21.17 will secure him. Christians, stand to your Arms, keep to your Colours, follow your Leader, even the Captain of your salvation; for Legions of Devils, and a world of men are risen up against him; O be not ye like unto them whose damnation is just, but, resist (32) 1 Pet. 5.9 steadfast in the faith; Though ten (33) 1 Kings 12.20 Hos. 4.15 Tribes revolt, let Judah walk with God; and if nine Lepers neglect their duty, let not the (34) Luke 17.15, 17 tenth fail to testify his thankfulness: Let God instance in us, as he did (35) Job 1.8 in his servant Job; Let the Devil know, that (36) 1 John 4.5, 6 all are not of the world, that are in the world. Let not the Lord of our hosts want a Soldier to fight his spiritual battles, so long as (37) Psalm 104.33 you and I have any breath in our bodies; although all men should forsake him, let us perfectly cleave unto him; By how much the more he is dishonoured by others, by so much the more let him be by us glorified: Creatures void of reason cannot; those void of grace should, but will not; but, God give us grace, that, as well as we can, we may zealously bring glory unto the Throne of his Holiness. profaneness spreadeth from one corner of the Land unto the other; it is therefore high time for us to bestir (38) See Mr. baxter's Now or Never. ourselves; it now concerneth us, that our God be by us glorified more than ever. Again, Naturally, a right understanding will no less desire to cleave unto the living God, than a dying creature would struggle to prolong life; Nor is it possible there can be invented a greater Doom, then to be for ever justly separated from the only God: When, at length, the last, the just, the terrible, the avenging day is fully come: Depart from me ye cursed will then [1] Matth. 7.23 21.41 be the last, the blackest sentence; The foreknowledge of this one truth makes [2] James 2.19 even the proudest of the Devils stoop and tremble; yet is this sentence, this dismal sentence, the unadvised choice of every graceless person! Fight against God the ungodly will, although they die for it in the place; they will rather [3] Jonah 2.8 2 Chron. 15.2 Ezra 8.22 Esay 1.28 Psalm 9.17 hazard, rather damn body and soul, than not departed from the presence of their holy God; thus unadvised, wicked men are; but why [they are thus unadvised] they themselves can, in no wise pretend a reason: No [4] Matth 27.23 evil hath Christ done, that, the Jews should, all of them, be thus maliciously bend against him; nor is there iniquity [5] Jerem. 2.5 found in God, or in the ways of God, that people should thus [6] Prov. 29.27 abominate either him, or his ways: I say again, There is not the least resemblance of any colour, why [7] Jer. 2.31 folk should be thus weary [8] Mic. 6.3 of God's loving instructions, etc. The Lord [9] Ezek. 18.25 burdeneth them not in the least, imposeth upon them [10] Psalm 119.86, 151, 172 no unequal laws, setteth them not to make brick without straw, saith not in vain [11] Esay 45.19 seek ye my face, doth not (like that old Serpent) speak us fair, to enthral us: Would we [12] Mic. 6.3 testify against him, confess we must, that all HIS ways are equal, they are [13] Mic. 2.7 all profitable unto him that understandeth; in the mere observing of his Statutes, there is [14] Psalm 19.11 a Reward, an everlasting Reward; Yet (yet alas) ungodly ones will not come; will not trust, will not try this merciful Lord! They have found him [15] Psalm 7.11 patiented, they see him [16] Acts 14.17 bountiful, yet believe him they will not, know him they do not; but do, because they know him not, [17] John 17.25 hate him, hate him, whom (if they knew) even [18] Cant. 5.16 their souls would love! Neither do they fancy themselves too [19] Jer: 5.22 good to obey, nor this Sovereign too [20] Ezek. 33.32 Esay 40.18 ignoble to command; yet resist him they will, they do! As the guilty withstood Charles the second for no other reason, but for that they were guilty; so deal unbelievers with their God; their safety lieth in their submission, yet, have they their God [21] Esay 57.4 in defiance! Jesus professedly delighteth in their salvation, they professedly [22] Mat. 22.37 estrange Jesus! I said unto the [23] Psal. 75.4, 5 fools, Deal not so madly, lift not up your horn on high, walk not with a stiff neck, [24] Esay 55.3 Hear, and your soul shall live; but lo, they are [25] Psalm Rom. 3.12 14.3 altogether gone out of the way of peace, they have [26] Jer. 35 5 ●. 28 cast off the yoke, they are children that [27] Esay 1.4, 5 are revolters, they are quite beside themselves; they will not have [28] Luke 19.14 this man (Jesus) rule over them; the Devil shall [29] 2 Cor. 4.4 rule them if he so please, but God shall not rule them [30] Psalm 2.13 Psalm 32.8 if he would! Mean while, there might be in them some idle colour of a silly excuse, could they pretend that the sceptre of God [31] Psalm 45.6 is no right sceptre; but, they themselves fully know, how there abideth in God eternally and infinitely a right to reign, a wisdom to govern, a justice to distribute, a truth to perform, a majesty to over-awe, a power to protect, a mercy to relieve, a goodness to merit, a bounty to reward, a loving-kindness to sweeten, etc. Tell me now, can we with patience, can we without indignation think of so good a [32] Act. 3.15 5.31 Revel. 1.5. Prince, so causelessly disobeyed, so unworthily misconstrued, and so ungratefully disavowed? Can any thing in the world so deeply [33] Psal. 119.53, 36, 126 afflict us, as this, viz. to see so universal a revolt from the King of all glory and power? So faith full a [34] Phil. 4.6 1 Pet. 4.19 Creator, so daily a [35] Job 7.20 Preserver, so mighty a [36] Esay 49.26 Redeemer, so gracious a [37] 2 Cor. 1.4 Comforter, so wise a [38] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basilii Basilij Scleucae Oratio quarta. Sovereign is the Lord, that we hearty acknowledge, that a [38] more faithful Creator, a more indulgent Preserver, a more propitious Redeemer, a more Comforter, a wiser Sovereign, a more loving Father, a more sociable Husband, a dearer Bridegroom, a more absolute Friend, no heart can wish, no person can have, seek, or fancy; a better God we cannot desire then this whom we enjoy; neither can we, without vexation and anguish of spirit, take notice how the foolishness of the world reproacheth this God. Legions of malicious spirits in hell blaspheme him, and innumerable multitudes of men here upon earth willingly adhere unto the rebellions of Satan: but, for this God who bought them they have no obedience! For these things we justly weep, these reproaches so generally cast upon our God, force us to mourn in secret: in secret, said I? Have we then an ability to keep our countenances unchanged? Is the prey taken from God Almighty? Are men led captive at Satan's pleasure? Is the King of glory deserted as if he were a Tyrant? Do men all the day long run away from our God, and do not We [39] 2 Pet. 2.7, 8 Psalm 69.9 119.53, 136, 158 Pbil 3.18 Acts 20.19, 31 Ezra 10.6 Nehem. 1.4 Dan. 9.3 Mark. 3.5 John 11.38 Matth. 23.37 Jer. 9.1, 2 13.17 2 Cor. 7.11 Psalm 139.21 go mourning all the day long? Have we any voice other than the voice of doves tabring upon their breasts? We find not rebellion by secret search, but, almost in every bosom. Not one of a thousand hath his heart upright toward our God Beloved, these, these evils are goads in our sides, thorns in our eyes; swords they are, ever piercing our ever bleeding hearts; alas, our God, our glorious God, is, both at home and abroad, dishonoured! our holy, our dear God is lightly regarded! Therefore, upon what are our thoughts diverted? How is it, that while we walk the streets, we are able to by't in our lamentations? Where, where is our zeal? where are our compassions? the swoonings of our bowels? and the loving thankfulness, the loving kindnesses due from our souls to our God? Do we breathe any other breath, but sighs? Can we perpetually sigh without perpetual groan within ourselves? Our constant affections toward the sanctifying Spirit may constantly melt us into tears, while we see daily, daily see the most of men, the most of men by far, grieving, quenching, resisting, rejecting that powerful and blessed Spirit! Speak, ye servants of the most holy Lord God, speak, [if for weeping ye can speak] is the Name of our God hourly profaned, everywhere profaned, and can we look one another in the face with dry eyes? are we not weeping-ripe? are not our eyes brimeful? do they not gush out with tears? rather, do not our very heartstrings burst? If so, the more sinful, the more rebellious, the more heedless, the more graceless most persons are, the more industrously in our lives, in our words and in our purest thoughts? let [40] Quod ego modo cum magno tremore dicturus sum, quod vos estis nunc terribiliter audituri, imo terribiliter vocaturi, stupent Angeli, pavescunt virtutes, supernum caelum non capit, sol non videt, terra non sustinet, tota non assequitur creatura, Pater noster qui es in coelis. Hoc est quod pavebam dicere, hoc est quod trepidabam proffer. Qui ergo se tanti patris silium consitetur & credit, respondeat vitâ generi, moribus patri, & ment at que actu asserat, quod caelestum consecutus est naturam. Chrysologi Serm. 72. our God be, by us few, glorified. Fourthly, Reason 4. From grace assisting. Therefore God must be by us glorified, because, if Christ's Disciples we be, we have the benefit, not only of reason, but of grace. As unreasonable creatures want understanding to know there is a God; so unregenerate creatures want grace to glorify that God whom they know; a rational power over all which is before them, they may, and [1] Rom. 2.8 must exercise; a spiritual, they should, but cannot: As ever they would [2] See William Fenner his Wilful Impenitency. Mr. baxter's his Call to the Unconverted; his Now or Never, etc. obtain that glory which shall hereafter be revealed; as ever they would work out their salvation, as ever they would escape condemnation, as ever they would quiet the barking of their guilty consciences; as ever they would entitle God unto a protection of what they possess, nay, (since the fewer their offences, the [3] Mat. 16.27 Luke 12.47, 48 fewer their torments) as ever they would mitigate the severity of eternal wrath, let the vilest unbelievers see to it, that, they do ever make the best use which possibly they can of that little understanding they have. David, even then when he himself was [4] Psalm 109.4 all prayer, made this imprecation against Judas [5] Psalm 109.7 Let his prayer become sin; the meek Moses (who [6] Exod. 32.32 petitioned, rather than not forgive Israel's sins, blot me out of thy book) against Dathan and Abiram broke forth [7] Num. 16.15 Respect not thou their offering. Sirs, the same is the [8] Mark 3.29. intercession of the merciful Jesus against such unbelievers, as despising salvation, harden themselves in their [9] John 3.18 accursed estate: Such a one, cursed he is, and will not feel how [10] John 3.5. mortal his sins are; he liketh his inbred corruption so well, that he had rather be without the Spirit of Regeneration, then endure the pangs of a new birth; he serveth divers lusts, and he liketh it well; most contented is he to be Satan's underling; he [11] Rom. 6.12 7.22 Psalm 51.10 Gal. 5.24 Libera me à malo hom ne, viz à merpso. Aug. complaineth not, that he was conceived in iniquity, that he hath a heart rebellious, etc. In short, nature cannot relieve him, and he will not seek out for grace; therefore is his whole life (but) a series of hypocrisy and of guilded sins: So unreasonable is such a one, that, he is too [12] Psal. 10.4 Homo sib obnoxium Deum exist mat, non se Deo. Spanhem. proud to obey, he scorneth instruction; so foolhardy he is, that he feareth none of all that infinite power, none of all that infinite justice, which the Almighty glorieth in. Since, now, the holiness of God is an [13] Prov. 29.27 abomination unto his heart; it is no marvel at all, if his sacrifices are an [14] Prov. 15.8 21.27 abomination unto his God; for, he cannot be said to serve the Lord, but [15] Qui facit ea solummodò quae vult facere, non Dominicam voluutatem implet, sed suam. Salvian. his own fancy: Never, never let such a nasty sloven dream, that, ever the King of glory will accept any confessions, any thanksgivings, any praises, any panegyrics from such a [16] Psalm 50.16 Prov. 17.7 rustical clown, such a vagrant Tinker, such a blackmouthed smuttifac●● Chimney-sweeper as he (silly unbeliever) is: Let him know, it is for [17] Psal. 4.3 33.1 City-Recorders, for Vniversity-Orators, and for select Ambassadors to receive audience from Princes: if these will speak good of our King's most excellent Majesty, our King will graciously vouchsafe unto them this honour, that their speeches shall, if not please, yet not offend: What is his Royal Person [18] Job 22.3, 4 bettered by any subject's applause? Jesus Christ he refuseth Hosannas, if they proceed not from a sincere heart; and, unless you [19] Rom. 8.4, 5 seek out for his quickening, renewing and sanctifying Spirit, vain are your pretences of seeking to glorify your God. Sinners, For the Lords sake, lay aside this idle, this unreasonable unbelief of your hearts; Give unto your God the right use [1] See Bishop Prideaux his Euchalogia, or Doctrine of Prayer. Part 2. cap 7. viz. Of Christian Atacrity. of your Reason, and of your natural affections: It is impossible for him to sincerely seek to glorify God, who hath no apprehension of God, other then of an enemy, both denouncing judgements, and ever likely to execute what judgements he denounceth: Now, he that drowneth the [2] See, of this Book, pag. 109. use of his Reason. in a perverse unbelief, can have no other, I mean, no other true apprehension of the infinitely just God, than some such like disheartening notions: Oh, do not cherish such perverse, such [3] Qualem te paraveris Deo, talis oportel appareat tibi Deus. Bernard in Cant. Ser. 69. distrustful thoughts: He that nourisheth hard thoughts of so good a Lord, as our Lord God is; verbal thanks he may bring, but such alas take not, neither with himself, nor with his God; Not with himself, for [4] Prov. 25.20 what are songs unto a heavy heart? Zions' Songs [5] Psal. 137.4 unto an entrhalled captive? How can one, conscious that he is dead in trespasses and guilt, come [6] Heb. 4 16 with any boldness unto the throne of grace? how can he give lively praises? Shall the dead [7] Psal. 88.10 praise thee, O ever living Ood? When their Daughter lay [8] Matth. 9.23 without life, her weeping parents took small pleasure in the noise of minstrels; and, unto the prisoner that is guilty, the Judge's Trumpet giveth but an uncomfortable sound; just so, unto him, whose soul affecteth to be graceless, the remembrance of God is but a [9] See Bishop Reynolds third Sermon upon Hos. 14. mihi p. 7. sad remembrance; enlarge the heart it doth not, aggravate; and renew guilt it doth. Neither doth God regard [10] Esay 19.13 such empty lip labours: The same unbelief which discourageth man in his duties, the same [11] Rom. 8.8 14.23 Heb. 11.6 rendereth his duties displeasing unto his God; if God [12] 1 Sam. 25.35 accepteth not his person, neither accepteth he his pretended services: for, as good never a whit, as with an evil will; and needs must [13] 1 Cor. 12.3 Rom. 8.9 Acts 7.51 that will be evil, which hateth to be spiritual; Where the heart is not Gods, what valueth he the rest? nay, where the heart undervalueth his Spirit, what valueth he the heart? That heart which would [14] Ex arbitrio, non ex Dei imperio. Tertul. like Israel, who when he saw without a God he could not be said, Exod. 32.8. unto the work of his hands, Thou art my God. H●s 14.3 impose upon God without the intermediating righteousness of Jesus Christ, offereth not praises, but affronts; not thanksgivings, but provocations; The water which he bringeth, he [15] Job 14.4 poureth forth of an unclean vessel; the fruit which he tendereth, he tendereth [16] Tit. 1.15 with a left hand, with a left hand lame and leprous; the prayer which he sacrificeth, is no more than the cutting off of a dog's neck; and his rejoicings are much like the shoutings of them who [17] Exod. 32.18 compared their glory unto a molten calf; Thus, all the honour which God purchaseth from the heart refusing grace, is only like unto that drudging work which just Masters [18] Quod faciunt contra voluntat●m Dei, non impletur nisi volunta● Dei. Aug de praed. Sanct. l. 1. c. 6. exact from their froward servants: or, much like those confessions which [19] Josh. 7.19 Joshua extorted from accursed Achan; like the assistance, which wise Commanders squeeze from enemies taken in War: else, like that medicinal use which able Physicians make [20] As Philip of Macedon, who made his enemies the Athenians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. of dangerous poisons. In a word, without faith it is impossible to please God; for, whatsoever is not of faith, is sin; viz. notoriously short of that reasonable service which the pure God may justly expect from every person, since every person hath reason enough to thirst after the holy Spirit of Christ Jesus. Sirs, from those that do, or may, understand, that such a Spirit is to be sought, but seek it not, all the honour which the Lord procureth, is [21] Rom. 2.8 Job 21.30 Judas 15. Prov. 16.4 Rom. 9.22 Just as the Artist turns the natural violence of sire, winds and water unto profitable works of Art. as forced, as that which through his transcendent power and wisdom, he raiseth unto himself, out of the hardness of Pharaohs heart; or, (which is the same) out of Adam's disobedience; out of sin, as sin; and out of Devils, as Devils: Wherefore, the Lord persuade you to pant after the holy Spirit, that you may with simplicity of mind, endeavour to glorify your God. Object. To pant after the holy Spirit of the holy God, is a work of Regeneration; and we are no more able to regenerate ourselves, then to beget our own substance in our mother's womb. Answ. To regenerate ourselves, in our power it is not: we are merely passive in our spiritual, as well as in our natural birth: It is though [1] Ut letum Deo detur, h●minis voluntatem boaa● & praeparat adjuvandam, & adjuvat praeparatam. Aug. sole work, the sole act of the Holy Ghost to create anew: The more [2] Ut velimus sine nobis operatur Deus: cum autem volumus, nobiscum cooperatur. S, Aug. de great. & lib. arbitr. cap. 7 observance, and the more thanks is due from us unto that Father of Lights, who is of his own will, so ready to beget us with his word of truth, that we should be, any of us, regenerated by his Spirit. Object. Though the word preached be spiritual, we are [1] Rom. 7 carnal and sold under sin; we are natural, and [2] 1 Cor. 2 savour not the things of God. Answ. Naturally (1) Rat●o communionum opinionum consilii coelestis incapax, hoc solum putat in naturâ rerum esse quod aut intra se intelligit, aut praestare possit ex seize, Hillar. de Trin. lib. 1. we savour not the things that are of God; but this we may do; a natural man may be strength of reason, so much as in him lieth, with humility and earnestness, endeavour to know and taste of God, as God is now manifested in his works, and Word: He may with (2) Plangendae tenebrae in quibus me mea facultas latet. Aug. confess. l. 10. cap. 32. the greatest of diligence he can, observe and do the Will of God unto him in the holy Scriptures revealed; As One most unworthy of so great a Treasure, he may, in a constant use of holy Ordinances, wait for the (3) Luke 24.49 spirit of Promise; moving causes, for which the Spirit of grace is vouchsafed, these are not; Antecedent duties, in which this Spirit is vouchsafed, they are; I say, upon these waters of knowledge the Spirit delighteth to move. Would a lost sinner patiently wait, in the use of these appointed means, should he never receive the Holy Ghost; yet still he had done what in him lay, he had submitted unto Christ's Sceptre, he had glorified his God to his power, he had made the best of a lost condition: But, the Scripture offereth more grace: He that is faithful in a little natural abilities, shall be entrusted with (4) Luke 119.17, 16 16.10 gifts above nature: True, (5) See Manto● upon James 2.4 confound nature with grace, we may not; sinful man may not justle the holy God; may not reckon himself a co-adjutor, in that, wherein God will have the (6) See Bishop Reynolds Joy in the Lord, in quarto, mihi pag. 24. Videatur etiam, Animalis homo habitus à D. D. Edvardo Reynoldo. sole glory: Mean while as we desire, with all possible humility to acknowledge, that the holy Spirit of the great God is infinitely a free Agent; free as the wind which bloweth where it listeth; so, we are bound, with all possible gratitude to confess, that this free Spirit hath tied himself up * Deus promitteado se facit debitorem. unto the truth of his Promises; wherefore, we dare not but expect to (7) Esay 64.5 meet God in those ways, wherein his free goodness hath appointed us to find him. Saith one, (8) Mr. Tillian a Dately of Banbury, in his New Birth, cap. 9 mihi, p. 103. God hath appointed certain things to be done by men, which, they that will not refuse to do, may do; and the which they that shall do, shall be Regenerate: For [saith (9) ibid. Nevertheless, Paedissequa, noa praevia, volantas, saith St. Aug. Epist. 106. he] There is a common work of Illumination which so maketh way for Regeneration, that it putteth into man a power of doing that, which when he shall do, the Spirit of God shall mightily work within him; provided always, that he damp not the present motions of the Word and Spirit of God with procrastinations and delays. It is much-what in Regeneration by the Spirit, as it is in generation of the flesh; the fruit of Sarahs' womb is expressly the gift of God, but, there was first a generation before a conception; As to expect the fruit of the womb without generation, so to expect the Regenerating Spirit without the use of means, were to tempt, nay, to contradict, and to control the wise God. Object. The wind bloweth where it listeth. Answ. Most true it is, that the blessed Spirit sanctifieth (1) John 3.8 them whom, and them alone whom, he listeth to sanctify; but, as true it is, that whosoever (2) Gal. 6.8 soweth to this Spirit, shall of this Spirit reap life everlasting. Object. He that will sow to the Spirit, must think a good thought; but, it is not in us of ourselves (1) 2 Cor. 3.5 to think a good thought. Answ. Neither is it of ourselves, that we (1) Acts 17.28 live, move, and have a being: Our self-insufficiency is so far from being (2) Phil. 2.12, 13 a bar against Duty, that it should excite us unto the use of all means possible: The more we want breath, the more we gasp for it: I opened my mouth and panted, for, I (3) Psalm 119.131 When Anaxarchus the Philosopher told the Treasurer, the gist which he expected from Alexander, was no less than an bradred talents, Alexander was very well pleased for, said he, He understandeth me aright; he understandeth that I am both able and willing to give him [Luke 11.13] so great a gist. Plutarch Apotheg. longed for thy Commandments: Therefore work out your salvation with fear and trembling, because, he who worketh in you to will and to do, is God; Therefore be renewed in the spirit of your mind, Therefore be ye filled with the Spirit, because God is he which poureth forth of his Spirit upon all flesh; God is he, and he alone, that must put his Spirit in our inward parts: When unto what we should do alone, the Master himself putteth a helping hand, we the servants, are the more sober, the more circumspect, the more diliget, yea, and the more confident too; for, if our Master himself begin once to help us, without doubt, he would have his work well performed, and perfectly finished: Be of good cheer, arise, he (4) Mar. 10.49. calleth thee. Object. If he gins! But, Doth he, or will he begin? Answ. He both does, and will, if thou (1) Acts 5.32 wilt not resist: Know, where God freely vouchsafeth the ministration of his Gospel, there (2) Acts 11.18 28.28 2 Cor. 3.8, 9 Velle & currere meum est; sed ipsum meum sine Dei auxilio non erit meum. Hieron. Tom. 2. Ep. 197. the ministration of his Gospel is, unto them who obey it, the ministration of the Spirit. Object. To obey, is also a gist of the Spirit. Answ. Until the Spirit first furnisheth thee with a sanctified will, and with a sanctified obedience, he (1) 2 Cor. 8.12 accepteth what thou hast [even thy hearty will, and real desire;] If thou, in the simplicity of thy soul stretchest forth the uttermost of thine understanding and of thine affections after things spiritual, God will (2) Nos autem dicimus humanam voluntatem sic divinitùs adjuvari ad faciendam justitiam ut accipiat Spiritum Sanctum quo fiat in animo ejus delectatio dilectioqs summi illius & incommunicabilis Bozi. Aug. de Sp. cap. 3. mercifully interpret this a spiritual mindedness, he will not quench this smoking flax: Reason telleth thee, it is as well thy wisdom, as thy duty to prefer God's ways, Gods will, and God's glory, before thine own ways, will and glory; Doth thy heart assent unto this evident truth? If so, I doubt not but God will sanctify thee by his truth: He that will do the will of his God, shall (3) John 7.17 know it; and he that coveteth God's Spirit for God's sake, shall (4) Esay 44.3 have what he coveteth. Beloved, Of free grace it is that (1) Acts 10.45 2 Pet. 1.3 God causeth his Gospel to shine among us; of free grace it is, that now while it shineth, we rereive from it any light of knowledge at all; of free grace it is, that any lght of knowledge raiseth in any of us any good desires; (2) Habem●s nos aliqud Dei; sed ab ipso; non à nobis, sed ex gratiâ ipsius, non ex nostiâ propr●etate. Tertul. c●ntr. Hermog. of free grace it is, if in us, and from us, proceedeth any thought, word, or deed that good is; but then, so abundant is this free grace of his, that, if we resist not, his free Spirit will secure, strengthen, establish us in a firm resolution and practice of glorifying our Lord God. (3) 2 Cor. 4.6 I pronounce therefore, [and what I pronounce, I vehemently believe to be true, viz.] that, who so, through (1) Trahitur miris modis ut velit ab illo qui novit imus in ipsis hominum cordibus operari, non ut homines, quod fieri non potest, nol ntes credan, sid ut volentes ex nolentibus siant. August. coatr. 2 Epist Peleg. l. 1. c. 19 a desire of the quickening Spirit, applieth himself unto prayer, unto the word preached, unto new obedience, etc. and doth [in a diligent use of these, and of the like Gospel-Ordinances] patiently wait the Lord's leisure, in God's time [and God's time is best] he shall obtain the [so long desired] spirits of grace, and this, as unquestionably, as the spirit of Truth hath both offered and promised this Spirit. Consider, Friends, as faith cometh by hearing, so, if (2) Rev. 13.9 any man will, he may hear; By such unlimited invitations, the Father, who sent Christ, draweth us (3) John 6.44. to co●e unto Christ! and, whosoever of us doth, in the search of the Scriptures, and fervency of prayer come to Christ, him will (4) John 6.37. Jesus Christ in no wise cast out. Yea, if our fainting souls mistrust, that the Father draweth us not, Behold, Christ of himself (5) Rev. 3.20 Quicquid appetitur, appetitur ad modum appetentis. cometh unto us, he standeth at the door of our consciences, at the door of our understandings, at the door of our affections, he standeth patiently, and knocketh importunately; he is as glad to hear our voice, as we are to hear his; if we enlarge our hearts unto him, if we open the door unto him, though a King of glory (6) Psalm 24.7, 9 he be, he will not disdain to come in unto us; he hath a mind to (7) Coen● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à commuatoae vesceatium. Isiod. sup with us; and we, if we will take an humble corfidence, may feast with him; our defiled consciences may (8) 1 Cor. 5.8 feast upon his Righteousness; of this Fountain of (9) John 7.37, 38 all spiritual graces, our thirsty (10) Quicquid recipitur, recipitur ad modum recipientis. appetites may drink freely and abundantly; and of this bread of life our hungry souls may eat their fill: If we want Spirit, look we unto Jesus Christ, he will put spirit into us; If we have a desire to glorify the God of Heaven, then, is Jesus Christ one of our (11) Affectu consociat ● confoederat voluntates. Cypr. Yea, we glorify the same Father, which John 20.17 Christ himself doth. fraternity; whatsoever he doth, he doth it for the praise and glory of his Father; we cannot please him more, then, when we through his mediation, make use of his Spirit to glorify our God. Object. If the holy Spirit may be so easily had, if Jesus Christ be so forward to seize and seal us; then, may flesh and blood (1) Thus the urgodly, Psalm 36.2 slat re●h herself in his own eye, until his inequity be f●●d to be hateful. borrow a little more freedom: Some piety and some pleasure, some godliness and some worldliness, may, the one help out the other; Though we go on in our practices a while longer, we will be so wise unto salvation, that before death surprise us, we will settle ourselves, once for all, to repent, believe, obey, live strictly, etc. Answ. [1] Psal. 59.5 119. v. 119.155 Satan can furnish us every day in the year with as handsome a device as is this: There is no resolution more common among the sons of men, than this is; but withal, none more pernicious, none more devilish: This is Sir Politic Would_be his smooth forecast; a project fit for a limb of the Devil! for certainly, no child of God (2) Nolite sperare in iniquilate, nolite peccare in spe. Bernardus. Serm. 2. de Advent. In viis custodict; nunquid in Praecipitiis? Idem in Psalm 91. dareth to harbour so prodigious a thought in his bosom? What! Will you serve the Holy Ghost as you serve your dogs? Will you (1) Ezek. 14.3 make use of the holy Spirit [hereafter] to haunt and catch your prey, but, turn him quite out of doors [now] while you sit down at meals? There is not a greater (2) Esay 26.10 spice of Atheism in the heart of man, than this! Then, is the stone of unbelief (3) James 1.7 most unlikely to be rolled away from thy door, when, it sinketh deepest in such sandy Foundations. Know [son of Belial] know, To (4) Porcis comparandi sunt, qui ca prius concupiscunt, ut luto caenoque involvant, quae mox avidè devorent. Parker de antiq. Brit. in praefat. neglect God in our sickness! To trample under foot the blood of Jesus, hoping to serve our turn upon it hereafter! This is, not to glorify, but to delude God This were, not to obey, but to command the Almighty! It is, not to have a true fear of the Lord, but a false love of ourselves! Take it for a Rule, although it glister never so much, that is (1) James 2.17, 26 1.27 no true grace which feedeth upon delays: One, who now feareth he is now drowning (2) Sera nimis vita est crastina,— timor addidit alas. 1 Tim 6.12 will not say, To morrow I will strive to swim: The finger which feeleth a burning coal, will quickly hands off: Whoso espieth gold dropped in the street, will not pass over it to day, saying, I will come and look after it at night; nor will one, who is a sincere follower of Christ Jesus, ask (3) Matth. 8.21 suffer me first to bury my dead. This (4) Vive hodie. Nauseabit ad antidotun qui hiavit ad venenum. Tertul. count. Gnost. cap. 5. future repentance, this future faith which you sinners store up in your idle imaginations, is, not Repentance, but Ignorance; not faith, but fancy; a meet (5) Sub lege est, qui timore supplicij quod lex minatur, non amore justitiae, se sentit abstinere ab opere peccati; no●dum liber nec alienus à voluntate peccandi. In ipsâ caim voluntate reus est, quâ mallet, si fieri posset, non esse quod timeat, ut liberè faciat quod occultè desiderat. Augast. de nat. & great. cap. 57 Esecta in naufregio, dominorum adhuc su●t, quia non eo an●mo ejieivatur quo l●eas habere nolint, sed ut periculum effugiant. lib. 41. cap. 9 Sect 8. glow-worm, having no light at all, except, what it borroweth from darkness. Hypocrites, if you see many such glow-worms, it is night with you, ye walk in darkness; and, since ye know not weather ye go, I will inform you, you are going directly in the road way to hell; although you want eyes to see him, the Devil walketh with you step by step: Do ye not feel him bearing sway in your hearts? He laugheth at your security; he laugheth, but keepeth himself invisible; he keepeth himself invisible, and leadeth you onward to perdition. Escape for your life, return; the Lord Jesus he calleth after you, His Spirit giveth you to understand, that, To repent, believe, etc. is, not to flatter thy God, that thou wilt, forsooth, hereafter become dutiful; but, to deny thyself forthwith, viz. to stand in present (1) Therefore all commands in Scripture, requiring us to repent, believe, etc. enjoin us to repent, believe, etc. presently. awe of God's justice, to fear his displeasure, to delight in his Commandments, to obey his Authority, to (2) Deum colit quisquis imitatus est Seneca, Ep. 95. reverence his holiness, to rejoice in his praises, etc. which to do, since we are of ourselves so strangely indisposed, we seek for a communion with, and for assistance from, the co-operating Spirit; and this Spirit we cherish, that, by it, we may be (3) Suavissima est vita indies sentire se fieri meliorem. more and more enabled to glorify our God. Object. Since the glory of the Eternal Power, is so great that it cannot be (1) In this Book, see pag. 280.281. increased, and so infinite that it cannot be diminished; Whence is it, that God expecteth glory from man, and man seeketh to glorify God? Answ. Seeing vain man is so selfish, that, though he is not (1) Non nobis so'ū nati sumus. Cicero. born for himself alone, he would little benefit others, were it not that he sought his own praise; rather than he (2) Of this Treatise, see p. 239, 240. should not be instrumental unto the service of the chosen of God, there is indeed implanted in him an affectation of glory; The numerous and excellent Writings of all heathen and many Christian Authors, the invention and improvement of Arts and Sciences, yea the most famous Works throughout the world, may, most of them, be ascribed unto the vain glory of their performers. But we may (3) See also pages 280, 281, 282, 284; and there N. 5. conceive no such unworthy thoughts of the infinite God; as there is in him no defect, so there can be in him no affectation: The great God willeth that we should glorify him, partly in regard of us, partly in regard of himself. 1. In regard of us. God infinitely delighteth to communicate good, giveth us occasion to glorify him, that thereby He Himself may take occasion, First, to relieve (1) Psalm 50.15 our necessities: Many charitable Christians fall to building, planting, mounding, & sim. for no other cause, but, that they may relieve the needy in finding work for them: just so, the liberal God (2) Esay 32.8 deviseth libera●● things. Secondly, to (1) Vere magnum est habere fragilitatem hominis, securitatem Dei. Seneca. instruct us: That Children may learn from whom they receive their maintenance, Parents, before they furnish them with moneys, first, suffer them to write their wants; and, that his Disciples might know who brought fish to their Net, Jesus made Them (2) Luke 5.5, 2 cast their Net into the Sea. Thirdly, To render us profitable unto our own souls: thus, we educate our Children to better, not us, but them: thus, we place windows in our mansion-houses to give light, not unto the day, but unto our dwellings: and thus, God setteth eyes in our heads to enlighten, not the Sun, but ourselves: Of what use are all those things which we see, unto the eyes of a blind person? so, of what profit is the whole world? nay, of what profit are the excellencies of Him who made the whole world, unto that ignorant wretch who sees not how to glorify God as God? Fourthly, To [1] Fidelibus totus mundus divitiarum est. reward us: Thus Potentates find especial employments for those favourites whom they resolve to advance. Fifthly, To endear us: Thus gracious Kings to endear their people, draw not their Chariot-curtains, but suffer their subjects to have a full view of their Majesty and Persons. O my Beloved, The [1] 2 Cor. 4.6 face of Jesus Christ may endear us all; and the [2] Psalm 89.15 In eundem hominem non puto convenire gaudium & silentium. Pacatus in Paneg. light of God's countenance may inflame us all, to mention his praises! Sixthly, To delight us: A Child is highly pleased, if you suffer him to feed himself with the Nurse's spoon; To a man a very great satisfaction it is to view a house of his own good contrivance, to taste fruit of his own planting, etc. Now God, who both does all for us, and can do all without us, therefore glorifieth himself in our duties, that we may be unto ourselves the instruments of our own comforts: Oh, what a delight must it necessarily be unto a Christian, to have a hand in fulfilling the good pleasure of his Redeemer? and to be an [1] Uben Alexander saw his Father Philip conquer enemies so fast, he complained that his Father would leave him no work to do; For, said he, what will it comfort me that I possess the whole world, if I have no world to conquer with mine own bands? Plutarch Apolog. instrument, although a weak instrument, of glorifying the great God? Seventhly, To encourage us: Little Infants able neither to speak plain, nor to go high alone, are [1] See page 266. of this Treatise. Vix dici potest quanto l●bentius imitemur eos quibus favemus. Fab. Instit. lib. 2 cap. 2. ambitious to be sent upon their Parents errands, and to do for them petty services: Prohibit them from busying themselves, and you dull them; you animate them, if you find them business. Oh, what an encouragement is this, that, such [2] Eph. 5.1 infants as we are, may be allowed to walk with the Father of Lights! Be we holy, be we perfect, as our heavenly Father is holy and perfect. Eighthly, To honour us: It is a most unspeakable honour unto the lost sons of Adam, that any of them may be at any time [1] Malim ego cum Christo ruere, quàm cum Caesare stare. Lutherus. Theodosius imperator Ecclesiae membrum esse magis quam in terris regnare gaud● bat. Aug. de civitate Dei. lib 5. c. 26. admitted to observe, obey, worship, praise, bless and glorify the most incomprehensible Lord God The meanest Office imaginable about his sacred Majesty's person, is therefore honourable, because it relateth unte a King: They are Bishops and Nobles who stand before our Prince; and we are Priests and Kings, if we attend our God. Lastly, To make us ever mindful of our own felicity: Many subjects are happy in their Sovereigns, but will not [1] If the Peloponenses undervalved Philip, of whom they had received favours: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plat. know it. We, the Children of this generation, we whem the Lord hath sorted out to be the prosperous subjects of so gracious a Prince, and of so virtuous a Princess, break forth with the [2] Psal. 144.15 Psalmist, Happy are the people which are in such a case: and yet the more some Pliny the second shall set forth unto us the praises of Our Charles the second, the more we his subjects shall perceive how exceeding happy we are: When we set [3] Psal. 100.4 forth the praises of our God, we do not add unto the goodness of God, but we add unto ourselves a further [4] Psal. 9.10 knowledge of God's goodness: Had Cromwell known, he would not have been the death of King Charles the first; Had the Jews [5] 1 Cor. 2.8 Jer. 13.11 9.24 known, they would not have crucified the Lord of glory: Did sinners [6] Simul ut desinunt ignorare, cessont & odisse. Tertul. Apoleg cap. 1. understand what praise the eternal God deserveth, they would no longer be disobedient unto so gracious a God: Were God set [7] Psalm 48 11 22.3 forth unto us in the praises due unto his Name, we should the less need to be called upon to glorify him as God. Worship him [8] 1Psal. 95.6 135.3 all ye people; would we fancy unto ourselves a [9] Micah 6 3 1 Chro. 16.10, 31 God after our own hearts desires, were there other Gods beside the only true God, we could not choose (if any were to be chosen) we could not (if we would) desire to be protected by a [10] Psalm 148.13, 14 149.9 Rom. 1.7 Revel. 15.3 Psalm 145 per totum. Esay 62.5 63.7 26.3, 4, 12 Jer. 17.12, 13, 14 Deut. 10.20, 21 more easy, a more indulgent, a mor gracious, a more glorious, a more lovely, a more absolute God, then is this God whom we serve in the spirit; we can never enough set forth his glory, we can never enough glory in his protection and government, we can never [11] Nam cum Deus amat, non aliud vult quam amari. Bern. Serm. 88 in Cant. sufficiently glorify our Lord and King, our King and our God 2. In regard of Himself. God hath all the reason in the world to require man to glorify his most blessed Name: for First, Although from the first minute of Adam's fall unto this very instant, we cannot bring unto God the tribute from us due; nevertheless, it is most just with God to demand [1] Homo cum sis, id fac semper memineris; Si me arguat Deus, non redarguitur à me, sed ex me potius just ficabitur. bid. from us that perfection of praise, which while our first Father stood, we were enabled to surrender. Secondly, Seeing then when Adam was found guilty of Treason, the Lord [1] Rom. 2.14 seized not upon the whole forfeiture, but left in us remainders of conscience, of memory, of understanding and of good affections; most equal it is, that whatsoever he leaveth with us, should be, [2] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Strom. l. 7. not at our, but at his sole pleasure and command. Thirdly, God hath vouchsafed unto us the blessings of the earth, and of the heavens; the precious truths of his Word, the rich graces of his Spirit, and those unsearchable Treasures given unto us his only Son, upon [1] Qui esse vult sibi, & non tibi, O Deus, incipit nihil esse int●r omnia. Ber. in Cant. Serm. 20. no other terms, but that in them and for them his Name should be by us glorified. Fourthly, What wise man ever built a house for [1] True, the Tree which cumbreth the ground, shall be burnt; but the Lord diggeth, etc. about it, that it may bring forth fruit, Luke 13.8, 9 no purpose at all? Who planteth a Vineyard, and eateth not of the fruit? Who feedeth a flock, and drinketh not of the milk? If God be a Lord, where is his fear? If a Father, where is his honour? etc. Lastly, Let a Soldier do what becometh a Soldier; and let a Sovereign do as beseemeth the Majesty of a Prince: When, upon Darius his large offers, Parmenio had said, Surely I would accept these offers, were I as Alexander; said Alexander, (1) Plut. Apothegm. so would I were I as Parmenio. Beloved, as God ways are not the same with our ways, so neither are his thoughts as our thoughts: It (2) When Harpalus would have had his Kinsman's evil words escape unpunished: No, said Philip, for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. ibid. consisteth neither with the justice, nor with the wisdom, nor with any other attribute of God, to dispense with the glory ever due unto his Name: Take the whole at once, Should the infinite God cease to see himself glorified, he would un-God himself. Think upon it Sinners: Ought Jehovah to be glorified as he is absolutely, a God? as he is relatively, a Lord? and, dare any of you continue a Vessel of dishonour? Be ye not as things without life, but as living Creatures; be not as bruits, but as creatures reasonable and well affected; Be not as they unto whom no Gospel is preached, but as Gospel-professors; O let not the Gospel of Jesus Christ be hid unto you; but, let it be unto you the ministration of the Spirit. The Lord hath made his only Son a powerful (1) Istam gratiam non habuit homo primus, quâ vellet nuaquam esse malus; sed saae habuit, in quâ si permanere vellet, nunquam malus esset. Sed deseruit & desertus; Haec prima est gratia quae data est primo Adam. Sed haec potentior est in secundo Adam; Prima fit, ut habe at Homo justitiam si velit; Secunda fit criam ut velit, & tantum velit, tantóque ardore diligat, ut carnis voluntatem contraria concupiscentem voluntate spiritus vincat. Aug. de corrept. & great. cap. 11. & 12. Mediator; he hath shed forth the Spirit of his Son; he hath prepared Ordinances to convey, hath given both an understanding to seek, and affections to yern after this Spirit of his Son; and, after all these mercies are even forced upon you, are you as barren, and as unfruitful as ever? Be not, O be not the thwarting, the cross-grained matter of God's severe glory; but, be the pliant instruments of his deserved honour! not only be, but seek his praise. Object. What if we are already predestinated to be Vessels of dishonour? Then— Answ. 1. If you come too near (1) Deu. 29.29 unto the inaccessible Light, I say, if you stare the Sun in the face, ye do but dazzle your eyes: Be (2) Nunquam verecundiores esse debemus quam cum de Deo agitur. Seneca nat. quest. l. 7. sober. Answ. 2. Were you assured that you are Vessels fitted for destruction, this assurance would but (1) Mat. 6.34 John 14.1 torment you before the time. Answ. 3. Suppose you are (1) See of this Treatise, pages 76, 77, 78, 79, 80. unavoidably the Vessels of dishonour, yet make the best of a forlorn estate: dishonour, neglect, provoke (2) Quis coram Deo innocens invenitur, qui vult fieri quod vetatur, si subtrahas quod timetur? the just Judge as little as you can; saved or not saved, your Duty is to obey. Answ. 4. Should all endeavours fail, you can but perish. Answ. 5. If you will pluck eternal destruction upon your souls and bodies, thank yourselves: As for the most merciful Father of our Lord Jesus Christ, his Gospel is brought home unto you: He proclaimeth a (1) Dignaris eis quibus omnia debita dimittis, etiam promissionibus tuis debitorem fieri. Aug. Conf. l. 5 pardon; and that general pardon is now particularly tendered unto you, I say, unto you. Answ. 6. Although your day be (1) Matth. 20.9 Luke 23.43 already far spent; if the Lord will, you may redeem the time; God assisting, you may run, and so run, that you may (2) Cesset voluntas propria, non erit insernus. Bernard. obtain. Answ. 7. Obtain, or obtain not; forasmuch as the long-suffering God hath prolonged his patience toward you: Do not any longer abuse his patience: dishonour him (1) Consi●ium futuri, ex praeterito, venit. Seneca Epist. 83. henceforward as little as (2) Fructuarius nihil facere debet in perniciem proprietatis. l. 13. sect. 4. F. de usu fructu. you can; nay, henceforward glorify him as much as you can. Answ. 8. One way of glorifying your God, is, to (1] Au laciam existimo de bono divini praecepti disputare. Tertul de poenit. cap. 4. Prior est authoritas imperantis quam utilitas servientis. Idem. leave him unto the pre-eminence of his secret counsel: Servants may not pry into their Master's mind, nor Children into their Father's will; nor Subjects into the unsearchble hearts of Princes: It is your wisdom to submit, trust, and obey. Answ. 9 His you are unto whom you obey: if you harden your hearts, ye do the work of a Reprobate; (1) That is, of a Devil; see 1 John 3.8. for, Alterius esse non possunt nisi Diaboli, quae Dei non sunt. Tert. de Idol. cap. 18. if you seek to glorify your God, you take a course to (2) Phil. 2.12 work out your salvation, nay, to make your calling and election sure. (3) 2 Pet. 1.10 Answ. 10. Many that have sought to work out their salvation, God hath rejected: For why? They sought themselves, not their Ruler; but, unto him who unfeignedly sought to glorify his God, as God, God never yet denied his Spirit of Regeneration. This is a Gospel-truth; God who (1) Modo mirabili & ineffabili agens. Aug. de praedest. sanct. cap. 20. doth sometimes most freely give of his Spirit unto such as once despised grace: will never (2) Patrem miserico diarum, esse necesse est etiam Patrem misirorum. Bernard. Se m. 1. in fest. omnium Sanct. withhold grace from them who implore his Spirit. Object. But, do not some who seek Jesus, die (1) John 8.21 in their sins? Answ. Yes: very (1) Matth. 20.16 many: For why? They seek to be saved not (2) Matth. 1.21 from their sins, but from Hell; They would separate sanctification from justification; They would partake of mercy, but not (3) Heo 12.14 Verè Christianus est qui plus amat Dominam quàm trmet peccatum. S. Bernardus. Ille autem peccare metuit, qui peccatum ipsum, sicut gehennas odit. of Holiness; Flourish under the Crown they would, but would not submit unto the Sceptre; They love Jesus, but not Christ; Would they seek as well Christ as Jesus; Would they seek him to be as well their Captain as their Salvation; as well their Governor as their Saviour; as well their Wisdom as their Redemption; as well their Death as their Resurrection, they should not then die in their sins: Bradford somewhere saith, that The Gospel is a new Doctrine to the old man; if the old man will, without more hurt than good to himself receive it, he must become new that he may receive it: If we would seek Christ's Kingdom, we must also seek the righteousness thereof; If we would have his Kingdom come, we must let his will be done: If we would be under grace, sin must not have dominion over us. Object. They must die in their sins, if they be (1) Eph. 2.3, 2, 1, 4 children of wrath. Answ. The (1) Psalm 14 7 11 Nihil tam dignum Deo, quam salus homin●s. Tertul. Lord taketh pleasure in them that fear him, in those that hope in his mercy. Such as are by nature children of wrath, cease so to be, if they cease to be children of disobedience. Object. Whom he will, God (1) Rom. 9.18 hardeneth. Answ. True, God withholdeth the (1) Amos 4.7 Deum scire nemo potest, nisi Deo docente; sine Deo, non cognoscitur Deus. Ireaeus lib. 4. cap. 14. means of grace from what Kingdom, City, Parish, or Person he pleaseth: Where means of grace is offered, there he likewise hardeneth such hearts as, Pharaoh-like, refuse to submit; he hardeneth such as, like the Jews, affect to be ignorant; such as bend the strength of their understanding and affections against his revealed pleasure, them he hardeneth; for, although God vouchsafeth to elect and call us without our wills, sanctify and save us against our wills he (2) Illud nescio quomodo dicuur feastra Deum miscreri nisi nos velimus: Si enim Deus miseretur, etiom volumus; ad eandem quippe misericordiam pertinet, ut velimus. S. Aug. ad Simplician, lib. 1. qu. 2. will not. Object. Who then shall be sanctified? Answ. They whose affections God (1) Deus sumit ex se matertem, & velut quoddam seminarium miserendi— miserendi causam & originem sumit ex proprio. S. Bernard. Serm. 5. in nat. Dom. subdueth, and whose heart he (2) Hec gratia quae occulte humanis cordibus, divinâ largitate tributtur, à nul'o duro corde respuitur; ideo quippe tribuitur, ut cordis duritia primitus auferatur. S. Aug. de praedest. Sanct. cap. 8. A Deo disce●dum est, quid de Deo intelligendum est, quia non, nisi se authore cognoscuur. Hillar. de Trin. lib. 5. openeth: If hitherto God hath neither subdued thine affections, nor opened thine understanding, do not forthwith give thyself over unto a reprobate mind, but, give diligence to be found of God, are and in his Ordinances: Be sure to be in readiness at the Pool of Bethesda against the good Angel in my Text moveth upon those waters of knowledge; If thou wouldst be a Temple for the Holy Ghost, wait thou at the gates of his Temple: and, if it be the work of a God, to command thy stubborn heart, surrender thou thy stubborn heart, that God may command it, Phil. 2.12, 13. Object. Deut. 29.4. Answ. From v. 3. Had they followed God (1) Num. 14 24 fully, as Joshua and Caleb did, God would (2) Deut. 5.29 have given them a heart. Object. John 6.44. Answ. True: For except the Father had (1) Mat. 3.17 17.5 revealed how well he was pleased with the Son of man, none (2) Esay 53.2 compare Luke 24.21. with Rom. 1.4 would ever have come unto the Son of man, as unto a (3) 1 John 2.1 Mediator. Object. John 3.5. Answ. Therefore let not Nicodemus trust unto that which is born of the flesh; but, let him thirst after the Spirit. Object. Esau have I (1) Rom 9.13 hated. Answ. While Esau was yet unborn, God foreknew that the promised seed should descend from the loins, not of Esau, but of Jacob. Object. Not of works: but (1) Rom. 9.11 of him that calleth. Answ. True; for He (1) 1 John 4.19 loveth us first: First, we must be known of God, before we (2) Gal. 4.9 can know God. Object. Who hath then (1) Rom. 9.19 See of this Treatise from page 76. forward. resisted his will? Answ. He who mighe have known God, but would not. Object. It is not (1) Rom. 9.16 of him that willeth, nor of him that runneth, but of God that showeth mercy. Answ. True; for it is the Lords mercy if we (1) Phil. 3.13 either will, or run. Object. Why say you then, that God never withheld grace from them that seek grace. Answ. Because, seek and you (1) Matth. 7.7 shall find. Object. May then, any one that seeketh grace, receive Christ? Answ. Yes, Who so (1) Revel. 22.17 Will. Object. But can any one? Answ. No; None but (1) John 1.12 such as believe in his Name. Object. Can any that will believe? Answ. Any to whom it is (1) Phil. 1.29 given. Object. How if it be not given to believe? Answ. They unto whom it is not given to believe, must, as I told you, believe, First, that (1) John 15.6. Privatio generat appetitnm. 2 Cor. 3.5 Ephes. 2.9 of themselves they can do nothing; Secondly, that (2) Jam. 1.17 From the Father of Lights cometh every good and perfect gift; Thirdly, that this Father of Lights hath appointed ways and means whereby (3) Heb. 11.6 this gift of faith may be obtained; Fourthly, that a (4) Acts 17.30 John 6.29 Esay 8.19 1 John 3.23 Duty lieth upon them diligently to apply themselves unto the appointed means; Lastly, that in the use of the means appointed, he shall not (5) Isa. 45.19 Lament. 3 25 Amos 5.6 Psalm 147.11.119.151.75.1.34.18.145.18.84.11. Matth. 7.7. Revel. 3.20. Nec latuit praeceptorem praecepti pondus hominum excedere vires: Sed judicavit utile ex hoc ipso suae illas insufficientiae admoneri— Ergo mandando Impossibilia non praevaricatores hommes fecit; sed humiles, ut omne os obstructur, & subditus fiat omnis mundus Deo, qu●a●ex operibus leg●s non just sicabitur omnis case co●am illo: accipentes quip mandatum, & seatientes defectum clamabimus in coelum, & miserebitur nostri Deus, S. Bernardus Serm. 50, in Contic. seek God's face in vain. Object. Where then lieth the Controversy? Answ. In man's proneness to [1] Rom. 9.20 We are like him in Seneca; Dic aliquid, ut simus duo. dispute against God: Sirs, Truth [2] John 8.32 would free us from extremes, would we receive a love of the truth: For instance, Them that are without the pales of the Church God [3] 1 Cor. 5.13 judgeth; therefore, What have we to do, to [4] 1 Cor. 5.12 judge them that are without? Next, since we of this Kingdom are a people near [5] Psal. 148 14 unto the Lord, let every man mind his own Duty: [6] Phil. 2.12 2 Pet. 1.10 If the Lord will that John should tarry in the flesh, until Jesus [7] John 21.21, 22 come in his fury against Jerusalem, what hath Cephas to do with that? Let Peter follow Jesus, and leave John unto his Master's pleasure. Thitdly, The good Angel in my Text would quickly roll away the stone, would we cease to interpose our thoughts [8] Esay 55.8, 9 against God's thoughts: Had the woman of Samaria known the [9] John 4.10 gift of God, instead of urging [10] John 4.12 Art thou greater than our Father Jacob, she would have asked [11] John 4.15 Sir, give me of this water that I thirst not: On the other side, While Naaman is wroth [12] 2 Kings 5.10, 11, 12, 13, 14 Omnis fessinatio caecaest. Seneca de Renefic. l. 3. c. 3. Lukc 16.15 to see his opinion crossed, he continueth as leprous as ever: The Question was not, whether had been the better manners in homebred Elisha to send his messenger, or to come out himself unto Prince Naaman; Nor whether was a more probable course [like our Princes which heal the King's Evil] to move the hand over the place affected, or merely to wash it with cold water; no, nor yet what was most seemly in a Prophet, whether to send a stranger unto an unheard of practice, or to stand and call upon the name of the Lord his God; no, nor whether were to be preferred Abana and Pharpar, or the Rivers of Israel; nor lastly, whether the waters of Jordan were cleansing waters; No, The state of the question was, Whether [13] 1 Cor. 1.20, 25, 27, 28, 29 How br●●ish and below our thoughts is the manner of man's generation? and yet God is pleased from that brutishness of humane nature, to raise unto himself his own Image, even, a nature exalted above the nature of Angels. Water in Baptism how common an element? Bread & Wine are ordinary food; and yet by these God vouchsafeth to convey his Spirit! ●rby? Answ. The more inconsiderable the means of any mercy or grace, the more plainly God is seen to be the Author of that mercy and grace. 1 Cor. 3.7 Jordan could cleanse from the Leprosy then when the Lord said, Wash in Jordan, and Jordan shall cleanse. Just so, The Question is not, whether a natural man can discern the things of God; for we are all of us born spiritually blind; no nor yet whether the Lords Christ can give sight unto the blind; for, unto God all things are possible; but, whether clay and spittle, even earthen Vessels may not then help men to their sight, when Christ so ordaineth: Sure I am, in every Ordinance of His, the power of his [14] Luke 5.17 Spirit is ready to heal. A leprosy we all bring with us into the world; and let Gehazi, reprobate as he is, account upon it, that he shall die leprous; but, if Christ bid a man show himself unto the Priest, though that man were a Samaritane, I would not [15] Luke 17.16 question his recovery. Except a man be born ugain, drawn of God, endued with Christ's Spirit, etc. there can be no entering into the Kingdom of Heaven; It is confessedly true: And of this truth both the Jews were frequently animadvertized, and the Gentiles throughly informed; and herein great was the loving kindness of God unto both Jew and Gentile; but, Christian, in the mean space, what signifieth the ministry of the Gospel? Is not the ministration of the Gospel the [16] 2 Cor. 3.8 administration of the Spirit? Verily it is. Unto them who are without [17] 2 Cor. 4.3 the pales of the Church our Gospel is hid; unto them within hide it need not be; It is, I say, the savour of death unto death [18] 2 Cor. 2.16 only unto such as choose death rather than life. Object. Without me ye [1] John 15.5 can do nothing. Answ. By God thou [1] Acts. 17.28 movest; Tell me, is that a pretence for thee that thou canst not stir? Rather (as I have already answered) it is [2] Phil. 2.13 an argument that thou mayest stir, if thou wilt. That which thou sowest, thou sowest not [3] 1 Cor. 15.37 that body that shall be but bare grain; yet be not deceived, [4] Gal. 6.7 God is not mocked; What thou sowest that thou [5] Gal. 6.8 therefore reapest, because, unto [6] 1 Cor. 15.38 every seed, God giveth his [7] Matth. 7.7 Luke 11.13 & sim. own body: The same God, which [8] Matth. 16.27 maketh our obedience the measure of his heavenly gifts; the same God which maketh our mortal life, the beginning of life everlasting; the same God, which useth the blood in our veins to convey animal spirits; the same God, which frameth the body for the benefit of the soul; the same God, blessed for ever, maketh use of our natural senses, while he infuseth into us spiritual graces: If we desire that God should [9] Heb. 2.3 12.25 Hos. 2.15 Psalm 126.5 Phil. 2.12 Despice, ne parùm sit providum, sperare ex aliis, quod tibi ipse non praestes. Plin. lib. 2. Epist. 10. Neverthelelse, Ille facit, ut nos faciamus quae praecipit, nos non facimus ut ille faciat que-promisit. Aug. Epist. 143. see Psalm 57.3. Inspirat Charitatem ut quae discende novimus, diligendo faciamus. Therefore, Phil. 2.12, 13. Take the ball at the bound. not be wanting unto us, let not us be wanting unto ourselves: Unto your finest and smallest white thread, tie that thread which you call brown; tie unto that pack-threads; unto that the smallest Twist; unto the Twist, a small cord; to that a threefold cord; to a threefold cord, a Cart-roap; to a Cart-roap, a strong Cable; and, although the weakness of the first thread could not; yet, the strength of the Cable may wind up an Anchor of hope at the last. Object. But certainly, it is none in man's power to come unto Christ. Answ. Where [1] Matth. 11.28. compared with Mat. 14.27, 28 Christ calleth, there is hope given that he will [2] John 6.37 give a power; Samuel knew not the Lord at the first and second calls, but before he could take any rest, he was [3] 1 Sam. 3.5, 10 made to know the Lord. Object. But assuredly, God hath his [1] Rom. 9.22 Vessels of wrath. Answ. He hath so: namely, the [1] Rom. 9.21 Vessels unto dishonour. Object. And them he fitteth unto destruction. Answ. Not so: They [1] See here page 56. forwards. Hos. 13.9 fit themselves for destruction. The Vessels of mercy are prepared unto glory by God; but the Vessels of wrath draw their own destruction upon themselves. The wages [2] Rom. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Opsonium est stipendium, esculentum apud Romanos, Paraeus. Caius panaria cum opsonio viritim dedit. Sueton. in Caio, cap. 18. The military stipend for which sinners fight under sin against God. meruere: Who goeth a warfare, 1 Cor. 9.7. at his own charges? The pay which unbelievers serve for, is Death. of sin is death, but the [3] Cùm quis propter nullam aliam causam doaat, quam ut libertatem & munificentiam exerceat, Haec propriè Donatio appellatur. Julian Dict. de Donationibus, lib. 1. gift of God is eternal life. Object. May then he, who was formerly a vessel of dishonour, now be a vessel unto honour? Answ. 1. Leave [1] Deut. 29.29. Tiberius' acriùs accepit recludi quae reprimeret. Tacit. see Prov. 25.2, 3 secret things unto God. Answ. 2. For aught that you, or I know, the same person who once seemed a Vessel unto dishonour, may hereafter prove himself to be a Vessel unto honour; namely, If he [1] 2 Tim. 2.21 purge himself. Object. Can a man purge himself? Answ. Because I have purged thee, and thou wast [1] Ezek. 24.13 not purged: There is an effectual purifying upon God's part, and a [2] 1 John 3.3 Dij prohibebunt haec, sed non propter me coelo descendent; vobis dent mentem oportet, ut prohibeatis. Liv. lib. 9 dutiful purifying upon our part. Friends, if when the holy Spirit cleanseth a person, that person [3] James 4.8. Spes inanes quae in medio spatio franguntur, & corruunt, & ante in ipfe cursu obruuntur quam portum conspicere possunt. Cicero de Orat. lib. 3. Altiùs ibunt qui ad summa nituntur. Quintil lib. 1. in Prooem. 1. John 3.3. cleanseth himself too; it is then a [4] Magnae indolis signum est sperare semper. Florus. lib. 4. Nimis durus est animus qui, 1 John 4.19 Luke 7.47 dilectionem si nolebat impendere, nolit rependere. Aug. de Catech. Rudib. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theocrit. Vin' ut ameris? ama. Martial. sign that he is a vessel sanctified, and set apart; that, he is [5] 2 Tim. 2.21 therefore a vessel unto honour because meet, or rather [6] Col. 1.12. made meet for the Master's use: and then at length, is he meet for the Master's use, when he is prepared unto every good work. Object. How! unto every good work? Answ. Yes, unto every good work: A vessel meet for the Master's use is, therefore, ever prepared unto every good work, because ever empty of itself, and ever cleansed by the Spirit. Then, when Gods will meeteth with a carnal man's interest, even a [1] See Bishop sanderson's Serm. on 1 Kings 21.29 Dykes deceitful Heart. cap. 6.7, 8 downham's Christian warfare, part, 4. l. 1. c. 13. sect. 3. and l. 2.11. Boltons' walking with God, mihi, pag. 299. deinceps. graceless person will, after an unsanctified manner, be for the ways of God: but Sirs, the truth of our graces lieth, at least appeareth, chief in our self-denials. O Friends, self, self, [2] Mat. 16.24 betrayeth us: Until we are throughly [3] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Clem. Alexan, Strom. l. 4. for, Intellectio, quies i vellectûs. satisfied, that God is wiser for us, than we are for ourselves; more faithful unto us, than we are unto ourselves; better [4] Charior est fuperis homo, quam sibi— unto us, than we can be unto ourselves; we vainly seek our own interest; but [5] Tum Deum amare libet, cum persuasum habeamus ipsum esse optimum, maximum, ubique praesentem, omnia in nobis essicientem, eum in quo vivimus, movemus, sumus. when once we have tasted of that spiritual sweetness which is wrapped up in the performance [6] Dominus non necessitate, sed Psalm 40.7, 8, obedientia urgetur ad mortem. Omnia fiunt sacilia charitati; Aug. de nat. & gra. c. 69. suave fit quod non dèlectabat. Idem. Non est terribile sed suave mandatum. Idem. of a duty out of dutifulness, and in the exercising of ourselves unto obedience; we then take a delight to be, not at our own commands, but at our Master's service: Glad we are then, that the high and mighty God will vouchsafe to cut out any employment for us; Psalm 119. ferè per totum. Beloved, There is no such freedom as that which the blind world accounteth strictness: Call to mind the lamb [1] 2 Sam. 12.3 Esay 1.3 in nathan's Parable; or the [2] Issa est passere nequior Catulli; Issa est blandior omnibus puellis; Hanc tu, si queritur, loqui putabis; sentit tristitiamque, gandiumque, collonixa cubat, capitque somnos. Martial. lib. 1. Ep. 101. Cat of Publius, or Ulysses [3] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Odyss. 5. his Dog: The lamb will grow up together with the poor man's Children; the Cat naturally savage, will affect the bosom of her mistress; and, how dogged soever, the Dog will hardly be beaten from [4] Tobit. 5.16 11.4 Non quiesco nisi osculetur me osculo oris sui: Gratias de osculo pedum, gratias, & de manus; sed si cura est●illi ulld de me, osculetur me osculo 〈◊〉. Non sum ingrata, sed amo; accepi, fateor, meritis potiora; sed pro●sus, inferiora vot is; desiderio seroï, non ratione, etc. Bernard. Serm. 9 in Cantic. his owner's heels: These, and other brute beasts, tamed by men, are even transported, if allowed freely to associate themselves with their masters: O my Beloved, man, reasonable man, man instructed, well may he take a thousand thousand times more delight in the acquaintance, ways, pleasure, presence, and communion of his God Christian, art thou dearer unto the Spaniel now at thy heels, than the person speaking in my Text is unto thy redeemed soul? How is it, that thy soul is not ravished with his Spirit? Plainer and fuller sentences are not extant in Holy Writ, than such as [1] John 8.33, 36 Truth maketh us free, Where the [2] 2 Cor. 3.17— qui, non amore justitiae se sentit abstinere ab opere peccati, nondum est liber ac alienus à voluntate peceandi. In ipsâ enim voluntate reus est, quâ mallet si fieri posset non esse supplicium quod timeat, ut libere saciat, quod occulte desiderat. August. demat. & gra. cap. 57 Spirit of the Lord is, there is liberty, etc. For, a mind truly spiritual is never more at liberty, then when it is most dis-enthralled from serving sin; nor [3] Melior est cum totus haeret atque constringitur incommutabili Bono, quam cùm inde vel ad seipsum relaxatur. Idem de doctrine. Christ. doth it ever more enjoy itself, then when it is most taken up in the glorifying of God. Of great use is that small Book [4] Memorials of Godliness, and Christianity, by Herbert Palmer. which maketh Religion our business; but, in very truth, we never make Religion the business of our souls, until we first [5] Etiam ist di●●t illi Deus, Utere delitiis carnalibus sempiternis, & quantum potes, pecca, nec oneriorit, nec in gehennam mitteris, sed mecum tantummodò non eris, exhorrescit; & omnino non peccat [non jam ut in illud, quod antea timebat, non incidat, sed] me illum, quem sic amat, offendat. S. August. de Catechisand. Budibus. c. 17. make the glory of our God the business of our Religion: till then, against flesh and blood, yea, against principalities and powers wrestle we may; but, little is our victory, because little is our faith, that is, little do we seek the glory of our God. Those seemingly bitter herbs of contrition, humiliation, repentance, self-denial, etc. the which new born-babes can so hardly force themselves to swallow down, will then be [1] Rom. 7.25 Matth. 6.33 Luke 14.26, 28 31.33 pleasant unto their relish, when they have once tasted how good and gracious that God is, which calleth [2] 〈◊〉. 16.24 them unto these duties: Oh let us, who are Preachers of the Gospel, fully [3] Danda inprimis opera est, ut Deum norimus quotquot faelices esse volumus. instruct our people what it is to honour, or dishonour an infinite God; for, where the knowledge of this [4] Luke 10.42 Magnam rem puta, hominem, unum agere; praeter sapientem, nemo unum agit. Seneca. Epist. 120. one point is prevalent, there [grace assisting] all other exercises of Godliness will co-incidently follow: Once convince a sinner what it is to dishonour the God and Father of our Lord Jesus Christ, humble himself that sinner will, repent himself he will, deny himself he will, etc. nay, he will earnestly thirst after the sanctifying Spirit, purposely, that he may be enabled to glorify his God, as God. It is because we Ministers have not wholly purged our selves from the idleness of self-love; if, at any time, notwithstanding so many discouragements are cast into our way, we [1] John 21.15, 16, 17, and Debetur maximo operi haec veneratio, ut novissimum sit, authorque ejus statim consecrandus. Plin. Panegyr. advance not our people's souls before our private interests: And it is because you Parishioners find not the [2] Matth. 26.10 Mark. 14.6, 8 Luke 8.3 John 19.39 Revel. 19 24 sweetness of honouring the Lord with your substance, that Our right, your Tithes, cometh so unwillingly from [3] Philem. 19 you: These follies would no longer blemish our Gospel-conversation, could our souls once unfeignedly make their boast of our God, esteeming HIM, as indeed he is, Our Praise. Your family-duties, your attention at Catechise, your resorting unto Sermons, & sim. I joy, and rejoice in; go on and prosper: Nevertheless, for the good of your souls I speak it, in divers persons here among us, I had not perceived that defect of knowledge which I do now discover, had not the public prayers of our English Church been newly restored unto our Congregations: Verily, I commend you, for that most times wherein we have a Sermon your seats are full, for, so they ought to be: but, of this I complain, At the [1] viz. Ea quae sub oculis posita sunt, negligimus, quia, naturâ comparatum est, ut, proximorum incuriosi, longinqua sectamur: seu quòd omnium rerum cupido languescit cùm facilis occasio est. Plin. lib. 8. Epist. 20. Adeo naturale est, magìs nova, quàm magna mirari. Seneca quaest. natural. lib. 7. cap. 1. but, Qaisquis bonus, verusque Christs anus est, Domini sui esse intelligat, ubicunque invenerit veritatem. August. de doctr. Christ. lib. 2. cap. 18. Et quae divisa beatos Efficiunt, collecta tenent. Claudian. Common Prayers of our Church small is our Assembly. Beloved, In [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 hat seem the smallest neglects, prove most dangerous. Arist. Rhet. lib. 1. neglecting Common Prayers you neglect [2] Fructum ex eo quis consequi non debet, cui impugnat. Gotofrid. yourselves, you injure the [3] Rom. 12.18. 1 Cor. 1.10. Ephes. 4.2, 3. Unitas interior, & unanimitas ipsam cuique multiplicitatem colligat & constringit. S. Bernard. Phil. 3.16. Quid tam congruum fidei humanae [divinae, say I] quam ea, quae inter nos placuerunt, servare? Ulpian lib. 1. sf. dé pactis. peace and good of the Church, and [4] Perit gratia, si reposcatur, Plin. lib. 1. Ep. 13. Contumacia cumulat poenam. Marcian. l. 4. P. de poenis. Sapiens est divitiarum naturalium [much more spiritualium] quaesitor acerrimus. Seneca Epist. 119. Psalm 84.11. 2 Cor. 9.7. Ephes. 6.18. Heb. 10.25. Nulla multitudinis potentia, nisi consentientis, id est, unum sentientis. Aug. de verâ Relig. cap. 25. Inflatus, & tumens animus in vitio est. Sapientis animus nunquam turgescit, nunquam tumet. Cicero Tuscul. quaest. lib. 3. sin against your own souls, Psalms 84.4.142.1, 2. Beloved, in obedience unto the higher [1] Rom. 13.1 powers placed in authority under our most gracious King; yea, in loyalty unto our dread Prince himself, as unto our [2] Tit. 3.1 1 Pet. 2.13, 14 supreme Governor; ye would not (if ye knew your [3] Rom. 13.4 Non parum interest ad Christianam pietatem quibus vocibus utamur. Aug. de Civit. Dei l. 10. c. 13. Id potissimum eligamus quod cum sanâ fide concordat. Idem de Gen. l. 1. c. 21. own good, ye would not) neglect to assemble yourselves unto the Liturgy of the Church: Inasmuch, as [4] 1 Sam. 15.22 obedience is better than sacrisice: But alas, such is the nature of your absenting yourselves from God's public worship, that you, in one and the same default, neglect both obedience and sacrifice too: Brethren, if you have indeed a love for your God, show it openly, and constantly in the [5] Psal. 22.22 1 Chron. 6.13 midst of our Congregation. Absent yourselves from the Liturgy of our Church, [1] For, whereas Id quisque potest, quod jure potest; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. in Rom. Hom. 2. Nulli servorum licet ex his quae Dominus imperat quod placuerit assumere, quod displicuerit, repudiare. Salvian de providen. lib. 3. lawfully ye may not: Suppose ye might; Consider, I beseech you, how this remissness of yours would prefer [2] Mater omnium haereticorum, superbia. Aug de Gen. Cont. Manich. l 2. c. 8. Bonae res neminem scandalizant nisi malam mentem; Tertul. de veland. virg. cap. 3. Nullum scelus rationem habet. Liv. lib. 28. Vulture's u●guen●o fugantur, & scarabaeirosâ. Aelian. Maximum judicium est m●lae mentis stuctuatio. Seneca Epist. 120. Nemo Deo displicet nisi qui sibi placet. Bernard, de miser. Hom. yourselves before your God. We assent, that as the Scripture publicly and distinctly read, so the Word preached and applied glorifieth that Father of Lights who [3] Psalm 94.10. teacheth man knowledge: We allow, that as set forms, so our Pulpit devotions, are Ordinances of God; who? [4] 2 Cor. 2.16. Linguâ, ment, & cogitation horresco quoties de Deo sermenem habeo. who is sufficient for these things? But, give God his due: These are but the least part of divine worship: If we hear, we hear for ourselves, we [5] Esay 55.3 Rom. 10.13 hear that our souls may live: so, if we pray, we pray for ourselves, we ask that [6] Matth. 7.7 1 John 5.15 we may have: Whereas a chief part of our public Service, is the same with the chief part of God's Worship, which is, not merely to hear Gods most holy Word, but, in hearing, to obey it: and, not so much to pray for more benefits, as to give thanks for the benefits which we have already received from God's hands: For, pure and undefiled Religion before God even the Father, is this, to seek him more for his own sake, then [7] Esay 26.8 Non mih● sussicit quod semel donavit, nisi semper donaverit. Peto ut accipiam; & cum accepero, rursus peto. Hierom. Epist. Tua me non satiant, nisi tecum. S. Bernard. Ipse sihi omnia, & ipse mihi omnia. Qui curate esse nisi prapter te, pro nihilo est, & nihit est. Bernard. Serm. 20. in Cantic. for our own. Dear Beloved, when we [8] Sacerdos parat fratrum mentes dicendo Sursum corda. Cyprian de Orat. solemnly me● together, give thanks at [9] Psalm 30.4. 1 Chron. 16 3. the remembrance of His holiness, then do we principally worship our God. Wherefore, although Catechising, or Homily, or Sermon we have none, so many of you as desire as well the glory of your God, as the good of your souls, see to it: Turn away your feet from [1] Licita prohibentur ne si permitterentur, corum occasione perveniatur ad illicita. Justin. prohibited Conventicles, but, [2] Heb. 10.25 forsake not the assembling of yourselves together, as the manner of some is; But, let us openly, publicly, solemnly, and obediently meet together, as to have Gods most holy Word, as to ask those things which are requisite and necessary, as well for the body as for the soul, so chief, and most frequently to speak good of God's name; to render thanks for the benefits which we have received at his hands, to set forth his most worthy praise, and to reverence, bless, worship, adore, and glorify him, as God: O come, come often, let us often sing unto the Lord, let us [3] Animadverto etiam Deos ipsos non tam accuratis adorantium precibus, quàm innocentiâ & sanctitate laetari. Plin. Panegyr. Cultus deorum optimus idémque castissimus, ut eos semper purâ, integrâ, incorruptâ & ment, & voce venereris. Cicero de nat. Deorum lib. 2. Sicut neo in victimis quidem, licet optimae sint, auroque praefulgeant, deorum honos est, sed piâ ac rectâ volunt ate venerantium. Seneca de Benef. lib. 1. cap. 6. ut & Epist. 95. Hitherto, there never yet fell upon the Church a tempestaous storm, the vapours whereof were not first noted to arise from coldness in affection. Hooker Eccles. Polit. lib. 5. sect. 76. hearty rejoice in the strength of our salvation: Let us come before his presence with thanksgivings, and show ourselves glad in him with Psalms: for, so we should magnify him day by day; and so let us glorify the Father, the Son, and the Holy Ghost, as it was in the beginning, is now, and ever shall be world without end; Amen. In the day (1) Title of Psalm 18th. that the Lord delivered him from the hand of all his enemies, and from the hand of Saul, David the servant of the Lord, spoke unto the Lord the words of this (2) 2 Sam. 22.1 Song; Beloved, We, as well as David, are (3) Luke 1.74 delivered out of the hand of our enemies: And for us— Not to seek to glorify our God, would many ways reprove us First, Of gross (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. l. 6. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rhet. lib. 1. c. 37. ignorance: So impossible it is for any who truly know God (2) John 17.3. Hominis sapientia, est pietas. Aug Enchirid. cap. 2. Nullum bonum perfectè noscitur, quod non perfectè amatur. Idem. Ea petrssimùm juberis quae te deceat vel sponte fecisse. Plin. lib. 6. Epist. 39 see Psalm 119.161. not to glorify him as God. Secondly, Of inexcusable (1) Bonus animus, pura mens, sincera conscientia, haec nostra sacrificia. Minut. Faelix in Octavio. undutifulness: for this is the whole (2) Eccles. 12.13. duty of man, even, to set forth the praises of his God. Thirdly, Of stupid (1) Psal. 10.4 Pertinax sit memoria debentium. forgetfulness: On this only account it was, that we came into the world: We have forgotten our errand, if we neglect to glorify our God. Fourthly, Of spiritual (1] Quare verbis parcam? gratuita sunt. unthriftiness: The prayer of a righteous man availeth much, but no part of it more than his Thanksgivings: Great is the (2) See Tho. goodwin's. Return of Prayer; but, (3) Psalm 50.15 greater is that of Praises: To commend what we receive from another, is (4) Rogat & quidem essicacissimè qui reddit causas rogandi. Plin. lib. 2. Ep. 13. to beg more of the same: Bless we God, and God (5) Sibbs Souls Conslict. cap. 26. and Bishop Hall's Sermon of Thanksgiving, and Bishop Reynolds his Zions Praises. will bless us: no gain, no usury, no Merchandise, like this of glorifying God. Fifthly, Of high [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ingratitude: Rivers pay all their fresh waters into the salt sea: and most [2] Qui beneficiis non intelligitur, vel plagis intelligatur. Cyprian de Demetr. notoriously unthankful are we, if, from whom we receive all things, to him we do not in all things ascribe the praise and the glory. [3] Rom. 11.36: For, Affectus omantis laudabit munera dantis. Sixthly, Of rude [1] Qui meminit, sine impendio gratus est. Seneca de Beneficiis. folly: Wise was Araunah when he [2] 2 Sam. 24.23 would have given his threshing floor unto David: Should the King wilfully drop a Glove, his Majesty's sacred person can indeed stoop to reach it from the ground, but [3] Gratias ago tibi, Domine, quia, quod quaeris à me, prius ipse donasti. Cyprian. happy I, if I may be preferred to reach it in his stead. Friends, where God alloweth us to do that for him, which he without us, can do for himself, it is Our wisdom to account it our honour that serve him, we may: will the Lord voucbsafe to accept of our praises? Let us then glorify him, as God. Seventhly, Of insufferable [1] Psal. 10.4 Pride: alas, without God we are nothing, nothing we have but [2] Deum namque ire per omnes Terrasque tractusque maris, calumque profundum. Virg. from God, yea, and [3] Prov. 16.4 for God too: How is it therefore, that we do not proclaim Him most worthy our utmost thanks? Guilty malefactors that we are, [4] Ezek. 16. 3-6 where is our humility? We might long before this day, have been [5] Lam. 3.22 frying amid Hell tormenrs: and, dare any of us cease from glorifying our God? yea, if we durst, if we might, if we were thereunto encouraged, could any bribe? could any price? could all the [6] Psal. 89.6 joys in Heaven buy us off from glorifying the Lord our God? Lastly, Of vile [1] Ingratum si dixeris, omnia dixeris. gracelessness: an unthankful person is a graceless person: No thanksgiving, no [2] Gratiarum cessat decursus, ubi recursus non fuit. Bern. Serm. 1. in cap. Jejunij. grace: Oh, since it is our bounden duty, at all times, and in all places, to [3] Ad locum unde exeunt, gratiae revertantur. Idem. Serm. 3. in Vigil. nativit. 1 Cor. 10.31 render thanks unto the Lord, at all times, and in all places, according as occasion shall either admit or require, let us do all [4] things to the glory of our God. The gracious person will glorify his God; And, well he may, inasmuch as— Our constant seeking to glorify our God, is First, Our safest (1) Lex data, ut gratia quaereretur; gratia data ut lex impleretur. tenure: For, that (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plut. servant which would be profitable unto his Master, the Master will not easily part with: Beside, Unto * A chi li pro torre cic che hai da gli cidu ichis de. Torriano. him who can (3) Merca●●ra est pauca amittere, ut majora lucreris. Tertul. ad Martyr. take from us all that we have, it is good giving (4) Petamus ut det, quod ut habeamus jubet. S. August in Exad. quaest. 55. what he asketh. Secondly, Our only (1) Mic. 6.8 Eccles. 12.13 2 Kings 5.13 Psalm 116.12, 13 pay: Who among us would fear an arrest, might mere acknowledgements, and verbal thanks cancel our bonds? The blood of Jesus Christ would wipe off all old stores, were we earnest so to have it: Whatsoever He hath purchased for us, is ours upon exceeding easy terms: namely, if all which he hath for us purchased, we receive with thanksgiving. Christians, (2) Ephes. 5 4, 20 Col. 1.12 3.17 2.7 4.2 1 Tim. 2.1 Heb. 13.15 2 Cor. 4.15 9.11 1 Tim. 4.3, 4 Revel. 7.12 not money, but grace; not wealth, but holiness; not worldly honours, but sincere affections, holy desires, spiritual rejoicings, are sterling at the heavenly Exchequer: These, these are the Treasures wherewith We are required to glorify Our God. Thirdly, Our richest (1) 1. Tim. 4.8 6.6 Omnis mihi copla, quae Deus meus non est, est egestas. S. Aug. Confess. l. 12. c. 8. gain: Whatsoever we enjoy is never so well improved, as then when we employ it unto the glory of our God: partly, because what duties proceed from a grateful heart, them God vouchsafeth to receive as a (2) 2 Cor. 8.12 Gen. 32.12 2 Sam 7. 5-17 2 Chron. 1.11, 12 Luke 7.44, 45, 46 Matth. 26.13, kindness: chief, because all that we possess is doubly ours when we can entitle God unto it: Can I say, The Signet upon my finger was given unto me by my King, Gold should not buy it: It is a diminution unto spiritual knowledge, saving faith, and heavenly graces, to ascribe them unto our own industry, power, or success; The excellency of these, is, that they are free, the liberal (3) Compare Exod. 23.8 2 Sam. 19.42 Prov. 17.8 18.16. Eccles. 7.7, with 3.13.5.19. John 4 10. Rom. 6.23.12 6. 1 Cor. 7.7. 2 Cor. 1.11. Eph 4.7. James. 1.17. 1 Pet. 4.10. A Jove prin cipium. Est Deus in nobis; agitante calescimus ipso. gifts of our great God: Gifts are more unto us then, either inheritance, or purchase; Benjamins' mess transcended, not so much in (4) Gen. 43.34 quantity, as from the greatness of joseph's affections: Well may David boast his cheer, when the Lord spreadeth his (5) Psalm 23.5 Table: The food, the raiment, the content, the righteousness, the salvation, the glory, upon which Believers account, are all endearing gifts: we may write upon them, as Scholars do on their Books, ex dono; Their value is great of themselves; but, greater is that value which they (6)— Ipse ad alia non ordmatur, sed potiùs alia ad ipsum. Aquin. p. 1. qu. 21. artic. 1. O Servum illum beatum, cujus emendationi Deus instat! Fertul. de patien. cap. 11. derive from their Donor, even from the Father of gifts. Friends, that is most yours which ye receive as from God, which ye enjoy in God, and ascribe unto God. Wherefore, in all that you possess, glorify ye your God. Fourthly, Our chiefest (1) 1 Sam. 2.30 honour. The greatest value which we can put upon ourselves, is, to be not the vassals of Satan, nor the bondslaves of sin, no nor the servants of men, no nor yet the favourites of Princes, but, the servants, the favourites, the (2) John 1.12 Sons of the most high God. Those Offices which do most nearly attend his Majesty's sacred person, are, of all preferments, the most honourable. Happy that (3) 1 Kings 1.34 Psalm 84.4, 10 140.13 Esay 49.5 61.6, 10 1 Chron. 16.25, 35 10.27 Deut. 10.21 Jer. 9.24 Psalm 42.11 Archbishop which may have the dignity to anoint his Sovereign, and that Nobleman which may bear a part at the solemn inauguration of his Prince: Before the day of his (4) Esay 52.13 Phil. 2.9, 10 Coronation, his Majesty was (5) Esay 2.17 12.4 30.18 equally our Sovereign, as he now is since the solemnite of his blessed inauguration: just thus, whether we exalt the Lord our God, or no, The Lord our God he is, and (6) Nehem. 9.5 exalted he is? Yet [let me tell you] That Believer, who with (7) Psalm 34.1 71.15 146.1, 2 138.1 35.18 61.8 full purpose of heart seeketh the glory of this God, doth not give a Throne, a Sceptre, a Crown unto the Lord; for his, of right they ever were, and are; but, this favour that Believer hath, he hath the honour [if I may so speak] to (8) Psalm 145.1 30.1.66.17 Esay 25.1 Compare 2 Sam. 12.28 with Jerem. 9.23, 24 extol that Throne which is the Lords, to hand the Sceptre of God's Kingdom unto God's right Hand, and to lift a Crown of pure gold unto the Royal Head of this King of glory: Then we extol God, when we in our hearts and lives praise and adore him; And in this sense, the solemn Coronation of our God, is like Himself, everlasting; he that hath the honour to be one of those who magnifieth God, hath this happiness, that he is said to extol God, he glorifieth, he crowneth his God; and this is the (9) Non tam mea sunt, quae mea sunt, quam quae tua. Plin. lib. 4. Epist. 4. Crown of a Christian duty. So shalt thou have (10) Rom. 13.3 compared with Gal. 1.24 Ephes. 1.12 praise of the same: Quest. (11) Phil. 2, 21 1 Cor. 10.24 2 Cor. 5.15 Sensum quendam, voluptatemq, percipio, si ea quae mihi denegantur amicrs video superesse. Plin. lib. 1. Ep. 10. What praise? Answ. The praise of bringing glory to thy God. I undervalue my labours if I take pains for mine own only profit, mine own only interest, or mine own slender reputation; The toil which I undertake, let me undertake it for the honour of my God: No commendation; (12) Ezra 9.6 sinful I, do, or can deserve; Nevertheless, no that commendeth me, or mine endeavours, doth it to my loss; let him praise, not me, for, I am [13] 2 Cor. 12.11 Nothing: but, His God, for His God is mine; and he most favoureth me, who [14] 2 Cor. 10.17 Psalm 115.1 105.3 103.1, 23 2 Cor. 10.11 Gal. 1.24. Psalm 142.7.34.2, 3. Amor non nisi donum amantis in amatum, Gulicl. Parisien. de legibus. c. 19 most glorifieth my God. Lastly, Life [1] Hoc etiam est quam ob rem cupiam vivere. Plaut. Curcul. Psalm 119.17 1 Thes. 3.8 2 Pet. 1.3 1 Tim. 4.8 Deut. 30.20 but such as dishonour God, non tam vivunt, quam in vitâ sunt. Seneca. Non est mortale quod opto. Col. 3.3. more abundant: Oh, Sirs, So often as we glorify our God, as God, we anticipate life to come. Then is our conversation, like that in heaven; when we be ever rejoicing in the Lord, ever mentioning the lovingkindness of our God. Verily, we then seem to sit in heavenly places, among Saints and Angels; when, in the midst of the congregation, we set forth, the praises of our God in Psalms, in Hymns, and in spiritual Songs. Christians, if ye know what it is to glorify your God, you will roll away that stone, against which some have stumbled. It will be unto you no trouble of heart, if, as you believe in God, and believe in Christ, so, you [through Jesus Christ] celebrate [2] Psal. 29.9 the name of your God publicly, and solemnly in your Father's House: Know, Brethren, if we glorify God here upon earth, They in heaven, can do no more; The most which They can do, is, [though after a more heavenly manner] to glorify Our God: We do what the Saints in [3] Psal. 149.9 Neque ad loquendum digne de Deo lingua sufficit, Neque ad pereipiendum intel●ectus praevalet; magis ergo glorisicdre nos convenit Deum quod talis est qui & intellectum tra●scendit, & cognitionis initium superat. heaven do, we do what the Angels in heaven do, if we glorify our God, We do as the blessed Spirit doth, we do as the Son of the Father doth, yea, we do as the Father himself doth, if we glorify our God. Seeing it is unto us so great a glory, to glorify this God; Seeing it is unto us heaven upon earth; seeing it is unto us, Life more abundant, to laud, praise, and bless the Name of our God; I beseech you, Friends, Let us no more absent ourselves from the Liturgy of our Church; but, let the Lord God have the glory of our open, public, and solemn Thanksgivings: Yea, let us watch always over our conversations, words and hearts, that at [1] Psalm 34.1 71.6, 8, 15 109.30 96.2.145.2, 7, 9, 10, 21 119.164, 97 25.5 89.16 Nihil mihi fuit optatius, quàm, ut primum abs Te-ipjo, deinde à caeteris omnibus quàm gratissimus erga Te esse cognoscerer. Cicero. Epist. familiar. lib. 1. Epist. 5. all times (whether in private, or in public, whether in our labours, or in [2] Non solum negotij, sed & otij reddenda●est ratio. Col. 3.17. our recreations, whether we mourn, or rejoice, sleep or wake, eat or drink, or whatsoever we do) we may [3] 1 Cor. 10.31. do all, and desire to do all, unto the glory of our God. Beloved, if we keep ourselves [1] 2 Tim. 2 21 ever prepared unto every good work, if we keep ourselves ever unfeignedly desirous to ever glorify our God; Lo, We have Psalms, and set-forms to [2] Eccles. 5.2 Hos. 14.2 furnish us with words, the holy Scriptures to [3] 2 Tim. 3.16 instruct us in our duties, the holy Spirit to [4] Rom. 8.26 Luke 11.13 Acts 5.32 Phil, 2.12, 13 assist us in our endeavours, a [5] Heb. 4.15, 16 1 John 2.1, 2 Judas 24 Ephes. 5.27 2 Cor. 4.14, 15 Col 1.22, 23, 28 powerful Mediator to render our imperfect performances perfectly acceptable; nor can we want a perpetual supply of matter for our perpetual praises and thanksgivings, if we apply ourselves unto the [6] See of this Treatise, page 278.279. last General Part which limiteth this present Discourse: I proceed therefore, from the innumerable reasons why we should ever give thanks and praises to the Lord our God, unto the boundless matter of these our praises, and thanksgivings. The matter of our praises and thanksgivings comprehendeth the three Kingdoms [1] represented in my Text. What supplieth unto us perpetual matter, for which our God is glorified. If He, who delighteth to [1] page 278. 1 Cor. 1.27, 28 2 Cor. 4.7 strengthen grace by weak Instruments, hath, by * New Books are like new fashions, taken up at the first, with affection. this Discourse of mine profited your souls, then, before we enter these three Provinces, pause you here, ye Christians: Though such as I have, I [2] Mat. 10 8 give, Silver and Gold [3] See of this Treatise, page 30 I have none; at most so little, that, the imprinting of Sermons is too heavy for my light Purse: Unto the good example of other Generous Friends be it spoken, What I writ, that another printeth; not I, but the surviving, the affectionate Husband of a Gentlewoman now with God, is, [4] Imitating Jacob, Gen. 35.20 the sole Publisher of this expensive Treatise; and that, not so much in memory of his dear Consort, as in [5] 2 Cor. 13.9 Hominum charitas gratuita est. Cicero de nat. Deornm. l. 1. 1 Cor. 13.5 compassion of us; He so well knew the excellency of her gracious spirit, that, he aimeth to have our spirits like unto Hers: His cost is your benefit: His Liberal soul deviseth liberal things, and by liberal things may He stand: But, may you and I glorify our God [6] Gal. 1, 24 in Him: And, as in Him, so in his other Self, whose untimely [7] Like Rachel's, Gen. 35.16, 19 untimely, not to her, but unto us, as Phil ip of Macedon spoke of his friend Hipparchus. Plutarch Apotheg. death first gave life unto what you now read. One especial matter which setteth forth the praises of our God; consisteth in [1] Psalm 66: 16 Veritatem celare est aurum sepelire. S. Aug. confess. l. 12. what the Lord hath done for his chosen servants. Our God is glorified in those divine Histories, which tell us how great mercies the Lord poured upon Abraham, Moses, Joshua, Samuel, David, Solomon, etc. He is glorified in such Scriptures as mention the praises of Sarah, Rebeccah, Deborah, Ruth, Hannah, Abigail, and those other Matrons, whose good examples are recorded for our learning. There were that [2] Mat. 26.8 had indignation at Mary for pouring so precious ointment upon the Head of our Saviour; nevertheless, it is the glory of our Saviour, that Her praise is [3] Mat. 26.13 in the Gospel: May it likewise be interpreted unto the glory of our God, if, wheresoever this small Treatise shall find acceptance, there, some of those blessings which the Lord vouchsafed unto this religious Gentlewoman, be told for a memorial of her. To the Right Worshipful Sir JOHN HALES, Baronet, Increase of favour with God and man. SIR, AMong those affectionate Kinsfolk so uncomfortably withheld from the solemn burial of your pious Aunt, YOU, her Dearest Nephew, were a Chief: Her embalmed Corpse you did not see, her spiced and perfumed Grave you could not attend; I am bold therefore to place before you this Specimen of [1] Illa quidem anima in societatem sidelium recepta landes nec curat nec quaerit humanas— imitationem quaerit, non laudem. S. Aug. Epist. 125. her Funerals. A rough, unpolished, unhewn Tombstone it is; a Stone worthy to be rolled away by the same hand which erecteth it. Vouchsafe nevertheless, to approach unto it, as [2] Tumulum intuens, pius esio. unto her lively Monument: For, if the memory of this good Gentlewoman shall remain dear unto you, you, by delighting to imitate her virtues, will partake of Her happiness past, and present; You will, during life, obtain peace; and, after death, life more abundant. portrait of Lady Dorothea Rutter Dominae Dorothea Rutter Vera Effigies Martij 21 more 1661/2; Anno Aetatis suae ult et 31 more Life more abundant in her looks you see: Picture her Soul; a Heavenly Saint is She! Sir, I willingly promise myself this blessing; because it farreth with those good Christians who bury their Friends, as it doth with us Ministers when we are crucified with Christ: Espy us in the Town, you see us in black, mourning for the sinfulness of the World; but, meet us in the Temple, you find us in white, rejoicing at the purity of the Gospel; just so, when good Christians have buried their dead, if their thoughts reach no further than this World, well may they themselves in mourning; but let their thoughts follow their dead unto their Father's House, and then their grief and sorrows are swallowed up in Joy and rejoicings. From my Study, April. 3d. 1662. COnsider this dear and worthy Gentlewoman, first, as She was a part of this world; next, as She was a Member of the Church; and thirdly, as She is present with the Lord within the mansions in her Father's House; In every of these you will see plentiful matter laid before you, for the praises of Our God. First, In the things of this Life. It is the glory of our God, that, while he [1] Psalm 17.14. giveth unto the wicked their portion only in this life; He is also in the things of this life, sometimes bountiful, as well unto the [2] Matth. 5.45 just, as unto the unjust; thus, he was unto [3] Gen. 13.2, 6 Abraham, and thus he was unto this [4] Gal. 3.7 Daughter of Abraham. From the Cradle which first danced at the voice of her cries, unto the grave which now bewaileth her silence; little, very little cause there was why Her heart should be troubled. For instance; The more loyal our affections be toward our most gracious Sovereign Lord the King, the more honour we have for that Sex which gave conception and birth unto his sacred Majesty's sacred Person. Adam, he [1] Gen. 3.20 calleth his wife's name Evah: Why? Answ. Because she was the Grandmother of Christ, in whom all are made alive. Beloved, Let not the community of a Blessing bury that Blessing in oblivion; The Friend of whom we now speak, was a Daughter in Israel, to wit, One of that Sex, which had, both the Happiness, and the Honour, to bring the Great Redeemer of all mankind into the World. As for her lineage I am no Herald: yet, this I can say, as by wedlock, she matched into a [1] For she was married unto Michael Rutter of Burton on the Hill, in the County of Glou. Esquire. worthy Family, a Family of a just esteem, a Family of a good, and [2] See page 117. of the Vale Royal of England, viz. The County Palatine of Chester, illustrated by Dan. King. long descent; so She herself was not Filia terrae: It is of God, that while one Family is low and obscure, another is superior and exalted; This Gentlewoman was of the later, and superior sort; She was the branch, the offspring of a very Generous Stock; I shall utter more then in other words I can so well express, if I tell you she was a [3] Of which Family, see Dugdals Survey of Warwicksh. HALES, a HALES no way overreached by any specious pretences of hypocritical Rebels. Whereas the honesty of some great Ones is rugged, and the seed of their goodness unformed, for want of an early education, it was not so with this Friend; she was highly civilised: Indeed, Her education was, as well became Her Eminent birth, very singular; [Furthermore] it was as successeful-as exquisite. Her wealth was suitable unto her birth: The blessing of the Lord made her rich, and he added no sorrow with it. Her body, that body which now sleepeth in Jesus, was, herein a picture of her soul, upright and graceful. In the natural endowments of her mind, she surpassed many of her equals: She had a tenacious memory, an elegant fancy; a piercing judgement, and a deep understanding. Her acquired parts were no less remarkable: She read much, and much unto her benefit: witness her language always apposite; witness her habitual transcendent elocution; and, from that again, the law of kindness which was ever in her lips, together with that charity, and that piety which so often perfumed her familiar Discourse. Although she could not be born, but, she must be [1] Job 14.1 born to know sorrow, surely, goodness and mercy followed her all the days of her life: Even, in all his Dispensations toward her, so favourable unto her, were the providences of her God, that, most usually, her sorrows and mourning were recompensed with joy and gladness. True: She knew the loss of Children; but, she never [1] Esay 47.8 sat as a Widow: Bury some Kindred she did, bury some Kindred [if she herself would live] she must; but, the God of our life, which removed from her some Friends, exalted other of her Kindred, as surviving blessings. The same God which suffered her to close the eyes of her dearest Parents; instead of her Parents hath given unto her [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. in Oreste. children, hopeful Children! She lived to see the captivity * During our late Wars. of our Zion; but, as Moses from Mount Nebo did before his death, behold the promised Canaan; so, neither did she departed this life, until having, with [1] Heb. 2.1 the Prophet, watched to see what the Lord would say, She did, with [2] Psal. 85.8 the Psalmist, hear him speak peace unto his people, and to his Saints. As she prayed for the peace of our Jerusalem, so she saw her prayers answered; She left not this transitory world, until she had first seen that Deliverance which the great God hath most mercifully, and most miraculously brought unto us, his most unworthy people. Hitherto, you have chief seen what praises we own unto the divine Majesty, in the behalf of this dear Friend for common mercies; Beloved, although the bountiful God scattereth these blessings of his left hand, as well upon the evil, as upon the good; yet, when these worldly favours are placed in, and imparted unto an elect Vessel, they then begin to be spiritual Blessings. Wherefore, as God hath had the glory of his Benefits unto this singular Friend of ours in the things of this life; so, bless we the Name of the Lord for that large portion of true Riches which she received in things appertaining unto a better life. Concerning things appertaining unto the Gospel. God was very gracious unto this singular Gentlewoman, for she was exceeding happy in [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. prudent and religious Parents: By them, not out of custom, but, out of a religious choice, she was consecrated in Baptism unto their God; By them she was brought up in the nurture and admonition of the Lord: By them she was trained up in the way she should walk in, which way of holiness she kept unto the end. Hence it was, that she was so great a lover of good Books, of good [1] Scias ipsum plurimis virtutibus abundare, qui alienas sic amat. Plin. lib. 1. Ep. 17. men, of Lords days, of holy Festivals, and of holy Ordinances: But, over and above these outward privileges of the Gospel, as she walked uprightly, so, the Lord God Her Sun and Shield, had [1] Psalm 84.11 vouchsafed unto her his free grace. I say, over and above these outward privileges, she had that one blessing which maketh all the rest such; for, the holy God withheld not from her his holy, his blessed Spirit. The most merciful and most gracious Father of Lights did, by his good Spirit, lead her in the way that she should walk in: He guided her obedient soul by His Counsel, and hath now received her unto his glory. That is the last, In the life of Glory. Of this, what shall I report? Might her blessed soul descend hither unto us, She would now tell us things, which cannot be by me uttered. What Our eyes have not seen, what Our ears have not heard, what our hearts cannot conceive, that would Her glorified Soul reveal unto us: We [I trust] shall go to Her: She [you know] shall not come to us: only This, This is our Comfort, that, As Solomon removed the Ark from the Tabernacle unto the Temple, so, the Son of David, even the person speaking in my Text, He hath translated the soul of this Saint from her earthly Tabernacle unto the mansions in his Father's house; For this also, it is our Duty to give much thanks unto our God. Quest. But, how shall we best express this our thankfulness? Answ. By endeavouring, as she endeavoured, after a sanctified enjoyment of every of God's blessings. This Gentlewoman, whose whole life was a continued thankfulness unto the God of her mercies, may be unto us both a Motive unto religious thanksgivings, and an Example. A Motive; for, [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that this righteous Gentlewoman shall be had in everlasting remembrance, assuring us, that the praise of a Gospel-Conversation endureth for ever. An Example, because she could, and did show us Her faith by Her works, viz. She made the Blessings of this World serviceable unto the blessings of the Gospel; and, When at any time troubles arose in her heart, she believed in God, she believed also in Christ. The greatest part of her Conversation, I say, the greatest part of it, was, not only a Practice, but a Pattern of Piety. Look upon her self-denyals. She was as I told you, very well descended; But, did any of you ever hear her boasting her Ancestors? She had Wealth at will; but, Did she make it an occasion unto pride? With plenty she possessed the right, the humble, the spiritual enjoyment of plenty. Others make it their business to be, not Christian, but vainly Gentile: but she, instead of drowning a Christian in a Gentlewoman, taught Gentility to adorn Christianity. Others are more for the broidering of the hair, then for the Ornament of a meek Spirit; Was she so? Others are more for the pride of life, then for the beauty of holiness: Was she so? She was none of that sort of Gentry, which, like S. Chrysostom's Schoolmaster [1] When Liban us, who had taught chrysostom in Philo●o by, was asked, who should succeed him in teaching? Libanius answered, No one but Chrysostom had not the Christians won him to them. Platina in vita Zosomi. repute Christ's Ministers therefore contemptible because Christ's Ministers. She was very well educated; but, was she more a Courtier then a Saint? Can any profane Esau keep her by her Chimney-side, then, when health allowed her to attend God's Ordinances in God's House? She had good elocution: But, was guile found in her mouth? I speak this to her praise, She detested hypocrisy in another much, in herself more. On the other side: She was a lover of good persons, because [1] Ut de pictore, aut de sculptore nisi artisex judicare [non possit;] ita, nisi sapiens, non possit perspiccre sapientem. Plin. lib. 1. Ep. 10. good. Not long since [1] viz. Octob. 15. 1660. my very good Lady [2] The Lady Ann Overbury, late widow of Sir Giles Overbury, Knight. went comfortably from her own house, unto the mansions in her Father's House; Friends, You never heard this Gentlewoman mention that Lady, but, that Lady's name was ever solemnly attended with a long train of this Gentlewoman's just and real Commendations: [3] Vita est mansio animae in corper●. As she never spoke evil of the absent, so she never interpreted the praise of another to be a diminution unto herself. One thing I ever observed in this Gentlewoman, which I can by no means conceal: She was an absolute Governess of her passions: The empty fallacies of mirth [1] Res severa est verum gandium. Seneca. deluded not Her soul: Ever cheerful she was, but still sober, still modest. She was that person, whose passion never, no not in her most retired familiarity, dissolved into any excess. No jollities could make Her frolic. She had so wonderful a command over her lively Spirit, that, her moderation could not but be known unto all that knew Her manner of living. Free from exceptiousnesse she was: in truth, Her virtues had no weaknesses to be jealous of: Small cause had she to suspect the whispers, or fear the misreports of others, being conscious unto her self of nothing, except of comeliness and integrity. You could not provoke her unto revenge: A discerning spirit she had, could see a neglect as well as another; She could see it, but would not see it: Or, if too too palpable it was, she was so far from being overcome of evil, that, she would most industriosly seek, I had almost said, steal opportunities to overcome that evil with good. You have heard some part of her self-denials: But, She was in many other circumstances, an [1] Egregia virtutis exempla, veluti lumen in edito ponenda sunt ut omnibus praeluceant; multosque ad sui aemulationem accendant. Erasm. ad Archiep. Tolet. Augustini operibus praefix. p. ult. example worthy the imitation of Believers. All along, She was Exemplary. Exemplary, even from her Infancy: so pliant, so obedient unto her Parents, so filial she was. Exemplary in her minority: Other Virgins marry, she was given in marriage: Her affections followed her judgement, and her judgement was led by her Parents. Exemplary as a Subject: Loyal even then, when Loyalty was not only a ruin, but a seeming disgrace. An exemplary Friend, more than usually that Sex can be: Her fidelity was, above the fidelity of women firm and judicious: for, although she enjoyed the soft virtues of a woman, she wanted not the perfections of a man. Unto Mistresses of families She was exemplary: How peaceable, how discreet, how bountiful a Mistress she was, The sorrows of her weeping Hand-maidens will best resolve you. I am not ignorant, that, [1] Sir Tho. Overbury his Wife. Contiguous business much that Sex befits. But a truth it is, She, in understanding was masculine; as she never despised Martha for being busied about many things: so, she was ever accompanying Mary in that better part which could not be taken from her. A notable exemplary Mother she was: For, She reform her Children, not by reproofs, but by examples: Witness her Daughter [2] Christiana, a Christian. that, hitherto miracle of Children. Other Parents suffer their Children to be the Trouble of their Parents, and the shame of themselves; but, this Parent was so discreet, that, Her severities were pleasantness, and her smiles, corrections. As a Wife, she was exceeding exemplary: like The Beloved in the [1] Cant. 5.16 Canticles, not a Wife, but a Spouse; not a Spouse, but a Friend. Her love was even, saving that it was daily increasing: Her privacies were, not fondness, but dearness: Such her conjugal Society, that the longer she lived, the more she was a Bride, a discreet one though! If ever Wife was a Help meet for her husband, This was she! She gave very great examples of liberality and bountifulness: There is that [1] Pro. 11.24 scattereth, and yet increaseth: She was such a one. Her liberal soul was made fat, and liberal things she devised. She was not alone in this Duty; but, in this Duty very exemplary she was. No Coin was so good sterling with Her, as that which testified her bountifulness: Verily, she was eminently generous: and gave so great encouragements unto the ministry of the Gospel, that, of her quality I have not known her second. Far from vain glory she was, but most singularly munificent. She did so hearty imitate the goodness of our [1] The Lady Hester Overbury, the virtuous wife of Sr. Thomas Overbury, Kt. present Lady; that, her pious Charity was no whit inferior unto her [specified] generous liberality. It is the blessing of these [2] Of Burton on the Hill, and Morton in the Marsh. of Gloucestor shire. Villages, that God hath brought among us Christians very eminent for casting their bread upon many waters; Ladies ready to distribute, Ladies ever lending unto the Lord: Such a one was this Gentlewoman: Under God I can attribute the lives of some Widows in this Parish, unto that sustenance and relief which they received from this Gentlewoman: in the mean space, Her right hand knew not what her left hand did. Very pitiful, very tenderhearted, very full of compassion she was: She took it as no small kindness, when at any time I informed her, who among us was in poverty, or any otherwise distressed. Let me speak it in the audience of this large Congregation, She professedly took more pleasure in visiting the sick, the poor, the needy, then in visiting the great, the rich, the prosperous: Forbear weeping, poor people: Yet [alas] were it not for the [1] The virtuous Lady, the Lady Hester Overbury, and the good Lady, and some [2] excellent Gentlewom n, Mrs. Whitlock, Mrs Creswick, etc. few others amongst us, what would your sick beds do, now, that you have no Mrs. RUTTER to stand by you? The Lord comfort you: Trust in Him, he will make your beds in your sicknesses. As were her fruits, such was her faith: Her heart was therefore exercised with such charitable practices, because so much exercised unto godliness. She loved the Gospel in the purity of it: She was an example unto you all in frequenting the Church: and no marvel, for she frequented the Church as the House of Her God. She sat not down in her Pew to read some Historical Scripture, or some private Book; to talk of vanities, to toss her heels against God, or to sleep in sin, etc. No, she was truly zealous in her Devotions. Some sort of friends we have, which are a kind of Trencher-friends, which visit you more for your Table, then for your Society: In like manner, some sort of Gospel-professors we have, which [although the chief end of Sermons is, to fit us, that we may worship our God] come to Church for the food of a Sermom, not for (1) Inanis potentia, quae non reducitur ad actum. the worship of their God. No Sermou, no worship with these; except they may edify their souls by a Sermon, they will not meet here to speak good of God's Name, to give thanks for benefits received, to set forth the praises of their God, and to rejoice in the open, public, and solemn worship of their great and glorious Lord; I pity such [2] Hos. 7.8 dow-baked, such piece-meal Christians; alas, their own practices witness against them, that, [3] It is our duty to love our souls; but, it is not our duty to love our souls more than our God. they assemble hither more in care of their souls, then in love and duty toward their God: I say, such are lovers of themselves more than lovers of God. This Christian, she sought to be edified by Sermons, had a care of her soul, and yet a reverence, a love for her God: I say, She came hither, not to (4) Psalm 119. v. 161 please herself, but to worship and [5] Psal. 30.4 31.23 52.9 84.1.42.1, 2. Psalm 146. and 147. and 148. & 149. & 150.103.1, 5. Ps. 104. and Psa. 105. and 106. and 107. and 134. and 135. & 136. & 138. & 144. & 145. glorify her God. Unless we be (1) Esse Christianum grande est, not videri, non vocari. S. Hieron. ad Paulin. renewed in the spirit of our mind, he who adhereth unto set forms, and he who affecteth extemporary effusions, is equally exposed unto a graceless customary lip-service; And [whether we be, or be not renewed in the spirit of our mind] every unpremeditated extemporary phrase of him with whom I join in prayer is unto me a set form: Notwithstanding, the clear evidence of these palpable truths, monstrous it is, What Cavils some (2) I account them Novices, because either they should correct the CXXXVI. Ps. else that CXXXVI. Psalms should correct them. See Matth. 26.44 1 Cor. 14.15, 16 Novices would [if they could] create against our set form of Gods public worship: They would rather (3) Praestat esse aliquam republicam; and so, Praestat esse aliquam Ecclesiam, quàm nullam. Ita nati estis, ut bota, malaque vestra ad rempublicam pertineant. Tacit. Annal. lib. 4. Non nobis solum nui sumus. Cicero. Possessionem Bonitatis tanto latiùs, quantò concordiùs individut sociorum possidet Charitas. Aug. de Civit. Dei. lib. 15. c. 5. * expose our Churches of Christ unto the Jesuited subtlety of Separatists, Anabaptists, and Quakers, then (4) Eph. 4.3. Phil. 2.3, 4, 3.16. Rom. 12.3.18, 1 Cor. 1.10. in obedience unto the truths of the Gospel; and in (5) 1 Pet. 2.13. Rom. 13.1, 5. submission unto the Authority over us, endeavour in a (6) Non mutet homo monetam quam impresserunt sapientes, viz. Benedictiones, & Orationes quas ipsi ordinaverunt. Aelias' Thisbites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. regular service of our God, to keep the unity of the spirit in the bond of peace! Beloved, this Christian did not so. Torms of Confession, Prayer and Thanksgiving were exhibited by (1) Exod. 15.1 Moses, by (2) 2 Sam. 1.18 David, by (3) Hos. 14.2 Hosea, by (4) See Tirinus, Hutcheson, etc. in Hab. cap. 3 Habakkuk against the threatened time of their captivity, and by (5) Isa. 1.2.1.4 Esay, against their promised return from captivity: But, how were these exhibited? Answ. Not as Crutches to patch up lame Devotions, as some blasphemously suggest; no, nor yet as burdens unnecessarily imposed; but these, and the like Ordinances were instituted as (6) Numb 6. compare v. 27. with v. 23. benefits, and blessings. For, in a sanctified person, set forms cannot provoke customary flatness, seeing the soul of such a One (7) Eph 6.18 watcheth unto prayer; neither can they cherish careless, roving, wandering thoughts; for (8) Rom 12.12 the heart is fixed; much less do they limit, or quench the Spirit; for God's (9) Rom 8.26, 27 Spirit maketh intercession for him with groan which cannot be uttered. You may be sure it is for the edifying of the Church, if Christ himself impose a set form upon his (10) Luke 11.2 Disciples; and if God himself doth the like by (11) Num. 6.23 Aaron, and his sons. Of all which this Saint had so perfect experience, that From the very first beginning unto the full end of our Divine Service, She was [most commonly She was] here present; present [not only with us] but with the (1) Whereas Plus valent exempla quàm praecepta; Here is an example worthy your imitation. Lord: She gave diligence to worship God reverently, to worship God as Her God; to wit, She ever kept herself ever intent upon every instant Duty, giving thanks hearty, as unto the Lord; praying fervently; singing cheerfully; hearing heedfully; I speak this, as having been a constant eyewitness of what I speak. Verily, I know not that person among you all, which is more instant in prayer, or more watchful in every kind of Devotion, then constantly, this Gentlewoman was. As she rejoiced in the worship of her God, so she delighted to hear the joyful sound: She attentively harkened unto God's Word as well read, as preached; Nor did she rest here; she sought as well sanctification, as knowledge; even (1) What was spoken of Origen, may be related of her; Quemadmodum vixit sic dixit; quemadmodum dixit sic vixit. sanctification unto obedience; She was none of those who are given unto pleasure, and dwell carelessly, viz. She kept her heart with all diligence, endeavouring to adorn her Gospel-profession. You might know the abundance of her heart from the sweetness of her lips; inasmuch as Her most, and most familiar converse was principally of the things of God. Of this, Her sick bed shall be my witness: an evidence beyond expectation; a testimonial worthy to be recorded! For, at what time her Disease waxed violent; at what time the violence of her disease grew [1] Mors pio undecunque bona, nec potest malè mori, qui bene vixerit. S. Aug. de doct. Christ. cap. 12. into a distemper; at what time that distemper scattered her thoughts, intercepted her meditations, and dishevelled her speech; even then, then [I say] her words had a reserve, a taste, a tincture of holiness: I say again, Her words still savoured of that holy Spirit, wherewith she [2] Christiani sumus, beati sumus tam morientes, quam viventes. S. S. was sealed unto the day of Redemption. Watchfulness, Immortality, Perfection, Peace, Salvation, Eternity! Faith in Christ, Righteousness, Hope, Heavenly glory, Joy, Lovingkindnesses! These, these were the treasures which enriched Her mind, which silvered her Tongue, which elevated the Air of her notes, and made her voice Musical, I had almost said Seraphical. Her dying sentences could not be, but her dying words were like the [1] 2 Sam. 23.1 last words of David, or like these [2] John 14.1, 2 last words of the Son of David, good and heavenly. Pregnant she was, although she wanted strength to bring forth: Pregnant she was, although Rachel-like, she [3] In Childbearing Mrs. Rutter died. died in Childbearing: and truly, if Rachel's grave [4] Gen. 35.16, 20 deserved a Pillar, much more doth Hers. That Rachel followed after [5] Gen. 31.35 35.2 Justly might Rachel be buried, Esay 1.29. nader an Oak. idol fancies; this after true godliness; after the God of holiness she followed, not after false Gods. Seeing now her steps followed God, her works follow her. Her name is [6] Eccles. 7.1 precious among us, and as [7] Mrs. Rutters body was embalmed. her body, so her [8] Ne doleas quod talem amiseris, sed gaudeas quòd talem habueris. Hieron. in Epitaph. Nepotian. page 23. Memory is embalmed. She hath travailed [1] Qaid invidetis bonam mortem cui dare vitam non potestis? Plin. lib. 2. Epist. 20. quite thorough all that this world can [2] Eccles. 1.2 7.1 afford, viz. Troubles of heart: She went fare into the Kingdom of Grace, viz. she believed in God, she believed in Christ; And hath already entered the Kingdom of Glory, possessing mansions in her Father's house. While she abode on earth, she delighted in Saints, now with [3] Illum non emori, sed emigrare, & mutare amicos non relinquere intelligeres. Saints she abideth. Complain not then, that she departed hence in the midst of her age, for a virtuous life is a [4] Wisdom 4 7, 8, 9 Placita erat Deo anima illius, & in brevi spatio multa complevit. S. Hieron. Fitaph. Lucinij. long life. Untimely her death was; but, as the Father of Alexander said [5] Plutarch. Apothig. in Philippo. of his Friend Hipparchus, the untimelinesse was not unto herself, but unto us: Not unto herself, for, God [6] Gen. 5.24. took her: no, nor yet unto us, for, The [7] Matth. 6.20. Acts 21.24. good will of our God be done. Life may by no means be neglected; great is the blessing of long life, especially there, where it is found in [1] Whereas green fruit and a young man want their true taste: Old age is the vessel of prudeace. the way of wisdom: Yet, compare the long life of common persons with the short life of this singular Christian: In looking for, and hasting unto the coming of the day of God; many a One is so dull, so slow, that, after the irksome labours and sorrows of fourscore years, his unprepared soul beginneth to cry, O spare me a little before I go hence. But, this Christian began early in the Morning, and [lo] she hath finished her course betimes. She [2] Nos dolendi magis qui quotidiè stamns in praetio peccatoru●, vitiis sordidamis, vulaera accipimus, & de ●●oso verbo sumus reddituri rat●●em. Idem. ib.d. found favour with the Lord in the [3] Esay 57.1 We may say co●ceming Mrs. Rutter. as our said of S. Anselm. Ho● tempus ci datum est, ut majus boaum ci in aeternitate daretur. midst of her age; The Race which was set before her, she run, as well with good speed, as with patience. She ran, and so ran, that, at the one half of her years she obtained mercy, Call to mind her days which she hath passed, you will acknowledge them [1]— aetarem ultra putet. L. Florus. lib. 1. Prologue. worthy your imitation, yea, and worthy your thanksgivings too; Think upon her present life, you will find in it Life more abundant, Life most worthy your more abundant thanks, most worthy your more abundant rejoicings too. True, WE cannot roll away the Stone from her grave, but in due time, the good Angel in my Text [2] Hos. 6.2 will. Yea, She herself, being [1] 1 Cor. 15.32 dead, yet [2] Fiducia Christianorum resurrectio mortuorum. Tertul. speaketh, while her first Resurrection is an earnest of her second. Wherefore, Let not your heart be troubled. Or, if for a season troubled it be, imitate Her for whom ye mourn; As she did, so do you; Believe in God, believe in Christ, then [as she doth, so shall ye] ye shall enjoy mansions in my Father's House: rather, [as she doth, so shall ye] ye shall glorify your God, as God. Time itself [3] Rev. 10.6 must die: ye, Death itself [4] Rev. 21.4 must die: but, every soul which rejoiceth to glorify God [5] Quamdiu hic moramur, peregrinamur à Dommo: Ad hoc anti sumus, ut m●●eamus aterni, Hi ron. ad Paul. super Blesillae filae obitum. Therefore as She, in her Funeral Rings Posy, saith, I am not lost, but gone before: So we Non am●simus, sed praemisimus. August. ad Iralicam viduam. Epist. 6. Non moeremus quod talem amisimus, sed gratias agimus quòd hab●●mus, imó quòd habemus: Deo enim [Matth. 22.32] vivu●t omtia, & quicquid rev●titur ad Dominum, in [Eph. 3.15.] Familiae numero computatur. S. Hieron. ad Eustoch. in Epicaph. Paul. endureth for ever; for which everlasting mercy, and for every other mercy of his, both to our bodies, and to our souls ever [for ever!] blessed be the Name of the Lord. Amen. THE Jews when they build a House, are [1] J. G. out of Leon Moden. digit Rili Hebraia Part. 1. bound to leave some part of it unfinished, in remembrance of the destruction of Jerusalem; By the same Rule, in memory of this Friend's dissolution, I should break off here; I should here leave my Discourse, dying [2] John 11.16 at the Gentlewoman's Grave, unperfected: Beloved, compass all that is before me I cannot; yet, neither am I inconstant unto [3] See the method proposed, p. 272. myself, neither dare I be forgetful of my God, even of your God and mine. viz. What praises I bring, I sacrifice, not unto the dead, but unto [4] Rev. 1.18 Him who is alive, and liveth for evermore: Wherefore By these few and slender instances which both I have newly given, and you have patiently received; I say, by these few and slender instances of those many and large favours wherewith the Lord richly [1] That may be truly said of this Mrs. Dorothy Rutter, which was said of Socrates, Whosoever knew him, loved him, and honoured him; and they that did not so, it was because they did not know him. enameled the perfections of this One, single, short-lived Friend; Judge [I pray you] between Our God and Us, concerning the whole multitude of his mercies toward Us, toward Ours, toward all believers [from common mercies] not excluding unbelievers and reprobates. Concerning life past, present, future, day by day, hour by hour, doth this God vouchsafe, renew, accumulate, upon these sinful souls and bodies of ours, mercies multifarious, numberless, unsearchable! Thanks be unto God for his unspeakable gifts; Utter them we cannot; Point toward them [1] Quia ipsa sibi obstat magnitudo, rerumque diversitas aciem intentionis abrumpit, faciam quòd solent qui terrarum situs piagunt; in brevi quasi tabellà, tolam ejus magnitudinem amplectar. L. Florus, l. 1. Prologue. we may: Revise a little those three great Kingdoms upon which we were entering; having a little viewed them, inform me [if you are able to inform me] how manifold, and how unfeigned Thanksgivings are, from us, due unto Him whose Name is WONDERFUL. And yet, before we step unto the Globe of the Universal World, you will glance an eye [upon a lesser Map,] upon the little map of this little word [1] How little more, alas, is man now then, before he was, he was! Donns' Poems. MAN. For, Consider this dear Gentlewoman [which shall hereafter rest in peace;] Consider these persons here spoken unto in my Text, these whining Disciples, these sorry Fishermen; Make a grand inquest upon these and all other believers, [How htghly soever their nature is now exalted] their Father was an Amorite, their Mother a Hittite: Examine [1] Revolve p●imordia, attend media, memorare novissima; haec pudorem adducunt, ista dolorem ingerunt, illa metum incutiunt Cogita unde vene●is, & erubesce; ubi sis, & ingemisce; q●o vadis, & contremisce. Bernard. Serm. de primord. & novissim. every Child of Adam; At the best, Vanity is light; but as for man, He is lighter, even a thing of nought; worse [2] Psa. 62 9 than nought. What [ah] What is a lump of [3] Ezek. 16.6 menstruous flesh, that the pure, the most holy God, should not utterly detest, utterly desert it? How is it, that God, God who [4] Psalm 8.4 Heb. 2.16. rejecteth fallen Angels, should have any compassion at all for ever-falling man? for a crosse-grained offspring of a prodigious Traitor? for a pernicious brood of viperous Wretches? Beloved, seeing our first Parents [1] Compare 2 Sam. 12.9, 10. with Gen. 2.16, 17. despised their Creators' goodness, seeing we [like them] thwart his will [2] Compare 2 Sam. 6.5 8.21 ever thwart his will! What future good could possibly be foreseen in [3] Rom. 3.19, 23, 27 any of us, which might [in the least] move election? Alas, originally there spreadeth in every one of our hearts, the loathsome seed of [4] Rom. 7.7, 13 Matth. 15.19 Revel. 18.2 Esay 2.22 every wickedness whatsoever! There dwelleth in us that Lust which naturally lusteth after the vilest sins imaginable! We find within ourselves [5] Job 4.17, 19 9.15, 20, 21 22.2, 3, 5 25.4, 5, 6 14.3, 4, 17 matter worthy reprobation; but, what find we worthy God's election? Verily, when all that can be said in our behalf, is fully spoken, all will [6] Rom. 3.9, etc. Lam. 3.12 Heb. 12.29 When Nonius road in a triumphal Chariot, Catulus saw cause to say, What a deal of dirt is this Cart filled with! See Gen. 3.22. and Rom. 3.19. signify a new-nothing: Nothing except guilt; except inbred, hereditary, inveterate, malicious guilt! We must be [7] Eph. 1.11 predestinated, according to the purpose of him who worketh all things after the counsel of his own will, before we can obtain an inheritance; Through [8] 1 Pet. 1.2 sanctification of the Spirit unto obedience, our calling and election [9] 2 Pet. 1.10 is made sure and evident unto us; but, it must be [10] 1 Pet. 1.2 according to the foreknowledge of God the Father, that we are elected unto (11) Col. 3.12 Phil. 2.15 this sanctification: To know our election of God, it (12) 1 Thes. 1.4 becometh us; but, it becometh us to know that our election was of God (13) Eph. 1.4 before all worlds: The holy Calling wherewith we are called, is (14) 2 Tim. 1.9 Tit. 3.5 not according unto our works, but, according to his own purpose and grace which was given us in Christ Jesus before the world began. We differ from other men, but (15) Rom. 3.22 who made the difference? Who (16) 1 Cor. 4 7 maketh thee to differ from another? We are kept by the (17) 1 Pet 1.5 power of God through faith unto Salvation; but, that faith is (18) Rom. 3.22 Tit. 1.1 the faith of Gods elect; Whom God justifieth, them he (19) Rom. 8.20 calleth, whom he calleth [them he did predestinate;] them he (20) Rom. 8.29 did predestinate to be conformed unto the image of his Son: If (21) Eph. 1.5, 11 according unto the good pleasure of his will he predestinated us unto salvation, it is because he predestinated us unto the (22) Eph. 1.5, 5 adoption of Children by Jesus Christ unto himself; If we (23) Phil. 2.15 Ephes. 1.4 be holy, and without blame before him in love, it is because (24) ibid. he hath chosen us in him before the foundation of the world: And all this, to the (25) Phil. v. 12 praise of the glory of his grace: wherein he (26) Phil. v. 6 hath made us accepted in the Beloved! Not unto us, O Lord, not (27) Psalm 115.1 Jer. 9.24 1 Cor. 1.30, 31 unto us, but unto thy Name give the glory; for, the Scripture hath (28) Gal. 3.22 concluded us all under sin, the Scripture hath (29) Rō. 11.32, 3.12 concluded us all under unbelief; Of ourselves, there is (30) Jer. 17.9 En cada casa ay un Ladron; In every house liveth a Thief. none that death good, no not one; If we look no further than ourselves, (31) Hell is our portion. Thus in [our lesser Map] Sins microcosm, is found such a world of guilt, such a world of provocation, such a (1) Gen. 6 5, 6 Rom. 3.10, 20 Job 4.17 7.17, 18 9 2 11.11, 12 14, 10 15.14, 16 25.4, 6 34.15 lost world, that, [as he is now encentred in the midst of the Universe,] man [vain man] justly appeareth a most inconsiderable spot; less [far less] then the (2) Gen. 32.10 least of thy mercies, O Lord! Yet [lo] with what a (1) Psalm 32.11 circumference of blessings hast thou encircled this vile Malefactor? this most unworthy wretch, a wretch so (2) Prov. 8.36 merciless unto himself, so (3) Esay 17.10 43.22 Jer. 2.32 mindless of thee his God O Lord our God, the more (4) Rom. 5.20 undeserving sinful-we are [on the left hand, and on the right hand] the larger the globe (5) Psal. 84.5 of thine Universe, so much the greater praises, blessings, and thanksgivings are ever, from us, due unto thy dreadful Name, for all thy mercies. Whether to Unbelievers, or unto Believers. To Unbelievers whether already dead, or now living. To them who died in Unbelief, It is the Lords mercy; First, How long since soever they were cast into Hell, that into Hell they were not (1) Rom. 9.20, 21 Esay 64.8 Prov. 16.4 sooner cast. Secondly, How great soever the measure of their guilt and pain is, that (2) Psalm 145.9 103.10 greater it is not. Thirdly, That, the utmost measure of their punishment is (3) Judas 11. Matth. 16.27 deferred until the great and terrible day of the Lord. Fourthly, That their Carcases which did sin, and shall suffer with their souls, are respited from Hell (4) John 5.29 1 Thes. 4.16 until the general Resurrection. Fifthly, That both their souls and bodies had obtained everlasting mercies, had they not (5) Eccl. 7.29 Hos. 13.9 Job 34, 11 fallen from that perfection wherein they were created. To them who live in a state of Unbelief, It is the Lords mercy, First, That they are not (1) Lam. 3.22 already hopeless, and helpless in Hell. Secondly, That the present troubles of their heart are not (2) John 3.18 Gal. 3.10 worthy to be compared unto the severe judgements which they deserve. Thirdly, That, though they deserve no mercy at all, they have (3) Psalm 17.14 Eccles. 9.1, 2 Matth. 5.45 Psalm 73.3 7 so large a portion in this life. Fourthly, For that the long-suffering and (4) Rev. 2.21 Rom. 2.4 1 Pet. 3.19 forbearance and goodness of their God, daily inviteth them to repentance. As for the persons spoken unto in my Text, they find Matter of thankfulness. First; For the Kingdom of this World. First, For their very being: for that, they [were] are any part of the Universe; Friends, It was, it is the Lords mercy that ever there were such creatures in the world as were these Disciples in my Text. There is one flesh (1) 1 Cor. 15.39 of men; And that is wonder, if we call to mind how, and against whom Adam transgressed: Be it, that, rather than lessen the number of his several kinds of creatures, mankind God will continue; One would think, He would sooner raise up Children (2) as Mat. 3 9 out of these stones under our feet, then, from out of the loins of our first Father: These stones never offended God as Adam [once the (3) Gen. 1.27 perfect image of his God] did. That, the determinate Counsel of God should before time was, decree his own Image; that, at the beginning of time, he should say, (4) Gen. 1.26 After our own Image let us make man: that, Having made man after his Image, God should (5) Psal. 8.6 put all things under his feet; that, Having put all things under his feet, God should (6) Gen. 2.17 Nehem. 9.6 Job 7.20 Psalm 36.6 preserve the nature of man, who (7) Gen. 3.17 as 2 Sam. 12.8, 9 and Psalm 50.17 slighted all things! Verily, there is no motive, no ground at all for this; but merely, the perpetual praise of his great Name! Next, For their not being in Hell: It is the Lords mercy that these Disciples [for as much as they also were the Sons of Adam] did not [only] just live to die in Hell; that, instead of having their heart troubled in their body, their soul was not flaming in Tophet! But (1) Rom. 9.15 God will have mercy upon whom he will have mercy: Although man unto this day disregardeth his God; Unto this day, God (2) Psalm 8.4 regardeth man: Man quickly destroyed himself; God patiently continueth (3) Job 7.20 man's Preserver. Thirdly, For being under no more troubles of heart. You have heard of the calamity of Job; But, what was Jobs misery, in comparison of those (1) See Deut. 28. 15-68 bitter curses and fearful judgements unto which man's sinful nature is most justly exposed! Horrible was the anguish of Francis Spira; but, was His anguish equal unto that of damned souls? The fires which (2) Anno Dom. 1662. Decemb. 26. consumed the Lawns House in Louthbury, London [Oh, how amazing! yet] were not to be complained of, if we call to mind Hell-flames. Feed a condemned person with bread of affliction and water of affliction all the years of his life, he will acknowledge it a favour, that the hour of his execution is deferred; Sirs, the saddest and most forlorn condition upon earth, is a merciful estate unto him who deserveth everlasting burn. Deliver me not over unto the will of mine (3) Psal. 27.12 Matth. 13.39. enemy, O God. Fourthly, For temporal mercies. Nicanor had as hard thoughts of his Prince, as natural men have of their God; even and anon, like many unthankful English Subjects, he would be detracting (1) P●u●arch. Apotheg. ubi supra. from his Sovereign; This his Sovereign knew, yet, took occasion to relieve his wants; now that he had received Relief, (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. Nicanor was never so well, as then, when he was speaking well of this King; at which the King, See [said he] It is in my power, if I please, to hear or evil or well. Christians, the Lord doth not only deliver us from execution, but, furnish us with food and raiment: Yea (3) Videas Bellarminum De Ascensions mentis in delum per Scalas. A Book so useful that I am translating it into English. he freely giveth us all things appertaining unto life! Oh, set it (4) Psal. 107.4 be in His power to make us speak well of him. The same Sun which stood still at the (5) Josh. 10.13 command of Joshua, runneth a daily Race to give us light; That Moon which stood still (6) ● 14, over the Valley of Ajalon, night by night attende●h us while we steep: God calleth all (7) Psalm 147.4 the stars by their names, and accounteth them all few enough to do us service: He hath placed us in the very midst of whole multitudes of blessings. His blessings do crowd upon us, as living creatures did upon Noah at the door (8) Gen. 7.9 of the Ar●; they throng upon us, as they did upon Adam at his, (9) Gen. 2.19 first creation; they swarm about us like Bees, like Bee● all honey, and (10) See Psal. 118.12 no sting. Solomon did well to write of Herbs from the Hyssop to the (11) 1 Kings 4.33 Cedar; We want more Aristotle's, more Pliny's, more Philosophers, and more Secretaries of Nature to number up the good works of our God; With what plenty of water, woods, grass, Cattle, fish, fowl, etc. doth God accommodate divers unknown Regions (12) Psal. 50.10, 11 104.30 Acts 17.26 Job 24.5 38.26, 27 of the World, as if his bounty would prepare a Table in the Wilderness, against man come thither to inhabit his mercies? We, upon whom the latter (13) as Jer. 23.20 and Hos 3.5 ends of the world are come, enjoy to our ease, the help, the benefit, the studies, the arts, the experience, and the labours (14) See Gen. 4.20 Josh. 24.13 Prov. 8.12 Esay 28 23-29 Exod. 35. 30-35 of all ages from the beginning of the Creation unto this more than fi●● thousandth year of the World! For which of all these common mercies can we neglect to give especial praises unto our God? It is usual with persons great and Childless, to sttle their Inheritance upon some adopted Kinsman, that so their Lands may be called after their name; but (1) See Gen. 21.12, 14 seldom do they give their goods and chattels too unto the same person whom they make their Heir; these they distribute [as Legacies] unto other of their Kindred: Beloved, that [we may not want matter for our thanksgivings, the (2) See Gen. 25.5, 6 Father of mercies bestoweth upon us (3) Rom. 8.32 land and goods too! We are unto Christ, not only Heirs, but Executors, and Administratours too. Oh let it be the praise of our God, that, although the circumference be is wide as heaven, yet (4) Psalm 115.16 1 Chron. 28.2 Esay 66.1 compare. Mat. 5.25. with Psalm 132.7 earth is the Centre; and although that be the Throne, yet this is the footstool. The portion of the wicked is (1) Psalm 17.14 only in this life; by the same method, the portion of the Righteous should be only in the next: but, herein is matter worthy Thanksgivings; that, although the Lord granteth unto us his Ephah, he grudgeth not his (2) Exod. 16.36 Psalm 112.2, 3 homer too; that although we partake of the (3) Prov. 3.16 blessings of his right hand, he imparteth likewise the blessings of his left hand: that, although he hath given us a possession in the south-field, he addeth also (4) Josh. 15.19 water-springs; besides the upper-springs, nether springs too: A feather in the hand is worth a bird in the air; we have the bird in the air and the feather in the hand too; Though grace and glory be vouchsafed unto us, no good thing is (5) Psalm 84.11 withheld from us; although there be set before us the (6) Matth 6.33 Kingdom of Heaven and the righteousness thereof, we are not disallowed the (7) Luke 16 9 Mammon of unrighteousness. The heir so long as he is a child (1) Gal. 4.1 differeth nothing from a servant though he be Lord of all; Let it be the praise of our God, that, we here in our minority, are used more like children than servants; It sufficeth that we are (2) Joh. 17.3 assured of life to come; nevertheless [over and above that] we have the promise (3) 1 Tim. 4 8 2 Pet. 1.3 of this life too; Since our (4) Psal. 62.5 expectation is from God, we may well feed upon the (5) Col. 1.5 hope that is set before us; [yet, see] while we (6) Ephes. 2.6 sit together with Christ in heavenly places, he hath given unto us the (7) Psal. 115 16 fullness of the earth! He prepareth (8) John 14.3 mansions for us in my Father's House; but [that is not all] he likewise removeth (9) John 14.1 troubles from our hearts in this world. Christians, Be (10) Phil. 4 6 ye careful for nothing; He who provideth this little (11) As little as that et Chrysippus, or as that of Zacheas. thin body of mine to feed those (12) Job 19.26 24.20 17.14 worms which shall dwell with me in my grave; though I (13) Job 25.6 Psalm 22.6 am a worm and no man, will (14) Heb. 13 5 never leave me nor forsake me; Christians, In all things (15) 1 Thes. 5.18 give thanks, because all things (16) Rom. 8.28 work together for your good: As assuredly as (17) 1 Cor. 3.22, 23 Christ is Gods, and ye are Christ's, so assuredly all things are yours; and, if all things are yours, than all things are matter worthy of your thanksgiving. Matter of Thankfulness. Secondly, For the Kingdom of Grace. Were there no Church of God extant under the whole Heavens, yet, unto man deserving hell-flames, no small favour it is, if, instead of suffering torments in hell, he may live a while upon the face of the earth. So, were there no mansions in my Father's House, yet, to man unworthy to live in this World, a very great mercy it is, if he be suffered to live, not in this world only, but within the pales also of the (1) Id agamus, ut omne tempus nostrum sit, quod esse non poterit, nisi nos esse cenerimus. Seneca E●ist. 72 O insensati, delusi, & infatuati Philocosmi! holy Catholic Church. For, First, Were Religion merely a forged invention, were it as mere a device to over-awe fools, as Atheists would [vainly] have it; yet, since most men are [1] Homo homini lupus. Prov. 30.14 Psalm 17.12 56.1, 2 Micah 7.2 Gen. 10.9 so greedy to devour one another, the awe which accompanieth Religion must necessarily prevent very many and very great inconveniences among us. Next, All people [1] Micah 4.5 will walk every one in the name of his god; rather than not ●●ease his mind with one sort of Religion or other, man will delude his ignorant soul with some or other kind of [2] Ex arbitrio, non ex imperio. Tertul. contra Psychic. cap. 13. will-worship. Thirdly, In [1] Psal. 76.1 Judah is God known: I bow my knees to the Lord Jesus, giving thanks often for spiritual blessings by me received, while I was (long since) of the royal foundation, as well at Westminster College, as at Trinity College in Cambridge: In which Trinity College, Unto mine acute [2] Sir Hicks. Chamber-fellow was [3] By a religious Fellow of our House, Mr. Peter Samwaie's by name. brought the gift of ten shillings from a concealed Benefactor; Need enough of so good an Angel my Chamber-fellow had, and a very ingenious Epistle of Thanks he wrote; but, I cannot easily forget, how this (my Chamber-fellow) night by night wracked his brains, and broke his sleep in conjecturing who, or what Friend he might be, which unexpectedly bestowed upon him so acceptable a gift; (whether he was the worthy [4] Dr. Cumber, Dean of Carlisle. Master of our College; or whether, that lover of all goodnesse● our [5] Dr. Richard Holdsworth, Master of Emanuel College. then Vicechancellor; or whether the then and there [6] Dr. Alglonbie. Tutor of the then and there [7] George Villers. Duke of Buckingham; or whether, some one of our eight Seniors; fain, fain he would have found it out; but, still the more he conjectured, the more he was to learn. Beloved, the very same was the case of those [8] Acts 17.21 Athenian seekers who sacrificed unto [9] Acts 17.23. their unknown God. Give a Philosopher one, two, three days to resolve you what God is; what God is not he can tell you; but, what God is, he will be further to seek at the three day's end, than he was at the first. Friends, see a [10] Heb. 3.3, 4 fair house, you presently ask who is the owner; Light upon a choice [11] Witness the Epistle to the Hebrews, the Books of Ruth and of Job, & sim. Book, you would willingly be told, who is the Author; receive a kindness, gladly ye would [12] Gen. 32.29 Judges 13.17 learn unto whom you own your thanks; Sirs, The Gentiles, they took notice of this world's great Fabric, but could never learn the [13] Compare Exod. 63 Psal. 83.18. with Acts 17.23 Bvilder's Name; The Book of Creatures they studied much, but, could never [14] For Aristo●le and others fancied the world was eternally without beginning. See Heb. 11.3. find out who was the Creator; Rain from Heaven, fruitful seasons, food and gladness of heart they [15] Acts 14.17 received, but could never instruct themselves of the Donor: whereas we within the pales of the Church are [or may be] soon redeemed from this gross ignorance; from this unsatisfying, this disquieting curiosity; I say, unto every one of us within the [16] Psal. 48.3 Esay 12.5 2 Chron. 20.9 1 Kings 8.43 Psalm 75.1. 1 Tim. 6.15. true Churches of Jesus Christ, may estsoon be made known who the maker, and giver of all good things, is: we need not, now, to be taught, that the only Potentate unto whom we own all our thanks, is, the God of our praises, even the only true God. Fourthly, The excellence of knowledge, is, that [1] Eccl. 7.12 wisdom giveth life unto them who have it. Anaxagoras, rich, as well in , as in Lands, unprofitably [2] Anaxagoras potius ovibus quam beminibus philosophatus f●it. Apollonius Tyaneus. suffered his Lands to be devoured by his ; nay, he forsook all to travail after Learning: at last returning home, and finding his houses ruinated, his lands unmanured, his scattered, spoiled and lost; he salved all [3] Non essem ego salvus, nisi istae periissent. saying; I had not been safe, if these had not perished. Christians, what made Anaxagoras, and most other of the Philosophers so professedly despise this world's goods? What made Cleanthes labour hard night by night that he might purchase leisure to study day times? What made Democritus, first waste his whole Estate in travails; and then, that he might be the better disposed for contemplation, deliberately, and wilfully put out his own eyes? Verily, their ultimate aim in these their self-denials, was to [4] Socrates erat Homo & corpore purissimus, & anim● optimus, & vivendi ra●●one pe ●fectissimus, & in dicendo suavissimus, qui p è cum Dco, & sanctè cum homiaibus versabatur. Maximus. Tyrius. Epicurus & saacta, & recta precept. Seneca understand the sweetness of a virtuous life (of life to come They dreamt not:) And yet after all their search, the best of their moral Philosophy fell infinitely short of our [5] In iis quae apertè jam Scriptures posita sun●, inven●untur illa omaia quae mores viveadi contin ut. Aug. de doct. Christ. lib 2 cap. 9 Evangelical Precepts: Dear Christians, were there no Hell to be avoided, no Heaven to be expected, yea, and no God to be honoured, yet a greater happiness no person upon earth could possibly attain, then to walk in a Gospel-conversation. Mortify [6] Col. 3.5. Prov. 11.3 your affections, walk uprightly, have [7] 1 Pet. 2.12 your conversation honest, be [8] Phil. 2.15 blameless and harmless, speak not [9] James 4.11 evil one of another, provoke [10] 〈◊〉. 5.26 none, envy [11] 〈◊〉. 5.26 none, recompance [12] Rom. 12.17 to no man evil for evil, be not [13] Rom. 12.21 overcome of evil, but overcome evil with good, if it be possible as much [14] Rom. 12.18 as in you lieth live peaceably with all men; submit yourselves to [15] 1 Pet. 2. ● 13 every ordinance of man; let every soul be [16] Rom. 13.1 subject unto the higher powers; honour [17] 1 Pet. 2.17 the King, give [18] Rom. 13.7 honour unto whom honour is due, in honour [19] Rom. 12.10 preferring one another; [20] Luke 6.37 forgive, nay [21] Mat 5.44 love your enemies, do good [22] ibid. to them that hate you, love [23] Mat 22.39 your Neighbours, as yourselves; bear [24] 1 Cor. 13.7 all things, believe all things, hope all things; Love as [25] 1 Pet. 3.8 Brethren, be [26] Luk. 6.36 merciful [27] 1 Pet. 3.8 pitiful, and [28] Eph. 4.32 tender hearted, easy [29] Jam. 3.17 to be entreated, given to [30] 1 Tim 6.18 distribute, be [31] 1 Pet. 3.8 courteous and [32] 2 Cor. 8.2 liberal, be [33] Tit. 2.6 sober minded, and low [34] Phil. 2.3 in your own eyes; In your [35] Luke 21.19 patience possess ye your souls; In every estate be [36] Luke 3.14 Heb. 13.5 1 Tim. 6.8. Phil. 4.11. content; Take [37] Matth 6.31, 34. no thought for to morrow, cast your care [38] Phil. 4.6. 1 Pet. 5.7. upon him that careth for you, Rejoice [39] 1 Thess. 5.16. always etc. Beloved, Who is he that [40] 1 Pet. 3.13. will harm you, if ye follow after these and the like Gosspel duties? nay, thus do unto yourselves, and men [41] Psalm 49 18. Rom. 13.3. shall speak good of you; nay, you yourselves shall be a [42] 2 Cor. 1.12. Virtus sibi praenium, & wheresoever g●●● comes, g ●●● payeth for her lodging. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. lib. 7. cap. 11. reward unto yourselves. Fifthly, He hath showed thee [1] Mic. 6.8. Numa Pompilius. haec omnia quasi monitu deae Egeriae, quo mag●s barbari acciperent. L. Florus. lib. 1. cap. 2. O man: Man is dust and ashes; And that God himself should design to show man what is good, This is a fifth particular worthy your Thanksgiving: They who collect the lives of the Philosophers, are very exact in naming whose scholars, whose hearers they were: It is praise enough for Carneades that [2] Nisi Chrysippus esset, ego noa essem, said Car●eades. Chrysippus taught him: For Aristotle, that ten years together he learned knowledge from divine Plato; If Cleanthes be the Disciple of Zeno, Cicero may safely term him, a [3] Stoicum majorum gentium. Stoic of the highest rank: Nor could that [4] Cicero. Orator do more for his own [5] Marcus. son; then to place him under Cratippus, and that too in Athens: Therefore, St. Paul spoke well for himself, in declaring how he had been [6] Compare Acts 22.3. with Acts 5.34, 40 bred up, not only in Jerusalem, but also at the feet of Gamaliel. It is a felicity well worthy [7] Rari sunt q●●i philosophantur. Ulpian. de excusotionib. leg. 5. our praises, if Pythagoras or Plato, Socrates or Solon, Plutarch or Seneca, Justin or Lipsius, Cook or Littleton, may be able to instruct any of us wherein we may pass this transitory life unto our best advantage; but more, far more worthy our praises it is, if the wholesome waters whereof we drink, be pumped, not out of the head of some mortal man, but, out of the fountain of living water. The Precepts which we follow, are, like those of Xenophon to Cyrus, they are Basilicon Doron, they are Eikon Basilike, they are not the scattered sentences of obscure Sibylls, nor the doubtful responses of Delphic Apollo, nor the carnal delusions of a seducing Mahomet; no, they are the divine wisdom of the blessed Spirit, the safe counsel of the Son of God, the immediate Oracles of God himself: You see (then) a fifth particular, within this Kingdom of grace, preparing unto us plentiful matter of thankfulness; namely, the satisfaction that we find, in having so great [8] Christ is truly such a one, as by Valerius Maximus lib. 7. Pythagoras was ca●●ed, Peafectissimum sapientiae opus; and as Socrates, Humanae sapientiae quasi terresire oraculum: and as the same Socrates by Eunapius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A living Image of wisdom. Blessed were, 1 Kings 10.8. Solomon's Servaats; behold, a greater than Solomon is here. an Author of those heavenly instructions by which we learn to lead a heavenly conversation while we are here upon earth: we, who walk by Scripture Rules, are followers, not of men, but of God; we are the Disciples, not of Zeno, or of Plato, but of the person speaking in my Text. But Sixthly, Godliness hath [1] 1 Tim. 4.8 the promise of this life: St. John hath some encouragement then to wish the [2] John 2.3 health and wealth of Gajus his body and estate, when the soul of Gajus prospereth. The earth is [3] Psal. 24.1 the Lords, and the fullness thereof: But, what doth He with it? Answ. The precious things of the earth, and the fullness thereof he giveth unto [4] Deut. 33.16 joseph's seed, even unto the seed of them that delight [5] Psal. 112.1, 2, 3, 4 greatly in his Commandments. Truth it is, a man's life consisteth not in [6] Luke 12.15 Psalm 37.16 the abundance of things which he possesseth; Rather feed me with food convenient for me, then give me Riches, saith [7] Pro. 30.8 Agur. But, presupposing a plentiful estate, of all conditions, the best for a true member of the Church, a plentiful estate [8] Psal. 84.11 1 Cor. 3.22 he shall have. Have it he shall, but shall not be bound to it; I mean, he shall be unto it, not a [1] Tit. 3.5 James 4.3 Eccles. 4.8 servant, but a Master; Have it he shall, and shall also have a [2] Tit. 2.24 5.18, 19 power to use it moderately as if he [3] 1 Cor. 7.31 used it not, viz. not [4] Psal. 52 7 trusting in it, neither [5] Psal. 49.6 boasting of it, nor [6] Psal. 62.10 setting his heart upon it. Indeed, herein is one signal difference betwixt a man that is, and a man that is not a faithful subject of the Kingdom of grace; He that is not a subject unto the sceptre of this Kingdom of grace, is so full of usurpation, that, like one illbred, he applieth himself unto Creature-comforts, neither [7] and yet, Matth. 7.7, 8 Leave is light. ask leave, nor [8] See 1 Thess. 5.18 Quis enim non e●ubescat gratiam beae de se merentibus non refer, cum videat etiam, Tobit 6. 1 Sam. 1.3. bestias refug●re crimen ingrati? D. Ambros. lib. 6. Exam c. 4. rendering thanks: whereas a man truly gracious enjoyeth the same, the very same creatures and comforts which the wicked person doth, but, he enjoyeth them with (9) Rom. 8.28 Heb. 13.5. 1 Tim. 4.4 better security, and in greater [10] Rom. 11.36 1 Cor. 10.31 measure than doth the wicked person: For instance, The sound Believer hath in him so much good manners, that he will not once meddle with the Creature, unless he first obtain the (11) See ver. 27.28 leave and good liking of the blessed Creator; Again, he hath the wit to make the most, and the ●est of this world's goods, namely, while he useth these worldly Comforts, not according unto his own shallow imagination, but accordingly as the good Word of his God (12) Phil. 4.8 instructeth him: Furthermore, He is so humbly (13) Gen. 18.27 32.10. thankful, that, in whatsoever he possesseth, he seeketh to observe, please and credit, not (14) Psal 145.11 115.1 1 Chro. 29.11 Jer. 9.23, 24 Matth. 16.24 himself, but his Lord and Saviour; so much duty, so much affection oweth he unto his most bountiful God, that, whether the (15) Job ●. 21, 22 Lord giveth, or the Lord taketh away, still he patiently, and most contentedly blesseth the name of the Lord. To wit, his care is, not to (16) Matth. 6.19 lay up for himself treasures here upon earth, but how to (17) 1 Pet. 4.11 1 Tim. 4.5 make the best, and the most sanctifies, use that he possibly can, of every present (18) Heb. 13.5 portion wherewith he is already entrusted. Mean while, as the more he is entrusted, the more he endeavoureth to be (19) 1 Cor. 4.2 Luke 16.10, 11, 12 found faithful; so, the more faithful he is found, the (20) Mat. 25.23 more he is entrusted; whereupon it followeth, that wealth and riches shall be (21) Psalm 112.3 in his house. It is said, Riches and honour (1) Pro. 8.18 are with wisdom; and justly, for no person is so well able to make the best of either riches, or honour, as is he who is (2) Pro. 9.10 Tit. 1.15. spiritually wise: The same Ark which made (3) 1 Sam. 5.6 the hand of God so heavy upon the men of Ashdod, was a (4) 2 Sam. 6.12 blessing unto the house of Obed Edom. That Bishop, who is a (5) Heb. 13.17 spiritual Overfeer of souls, the greater (6) 1 Sam. 1.15, 26 1 Kings 18.13 Lord he is, the greater (7) 1 Sam. 1.40. 2 Chron. 23. 11-21 24.2 Prov. 11.10 good he doth; and He is most worthy to be a Magistrate, who is as (8) Mi●a●. 6.8 holy as powerful. If [when Solomon petitioneth for Wisdom] what Wisdom he seeketh, he seeketh, wots for his own, but (9) 1 Kings 3. 8-13 for his God's sake, Solomon shall have wealth at will: once let it appear, that Joseph refuseth to (10) Gen. 39.9, 10 sin against God, and whatsoever Joseph doth (11) Gen. 23. shall prosper; Make Abraham a (12) Rom. 4.11 Father of the faithful, and Abraham shall (13) Gen. 23.6 far like a Prince. He, and Elisha understood what they did, when the one would not (14) Gen. 14.23 accept spoils from the King of Sodom, nor the other a (15) 2 Kings 5.15, 26 blessing from Naaman; I wisse, The Possessor of (16) Gen. 14.22 heaven and earth doth (17) Compare Gen. 15.1 with Psa. 23.1 118.9 more for us every minute of the day, than all the Princes of Syria, and Kings of Sodom can do for us in an age. Philosophers conclude, that wheresoever there is light, there is heat; Sure I am, wheresoever the Gospel shineth as the Sun, there (18) Compare Matth. 21.9. with Psal. 118.25 See also Psalm 36.8 31.19 1.3 the earth itself will be the warmer. The operations of the soul are (1) Eph. 4.23 requisite for the exercise of grace; the health of the body (2) Psal. 51.8 is subservient unto the operations of the soul; food and raiment (3) Matth. 6.25 1 Tim. 6.8 conduce unto the health of the body; no marvel then, if (4) Deut. 8.4 Nehem. 9.21 all things pertaining unto life are made subordinate unto the things (5) 2 Pet. 1.3 appertaining unto godliness: See, saith Isaac, (6) Gen. 27.27, 28 The smell of my Son is as the smell of a field which the Lord hath blessed, Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: Why all this? Answ. Jacob have (7) Mal. 1.2 Rom. 9.13 I thosen. Religious persons like perfumed garments, carry with them a (8) Gen. 26.28 39.23 1 Sam. 18.5 Psalm 1.3 Jer. 17.8 blessing whithersoever they go. Pharaoh, Abimelech, Laban, Saul, etc. shall speed the better for their acquaintance with Joseph, Isaac, Jacob, David, etc. It is not in vain, that where the Prophets foretell Gospel-times, there (9) Joel 2. 23-28 Zech. 9.9, 17 Esay 66.12 65. 20-25 62. 15 60.14 61.6, 11 Revel. 21.24 they promise temporal blessings. The (10) hos. 2.22.21 corn, and the wine, and the oil shall hear Jezreel; And the earth shall hear the corn and the wine, and the oil; And the heavens shall hear the earth, and I will hear the heavens, saith the Lord: But, how shall Jezreel be assured of all this? Answ. I will (11) hos. 2.20 even betrothe thee unto me in faithfulness, and thou shalt know the Lord. May Elijah prevail with Ahab to cry down Baal, he will soon prevail (12) 1 Kings 18 19-45 with God to pour down Rain: Bring ye all your tithes, and prove me now herewith, saith the (13) Mal. 3.10 Lord of Hosts, if I will not open for you the windows of Heaven, and empty out a blessing, until I fill your Barns so full that you shall want room. Wrist, and misapply the Scriptures never so much, yet, from the Scriptures (14) Mat. 5.5 Mark 10.30 1 Tim. 4.8 6.17 Psalm 144.15 122.5, 7 128.5 125.4 35.27 1.3 119.165 81.16.147.14 148.14 36.7, 8 Esay 60.6, 7, 9, 10, 11, 12, 13, 16, 17, 18 61.4, 5, 6 62.7, 8, 9 65. 20-25 66.10, 11, 12 clear it is, that worldly riches are ordained, not as a snare, but as a promised blessing; and, that wheresoever Jesus Christ reigneth in the Gospel, there he leadeth people from barbarism unto civility, from civility to peace, and from peace to [the fruits of peace] plenty; The holy Spirit teacheth man to (15) Jam. 3.18 Hos. 10.12 sow the fruits of righteousness, the good Spirit to (16) Esay 28.24, 29 Prov. 8.12 Exod. 31.3, 6 cast abroad the sitches, the cummin and principal wheat: We mis-employ the increase of the earth, if we (17) Luke 16.9, 12 Gal. 6.6. 1 Tim. 6.18, 19 spend it not upon the kingdom of heaven; and the glory of this World [18] 1 Cor. 7.31 Esay 40.8 passeth away, unless it may adorn the glory of the Gospel. True, where the Gospel is but yet in [19] Acts 14.22 planting, or under [20] 2 Tim. 3.12 James 4.4 persecution, or the like; there, if in this life only we have hope in Christ, we are of [21] 1 Cor. 15.19 all men most miserable; but, I shall ever crave leave to think, that, where the Gospel flourisheth, there the meek shall be sure to [22] Mat. 5.5 inherit the earth, to be [23] Psa. 149.4 beautified with salvation, and to [24] Psa. 22.26 eat and be satisfied; The reason why I so think, is this, The meek on earth will [25] Zeph. 2.3 seek the Lord, and the Lord will guide them [26] Psal. 25.9 Esay 29.19 in judgement; yea, their meek and quiet Spirit is [27] 1 Pet. 3.4 in the sight of God of great price. Hence The children of Israel never better bestowed their wealth then when they brought of it [1] Exod. 25.2 35.5 36 3, 5, 6 1 Chron. 29. 2-13 willing Offerings for the service of the work of the Lord in his Sanctuary: yea, the followers of Christ, even then when Jesus Christ was dead and buried, would [2] Luke 8.3 John 8.40 Mark 16.1, 2, 3 See Learned Bishop Andrews his third Serm. on the Resurrection. have ministered unto him of their substance: And reason good; for, since the [3] Psal. 24.1 earth is the Lords, just it is, that we [4] 1 Chro. 29.14, 16 should give unto him of his own. But, this know, God will not be behindhand with us in any [5] 2 Cor. 9.12 1 Cor. 15.58 Rom. 11.35 Hos. 12.2 expressions of loving kindnesses whatsoever. Though David did no more than [6] 2 Sam. 7.2 design to build a house. for the Lord; in requital, the Lord built for David a [7] 2 Sam. 7. 11. sure House; so far he is from desisting to [8] 1 Sam. 2.30 honour them who hearty [9] Prov. 3.9 honour him with their substance! Christian, remember thou that Temple of the Lord, and forget the [10] Mat. 6.29 glory of Solomon; if thou canst: Recollect how zealous that Emperor Constantine [11] Enseb. in vit. Constantin. was, and then tell me, whether he were not very deservedly styled Constantine the [12] viz. The more good, the more great. Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith to the Prince of Wales, I had rather you should be Charles le Bon, than Charles le Grand, cap. 27. GREAT: Yea, whosoever sincerely loveth the peace of Jerusalem [13] Psalm 122.6 prospereth; and, if I once discern a person unfeignedly seeking the kingdom of heaven and the righteousness thereof, then am I sure [14] Mat. 5.33 all other things shall be added unto him: For, although the [15] Pro. 3.18 Tree of life is, like [16] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. other Trees, best planted in winter; although the children of the [17] Mat. 5.45 kingdom are like the gold of the Temple, best purified [18] Mal. 3.3 by fire; yet, the peace of the Gospel most flourisheth [19] 1 Kings 10.7 Psalm 45.4 21.5 31.9 Eccles. 7.14 Jerem. 33.9. Job 8.6 Zech. 1.17 7.7 8.12, 13 in the midst of prosperity; and where the purity of the Gospel aboundeth, it aboundeth in the fullness, as well of earthly [20] 1 Tim. 4.8 Phil. 4.19 2 Cor. 9.8 Esay 32.18 as of heavenly mercies. I lay the foundations of the earth saith the Lord (and I therefore lay them) that I may say [21] 1 Tim. 51.16 unto Zion, Thou art my people: Are we Jesus Christ's? If so, all things are [22] 1 Cor. 3.22 ours; to the praise of our God be it spoken, all things are ours. Thus much of the sixth Revenue of the holy Catholic Church, namely, that secular happiness, which [like the heat at noonday] accompanieth the light of the Gospel; a matter worthy out perpetual thanksgiving unto him, whom we gladly desire ever to glorify, as God. The Seventh is, a fellowship (1) Phil. 3.10 with Christ's sufferings: When in one and the same day, message upon message brought several tidings of several Victories at once unto Philip King of Macedon, Philip broke forth (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Apotheg. O Fortune, among such and so great good tidings bestow upon me some ill news. Beloved, although the World is not ware thereof, we (3) 2 Cor. 12.10 Est quaedam steer volupt as. take pleasure in infirmities: The Lord hath set adversity over against prosperity (4) Symmachus & Cajetanus in locum. to the end that man should find nothing worthy complaint, (5) nothing therefore wearisome because always the same; That life is certainly the least burdensome which is chequered as well with the darkness of affliction, as with the light of gladness. Years would slip from us like a dream, did neither vanity, nor (5) Eccles. 1.2 vexation keep us awake; Winter is (6) Gen. 8.22 every whit as seasonable, as is either Spring or Autumn; and frosts not only purge, but (7) Job 37.10 Matth. 5.4 please; Then the morning is comfortable when weeping (8) Psal. 30.5 endured a whole night; and the likeliest course to reap in joy, is to sow (9) Psa. 126.5 in tears: A holy rest prepareth for (10) Exod. 20.9 six day's labour, and when by (11) 1 Cor. 7.20, 24 2 Thess. 3.10 walking in our Vocations, we have gotten a (12) Mat. 5.6 Esay 58.13 spiritual appetite, the first day of the week will be more the (13) John 20.1, 19 Acts 20.7 1 Cor. 16.2 Revel 1.10. Lords day then our own, without (14) There is such a thing as Mos populi Dei: As every society, so the Church besides her habemus legem, hath her habemus consuetudinem. Men have so great a good liking to (duties which be afterward) their customs, that, they are remembered without book, neither need they be put in writing as Laws and Statutes are. Bishop Andrews Serm. 13. of the Resurrection. The Civil Law, speaking of Custom, saith. Imò magnae authoritatis hoc jus habetur, quòd, in tantum probatum est, ut non fuerit scripter comprehendere necesse. Pandect. 1. Tit. 3. de legibus. 35. Once call to mind what provision God made in the old Testament, for his Ministry (by Tithes and Offerings) and, for his public worship (not only on every seventh doy, bùt, in very many other yearly festivals) and [except you will either deny God your Rom. 12.1. reasonable service, or else degrade the 2 Cor. 3.7, 8, 9, 10, 11. ministration of the Gospel below the ministration of death] you must openly acknowledge, that, concerning either the maintenance of God's Ministry, or solemn days for God's worship under the new Testament, the holy and blessed Spirit need not 1 Thess. 1.8.4.9.5.1, 2. 1 John 2.27, Heb. 8.12. Esay 35.8. write unto us more than what is already written and received in the 1 John 2.7. old Testament: Wherefore, if any disclaim the observation of other our Holy day's Psalm 81.3.42.4. Esther 9.26, 27. John 10 22. much more, if any disclaim the observation of the Lords day, it is sufficient if we reply, first, with the first Nicene Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.12. Job 8.8. Jer. 6.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, next with the Apostle 1 Cor. 11.16. we have no such custom, neither the Churches of God. videas Cyril. in Joan. l. 12. c. 58. As Christ substituted the Lord's Supper instead of the Posseover, so did he the Lords day in the Jewish Sabbaths room, saith Athanasius. further scruple. I say, In the Kingdom of grace, Look how many the troubles of the righteous are, so many are their (1) Rom. 8.28 Psalm 34.19.50.15 83.18 opportunities of glorifying God as God. First, amidst equal pains, variety affordeth some ease; and, the more (2) Rom. 101.1 amant alterna Camaenae. vicissitudes we find, the less we nauseate our wearisome lives: Next, It is both (3) Jerem. 10.24 judgement from God, and mercy to us that we are corrected: The (4) Rom. 6.23 wages of sin is death; now, because the deadly wound, and kill stroke lighted upon Him, who (5) Rom. 5.6, 7, 8 most willingly died for us, meet it is, that we ourselves (6) 2 Sam. 12.13, 14, 10 should feel some smart; That we may perceive how heavy a curse we had (7) Gal. 3.10, 13 lain under, had not the only Son of God been made a curse for us; meet it is, that (8) Gal. 6.5 every man should bear some part of his own burden; and most kindly it is, that we (9) Matth. 20.23 taste, although we do but taste that bitter Cup, the dregs whereof the mighty Redeemer drank in our stead; In the third place, more (10) Heb. 12.1 easily sin besetteth us, the the more circumspectly we do [at least the more circumspectly we should] walk; In (11) Mic. 7.8 Luke 12.35 dark nights we are careful to keep (12) Perdidistis utilitatem calamitatis. S. August. our Lamps burning; If aught can draw us out of God's blessing, it is the (13) Deut. 6.12 Prov 1.32 Woe to the house where there is no chiding. warm Sun; as for storms, they compel us to have (14) Luke 12.32 Psalm 119.71 our loins girt. Fourthly, where sorrow for sin aboundeth, there thankfulness for free grace much more (15) Rom. 5.20 aboundeth; when the letter killeth, than (16) 2 Cor. 3.6 Christ cometh that we may have life, and that we may have it (17) John 10.10 more abundantly. Fifthly, the more grievous godly sorrow is for the present, (18) Heb. 12.11 afterward, the more it bringeth forth the peaceable fruits of righteousness: Sixthly, If we were without chastisement, whereof all are (19) Heb. 12.8. partakers, we should then seem to ourselves bastards, and not Sons: Whom thou Lord, lovest, them thou (20) Heb. 12.6. chastenest: O show me some (21) Psa. 86.17 At tu si modò sum caelesti stirpe creatus, Ede notam tanti generis, meque assere coelo. Ovid. Psalm 23.4 Revel. 3.19 token for good: A seventh particular, I will be (22) Pse. 31.7 glad and rejoice in thy mercy, for thou hast considered my trouble, and hast known my soul in adversities; Unto us in the Kingdom of grace Calamities are trials, as wool of (23) Pse. 20.6 41.11 God's goodness, as of (24) Deut. 8.2, 16 Judges 2.22 3.1 our own; It is matter worthy our thanksgiving unto God, that the shoe waxeth not old upon the (25) Deu 29.5 Pilgrim's foot, or, that his weatherbeaten garment abideth new: If the Prophet's Widow be poor, God will (26) 2 Ki. 4.1, 7 pay her debts; and that Widow in Zarephath shall not want for a (27) Ps. 104.15 cheerful countenance, so long as her Cruse is (28) 1 Kings 17.16 filled with Oil: Elijah will (29) 1 Kings 17.6. want bread to choose, forasmuch as his God (30) Psa. 147.9 feedeth the Ravens. O my God, the bones which thou (31) At Sir Thomas Overbury's gate, Monday, Jan. 29th. 1654. hast broken do (32) The Lord do good unto the house of the Overbury's; for then when I was mortally bruised, they tenderly refreshed me. 1 Tim. 1.16 rejoice; for during my weakness thou didst (33) A week together, at Sir Thomas Overbury's house. Compare 2 Sam. 13.6. with Psa. 41.3. & Cant. 1.13.2.6 make my bed. Let my Beloved stay me with flagons, or comfort me with apples, and I'll most willingly be (34) A weck together, at Sir Thomas Overbury's house. Compare 2 Sam. 13.5. sick of love. Let Saul increase his fury, it mattereth not so long as Jonathans' heart is knit to David; the more (35) 1 Sam. 20.4. David's troubles increase, the more Jonathans' loving (36)— crescent illae, crescetis amores. kindnesses appear. Good God, In all our afflictions thou [37] Isa. 63.9 art afflicted! Can Heaven itself yield unto us many larger matters of thankfulness than this? Blessed are they that [38] Rev. 14.13 rest from their labours, I deny it not; mean while, I add, Blessed are they who lead a [39] Mat. 5.4 heavy life, viz. They shall still be praising thy Spirit, (the [40] Joh. 14.16 Comforter) thy Son saying in my Text, Let not your heart be troubled! and thyself, the [41] 2 Cor. 1.3 father of mercies! Who hath none to still him, may weep his eyes out; but, we know [42] 2 Tim 1.12 in whom we have believed. The Rabbins [43] Elias Thisbites in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon twenty sorts of thorns mentioned in the old Testament; were those twenty and twenty more in our sides, the blood of the new Testament would [44] 2 Cor. 12.9 draw them forth unto the praise and glory of the Testator; Through our thanksgiving for many deliverances the [45] 2 Cor. 4.15 Christus Dominus veluti medicus anima. rum summus, ad curandum grav's any ni morbos permittit electos suos morbis corporum graviter affligi: E●, quod plus est, ad curandum majora crimina, permittit in cidere in minora, etiam mortalia. D. Tho. in 2 Cor. 12. lect. 3. abundant grace will redound to the glory of God. Ye who mourn in Zion, sevenfold are your opportunities of glorifying God, as God; and yet show I unto you a more excellent way: We shall in Heaven [1] Rom. 8: 17 2 Tim. 2.12 reign with Christ, true; but, (that which is on our part, the [2] Acts 20.35 more blessed, is this) We, here in this Kingdom of grace, have the honour not only to [3] Rom. 5.17 rule with Christ, but also to [4] Rom. 8.17 Acts 5.41 Phil. 3.10 Col. 1.24 suffer with Christ: said Thomas [5] John 11.16 Let us also go that we may die with him. Brethren, I protest by our rejoicing, which we have in Christ Jesus our Lord, we may with him [6] 1 Cor. 15.31 Non decent sub spinoso capite membra esse delicata. die daily. There is an Elixir in ever godly man's sorrow; This Kingdom of grace hath a Chimique power, it extracteth Oil out of Flints, Silver out of Lead, Gold out of Brass; it sweeteneth the bitterest [7] A●deo dicere superhis esse utile cadere in aliquod apertum manisestumque peccatum unde sibi displiceant, quijam sibi placeddo ceciderant; s●abrias eni● Petrus sibi displicuit quand● slevin, quam sibi placuit quand● praesumpsit. August de civitate Dei. l. 14 c. 13. Wormwood, consecrateth every cross, spiritualizeth every tribulation, maketh whatsoever we suffer, a suffering with Christ; Ignatius his love was crucified, and so is [8] Gal. 2.20 6.14. ours. Beloved, this is a matter worthy our thanksgiving, a happiness peculiar unto this present life (that) to us it is [9] Phil. 1.29. GIVEN to suffer with Christ; a Talon which, into the future Kingdom of glory, we may in no wise carry with us! Once more: There is [1] Esay 45.3 a promise of Treasures of darkness: Oh Sirs, The dark grief for the [2] Eph. 4.18 darkness of ignorance, the darkness of [3] Jer. 13.16 sorrow for sin, and every other darkness of [4] Lom. 3.6 affliction doth, in This kingdom of Heaven, bring forth Treasures; which Treasures the holy Angels cannot, but we sinners [5] Psalm 51.3, 17 32.5 2 Cor. 7.10, 12 Esay 57.15 66.20 Rom. 10.10 Dan. 9.10 Ezra 10.1 may and do dedicated unto our God: Although they have in Heaven no such passions as anger, indignation, hatred, fear, & sim. of these Privileges We partake: In our [6] Eph. 6.12 warfare against sin and Satan, these passions, these spiritual [7] 2 Cor. 10.4 weapons we use, and, for them blessed be our God. It is matter well worthy our most unfeigned thanksgivings, that we have by these, our [8] Heb. 5.14 senses (9) 1 Tim. 4.7 exercised unto godliness: Worldly and carnally minded persons have such passions, but no [10] 1 John 2.15 Rom. 8.9 godliness; the Saints departed have a godliness, but no [11] 1 Cor. 15.52 such passions; whereas we of the kingdom. of grace participate of both; esteeming the exercise of godliness a [12] Acts 24.16 1 Tim. 4.7, 8 Psalm 119.47 great refreshment, a delightful recreation, a ravishing delight! After death, it will be too too late to [13] Isa. 25.8 attempt humiliation, contrition, sorrow, self-denial, repentance, etc. Let not your heart be troubled taketh no place within the mansions in my Father's house; we cannot [14] Revel. 7.17 21.4 shed tears in Heaven, we cannot sacrifice [15] Joel 2.13 Psalm 51.17 a sorrowful spirit in Heaven: Friends, this matter for our thanksgiving, which here we (in the Kingdom of grace) daily rejoice in, they in the kingdom of glory have not; Christians, Let us [16] Joel 56.8 42.3 Jeb 16.20 Esay 38.5 Jerem. 9.1 Lam. 2.18 Mal. 2.13 Luke 7.38.44 Acts 20.19.31 2 Tim. 1.4 bottle up tears for Heaven while we may; let us weep for our sins committed; let us mourn for him whom [17] Zech 12.10 we have pierced, while we yet may: Tears and blood, these are the white and red colours, the [18] Gal. 6.14 Rom. 1.16 Matth. 16.24 Domine hic da mihi poenitentiam, postea indulgentiam. Fulgentius. flourishing trophies peculiar, not unto the Church triumphant, but unto the Church militant; oh, that with religious sighs and loving tears we could daily glorify our God; as God Hitherto of the Moon [1] Revel. 12.1 under our feet; now of the [2] Revel. 1.16 Sun over our heads; hitherto of the [3] Jer. 32.27 God of all flesh; now of the Father of [4] Heb. 12.9 Spirits; hitherto of the body which is [5] Matth. 6.24 more than raiment; now of what the Lord hath [6] Psalm 66.16. done for our souls; for, in the kingdom of grace duly considered, these are the [7] 2 Cor. 4.18— non inferiora secutus. most principal points worthy our thanksgiving, in these distinctly we glorify God as God: If from that consolation, Let not your heart be troubled, we have found so plentiful matter of thanksgivings, what may we expect from the reason and ground of that consolation, Ye believe in God, believe also in me? Few there are who [1] Rari suat qui Ph●losophantur. Ulpian de excus. leg. 5. find the promise of this life: nevertheless, be it that Ahab speedeth the better for humbling his heart, or that Israel procure corn and wine by howling [2] Hos 7.14 Uxor dicitur quae dotem habet, concubina vero quae non habet. upon their bed, or that every hypocrite hath the whole reward which he looketh after; yet still while he preferreth things temporal before things eternal, his soul is more like a* concubine then a spouse; Yea, let a man suck out the [3] Disce gaudere; caetera bilares levitates sunt; mihi crede, res severa est verum gaudium: Quid sit islu l interrogas? Dicam ex bonâ consci●nt á, ex honest's consiliis, ex rectis actionibus. Seneca lib. 3. Ep. 13. ad Lucil. sweets of Virtue, let his soul delude herself with the common works of the Spirit, and mistake counterfeit grace for true grace, I confess, no heathen Philosopher could ever attain so near, no not unto this life's happiness; I say, the soul that perisheth, cannot find a more self-pleasing practice wherewith to feed empty hopes; yet still this happiness is only in this life, it is but a perishing happiness. As young as he was, that dying Prince of Lorraine could say [4] O Domine Jesus, quem meritò praecepisti mu●di contemptum! O Lord Jesus, most deservedly hast thou required our contempt of this world! And Philip the third of Spain, [5] Nihil confert regemesse, nisi ut in morte cruciet suisse. Mendoza in 1 Sam. Tom. 1. Page ult. protested, All the sweet which I have found in being a King, only serves to embitter my death. Beloved, it fareth not so with the Kingdom of grace; To believe in God, to believe in his Christ, does as well in death as in life raise for us Matter of Thankfulness unto God, viz. First, For [1] Psalm 19.11 giving us to [2] Gen. 2.17 understand our [3] Rom. 7 8, 9 lost condition: Who [4] Gen. 3.11 told us that we were naked? Children of wrath we [5] Ephes. 2.3 are by nature; but, who hath warned us to [6] Matth. 3.7 flee from wrath? If God say unto Abimelech, Thou art [7] Ephes. 2.1 Gen. 20.3 a dead man, there is mercy [8] Ephes. 2.7 intended for Abimelech. Whether we heed it, or heed it not, Gild dwelleth in us; It is (therefore) of thy free mercy, O our God, that the Scripture hath [9] Gal. 3.22 concluded us all under sin. Secondly, For delivering us from so great a death: Gnashing of teeth, weeping, wailing, This was our portion for ever. Ah who among us can abide darkness which may be felt? perpetual darkness? perpetual darkness in a bottomless pit? in a bottomless pit streaming with brimstone, even with everlasting burn? With everlasting burn kindled by the breath of the Lord? by the breath of Him [1] Horresco resereas.— unto whom vengeance belongeth? even of a provoked Judge! of an enraged Father! in short, of a jealous, angry, furious God O give thanks unto the Lord, for his mercy endureth for ever! Thirdly, For redeeming us not only from torment, but from damnation: Friends, though we must all appear before the judgement seat of God, yet, there is [1] Rom. 8.1 no condemnation to them who are in Christ Jesus. A Malefactor reprieved at the place of Execution escapeth death, yet was he in a peck of cares, in a bodily fright, he trembled every joint of him, then, when he held up his hand at the Bar; he looked as pale as that death which he feared, at what time sentence was pronouncing against him: But ye [Beloved) give glory to the Father of mercies; Although the ungodly [2] Psalm 1.5 cannot, the righteous shall [3] Psalm 37.33 stand in judgement. That great and last day, terrible to unbelievers, to you shall be a day of [4] Revel. 12.10 absolution, a day of [5] Ephes. 4.30 redemption, a day of [6] Acts 3.21 restitution, a day of [7] Luke 21.28 exaltation, yea, of exultation, rejoicing and triumph! Christians, you shall be so far from dreading judgement, that you yourselves shall [8] 1 Cor. 6.2 judge the Angels. Fourthly, For preserving us (as in Judgement, so) in death; Unto us death shall be, not our fear, but our hope; not our sting, but our gain; When we shall (like the Priests [1] Luke 1.8 in the Temple) have finished our course, we shall then [2] Revel. 14.13 Heb. 4.9 rest from our labours; We shall not only rest, but [3] Psalm 127.2 sleep; sleep we [4] Dan. 12.2 shall, and shall sleep [5] 1 Thes 4.14 in Jesus. Thanks be unto God for our life in death. Fifthly, For begetting us unto a [1] 1 Pet. 3.1 lively hope. We, who [2] Esay 48.8 from the tomb unto [3] John 3.3 our new birth have [4] Esay 1.2 Jerem. 5.23 Ezek 2.7 fought against [5] Psalm 2.6 10.16 our King, had high cause to despair of obtaining mercy: Against our dread Sovereign [even then when He Himself stood at at the door [6] Rev. 3.20 and knocked!] we have shut the door of our Imagination, which should ever conceive of him, not evil, but good; the door of our Memory, which should never let him go; the door of our Understanding, which should in all our ways acknowledge him; the door of our Affections, which should rejoice in him above all that can be desired; the door of our Conscience, which should ever admit him a witness unto all our deeds, words, and thoughts; These [7] Psalm 24.7 everlasting doors have we bolted against him; wherefore most equal it is that he should shut against us every [8] Hos. 2.15 Matth. 25.10 Prov. 1.26, 28 door of hope; yet (lo) before we call He answereth; yea, He expostulateth [9] Ezek. 18.31 Why will ye die? He saith unto us [10] Ezek. 16.6 Live! What compassions he bore unto his Brethren, Joseph [11] Gen. 42.17 concealed; How Esau would deal [12] Gen. 32.7 by Jacob, Jacob was not worthy to foreknow; but, for the righteous, light is [13] Psalm 97.11 sown: Our life, which is given us for a prey, is [14] 2 Tim. 1.10 brought to light, doth not hang in doubt before us! Sixthly, For the exercise of godliness: When the (1) Saper. King of Persia led about the Roman (2) Valeriames'. Emperor captive, so often as he took Horse, he trod upon the back of this Emperor; the late Emperor of Rome was now made an Upping stock! Beloved, the King of Heaven doth not like that King of Persia; Upon us he trampleth not: His enemies he (3) Psalm 110.1 Esay 63.3 doth, his redeemed ones he doth not make his footstool: We are not handled, we are not (4) Judges 1.7 thumbed as were those seventy Kings, whom Adoni-bezek used worse than dogs: God neither fettereth, nor cageth us, as Tamerlan did Bajazet: He is not to his elect, as Justinian was to his (sometimes favourite) Belisarius; He is not so cruel to us, as Nabuchadnezzar was (5) Jer. 39.7 unto Zedekiah; He dealeth not by us, as Naash (6) 1 Sam. 11.2 would have dealed by the men of Jubesh; He treateth us neither as Joshua (7) Josh. 9.21 served the Gibeonites, nor as the Philistims (8) 1 Sam. 13.9 used the Israelites. Secure David's Intelligencers (9) 2 Sam, 17.18, 19 though it be in a damp well, under ground corn; So you convey him down out at the Window (10) Acts 9.25 let Paul, for once, be (11) 2 Cor. 11.33 Paul in a basket; and, so you bring him up out of the Dungeon, bolster up Jeremiah with (12) Jer. 38.11 Old cast clouts, and with old rotten rags: Beloved, although God giveth us quarter, although he spareth our lives, yet should he deal with us as we deserve, he might justly continue us in this life, servants (13) with Rom. 6.16 compare Matth. 1.21 and with 2 Tim. 2.26 1 Cor. 5.5 1 Tim. 1.20 Compare Acts 26.18 unto sin, captives (14) Psal. 103.10 unto Satan; He might make us like the Jews, wear yellow badges: Oh my Brethren, God hath not dealed with us (15) according to our sins, he hath not rewarded us according unto our iniquities! He hath (1) 2 Kings 6.20 brought us into the midst of Samaria, but (2) 2 Kings 6.23. he setteth bread and water before us: He crucifieth our old man, but, our inward man he (3) 2 Cor. 4.16 reneweth daily; He taketh from us our filthy garments, but giveth unto us (4) Esay 61.10 robes of Righteousness; He (5) Gal. 6.14 disarmeth us of our rebellious forces, but harnesseth us with the (6) Eph. 6.11 2 Cor. 10.4 whole armour of God; He dispossesseth us of (7) Eph. 6.5. our strong holds; mean while, He Himself is (8) Psal. 18.2 71.3 91.2 62.7 our strong habitation whereunto we may always resort: O my dearly beloved Brethren, The mighty Captain of our salvation doth conquer us, but he conquereth us with kindness! Behold, He giveth us free (1) Gal. 5.1, 13 liberty to (2) Ephes. 5.16 make the best of our time, of our abilities, nay of his; what Talents we have, are (3) Matth. 25.14 1 Cor. 4.7 James 1.17 his goods; with these he permitteth us to traffic (4) Matth. 16.27 1 Cor. 15.58 Heb. 6.10 for ourselves; He than (5) Rom. 2.6, 7, 10 Phil. 2.13 1 Cor. 9.24 Revel. 3.5, 21.21.7 accounteth that we do him the most, and best service, when we work out our own salvation; he encourageth us to procure all the peace, all the virtue, all the godliness; all the graces, all the present praise, and future glory we can. Blessed, blessed be the holy God, for that, while we abide here sinners upon earth, we are allowed to be spiritually minded, to place our affections upon things above; to have our conversation in heaven; we are not forbid to use, (6) With 1 John 2.27 compare Exod. 30.33 no not the most precious ointment of the Sanctuary! Seventhly, For bestowing upon us all things [1] 2 Pet. 1.3 appertaining to godliness. People who never yet head the [2] Psalm 89.15 joyful found, may [3] Psalm 102.22 Revel. 11.15 be religious if they will, that is, if they can: I say, The Gentiles which [4] Luke 1.79 sit in darkness, are [5] Acts 11.18 17.30 not prohibited light; but, light hath not yet shined unto them; Whereas the daystar from on high hath visited us; so that we walk (at least we should walk) as children of the light: Yea [6] It is with us, as Deut. 4.6, 7 Psalm 147.20 unto us of this age and kingdom, are given of Gospel-priviledges the best in every kind: We, above all other the Churches of Christ have Matter of Thankfulness unto God. First, For his revealed will: Luther was no less worthy rehrehension for [1] Epistola Jacobi, collata cum Evangelio Johannis, & ejus epistolâ, primâ & cum Epistolis Paulinis, imprimis quae ad Romanos, Galatas, & Ephesios scriptae sunt, verè straminea epistola est. See Brochmand, and Luther's Germane Bible, printed 1528. terming S. James his Epistle a strawy Epistle; then that ploughman was worthy to be praised, who for one single leaf of it, gave a whole load of hay. Verily, if one Oration of Isocrates did cost [2] viz. if not an 133 l. yet 100 l. twenty talents of silver; if for every verse which Oppianus presented, was given a [3] viz— 0 l. 16 s. 4 d. stater of gold, then is every word of our God more [4] Psal. 119.72 to be desired then thousands of gold and silver. Sirs, every judgement denounced, every warning given, every truth related, every prediction and prophecy, every precept, every command, every promise, etc. abundantly claim from us our studied thankfulness. A small portion of holy Writ the Pentateuch is, especially if it be compared unto all the other canonical Scriptures; nevertheless, great, [5] Psal. 19.7 119. per totum. 1.2 138.2 very great, was the esteem given unto the word of God, even then when no word of God was extant, saving only those five books of Moses: Beloved, blessed are your eyes, for they see those holy Scriptures, which neither Moses, nor David, nor any of the Patriarches saw. Next, For this revealed will of God [1] with Psalm 102.18 compare Hos. 8.12 written: By signs and wonders, and by several other means hath the God of truth given testimony unto the truth of his Word: (2) See du Plessis & Grot. de veritate relig. Christianae, and Dr. Hammond his Reasonableness of Christian Religion. Among which, this is not the least, namely, the harmonious consent of various Copies in several Nations and Languages transcribed and preserved: And herein, let our God receive the praise due from us; for, none of the Churches of Christ can equal their Bibles unto that published by our English Clergy even in [3] Videas Praefat. ad Waltoni. Bibl. Polyglotta. perilous times! Thirdly, For this written Word [1] Deut. 28.49 1 Cor. 14.14 Revel. 14.16 translated, and [2] Gen. 40.8 Job 33.23 Prov. 1.6 1 Cor. 12.10 14.13 Esay 50.4 interpreted: Nor hath any Kingdom under Heaven so great cause to be thankful for the purity of Scripture-translations & interpretations, as England hath. Fourthly, For these truths of God wholsomely applied: In England every place is full of Manna; I mean, of religious Treatises almost in every kind. When the Reverend Prelacy of this English Church were silenced by (1) The Tribe of Levi. standeth and falleth with the Tribe of Judah. a rebellious power, God gave them a heart and an ability to leave a Monument of truth in Bishop Waltons' voluminous Bible. The Lord stir up the hearts of those Ministers among us which now silence themselves, to improve their talents likewise; Whether in publishing their own corrected labours, or in advancing, revising, contracting, and digesting the learned works of other men. Oh that I might see (2) Like unto the Hexapla written by Andrew Willet. in English, Hexapla upon the whole Scriptures: Oh that some Evangelical Riverius (3) Imitating Riverius his Practice of Physic. would, out of the best practical Divines, select the case and cure of every soul. Fifthly, For (1) See Mr. William Durham his Epistle before his Sermon upon James 5.9 the Gospel preached: What any Minister of Christ delivereth according to the simplicity of God's holy Word, that, not so much the Minister, as (2) with Exod. 20.19. Job 33.6, 7. and 2 Cor. 4.7. compare Num. 16.5, two. Deut. 18.19 Num. 17.10. 1 Sam. 8.7. Mat. 10.40. and Luke 10 16. So long as he keepeth to his Commissiom, and delivereth the Counsel of God, you cannot despise the work of your Minister, but you do therewithal despise the blood of your Saviour, Bishop Reynolds. pag. 46. of his Pastoral Office. Christ himself speaketh; for Christ by His (3) 1 Cor. 12.28 Matth. 28.20 Eph. 4 11, 12 Ministry, now (4) Heb. 12.25 Ephes. 2.7 2. Cor. 5.20 speaketh from Heaven. O blessed Jesus, Thou didst not pray for thy Ministers alone, but for (5) John 17.20 them also which shall believe on thee through THEIR word. Sixthly, For every other Ordinance of Christ administered among us: Compare the purity of our Church with the superstitions abroad; yea, confer (1) 2 Cor. 3.8, 9 Gospel worship with the (2) Gal. 4.9 beggarly rudiments of the Law; or the (3) 1 Pet. 3.21 laver of Baptism with the (4) Curtis Jadaeis. Pers. Gen. 17.11 unsightly circumcision of the foreskin of the flesh; or the (5) 1 Cor. 11.23 Supper of the Lord with the (6) Exod. 32 8 bitter herbs of the Passeover; nay, taste the Spirit and life of any Ordinance of Christ; you will then (7) Psal. 30.4 give thanks unto God at the remembrance of his holiness. Seventhly, Let us and all the Churches be thankful, for that the (1) John 6.29 1 John 3.23 whole duty of man is to believe in God and his Christ. When we hear and believe, read and believe, meditate and believe, then is our heart filled with joy, and our lips with praises: I believed, therefore (2) 2 Cor. 4.13 have I spoken. The (3) James 5.16 prayer of faith how doth it avail? The (4) Hab. 2 4 just shall live by his faith, yet (5) Gal. 2.20 not he, but Christ liveth in him! Wisely to (6) Psal 119.66 Matth. 13.56 believe, to credit, and to trust, is noble and heroic; then this generous duty, what duty can be more except to love which is but (7) Gal. 5.6 faith exercised? God he graciously entrusteth the Believer with whatsoever conduceth unto his everlasting good. The believer, he [again] doth not only believe, but (8) Psal. 62.8 Esay 7.9 30.15 Prov. 14.26 Ephes. 3.12 Heb. 3.6 trust his God: He resteth assured that the Almighty is so just, so true, that man may safely rely upon the faithful friendliness of every proceeding of his, and upon his bare word in whatsoever he speaketh; no wisdom, etc. like God's wisdom, etc. Between learner and teacher, servant and master, man and wife, etc. there is a necessity of trusting; of these some or other may betray their trust; But, seldom will we mistrust a person of honour: and, as for the word of a King, that [ye know] is sacred among us: it were barbarism to give a Prince the lie: Oh then, where we have God's word of truth for our warrant, and that (9) Joh. 17.3 warrant sealed unto us by God's Spirit of truth, with what full assurance may we (10) Heb. 4.16 repose a steadfast confidence upon our great and loving God? Most cheerfully can the Believer (11) Credere Joan. 14.1. in Deum, est fiduciam habere. Zegerus. trust his God for the pardon of all his sins, for the supply of all his wants, for the acceptance of his person and of his endeavours, for the reward promised unto every duty, etc. Things temporal are not more visible to thine eye, than (12) Heb. 11.1 things spiritual are to his faith. All have (13) Rom. 3.23 sinned, and come short of the glory of God; Christians, wherein soever we sin, therein our faith faileth us, viz. We do not (14) Psal. 111 7 119.66, 151, 86.172 believe the commandment [by us broken] to be so good for us, so advantageous to us, as (15) Deut. 6.24 10.13 in truth it is. There neither is nor can be any sin which is not accompanied with unbelief: On the other side, the greater our faith, the less we disobey, that is, the less we come short of the glory of God. Eighthly, If the life of faith [1] Hab. 2.4 be a life so desirable; what thanks is due from us unto our God for that [2] Rom. 1.4 holy, that [3] 1 Pet. 4.14 blessed spirit of his by which [4] 2 Cor. 4.13 alone we are enabled to believe? By Him is sanctified the [5] 2 Thes. 2.13 use of all that is before us: Our [6] Matth. 5.6 thirst after righteousness maketh us to relish righteousness the better: The waters of salvation which we draw, we draw with [7] Esay 12.3 joy: The breasts which we suck, are breasts of [8] Esay 66.11 consolation: We [9] Esay 38.16 live, and the spiritual life which we lead, is [10] Rom. 8, 6 pleasant unto us: We have bread from heaven to feed upon, and a [11] Jer. 31.25 spiritual taste to delight us while we feed: We are a people [12] Psa. 75.1 14.14 Rom. 13.11 near unto the Lord: We are not amused as those Disciples were [13] Luke 9.33 Matth 17.6. before whom the person speaking in my Text was transfigured, (no) our eyes are [14] Num. 24.3 Luke 24.31 open, we [15] Phil. 3.12 apprehend that for which also we are apprehended: We are not laid in a trance, as [16] Acts 9.4 10.10 22.17 Saul was, then, when the Lord converted him: God doth not cast us into [17] Gen. 2.20, 21 a dead sleep, as he did Adam, while he raiseth a [18] Psalm 89.19 help meet for us; rather, he giveth us [19] Mat. 13.17 1 Cor. 2.7, 10 Ephes. 3.9, 10 Col. 1.26, 27 1 Pet. 1.12 free leave to look on, and to contemplate the wisdom of his power: He doth not snatch us from unbelief to eternal bliss in a moment's space, but he giveth us leisure to inform ourselves of all those mysteries which his holy Gospel revealeth: We are not taken up in a whirlwind, but, we walk with God, and gently pass from death to life: We are entertained in this Kingdom of grace with the [20) Psalm 84.2 Heb. 9.28 2 Pet. 3.13 Heb. 13.14 Rom. 8.24 Jer. 31.17 interview of glory to come: We are not deprived of the delight [21] Psalm 63.1 119.174.20 which accompanieth expectations: As hope deferred maketh fruition the [22] Prov. 13.12 more sweet; so, there is a [23] 1 Pet. 1.3 liveliness in hope: A pleasant and amiable practice it is, to [24] Job 22.21 Phil. 2, 1 1 John 1.3 acquaint our selves with that God, whose beatifical vision we long for: When out [25] Rev. 19.7 marriage with the Lamb shall at length be celebrated, we shall [26] 1 Thes. 4.17 consummate our joys in the highest heavens; nevertheless, it is no small satisfaction unto us, that we are [27] Hos. 2.19, 20 Jerem. 2.2 Ezek. 16.8 2 Cor. 11.2 1 Cor. 6.17 betrothed here below: While the Bridegroom of our souls [28] Esay 58.11 Psalm 32.8 73.24 guideth us, through the troubles of heart, toward the mansions in his Father's house, his loving Spirit makes us to [29] Esay 23.2 36.7, 8, 9, 10 lie down in green pastures, and leadeth us, as beside waters of quietness, so, beside [30] Cant. 3.11 Rivers of pleasure! Sirs, although the day of our espousals will be unto us the eternal day [30] of the gladness of our hearts, yet we would not be debarred the [31] Jer. 2.2 sweets of wooing, we would not miss the ever (32) Phil. 2.1 endearing communion of his most blessed Spirit: Happy we, that we may (33) Hos. 2.14 take time between Egypt and the promised Rest; Oh, let us (34) John 6.31 feed a while upon Manna in the wilderness: Let us rest (35) Ps. 84.7 ourselves upon the holy hill of Zion, before we climb (36) Gal. 4.26 Jerusalem above: By this we know that God hath a delight in us to do us good in our later end, (37) 1 John 4.13 because he vouchsafeth unto us his own Spirit: It is the holy Spirit which (38) Nehem. 9.20 instructeth, (39) Psa. 32.8 adviseth, (40) Revel. 3.18 counselleth, (41) Eph. 2.1 Psalm 119.93 quickeneth, and (42) Eph. 32 8 73.24 guideth us in every duty wherewith at any time we glorify our God: It it the holy Spirit [that Spirit whom we so long resisted, so ungratefully quenched, and so frequently grieve!] which maketh every Ordinance of Christ (43) Eph. 3.7 4.16 1 Thes. 2.13 effectual unto our souls: It is the holy Spirit which (44) Eph. 4.30 sealeth us as his own peculiar goods against the day of Redemption: This is that (45) Nehem. 9.20 good Spirit, that (46) John 14.16 other, that (47) Psa 51.6 inward, that ever-present (48) John 14.18, 26 Psalm 94.19 Comforter, which maketh every day throughout the year [too us] a (49) Esay 57.18, 19 Feast of Pentecost, which continually (50) Esay 30.21 John 14.1 whispereth unto us, Let not your heart be troubled; yea, which graciously (51) With Heb. 13.21 compare John 14.11 raiseth our hearts unto a belief in God, and unto a belief in his Christ: Dear Christians, to be spiritually minded is (52) Rom. 8.6 life and peace; be ye (53) Eph. 5.18 filled with the spirit, and ye shall be filled with joy: The graces of this blessed Spirit, are the ornaments with which He who is the desire of our souls (54) Psalm. 149 4 beautifieth us: This Spirit of grace is that (55) John 3.29 friend of the Bridegroom which gaineth a good affection in us toward our Lover, which (56) Esay 56.7 interpreteth unto us all his love-tokens!) By this Spirit he bringeth us into (57) Hos. 2.14 Cant. 7.12 the secret places of the Wilderness; by this Spirit he allureth us, speaketh dearly to us, wooeth us, courteth us, and (58) Esay 5.1 Psalm 118.14 42.8 singeth unto us the whole song of Solomon: By this Spirit he (59) Eph. 5.26 purifieth our hearts that we may come with the more confidence unto his Bride-Chamber; He holdeth a close (60) 2 Cor. 13.14 communion with our spirits by this Spirit; The time of our spiritual life here is the (61) Jer. 2.2 Tota Christiani vita est Esay 26.8 desiderium sanctum. time of loves; We have not patience to stay until he bring us unto his Bride-chamber; oh let him kiss us here (62) Cant. 1.2 with the kisses of his mouth; The mouth of him who espouseth us unto himself is this Spirit, even the Spirit of truth, and of love. In every grace, viz. in the (63) Heb 5.14 exercise of every grace, we enjoy a (64) Phil. 3.20 Ephes. 2.6 heavenly mindedness which eternity itself shall perfect. This God (65) 1 John 4 8. of love is a (66) Wisdom 1.6 loving spirit; he leadeth us into his (67) Prov. 3.17 ways of pleasantness, he walketh with us in his garden walks; he filleth us with (68) Psalm 119 20 long: he ravisheth our souls with (69) Psalm 119 97 spiritual delights, he (70) Rom. 8.15 adopteth us children, children of God, and heirs of salvation, he (71) 2 Pet. 1.4. maketh us partakers of the divine naturr, he [72] Jer. 3.14. declareth us the Spouse of Jesus Christ; O let us be thankful for that [73] Zech. 12 10 Spirit of grace, which [74] James 1.17 alone can give us grace to be [75] Ephes. 5.20 thankful. Ninthly, Unto us a [1] Esay 9.6 Son is given. As the Son imparteth unto us [2] John 3.34 7.38 15.26 his own spirit, so the Father [3] John 3.16 giveth unto us his own Son; his own Son [4] 1 John 1.2 Eph. 3.9, 11 manifest in the flesh! A mystery, a great mystery, a [5] See Bishop Andrews Serm. on 1 Tim. 3.16 See Ephe. 3.10 great mystery almost swallowing up our meditations, and making us (not so much thankful, as) thankfulness itself! For, since this Son of God is both [6] Acts 10.36 Lord and [7] Heb. 1.2 heir of all things, give [8] Rom. 8.32 HIM to us, and we will quickly lay our claim unto [9] 1 Cor. 3.22 whatsoever he hath: The work of [10] John 1.3 Col. 1.16 his hands, the worlds which [11] Heb. 1.2 he created, they are [12] Ps. 115.16 our goods and chattels; (Ours [13] Matth. 6.32 1 Tim. 4 8 Heb. 13.5 during our life, for [14] 1 Cor. 7.31 our use; His for ever, for [15] Psalm 119 91 his glory:) What inheritance he holdeth by [16] Mat. 21.33 birthright, that, by his [17] Heb. 1.2 purchase is [18] Rem. 8.17 Tit. 3.7 Heb. 1.14 James 2.5. 1 Pet. 3.7. made ours: The price of his blood is [19] 1 Cor. 10.16. Ephes. 1.7. Ours, payeth off [20] 1 John 1.7, 9 all our debts, and that [21] Phil. 2.9. unto his gain. The [22] Phil. 3.10. power of his Resurrection is [23] Rom. 6.5, 11. Ours, raiseth us from [24] Col. 3.1. dead works, and will [25] John 6.54. raise us up at the last day; His holy life is [26] Rom. 13.14. our example and [27] Mat 17.5 1 Cor. 1.30 Phil. 3.9 merit: His universal obedience hath [28] Gal. 2.16 fulfilled the whole Law [29] Gal. 3.13 in our stead; His [30] 1 Cor. 1.30 sanctification is made ours, [because he is holy, we are reputed holy; because he is righteous, we are (31) Esay 13.11 reputed righteous;] n●y, his very Sonship is (32) Gal. 4.5, 6 ours; He is Son of God by (33) Psalm 110.1 nature, we by the (34) Eph. 1.5 adoption of his Spirit; for this cause he is not (35) Heb. 2.11 ashamed to call us brethren, and to acknowledge His Father to be (36) John 20.17 Our father. But, though Jonathan keepeth (37) 1 Sam. 18.14 his bow, his sword, and his robes to himself, David will love Jonathan for (38) 1 Sam. 18.3 Jonathans' sake; True, of the fullness of Christ we all (39) John 1.16 receive grace for grace; and whatsoever duties we own unto God, them Jesus Christ performeth (40) Eph. 5.2 Tit. 2.14 in our name and stead; but, did he neither secure us from wrath, nor procure us benefits, yet still [Jesus is the (41) Magni Parentis non minor filius. Chara Dei sobo'es magnum Jovis incrementum. Or, as Aurelius Symmachus of Boethius, Illud pretiocijsimum humani generis decus. gracious Son of a gracious Father] we should love Jesus both for his Father's sake, and for his own sake. Mean while, He who spared not his own Son, but hath (42) Rom. 8.3 given him up to our nature, to our infirmities, to our sorrows, to the wrath and death due to us; he that giveth to us, and thus giveth to us his Son, how shall he not with him also freely give us all things! Wherefore, thanks be unto God (43) Rom. 7.25 through Jesus Christ our Lord; yea, thandks be unto God for Jesus Christ our Lord. The last matter of Thankfulness which I now propose [while we abide here within this kingdom of grace] is God's love to mankind. The (1) 2 Cor. 4.6 face of Jesus Christ could never be so full of (2) 2 Cor. 3.18 smiles to us-ward; but that the God, and (3) 1 Pet. 1.3 father of our Lord Jesus Christ is toward us so (4) John 3.16 Rom. 5.8 infinitely compassionate. We (1) Mat. 18.3 1 John 4.4 John 13.33 little children, conscious of our demerit (2) Jer. 31.18 Zech 12.10 1 John 1.10 bemoan ourselves, we cry, we (3) Mic. 4.9 cry out aloud, because we have done (4) Rom. 3.23 a very great fault; (5) Mc 5.5 Peace, (6) Ephes. 2.10, 15, 17 peace, [saith the father of our mercies] wipe (8) Esay 54.4, 6, 8 30.19 away all tears from your eyes; I will not (7) Jer. 31.34.33.8 punish you; you be (9) Esay 43.12 44.22 blameless and (10) Esay 40.2 55.7, 8 righteous, and (11) Esay 53.11 John 1.29 perfect; You did not (12) Num. 23.21 commit the offence, but, my (13) Isa. 42.1 servant did; with you I am well pleased, I was angry, not with you, but with my (14) Isa. 53.10 servant: [Ah (15) Mar. 15.28. 2 Cor. 5.2 naughty servant,] I have (16) Isa. 53. 3-10 beaten him; but you, be (17) Eph. 1.6 good children: Come, turn (18) Isa. 51.11 your sorrow into gladness, and your mourning into joy; Love me (19) 1 Joh 4.19 John 14.15, 16 little children, I your (20) 1 Joh 3.16 father love you; kiss (21) 2 Sam. 14.33. Psalm 2.12 and be (22) Eph. 2.16 2 Cor. 5.18 Col. 1.20.21 friends. Other Kings whip their highborn sons upon their Pages back; this King of heaven and earth, he spareth his vilest servants, and scourgeth them upon the shoulders of his most glorious Son! His justice against us, the avenging God must satisfy; but, so he loveth us, that, rather than we should endure everlasting imprisonment, he (1) Psalm 40.7, 8 got his own Son to be (2) Heb 7.22 surety for us: By this advantage, the severity of his just execution he extendeth, not against us who broke his whole Law, but (3) Esay 53. 3-10 against him who (4) Matth. 3.15 5.17 John 19.30 fulfilled every tittle of it! not upon us who deserve eternal death, but against him who hath right (5) 1 Tim. 6.16 unto a Crown of life! not upon us who daily rebel against him, but, upon Him who (6) John 4.34 5.30 6.38 ever delighteth to do his will! not upon us the guilty and ungodly, but upon him (7) 1 Pet. 3.18 the innocent and righteous! not upon us who were (8) Ephes. 2.3 by nature the children of his wrath, but upon him who is by nature (9) Matth. 3.17 the Son of his love! So God loved the world that he gave his only begotten Son, that (10) John 3.16 whosoever believeth in him should not perish, but have everlasting life! God is of (1) Hab. 1.13 purer eyes then to behold our (2) Zech. 3.4 filthy garments; therefore he (3) Esay 61.10 adornetk us with the Robes of his only Son; He cannot excuse us while we take our own courses; therefore he (4) Eph. 5.26, 27 Tit. 2.14. sanctifieth us by the Word and Spirit of his own Son; He cannot affect us as we abide (5) Ezek. 16.6 polluted in our sins; therefore he taketh the (6) Revel. 1.5 1 Pet. 1.19 1 John 1.9 2.2 heartblood of his dear Son, and therewith washeth away our stains and guilt; [7] Ephes. 1.4 He cannot exalt us while we abide strangers and enemies; therefore he electeth us to be his (8) Rom. 6.22 servants, (9) John 15.14, 15 friends, and (10) 1 John 3.1 children: and, to (11) Isa. 54.5 let us see how great a kindness he hath for us, he (12) 2 Cor. 11.2 Ephes. 5.30 Matth. 25.10 Revel. 21.2 giveth us in marriage unto the Heir of all things, even unto his only begotten Son, whom he ever embraceth within his bosom, infinitely loving him; loving him every whit as dearly as he loveth himself! yea, the Lord God (13) Heb. 1.4 2.7 exalteth him in our nature (14) Phil. 2.9 Heb. 2.9 Esay 53.10, 12 49.6 Psalm 2.8 because our nature is by him exalted. In Jesus Christ, the Wonderful God revealeth unto us unsearchable (1) Col. 2.3 1.26 Ephes. 3.8, 9, 10 1 Tim. 3.16 1 Pet. 1.20, 12 Treasures of wisdom, infinite Riches of (2) Ephes. 1.6, 7 2.5, 7 2 Tim. 1.9 Rom. 3.24 1 Cor. 2.12 Revel. 21.6 22.18 free grace, ineffable bowels of loving kindnesses! I challenge all the Poets among the Heathens to invent, nay, to imitate (3) 2 Pet. 1.16 either such a Tragedy, or such a Comedy as (in relation, as well unto us, as unto themselves) is divinely acted by the Father, the Son, and the holy Ghost, three persons in one God for ever blessed. Let Pharaoh (1) Gen 41.43 make Joseph Ruler of his whole Kingdom, let Nabuchadnezzar (2) Dan. 1.4 2.48 6.3 educate, and advance Daniel the best he can; unto (3) Esther 3.1. 6.10 2.17 Haman, nay unto Mordecai, nay unto Esther, let Ahasuerus show the utmost of his loving favours, yet none of these Histories are worthy to be borrowed [no not] as illustrations of that eternal love which the everlasting Father revealeth unto us in his Gospel of Jesus Christ. Do [unbelievers] upon the trash of this world: squander away your health, your wits, your wealth, your time, your talents upon a (1) 1 John 5.19 world of folly, upon (2) Eccles. 1.2 emptiness, upon nothing, upon (3) 1 Joh 3.4 Rom. 7.13 6.23 sin which is worse than nothing; while we, who are made (4) James 2.5 Denizens of this kingdom of grace, bestow (5) Psalm 1.2 104.34 119.97 Phil. 3.8 1 Tim. 4.15 our time, our thoughts, our continual studies upon the sacred mysteries of the glorious Gospel: We enjoy a fellowship which you (poor fools) are not well ware of; to wit, the (6) Phil. 2.1 2 Cor. 13.14 fellowship of [that true Comforter!] the holy Ghost, the [7] Phil. 3.10 fellowship of [that endearing Redeemer!] the Son of God, and the (8) 1 Joh. 1.3 4.16 fellowship of [him who is all in all unto us!] God the Father. In this Kingdom of grace, behold (1) 1 John. 1 what manner of love the father hath bestowed upon us that we should [here] be called the sons of God: Beloved, (2) 1 John. 2 now are we the sons of God, but it doth not yet appear what we shall be; But, this I know, we shall then be like him when we shall see him as he is; and, we shall most assuredly see him as he is; for In my father's house are many Mansions. HOw amiable are these Tabernacles of thine [1] Psalm 84.1 O Lord of hosts? Blessed are they that [2] Psalm 84.4 dwell in thy house, they will still be praising thee. One thing have I desired of the Lord which I will [3] Psalm 27.4 seek after, namely, that I may dwell in this house of the Lord all the endless days of mine everlasting life, to behold the beauty of the Lord, and to inquire in his Temple. My soul [4] Psalm 84.2 longeth, yea even fainteth for the Courts of the Lord. Beloved, as there is no coming unto these Mansions in my father's house until the kingdom of glory be first entered; so, there can never be wanting Matter of thankfulness unto God For the Kingdom of glory, A Kingdom indeed; a kingdom of the great God a kingdom of the great glory of the great God Praise ye the Lord from [1] Psal. 148.1 the heavens. * Da Christianum & scit quod dico; but, Where no grace is, there the King of glory loseth his right. Christians, were there no temporal punishments, no death, no judgement, no hell to be escaped; no Satan to be trodden under foot, no sin to be subdued, no virtue to be desired, no Gospel-conversation to entertain us while we abide in the Church militant, no present grace to be the measure of future Reward, no recompense of Reward at all; nay, were our life here upon earth a continual Hell, yet, the [1] Tit. 1.2 Gal. 5.5 2.3 3.7 Heb. 6.18 hope that is set before us, the [2] Phil. 3.14 high price of our high calling may justly fill our mouth with the high praises of our God. Here, I confess, my tongue is not the Pen of a ready Writer: He needeth the tongue, not of men, but of Angels; the wing, not of an Eagle, but of a Cherub, that (1) 2 Cor. 12.4 undertakes to soar towards these mansions: My thoughts may, my tongue cannot ascend the heavens; It is for divine St. Augustine to write of the City of God. Eye hath (1) 1 Cor. 2.9 seen much, ear hath heard more than eye hath seen; man's heart conceiveth more than his ear hath heard, yet all is too little, at the best: The visible world [large as it is] containeth not variety enough of creatures, to paint out in apposite colours, nay to shadow out without colours, nay, without the least shadow, to delineate an imperfect map of this (2) Revel. 21.2, 3, 11 most glorious kingdom. By the mansions in my Father's house, Ex pede Herculeme 1 Cor. 13.12 you may attempt some small conjecture of what great thanks we own unto our merciful God for the surpassing, infinite, and eternal peace, joy, bliss, and glory of this heavenly Kingdom. We find here signified Matter of joy to us, and (1) Nam gaudio cogendi vis inest. Pan. ad Trajan. of praises to our God. First, in the Mansions. Object. Why Mansions? Answ. 1. Mansions intimate rest: Because I have said [1] John 16.6 these things unto you, sorrow hath filled your heart; but, let not your heart be troubled: When trouble is nigh, God [2] Psalm 22.11 91.15 is not far off: you believe in God, believe also in me; I [3] John 14.2 go to prepare a place of rest for you. Beloved, all things under the Sun are like the Moon, full of defects and changes; yea, all things under the heavens are, like the Air, made up of vanity and commotions, but, verily Brethren, [4] Heb. 4.9 there remaineth a rest for the Saints. Answ. 2. Mansions, as they promise rest, so, they intimate [1] Joan. 14.2 Syrus habet vocabulum quod significat locum pablicum, ut diversorium, sicut etiam Suetonius Mansionis nomine pro diversorio & hospitio utitur. Ge●hard in Hist, Harm. Evangel rest after travel: By the sharpness of death I open the kingdom of heaven, (not for myself, for I [2] John 6.38.3.13. came down from heaven, but) for you, I go to prepare a place of [3] John 14.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Similitudo sumpta ab uno comitum qui in itinere praegressas ad diversorium, ibi caeteris cubicula assignat & efficit ut venientibus parata sint. Grotius. entertainment for you; In my Father's house are many Mansions. Answ. 3. Mansions, as they give rest after travel, so, they [1] Ostendit Joan. 14.2 Apostolos hoc nomine Deo fidere debere quòd in domo patris sui variae sint paratae manj●o●●s: A transsug●s sumpla Metaphora, quibus, magno solatio est habere varia Asyla ad consuglenda: quae promittit Christus, sive praesentem spectes vitam, sive futuram. Zegerns. yield refuge against danger: As there is no covert from a storm like ones well-built dwelling house, so, there is no shelter from trouble, like Gods dwelling house: In God's house we at once, both escape a storm, and find [2] Psalm 3.2, & 91.9. a God On Mount Zion shall be a [3] Esay 4.6. shadow from heat, and a refuge from storm; I will be unto you a [4] Ezek. 11.16. little Sanctuary: Sirs, when Jesus Christ's Disciples are persecuted upon earth, they take sanctuary in heaven. Answ. 4. Mansions, as they import protection, so they imply [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi Stabiles mansiones. continuance of that protection. Tents may be soon taken down, soon removed, Mansion-houses [2] Esay 33.20 not so. Christians, Upon earth we are all of us [3] Jer. 35.7 Rechabites: we have here [4] H●b. 13.14 no continuing City; the City of God [that] endureth for ever! Answ. 5. Mansions serve, as well for convenience, as for continuance: The Jewish Temple which was so [1] Psalm 15.1 Revel. 11.19 absolute a Type of the Temple of God in new Jerusalem, was, if [2] Ezek. 40.44, 45, 46 duly considered, as well a College, as a Temple: About it were [3] Jer. 35.4 store of Chambers built for those Priests and Levites which ministered before the Lord: Friends, so many of us as wait upon the Lord [4] Psalm 23.4 need fear no night; no servant of this Lord shall want for lodging; so professedly are the mansions in my father's house allotted unto the followers of Jesus Christ, that, death shall only [5] Esay 26.20 bring us unto our chambers. Answ, 6. Mansions comprehend, not only convenience, but delight; and that, first, in regard of the building; next, in regard of the furniture. First, Our outhouses are meanly built, of hay, stubble, mud or such like: Our outward buildings are ordinarily neglected as are those vessels of dishonour which lumber them, or the cattle which we house in them; may they be warm for the cattle, necessary for business, or serviceable for out-uses, all is passing well; not so with (1) See Revel. cap. 21. our mansion-house; that [if any] is of stonework, if not of Marble, curiously hewn and carved. Next, as of the two, the faebrique is more excellent, so the furniture. We will hardly be at the charge of plastering our barns or hovils, much less do we either wainscot or hang them: But, if we have any Bed, Table, Stool, Candlestick, etc. let them be (1) 2 Kings 4.10 furniture for the Prophet's lodging-room; if the world hath any Purple, Needlework, Gold or Pearl, let them be (2) see Exod. cap. 36. cap. 37. cap. 38. cap. 39 set apart for the dwelling place of the most High: Unto our Mansion-houses we bring our householdstuff, our substance, our riches, our treasures, our plate, our furniture, our tapestry, etc. Our Mansion-houses we make and keep as neat, as pleasant, as delightful, as the condition of our private estates will permit. Beloved, these mansions in my Text are, all of them, (3) Domum apud patrem hab●o, cam ●ae vobis paratam, to, lodgè ●oculentissim ●n amplissimam, bo 'tis omnibus instruct●ssi●un. Jac. Capellus in Joan 14.2 furnished, not according unto the lowness of our mean condition, but, according unto the majesty and honour of the high and mighty Lord of all things; The royal Treasures, the Princely Ornaments of every mansion, within this Palace, speak their owner a great king, even a (3) Psalm 24.7 king of glory. Therefore, as you will find them glorious mansions, so you do find them Many Mansions. Jesus Christ had (1) John 13.36 newly informed Cephas, whither I go thou canst not follow me now, but thou shalt follow me hereafter; This the other Disciples, who then stood by, (2) John 13.33 overheard; overhearing this, their hearts were troubled: Thought they, (3) Vide in Joan. 14.1 T●rinum Mol●●●●t●m. Ja●teni, concord. Even● cap. 134 what shall become of us? Peter, he shall follow Christ, but poor we may be left (4) John 14.18 comfortless behind; No [saith Jesus] I (5) John 14.2 deal plainly with you, Were it so, I would have told you; but, in my Father's house are many mansions, mansions enough for Peter, enough for myself, enough for you, and for thousands more besides you. Object. Many are called, but (1) Matth. 20.16 few are chosen: Strait is the gate, and narrow is the way, which leadeth unto life, and (2) Matth. 7.14 few there be who find it. Answ. 1. Verily, this is one reason why I have openly endeavoured to roll every stone from your heart; Alas, the unbelief of many among us did never yet trouble their thoughts; They accept an (1) Qui Christiani nominis opus non agit, Christianus non esse videtur. Salvian. de Dei Gub. lib. 4.2 Tim. 2.19 3.5 Revel. 3.1 James 2.20 idle, fruitless, opinionative knowledge, instead of a firm belief in God and his Christ; They promise unto themselves these mansions in my Father's house, whereas, except they repent, they shall never (2) Heb. 12.14 step toward them: They have a name that they live, but are dead. [By their (3) Matth. 7.20 fruits you may know it:] God will not put that into their heads, which they cast at their heels; if they (4) Acts 13.46 judge themselves unworthy of everlasting life, it is just with God, not to (5) See Dr. Selater upon 2 Thes. 1.5, ●1 account them worthy of his calling. But, mine APOLOGY in behalf of my God, is, that although few there be who work out (6) Phil. 2.12 their Salvation, Christ (7) 2 Cor. 5.15 died for all; Though few there be who find that Jesus Christ is the (8) John 14.6 only way which leadeth unto life, in Jesus Christ is everywhere (9) John 10.10 offered Life more abundant. Answ. 2. Although in comparison of all them for whom [1] 1 John 2.2 Rom. 5.18 Jesus Christ died, they that perish [2] Matth 7.13 are many; yet, in comparison of them whom Jesus Christ might justly [3] Rom. 3.9, 23 1 Sam. 2.30 have rejected, they who believe unto salvation, have need of many mansions, for they are many: Compare the [4] John 10.16 flock of sheep with the [5] Matth. 25.38 herd of goats, and a [6] Luke 12.32 little flock it is; but, recollect how many of these sheep the [7] 1 Pet. 5.8 wolf would have devoured, and you will then grant, that (over what it might have been) this little flock abideth a [8] John 10.16 Psalm 84.7 Revel. 7.9 great flock. There were in numerably more fishes left in the Sea, then [9] Luke 5.6 taken, yet the [10] ibid. Text saith, They enclosed a great multitude of fishes; Although more are without the pale of the Church then within it; yea, although more are in the Church then of it; yet multi udes of Believers there are, whom these Fishers of men convert. True, many are those unthankful wretches which will torment themselves in hell-flames; but, blessed be our Saviour, many [although not so many] are the Saints glorified in Heaven. Answ. 3. No marvel it is, if the mansions in my Father's house be many, since the elect of God cannot be few: We find from the East, and from the west, [1] Matth. 8.11 many coming to sit down with Abraham, Isaac and Jacob, in the kingdom of heaven: Among the tribes of Israel, we see a [2] Revel. 7.4 hundred forty four thousand sealed: In the beginning of the world [3] Judas 14 ten thousand of the Saints were heard of: If you will allow the seed of Abraham to be, [4] Gen. 22.17 like that father of the faithful, [5] Gal. 3.7, 8 true believers, you will, as soon number the stars of heaven, as them: For, although unto the great God, neither [6] Psalm 139.16 they, nor the [7] Psalm 147.4 stars are innumerable, yet unto us finite creatures, they are a [8] Revel. 7.9. great multitude, which no man can number. Answ. 4. A multitude of the heavenly host [1] Luke 2.13 seconded one Angel; how great that multitude was, God alone knoweth; Every legion of Angels is computed six thousand six hundred sixty and six in number; of these you may observe twelve legions mentioned [2] Matth. 26.53 like one single troop: We read of [3] Dan. 7.10 thousand thousands spirits who ministered unto God, and of ten thousand times ten thousand who stood before him: and again [4] Revel. 5.21 ten thousand times ten thousand, and thousands of thousands. Beloved, in my Father's house, none of all these want their mansions. Answ. 5. Many, viz. for the [1] Hos. 4.16 greater solace of these Disciples: Some conclude, that one of hell-torments shall be an oppressing and [2] Esay 22.5 over-crowding one another, through the narrow scantness of that bottomless pit: If so, One of the pleasures of Heaven shall be a [3] Mark 14.15 Psalm 31.8 118.5 Matth. 13.30 spaciousness of room: God will [4] Esay 54.2 enlarge our Tent. The Saints shall not complain that the place is [5] Esay 49.19, 20 too straight for them. Answ. 6. Many, viz. to set forth the [1] Pauperis est aum●rare. greatness of God their Maker and Builder: Great is the House (and therefore many are the mansions) which he buildeth for [2] Dar. 4.30 1 Chron 29.1 the honour of his Majesty: Saith Solomon, [3] 2 Chron. 29 What house I build shall be wonderful great. Answ. 7. Many, because of [1] No● malè veteres intelligunt cum graduum differentiis. G ●ot. in locum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Serom. 6. Quonodo multae mansiones ●p●d Patrem, si non pro varietate mer'torum? Tertul. Scorp. Plures sunt mansiones jam paratae secundum electionem aeternam, sed parandae adhuc secundum merita. Gorran in locum. many degrees: At Jerusalem one [2] Consulas Maymon. in biath Mik lash Abah. R. Nathan. per. 34. Rambam in Kelim per. 1. & sim. Josephum de bell. Jud. lib. 5. cap. 14. R. Solom. in Kelim per. 1. etc. part, in and about the Temple, was holier than another: A stranger might not approach the Ally before the Temple: A Priest might enter the Courts, which an Israelite might not: Between the porch and the Altar no Priest might come, unless his head were covered; The inwarder part of the Temple was more holy than the Priests Courts, and within the Veil was the Holy of holies. So in heaven there be mansions one of a higher degree of glory then another; Hereunto the person speaking in my Text principally alludeth: Saith he, This is the victory which overcometh your troubles, even your faith; wherefore believe in God, believe also in me; and, take this for your encouragement; The greater your faith is, the greater your victory; and the greater your victory is, the greater shall be your Reward; for, I will reward every one of you according unto his work of Faith; and that I may reward every one of you according unto your work of Faith, In my Father's house are many Mansions _____ — are. It is not said they shall be, but they [already] are: Thi● is yet one more incitement unto a thankful glorifying of God as God, viz. the [1] Beatitudo haec duo requirit, frutionem. incommutabilis boni, & certitudmem aeternae sruitionis. See Ephes. 2.6. Phil. 3.20, etc. full assurance, the lively hope which is set before us: There [2] 2 Pet. 3.13. Revel. 21.1. shall be new heavens, nay, there [3] Esay 66.5 17.18. are. There are mansions, many mansions, many mansions of many degrees; of degrees already prepared to recompense the highest degree of faith and love which any Disciple can possibly reach; wherefore, my beloved Brethren, be ye [1] 1 Cor. 15.58 steadfast, unmoveable, always abounding in the work of the Lord, for so much as you know, your labour is not in vain in the Lord: There are many mansion in my Fathers — house. Quest. Why is the kingdom of glory compared to a house? Answ. For the same reason that you here see many mansions; not only mansions, but many mansions [as I told you]: The glory of the invisible (1) See Bishop Reynolds. on Hos. 14. Serm. 5. Sect. 2. in The beauty of Lilies. infinitely transcendeth the glory of the visible world: Hence, as we are forced to use many letters to spell one long word, or, many words to compose one eloquent speech; so, by reason of our imperfect understanding, we are constrained to borrow many worldly excellencies to represent any (2) 1 Chron. 29.1 Revel. 21.2 one glory in heaven. Be Jerusalem the (1) Psalm 48.2 137.6 joy of the whole earth; yet Jerusalem which is (2) Gal. 4 26 above, if she would make herself known unto us below, she will (3) Esay 54.11, 12 Revel. 21.19 take up Jewels, and Riches, and Gold upon trust: So is heaven, that, name (4) Psalm 46.5 Mount Zion, and you say nothing: Be a Throne glorious, and heaven is (5) Psalm 113.4 Flay 66.1 exalted above that glory; The Crown, there is a Crown which (6) 1 Pet. 5.4 fadeth not away; The inheritance there is (7) 1 Pet. 1.4 undefiled, incorruptible; The substance there is (8) Heb. 10.34 an enduring substance; The peace there (9) Phil. 4.7 passeth man's understanding; Life is there, life immortal, life (10) Rom. 2.7 1 Cor. 15.54 eternal; There pleasures swim, in (11) Psalm 16.11 whole Rivers, they (12) Esay 48.18 roll in upon us like waves of the Sea: Call heaven a house, and the builder and maker must be (13) Heb. 11.10 a God; Call heaven a House, and that house must be as wide as heaven. The windows must be (14) Esay 54.12 Agates, the gates Carbuncle, the battlements pleasantness, and whatsoever else is precious; the pavement love, joy and glory. The azured firmawent, which our eyes behold, is but as the rough rags, the made-earth, the unhewen, the lowest, the buried part, of the foundations of this House! The stars of the firmament are but as so many sandy dusts everywhere scattered within that azured, that clayie rubbish! The Moon and Sun, which seem so bright unto us, unto the inhabitants of this House in my Text, do indeed a little glizzen, but no otherwise then two shells of an Oyster opened under our feet! If heaven be a house, it is a mansion-house; a glorious house, a holy house, the house of my God, and, that I may speak home, My Father's house. God, even the Father of our Lord Jesus Christ, is (1) Exod. 15.11 glorious in holiness, Fearful in praises: What sort of (2) 1 Chron. 29.1 Palace! What kind of Temple must that be, which deserveth to be called (3) Esay 66.1 The House of God And yet our rejoicing lieth not so much in the fabric, as in the builder; not so much in the builder, as in the owner of this house: The Owner of this House is the Father of our Lord Jesus Christ; This is My Father's house First, in regard of God thefather: Heaven is God the Father's home: He indeed (1) Jerem. 23.14 filleth all places; but, heaven is the (2) Luke 16.9 Esay 57, 15 place of his habitation, the (3) Palm 26.8 palace where his honour dwelleth; the (4) 1 Chron. 29.1 palace where he keepeth his Court; the (5) Esay 62.9 Court where he exalteth his Throne, his power, and his glory. Next, in regard of God the Son: As to work out our Redemption, he came down from heaven; so, having finished that work, he ascended up on high: Oh, it was a (1) John 20.17 comfort to the son of man, as man, to go unto his Father; for his Father is (2) John 14 28 greater than he. Thirdly, in regard of us Believers. First, We (1) Esay 64.1 fancy great matters, might Jesus Christ here converse among us in the flesh: Sirs, God the father loveth Jesus Christ as his only Son; Jesus Christ reciprocally loveth him as his dear Father: If we love Jesus Christ more than we love ourselves, we (2) John 14.28 rejoice because he is now at home with his own Father. Fool's may prate that Fathers are good friends, but evil company; it was never so with the Son of man; For the (3) Acts 3.21 7.55 Humane nature of Jesus Christ, there is no such company as the visible society of his eternal Father. Show him the father, and (4) John 14.8 it sufficeth. Secondly, My Father's house is (1) Matth. 6.9 Our Father's house: Doubtless thou art our Father was a high-strained faith, even then when (2) Esay 63.16 derived from God's creation, at most, from God's protection of us: But, the person speaking in my Text hath now given us a nearer claim; he can (3) John 20.17 send us word, I go to my Father, and your Father; therefore your Father, because my Father. Thirdly, Our Father's house was never built for Spiders: God doth not, like some of our Gentry, first build a great house, and then, ever after, lay all hospitality aside. No, He (1) Esay 25.6 feasteth it, he (2) Revel. 19.9 ever feasteth it, like (3) Revel. 19.17 Esther. 1 an Emperor: In the house of my Father, as none serve him (4) Revel. 1.6 under Priests and Kings, so, all, who serve him, far like (5) Revel. 3.20 Princes. Upon earth this is the infelicity of Kings that to maintain a requisite State, they [most what] sit at Table alone; whereas, in heaven, although Kings we are, yet our meat doth us no good except we eat it (6) Heb. 12.22, 23 with company. In our Father's house, as our Supper is the (1) Revel. 3.20 19.17 Supper of the Lord, so our society is the (2) Heb. 12.22 communion of the Saints; In heavenly places we shall sit (3) Ephes. 2.6 together with Abraham, Isaac and Jacob. Abel will there tell us what hard words and blows he (4) Gen. 4.8 received from Cain; We shall there see Job beholding his Redeemer with his (5) Job 19.27 own eyes: Charles the (6) Of great Britain, France and Ireland, King. First [the first since that hour wherein Jesus Christ was crucified] that ever died, and so died for the good of his people; Him we shall find among, if not above the noble Army of Martyrs! Yea, we shall there converse with every glorified soul, with every soul glorified in its own order, in its own mansions, joying and rejoicing with its own peculiar degree of glory; The elect of God, which here upon earth were unto us Neighbours, Friends, Kindred, Brethren, Sisters, Children, Parents, Wives, or Husbands, with these we shall renew an acquaintance, an acquaintance increasing unto all eternity. Scholars, if ever you would save time in your studies, if ever you would be exquisite Phisosophers, great Historians, or perfect (1) Hoc h●bet animus argumentum suae divinitatis quod illum divina delectent. Seneca. Divines, make your (2) Bene oravisse est bene studuisse; Luther. Plus cogitando & orando proficiunt quàm legendo, & audiendo, August. Epist. 112. Origo sontium & sluminum ma●e, virtutum & scientiarum Christus. Bern. in Cant. Serm. 13. calling and election sure, get an everlasting fellowship in these mansions; in heaven your knowledge shall be made perfect, nor shall you sit like mutes, but, you shall speak of the goodness of your God with a fullness of delight, joy and love. How happy would some children acknowledge themselves, were the place of their education adjoining unto the place of their nativity? How much of her dowry would many a Wife part with, upon condition, that her husband's estate lay not far from (1) Illa domus laet●tiae est, ista militiae; illa domus laudis, ista orationis. Idem. Serm. 2. in dedic. Eccles. her Father's house? Beloved, in my Father's house are many mansions, but all of them in one and the same House; We are there all of us one Society, one Family, one College, one Household, one Church, one Body: Forget thy (2) Psalm 45.10 Father's house, and thine own kindred taketh no place in these mansions. Duty and Death separate the nearest relations here, but, in my Father's house friends never part. Dominions, Principalities, Powers, Angels, Arch-Angels, etc. about whom the Schoolmen have been so idly busied, them and their (1) Delectat qu●cquid est adm rabile. Cicere, Part. O●at. distinct orders we shall know and delight in: Many a good Angel which, unaware to us, took of us an especial charge, we shall know by name and by sight in these mansions. The Holy Ghost who gave us life, first natural, then spiritual; That good, that (1) Nemin●m unquam demisit tristem. loving spirit, which did, doth, and will continue our preserver, sanctifier and comforter, will, in Heaven, put life into us indeed! when he once entertaineth us in my father's house, than we shall live! The person speaking in my Text, through whom the just God is so well pleased with us; He who came down from heaven to bring us thither; who underwent for us the reproaches of men, and the curse of God; who, for our sakes spoke, and wrought, and suffered wonders; Him, who passed by the fallen Angels, and exalteth our nature above his elect Angels; Him, who did once give himself for us, and doth ever since give himself to us; Him unto whom God hath given (1) Nec patior me quicquam nescire de co quem amew. Plin. Epist. a name above every name; Him we shall worship, bless, admire, and adore in my Father's house! But, That which putteth so great a value upon my Father's house, is, (1) Bonum mihi, Domine, in camino habere te ●●●cum, quam esse sine ●e vel i● caelo. Bernard. principally, my father himself; The Refuge, the Rest, the Reward, the Riches, the Inheritance, the Crown, The Mansions, the many Mansion, the many Mansions in my Father's house; The eternal peace, the infinite love, the everlasting joy there set before us; neither these, nor the fellowship of the Saints, nor the society of Angels shall be able to (2) Rom. 8.39 divert us from glorifying our God as God: For, as all things appertaining unto life are therefore bestowed upon us here, that here we may in body, in soul and in spirit, be (3) Testimonium credibile nimis gustatae sapientiae est esuries ipsa tam vehemens. Idem. Serm. 2. de duab. mensis. Oportebat quidem, si fi●ri posset, revivere me [ut ita loquar] denuo, quod malè vixi: srá saciam cogitaado quod reoperando non possum. Idem. Cant. de Serm. Hezekiae. wholly taken up in obeying, trusting, loving, honouring, worshipping, blessing, and glorifying our God as God, so all the peace, pleasures, mansions, joys and glories which are treasured up for us in our Father's house, are therefore freely and everlastingly vouchsafed unto us, that we may with a perfect love, joy, thankfulness and delight, both admire and adore our everlasting Father. Lastly, as here upon earth no one mercy can so much require our thankfulness as the communion betwixt (1) Deus tuus totum tihi crit. S. Aug. in Psalm 26. Et quem scmper habeat, semper habere volunt. our spirit and the sanctifying spirit of our most holy God; so, neither can any thing in heaven more excite our praises and thanksgiving unto him who sitteth upon the Throne, than the blessed Vision of our most glorious God, even of God the Father, of God the Son, and of God the Holy Ghost, ever [for ever!] blessed and glorified! In His presence is fullness of everlasting joy! To him be the Kingdom, the power and the glory ever ascribed, Amen. Dear Christians, hear the [1] Eccles. 12.13 conclusion of the whole; Fear God and keep his Commandments; love God, and cleave unto him with your whole heart; esteem [2] Solicitus incipit ambulare cum Deo suo, & ex omni parte scrutatur ne vel in le vissimà re tiemeadae illius maj statis offendatur aspectus. Bernard. Serm 3. in vigil. nativ. every thought, word and deed misplaced which is not ordered to glorify your God as God. Oh, let not your heart be troubled, saving that it cannot be troubled enough for neglecting so merciful a God; stretch out daily, hourly, stretch out, and stir up your faith; believe in God, he hath [3] Esay 54.8 an everlasting love for you; believe in his Son, he is [4] 1 Cor. 1.30 made unto you wisdom, and sanctification, and redemption, and righteousness; believe in his Spirit, he is [5] Judas 24. able to keep you from falling, and to present you to your Bridegroom, and to his Father, with exceeding joy: Look for, and [6] 2 Pet. 3.12 hasten unto these mansions in my Father's house; Beloved, this is life eternal, this will be joy eternal, to see God Without holiness, it is [7] Heb 12.14 impossible to see God; the Lord [8] Heb 13.21 persuade, the Lord allure, the Lord ravish your hearts: Blessed, for ever blessed are the pure in heart, they shall possess these mansions in my Father's house, they shall see God Oh then, for your own sakes, yea for your Redeemers sake, for your God's sake improve [1] Luke 19.13 every talon of his which he, in this your day, putteth into your hands: [2] Ephes. 5.16 redeem [3] Cajus unius av●●tia hotesta est. Seneca. time, value time, husband time; do not, oh, do not content yourselves with the lowest of these mansions in my Father's house; make you hearts more and more obedient, more and more watchful, humble, faithful, loving and thankful hearts; the [4] Matth. 6.19, 20 2 Pet. 3.18 1 Tim. 6.6 1 Cor. 15.58 Gal. 6.7, 8 Mark 10.29, 30 Revel. 3.5.12 2.17 more grace, the more glory, you do treasure up for yourselves, the more you glorify your God, as God. Be holy as the Spirit, your Preserver is holy, put on the Lord Jesus; find it [5] Consilium futuri ex praeterito venit. Seneca Epist. 83.9 your duty, make it your business, to glorify the God and father of your Lord Jesus Christ: so doing, let not your heart be troubled, believe in God, believe in his Christ, in my Father's house are many mansions. Oh thou who speakest in my Text, speak [1] Psal. 33.4 the word, and our heart shall not be troubled. Lord, we believe, help thou [2] Psal. 33.2 our unbelief; in Thy Father's house are many mansions: Brethren, Unto these mansions, after that we have [3] 1 Pet. 5.10 hoped, trusted, obeyed, waited, and suffered a while, the God of all grace, who hath called us to his eternal glory by Christ Jesus, will receive first our souls, than our bodies; To him be [4] 11 Pet. 5.11. glory and dominion for ever and ever, Amen. D. Bernardus Epist. 341. Erubescat anima conversa ad Dominum, minori affectu sectari justitiam, quàm iniquitatem antea sectaretur; pudeat negligentius nunc in vitam, quam prius in mortem ire; & minori studio salutis acquirere, quam perditionis augmentum. PSALM 105. v. 4.3. Seek ye the Lord and his strength, seek his face evermore: Glory ye in his holy Name; Let the heart of them rejoice that seek the Lord. FINIS. Venial escapes the Reader is desired to impute unto the Author's absence from the Press: and to correct these, or the like. ERRATA. Read P. 12. l. 31. our days, p. 42. l. 13. a King, p. 44. l. 9 this stone, p. 47. l. 3. Egyptians had, p. 121. l. 5. sibi, p. 123. l. 18. flatten, p. 128. l. 28. I cleared, p. 138. l. 12. affections, p. 143. l. 5. Arnon, p. 151. l. 19 to ply, p. 152. for Tertullian r. Cyprian, for Cyprian r. Tertullian, p. 156. l. 18, 19 Let them Who, p. 122. l. 26. Three particulars, p. 201. l. 31. This he considereth, p. 240. l. 11. reprieve, p. 245. l. 3, 5. deal I say, p. 319. l. 6. smutty-faced, p. 356. l. 14. met, p. 401. l. 7. not ease, p. 405. l. 3. deign, p. 423. l. 2. womb. The margin is referred to the Reader.