'A?»«W- [1 ^ PRINCETON, N. J. ^* 1 Collection of Puritan Literature. 1 Division ~. /)V ""^ ^*^ Section ^/ ,^ / It^ Number 'i 1 X X X. 1. Seled Sermons 7 \ Preached On Special Occafionsy The Titles and feveral Texts,on which they were Preached,follow. 17 zL By William Strong:, That Godly, Able and Faithful Minifterof Chrift, lately of the Abby at Wefiminfier, l» None of them being before made publiquc. LONDON , Printed hy R,W. for Francis Tytony and are to be fold at his Shop, at the fignof the three Daggers ^ neer the Inner Temple Gate, i 6^56. I "^ ^4,« fw^ ySt^ 6t^ ^' 6^ ^ ^ <^ ^ ^ <^ W 6-?» J>^ > >W;i^>W ^.^ ^ ^ c^ cf> cf, cf> cf. ^ .^ ^ cf> ^ -si^- ^^^.^^ Good Reader, Here is a double xvAf ef edipcation now in u(e in the Church cjCod^ etther by long TraiSfjCr^)' fl)orc and pithy difcour- fcs : Tts not for «f to determine which is moft prcfitablc, Treatifes havethetr ufe, (^fo have finglc Scxtnons:fometimes tis good to fee truths ^not by plccc-meal^ but in their de^tn- dance and [nvcx^jthatthe whole Do6lrtne may he brought together ^and dtgejJed into a method I On the other fide^to fa) all that may befaidin an argument ^is a burden and a prejudice to the common fort of hearer s^v&ho when the) find one potnt fo much dilated andinftfled ufon^thmk that the knowledge of divine truths wiM be fo long and tedious a work, that in a defpair of attaining thereunto^ they ftt down w^th an) (light apprehenfions w the things of God , andfuch thoughts as rather come upon them, then are found ar^d fearched out bj them. It concerneth the mi" niters of the Gospel then^ to ufe all methods to gain fouls to CodiSometimes to launch out into the common- place, /j«rf larger difcuifionf?/^ truths y that they maj at once fee the whole latitude andbreadihof them in one incite draught an^ delineation ^ at other times to confne themf elves to the exprcfs fcopc of that particular place which they have in hand, that the point and branch of Do^rine proper thereunto may be more earnefily and .v;- duflriouflj inforced : In the fir fl method we may d^fcern ^ both the harmony and rich "^ fuincfs of Scrii^ture ,*^!^^^^^^^^' whilefl wefte how much Cod hathfpoken in a little 5 and >xiipru.«. ; A 2 how '^"'^"^^' wfmmfmfm'r''^'"" To the Eeader. how a few words of His, {like a fmallfiece of gold) may without m) forcing and violence^ he beaten out intofo Urge an exfltcatior) : in the other method^ truths many times come in frcflber md fwcccer ufon the foul^as being drawn more immediately from the fountain, and without the intervention of our Logick and difcourfc, eviden- cing their deduciion to theconfciences of men. In both thefc methods^ did that worthy fervant of the Lord Mr. Strong excell: in a Trcatifc, who more copi- ous and full 1 In (horccr difcourfcSjtv^^ more quick and finewy ? of his exce/Iencj inthe former ktnd^ the world hath hadata/le m what of his hath been already divulg- ed^ more of which kindalfo ts intended for the Prefs: now thou hafl prefented to thy view^ a colie^Hon of fever dl choice Sermons upon fpecialoccafi^ns/ome more publiquc., at hers more private, and therefore though in that refpeff there may be fome d/ fere nee between them />? beauty and frcflinefs of colour, yet they all have f^^ chr.ra(5ter and i'.nprefs^/* Mr. Strongs fpirit in them^ and do plainly difcover whdt hand hath pajfed upon them: the exceed- ing ufcfulneis of the particular fubj eel s ^arid that pkzy and judgement that (bines forth in the management of them^cannot but recommend them to the refpe[f$ of the godly wife J and therefore without any longer detaining th^e , {only to afjure thee that thefe are from his own ;^^m) we commend thee coGodjand the word of his grace, which is able to build us up, and give us an in- bericanccamons! them that arc fandified. Thy [erv ants in the Lords work, Thomas Mantor. John Rowe. George GrifiBth. To the Reader. ■>T H E Learned Author of thefe Sermons had he lived to have put the lafthand to his own elaborate works, they would have been better commended to the world, then any care or diligence of Friends is able to perform- 1 hefe Sermons & fome other Tradts formerly fee forch^ were left by the Author under his own hand in fuch a charader as none was acquainted with but only that Lady (of whom I could fpeak as great things with as much truth, as of any, did not my own nearnefs of Relation, & her own modefty forbid me) who made it her bufinefs to learn his character before his death, A 3 and To the Reader. and fince to tranfcribe them^by which means thofe ^^H-fi^ici left by the Author under lock and key (as it were) of an unknown hand,are brought forth and expoled to publick vie w,for common benehn 1 hofe that knew him muft needs fay, that thefe Tradts were his own, they are fo like the Father . for as Se?ieca faith of fuch as write books, they preient to the World morumjuorum ^S" ingenii Chriro^raphum: 8c our Author hath left his own picture drawn with his own hand, to the hfe, by which, though dead^he yet fpeaketh. His Sermons ao^^<^\ ^j^j traits arenot fuch,of which we may lav as my^^iAv ^ Homer did dt Egypt ^ and which may be too yji^y- truly amrmed or many writings that arc il\^'^^ '^\^\\^^^ to the world : A rmfcellany of Pharmacx druQ-s^ z^od and had : We have Antidotes in mUlt3 QUI— O 3 c^ aem bom him but no poylon : and as ^utean ^ faich of mixta & v^. \ n r noxhm\xU2.(^tcero^ we may more truly lay or our r eve- qufdnon ^' ^cnd Author, you need mt uje any great caution ^^achum^"^' ^^^^ ^^^^ fo/^ic^ andchuje^ you cannot chuje ami fs . MmiaL He hath an excellent vein in his Sermons, cuio^uu" as one (aith in the Hke kind, pknius rejponlura ^aeferp"re fodieuti^ the farther you Icarch, the richer trea- ^""Pf.^^^- fureyouarchketo find. It was the sreat inreucity or divers oi the Ancients, that though n^6 tftP PgA/fpr though they had magna ingenta^ yet they had mixturam — I will not add the other word : they had magnas fvirtutes^ and they had mag- na rvitia alfo; Their raifed Parts were attended with fuch grofs infirmities, as rendred them very obnoxious to cenfure. And therefore J^^^^;^- 7*- Hierom fpeaking of Origen writes thus, c /Hgoorigi^ thmK Origen may for hts learmngbe jometmes cmdhiontm read as other Ecclefia^ick Writers , fo that we i^genXm""* cull out what is good in them , and anjoid the ^^^^^^'^f^"^ contrary ; and he ^ pafleth a finart cenfure ^'^n^^rium, on Cyj^rian^ LaElantm , jirnohius^ <^c. And AmobiHm, Hierom himfelf which hath ccnfurdd others, fiS is by fcveral paid home in the fame coin : Eccicfufticor For !Bellarmine ^ obferves (everal contradi- ^^^^os pa- ctions in Hterom, and Alphonjus a Qaftro ^ faith, tinos mbol. that in the bufinefs about a Bifhop and a dig^muT^vi. Presbyter, Hierom doth not at all agree with'^^^^^^^ himfelf • nay , ^ellarmine ° faith thus , ^: p'^-^j- We can gather no certainty out of the Opinions of the e ^Jb.^c. 6. Fathers^ when as they them/eh es are not of one Pont?r' mind^ And lofeph Scdtger ^ fpeaking of the ^^^;t/b^f;,. moft learned Eufebius. pafleth this fentence/^*^''-^''- -f ^ ^ '' /COITUS j Aq- Yon}mim fibl Ipfi. minlme conftate. |Lll>. 4. deEueh. c. lO. art. 9. Non poflTumuj ex Patrum fentcmlisaliquldccrticolilgcre quando Inter fe non conveniunc h. Lib S.dc Smend. Temp, fed cum deledu ejusfcrlpcalegenda c^Te non dubicabic quiiquis attcntiils, lcgit,quam Ipfc Script! veterum. without , I V) ■ V'''- To the Redder. without doubt a choice is to he made in the readinz of him* But I am very much miftakcn^if this our Author may not pals without any fuch cenfures, and may be read now in print^ as he might have been heard when he was in the Pulpit, without fuch provifo's and cauti- ons as are ufually given in reading of many of the Ancients, That which made his Ser- mons pafs with fo great approbation of the moft judicious hearers when he was alivc,and will be a pafsport to his writings though pofthumous, was, he did follow the ad- vice of the Apoflrle faul to Tm. i ep. i- 15. he didftudy to (hew himfelf appronjed te Godj a mrhnan that need not be ajhamedytghtly dinjiding the word of truth : he made preaching his work and bufinels : he did not go to that cSi h n^^'os^e, or as a w^e?>oj', but he counted it his greateft %yiv, the work God gave him to do, as Chriftfpeaks, ^ohn 17. 4. He was of Me- r Jcffe dif^ l^nSlhons mind, who had wont to ' fay, Horee ficUHmos; Jorts of labour are mo^ difficult I that of a Cover- Doccntis', nour, of a Teacher ^and of a Woman in tra^vel He armr em s. ^^^ ofteu in travel to be delivered of his Sermons, and he made that good, qui alias docere ^ i ?c<^'cu- and travel of head and hearr^ and that m-facigaroj, tempejii^um <6r pertinax /ludium that he laidi^nopTrfdc- out in his Sermons, heh3.d a fpecial faculty ^^'^'^^;^ ^^^ ofkeepingclofe to his Text and bulinefs inf^^fo"'^^* hand; which as it is very requifice in atraxerunt Preacher^ fo it is very advantageous to com- vTri^qviod mend adifcourfeto the mod judicious car. "^^^y^^^^^^ What Vilnius fecundus «^ faid to JpoHinaris inP'^^"'^ ""« nis hpiltle to him concernmg a writer^ is^schc, true of a Preachcr,that he fliould often vciw rx^immo. his title,I fay.his Text ; That which did fur- ^[^^ gum; Ion- gllliinuni.liallqald acccrfic, atqus attrahlc Vldcs > quot verfibus fiot/ierus ^ quot Vrgf/ius, arma hie o45,i?f pWrwy afloo d ofinftgYii^cmt words : Such Preachers multa locutiparum dixiffe njiden- tur^ talk much and fay little . There was fo great weight both of words and fenfe iivthis our t^ d!"cndT reverend Anchors Sermons , and fo much of ^^p^^^^J^; worth, that they did appear as good upon a ^"^p^^-^"^- narrow dilquilition ^as they did leera to be udici^rpct- when they were delivered » whereas the Ser- muhumqae mons of many arc like the Orations of <> Hor- Ij^fXaium tenfiHs ^ Many tickle the fancy ^whdjl plaufibl)\ ^^^ ^j^'tii^^'a-- with/ome Tomp and OJlentation ddiri^ered^ but being cuiif?:. (a 2 ) fcannd To the Redder. Jcannd by a feverer repericion, they picve to have been tox i^ pr^terea nihil ^ they vanifh into a Tjotion or nothing. The- ignorance^ or at leaft the not fo clear knowledge of the Dodrine of the Covenant of Grace, Gods rich and free Grace, in the bufinefs of our falvation was the caule anciently, and is ftill, of many errours in the Church. The Author of thefe Sermons had arrived to an excellen- cy and height in this do(5lrine, beyond the moft that ever I read or knew ; Had he lived to have perfeded his labours about the Co- venant of grace, 1 prefume I may fay they had furpafled all that went before. Herein was the great defeft of many of the ancients : i\^^ts\^t'(^ajaubon p attributes the grols errours m n"m df"' the firft times of the Church about the me- ^"*il^.'rjl°"^ntorious caufe of falvation, toarifefiom the peccatoris 5 ^^=!"^^., ignorance of the Dodrinc of the free Grace fiimis pru of God in the Juflification of a finner* Nay, Txitmv>on- "^lanfenius goes further- and Efpoicxm ^fpeaks ame^l-'' to the vcry fame purpofc , that divers of gufi^num , jj^g Greek Fathers from this ignorance, cave d'lucidc fuiffe expofitam 3 conflat fane apud vcruftiflimos Pstruro & nonnullcs ctbm pofterlorum tjufmcdi lentcntias inrcrdurnoccurrtie, qrce nifi bcnrgna inierpietatione moUianiurjferri non pcffunt.£*af;/.;« B^Yon-i- q Co/uofd. » 59. Gisccosnihcautc Ic- gantur & incelUjantur p'sberc pe^ife occafionem Qnoxi PefagianOn r Epifi, z, Tim. *. drg'CfS' 10. occafion ti. To the Reader. occafion to the Pelagian hcrefie- What Chry- JoHom znd ( aj^ianus his Icholar thought and wrot of the grace of God, and alfo Qrilof Hierufalem^ may appear out of their wri- tings .* (^ajsianus ^ f peaks their feniej We firJlfNo$ inquic choo/e what ts gccd ^ and then God cjjers ^/^e nVaj^gnc ^" help of his grace ^ and determines our will up- ""[^'^^['^.^ on the motion of it firft. Nay, VoUius fpeaks i>c«qi)« out indeed to this purpole : // ^^/ijy think that t no. ^, fome who li^^Kcii i^iyycir, by the bright- mindignus nefs of his converfation he did live down^^'^^"^^^^^ thofe evil reports. It was not with him, as, it was ' laid of Domitim Jfer , That he was a better Speaker then Li-veri he was ',1^^°^^^^^^^^^ as happy in the purity and innocency ^^^'"^^J^^^ of his life , as he was for the power that through Grace he ereded in his preaching. What. To the Redder* d s\mu\ cuh^l\^t^ Tacitus faid of A^ricolt, being under fillJuf yh^^ Tome calumnies, is true of him j he was earn- Kam'^iod ^^ ^^^^ much more fpced towards glory, am praccepsbothbythemalignity of others, and his own excellencies. Thus I fear I have detained thee, Reader, too long in the entrance ; but I hope thou wilt have a keener edge to the dainties, that thou flialt meet wich in the book. FareweL Henry W^il'Sinfon of Chrifts 'Church, ProfeHor in Di- vinity for the Lady Margaret in the Vniverfity o£ Oxford. A M A Table of the Names of fucli Sermons, where, and when they were Preached , fee down in fuch order as they follow ; toge- ther with the texts of Scripture infifted upon in this following Book. S Firitud Bdrremefs, Preached at Pauls^z Sfitth^ Sermon, upon £zek,^j, 1 1. Pag. i. 2. Hotmcfs thetvajta Happhefs, Preached at Pa^ls, w^oa Heb, 12. 14. -p. 31. Jt Babjlons utter mine J the S dints Triumph. Preached ataThunkfgivmgforthevi^'ory oUreUnd, againft x!at Irifl)^ Augufl 19. i6^g» upon Rev* r8. 2, p 63; 4. Goffd order , a Churches heautf. Preached when Mr. Strong was chofen Paftor, Dectmk 9. 16$ o. uponCtf/. 2. 5. p 91. 5, Cht^rch'Of^cerSyACCordiag to ln(iitution. Preached at the Churches choofing of Officers, upon Heb. 13. 17. p. 109, ( b ) 6. Com- ^•«p«« If X' I It 6» Ccfvmur^ion with Gcd, gocd in had times. Preached ztPmls, o^ohcr\^. i<^47. Before the Lord Maior and Aldermen, upon P/^/. 73 28. p. 133. 7. The Saints inheritance.Pi'^^chQd for Mr. Caryl on his Lcftureday at Z^W^;^- Bridge^ upon i Chron. 3. 22*. f olio wing p. 1(5 j. 8. The great day. At a private faft, upon /^r^/». 30, j. p. 164. 9. C7^*^(:f ah fed. At a faft for abufed liberty, Feb, 28, upon-W^ 4. p. 187. 10. T/E^^ jufi mam end. At the funeral of William Ball. Efquire. amemberofthe houfeof Commons, upon. . Efa.'^j. I. p. 209. II • God with US while (I we are with him^ At a publike faft before the Parliament, lunc g. 1652. upon 2 ChroH. 15. 2. p. 231, I 2» The dcBrine of the Uws 'vocatier^. Preached at Crc^ goriei Lefture, uponi2(?z». 11. 2^. p. 267. J.3. Heedlefs fervice unacceptable* Upon 2 i^z/^j*. io,3ir p. 289. 14 GofpeliExaltatim. U^on Mat. 11.23. p. 309^ 15 , The two Covenants. Preached in Bartholomew^hnCy June 12. 1652. UponG^/.4. 21, 2a. p. 333. 1 5. Tle^i ftlenced by Gods arifing. P reached before the Lord Maior, Aldermen, and Commons of London^ on a Thankfgiving day at Chrift* Church Londorh , • July 16. 1 6) I. n^on Zach, 2. 13. p. 357. 17. The duty and dignity of Magiftrates, Preached at La»rence-ittry^ Sept. 29. 165 1. attheEleciion of the Lord Maior, upon Z^f A. 10.4. p. 389. 1 8. Perfect cleanfing •, upon 2 Chron, 7.1. p. 42 1 . i9i A [et ttme for Judgement. Upon terem. 8. 7. R'443? 20. One 20. Oneheartmdonervdj, Up mi ^/^^/;* 14. 9. p. 4^5, % I , Grace is mjdom , md )Vi[dom (he prtncifnl thing. Preached at a mtecing of Jie company of Black* Smiths, Ocioh. 29. 1647. in FilhHreet^London^xx^oxx Prov, 4. 7. p. 49 J. 22 The danger of bung rvorfe hy m'.rcies. Upon Deut. 32. 15. p. 515. 23. Unruly thoughts quieted ^ bj divine co^foUtions. PreachedatPx'^//, //^;^f 9. 1^53. upon Pjd. 49. 19. p. 541. 24. Gods Throne ere5t^ in the A([embiies of his Saints. Preached at a faft •, upon Rev, 4. 6. p. 567. 25. The Keepers of the Fmejard^ mu(i keep their ow» VinefArd. At a faft before the Parliament, Ume 13, 1550. upon Cant. \. 6, p. 589. 25. State profperity^ in keeping clofe to the Word, At a faft intheParliacaentHoufe, /«;?^ 31. 1553. ^P^^ ^^1^* i»8. p. 617. 27. Chrifls in^rtirmntal pntfs for his Fathers ends. Preached at Bart^olomerp-hnQ, upon 'faiih^z. 2. p. 6?7. 28, The mffleriei of Providence. Preached at Pmls ^ Augujl iS, 1650. upon £c^'i'. I. 1(5. clofe of it , i(^. Chrifts care in glory ^ for his churches good on earth -^ upon Rev.Z'i.^. 681. 30. Gifts and Talents jhall be accounted for. Preached before the ParliaiTient on a day of Thankfgiving , Sept. 3. upon Lt^ke 12. 48, p. 705, 31, The upright hearty and its dtrlingfiH, Upon P[dm 18.23. P' 735- (b2) The •^ •♦ ^he Table of the Scriptures handled^ ex^ - plainedy and opened in the fe fol^ lolling Sermonr. 3 17 Id 6 9 3^ 19 7 528 741 159 Exodus, 6 482 Numbtrs. 24 741 l>iUtr9nomJ* 7 >oi 1 I 313 8 515 10 51^ Chapter, Verfi^ Page^ 24 13 IS ^7 h[hu4t 8 19 dry tudges. 62? r Samuel. 6 7 goi IJ 2 241 » . ... ' r M - T/?^ T^Wf o/ tfce Scriptures. - - 1 jRTiw^/, ChAfter, Verfi. PM£i. ^rV^i ^rf|r. as 6 Seep, follow p. 16 3 i6 31 472 ^7 A 697 \ 3 2 i^jV. 30 I 293 i8 28 544 44 47 9 36) 401 2 >^^'«f^/. 68 12 6gi 74 14 375»4P^ 10 31 289j292 80 17 640 1^ 14 4^4 90 J2 495 . 15 »^ii. 94 19 S4^ - 107 94 12 ' I C^romcUs. no 119 3 12^ 3^8 459 15 U 92 127 2 55^0 149 II Seep. ^5* ■ 1 Chroniclis. follov^ '•p.1^3 15 2 231 ' Frovtrbs. /(?^. 5 14 53f 4 7 493 6 4 547 8 X 276 22 21 138 I iM. - 28 13 49) 30 67% 34 17 414 i>- 24 503 30 49,<5]5 16 31 450 ?/i//»/. MecUfiafln, 4 9 I4r 3 H 72s 4 . 505 5 I 394 8 2 69 6 687 ■i J 6 Se€pag.r46 follow. p 163 10 1 4.62 - il n 7lJi7J?'74^ -i C^iehn T/'e ^4^/e 0/ r/^e Scriptures, , ' feremtAh* Canti */«. ) •^ • Chapter, rerf<, "Vage* chaffer, Trr/r. Pag,. 2 33 459 1 6 59hS97 7 J2 690 2 16 J18 30 33 \90 4 2 i^ii!^. 31 8 %bia\ 6 10 321 9 7 5 145 ^ 8 il6 Lamentations, s» 7/. f^l;. * 20 398 5 S 321 1' E^ekjeL 17 520 7 00 515 I 8 571 9 I 171 16 657 14 12 314 661,664 Z6 20 4<54 7 20 3^5 28 13 14 10 2 13,401 17 726 16 7 I16 29 I 236,707 8 ibid. S34. 723 59 321 SO 18 See page 37 7 7^5 155 follows 24 - 64P page 163 ^5 ibid* 53 21 732 47 II 1. 9,7^^4 42 2 637,^38 44 25 671 Daniel. ^9 4 7 7 2 44 2 52 7 (593 4 16 ^60 57 • I 209 17 ibid. 60 12 563 400; 66 14 35 7 2 II 12 Ji6 79 281 y 13 27a ^f / < rk rMe of the Scriptures » Chafter. Virjt.^ Fagt. Nahnm* • iS 403 5^3 - Chftpter, Ferfe. P^l^* S 27 10 288 I 10 671 to 12 692 t Haihcfick^- 10 20 371 J I 40 286 2 4 184 44 ihid. : i 3 l<^ 550 i; 12 • II Z%1 1 17 ' 148 ** 18 *W- i U^a, ' i - - 1 ZephannA* i> I 3 5*6 * .--:•• II 168 i 1 I 14 169 "^ 2 I) 68 i » : a 554 3 5 276,7*8 : ^ 4 559 7 ] 6 48J V S 14 472 ^ \ Zackariab. 9 ^4 10 1 8 561 > i 4 ^ 1 ^13 359i3^S' - ■ -^ 3 iv 7 143 7^^/. i ' K. 701 4 6 114 a 3 ^ 168 . ij 7 /^W. ' Amoi > ■. 5 S ,^ 449 9 10 394 r 12 - 58, 5S8 4 4 484 13 39^,39'^ % II 7 4^2 U^/iV/ji&. d 12 8t i 668 10 2|r8 4 s 468 13 ^^ I ^ 376 6 s 720 21 47^ 7 4 4^2^ -. 14 8 2? 9 4^8, 469 .J> V MaUcIsu The Talk of the Scriptures, Chaftir. Vtrfi. Pa^g. 4 I ie8 4 5 $ n 16 18 M 4 10 J 10 S4 Matiiiw. ^8 23 S 23 J3 18 20 3o 31 51 3^2 430 J44 200 III ii8« ai6 122 700 688 378 305 Jkfszki #4 30 303 M9 Z«i^#. .> «. ■ito«. 76 a? 8 «89 430 705. 7»* 48 2 10 102 3 34 71T 35 7'P 10 if 273 15 2 32 iiO 157 16 13 6^5 20 ,%l 124 -?8 55 28 RomMs% *8 7,^2 ^18 304 12 to 15 287 15 269. 26 267 83:- 7'i.^" 2 7 P 120 5 8 10 n 12 3 4 S s 1^8 369, jtfo 43 112 ^ ^trifithiaitf. I (O .at 7t» Chattwl i»r -at ■«■ The Table of the Scriptures. Chapter, .rerfe. "Page 10 rl I 12 7 117 28 112 14 2(^ 411 32 413 IS 24 660 18 71 .52 27^ a CorinthUns, 3 15 270 4 18 317 6 i^/W. 6 I 712 16 573 7 I 411 .10 13 717 galatUfts. I 6 194 3 19 339 4 4 3SI 21 333 ^» 334 Bfhefi4nt' tt 20 408 2,1 iW. 4 7 71S . 11 9$ 1 1 »AiV2. 5 5 46 14 483 Chapter, 4 Philipfi^ns, Virfe. "Page. 1 $ 2 3 10 ll 12 716 ibid, 269 CohJpAHS, 2 s 5 ii7 91 I Theff^lonians. 6 12 271 101 '2 Thejfaloffians, 7 A 14 477 10 124 1 Timcthj* 1$ 10 16 329 96 694 2 Timothj. I' 26 30 Titus. ^' fhiiipfiam* 7i6^ Tahle of the Script r^A-^j". Pkiliffians. Wr. Chdpur. Firfe. ?agt. . Ckdptir: Tfr/f. Fsgt. 3 % 195 5 189, 19* 19 ibU ' 4^ 191 \ ^ tf 550 Hihrt^s. Revfidihn, I 5 92 I 13 68a 6 #^iV. . 20 686 9 12 Seep 247 2 I 685 after p. 248 4 58a lO 27 i'8 S ihid. 12 14 3^38 . ^i 452,579 27 377 3 8 716 13 5^ 57 4 00 579 3 682 /"' Umes. 6 567 s 18 696 I Pettr. 6 22 2 It 669 683 1 I » 35 tOT4 7*3 3 5 743 8 »7 688 4 7. 271 9 1 196 ' 2 ibid. a Ptttr. 10 ' 197 I i 44 14 718 3 ^16 11J194 JO 7 288 12 15 Ipd I hhn. 13 00 190, 378 a 16 529 16 9 11,80 54? 17 12 73 1? 206 18. 2 6?, 70 271 ^0 1} 78 . r 19 4^ 19 I 84,358 ax 483 21 22 3i4 2 Iohn% 22 Z 282 s 10 S4 FINIS. mmmmf"*"^ m iiiin.Miiimiiiiii OV 8r ^ i; <>: .^Tt^I-T sf«fai ^ooJ{S Trinted for^ and fold l^y Francis Tyton at the three 'Daggers neer the Inner icmple Qate. i V nr^ H E feveral following books of Mr. Richard Baxters. Aphorifms of Jaftification, with their explication annexed 5 wherein is opened the na- ture of the Covenants, fatisfa^ion, righteoufnefs , faith, works, c^iT. in 1 2^ The Saints everlafting reft, or a Treatife of the bleffed ftate of the Saints in their enjoyment of God in glory, in 4'>* Plain Scripture proof for Infant- Baptifm, in 4^* The right method in 32. direftions, for getting and • keeping fpiritual peace and comfort, in 12°' The unreafonablenefs of Infidelity, manifefted in four difcourfcs, the fubjed of which follows •, vi\. I. The Spirits Extrinfick witnefs to fhe truth of Chriftianity, on Gal.^.i^i, 3. With a deter- mination of this Queftion, Whether the miracu- lous works of Chrift and his Difciples do oblige thofe to believe who never faw them. (C3) 2. The ae^-1 WFf -jmmmmmmmmmm it 2. T he Spirits internal witnefs to the truth of Chri- ftianity, on i foh/fy, lo. 3. For prevention of the unpardonable finagainft the Holy Ghofl, a Demonftration that the Spirit and works of Chrift were the finger of God, or the Holy war between Chrift and Satan , on Mat. 12. 22, 2?* A Poftfcnpt again ft Mr. Lyf&rds exceprions. 4. The arrogancy of reafon againft divine revelati- on reprefled, or proud ignorance the caufe of In- fidelity, in 8°- Ghriftiaaconcord, or the agreement of the afTociated Paftors and Churches of Worcefierjhrre, with Mr. Baxters explication and defence of it., and his exhor- ,#' tationtounity^4°' I* ^ -.^. . A defence of the (4^f petition for miniftery I * and maintenance, 4**' Ijpl The Quakers Catechize, 4"* An Apology againft the modeft exceptions of M^. T. Blake^ and the digreflion of Mr. Kendal •, whereunto are added animadverfions on a latediflertationof Lmliomcus Colvinus^ alias Lodovicu^ L^tolineus^ M. D. Oxon. and an admonition of Mr. fV. Ejn oi i4///^^rjf, with Mr. Cr4We?w anatomy, in 4°' A confefsion of faith^efpecially concerning the intcreft of repentance and fincere obedience to Chrift in our. Juftification and falvation*, in 4°* ■Wif h'' II '1' Parliamenti Declaration 1 3 . May 1 6^9 .. Duke ^4«;We/^;^j cafe argued, by Mt^Steel^ now Lord chief Baron of the Exchequer, in 4°* The Levellers defign difcovered, by He^^rj Denn, in 4°- The The CoUedion of Orders of Chancery, with theake- rations and additions agreed on by theLords Coid- miffioners of the great Seal, and Kir. of the Rolls, inS^* •The anatomy of lohn Lilbtirns fpirit and pam- phlets, in 4°- A fliort difcourfe between Monarchical and Ariftocra- tical Government, in 4"' The grand Cafe of Confcience ftatcd, in 4^* A difcourf conderning the engagement.or the northern fubfcribers plea, in 4''- Heart- bleedings , for profeffors abominations , in4°* An Engliih tranflation of the Scottifli Declarati- on, in4°* A difcovery of fome thoughts wherewith many precious fouls are burdened t, by Dankl King , in4°- Englifli Law , or a furvey of the houfhold of God on earth , with an Eflay oi Chriftian Govern- mcnz^ ffiUo. The falfe Brother, in 4°* The rife, growth and fall of Antichrift, tc^ethcr with the much defired and waited for fuccemon of our Lord Jefas Chrift : by Edward Haughun , Miflifter of the Word. A vindication of Infant-Baptifm, and finging Ffalms: by Mr, Sydenham^MinHket 2t Newcafilc. Gofpel-myfteric. Gofpel-lifc aod light .• by J)$rncfcrd. A Commemoration Sermon on the fith of H^emkir before the Parliament, in 4^^ A Ill (If m A Commemoratioa Sermon on the fi&h o( Hovemter^ before the Lord Maior, called a Voice from Hca- ven5in4°* Heavenly Treafiire, or mans chiefeft-good, in la*'^ Communion with God in Ordinanccs^the Saintsprivi-^ ledge and duty, in 1 1*'* X X X 1. Selc; 'pi ou m t\ spiritual Barrennefs. E 2: 1 K. 47.11. ^Ht the myrie places thereef ^ and the marifhes thereof (l)all not he healed , but he gtrven t$ Hey arc great things which the Lord hathfpokcnof the latter days, which arc called by the Apoftlc, i Or.io.ii. li 7tAH ^ att/fof* The ends of the \ worldjfoyou render it:bui Grotius ren- ders it ft^VlfUfiLS r6a¥ ttSUfUV ^ Efb, I. 10, The fulnefs dnd firfeBlon of times. Detu in omnibus ^totins, 45iionihiu frifii feculi femper cb ocuUs habebat tern" forAMefsin, ^c. In which there fcall be a perfe(9:ion of Ordinances, and of Churches, and of Prophcfics 5 for themjfterie B $f mmim t^BB^B^ Spiritual ^arrennefs. ! >^yv L ^<»» ^'"7 of GodisJn the latter days to be pmfhed , Rev. 10,7. There is a Kingdom of Cod which the Lord will fet up (or caufe to anle) Darj. 2.44.. Which though it (hall begin in the dayiof thofe Kings, in the times of the Roman Monarchies 5 yet it (hall be the great Inftru- mcm in the hand of God to deftroy the Monarchies: for lacoh is in the hand of the Lord as a ihrefhing in- flrnmem in the middle of the Nations*^ cither as dew from the Lord '^ or as a Lyon amongfl the Beajis of the ''>' Forefl 5 the Angeh they poured out the feven vials full of the wrath of God ^ which are the feven la/i plagues, they came out of the Ter/)fle^ Rev.iy.5. And this King- dom of God (hall not come to perfcdion, it (hall not arife unto its grcarnefs, till judgement fit^ and dominion be taken away from the fourth beafl^ toconfume and de- ftroy it unto the end^ Dan 7.26,27. Itstruethat the Church of Chrift hath a mighty efficacy upon the world, but it is fecret, invi(ible,and comes rrot under humane obfervation^ Nift oratione ^ do" Urina fuftentaret Ecclefta mundum^ uno momento peri^ rent omnia* But there will come a time when the power and glory of the Church (hailbc vifiblc 5 7he mountain of the Lords houfe [hall be exalted on the top of the iMm'tHs, mountains ; when the prophefie of La^an*\).')j9. (hdl befulfiUed, Confundeturomnejnsy ^ leges imerihunt : mn fides in homimbusj non paXy non pudor 5 ne(iue fe- curitas^ neque Regtmen 5 ^ hujm confuftonis hac erit cauja^quod Romanum nomeriquo nunc regltur or bis ^ de terra toUetur : And it is th« duty of the people of God iocyetheprophe(ies5 and to look out for their ac- compl!(hment 5 for the day of the Lord draws night^then Jhall the Lord be King over all the Earth , and Jehovah (hall Luther on M spiritual ^anenmfs, 5 fhalUeorte, and his name onCy Zach.i4.9, The moft glorious and perfc<5l: prophefie of this Kingdom of God , which he fhall fet up in the latter days , we have, i?^i'.2 1.22. So in the laft eight chapters of Bzekiel 5 which that I may give you a little light in- to, There are three things mainly to be explained: Firft, what is meant by the City and Temple^ here fpo- kenof /* 2. Unto what time this prophefie doth be- long ? 3. What the waters are which i(fue out of the fan^iuaryi which beingcxplaincd,willbeas akey to open all the reft of the myfteries that are therein contained. Firft, unto what time is this prophefie to be re- ferred ? for its a great part of a Saints skill to be able x\^h\\y to difcern and judge of times^ that they may know what to pray for, and what to cxped, and when to co-operate and tvork together with God: Now the times to which this prophefie relates, are the times of the calling of the Jews, when their coming ■ in [hall be as life from, the dead -^ and a new Refurredi- on in the w^orld , which will appear to us by four Arguments. rirft, itfhallbeafterthe Jews (ball be converted 5 for It is faid, The houfe of ifrael^ fhall deflemj holy name nomoreasthej hav^done by their abominations , fetting their threfhold by my threjhold^ and their pojl by my fejl : andby this means there was a wall of feparation between me and them\ and in my anger 1 c on f timed them^ Chap.43. 7,839". ; Secondly, It fliall be afterthe Tribes ihall be uni- ted. After the fticks of lofeph and of Ittdah (hall he -^ come one in the Lords hAnd, Ezck. 37.19; 20,2 3. And therefore the Land is now divided amon^ft all the B 2 twelve 4 Spiritual Sarrenne/s. ivvelvc Tribes of Jfrad , Chapter 48. 3. Itfhajibe after the glory of the Lord is re- turned^ for the name $f the Citjjhallhe J'thov^h ShMm^ m Ah, tht Lord is there ^ chap.48. ult. and he faich, / mil dwcUin thetnidjl of them for ever, chap. 43.9, i wtU (ct mj fanSftArj in the tntddle of them for ever- fr,er€y chap. 37. 26, For when he doth reunn int© them again, he will never forfake them-, /}f^/^indced hide his fdcem a little tvrdth ^ and for a moment-^ but with cverUjling kindnefs he will have mercf on therny ira.44.8. Ezck. 39.19. AV///t^r wtlllhidcm^ fase any more frBm them^^c, 4. It ihall be before €og fliall be deftroycd •, for he \lallco»u up agaivft the peofle of Iff del when they are f I anted in their orvn Und, and when they dwell fafe- Ij^ chsp.38.14,15. Then he (halUome againft them as A cloudy 0tidc$ver the land ^ dndthe Lord (1}aII give un- to Ggg a place of graves in Ifraely (jrc. Therefore If- rael muft be planted firft in tUcir own landjand dwell there fafcly: therefore I cooceivc it to be the fame tiiBC with thn Rev.ii. 22* when ^ernfdem Jhallcome down from Cod out of hcMven-^ and when the glory of the Lord (hall he tn the middle of them : thi Taherttacle of Ccd ftjall hewithweny and he rvill dwell with them : And after they are fctled in their own land, and the people •f God hnve reft for a thoufand years, then fhall Satan be loofed^^ who before was not bound from temptation, bat from pcrfecution 5 that he could not ftir up men to perfecute the Saints % but as foon as he is laafed he ftirs up this laft and great enemy, and be doth compafsthc Tents of the Saints, and this holy City ^ and then the Lord fbews himfclf eminent and glorious in his dcftradioa ; So that after Antichrift fkall Spiritual (Banennejs. ^ Ihall be dcflroycdj Sucaa fliall be bound, fo thai rhe perfccucion of the Siin:s (liall ccafc^ then fliall this Cicy and Temple be builr, which Ihall continue till the fccond coming of thfc Lord, till the Heavcm be rwrnore: the tioie therefore is to come -,00 you long for it, and pray for it. Secondly , What is meant by the Citj and the T^;w;>/^prophe{iedoF Here r' firft, it cannot be un- derftood literally of a material Cicy or Tennplc. Fe- Uf Gdlitiffus ce!s US, that the Jews do commonly ^'''^'''^^- fpcak of a threefold Temple. Firft iht Tewfle of So- Umon. 2,7b€TemfU §f ZerahbAbel, 3. The Temple of Jacob ^ which they fay God fhcwed unto Ucob .when he had the vifijn of the Ladder. Now it can- not be fpo'-en of the Temple of Sol9mo»i^ fur ihzi was dcUroyed before the captivity^and therefore be- fore this propbefic was revealed, that was burnt with fire ; and for the Temple oiZernbhabel^ the meafu es and dimenfionsdono way agree thereunto : for the glerj of the tatter hufervas ifsferhr to the former^ Ezra 3.12. w m^ny particulars, as that the rvaters iffue o^*t (>/ the SafiSluary, ar^J the trees that grcxv upon the Kr- ■ ver fidt, and fijhes in the River, &c. qtia in fecunii Tempi; :j^JiA4rat/cne ntwquam ffterunt : uoderthe ic- cond Temple thtfc things were not. The materials (hall not be in the Letter : FoiirJitions ofSaphirs^ n'in- dovoiof ^gats, gafesef Carhnnclch lfa.54.11. and for the dimerfions alfo, Rei^.ii. 16. the height of the city jliJiti be athoufard furkngs^ which could not be in the letter fulfilled : and forihe Temple, there fliall ne- verbearcftiiutionof the Jcwiih worfloip •, only the Lord doih, as it is ufual, cxprefs Gofpel Ordinances •and Worfhip, according unto the Ancient pattern. B 3 ''" Secondly^ mmtstmammmmmmma^Hm Icr&m. Spiritual Barremefs. *^ Secondly, it cannor be underftood of heaven^ *'for thefc Rcafons. i. It is nexv lerufalem that ^^ comes down from God eut of heaven , Rev. 2i, *^ 2. There is no Prince in Heaven ; but here theprince *^ fhall opprefs the people no more. 3. There is no priefl ^^w Heaven^ nor no Ordinances, nor fee times of '^ worfliip, which is plain : here thcics the Pricft,and '^ their fcveral portions , and fet times of worfhip, ^^tbsitnf hen she feoptt^ip^ tie Priefi mujigoin-^ and ^^ when the people go forthy hemufi go forth. 4. 1 here *^ is no meafuring in heaven : actfj and a templethat is *^ mcafurcd, bccaufe its built, chaj?. 40. 12, but this is ^;' a houfe not made with hands ^ that cannot be mea- *'fured. 5.They Ihallinthis City be afhamed of-ail ^^ their former abominations, but in Heaven/^^^^ is ^^ neither fin nor (tume, chap.4j.11. 5. This City '* fhall have enemies that fnall encompafs it, as we " fee, -Rc^. 20.9* The) jh all cempafs the Tents of the *' Saints y and of the hoi) city, &c. 7. And the waters ^' that do ijjueout of the fan&uarj are healing waters y *' and the fruit of the Tree of life is for meat, and the ^^ leaves of it is for medicine 'j now there will be no ^' healing at the laft day •, in Heaven, there are the fouls ^^ of juflmen made perftSi J and they need no hcal- «'ing. *' Thirdly/ecing it cannot be underftood literally ^^ of a material Temple, nor fpiritually of heaven, it '' muft then be underftood my/lically^ of the Church *' of Chrift made up of lews and Gentiles^when they ^^ (had he one fold nnder one fhepherd ; i^gnofcunt S* \ Hdhrei^ quod ad futurum fccttlum ^ hoc eft, ad Regnt^m MefstA h£c pertineant : Oecolamp. ^os ad Chrijli re- ferimns Bccleftam^ ^ quotidiein SanSiis Adifcari cerni- mH4, St.Jerom. But spiritual Sarrenne/s . But ic is not a Temple that is always buildinor, and a City ; but its a City that (hall be built after fuch a time : nnd therefore I conceive it not to be the Church of the whole New-Tcftament, but barely the Church in the latter days of the world, which is commonly called 7 he city of our God: but this in a fpccial manner, iJ^v. 3.12. is called fo, becaufe of an Almighty hand of God in raifing it, and a glori- ous and fpccial prefence of God dwelling in it .• and by the Temple is meant thofe glorious ordinances of worfhipjwhich fhould be cxcrcifed in this Church in the latter days: which is fet forth by expreffions according to the Jewifli pattern: as the manner of the prefence of Chrift amongft the people under the Gofpel is fee forth by his prefence amongft his people of //m^/ in the Tabernacle, i?ei;. 4. fo all the worfliip of God is fet forth to us according unto that Standard , pro rituTempli 5 there is a Temple^ and AU tars andincenfey &c. And that Ordinances of worfliip, the inftitutions of Chrift, ftiall continue in this glorious Church un- to the worlds end, thats plain : for, Firft, itisfaid, that the tAbermcle of the Lord is mthme^^Rcvii*^. and that was a place for wor- fliip: if the Lord will have a Tabernacle amongft men, he will have amongft men inftituted worflifp ftilL Secondly, the prefence of God amongft men in this City is but m^Vc?, a Lamp, Rev.zi.i^. there- fore it fliines in a dark place, ic is not fuch a prefence as makes it aperfeB dny^s^ ic fliall be in Heaven^ there will be no more the light of the candle, &c. And therefore it is a light in Ordinances: for in them as ia 8 Spiritual Sarrenncjs, in a Lamp , chc Lord gives unto fats people light, Tiiirdlyj there flial! be all m^u'^trof Ordiaanccs in this Cicy of God. Firft, there feall be preaching; for there fli^.l! be abundaKse li fjhcf!:^ chap. 47. Se- condly, there fhail be the SacrameDcs^ for the L§rd is with ihem hapti'^ng to the end of the world : and they are to fhew forth the Lords death till he come. Thirdly, there (hill bedifcipline 5 for vi^ithom f.redogs^ andthej that love and make t3 ^'^y<^Q-, thatlie^ or do incline to it 5 and there (hall be a greater Spirit of difccrning poured out this way^ then upon any of the former Churches of the Saints. F>urthly,there{hallbc. Of- ficers in this Church-, fox^Jhers there are the Mini- Ucry, Eph.^. and they arc co laft till all the Saints be gMhered andptrfcSicd t^ and there is a right i?nd apri- vilcdgc that belongs to them , and not to others : they thai have 4 right to the Tree of life , and may er%' ter in at the gates of this city •, which every one had not a right co do ; for the dogs are without^ as having no right to enter, Rev.ii. 1^,15. 3. What is meant hj waters that ifjue out of the San- liuarf 5 which flow from the prcfencc of God in the middle of his people ? ii is to be undcrftood firft of truths^ A river of the water of life clear as Chrijlal, Rev. 2 1.2. Hie Jluvius uberrima do^rina Chrifli. So ZifTiT^, ^^lgf^f^^^> Zach.14.8. in thai day /Living waters fball go out of }erufaiemz, ihat is, Evangelii doSirinai^ Drus. Key, (o Vruf Rev. 12.15. The Dragon is faid to cafi out of ^2^-^S« his wouth a food after the woman : what is this flood ? his do(5lrine •, he caft out Doitrinam pejliferam. Aria- Uida. nifmum fcilicet^ (jr fobolem ejus : Medc. 2* Becaufc ihc cffei^s thai are here attributed co ihcfc spiritual Qm^rennefs. thcfe waters, cannot belong unco the waters alone-, therefore I do not only undcrftand the truths of the Gofpeljbuc ihe graces of the Gofpel, and the gifts there bcftowed , 5^^/^.7.38,39. Ota of his bd) l])all Jlotv rivers §f living xvaters^ &c. Joh.^,}^, Whofocvir drinks of thisrvater (ballthtrfl again •, but ht that drinks cf the water that I jhallgive htm^ fhali never thirjl, but it Jhall be a well of water (prt^gmg in him into ever- la^tng life : its true, that thcie js not a healing ver- tue, nora quickning vertuein the word of ic fclf .- Wherefoever the waters did come^ the) were healed^ and every thing did live ; but yet it is by the word, that the Lord doth workthefegreat eff:ds,and by which the healing and quickning vertue of the Spirit is con- vey'd : for it is a good rule that of Luther^ All thini^s in the Church are to be meaCured by the word •, Flo- rente verbo omnia florent in Ecctefia^Scc Lmher. But if all places where the waters come are not healed, the Truihs of God have not the fame power and effcft upon all -, there are fome myric and marifli places 5 Firft, what is meant by thcfe myrie and marirti places r the word 7^2. doth fignific dire or mire, luch as man finks into, that is, can neither go forward nor backward, /^r.38.22. thy feet arc funk in the mire ; and it is fuch a place whrre waters ft and and have not afreepa(rage,7e?^8.iT' Can the ru/T) grow without mire < and the other word N33 lii^nifics a ditch^ /^r»;74, a fink, or a pic for dirty and foul water, Ifa. 30,14. There is not a (heard to take water oat of the pit : and the rciemblance between men that I'Vc under Ordinances unfruitfuUy , and marifli and m)re places, is very plain in three things. Firft, in a m inlh place the water hath not a free paffage, but it (tands, C and t o spiritual Sarremiefs. and fecks there : it hach not affluxus and refiuxus , ic mcecs with many a ftc p , and a dam ; fo it is with fuch a foul alfo : therefore the Apoftle prays , that theOoJ^elmay run and be glorified^ 2 Thef.3.1. Now whcnis the word faid to run ^ Firft, when it meets with no ftop, no oppoficion, but it hath a free paf- fage , Cum lihere prepagatur : Secondly , when it goes through the whole man, and the will of God commanded is fubjeded unto, P/i/^y.ij. when the word runs very fwifcly^ that is. Cum volnntas Deiper- GiAJf.. agitnr , (^c, Glaff. Sothat when it hath no ftop either in the mouth of theMiniftcrs, or in the hearts of the Hearers, then the word is faid to run and be glorified: but when there are fome truths of God that men cannot receive, the heart makes up a ftop, a dam againft them, they pafs not through the whole man , to bring into fubjeSit^n every thought^ 2 Cor. 10.6. buc men imprifen truth inunrighteonfnefs y iJt?/».i.i8. and will not fuflFerit to pafs chrough the whole man , through the whole foul, this is a marifh place^^c. Secondly, whenche waters and the earth do mix together •, this makes the myre •, when the Truths of God do mix with the corruptions of men •, that either men can hold fome Truths, and yet keep their lufts: they can ftand for truths, and yet they live in their fins •, and fo fliine as lights,and have their lamps, and yet be unclean all the while-, or elfe when men do make ufe of the Truths of God to juftifie their fins^ and they do plead the word of God to maintain their lufts •, they can ftand for the Truths of God, yet will €lem* not leave theirlufts, but feek to cover them under ic, jlle^y. ^dOna^ ^^ T^i om^vy-idi rh y^apiv, Clem* Akx^, for- cing; Spiritual ^anemefs, u ingthc Scriptures to their lufts : Voluftatem fequi^ ion quAm audit ^ fed quam attulit. Auft. ^^iC^itnv^ Au^in. 1 Pet. ^.i6. Tffey do tvreji the Scriptures , and make them to fpeak that which the Spirit of God never in- tended in them •, and all is to favor fomc Uift orother^ following the hidden things of difhonejlj^ they do haridle thexiordof God dueitfuU) ^ and make it /peak feace tvhe» the Lor din the word doth /peak terror. ^c, Thirdly^thelongermencontinue, the more filthy they grow •, thclongcr the Truths of God lie upon the heart of a man, and if they reform not^they make him grow the more filthy and the more polluted : if makes a mans lufts the more hateful!, and the more defiling 5 for Ordinances do ripen mens fins as well as their graces •, and in this refpedl they may the more filly be called mjrte places, N.rwthe judgement is. They p) all not he healed, they [h all he give fi unto fait. Firft, They Jhall not he healed-^ they had the waters ftovving in upon them^and by them many were heal- rd, but they were not healed under them; and now in judgement the Lord faiths that they [haU not he healed: thofe healing Ordinances which work a very great change upon other men, and reftore their fouls, they (hall take no place upon them •, that which was their fin (hall be their plague : they would not he healed,^ they fljall not be healed 5 they would not he purged^ they Sail net he purged: they will not come iv her; they are in- jvtted^ they [hall not tajlc of my Supper, A man cannot ihavc a greater plague befall him, then to be given up [unto his own fin , and that which is the natural fruit thereof: Men that have lived under the Truths of [God, and have not been healed by them, the Lord C 2 gives 1 1 Spi/itual ^arroDiefs. gives ihem up as incorrigible in judgement .* they (hall not be healed -^ that makes the AndthemA Maranathii'^ referved ihcy axe as incorrigible for the jud^^ement of the Lord at his coming •, ft)r this is that curie upon them vvhxh is denounced by God moft properly : its Gods ordinary way to deal with finners- that (hall bt their puniftmcnt which they chofe to thcmfelves as their way of finn'ng-. He that is ignorant jhatt he ignorant fill: arid he that is fit hj (I) all be filthy ftill -^ he that will not be healed, the Lord fays , he fhall not be healed, &c. Secondly, The) fh all he given to fait ^ which hath a double interpretation given of ic : Firft, they (hall he given up unto a perpetual barrcnnefs, Deut.i^.i^, The irhole land is hrimfone and fait ^ it is notfowen^ and neither grafs nor an) thing grows thereinSo Abimclech dealt with Shechem^ he beat down the city and [owed it jv///'/^/^, Judg.9.45. Pfal. 107.54. A fruitfuU land he turr^ed nnSrj^ into faltnefs, that is barrcnnefs : and fo Jerom^ given to falt^ lit in perpett^tum frugibus ca* reant , that they may not bear fruit for ever. Secondly, Given to fait, ut alios condiantexemplo' rum [ale : that is, he fhall be given up unto fome exemplary judgement, that may teach all other men to beware : For he that built his hoife, and not upon a. rock ^rr hen the rainfdls^ and the winds blow^he wUlfall^ and the fall of that houfc wtll be great, Doftrine . Some men that live under the puref and the mofl power ffil ordinances^ are in judgement given up unto a perpetual barrcnnefs. For the explication of this,there arc thefe four par- ticulars. Firftj that God doth by the Gofpel execute fpiri-; spiritual ^arrennefs. fpiritual Judgcmencs, as well as confer fpimual bicf- fin^s : Secondly, tluitof all judgements thofcthat arc fpiricual are the moft drcadfull. Thirdly, why the Lord doth in Judgment give men up to a banennefs under the Gofpcl. Fourthly, the manner how the Lord doth this, and how thcle Judgements are exe- cuted in an ordinary way. Firft, the Lord doth by the Ordinances of the Go- fpcl execute fpiritual Judgements, as well as confer fpiricual blcflings; there are the greateft curfcs as well as the greateft mercies come out of Zton ; all Judge- ments both temporal and fpiricual , come out of Or- dinances .• for as they have the prowifes of this life that norv is^ and that which U to come : fo there belongs to them alfo the threatnings of the life that now is, and that which is to come: temporal Judgements come out of ordinances, B7^V,\o,^. Take ^re from off the Altar ^ and fcjitter over the city : they thought that the fire of the Altar had fcrvcd fornothing elfe but ad exfianda fceUra: Calvin. To expiate their fins ; but the Lord doth let them fee, that it will burn their City alfo, i Or.11.30. forthis caufe many are- ficky and many weak J and many are fallen afleef-^ and when the day of Revelation (hall come, that the CounfclsofGod and the hearts of men fliall-bemacie manifeft , w (hall then fee that many of the Judge- ments that now we complain of, will be found to be fre taken off the Altar ^ and to be inflicted for the ne- glect and abufe of the Gofpel, which now we do ve- - ry commonly attribute unto other caufes, every man according as his own fancy or party leads him : and alfo fpiritual Jndgments, as Rev./i^'^, there are before the throne the feven fpirits of God: all fpiritual gifts C 3, ' a,nd^ X ^ Sftritual Barrennefs. and graces are poured out in Ordinances .* and there are out of the throne thurjdrings, ar.d lightnings , and qjofcesy which note chcccrrible ways that the Lord has of punifliing wickt^J men foriheir contempt and neglccfi of the Cofpcl ^ Fulgura & tonitrna tirrihilta :Err^. Hof.4.14. 1 will not fHwfh )Our daughters when they commit whoredom ^ nor your Sfoufes when they commit adultery ^S>cc, Impunity in finning is the grcateft punifliment that can befall a finner-, but the people that do not underftand (liall [fall •, that is^ fh^U fin withoutreftraint, without con- troul. He that is filthy, let him be fo. Drufiu^. And DruiJf^i. jthe grounds of it are thefe. Firft, becaufe every fpiritual Judgement is in it felf a fill-, it isajgdgcmenc as from God, but in us they 1 6 spiritual ^arrennefs. they are fins alfo: now as there is noc a worfe evil then fin, for fin is the greateft evil, fo it cannot be puniflicd with any thing worfe then it felfi.he Apoftle cannot call ic by a worfe name then ic {c^^Rom.ix.^. finful fin ; and God cannot infl & a greater punifli- mcntthcnit fclf-, and therefore after this life though the deaierit of fill (lull ceafe, the obhgation of the Law ceafing, as binding unco further punifhment, when a man is actually under the fenc-cnce of condem- nation 5 yet there is an obligation to the precept of the Law ftill : for thou art bound to the precept as thou art a creature, and 10 the curfe only as thou arc a finncr ; now the nature of fin fhall remain, though the demeric of fin hath an end after this life , and yec in HcWj pert!f7€t ad damnat onis fcenami As all holi- nefs and obedience in heaven, pertwet ad beatitudinis fr^miHm. The one is a part of a mans torment, as the other is part of a mans reward. Secondly, bccaufc of the fubjc<5l on which it lights, is tie foul •, the foul is far more precious then the bo- dy-, and as any mercy to the foul is far beyond any bleding unto the body-, fo \Uhe foul profpcr , W the inward man heremwed y it is no great matter what be- come of the outward man : though there be crus in ner^o^ft animud inccelo : for it is in the foul that the Lord dwells, and in the excellency of the foul that hedothdcHght : therefore let the hidden man of the TtrtuL heart be adorned : there is no adorning like ic. Altter Beymrd, pigment aidt ftint veftes : Induttfs purpptra^ cum confci- entia pannofa And if the beauty of the inward man bcfoglonouSj then there is no defilement like to that of the inward man,nor no punirtiment Ike to that upon the foul : as the Schoolmen fay of Spiritual Alms, spiritual (Barremiefs. xy ic is CO be preferred before corporal : Elecmofjna cw- dis major quam corporis 'j fpiritUAles EUemofjna fnnt Aquinas. cort/orAltbtts ftmpUciter pr/iferendA : So may we fay of Spiritual Judgemcncs •, there arc no judgements of God fo much to be feared as Spiritual Judge- ments -, as there are no mercies fo much to be defi- red as fpiritual mercies : the profpericy of the foul fliould be unto a Saint the racafure of all profperity -, and themiferyof the foul and judgements uponic, fhould be the mcafure of all mifcries and Judgements vvhatfoever. Thirdly, Spiritual Judgements are an argument of the greatcft wrath and difplcafure of God: its true its a judgement tha: God doth fomecimes inflid upon his own people, //i. 6 j.iy. Why haji thou caufedus to erre from thy ways, and hardened our hear is from thy fear < but yet it is a greater teftimony of his difplea- fure, then Gjd doihftiew towards the men of his good will 5 there is no fuch evidence of his wrath in the world, as this is •, and fo it is to wicked men alfo^ for God to give them up unto their own hearts lufl^ and to deliver them to Satan^ as we fee Chrift did ^udas : Par est iratus : ^ iratus Dent dat amanti qmd male Anftin. amat, Auftin. Magna efl ira Dei , quando peccantihHS nonirafcitur Deus.JcYom. In the affl dlions o( his? eromc. jpto^lc^EmendatiominJiat Deus, Ic is to reftrain us, and reclaim US5&C. But in fpiritual Judgements the Lord doth ^ivc a man up to fin, and leave him in the power ot fin, and under the dominion of fin^asifbc did never intend to do him good more. Fourthly, its the faddeft evidence of a mans re- probation, and a mv^ft dreadfull earned of a manj damnation. D . Firft, 1 8 Spi/itual Sarrenne/s* Firft , its a Hid evidence of a mans reprobation* fovihere are chreeconfcquents of reprobation , and both of them arc fpiritual Judgements, 1. Permtfiio peccati : the pcnniffionof fin. 2. In peccato derclt^iio : the being left in fin. 3 Tradnio Satans^ to leave a man in the power of Satan, to give him over unto Saran, to carry him ca- ftiveat his jW/A/md all thefe arc fpiritual Judgements, Kc^ \lJi. and /^f'y.iy.S. How camemen to beinfnared with the Docflrinc of Popery f and carried away with that do^rine of devils f they vvcre given up in Judgement to ir, as an evidence of their reprobation •, for they ivorfhipped i^^oi^^ij lou, the Be aft, and received his mark and his image ^ whoje \vM \yzj> ■ names are not v^ritttn in the Lambs book of life y &c. for as Spiritual blcfsings are pledges of eledion, fo fpi- ricuai Judgements arc dangerous figns of a mans re- prwbacion. Secondly, they are a fcarful earnefl: of a mans damnation J zThcf.i.ii, He gave them up to believe thjt Ije , that all thij mtght he damned, who belie't;ednot the iiudh , hut had plea fur c in unrtghteou[nefs , Heb. io.27. We read of an <^cP-i;iUexV3&?, A receiving of a fentence^ an eternal judgement in a mans own foul; when a man carries in his own heart the fentence of his own condemnation 5 and there is not a greater carneft of it in the world, then for a man to be given over by God unto fpiritual Judgements: for that is the portion that all the Heirs of Hell have from the Lord •, and as by the works of the fpirit of adoption upon the foul, there is 4;^ earnefl oi Heaven-, fo by the work of the Spirit of Bondage on the foul in judgement, there is an carneft of Hell:the approaches o£ spiritual 'Sarrenrieff. m of God arc in the one, andthedefcrtions of God are in the other. Thirdly, confidcr what a great evil it is to be gi- ven up unto this judgement of a perpetual barrennefs : the fins againft the Gofpel muft be efpccially requi- ted by fuch judgements •, for the Lord will have the judgement hold a proportion unto the fin 5 now the more fpiritual finsiire, and the more fpiritual Ordi- nances are, the more fpiritual muft the judgement needs be : now as there arc no fins , nor no Ordinan- ces fo fpiritual as thofe under the Gofpel, fo there are no judgements that are fo fpiritual : and therefore, as God is a fprrit^nnd hates fpiritual fins moft,fo it is moft agreeable unto him, the foul being a fpirit , and ha- ving the main hand in the fin, to load that with fpiri- tual judgements. But why will the Lord punifti the negkd of the Gofpel with a perpetual Barrennefs !f IVhy (hall the marijh pUcts be given to fait ? The grounds are chefc. Firft, confidcr of all Spiritual Judgements this is thegreateft 5 of all judgements the grcatcft are fpi- ritual judgements •, and of all fpiritual j«dgements,to be given up to barrcnners is the greatcft : tor it is that unto which all other Judgements tend, and in which they all end and center. There are many other fpi- ritual Judgements, ^s there is 2 fud/cialhhnd?fefs and hdrdnefs of hearty a feared confcieme^ a refrobate fenfe ^ but what is all this forf it is that we might bring forth ffo fruit to God t^ and that nothingthat is good might grow thereupon-, and therefore it is that the Devil doth catch atvaj the goodfeed^ Match. 1 3. r p. That we might be as the high'^vay ground^ unh'ukiul : we com- D 2 plain 20 Spiritual Barrowefs. plain of a barren earth by reafcn of the curfe, Curfed he the ground ferthj fake -^ when thou ttllejl ityit (ball r9( t yield thee fruit i, but there are three forts of Spiri- tual Barrenniflcs, which are far beyond this, and arc the fruits of a far greater curfe 5 and they are barren Churches, barren Ordinances, and barren hearts 5 there was nevcra more terrible monument of tempo- ral wrath, then the Lord fhewed upon Scdom and Co- merrah^ai^d thofe Cities of the plain which are new turn- ed trito the faltfea, and their fmoak afcendi continually, where nothing lives i where nothing grows ^ neither frun nor graf^y Deut 29.23. and therefore called the dead Isrome^ Sea , as ^ercm faich , ^iamhil in fevitalehahct : nnde nomen mortis fortitum ejt. And If a fifli be at any time carried out of Jordan into it, Stdtint moriuntur : nihl uttlitalis in fe h^bet : ut Jimplex fermo tefiatur r the fiflics prcfenrly die therein.. Now take anunrcge- nerate man, a barren foul,and he is compared here un- to thedcid fea : for it is faid that fiftiers ftiill (land from Bngcdi to BnegLiim ; Encglaim in principio efl warn mortui , ubt Urdan&m tngreditur : Bngedi ve^ ro^uhi pnitur^atijtte confumitur : As great, yea afar greater monument of Judgement, God gives unto a barren heart, then is that of the dead fea; which is nothing elfe but a barren land, and barren waters, as they bring forth nothing that is good of thcmfelves: fo neither-is rlj^f e any thing that can live or thrive or grovv in them : bu^jj it come into it, it immediatly dies : and fo it is witli any thing of God or the Spirit of G^d that comes into the barren heait,it is like un- to the dead fea •, what truths or motions foever arc caft in^ they die immediatly. iecondly. This is the greateft'judgtmentjbecaufc hereby. spiritual 'Sarrennefs . 1 1 hereby tl-.ou lofcft chc fruit of thy union with ChriA, and the comfort of it: for the end of union with Chrifl is fruitfulncfs •, and it is a plain argumcrt chat he that brings forth no fruits to God, w. s never mar- ried unto Gunft ; for Rom,'j,^» We are faJdto he war^ riedunto Chrtfl^ that we t?tay bnn^ forth fruit to God: There is a double end of Marriage, convi^ius (^ f ro- les : Cohabitation and propagation*, and therefore there cannot be a greater evidence that thou art not yet married unto Chrirt, then thif, thou art barren-, for the Spoufe of Cbrift is fri icfull, and he hath no further a delight in them then as they bring forth fruit-, for it was the very end of his coming, That they might bririg f^rxh frtut^ and that more abundantly^ andthat their fruit might remain. Now to be much in fruitfulncfs, to be rich in gocd works , is a great mercy. Si mihi daretur eptio , eligerem untus Chrtjliani ruflici apf(^ fcrdidifsimum, prd omnihu4 vi^orits (^ triumphu AUxradn C^faris^ &c. ^ando fidelis es , D(o placent eitam Phyfifa^ c^yporal/a^ ^ aramaliaofficia. And how great a comfort is it, to bring forth fruit to God ? be^^aufe it \sfrmt abounding nnto cur accounts 5 atthc laftand the great day •, now as fruitfulnefs isa certain evidence of ourmarrioge to Ghrift : fo bar- rcnnefs is a certain evidence that thou art not yet married unto Chrift: and to be given up in judge- men: cobarrennefs, is anearncn: thou flialt never be married to him V and fruitfulncfs is an argument and a pledge unto a mans heart that Chrift will delight in him, as Leah [i\&^ when flic had born a fon, Now my husband will love me -, now hewilLhe jeynedto me, now 1 have born h,m this fondfo. So may afoul reafon it out with Chrift:Now Llhal have his love,he wii love ms:> Dj he IZ spiritual ^arremtefs. \ he will delighcin me, he will dwell with me, now I have^yiclded him fruit •, for he doth delight in the fruits cf hisple^fifjH things^ Cant. 5. 12. Thirdly, thercis-npthing chat ftands between fuch a foul and wrath : for T^A.i 5 .2. Every branch in mt thathears^nofrun^mj f/itker taUs 4W4y, that is, he is caft out of the vine, of which he did feem to be a branch : and he withers^ and is thereby prepared for to be fuel for the fire: its true, if there were the Icaft fruit, or the leaft hope and cxpedation of it, it would be reprieved : for, if there be bu-t a clujler^ lfa.6^ 8* the Lord faith, /^4re/>,/(?r there is a blefsi^g in it : but when Chrift comes to expect fruit, and findcth nothing but leaves, no fruits thereon, then there is a curfe neer ., Never fruit grow on th^e henceforth for ever. And by fuch a curfe the man withers at the (hryfoft, rootimmediatly. Chrjfojl. defo^nit. doth allude to the manner of men. Romana leges foenam frag" nanti dejcrutit : ^ o 0/ av'^^a'Trn'oi voy-oi (pei^ovjAi J If the Laws of men fpare for the fruits fake, how much more will the goodnefs and the mercy of God doit, if thcrchc bftt a ctu/ler f" but where there is no fruit, there is nothing now between that and the fire : there is nothing fo much as to defer the judge- ment. There is a double curfe upon a barren tree: not only the original curfe which is the ground and caufc of barrennefs : but there is a particular curfe, when the Lord pronounceth a fentence of perpetual barrennefs to this very end, that the foul being cut off may mther^ and may thereby be prepared for the fire : and it is faid, they arc withered, and men gather them:they are cafl into the fire, and they burn: the spiritual Barrennefs. ^^ i] the fire of HjU burns fo fiercely upon none as upon them that r^recafl out as wichcred branches in judg- ment for their unfruitfuhicfs. Fourthly, why will the Lord give men over to a perpetual barrennels, that they fliall never more bear truk 3 but »4s k is faid, lude 12. They are without fruity txv:cedead^ and flucktup iy the roots: as there is no fruit for tlie prcfcnc, fo there is no hope of fruit for the fucure; for the Tree is fluckt up by the roots -^ thefe are men given up to perpetual hrren^efs-^ and the grounds of ic are fuch as thefe. Firft,ifany thing would make them fruiifiiJ,thcgo- fpcl would: fo" we [cczhnif the waters that rjffie ot^t of thefanciuar),x\yn out into the dead fca, the waters (hall not be healed : and that there is as little hope of fruit from fuch,as there is of che dead Sea, that it ihould be vet fruitful, and therefore Z^ch 14.8. Living waters fhali go out from lerufalem towards the frjl (ea ; this mare primum h nothing cKe but maremortuum^ox the dead fea: and why are they called living waters r' not ov\\^ ferwaltter, or as they are at\ua perennes^ fuch as do always flow-, but effcBive^ bccaufe they do beget life where they come : and all things where the waters come do live \ and there are trees for fruit on every fide^^ becaufe the waters do come chiclier : yca^ even when there wasas little hope either of life, or fruit asihcre ic now in refped of the dead {^z. Secondly, there is no other ufe to be made of them: they muftbe either for fruit, orelfc for fuel : for men that live unproficably under the Ordinances^are good for nothing: asicis witha vine, if it be not fruitfull, it is ufefi.llf)r nothing elfc in the world: for a man cannot take Apinfrom.it ^ EzckMj.s* tho(c thac are branches, 24 spiritual Barremiefs. branches in the vine : fruitfulnefs doth prepare it for pruning and foiling : for ever) branch tn me that hears fruity the father purge th that it maj bring forth wore fruit: fo barrenncs & unfruitfulnes deth prepare it for loppingjthat it be cut dovvn^ihat it may be profitable oneway-, for all the garden of Paradife the Lord hath rcfcrved for one of thefe ends : fome ot them, becaufc he would not have them all pcnfli, he hath rcfervcd for fruit ^ and fome when he hath a long time expeiied fruit, and indured with much long pati- tncc and f^^ff^^irg the'vejfels of wrath^ prepared for de^ flrtt5i:ony now he cuts them down, and lays them up for fuel-, {oxProv,i6.i\. he made all things for himjelfy and he will make fome advantage of all the creatures to his own glory ; they (hill be fome way or other ferviceable, cither as veffelsof mercy, or as vejfels of wrath^ cither to honor or to difhonor. Thirdly, the Lord doth this becaufe therein arc feveral provocations, that they are unto him* Fiift, he hath bcftowtd much labour upon them : for the father is the huiband-man •, and his eye is in re- ference unto fruit, Ija.c^g 45, / have laboured in*vain^ and Jpentmy firengthtn^vainiWhcn he hath dunged and digged about it, not only the barrenncfs, but the lofs of his labour then is a provocation: then the Lord u 6 ig^ ^^y^ ^ man out of his hand ; Then reprobate filverJhaS «A.^a^ »5' ^^^ ^^^^ ^^^^* -i ^^^^ ^^^ ^^^^ ^^^^ rejected them : / ^ TPonld have formed you , I would have purged you, but noxv you fhall never be formed or purged* Secondly, the Lordexpeds fruit, /p. 5. / looked for grapes : for though nothing is hid from God, yet he Jpeaks afcetthe manner of men, through his patience, and long fuftering, waiting upon them, that never bring spirt tml 'Barrennefs, 15 bring forth fruit •, row it is a dangerous provocation to deceive his expeftation, Ifa, 5.M2. / looked fer momn'ing^ hut there rvas rejojcing with the harfs^^cThis iniquif) fhall r^fit he furgedfromyett tiU joh die. Thirdly, they diihonor the Lords vineyard , that there fhould be found fruiclcfs trccs-,and therefore the Lord is provoked againft them to take them away, which he doth by giving them up to perpetual bar- rennefs •• this Judgement is that which the Saints fear and bewail, as Be^ faith, 7anquammon[lrttm in- ^ez^a. ter filios Beifto: imittle lignum: tofervcfor nothing but to fill up a room to the difhonour of the vineyard^ and that is very dreadful! .• Culcateme fdem inftfidumi goodfor nothing, neither for the land, nor tor the dunghil^and upon thefe grounds, the Lord gives up men to live under the Ordinances of theGofpcl un- profitably,that they have no faving cfFe(5l upon them; he gives them up a perpetual barrenvefs -^ they are gi- ven to [alt, Ufe. Ye that live under the Go fpel, and glory.in it "Z;/"^. as the Jews did under the Law, fear left theLord give you over to this Judgement-, {oxmanj are called, but few are ehofen : A very dangerous thing it -is to live under fpiritual Ordinances and influences with carnal hearts: and to this end,let me exhort you to fear the feveral ftcps and degrees by which commonly God doth give men up to it ; and they arc fuch as tbefc, Firft, men mifs of Chrift, who is the only fruit- ful! Root : for it is in him only that you bring forth fruits^ Jjh. 15. 5. without him you can do nothing-^ when men begin their Religion with duties and per- E formancesj. i6 Spntml^arrenmfs. formanccs, without a work di rcgcmratwn ^ which tends unto limon with Chrift, for the term ef vacation is tinicn' they were never cut off from their old root, and never had experience of an ingrafcing woik, ne- ver knew v^hat it was to be trAnfUted^ Col. 1. 13, M-:7TVr;{r5, Vet bum dcdtiiium ah iis tju: colonics ir^n^ferant 'e natalt folo : Ics a Metaphor taken from tranfplant- ingof Colonies.' They are in him by profellion on- ly,without any real implantation-, for Chriftasheis a vine uponcarth^has in him many utifruitfunhrarjchcs^ though as he is a head in Heaven, {o he hath no dead members ; and this is the great ground of all bar- rcnnefs, and fo all that a man doth is but huilding upojt ?A^ /4;?!^vv hen ic flows not from Chrift, through the union of faith, which is the ground of all fruitful nefs : Non femfcr crc^ nen fe/f^per Tnedtter^ fed veftie^ dormw^ bihoyC^medo^ &C. H^^c omnia ft in fide fiant^ tar^quam reoie faSa divrmjudicio afprovantur: As arc my pray- ers, fo my eating, drinking, flceping, and clothing my felf '^they are all fruit Abeundtrfg to m) account tn Luther, Chrift y Luther, Gen/^ j . Secondly, he gives them up unto a heedlefs fpiric in the things of God; fo much of Religion as ihall uphold atorm they take up, but they regard not the keepngof their he Arts ^ and^he approving of them- felves unto God in fecrct • there \s-2aulm confcieniu^ that is wholly neajedied, i Kir^.io.^u^^fU^huto^M no heed to walk in the Law of the LordGodof IfraltWith ail his heart: what ftir w fo ever they make of Religion, and how great fo ever their pretences are , yet u{jLChro^Ti<^ Beh.z.i. Theynegle^, or they care not for .J the falvatien that is vfftred therein. Fita uniufcujufque ^'^^^ ' rjen sagncfcitur mft tnc^nfcientia. Bernard. A mans life spiritual 'Sarreme/s. %y life may fccm as fair in a hypocrice, and as fruitful as in a godly man ^ but it is the inward frame of the heartland the conftanccare of that , in which Rc- Jigion doth confift 5 and if a man do duties with a Spirit of inadvertency, they are none of them fruits but leaves , and make way for a judicial barren^ nefs. Thirdly, he gives them up unto new opinions^ and thcfe do ingrofs the heart , and cake up the ftrength of the man, by contefts of this nature -, whereas the kingdom of God confift $ not in meat and drink ^ Rom. 14.17. and when men are given up to this, then ^/^4tf volumus hilrinas coaptdmus : HjUr, That muft go HjUr. for true do(Srine which is agreeable to their appre- henfions^ and there is more pains taken in contend- ing for , and in maintaining of fuch opinions and things which we have made our own, then there is about knowing or prafdifing all the Truths of Chrift, and the duties of godlinefs befides : and fo the whole praftice of godlinefs is negledted , while the man is finfully bufied in novelties and unpra/ot. Chrift is made of theFither Lord and chrifl. For the Learned do make the word to be of the fame extent with Adonai Par. (biifii in the Hebrew ,v7hich they do generally interpret of '2tTsannis C hrift. Adenai dominationem denotat^ ^ plane fliocon- frmUterc* gruity fer quern Deus pater ut fecit mundum^ ftc wtmdum And^Ma-^^^''^^^^^^ ^;^^r. LMafifis in^ofh.j."lh^tc{h2L\\bc j^/,. " aviiion ^ -■ i-r— I in _. I ' - 1^ — --' ' r'r r I _i ■■■-- ■ _ ^_^^^^^ Holinejs th only way to Hapmefs. -y ^ vifion of Chrift in glory : and in the vifion of him, and full communion with him, our holincfs fliall con- iift, I 5P^/"^3?- Whenhejhalt appear rvejhall be tikehim^ for tvefhMl fee him as he is : cwas Au[lins vvifli to have Anflin, feen Chn/ium incarne: if it were fo defirable to have fcen Chrtft in the flcfli, in his humbled eftacc , how much more defirable co fee him in his glorified : to fee the King in his glory : Chrift glorified, and our fclves as partaking with him in the fi me glory 1 fovwc (l)dll enter into cur Majlers Joj : Enter into the ^oj of our Lord. That as he fatedewn nmh the Father ufon his Throne^ lo we (loould fie with him upon his throne : and this was thchappincfs that^^^?^ cxpcded, / know thdt my Redeemer lives, and that I (hall fee him with theft tjes : or elfcwc may undcrftand it of the vifion of God: for it is that only that is the ^^4^/)^(r4/a;//?(?;;,for God being the ultimate objedof our faith, Chrift is but the intermediate objcft : through Chriji we believe in Cod: he muft be theuliinate objed of ourh^p- pinefs, and fo to Sec is an Hebrjeifm , and implyes both vifion zndfrution : in vifion •, fortoknovva thing in the moft perfed way, is called fceiag in the Scripture, i Pet, i. la. The Angels defire to look into : that is, to have a through and a perfed knowledge of them •, zndizmp\ycsfri4/tionjIfa.'^^,ix.HeP)ail feeofthetravelofhisf0ulandbefatisfed^l[a,66.i^. Te fbatl fee and jour hearts (l^ali rejeyce ( that is ) of this you fhall have experience 5 and loto fee the Kingdom of Cod^ is to poflcfs it, to enjoy it, to have a part and a portion in ir^&c. And this vifion of God is double: Firft /?^«r/i/,whichisby faith here/or every believer muft be firft a Seer, John 6. 40. He thatfeis the fon and believis in him. So Mat. 5. 8. Bleffed are the fur e in F 2 heAr\i <^ I 5 Holme fs the only way to Tiappinefs. heart yfer they jluli fee God^ Heb. 1 1. 27, He feeing him thatrvasinvifible. This is a fiducial vifion 5 and the truth is, without hoHnefs no man can thus fee God ^ But that I (hall not reftrain the text to .• Secondly, kdtifcal^that is>to fee God imn:icdiatly3and that with fuch a perfcd vifion as the creature is capable of: Firft to fee Gcd as he is in himfclf. Secondly to fee God as he is in your felvcs : for our happinefs confiftsin both thcfc : firft to fee God as he is in himfelf , for, we jha/lfee him as he is : this is called feeing himfne to face : here we fee God but by Negatives, njtanegationis ^ as he is not , denying linco God the impcrfedions you fee in the creature : I fay, this is rather to fee him as he is not, then as he is : and by fhadows and refcmblances from the creatures, '^7/l caufalitAtis v and neither of thcfe is to fee God as he is, butratherwhat God isnot , but as he ispleafedto rcprefent hin^ifelf unto our faith, its by way of re- flexion not intuition ; Bm we fhall fee him then as he that iSjby thcfe helps and means , and through u this glafsno more, but immediately /^r^/^/i^^. it is true that the infinitcnefs of the divine naturc,no crea- ted undcrftanding is able to comprehend: none can know God to perfedion but God himfelf : No not the Angels inHeavenrnorthemanChrift Jcfus-, but yet all the Saints fliall know God , and fee him unto their perfcdion 5 fo as to make thcmfelves perfc<5ily happy, though they can neverknow him to his^pcrfc- (ftion I for even a glorified underftanding fhall be finite,and that cannot be capable of an infinite ob- jed -, we fhali fee hirn^ &c. that is infnite : but net modo infnito : and this isthatwh'ch is commonly called ^f<«//W(? 5/W, blcflcdnefs in the objcft ; Secondly, Holinefs the only way to Ha^ftnefs. }7 Secondly, there is a feeing of God in chcmfel vcs , when the Saini3 /lull fee fiich a perfect image of the glory of God ilampcd uponihcm, that theyfhall fee more of God manifcftcd inthemfclvcsofall his At- tributes, then they can fee in the bed of the creatures here below : more then in all the works of creation and providence bcfidc: fome weak appearances there are of the divine nature revealed in the Saints here : but then they fhall be full and glorigus 5 t^ey (butlpme iu the Sun in the Kingdom of m) Father : there Ihall be more of the glory of God ftampt upon their fouls and bodies then there is brightnefs in the Sun-, and this is another thing wherein thch^ppinefs of the Saints iliall confift 5 the pcrfedion ot the image of God in themfelvcs-, and this is commonly C2\\Qdi beatitudo formalls: to fee Cod in themfclves, and to fee God inhimfcU : in this doth the fruition of God confift.- and the happinefs of the creature for ever : and ho* lincfs is the means to attain to this vifion ; there isno fal vation without it : it is only the holy man fliall fee God: and they that think to attain it any other way', deceive thcmfclves : for the cxpreflion is exclufivc^ No man , bchev/hathe willbe •, of what tflate and condition focver,high or low, rich or poor 5 be his authority never fo great 5 be his profcflion never fo glorious: let him make never fo fair a (hewamongft men •, let him be of neverfo great fame and repute, let him be never fo jufl amongft men , and of a moral carriage and a good behaviour^^that no man can ble- mifli him 5 yet is he a holy man ? if there be no ho- linefs in him,there is novifionofGod for him: he can never fee God by a vifion of faith here, neither fhall ic ever fee him ( that is ) enjoy him in a vifion of F ? ' glory i • jS Holinefs the only tpay to Happinejs. glory herc^ccr vhcrc there are great (hews of holinefs and fhadbws which arc notfb, that men do count holinef$5 and many are cryed up for Saints in their generation : or (asis the foolery of this age) bccaufc other men will not, they will canonize themfclves for Saints : but there is a holinefs oi truth that the Apoftle fpeaks of, Bfh, 4. and fuch a holinefs it mufl: be, not in name only, but in truth^not in word, but isi power 5 and it is obfcrvable that the Apoftle here makes it exclufive, but only to iht laft particle 5 he exhorts you to follow peace and holinefs^but he adds >':w/Af, there is no truth but is a beam from the fa- ^^t thcr of light 5 but there are fome truths more prect- /'. ^.11. 41 Holme fs the only way to Happim/s. % An.d thcreafonsoficaretwo; Firft it is inRegcncfatiDftchataman receives a new and another fpiric, r Cor »2.ii, Wa h^ve fi@t received thfftrit of the worlds but the Sfirtt which is of God, Mj fervent Caleb hAth another ffirit^hlih God^Numt 14, 24. There is a double fpiric that a(fisail Mar^kind 5 all unrcgenerate men arc under the power of the de- vil , who is the fpirit of the world; the world lies in ciiquo fO'i^rr^ ^ovMfo; I loh.^^ig. And this fpirit ads and effeds jurejui'effe^^^'^^^ '^ ^^^^hc children ofdijched:eHce: yea even in 'potefiate, the eledt before their converfion .• before their rege- .CacExr, ncmiont he firc/!g ma?j armed keeps the kmfe ^ till a. ftronger then he comis ; but when the time comes that is appointed hj the F at her yt bat the foul Jhall he adually gi- •yr»«/?f^Chiift, whowasinhis purpofeand in his co- venant given to him before the world was, for there lOpas grace given Hs in Chrifi before the world began , 2 Tim. 1.9. Norv he fends forth the fpirit cfhufon into. /)&^/r ^^4r/i^ and he takes pofTefJiion of them for the Lord', and the flrong man ^riat formerly kcptthc houfe, IS cafl out .-chat he th^t was before the devils houfe, he is now theTemple of the Holy ghofl, and the hahitationof God through the fpirit : now there are none for whom the houfc in heaven is prepared, but they that have been the habitation of God here : none Ihal dwell with God hereafter, in whom the Spirit did not dwell here :the fame fpirir, that as a fpirit of ho* lincfsdwelsinthemherc, icisthefame fpirit that is in them as a fpirit of adoption and glory hereafter : therefore the great change in a man 5 the fiift change ^s the firft fruit of ek uf the grace of God that he kath received,&c afts it in dutyjbcdoih perform it but barely as a natural man; andic doth not ftand upon account before God as a duty vno further then there i$ anexcrcife of the rege- nerate part, is any fcrvice accepted of God •, for it is ihcgood work thdt is begun tn uSy that the Lord will prf€6i^Phtl,\,6. therefore grace \^z good work in us i a principle in the fouU fitting it for fervice and com- munion 3 and it is this that is ordained unto perfection in glory. If there be not a new principle, a good work begun, never look to have it perfected in the day of the Lord, Ifce lam much prevented 3 I fhall but touch the refto. Secondly, Let us look upon holinefs quoad incrC" mentum 'j znd [0 its commonly called in Scripture Sanltipcdtion^ thnis^ the growth and improvement of that feed, and thofe principles that were wrought in a man at his firft converfion, 2 Pet.^ 18. Grow in grace. 2?et.i,^, Jdd to jour faith vertue ^ non quoad TfahitMm^ fed alJumd;' graduM i, didd to the afts, and thereby add to the degrees of the habit-, for ads do perfect habits : And Col. i. 1 2. it is not barely the having of grace , that is required unto Salvation, but it isihc growth ofit,and the improvement of it, that a man may be made meet for glory - 1 fay , growth in grace is a dutyjthat is of neccffity to Salvation as well as truth in grace , where God gives light and means 5 1 fpeak not now of Infants, or fuch as dye as foonasthey are converted, O/.i. 12. We are made meet Inheriters wtth the Smuts in light » There is a doa|;)lc right that the Saints hav^ to heaven. Fkft, Holinefs the only ti^ay to Ha[^pinefs. 45 Firftj^'^/^ ^^rf^/i^r/^w^ an hereditary right^and that is at Regeneration, when they are put into Chrift, and fo are made Coheirs with him of his inheritance^having grace begun in them, the fame Image of God which mall be perfefted in glory, and was given as a principle ordained to fuch a perfe(5iion. Secondly, ^u4 apttHdindrium, and that is a right of fitnefs^whereby we are qualified to receive fuch a mer- cy, and that is as an heir hath a right ot Inheritance in his nonage, but he hath not a right of fitnefs till he €omes to years,and be able to manage his Eftate,whea: he hath received it .* And there is required in the Saints as well a right of fitnefs unto Heaven, as a right of inheritance, without which, I may fay (after a fort) they cannot be faved,and that upon a double ground. Firft, there is no grace that is ordained unto glory, but growing grace ^ and if grace be true, there is a na- tural tendency in it unto growth ; as there is in feed that is caft into the earth ^ and fo much the more, be- caufe the J are -planted hj the rivers of water ' the Trees of nghtcoujnefs the^f grow uf on the hank of the River ^ Ezek. 47. 10. Thej jh all grow as WtUows^ they fh all grow as Calves of the flall^ Mai. 4. 2. There is a great meafure of growth promifed unto them .• and it true grace be ncceflfary to falvation, then growth of grace mu ft be v for there is no true grace but growing grace, and there is no grace that fliallcome to Heaven elfe : J forget that which is behind^ not that. 1 have already attained : Grace is not only donum^ but depofitumy and it muft be im- proved •, it IS QiTalent that more muft be gained by, by Trading, &c. it is afpark from Heaven that will never ceafe afpiring till itbe joyned with the fkme of glory Eternal in the Heavens. G 3 Secondly^ .. 4^ Holme fs the only way to tJdj^ptneJs. Secondly, there is a pitch of grace that the tord hath appointed unto his People that they (lull fill up whileft they live here, before they be tranflated unto glory .- there is a j^^^^f nhiyja^ ^ Ephef. 4. 13. A fulnef cftheageofrhe/idtureofchnjl^ a meafure that Chrift hath appointed unto them, ind with which he will fill and enrich them that are the body of Chrift ^ of which every member is a part, and which he by the in- creafe of his grace doth fill up ; which is in this refped: as it were imperfed, till the meafure of his Saints be filled, not only in fuffering, Col.i* 24. but in graces alfo. Now the Lord having appointed them a mea- fure which they are all in this life to fulfill •, as he will not deftroy wicked men till they have fulfilled their meafure 5 ////^/? (faith Chrift to ttie Pharifeesy/^^ meafure of your fathers iniquities : fo neither will he tranflate the Saints, till they have fulfilled their mea- fure, which is done by fome fooner, and fome later : and when the meafure is full, as then Rev. 19. He doth tread the rvine-fref of his Fathers vengeance upon the wicked : So when the Corn is ripe^ he doth put in his Sick and reap, and gathers it into bis ^/?r;^,&c.therefore Job5 . 26. Thoufhalt come to thy grave in a good full age , as a [hock of Corn inhisfeafon : God will not reap till his har- veft be ripe^ therefore the Lord hath appointed a mea- fure, and what it is we know not ^ we fliould fet no bounds to our felves, but ftrive unto the uttermoft, adding one degree of grace unto another : fobefure ofthis, till thou attain thy meafure, thou flialt never be received unto glory •, and therefore unto the aftual pofTeffion of gract, growth in grace is as necef- {ary in fome refpefts, as truth of grace is. What is the reafon that a wicked man doth commit iniquity an hun- dred J* ¥ Hollnefs the only way to Hap^hiefs, 47 dred times, and his dayes are prolonged ? it is becaufe be hath not filled up his mc. lure, 5r(7(?/ 3. 13^ 14. So^, what is thereafon that feme of the Saints are taken up betimes into Heaven, and others of the People of God are a long ti-ne in the world F Why it is became they have not fulfilled their meafure j tor the Lord would' not ftay a day beyond his time in the one as well as in the other ; the one is ripeforwrath^ and the other is made meet for glory. Thirdly, look upon HoYmcfs quoaJ exercitium ^ and fo its called obedience : and this alio is neceCiary to fal- vation-, that unto men grown ^ ftrong Chriftians-, without the exercife ofHolinefs in wayesof Obedi- ence they can never fee the Lord : A man mull run be- fore he can receive thefrtz,e^ i Cor. 9. 24. And he mufi fght the goodfght of faith, and fnifh his courfe^ before be fba/l receive the Crown of rtghteoufnefs^ 2 Tim. 4. 8. To him that overcometh I will grant tofitufm my Throne^ as I overcame, and am fat down with my Father upon his Throne^ (jrc. Rev. 3. 21. Its called T/?«? Labourers are worthy of their hire : the hireisfor theLaboureis,and for none ellc;. opera nenfunt minus necefjaria, cjuam fides \ Luther : Obedience and good works are in fome fe as neceflary to Salvation as Faith ^ I fay as ne- ceiTary, though not in the fame kind^ as the Inftru- ment of Juftification. And there is alfo a double ground for it : Firft, becaufe there is a meafure of Obedience which the Lord hath appointed unto all the Saints before they (liall be tranflated •, it fliall not be till their obedt- €nc$ IS fulfilled^ 2 Cor. 10. 6. as men fhall not take thGm^\v^yjTheWitne(JesP)allnot be (lain till they have §nifh^d their tepmony^ Rev, ii. So God will not take thenVi A A% HoUnefs the only way to Hap^inefs. them away till they have finif})ed their comfe,]o\\. i 7.^. faith Chriftj Father^ I have glorified thee on earth J have finifl^^dthe work that thourgavefl mz ip d^ : and a Saint Ihall not be taken from hence till he be perfeded .* / tvork to day^ and to morroiv^ and the third daj I f}ull he fcrfe^ed : that is, in refpedl of the work that was given him to do: and the perfecflion of the fervice , is the perfedion of the man .- the fame is true of all the Saints, when they have brought forth their uttermoft fruit unto God, and their work is ended^they (liall ne- ver till then be tranflated. Secondly, all men that are received into glory, they are received unto the degrees of glory unto which they are appointed •, and though its true, that by Conver- fion they are put into a right of glory • but degrees of glory are aniwerable unto degrees of fervice which men are in this li^e drawn forth for: though God will not reward men for their works, as if they were the meritorious caufe •, yet he will for degrees reward them According unto their works -^ and (ogood works are a good foundation^ hj which men lay hold of eternal life^ i Tim. 6. 19. As Chrifl hath upon his head many Crowns , fu ta- ble to the multitude or his Vidlories, Rev, 19. 7. Amongft the Romans i\\qxq was a common Crown, and fome Crowns that were more fpecial and peculiar^ Corona Civica^ and Navalis^ c^c. So there is a com- mon Crown too belongs to the Saints, as they are in Chrijl) and fo enter imo their Maflers joy •, but there are lome peculiar Crou ns> which belong unto fome more then to others, aniwerable to the fpecial fervices that they hwtve performed upon Earth : As the Afoflles fhall fit upon twelve ThrOrttSy judging the twelve Trthes of if- tmI : There are ftars frim^ magnitudinis ^ though all The Holtnefs the only way to FJappine/s, . 49 the righteous (baBfhhc as the (fars -, yet it is obfcrvcd by our Divines in ttie Angels thcmfelvcs, that though there be no difference betwixt them />? ;^atura Angeli- CA\ the Angelical nature is alike in all ; Yet in officio , in office, there is a great deal of difference in the glo- ry of the Angels, as the Lord doth employ them, fome in more high and excellent fervices then others ; and anfwcrable to that (hall their reward be •, the cf- fenti^al glory fhil be all alike;but there is an additional glory that (lull be madeoutunto them anfwerable unto the fervices that they have performed; therefore its true of holincfs in ihis hrgc cx:eni of itjThat with- out it no man (liall fee the Lord. There is but one Ufe I will make of ic, which is of marveltons concernment unto evrry one of you. The U(e iliall. be of Examination-, prove your ';yy^. fclveSjfor witliout holinefs there is nofalvation ^ it is that in which men arc ap: to d(ceive their own [oulsy ^ob 34. 50. ^^n an hypocrite : that the hypocrite reign not, lea (I the people he enfnared •, che word fignifies na- htlusyi, man indLcloud^dx 'vcUtuspaHio^Av.n.imznihii . covers himfelf with a cloa'^ •, ircia find out often-timcs ^^'^' artificial coverings for themfelves , and thereby de- ceive their own (ouls : it is not holding fome opinions in matters of Religion, or going zealoudy with fome one parcie • its not barely appearing for truth, for thoumaift doall this and be unholvs ^ worker of ini qui- tj , and if fo,there is no vifion of Godfer thee : But how flaallamanknow whether or no he be holy according tothefenfeof the Gofpel c' I will give you //x r«/^/ briefly. I bcfeech you carry &.^ ^^ home with you5and the L'tJ carry them to your heaits. Firft,a man that is truly holy according to the fcnfe H ' ^ t)f JO Holimls the only way to Hdppinejs. of the Gofpcl,^s truly affcdcd with chc honor and dif- honor of God ; for helmefs exalts God, I fay , holi^efs exalts Ced'j in ^o^)ua 7. 9. IfrAel had fallen before chc men of Ai iheir enemies •, whac is it now that uoubhsfojhuah moft ^ Ifraeljljes before their enemies^ Lord^what wilt thou do for ihj great ?7ame ^ truly ^though vvc (hould perifh , and our names be rpotcd out from under heaven , our names roc in the earth, it were no greac matter-, but thy name, Lord^faithhe,! am nor able to bear the thought of it , what wilt thou do to thj great nnme < fo likewife David, The reproaches of them that refreachedthee are fallertufon me ; he cq\\\A have boin any thing better, then th.n Gi^d fliould have been diflx^nored •, mjc^esgufli otttwith Rivers of watery hecaufe rrun keep rwt thy Law j mulo in n&s murmur Btrtj.'ira'' hornmum quamtn Deurti^ I remember it is Bernards ex- picflion \ rather faith he, let men vent their difpleafurc a^gainftus then againft God : hohurn eftmibift dignetur Vests me u.tt pro cljpeo: if the Lord would pleafc to make ufc of me to keep off reproaches, and injuries from himfelf, k would be fatisfadion enough to me 9 let my name be blotted never fo much, if Gods name be nocfpotted •• if his name be not profaned, it is enough: Now if I fuould put you to examine your hearts by this : Is Gods glory dear to you, and do youfay, profaned be my name, fo as Gods name be honored -, is there nothing b^terto you in this world like to this f my confcience anfwers in the prcfence of God to fuch a queftion as this.* Truly (my Brethren ) I am afraid few of you can fay in truth, that the Lord is thu^ exalted in your fouls • how is it that the diftionors dane to Godjcither we make matter of feoff, or other- wife it doth but draw out our envies, and invectives , but Holmefs the oi.U is^ay to Happinefs. 5 1 but ic is not matter of drooping continually upon our Spirits : there arc few Ages that you (hall read of, wherein ihe name of God hath been highcr^in a more impudent way difhonorcd, then in this Age, (I may fay it with boldnefs ; with more open face, a Wherts ferebcAd that cannot blu(b 5 and yet notwichftanding , where be the morners mSion ^ where be thofcthat do fay. My cftatedothmenogood, and my honor doth me no good, nor never will while I enjoy it without God, while I fee God diflionored ? Well , certainly , fuitablctothemeafureof holinefs that is in any man, fo will his affcdions be to the honor of God-, and where this aftcdion is not in truth, there is no holinefs in truth, Thisis the firft thing. Thcfecond fign that I (hall give you to examine your felvesby,i5 this. Whtrt holinefs is in truth,thcrc theh^artis mightily affecflcd unto the truth of God, which is the foundation of holinefs •, fanclifie them by thytruth: itisthe expreflion in foh, 17. then Truth is the foundation of fandification: whenfoever holinefs is in truthjthcn the man is mightily affedled to truih:& I do rea ember it was an excellent rule that Ftre^en- f/'freneKc. citts gave long ago, ^jno quis (Anciior.eo promftior novcllis contra, ire: the more holy any man isjfaith he, the more his heart goes againft all humane inventions, contrary to the truths of God. Why now, fhould I put you up- on the tryal by this-, have not you all Truths corrupt, even to the very foundations ihofe in this City , that difputc whether there be a God or no, to the very foundation: thatdeny the God-head of Chrift, and of the Spirit ; deny the truth of t'ie Scriptures : why now, how I pray youdorh this fit upon your fpiritsc how arc you afFefted with truth ? for truth is the mo- H 2 thcr ^ ^ ..a. I .III . .i, A I 1 .1. ■ .1 ■ ■ ■_■_,,,.,.-. I ■ I ■ — — M «i Holme fs the only way to Happine/s. iher of holincfs v^"^ I ^^y unroyou, icvvillbeara child-like atfcdion thereunto .• my Brcchren^ willyou give mc leave a liide to fpeak plainly to you-, the great dcfign that Satan hath (I conceive) in this prefent age-, the great dcfign ( for he hath many ) but I fay, the Great defigp, Hook upon to be this : Sotodif- putc all things, as that in matters of Religion men might look upon nothing as certain: difpute all things^ thatfoycu may be certain of nothing : for this hath been the great bufincfs : and truly I iiiuft (chough fome of them go under the name of Saints) I njuft fay, they are highly the inftruments of the Devil in it: I fay, the great bufincfs of thefe latter years hath been this, it hith been to difpute principlcs^and overthrow j^agufAr.e. foundations. AagaflinehVh^ there arc two vvaies by which the Devil draws men from Chrift : one in a lime of peace : and another in a time of perfecuti- on : in a time of perfecution, coget homines tjegarc Chri- j?^w», he compels men to deny Chrift , in the time of perfecution ; But in the time of profpericy, docet , he teacheth men then to deny Chrift , he finds outfuch Dodrines as (hall teach men handfomly to deny Chrift^ and to defend ic when he hath done •, O my Brethren, how doth this fit upon your Spirits < It was Lnthcr^ Luthers faying, Spiritus fa^^tts Scepticus non eJfyXhc ho- ly Spirit is not a Sceptical Spirit, there is little of that Spirit in this Land^ Chriflianifm is turned to Sccptifm, qucflion every things and difpute every thing 5 and men look upon it as a great piece of Religion^to main- tain that there is no certainty in Religion-, and truly this is the way of the wife men of our times : Why, nowconfidcr two things arc added hereunto. One is to profccucc this dcfign^the Miniftry rauft firft be un- dervaluedj ■ ■ -- — — ~— ^^^^^^— ^— — ■—..■■ g _ - - _ Holinefs the only way to Happinefs . 53 dcrvalued, that by that means there may be way made that they may be fupprcfTed-, for while thefe men live, ihcy do fay in their own bofoms fo much as Saul did of David to Jonathan^ while the [on of U[je liveth, faith he, thj Kingdom will never be ejiablijhed :ihcy do fay fo, that thefe new waies of Religion will never be cft:a« bliflicdj fo long as fome of thefe men continue : they do fay, that this is the Heir^ Itt tu kill him, and the in- heritance will be ours •, we (hall never be the great Preachers till then 5 nor our lights, and opini- ons will never be entertained for Gofpcl till then 5 for fo whic w^s the advice of Confe- ;i«/the Jefuiteagreat while ago-, and truly this is the very truth-, for as it is juftly to be feared you have a great many among you, fo ihofe that are zCfid among you, are aded very much by a Jefuitical principle»and what was his advice ? he wifheth them by all means to take away the Miniftry -, but faith, do it not all ac once, but take away fome firft, and difgrace the reft : and fo by that means a way will be made that you may lay them afide when you will 5 and he gives them his reafon for it-take away thofc that are able to main- tain thofe Dodirnes once,and then the Dodrines will fallof themfelvcs .- H^refis (forfohe cals the truth j CHifdtrGciniumdecrit^fmefugnkconcidet : alas, take a. poor upftart fellow now, that looks upon himfelf as a great Preacher, underflandtn^ not whac hefaith^ it is an cafie matter to make this man leave this truth, or that truth i, but take another man that is able to aflfcrt it : and alas, before fuch a man thefe men dare not appear: and therefore I {ay, that thefe Dodtrincs they cry down will never fall, fo long as they live to maintain them, therefore down with them, H 3 Another <^ Holmjs the only way to Happine/s^ Another way chat is cffc(9:ual to further this great dcfign is thiSjWhich you cannot but fee: who muftbc imbraccd, countenanced:! wifh it be not fo with thofc in authority here among you, I w;fli it be not fo •, who muft be received as the men of their Councelj enter- tained at their table, why^who muftthey be F truly, fuch as do maintain fome abominable Dotflrine in matters of Religion : that by this means fuch men be- ing countenanced by men in place and authority, tru- ly cheir ware may vent the better^ that is the way I fay, the ware may vent the better : and whereas, oh that the Lord would be plcafed but to lee men confi- der that in the 2 Ep.ofIoh^vAO,He thit brings not this DoflrinCy receive him not into jour houfes^ bid him not God fpeed: have no convcrfe,no communion with him^ there is not fo much as common civility to be fhewed to him • a granger yoH are to take in, but an heretickyoti are not. Nowlintrcateyoutoconfidcr fcrioufly wich yourfclves •, if truth be the mother of holincfs, and you fee truth is fo much in danger,and fo much laid at, and the great defigns of the times run this way , how are your hearts affcfted with it < Certainly , if thou haft holinefs in truth, thou wilt be mightily affcdcd v/itli truth that is the mother of holinefs. This is afe- cond Rule. There arc two or three more-but I am very fearful of trefpailing upon you. One is •, where there is holincfs in truth, that man is affcftcd with fpiritual fins : that man is moft affcdlcd with fpiritual fins : you fliall find the Apoftlc faith , Cleanfe jeurfelves from aOfitthinefs of Jlefh and ffirit : that is the aim of thcholyman, the Godly man, in zCer.'j.i.hui the great thing that doth z^cGt his foul, is fpiritual fins 5 that which no eye takes notice of^ hut Holinejs the only way to Hajypmefs. c c htitthec^e of Godordy-^ fo you (hall find in Pfal /^2, ii. there the bafc dejcdion of fpirit,how Davidic- 77!'^ 5 hard to be pui in pra(5ti(c,vcry hard; now the ho- ly iriari, he hath an eye unto the mod difficult duties in Religion-, for he knows diat all thcfe lie upon hiin as duties, and he fets them before him as a mark diat he aims at 5 and I will name fome of them to you, chat I may d raw to a conclufion. As firft : It is a hard thing, and yet a duty, to have a mans obedience at higheft , when - his comforts are at lowcft : ic wjs one of the great J ^. ^^ difficulcics that Luther found-,there were three things he found very hard, he profe{Ied,in Religion. One was^to believe that which wdsimpofsihle : ^\\d ^noi\\^t\vd.% ^ to hofe for that which w^ delayed: and another was .• to 1 love God whin God j}>e\v€d hiwfelf an enemy , faith he, - that my obedience (hould be higheft when my com- | forts are at loweft'ebb : for a man to obc) his votci , and ferve him^ and yet all the while to rvM in darkncfsy and have no light \ as ic is in //rf. 50. 10. truly my Bre- thren, this is a hard thing to fay, 1 mill love him though he kill me : 2 willtruflin him though he kill me : this you will fay is a hard duty : O, fuch. things as thcfe now , the holy man hath in his eyes, thefe are the marks he fets himfelf to aim at. Secondly , for a mans foul to be lowed when his employment is higheft : for a man to be like a Spire- Steeple, minimus in fummo^ to have hisfpirit loweft when his iiTiploy mcnt is at the higheft-, ic was fo w th Paul, in the i 0^,15. 10. I have labored more ahundnnt- lythen they all: cheifeftin fervice, thegreaicft of fer- vanes, buc^^^/^^/i/ 5^/>r/5 the Icaft of Saints ; why this Holinefs the only way to Happm/s. " 57 this is a hard thing .• O, we do find, there is not a poor creature imploycd in a bufinefs , if he be honoured above his Brethren , but prcfcntly how doth his fpi- rit rife with his imployment / he grows fo proud pre- fently, the earth cannot bear him .• we fee examples ofitevery day .♦ but here is holinefs, my Brethren, that fcts him this pattern, his fpirit to be low, when his imploymcnc is hi^h. Tnirdly, holinefs fets a man this pattern, tobc contented wnh the things that are prejent'^ihai is the A- poftles exhortation, HeL 13.5.^'^ contentedtvith thing s that areprefenty or befuffuierft with ihem : let the thing s that arc prcfcnt be fufficicnt to thcc ; whether I hav e much or litcle, honour or difgiace , it is that that is prefent: Novvfjr a man cofubfciibe to the dealing of God, and to lay his hand upon his mouth, and to fay, This is the difpofing of a wife Father, it is but in 'viaticf^n, it is not inprxmium^ it is but for my paflage, it isnotformy rewardrthen I fay for a man to fay tru- ly, Whatfoever I have here, if it be but enough to land mcfafe in an other world , it is all I care for : 0 my Brethren, this is the pitch that the Saints of God now fcttothcmfclvcs : where there is holinefs, 1 fayjthefc difficult duties the foul propounds unto it- ielf. But, Fill ther yet, Where there is holinefs , it propounds this, To look uponfufferin^ asa gift: in Phil. 1.29. tejou tt isgi'ven^ net onl'^ to believe^ hut to (njferfor the »Ame ef the Lord ^-efus. Men can look upon imploy- mcncasa giftfometimc5,ifGod will fet there in ho- norable fervice .• O but to look upon fufFerings as honorable, 23 if a man by that were to fill up that which is beh'nd of the fuffcrings of Chrift : this is I that 58 Holinejs the only way to Happiiiefs, fcbac pitch which chc Saints fee to themfelves: the mark they aim ar,.is fuch difificuU duties as thcfearc,to look upon fuffcring as a gift, to fay as in ^^m.i^g. Let the brother of low degree rejoycetfjAt he is exalted-^ I, there is reafoa forthac* 1 ^but fhallthe brother of high degree rejojce that he is made low 't Yes, that God hath called thee to any condition to do good :0 that is afpiritu.il heart indeed, that is a holy heart indeed. Bcfidcs 5:here is yet another great truth , and that is , to have fuch a fpirit, willing to go alone in du- ties, and not to be turned ou: of the ^way : that if I am brought to duty , though I am left alone, yet notwithltanding the duty is mine ^thefpecial alli- ftance is Gods. Man. is a Sociable Creature in- deed, and he is in a great meafure like adropemp- tycd into the Sea, he is mightily apt tofsvimdown with the tide .• O tis a hard matter for a man to be willing in duty to go alone : yet fo it was with FaaL At ni'j frji Anfver all men forfeok me^ no man flood hy t»e: for a mao to fayj one God is fufficient,as M' CaU vin I remember hath it upon Zach.^.i 2. Co to the (Irong holds 7^ frifoners of hope. Strong holds ! they had no ftrong hold , the Cicy was burnt, and the Tem- ple deftroyed , and they had no ftrong hold to be- take themfelves to , turn toyour firong holds : s^^ts pr^* fidii in uno Deo: but yet notwithftanding faith he, thei'e was fuccour enongh in one God. So faith the foul , There is fociety and communion enough in one God ritnoman ftand by me in duty, yet notwith- ftanding the Lord will : for a man to go alone , and not to balk nor to be turned out of the way, becaufc he is deferted by men , cither by a principle of falfhood or Cowardice : truly this is one of the difficuUcft duties of Religion.. Tiiere . i Holinefs tfoe only way to Ha^ftnefs. 59 There is one thing more ( I feel nnuft break ofF) I will buc name this one thing • and that is , To have a mans fpirit raifcd by oppofition , that the more he doth meet with oppofition, in a way of duty 5 the more rcfolute he is for it ; fo far is he from being afraid of thethreatningsof men, of the frowns of men, he fli:ill lofe this mans favour, incur fuch a mans difpleafure, and iofe fuch an advantage and op- porcun ty : no, his fp^ric rifcth far more for it; it is wichfuch a manasic is with the fire in winter: the fire burns the hotter bccaufe of the coldnefs of the air-, fo it is with fuch a f ul that is truly inflamed. Come to David and tell him, O there is a Gdiah^ and he is come out with a fpcar like a Weavers beam, and there is one that bears his target goes before him 5 where is hc.«* faith Dav^d.I will fight with ^/w,faith,'he; his ^fpirit doth not fall by difficulties , but rifeth: I am not afraid of any uncircumcifcd Philiflim; ray Brethren , this is a true noble fpirit •, holy greatnefs of mind liesin this»,whena mans fpirit is born up upon the greatnefs of his God, and the goodnefs of his Caufc ; it is a bafc fpirit that is born up by the ftrength of his party, I have fo many men on my (ide^ alafs my Brethren, that is a bafe fpirit 5 but I fay, here is a true noble fpirit , the greatnefs of his God , and the goodnefs of his Caufe: and if that will not bear me ou:, faith the foul, let me fink in it , I am con- tent to perifh. I remember a godly man^ the Lord, faith he, will mike ^eremiah^ face like an Adamant : faith he, like an Adamanc, the hardefl of flones i tru- ly then let the florm come, and the Adamant that ihrinksnoc,it fearsnot, itchangeth not its hue : no not a jot, the Aiauianc is the famic, Cercainly, my 1 2 ,Bcloved i 6o Holmfs the only way to Happinejs. Belovedjthisis th^ Metro q{ every truly noble fpirit t, Nee fpe^ nee timore^ it is neither hope, nor fear that ads me •, I can neither hope for any thing, ne ther truly am I afraid of any thing thatman can do unto me ^ and he doth neither fear, nor faint, nor flie, but the morediffi- culties rife, the more doth his fpirit rife / I fay ground- ed upon the greatneis of his God, and the goodnefs of his caufe •, Now ir ye be holy men, you do not pick J and chufe duties , but the more difficult duties \ aie, the more you ftrive to rife to bring up your fpirits i tothem •, r, that is hohnefs^not to bring down the du- ty to you, but to keep up the Law,as Faul faith, the Law is holy and]u^^ and good -^ only labour you to bring up'. your fpirits to the rule of it.If you are holy men now , It will be thus with you. Thirdly, a holy man hates every falfe n^^y^and fears-it^ and recovers out of it, Pfal.Hp, 12S, Rom.. 12, p* the wotdisd^osvf^v i, its to hate itas Hell it fclf. Secondly,, hefearsit, ErrAp. 2 , he that fears an oMh^Scc. Ifearno- thing but fin, faies the holy man. Thridly, he recovers himfelf: he doth notlie in his fin^ Feter finned, but Pe- ter forrowed for his fin •, a good man is a ljv!//g fomtain^ will never be drawn dry vgi'ace is a living principle, it: doth workout the mudd m the heart by degrees, as the Sun dcth labour for fome time with the mift,but difpels it at the laft, the longer any man lies in fin after a fall , the more unholy his heart is •, to fin prefently atter du- ty, is a fign there hath been little communion with God in the duty : and to rife prefently after fin,is a fign that God hath-hold on the mzxi^^Lndthat the root of the matter is in him. Fourthly, try it by this, if you hate your own ini- ^^uLty, if that be your great care , rfal. 1 8. 23 . Bzech. 7- IS. Holifiefs the only way to fJappimfs. 6i 7. 1 p. they fliall not fatisfie their fouls becaufe it is the Jiumbting block of their iniquity^ &c. 13. neither fliali any ftren^then himfelf in the iniquity of his life-, that is^the whole comfort and dehght of their lives doth come m by it : it is all the pleafure and the jay they liave •, iik n looking upon the vanity of the world, every man hath his Treafuie fomething that he doth chufe to himfelf, cither in his age, P[ai. 119. 9. or in his calling,or in his "acquaintance, in hiscuftom-, and it ever a man do meet with an opportunity of temptation ^a/i^oi-^s.f /-/>;, it is then •, he is to take heed to him(elf as the exliortation is mLuke'i. rj.you have been Conquerers, take heed now you be not overcome with the Devil : and you have fought for liberty, take heed ycu be not the worft of (laves 5 as that man is that is a fervant to his lufl: .• You have afferted the liberty of others , maintain your own liberty alfo , ai^d he not the fervams to f^n. Fifthly, if you be holy ^ you will have re^fecimto a.11 the ($mmAndments^ PfaL 119.6. he that doth defpife any one Commandment^makes confcience of none^it is uni- verfality that is the great note of fincerity •, no^v to live in the willing negleft of any known duty, and the Law ofGod comes in againft aman, and the man is afraid to hear of fuch a duty 5 becaufe his guilt arrfes^ and his trouble is renewed thereby , and therefore the man would (liift it off^& would disburden himfelf of the fenf of it-, furely then thatfoul has caufe to fear, holinefs is. not his aim : but now when the commandment comes 5 and the man is a co-worker with God as it were^and is willing it (hould be fet on upon his foul, and is not wil- ling to give himlelf a difpenfation from it^but he faith, Imuft walk up to the extremity of the rule^ and obferve 1 3 i^ 6i Fiolinejs the only way to Hapfmefs^ it to the uttermoft extent of it, for I muft be Judged by it, Godwin lay ^udgemcfit to the line^ dec. this is the fenfe of a holy heart. Sixthly^if you are holy, your holinefs will anfvver the Law of God^for it is the Law rvnttcn tn the heart that you muft come up to ^ you hdve obeyed from the heart that forme of Do^lrine which was delivered to you •, we art cafl into it^ as into a mold, and therefore it muft be a perfed: form^ there are the great things of the Law^ Rom. 11.17* Heb. 13, 8, 9. ^'ind it was the fin of the Pharifees that they only regarded lefTer things , and left the great things of the Law undone .• and Its the great fin of hypocrites whether it be in point of fin, or in point of duty, to be only zealous againft lefTer things : therefore trie your felves by thefe rules^for it is a matter of the greateft concernment of your lives, cJ-r. By thefe may you know if you are in the way to the Beatifical viCon •, by thele may you judge of your hoU- nefs^ without which no manjhallfce the Lord. Babyloas ^ (>} Babyl ons utter mine T H E Saints Triumph. At a Thankfgiving for the vidtory of Ireland^ againlt the m[h^Au^.2^,\6^^. tr--~2 Rev e l. 1 8. 3. Baby Ion the great is faUen^is fallen^ Sec. H E ereat works of the Saints in this life, , are to believe Gods promifes, and to lerve ^3 1^)^. his providence, aairefledhis prailes •, and ,^^^^^ itis the great thing that God doth exped as the fruit oi dllhismar*vellous works ^ that when his , fvdrksdofratfehtm (that is) give matter of praife >his Saints fhould blefs him, ?[d. 145. 10. and for this caufe there are three titles given unco the Saints in the Scri- pture. Fii-ft 5 64 (Babilons ruine^the Saints Triumph. Firft, they are faid to be DY^'^thofe that take de- light in the works of the Lord : they being all of them wonderful and glorious, and only to be admired.-where- as other men only ftudy the works of men; and be ta- ken with them, but they only take pleafure in ftudying the works of God. Secondly, they are called D^l^im taking pleafure in them, they ftudy them and fearch into them, that they may find out all the excellency and glory that is in them ^ which at firft fight no man is able to find out^ Pfalm 111.2, Th^rJly, they are called, D^'^pfpn the Lords Recorders, ifd, 6i. 6, they received the promifes o[ God , and their accompliihment-,& of thefe things the hearts of the Saints are a faithful Regifter- his mercies are written in their hearts as well as his Laws : the one that they may ferve him •, and the other that they may re Joyce in him. Now you that have pleafure in the works of God , ye are come before the Lord this day to eater an eminent National mercy upon pubHke record^and if ye fearch into it^after a diligent fcrutiny ye will find there are thefe fix things fpecially to bs obferved there- Firft ', it is a return not only of late, but of antient prayers : It is one of the great Qieftions that the Saints of God have as matter to difpu te in all the mercies that they receive, whether they have them as efFe<5ls of pro- vidence, or as the heirs of the promife .* whether they |i have of them only ajus PoUticum^ o^ Evangelicum f Jj the one indeed nonfnnddtur in Gratia •, but the other is •• " now if it be given in anfwer to prayers, it is a birth of rhefromife^ which the prayers of the Saints help to de- liver^ Sahylons ruine^ the Saints Iriumph. 6^ liver, jfa. 37. 3. but fpedally when mercies have been long delayed^and the anfwers of prayers have been long deferr'd .* when Al^rahamhid prayed for a child twenty years, then to have the promife fpeak ; and when the children of Ifrael had prayed 70. year, then when they vv-ere even out of hopes, and gave their prayers for loft, now to be anfvvered in them^made them to be like them that dreamrto recover an old debt , and to receive a fliip fafe home and richly laden that hath been long at Sea, and we know not what was become of it, it comes home w^it'^ the greater joy : Why doth the Lord de- lay the anfvvers oi the prayers of his people.*^ not that he doth net intend to grant them •, for Bernard^ Friuf- cjjum cgrjjii ejl or at to ex orctuo^ ipfe fcribijuket in Ithro ^^''^^^^<^' JHd. But he doth wait to be gracious.Novv delaying of the mercy doth raiie the price of it •, now ye come to reap of the harveft of many of your prayers that are paft and gone, that you even now gave for loft.- there is a tvvo- fold joy that the Scripture fpeaks of as tranfcendent 3 the joy of harveft, and the joy of fouldiers when they divide the fpoil .* and truly there is matter of botli thefe joyes in thi^ mercy adminiftred to you • for you divide the fpoil of the enemie, and with all you reap to your felves the harveft of all your former prayers and petitions .• Oh how did the pulpits in times paft found wirh fuch words as the fe , Lord^ remember bleeding and ^)7;^h, 1 difpleafed and difcon tented with the return of their own, prayers. Secondly, it is a mercy given in when all things were defperate, and even all hope of a deliverance was gone ; '^o\vis God ahdpfouiidt'a the needful time of treuhle : when the enemies pov/er and confidence was high , and they (aid IreUndi^ our own .• we will purfue them^evea: take them and facisfie our lufts upon them: we wilf furely root out the £^^///Z) name from amongftus^ and we will try if they can fwim into Englandi it may be., their fiith will bear them up, as thatpartie hath alwayes fcoffed at godlinefs in all their fucceffes- but be no more . mockers lead your bonds increafe. Now when you had not an Armiein the field, the whole Kingdom was their own, and not a Garrifon left. in the whole Kingdom but one and that brought to the very brink of deft rudionalfo^and mu ft have been fur- rendred fpeedily after they made their approaches to it^ Now God gives in the mercy, now doth the Lord judge his people, and repent him concerning his fer- vants : when he fees that their porter is gone ^ andthM^ there is none fhut up or left, Deut . 32. 3 6, when there is no Army in the field, no fouldiers in garrifon .• now is the time that the Lord doth appear, and take to himftlf - his great power aniraign. Thirdly, when the Lord doth therein exceed the ex- « peftations of his fervants ^ a deliverance they hoped ;ii for, but not fo great, not fo fudden, fo that when it came , they je erne d as men that dreamland they can fcarce believe . that God would do fo great things for them, when the '^^ Lord is come to do them : when the fon of man comes y Jhallhe find faith upon earth ? its a faith in reference to the , coming ,: I (Bahylons mne^ the Saints Triumph. 67 coming of Chrift for to take vengeance on the Churches adverfaries, I fa. 64. 3, thoit dldft great things for us which we looked riot for •, tor God doth not anfwer prayers according unto our hopes, but according to his own mercies ^ as he doth not reward our fervices accor- ding to the meafure of our duty, bnt in the mouth of merc-j^ Hof 10. 12. a man dothfowindutyjbuthe dorti reap in ore—'nufertcordts. Fourthly, when it is by the hand of thofe whom they have opprefled ♦, when the witnejj'es that were Jlain fhall rife again^ and they fhall deflroy their ferfecutors by the fword that comes out of their mouthes^ then it is the greater mercy, and far the greater confufion unto the enemy 5 ifa. 41. 15. when the worm Jacob fhall threll) the moun- tains^ and when the arm of the LordjJjould be made bare in it^ and his hand more immediately feen, beyond the purpofe, courage and intention of men, they are enga- ged before they are aware, and vidorie is won before they know they are engaged in a Battle : when the Lord o. ^^ fhall bend ^udah for him, and fill his bow with B^hratm , and they (hall have the honour of the conqueft, that have had their great fliare in their Torments , and were - by the enemies defigned for deftrudion , and they fhall fall by their hand , it makes the mercy far the greater. Fifthly , when it is fuch a mercy as lets us fee ftill that God owns the fame caufe, and however men warp and turn too and fro, yet the good old caufe in which the people of God were engaged againft the Antichri- ftian party, the Lord owns that caufe ftill, and gives un- to his people hereby hopes of a fettlement : For the Lord Chrift when he rides forth in the conqueft of the Gofpelj he doth ride forth conquering and to conquer fnot K 2 all 68 Bnbjl'Aii rtitne^ th Saints Ir'tiohph. ' all at cnce) but by degrees^ and doth ^ive ro his people yet a i^roaiidot their taith to lee,//^ tL- he of rh f^ed ef the ^T^ervs bi^fore rvhvjn th^y have began !cj.illx\i^y il^all furelytaU-, Godh-th given us therein Uof,. 2. 15. ihs udbj C'f .\ch3i'for a door of hope-, it is trut tn 't Achorwds a pleahiutviliy. and It was hveet in !t leit 1 therefore it was joyned with 0?r;?^e/ and ij'^77;.i':?'-butyetit was muvh. more Iv^-^et in reference to the hope ; for it was at the firft entrance into the Land of Canaan , and as thefirlt fruits i^ives them podeffion of the whole. SixthV, it is {fill a carrying on of the grand defign^ that the Lord Chiift hath to do m the world in the lat- ter daies-, for Chrifl in glory hath not only Saints to ga- ther home to himielf^ and to bind themx all up in a bundle of lifey and he doth raign for their fakes, for he is the headov.r /i// things for the Churches lake .* but the Lord hath alfo enemies to befubdued-, hemufl rAigntillhe hath pit all his enemies under his feety and he. will be faith- ful as the Fathers fervant in the one , as well as in the other : therefore, Rev, 14. there /j/^ har-vefl of all the Saints to be reaped^ and there is a jvine-prefs of wicked men at the fame time to he trodden^ &c.Novv the great enemy unto Chrift in the latter dales of the world is, that wicked one o'-^'o;^^ i\\d.x. Bajlon the great ^ the Mother of Harlots. Now fofiir as this tends to the promoting, of that great deiign ( as it doth exceedingly) fo far jQiould the Saints of Godrejoyce therein.* forthey muft by d^giXQs go into perdition : and though all the former fubjedts would be fit matter for our meditation through- out this day 5, and might have given us feveral Conii- derations of very publike concernment in reference to the mercy of the day, yet at prefent I have chofen this rather to draw out your praifcs thereby : concerning. which, f^ahylons rubWy the Saints Triumph, 69 which I drill prefent you but with thefe three confide- mtions. Fiift, the le: ft return that you an make of a mercy, is praile to GocI tor it •, and it is all that the Lord doth expeft oi you. Hof. 1 4. ar-d we wtllgwe thee the calves of our lips : it is ail the promife, that the Lord would have his people make to liim /;? the time of their ftraits. Affli- dions they are (lupefa^^ive and oi " 70 ^ahylons ruine^ the Saints Triumph. fttcklings he hath ordAtned flrength to (till the enemj and fhe avenger : it is Ipoken of Satan, and of all fpirituai ene- f '2i>-2:z- mies. So the children of Ifrael, 2 c/^r^;?. when^Aw^/^r^//- } edGodin the beauty of Holtnefs^ God (et ambufliments , & they deflroyed their enemies rvith the [word that proceeded out of their mouths ^Orabiltbus telis^zvii. that is as mu'ch by their praifes as by their praiers .* therefore if you would not have the prefent mercy prove a future judgement , and if you would have the work go on, let me exhort you as you did give in your afliftance in prayer for this beginning of mercy, fo let not your praifes be wanting : with-hold not them for the perfedion of it / 5"^ let all ^*-r 5-- ^1 thy enemies ferifh oh Lord^but let them that love thy name he its the Sun going forth in its jlrength. And now I addrefs myfelf unto the words .-out of which I would fpeak fomething as matter of your thankfulnefsand meditation fuitable unto this prefent occafion. Babylon the great is fallen^ is fallen : there are in the words four things to be opened, Firfl rvhoitis that fpeaks i Secondly rvho this Babylon is of whom it is fpo- ken < Thirdly why called Babylon the great < Fourthly why its put in fr^tentofrofuturo ? is fallen : and why its tec down by way of ingemination f is fallen^ is fallen^ &c. f I Firfl: who it is that fpeaks it^ver. i . it is an Angel that came down from Heaven^ having great fower, Sec. By An- gels fome do expound the heavenly hofl:s , thofe mm- pingfpiritSy that are fent forth for the good of the EleB : which are therefore called principalities and powers , be- caufe of that great and that glorious government that the (Bahylons rmne^ the Saints Triumph. y\ ^he Lord hath committed unto them, during the Media- tory Kingdom oi Chn^^Bzech, i. the ffirit of theli- njing creatures is tn the wheels : fo that they have a great hand in the government and the adminiftration of all things below .-and in this doth their degrees of glory conlift, in officio^ in the office in which the Lord Jefus doth imploy them: they differ not in their nature at all , butonly in their office,asZ//;?r^. obferves ; anfvverable unto wh'jt the Lord Jefus will employ them in; for they are the great iniftruments and officers in the ordering of all things -, and when Chrift fliall give up his Kingdom, then fhall they lay down theirs; for Cor, i. i^^iS.he fl) all put down all rule , authority and power ^ de frincipatu Calvin, Angelico etiam intelligitur •, all power and authority that was fet up by the oeconomical Kingdom of Chrift, fliall at the giving up of that Kingdom be laid down : and therefore according unto the particular fervices, in which God doth imploy the Angels, fuch a great work is committed unto one Angel, and another great work is committed unto another, iDan, io>2i. Zach. 6.8. the Inflrument of Vengeance went forth into the North : So Kev, 7. there arefour<^ngels that held the four winds y that they mufi not blow upon the earth : that is, motus he Hi- cos^ & Impetus hojliles : and fome there are that found the Trumpet unto war,and then if the Angel go out be- fore them, he ftirs up all the Inftruments amongft men, and all things (liall fucceed accordingly to that faying o( Opera divind providenti^ Angelico adminifierto gerun- iuY^ anfwerable unto the work ^ fo there is an Angel to whom the great care of it is by Chrift committed •, for they are mint jlr ing fptrits fent forth for the good of the Ble^, Some by Angels underftand meflfengers and Inftru- ments 7i ^abylom ruine^the Saints Triumph. meats raifed up amongft men, whether Magiftrates or Bnghtman Minifters-, and fo Brightman^ vir diqms pr^(lans (^ egrc- gius^ qui [uhitG^ nee expecfatus advenict^ quern admodiim res qit£ ccelttus deldbiintur. Suddenly and unexpededly^as if he hwid difcended from heaven, fome great inftrument that the Lord would unexpededly raiie up • which I lliould not underftand oF any individual perfons , and bring it down to this man and the other, as thcfcvcn An - gels full of vials wKMOiRome : not to feven individual per- fons^, but for ftven forts of Inftruments, and ofiicers , that God would fucceffively raife upfor tofinifluhat work, which fliould though they be many ^all concurr as one perfon to eifed that about which they are employ- ed. Now I ihall chufe to put both thefe together, and to underftand it of heavenly Angels , which the Lord Chrift imploys in thefe adminiftrations, which have the firft hand m the work : and alfo all men, all forts of in- ftruments and officers, that thofe Angels do ftir up* and imploy s for the Spirit of the living creatures is m the ^ o/K : 16 2-jo wheels ^ and when l am gone forth the Prince of gmce fhall come : therefore the Angels, and the Inftruments ftirrd up, and aded by the Angels, the Lord looks upon as- but one perfon, (^c. So that firft the mine oi Rome and all the Roman power is committed unto an Angel •, and therefore if all the power of the earth were engaged for . - it to fupport Rome^ yet this Angel is a mighty Angel , and he will furely deftroy it .* and if an Angel hath un- dertaken it, he will UGt want inftruments , thofe that he will furely in all ages ftir up to effed it. Secondly, it^;^;^^ruine as it IS the work and office of the Angel, fo it is unto the Angels matter of joy and triumph : for as the converfion of the Saints is joy to the Angels, fo is the deftru<5l:ion of the enemies alfo •, but 1 Sahylons ruine^ the Saints Triumph. yy butefpeciallyuntothofe Angels that are employed as officers therein, as Ezech. 9 i . there are TVTi^^ unto the Angels the ordering of that great work was committed ^ and therefore they are faid to have the charge of it -^ the Babylonidi Armie i^\A the work, but the Angel that had the charge of" it ordered it. Secondly , of whom is this fpoken ? it is fpoken of ■Babjlon^ Rev, 17. 1 2 . j. there is a woman [een riding upon ajcarlct-colourcd Beafl^full of names ef blaffhemj^ having feven heads and ten horns '^ and this woman bath written upon her forehead^ mjflerie.^ Babylon the great the mother of Harlots : who is it ^ ver. laft^its that great City that reign- eth over the Kings of the Earth : Now this could not be litterally 5^^^/^;^-,fbrthatwasdeftroved many hundred years before fohns time •, but this is Babylon in a myfte- rie ', the City that now rules over the Kings of the earth, and that was only Rdme^ a woman that did fit upon many waters ^ ( that is reigned over Kingdoms and Nations and feople^ &c ) and this woman is brought in riding , which is an Emblem and expreffion of power and au- thority throughout this whole book : Now what is the Beafi that the woman rides upon ? it is regnum five im- perium Romanumy which becaufe of its blood and its cruelty, hath been alwaiesexprefTed by a Beafi with a /r4r/^^^tf/^«r,&c. and this hath three names given to it throughout this book .• for all the old enemies , that were ever any of the antient perfecutors of the Church, is to be found in her, the blood of all the Saints s therefore is faid to he found in her^ becaufe in her was the cruelty of all former perfecutors to be found, i?ei;. 1 1 .S.fpiritual' h ^Sy?^^^ 5(? and all powers fo for as they hold of Rome, Fifthly, there will be a vial alfo upon /? when you do firmly /?^W with the Lamb upon momit Stm ^ and be not lliaken fometimes thisvvay and fometimes that way : favouring this way, and then another , as it ftrves our Politick ends :. God is mthyou whilefljon he with htm •, and if yoa be through, for him he will be fo for you •, if you be not, the Lord win furely leave you toperiiliby that hand with whom you finfully comply : as the people of l^rad did w^hen they complyed with Ajfyria : if they will go to King 5?4rr^^ or go ro Sg^^/- for help they (hall (iirely by the lame handperilh, and the Judgement came upon them from their helpers in the end. Gofpel 9« Gofpel Order > A Churches Beauty. Preached when Mr. Strong was chofen PaftorjDfc.p.id^o. Col. 2.5. Forhhott^h I be abfent inthe flefh,jet AW J with jeu in the ffirit^ joying and beholding jBur order^ &C» ches perfeftion doth ftand in thefe two things, in their faith^and in their order / and indeed all things that are neceflary to its glory^ that it may h^frefenud rvithoHtffot to God^ arc to N 2 be 9^ Gojpel Order ^ a Qmrcl es beauty. be reduced to tbefe heads : It iS> your ferfeffwn that I earneftly ^f//r^5 2 C^;-, 13.9. Theietore I (liall endea- vour to inftLU(5t you ia both thefe : that you may be led onto perfeftion by it. As for matters of faith , it hath beenttieconftantxourfe of my minifterieamongft you-,. Now 1 ihall fpeak fomething to matters of order ^ that fo there may be no part of the councel of God that con- cerns your duty hid from you. Now the order of a church doth confift in three things .• and fo I find the word ^-''C<^ ufed in the Scripture. Firft ic is put for the holy and orderly walking of every particular member,, when they do ail walk by rule , X Thef, 5 14. Warn them that are unruly:^ dijorderly y z Thef, 3.6. Withdraw from every brother that walks dif- orderly: (that is) that doth not walk with a right foot towards the Gofpel : whofe converfatton is not holy as becomes the G off el of Chrijl :znd fo. order belongs unto mens converfion. Secondly, it is put for the right adminiftration of all the Ordina^vces of God, according to the riile$ and In- ftitutions of Gpd, Heb, 1.556. The order of MelchiT^deck^ is nothing elfe but the Inftitutions, or prefcribed rules given unto Melchi'^edeck *, and the order of Aaron ^ are the rules prefcribed by God for.thePriefthood oi Aaron: and fo Bezaon //^^r^ii?/, cap.7. 15. makes the word. yjtTtt w§/r aii;d'y^7«. rc/z^i' .to be all One : and fo we ufe it 5 I chron.. 1 5 . ^3 . We fought him not after the due order : thatis,according tothe rule^andto the inftitutions* of God: fo th^t when all ordinances are adminiftred accor- ding to the Lords Inftitution, thu is the order of the church ; for then the order of God is obferved. Thirdly 5 it notes the due fubordination that is ap- pointed by Chiift to be obferved ia the Church : fgr V. that: Go/pel Order ^ a Churches beauty. 95 ;that dliOisorJer , i Cor. I5' 23. j!l !l)a//arifi^ hut ever) m^j^ in Ins own order : I-^irjl Chrifl , and then they that are ch/i'ls at his coming .* and fo oaler is oppofed toco itufiMi , when no man knows nor keeps his own place and il::ui:>n iu the bo.ly : Wlien they that rule^ keep their place^and they ihat are to be ruled keep their place •• and they do it with iubjecflion to Chrift, as be- ing concluded under the Power of nn Inftituticn^ that is properly order : for the word Tc^t>^ is military, and ta- ken from the order of an Armie : Now there a.e three things that make an orderly army. Firft . that every fouldier walks honeftly , and doth not opprefs and run out of their rank. Secondly, that the Governors and Commanders do keep their places and do their duty in them. Thirdly, that all that is to be done, be done accord- ing unto the rule of the Commanders •, and that the Souldiers do nothing of themfelves , and by their own appointments •, and this is properly the order of an Annie ; when every one doth keep his own rank, doth his own duty, (3"^;. I fliould ffeak of the orderly adminiftring of ordi- nances. Secondly, the orderly walkmg of miembers: Thirdly, the orderly carriage that fiiould be between: officers, and members ; each of ttiem keeping their place, and unto each other performing the duty of their relation; and it is this laft on which I ihall fpeak of at this time. You. are met here, at this time for the elecftlon of a Faflor-j for no man is to take upon himfelf an officein the Church, but one that is fet apart by God thereunto .• and the way by which God doth fet men apart for this officepis, by the eledion.of the people .* whofe power N 3 or: 94 GoJ^el Order^ a Churches BCMty. or whofe priviledge it is tochoofe their own officers that (hall be over them : as appears in that inftanceof the Deacons the lovveft officers, ^^^^6,5. they chufe them, and the Afofllcs ord.iin them unto the office •, and when the people chufe thofeperfons that are qualified according unto the rules preicribed in the word , then they may conclude thefeare the officers that God hathjc* over us : and th€ Holy-Ghoft hath made ns overjecr^ ^ ana the officers are to take it as a call from God , unco the employment.* andbeingchofen^itis notto be looked upon as a humane, but as a divme inftitution , and he that is cholen is to be looked upon as an officer unto Chrift : and to have his power from Chrift, according to the rules of the word, over that people .* It is ne- ceffary therefore in fo weighty a bufineis , that you fliould know the grounds upon \vhich you go ; and what the office is unto which you are now to eled a per- fon : and what the Order is which the Lord hath fet down tobeobferved between the Paflor and the people : that fo you may know what to expe(5l from him in way of duty : and what he in a way of duty is toexped from you •, that fo the order of God between both may be obferved. Firft^ what is the office of a Paftor i The office of a Paftor is an Inftitution of Chrift : all that rule in the Church do rule under Chrift, and therefore they muft have their office from him 5 it is not for men to make a new officer in the Church any more then it is for them to make new ordinances iw the Church •, as all offices in a State are appointed by the fupreme power, and there is no man is to take an office upon him that they do not authorize .• fo alfo it is with the Church , i Cor. 12.28. he hath fet over them in the Chttrch, JBph,^, 11, he gave gifts "m: Go/pel Order ^ a Churches beauty. p 5; ' gifts to men : thatis, the office, and the gif.s that did qualifie for the office : officers thar are fet in the Church areoi two forts : fome temporary, as Apoflles , Pro- phets and Evangelifls : and their gifts were but for a time.* the gifts did ceafe with the office: but there are fome officers thc:t are (landing ^ and are toconcmue in the Church until the end of the world : for there is ^ work Iff the mini fiery that mu ft continue //7/rvf^//r^;i>^ then the Apoftles will ordain them •, and lurely they that would not impofe a D:acon^\\'\\v^ is die meaneft officer, they will not impofe any higher oiTi:er ; audit is the rule that the Apoftle giv^es, i Tim 3. 10. ^'^-'.^v^^^^^''-'-' ^ they muft be proved firft: and alfo approved by the people : for the word fignifies both to try a thing, and upon try alto approve it. Secondly, the ordering all things in a Church ftate doth plainly argue it : for every thing there is done by mutual confent •, and there can be no union in the bod)^ but by their own confent •, for as confent doth unite us unto Chrift, fo it doth alfo amongft our felves / fdr'tn all things, as it is in the Church invifible, faith and ho- linefs in Truth makes a man a member of the Church invifibie •, fo the profeffion of that faith and holinefs makes a man a member of the vifible Church : confent of the heart makes a man a member of the Church in- vifible •, and this confent profeflfed makes a man a mem- , ber oi the C-urch vifible / and as it is between the members, fo alio it is between members and officers : for all power is of three forts .- either it is natural , or voluntary, or tyrannical ; now all Church-power can- not be natural •, and it muft not be tyrannical ^. therefore it ...aft be voluntary, and by the confent of parties •, I Cor. 5. 11. 7)0 no^ye Judge tho(e that are within , fays the Apopk < therefore they that were within came un- ( -iiispower of judgement J becaufe they had given corifent unto rhat power to live under it,and to be ruled by it : whereas they that were withouc,and did not con- feat to it, they were not fubje<5t to it, or bound by it. Third- Gofpel Order ^ a Qmrches beauty* ^y Thirdly^ from this eleftion of the people^there doth arife a voluntary relation between the Paftor and the people^ ABs 20. 28. Tke Elders cf Efhe[tis came to Paul, And he commands them to take heed unto themfelvcs^ and to all the flock over which the holy Ghofl hath mx^i joti ovcr^ [eers : and Col. 4. 1 2. it is faid of Epaphras^ that he is one of joti : for he was Paftor of the Church of Colo(j. and fo^ the Angels of the [even Churches ; there were fome general officers over all the Churches as the Afoflles \wtrQ,2in6. io wtxt Evangelifts^ and thofe that planted Churches : but there are particular Church-officers that have a relation to fuch a people by vcrtue of their election, and their own acceptation .* and they ftand in the relation of an officer uuto that people only, and un- to none other •, fo that though by vertue of their com- miflionfrom Chrift^ they preach as the minifters of the Gofpel unto any people •, yet by vertue of the eledlion of the people they have the relation of Paflors to none but.thofe that chofe them fo to be. Fourthly, the office of a Paftor is to be reduced to twoheadsiFirft the duties that he doth awe to the peo-^ pie . Secondly, the difpofitions with which thofe duties are to be performed. Firft the duties that he doth owe to the people, and which he is by vertue of his calling bound to perform 5 and thefe duties are , Firft he is bound to inftru(5t them : Chrift is the great Shepherd of the sheep t, they are but Shepherds under hiin : Chnjl feeds theflock^md fo they muft do:fer, 3 . i y. the promiie is, / will give them Paflors after my own heart ^ that fhalt feed them with knowledge and under fl and- ing : therefore, i Tim. 3. 2, He that ts a Paftor^ he mufi he able and apt toteach : he that is not able to feed a peo- O pie 98 Gojpel Order ^ a Omrches seautj. pie with knowledge and under ftan ding, he is not quali- fied for this office 5 feeding you know is a conftanc and a daily thing-, he muft fupply them with new food from day to day, hi^g out of his Treafary thtngs new and old , Mat. 13.5 ^« Firft he muft be one that hatha Treafme^ a ftock to fpend upottj that will not be fpent or drawn dry. Se- condly he muft have all forts of knowledge, things nerv and old: what ever may be either profitable, or taking to the people, he muft be furniflied with: it is an allu- fion , Par, obferves of new and old wine * fome are taken with old wine , c'lnd fome defire new •, and fome fay^Give us both new and old: that is the knowledge of the Law 5 and of the Gofpel •, or elfe it may be iheii; meaning in new notions , and old experiences , and he muft bring them forth alfo for the people { filk worm- like ) weave it out of themfelves continually. . And the Paftors duty in point of teaching is reduced to three heads. Firft, it is the duty of the Paftor to catechize them, and inftruft them 'mfnncifles,mthefo»ndations&f the jyoHrine of Chnfi s they that are unskilful in the word of righteoufnejs muft havemilk^Heb. 5.13. and fo the Pa- ftors office is fet forth. Gal, 6, 5. ■-i^w/^iJ-iVQi and ^fjtr^xH'^n , he that is catechi^d in the word: and (o he is to take care of the weak ones in the Church, and of the children of the Churchrmembers 3 that they be inftru<5led al- ^ Secondly, he is to lead them to ferfecfion : Heh. 6, i. '' for their care muft he to hnildthem uf further, A^s 20. ^32. not that they fliould ft and at a ftay in knowledge , ^ but grow in knowledge^ that f^.'' whole connfelofGod may ^ be known to them, and the word of God may dwell rich^ tn ^ — — — -_ _ ..^ Cof^cl Order ^ a Churches Beauty* pp ^mthcm-,^ their knowledge praifed, and thereby their ' graces improved •, for the Paftors are debters unto * men for medty as well as tirfto babes for mtlk. Thirdly^ they are to convince the gain- fajers^ Tit, i 9. that if there be corrupt tenents , and wicked Dodlrincs ventedj the Paftor (hould take care to flrengthcn 3 and ftabhfli the people againft them, that they may not be as children carried arvay with every wind of "DoUnne ^ Eph. 4. 14. Tor it is while fi men fie ft ^ through the carelcfnefs and negligence of the Paftors it is, that the enemies have fuch power and opportunity of fowing tares^ as they have , A^s 20. 30. he bids them watch again ft the Wolves, Secondly 5 he is 10 pray for the people, i?i?w. 1.9. Qed is my rvitnefs^ that I make mention of you alwaies in my prayers : CoL i. ^. praying alwaies for you •' and in this, though PW was an extraordinary officer •, yet he is a ilandard and anexamplc for our duty ^ we are to pray for the people •, and to do all that doth belong to them to do for the Church 5 and here confider three things. Fii ft, they are to acquaint themfelves with the ftatc of the flocks , that fo they may know their particular necefsities and wants, that they may go to God for them for fuiable fupplies : he that is a Shepherd, muft know the ftate of his flock. Secondly , they are to pray for them not only ex chAritateut fratres , but , ex officio : the brethren arc t:; pray for one another as brethren,it is their duty •, but tlit: Paftors they are to do it as men in office,and as thofc that God hath appointed, and hath inftituted unto that work .- and therefore they may expeil to be anfwered for them> in what ever petition they put up to God • O i they loo Go/pel Order ^ a Qmrches Scanty. they may look for a gracious return of their prayers ♦, as we fee under the Law it was enjoyned ^ J$el 2 . 17. Let Ithe Prkfis , the Minifiers of the Lord weep between the Porch and the Altar^ and let them fdj, Sparc thy people O Lord^ &c. Thirdly, they muft pray for particular perfons ac- cording to their neceflities, and engage their intereil unto God for them: ^ames 5. Is anj fick araongfl you? let them call for the Elders of the church ^ and let them pray^ &c, Labouring to keep the Judgement off from the body of any particular member of it •, if any man be fick, the Elders of the Church may pray over him ^ and they [bail fave the fick^ and labour to attam the pardon of the fins that occafioned the ficknefs, <^c. Thirdly , he muft w3tch over them, A^. 10. 2 8 . Take heed of allthefiock s not in a carelefs and a formal man- ner •, for the Lord fays , Son of man, I have m.idc thee a Watch' man , and thm fl^dt watch over this people , Ezech. For I will require their hlmj at thy hands -, But how muft he watch over them ? jrirft he muft obferve diligently that they be not corrupted in Dodlrine , and he mufl contend carneflly for the faith , that they be not turned away from the Truths of the Gofpel. Secondly, he muft watch over them rhat they be not defiled in their converfations, that there do no root of bltternefs fpring up amongft them , that he ntith^v fufer the Di?- ^rine ef the Nicolartans^ or the woman ^e^ehel : one by Doftrine , and the other by pradlife , to corrupt the Church. , Thirdly, he is to obferve and watch that their graces do not decay .* xind that they do not fall from their frji 'we ^ bur he is to quicken them in duty, and ftir them 'J from day today, EccL 12. 11. Ue is tofaflenthe goads Co/pel Order y a Churches beauty ^ loi goads and nails given by one She f herd, fourthly, if any be fick he is to vifit them-, the Elders of the Church are t^ be fent to them. Fifthly , if any of them be offended, or mif-led he is to labour to reduce thein -, thervandering fheep he is to bring home ufon his fhotdders-^ if any be go- ing aftray,he (hall feek that flieep and bring him back again to the fold. Sixthly, if any be weak he is to com- fort them •, he is to bear the Lambs in his bojom, to mourn with them, and have compaflion over them : and this he is to do not only for fome of the great ones , but he is to do it impartially over all the flock; For God makes no difference in refped of any mans title, or place, but he that hath the beft heart, is the bcft man in Gods ac- count, and in Church members thofe fhould beefteem- ed by us, that have the greateft graces, not the greateft places. Fourthly , it is thePaftors duty, if any man in the Church rvalk dtfordsrlj or inordinately^^ is to mourn for them , ^cr, 13. 17. My [out jhall weep in fecret for jofir fride izndPhil, 3. iS. Norvl teUyou weeping, &c. Their mifcarriage (houldbeto him as the errors of a child unto a tender Father-, he fhould bewail them with bitternefs^ to confider how they thereby go about to deftroy themfelves, fliould exceedingly affed the Pallor ^ as Chrifl when he beheld lerufalems fins he wept over it ^ and many times there is nothing left for a minifter to do for a perfon but to (lied tears . Secondly, heis to admonijh them^ and that authori- tatively, I "Thef, 5.12. Know them which labour among^ yott^and are^vcrym^ andadmontjbyoH in the Lord (that is) by vertue of the authority that is commiced unto me by Chrifl, I do admoniili vou in the Lord : and this is to do a thing inthc name of th^ Lord lefus Chrtfl^ i Cor, 5.^ O 3 Tea I I . ■ ■ . -. ■ ■ I ■ ■ I . ■ >. toi GofpelOrder^a Churches Beauty. | Ife/^reprove them fhHrflj : and fo Fatd doth propofe it l xxniOth^Connthians^Whitherhepofildcome u them with the rod ar in thefprit of meeknefs* \ Thirdly , if nothing clfe mil do, they muft toge- ther with the Chmxh, m which they are , have the I main hand , they are to ftir them up to caft out fuch a 1 p^rfon^andto reprefentiito the Church according to the power that is committed unto them by Chrift for the Churches edification, Kev. 2.3. they muft not bear thftn that be evil^ they muft be caft out ^ they (hould k look upon it as their Burthen, that any amongft them | ftiould deferve to be caft out from theChurch,yet they muft do their duty : this is the rule that they have over ym irt the Lord^ Heb. 15.17, Fifthly 5 they muft walk as examples to the flock , 1 Pit, 5» 3. Gobefore them in £i holy life •, 2 J'ohn 10. it is (zidyChrifi is the Shepherd^ and he goes before the J})eep^and his jheep do follow him \ the meaning is, he went before them in a holy converfation ^ for he hath in all things given lis an example : a Copy to write after, that we fhould walk as he hath walked ; Paftors fliould be x living Scripture, and walking Bibks, more then any ether men-, and yet ye are to take this as a rule, beyo» fvSorvers of us, as rve are of Chrifl : and mark them who fo rpalketh as theyhave mfor anexamfle^ Philif^ 3.17. Secondly , for the difpofitions with which all thefe duties are to be done, which I will lay dov/n in fix par- ticulars. Firft , from a tender love and care • God doth put this care of the flock untothofe whom he calls to be their Over-feers in mercy, and he doth give them | graces futable;» Paftors graces , 2 Cor.i. 16. God did put '< lilt Go/pel Order ^ a Churches ^Beauty. ^q* put the fame care into the heart of Titu6 , Phrl. 2.26. EpdphroJitns ^ that was their P aft or ^ he doth long for them exceedingly , and his love was fo great, that he would not have them fo much as grieved, and therefore he was forry that they had heard that he had been fick : there was in the heart of our Lord Chrift a Law of love written •, thy LawUtn the middle of my bowels 5 as there ill uld be a love amongft the members , fo inafpecial manner jn thofe that are Paftors and Fathers to a peo- ple, their bowels j})ould yeni over them. Secondly , all this is to be done with the fpiiit of Tiieeknefs-, in a way of Miniftry, and not in a way of Majefty .• Forwearehtityourfervantsfor Chrifts fake : ^?id we are not torule as Lords over <]ods heritage^ i Pet^ 5. 3. and therefore pride, and imperioufnefs , muft be avoided • for all that we have to do is by the word , and we can rule no other way. Thirdly, all things muft be done without felf-re- fpeds, and CO make a gain of the people •, we muft feed the flock not for 'filthy lucres fake •, that though the Pajlor is to cat of the milk of the flocks and though it be the peoples duty : i .Cor, 9, 14. God hath ordained that they jhould : yet this is not to be tlie end propounded by the Minifttr or Paftoruntothemfelves ; for them to have fuch a low e«d as this, put me into the Priefls office , that I may eat a piece of bread -^ no we are to feek you, and not yours : and to ex peel' our crown of glory ^ at the appear- ing of the great Shephsrd of the fheep^ i l^et, 5.9. Fourthly, it muft be with faith . and an expedatidn that God will in a fpecial manner blefs their endeavours and labours unto that people over which God hath put them : over which the holy Ghoft hath made them over* feers ; for with the call of God there doth go the blefTing 104 Gofpel Order ^ a Churches Beauty. I bleffing of God : and if God do put a man into any office, he may exped a bleffing upon him in that im^ ployment: he doth call Chrift, and he doth promife him, thepleafure of the Lord fhAll -proffer in his hand, and Chrift fends forth the Apoftles, and he promifcs to h^ with them to the end of the rvorld^ Math, 28 . 19. the peo- ple are to expeft a greater.* bleiiing by them; becaufc Godhath put them over them, H-^. 13.17. they rvatch for jour fouls ' So the Mmiftersalfo thatgo forth with faith to preach the Gofpef, the Lord will make them a bleifing to the people where he fends them.. Fifthly , it muft h^Aotitasthofe that give an account for jmrfetds^ that are the people committed to his care, ,i/i^. 13. 17. there are great accounts that men have to give for taleqts, and opportunities of doing good^ and of Riches that God hath entrufted them with, and Ho- nours , and the day of grace ; but the greateft ac- count is that of fouiSu, which are precious unto all thofe to whom their own fouls arc precious .• and as the Lord Jefus himfelf comes in at the laft day before the Father, Here am I and the children that thou hafl given me , Heh, 2. 13. So alfo this will be the work of the Miniftryat the laft ^Vj^they mil give an account of jour fouls: O what a great thing is it for a Minifter to be able to fay, / praj- edforfuch afoul : I inftrudied fuch a foul •, he was blind before, and God uled me as an Inftrument to convey light to him : I watched over fuch a foul-, for it is your fouls only that we have to do with all .• and itsonly with reference to your fouls that we watch over you. Sixthly^ thePaftorsof apeopledo their duty, as ■thofe whole crown of glory ic will be at the laft day, for us to deliver our flockvvell into the hands ot the great. Gojpel Order ^ a Qmrches beauty* \ o'c ^ great Shepherd at the laft day that he hath bctrufted them vvith^ i 7he[. 2.19. 20. This is our glory and Crervn of rejoycing : yea tn the pre [e nee of our Lord fefi^s Chrifl at his comings &c. to fee their graces thrive , their fouls profper, Chrift gloried init, he fees the Travel of his foul andis fatisfied : and it is a great fatisfadion unto poor Minifters in this particular alfo, and having given their charge fafe into the hands of Chrift, they ihall then lay down the burden of their office, and they and their flock (lull be made happy together ^ and though the particular relation fliall ceafe between them , yetiliall they take more fpecial comfort and communion one withanocher as Saints in glory for ever ; their relation that they had to each other here, will fweeten their glo- ry hereafter. Secondly, Now to make up this order of the G&ffel^ alfo there is a duty that the Members do owe unto their Paftors that are in this manner choiea by them ; and they are thefe. Firft, it is the peoples duty to pray for them^as thofe chat God fets in authority over them : if your Paftor prays for you as being oyer you , you lliould alfo pray tor him as bein g over you , Firft, pray for their gifts and abilities, to go through their duty the whole compafs of it, Efh. 6, 10. and for me, fates the Apojile^ that utterance may be given unto mc^ Secondly, for their prelervation. Rem. 15. 30. That yoH flrive together in prayers , that I may be delivered from them that do not believe m Judea. Thirdly, pray that they may have a fandified ufe of all their afflidfions^and of all Gods difpenlations, Thii.i 19. 1 know that this alfof\iall turn to my falv at ion through your prayers : when the prayers of Paftor and people meet P together ■^■^■■- m^~ io6 Gofpel Order ^ a Churches Beautj' together at the Throne of grace each for other^ it is exceeding acceptable to Gx)d. Secondly, honour them in your hearts 5 let it be an- fvverable to the honour Ghrift hath given them in the Congregation, i T/^^/ 5. 1 3. K^ow them and efi^em them? highly in love for their works fake : they are to look up- on themfelves as your fervants ^ and to look upon you as ^he Lords heritage ^ and that they are notLords of the fiock; they arenottoknow in tliat refped their own honowv^as Mofes his face did Ihine^itw^LS ieen ofothers^ but not of himfelf : but yet there is an honour that is due from you unto them alfo. | Thirdlyjfubmit un to them, or be p^rfwaded by them^ Meh, 13.1 j.Attertdnfon their minijlrie^ds thofe from whom joii may exfe6lajfecialblefsing 5 though it ipay be they may nothave fuch great parts and gifts as others , yet they are thofe that God hath fet over you •, and do you fubmit to them rthough they be in outward refpcifts far I inferiour unto you,yetas they arc Paftors^fo they ftand | in Chrifts (lead t for remember they are fo by an Infti- I tution-, and fo difobedience unto them fpeaking in the ^ name of Chrift, isa difobedience unto Chrift •, he that hears you^heai sme-^ and he that dtfpifethyou> , defpifeth me 5 it is a very dangerous thing for a people to have their. Minifter go to God againft them, and bewail the con- tempt that is put upon them 5 and fay, Lcrd^thou ha[l fent me to a rebeltious and gain frying people : Chrift fays to fuch a one , Thoa [halt kick the dufl of thy feet again fi them \ it mil he e after for Sodom , then it wilt be for that man in the day of judgement , % Fourthly,eiicourage hislabours:ftrengthen his hands: ftand by him, look upon your felvcs as concerned in all things that befall him, Pa)//. 2.26. Epaphroditus wasfick^ and ^"f^mmm. Gof()el Order y a Churches Beauty* ^oy and they were very fcnfible of it, though he were ab- fent From them • and he was wiiUng to venture his iifc for the Churches fervice •, and indeed the labour is bur- denfom, and continual •, do what you may to make tt eafie to him, that he may undergo it with cheerfulnefs 5 For tf he give up his account with griefs it mil he nnprofit- Me for y OH y Heb.15.1 7. So if he do his work with grief alfo, it will be as unprofitable to you, as uncomfortable to him. Fifthly, admonifhhim of what evil foever you fee ia him • if he do not walk with a right foot towards the Goipel: or be negligent in the performing of his office.- fay u him^ Take heed to thy Uinifiry^ Col,^. 17. It were a mifery for the greateft officer to be exempted from that ordinance of admonition, which is a mercy to the mean- eft member : and yet be careful, do not take up every flying report againft him : for there are no men fo fub- jeft to the fcourge of the Tongue as they ar^ ; but God ^s he rvill rvipe all tears from their eyes , will alfo wipe off all blots firom their name* Sixthly, there is a fupply ^vhich you are to make to their wants, and it is your duty to adminifier unto them of your (uhJlance^iLCCOvdingto youv 2.hilizy^ GaL6. 6. You muft make him partaker of all good things : Firft yo'H muftdo it in obedience as an Ordinance of God. Se- condly, it muft be given proportionabiy to a mans abi- lity, for it muft be in all good things. Thirdly, not to think much of what you give them: if the minifters of the Gofpel fmvjptritualthtngf^ why fhould )ve ccunt it a great matter if we let them reap of our car '/id things? thefe things which are the truths that the Goipel holds forthj as the Lord hath enabled me, I h.ive endeavoured to give every one their portion, both Paftor and people .- P % ^7hat io8. Go/pel Order ^ a Qhurches (Beauty. what remains further in relation to both, as God gives; opportunity I {hall by his afliftance fet before you : I (hall now beg your prayers that the Lord would teach me how to go in and out before you^ that fo I naay be given yoa in mercy and not in Judgement, •I - n Churchr i Church'Ofiiccrs i 109 According to Infti itution Preached at the Churches choo fing of Officers. H E B. 13. 17. 0lfey them that have themle over yotf^ and [itbmit jonr . felves : for they rvatch for your fouls^ as they that muft give an ac count ^that they may do it with joy and not with grief: for that is unprofitable for you. iHE Church of Chrift is fometimes called The Tabernacle^ Rev. 1 1 . i . d'c. And as in the Tabernacle all was by Inftitution done according to a Patternyboth Ordinances^and Oflicers, fo it nuift be in the Church of God the fpiri- p 3 tual no Q)U)'ch Officers J according to hfiitution. y^TNtf o.e. tual Tabernacle of Cod amongjl men, i Ccr. 12. 4^ 5^ 6. T here are three things that are by the Lord exceedingly differenced in the Church ; firft ihereare';^.^v.6Mt7tt, all have not the fame gifts ^hnt the Lord divideth them accor- .ding as he will Secondly, //^j^r <* there are diverfities of Offices •, all the members in a Church have not one and the fame office, or miniftery, or labour. Thirdly, there are iv.^ylMAj^, different effeils of thofe offices and gifts; men labour ill them with a different fruit and fuccefs : Some more, and fome lefs, according as the Lord is pleafed to ufe them or blefs them ; and as fuitable to the Churches necefsitles ^ (ohe doth give gifts ^ io hej doth give Officers alfo ; for no men are to mini- fter in the things of God, without a call from God : therefore fuch Ordinances, and Officers as the Church doth fland in need of^ he hathappointed:and with thefe they ought to refl fatisfied , and to fancy or create no more tothemfelves : which was the error of the firft Churches when they began to degenerate and corrupt themfelves-, when they brought in new Ordinances , then did they begin to fet up new officers immediately ; and they that will lay afide the Ordinances of God, will . bring in multitudes of their own, as we fee it in Jfrael , ■ thej mnltipljed their idolsi'^nd alfo they that wil lay afide the Officers of Chrift^wilmultiply Officers oftheiroi^Ti. Amhrofe fiith of the Church of God at iirft , It did nothing without the approbation of certain Elders thereunto appointed-,but that being negled-ed, dociorum dsftdtAyvelptius fufcrhia^dHm foil ^uoluernnt aliquid videri, ^now they brought in all manner of new Officers to the great burden of the Church, that under Popery they ar=e as much burthened with officers as they are with Ordinances: therefore it muft be our care to have an;eye to Church-Officers^ according to In/litution. j i j to thi^ pattern in the one as well as the other : for what ever is not of the Lords nppointn:ient, that he will nei- ther own^ nor blefs •, it is of fuch that Chrift fpeaks of in f oh. Every pLtnt thiit mj He^ivenly Father hath not flant- edjlall be rooted uf : it is thofe that did place theinfelves in Offices in the Church, never planted by the Father. Here are in the words two things. Firft the Officers du- ty, and that is^firft to rule^znd then to ivatch. Secondly, the objed or fubjed of this authority, it is not over the bodies and eftates of men, but their fouls only. Thirdly, the great engagement and obligation that lies upon them fo to do^becaufe they rnufigive an account. Fourth- ly, here are the different accounts that Church Officers will give to God, and that is foment;//? joy , and fome with griff. Secondly, here is the duty of the people that .ire under their power. Firft, they are to obey. Secondly, iQfubmit themfelves. Thirdly, upon this ground, be- caufe they are fuch as watch for their fouls y and mufl give an account. Fourthly, as knowing ;//r^^n?//^^r/^/, n mil he unprofitable unto them. And hence there are feveral pi'opofitions very ufeful to ourprefentoccafion, which 1 will fet down in their order • Firfl^ that the Lord Chrift as head of the Churchy hath appointed that there [hall be officers in all the Churches : there is it^'ell an Iniftituti- on of Officers and offices , as there is of Ordinances 5 and it is in a mans power to conftitute the one no more then he may the other ; and the negledt of one,is a neg- led: of the Inftitution, and fo of the authority of Chrift, as well as the other ^ it will appear that there hath gone fome great hands unto this, and to manifeft this ap. pointment. Firft Chrift, Fph. 4. 1 1. it is counted there as one of his^?/r;, which C/?r//? ^^x^^ upon his Afcenfion; for he doth Ill " church- Officers J accorahig to Infututioiu doth not only fay that he gave the gifts that qualified men for that work •, and that is a mercy when the Church is enriched with gifts, and the Lord doth pour out his fpirii upon many of them, that they be fitted for office if they be called to it, i C^^/.i.y. 2. in a Com- mon-wealth thouc^h there be but a few Ma^iftrates, yet there De niany that are ntted to be Magiflrates : as in an Army when the fouldiers are valiant , yet its not expe- dient that every one is able to command a party, or be an Officer, (^c. But it is not the gifts only, but the Of- ficers alio that Chrift hath given his Church , and they are to be looked upon as afpecial gift of Chrift, as a fpecial fruit of his caking polTeffion of the Kingdom , when be jat down at his Fathsrs right hand •, and though they were allgiven/ir thi gathering and the perfecting of the Saints^ yet fome were but temporary , others were to abide to the end of the world, till all the Saints were gathered and perfected ^ and tnerefore it is faid that he hath fet them in his Church , i Cor. 12. 28* s'^^^a the word notes a con ftitution, a firm ftablillrment, that can- not be changed, ^ct, 17. the times andfeafons whith the Father hath put m his oivn power y^-'^-^', by a firm ap- pointment and decree, O'c. i Thef 5 , p. Cod hath not ap- pointed us to wraifLt^ hut to attain falvation .' its the fame word. So that the word fignifies to appoint by a firm and a fure decree , which cannot be changed •, he hath fet them there , and therefore none fliall or can remove them. Secondly, the Holy- Ghoft he alfo hath a hand in this Conftitution , Acts 10, 28. Over whom the Holf-Ghofl hath made foii over-feers-., it is fpoken unto Officers when they meet with the Apoftles, (^<:. and for the under- flanding of it, we mull confider, That the Spirit ji the Mediatory ■ ■ - -— — — ^^^^-^ -■-■ — .-. ^ Qhwxh 'Officers^ according to inJiitHtion. 1 1> ' Mediatory Kingdom hath undertaken to be as it were * a Prorex^ to rale for Chrift .* therefore, ^f/^r^ the Throne ^ there are feven Lamfs of fire^ that is^ the [even fpirits of ^God^ Rev. 4. 5. form the gifts and graces the Spirit is given, the Gofpel its Preached hy the Holj-Ghojl fent down from heaven^ &c. Now there are two things mam- ly that the Holy-Ghoft doth in this conftituti- on. Firft, the Spirit doth gift the men, and qinlifie them for the work *^for though there be diver fit j of gifts ^ yet tt is the famefpirit that works in every man even as he wili: to one martthe gifts of rvifdom^ to another the word of know- ledge^ but by the fame fpirit^ i Cor, 12. 7, 8,9, li. that as before Bezaleelmd Ahdiab did fet upon the work of the Tabernacle^ he was filed with all wifdom by the fpi- rit of GoA,yH?iderjlanding and knowledge in all manner cf work-man- fhif: and when Saul was called unto the . Kingdom, thefpirit of the Lord came upon him ^ and he was turned into another man^ I Sam. 10. Whether we do look unto the providential, or fpiritual Kingdom^ it is now^ in the hands of the Spirit, and he knowing what works he hath to accomplifli in both, he doth gift men for the work in which he will employ them .* for though the gifts be common ,yet they proceed from the fpirit as well as graces. Secondly^ when a man is gifted, and by the furniture of the man there is a ground to conceive God hath done it that he may employ him, yet it is not enough by and by for any man to fay, I am gifted , and there- fore I will employ my felf ^ but there is another work of the fpirit, and that is, he doth ftir up the hearts of men.to chufe men,& to call them forth unto the works whdBin he hath gifted^and qualified for it : and this draw- -^ — — — : jj 1 1 4 Church' Officers^ according to hjlitution. I mgoutof the fpiritsof men, in that way that the Lord would have them, is a fpecial work of the fpirit of God, I Sam. lo. 26. God having gifted Saul^ he doth draw out the fpirits of men to call him to the office of a King, and to joyn with him in it, whofe hedrt God had touched -^ and the finger of God, is the Ipirit of God , by whom the hearts of men are touched : and therefore Zach» 4* 6,7. Not hj power and mighty but hj mj Sprit ^ that is, his fpirit that is working upon the fpirits of men , both in inftruments, and oppofites , raifing and elevating the . one, and fubduing the other .• fo that the fpirit inclining and ordering, and over-ruli.ig of the hearts of men in fuch a work, it is an evident teftimony of a call from the fpirit ^ for their hearts Godhadtmched^ &c. Thirdly, there is yet fomething more, and that is per- fons being thus chofen,there is a lancSion, and a ftablifh- ment from the Holy-Ghoft , that doth come upon them .* that as all the duties of the office lie upon their confciences, by the command of God, that whatfoever is required in that office , the Lord expefts it of them -, fo all the honour and dignity oi the office is due to them, and that by a command from the Holy Ghoft : ^Y}idi men are to he fubjeci for conscience fake i as an adt of obedience uiuo God •, as a wowan before (lie hath chofe a husband is at liberty to marry whom (he will, only in the Lord-^ but having once chofen a husband, all the duties that belong to a husband, (he is to perform unto him, by vertue of the Covenant of God, aad in obedience unto God .* and as it is with a people in the point of the Magiflracy, its true that civil government IS appointed by God^ but that it fliall be in this or ia that form, he hath not appointed .-and therefore though there be. feveral forms of government, yet all are lawful, and. church' Officers^ according to Injiitution. \ \ c and may according to the rules of prudence be made ufe of in any ftate, as fliall be moft for the pubHke good : therefore all forms of civil government arecal- led, iV^pcWtHx -s-zr,! P^^2.i3rbut having made choice of Magiftracy in what form fo ever, the authority of God then comes upon it, and ye are to obey as unto God^and to he fubjc^} for con(cience fake^ Bom. 13. 5. and fo it is here alfo-, and upon thele three grounds it is that the Holy-Ghoft IS brought in for the Conftitution and efta=: bliflimentof Church-Officers •, and therefore it is that he hath fet, ^5'^-^- A^. 20. 28. He did conftitute them in that particular place where they fliould be. Thirdly, for this caufe the Apoftles they took fpeci- al care to fet up all the Inftitutions of Chrift ^ as well offices as ordmanc<.s : as the ftate and condition of the Church did require, and therefore they did not only gather them into bodies, but they did alfo fet Officers over them : Acfs 2.14, 23 .They ordained Elders in every Churchy and the fame charge and employment they gave to the Evangelifts, who were appointed to this purpofe^ to confirm the Churches^ and to ordain officers in every Church, Fourthly ^and we fee that all the Churches of Chrift accepted of Officers,and acknowledged them as fuch^ as there were Elders in the Church of Efhefus^ABs 20.28. and the Church of ferufalem had not only Apojlles hut El- ders alfo^ Affs 15.2,22 .and therefore the whole Church is brought under thefe two heads , them that rule over you^ and all the Saints^ Heh, 13. 24. They are not all Rulers, all are not men in office^therebe Rulers that arc diftinguifhed from Saints . To what end are officers appointed in the Church? what need is there of them ? they are appointed by CV2 Chrift 1 1 6 church' Officers J according to hifiitutioii^ Chrift for thefe ends ; Firft for the Chiirches ferfe^ton 5 in the Conftitution thereof .• for though a Church with- out officers be a true Church in refpedl of the Bfjence of it, when there is a fociety of vifible Saints , united into one body by mutual confent,in the profeflion of the faith of the Gofpel, as appears K^cis6. there was a church atlerufalem^ before there were Deacons rand a - church at Anttoch^ before there were Elders, Acts \ 4.23: * but yet it is nor acompkat Church in all the parts of it, as an Orgcwicd body:tbereforeit hath officers fuperadded, and therefore as foonasthe Apoftle had converted a people to the faith, firft they did embody them , and then for their perfedion they fet officers over them : they did not look upon them as compleat , whileft they were as fljeep rvithont a Shepherd: till there be fome to rule, and to order them In the waies of a Church , and according to the Inftitutions of Chrift.* and therefore in all ages the officers have been in a fpecial manner the glory of the Churches, as the Apoftles were. Rev, 1 2 .1 . Upon their heads is a Crown of twelve ftars : and therefore Cant^ ^,?>,We have a little Sifier^ mdfhe hath no breafis , that is a ftabliffied miniftery, and fettled officers , from whom the fmcere milk of the word might be fucked •• hreafts of confolationy whereby they might be fupported: Now this tends to theperfed:ion ot a Chmxh, as we fee it defcribed, Ezek, 16.7, 8. Thy hreafls wercfajhtoned^ and thy hair was grown : it notes coming unto maturity, and ripenefs ofage.'whereas a Church wanting officers, is but a little fifter yet in her infancy or minori- ty, &€. Secondly, Officers are appointed in the Church, to avoid confufion •, therefore the Lord faw officers to be neceflaryj ri^. 14. 33. Godis not the author of Confw (ion - ' ■— * — ■ I' I ^ _ -I I I - - — -w, Qhurch Officers^ acccrdhi^ to Inftitution. j 17 fion but of Peace^ in all the Churches of the Saints : and Col. 1.2. *^, rcjojcing and beholding your order y according unto Gods ordcr^ when every man keeps his place, and rank : that is, they that rule keep their place , and they that are to be (ubjedkeep their place .• for the Greek vord^'S'^3 is a military term: and if either of thefe be /vanting, there will be confufionin the Church : there- fore he will have fome to rule^ and others to obey, that there maybe nodiforder: and by this means no diffe- rences: foritsdiforderthat is the ground of all diffe- rences, as it is order that is the ground of peace : break. order in a Church, and you break the peace of it im- mediately. Thirdly, the Lord doth it /^r the Churches edi^cati- on : that as he doth give diver fit j of gifts, and all of them^- to profit rvithal^ 1 Cor. 12.7. It is not that any of them fliould lie idle, and be ufed barely for a mans felf , and his own advantage, as an ornament tohimfelf, but for the good of the Church • fo the Lord doth alfo appoint diver fities of admins fir at wns to officQYS in the Church, that accordmg unto mens gifts, fo they may have fuic- able employments m the Church, in which they may encreafe their gifts, and thereby having publike occafi- ons, they may be more publickly ufeful, then otherwife ever their gifts could have been, had they continued 011= ly as private Chriftians: therefore the Lord having gift- ed men, and thereby fitted them for the publike good , he doth give unto thema callunto a publick otfice , that thereby they may have opportunity to exerciie thefe gifts , that he hath given them : which elfe in a private condition muft needs in a great meafure lie idle J the man wanting opportunity to draw them forth •^s in an office he may do , and thereby improve them: 0.3 ^^^ n 8 Qhurch^ Officers y according to Infllmion. V fo then officers there are by the appointment of Chrift, ' and we may not negled them Icaft we defpife any infti- tution, and ieaft we run into confufion^ and be enemies to our own perfedion and edification ^ and therefore it is a great fault in fome Chriftians that they are with- out them ^ fometimes they arc without a Preaching officer^ fometimes they arc without Ruling officers^ and all upon fome curiofities : they cannot have a man fo qualified as they defire, a man that hath eminent gifts, or a great name, an honourable repute ; there is a great deal of pride and vanity thatmendomanifeft even in fuch things as thefeare , that are fpiritual pride .-as men glory ill officers, /> ?aul^ in Jpollo^ &c. They are faid to htfujjedup one againfl another^ i Cor,/\,6. that is, they were puffed up for their Teachers^and they grow proud, and boaft,one againft another, becaufe we have higher and more eminent officers then you: therefore they de- fpife one another, and fo they were in their boaftings and glorying carnal : there is a great deal of pride and vanity in mens glorying in them carnally, when they have them -, and its manifefted in many, that becaufe their pride this way cannot be fatisfied , therefore they will chufe rather to be without them. Secondly, Thefe officers have an office .* there is an employment, and a power which is put into their hands by Chrift, for the good of the Church: we read in Scripture of the power of the keycs^ Math, 1 6 . 1 8 . which is an Enfin of Authority, put for the i\.uthority it felf: as to give a manafword, is to put the power, of the fword into his hand .* to commit authority to him ^ of which this is theEnfign : and fo it notes a Commiflion given by Chrift ^^ unto fome perfons to rule in his houfe, according to the order, and the rules prefcribed in 1 ■ ■ I — • ■ - church- Officers^ accord hi^ to Injlhution • up in the word : and this power in Scripture is three- fold .• Firft it is Monarchical in refped of Chrift the head : Secondly, it is Democratical in refpeft of the body of believers. Thirdly, Ariftocratical in refped of the officers : So Dr. 'whitaker , p. i.pag. 5 19. there is a threefold power that belongs unto the members of a Church 5 firft a power of admifsion of members^ and of ejeftion of them : therefore the people are taxed, that they did not cafl out the man •, there ^ is a virtus expulfiva belongs to the body^i Cor, 5.13. Take away from amongfi you that jvickedperfon: and the fame is the Judgem.ent of Peter Martyr^loc, com, p. 88d. fe<5t. 9, 10. where he doth peremptorily deny ^Ahfque Ecclefu confen[u quern- fiarn excommunicari pcjje^ &c. and if fo, ejufdcm fotefla- tis^i\\Q, fame powerthat can caft out^they only can admit-, for if the officers may admit without the body, they may caft out without them alfo. Secondly, there is a power of Eleilion^ ihty have a power given them by Chrift to chufe their own Officers, that the Apoftles would not interpofe, but >^^i 6. the Church do chufe their Deacons, chufe out amongfi your fe he s. Thirdly , there is a power alfo ofadmoniton^ Math. 18.15. Take two er three with thee and admom^i them- •, and it is an autho- rative aft;, for it is in a way of procefs, after a private admonition hath been lefufed ^ and if there were not fuch a power given unto the Church , then , Firft if Officers abufe their power^they have no remedy againft them, they muft lie under it for ever ^ the Church ha- ving power to withdraw from any particular man , may alfo do the fime to an Officer. Secondly, then that Officer is without any remedy himfelfjand he hath not the priviledge of the meaneft member •, for if excomu.- liication be an Ordinance, and is for edification, and to reclaim^. no Church' Officers y according tQ hijlitutmi. reclaim, if an officer go aftray and perfevere in it ^ it is a mifery to be deprived of it ^ but yet there is a power aiid authority thar belongs to the Officers, which muft not be intrenched upon by the Community •, as to preach the word, admiiiifter the feals, obferve the waies of the Church, to vifit the fick, c^c. Thefeare the ads of the Elders, which the whole Congregation are not to meddle wichal : and though it is true that a private Chriftian may watch over his brottter , and vifit the fick , they are to do it , yet he doth it not as an aft of office, but of brotherly love and Chriftianity only : and there is a great deal of difference .* as it is one thing for a mm to give an alms, and another thing as a Dea- con, to communicate to the Necefsities of the Saints^ as every one hath need-^ the Church may chufe the Deacon, but they cannot execute the office of a Deacon •• they muft not give all of them their own alms, becaufe it is not the way into which Chrift hath putit:there is a great deal of difference between thefe two, as it will appear in this 3 we pray one for another ex charitate ut fr aires , nonex officio ut medlatores : out of Love, not out of office* It is very different to do the fame thing as a bro- ther, and as an officer .• thefe two powers mult be kept diftinft, that as the Church muft not meddle with the authority and power of the officers, fo neither muft the officers ingrofs and take to themfelves the whole power of the Church ^ for in the primitive times it was notfo. Now thefe Officers have a power committed to them* they are as the Churches fervants , and fo they are to acknowledge themfelves : VFe preach our [elves % your fervants for Chrijls fake: zndthQy are to manage it with all humility : therefore not as Lords over Gods heri- tage. I Qhurch 'Officers^ according to Inflkution. \ i \ tdge 5 for all is for the good of the Church, and fo the Angels are miniflnng Spirits^ becaufe it is for the good of the Church, though the greateft power and authori- ty under Chrift, is committed unto them, in ordering of all things here below : but yet there is an authority committed unto them by Chrift, 2 Car. 10. 8. there is an '^M^t^ti authority giventhcm, for edification of the body^ &c. though to keep in, and caft out^ belong to the body^ yet they have a fpecial hand in it, and the manag- ing of all the bufinefs of the body belongs to them wholly,and therefore the names that they havCjdo note a great deal of power, and great authority, they are not only called -s^o/jcj'/z^vc/, i Thef. 5.1 3. men fet before other men, and exalted above them : for in Church focieties, it is not outward honours, or wealth that exalts men ; men may be great men, yet have but mean gifts , and of little honour andefteemin the Church of God: but alfo they are called by terms of authority , they are «>v«^<",in this place,andi/.7. they are ^(^//r Guides ^Leaders and Commanders: and therefore , it is taken from the Mafter or Pilot in a Ship^that turns it about to fteer it in its right courfe, and therefore they were of old called The Majlers of ^jJemhlieSjEccl. 12. 2ind this ap- pears fo much the greater, if you do confider alfo that they fpeak to you in the name of Chrift: for i Thef. 5. 1 2 . They are over you in the Lord •, and what they do re- quire by vertue of their office, they ca^n do it in the name of the Lord Jefus Chrift-, as an EmbaiTador hath great power becaufe he fpeaks in the name of the King: and they can enjoyn you as you owe obedience to Chrift, in whofe name we fpeak, and whofework we do: therfore he that re]e5tethjou rejecteth me^ i Cor. 5.4. In the name of the Lord^efus Chrift deliver fuch a R ^ man 121 Church' Officers^ acccrdwg to hijlittitmu man to Satan : if they -did it ia their own name > there were Uttle powei in it mdeed>but in the nameof Chrift there is great authority .* and there is this the more to be added, becaufe as it is a power given them by Chrift, and Chrift is defpifed in them , foitis a power given them by your own confent ; now for amantogive confent to put power into a mans hand, and afterwards he denyes him the exercife of that power which he hath given, him, it is for a man to ^ud^e and condemn himfelf in the thing which he him fe If all orvs: therefore it layes a neceffity upon you of fubjeftion. to this power, both/^r canfctence fake , and as a thing that was done by your own free cledlioa and confent .* and fo there is not on- ly an authority that commands it, but a Lam of love al- J^ : as a woman fubjeds her felf to her husband , not only as God hath commanded it, and given him autho- rity over, her, but alfo from a principle of love, becaufe. this is the man that I did chufe to^ my felf to obey, and to be fubjeft unto all mydayes -.therefore a double Law is broken in this refped; and this ftill argues the greatnefs of an Officers power in the Church : Its calr led the power of the key.es , which doth note a very great authority and office-, I fa. 22.2.2. power in the houfe, the ordering of governing of all theaffairs in.a family, ftiall go through their hands: as it is faid of ^ofefh^ what ever was done in all the land of Egjft^ he was the doer ofit-^ fo It is true of them, what ever is done in the Church of God, icmuft go through their hands, they muft alfo be the doers of it : and Math. \6, 19. it is the keyes of the Kingdom of Heaven ^ which is meant both of grace, and ^oxYiAfower to hind and loofe in the Churchy by vertue of iihe Inftitutionof Chrift • and what they do bind and loofe, ^^ or they remit or retain;^ ihall be fo done ia the worldi Church' Officers^ according to hjlitution. \ i j world to come^in the Kingdom of Heaven ; fo that they fliall open Heaven to the Church, and if they (hut them out, heaven ihallbe (liut out .• if they binde upon their confciences, fo will the Lord alfo in the world to come in Heaven : and in this refpeft, it is a far greater power, then if a man had the keyes of the authority and Go- vernment of all the Kingdoms of the Earth. Thirdly, thejuhjc^fs of this authority^ it is not the bo- dies, lives of men, or their eftates, but the authority is fpiritual, and it relates unto the foul only ? and this will appear : Firft becaufe it is managed only by fpiritual means : as the Kingdom of Chrifl is not of this world, the management of things in the Church of Chrift are not to be done in the way of the world-,it is not by any out- ward power and greatnefs,orby authority and force of arms. (^c. butallis ordered by the word, 2 Cor. 10. 5. The wedfons of our war/are are mighty through Cod ^ for it is this that is the Scepter of the power of Chrifl, and all the authority that he doth exercife by his Minfters, and Officers under him, it is by the word only 5 and // they ivilnet hearths wovdjetfucha man he unto thee a Heathen man^ let him he Anathema Maranatha to the coming of the Lord : we muft leave him as a man incurable; we can do no more to him, 1 Or. 16. 22. if the word will not re- claim him> we have no way to deal with him , but to fet before him the judgement that is «?r/>^^;?, which if he de- fpife, then Church-Olik^rs have no more to do, but as they when they refnfed th6 Gofpel, didfl)akeoffthe duji of their feet: it will he eajier for Sodom and Gomorrah in the day of judgement : they have no power either to imprifon , or afflid their bodies , or feife upon their efl'ates,if they obey not : they can only leave men to the Judgement of the Lord. Secondly, anfwerable un- R 2 to ^4 church- Officers, accordmg to injlitutm* ^ to the power,luch are the cenfares, and they are all fpi- ritaal, they relate unto the foul: they can inflid no cor- poral puniiliment upon men , but the Punifhment in Scripture^ indHvii a bin Jir/g of their fins ^^ ^«^.2o. 21, as they pardon fin in the conscience, and in regard of their Church-ftate by receiving them after finning upon their repentance •, So there is a binding of fin upon the confcience, convincing a man of the guilt of fin, and alfo the putting him out of the fociety ^ fo that the mans fin is bound in his own confcience, and before the Church, and the Lord fiith. It j})allhe bound in heaven , andlhallnotbepardoned to him-, orif he be godly, he fliall not have the fenfe of pardon^tiil by this ordinance of Chrift he be again received. Secondly, they mthdraw communion with himyi Thef. 3/ 1 4« (f ^^)' ^^^ ^b^y ^^^ ^^^ word^ note that man , and hdve no fe/lowfhip with him^ that he may be ajhamed • all thiS is in reference to the foul, that the man may be reclaimed-, itis only, Mingle not with him^that when he ihall fee all godly men to avoid him as a Peft , and his communion as fome filthynefs, he may thereby take iliame tohimfelf. Thirdly , deliver him to Satan^ 1 Cor. 5. 4^ 5- Ordi- nances are means toinfliftfpiritual Judgemients,as well as to convey fpiritual Bleflings; caft him out by a Judi- cial a(ft from the Affemblies of the Saints-, and fobe- caft out, he is in the world w^here Satan rules: he ins fliall have nothing to do with Ordinances more-, and yet all this is with fpecial refpec5l unto his foul : it is for the deflruciton of the fie fh, that the joul maj be favedin the day of the Lord -, therefore all power is for the good of the fouljthatis committed to the Officers of the Church. T hirdly , all their power \sfor fpiritual endSy all with relatioai """"""'""'^ I Till , w 11 — Q?urch Officers^ according to Inftitution, n j relation to the foul : Firft , for frefervatton^ they do rvatch over them^ that they be not deceived with corrupt Do<5rines , left being ledarvay with the error of the wick- ed^ they fhould fall from thctr fledfnfinefs • and becaufe Wolves rvill come in^ watch therefore , take heed to your felves andto all the flocky A^.io, 30. and alfo left they be corrupted in their pradifcs, for a little leaven will lea- ven a whole lump J therefore Church- officers are made tr^rr/^;^^;^ to difcover the danger that is coming upon them^and to prevent it. Secondlyjor their edification^ therefore S Paul faith. The power was given for edif cation -, that he had autho- rity in the Church^it was that he might have the greater opportunity to edifie the Church oF God •• and i Thcf,' 5. I 2, They labour among fiyou^ and admonifl) and inflrucf you : all is for the edification of the body of Chrifl^ till we all come to the unity -of the fatth ^ and to a perfect . man* Thirdly^ for their falvation ; all is done^ that the fpi- rit may be faved in the day of the Lord \ i Cor, 5. 5. and therefore the great care of all the Officers mentioned in Scripture, hath been of the fouls of men, and to fee. their fouls profper^ aud their graces thrive-, how ever it was with them in outward things, if they were rich in faith 5 and abounding in hope, dA\d full of good works , though it went never fo mean with them in outward things, they were not afflided with it - and therefore Paul IS mightily troubled when thej are turned away from the Truths of the Gofpel, and when any of them do walk . fcandaloufly, to the endangering of the fouls of the reft : . of the body^ c^r. Fourthly, officers mufl give an account of fouls that 4r€ committed unto ifjcm : Here firft , every man muft R 3_. give.' ii6 Qmrch- Officers, accordingto Inflitution. give an account to God for his own foul, and his own waies, for rve mufl all af fear before the Judgement feat of Chrifl^ to this end, 2 Cor, 5 . 10. Secondly, every man ihall give an account of the fouls of others, fo far as either they have been under his power, or he hath had a hand or been inftrumental in their deftruiSion: as the deftru(5lion of Ifrael will be charged upon lerohoham, rvho made ijrael to fin: and Lev* 19.17. Thou flmlt not . n, hear fin for him. Ah alienis mek^ Aufiin : anditisater- ^^^ '^* rible thing to be Inftrumental in any mans deftruftion. Thirdly , but Officers in a fpecial manner, that do take the charge of iouls, they fliall give an account for them, thatis^ according to the terms of the Prophet, B\e]:, ^. 17, 18. Jf thou give htm rvarning ^ he fijall dye in his fin : the blood jh all he upon his own head^thou hafl de- livered thy own foul : but if thou do not give him warn- ing^ he doth feri^-, but his blood fbatl be charged uf on thee , it Iball be required at thy hands : it is the guilt of blood that is the greateft guilt, and of all bloods, the blood of fouls •, yet this is that which lyes upon you, which ^ r ^ Erafmus faith, zttfulmina non verba • its a terrible thing to confider fuch a charge upon him with fuch a danger: A man that confiders what account he hath to give of his own fins, he would not be willing to take upon him alfo the guilt of other mens fins, and give account fot them. Fourthly, all that are imployed by God , there will come a time when they muft come unto God, and deliver up their charge for the talents that they have re- ceived-, i/;^i//^'^T/?/^;^^f, here they are, and are impro- ved t> five more; the unprofitable fervant muft come alfo, that hid his Talent m a Napkin^2ind confcience (hall give up its charge , when it layes down its viatory office, delivering the m.an up perfeftly unto the grace of Chu/ch' Officers^ according to In/It tut ion . 1 27 of God 5 and Chrift the Kingdom ( which fome ( as Chryfoflom) do underftand of the Church of the Saints, and that fitly, and truly ) unto the Father: J have kept them through thy name: take them now to thy felf, that they may be with me where I am ^ and fo for a man to lie down in the duft with this account^and to appear before God with this truth, of all the fvnls that thow ha (I given- me^ this is my account, that / have brought them untothce fafe : here am I and the children thou hafl given me : Fifthly , of all trufls in the world, that of fouls is the greateft : Firft, it is the great thing in the man,and the man is loft when his foul is loft : and therefor'e inone place itis faid loofe thy foul^ and in another loofe thy feif-j it is eternal deftru(5lion, when the foul is loft ^ it is more worth then a world : // will n§t prof t a man to gain the world if he hofi his foul. Secondly, it is the great thing that Chrift betrufts> us with, he doth prize it above all things elfe •, all other Talents that he gives us are but for the good of the foul ♦, audit was in love to the foul, that Chrift did, and fuffered all that he did for poor loft man •, it was meerly for the redemption of his foul , the great thing that Chrift hath an eye to is the loul, in which he hath moft glory, and about which he hath laid out moft grace. Thirdly, it is that which Satan doth moft of all oppofe, anddefiretodeftroy; he is indeed i^^4^^;!?,hehates ail man-kind, buthis chief aim is at the foul i, /^^A^^w/^r^/'^r^r, but he will murther the foul if he can: that is it which he doth charge all his volleys at, he cares not for mens eftates and for their honours,it is their fouls that is the great thing in his eye, therefore there is nothing is infomuchdanger,and thereis no fuch truft committed unto a man as the fouls of men- •, it is^ a greater truft then to have the charge of all the Kingdoms. iiS church' Officer 5 y according to lyijlituttm. Kingdoms of the world. Sixthly, furely then they had need know the fouls well that are under their charge, they had need of a very exadl account of thenij and to keep an account of them, that fliall give this ac- count before Chrift at the laft day-, and therefore all that are heedlels in this office, and that for low and poor ends undertake luch a charge, and are negligent, and are wanting in that labour and diligence in it,it doth plainly argue, that men do judge the account of fouls to be butafmallthing;, and thit which maybe eafily palTed over^ and truly as he that hath no care of his own foul, will never take care of an others, fo he that makes no matter of giving up an account to Chrift of his own foul, it is no wonder if it be a fmall thing to him if h^ had the burden of all other mens fouls upon him alfo : but he to whom the account of his own foul is dreadful, he that hath known the terror of the Lord in himfelf, ^ it i^ a terrible thing unto him to give an account of other mens fouls alfo. Fifthly, there is a different account that Officers will give at the laft day, fome v/ill give an ac- count jvithjoy, and fome with grief : there is a double connexion. Vhd^they watch for your fouls ^ obey that they may do iheir work with comfort, watch for your fouls with comfort. Secondly, that they may give up their i account with joy •, for the obedience of a people is a ground of both-, the greateft joy of a faithful Minifter of God is in this, which was the great fuisfadion of Chrift, ifa. 53.10. To fee the Travel of his foul : the Joy of harveft is the greateft joy ^ one fows and another reaps-, to receive the fruit of a mans labour, is as it were reaping it brings great joy, i Thef.^, 8. Now we live if youfiandfafl -. the great comfort of our lives comes in by it -, for it i^ a comfortable living to fee the fouls of - men Qhurch'Officers^ according to Inflitution, up men committed to our charge profper ,1 Thef, 2. 19. Te are our glory and joy ^ our Crown of rejoycing in the prefcnce of the Lord hfus Chrifi^ at his coming • ye are our glory and joy 5 next untoa mansmtercft in Chrift, and the joy that he hath at his appearance, are the fouls that he hath brought unto him .* on the contrary what they do, if the people profit not. they do it, c^^volC^ovt^.c , fuffir an- tes : its true^ that there lliall be no forrow of the Saints at the laft day .• for there (hall be no more fighing •, our tears jhallbe all wiped away y but yet there will be fome- thing that will be even matter of forrow to them. Firft, that they have loft their labour, /p. 49. 45. / have laboured tnvainy^.n(iil\iQ\z!oo\xx.oi the officers is great, it is the greateft labour, i Thef 5.12, it is v^; xo WvT^,?, wearifom cutting labour, and to look up- on all this as loft in reference to the main end of it, is a grievous thing. Secondly , that the fouls of the people are loft , which was the greateft care, that they fliould dye in their fms^ though their blood he not required at their hands •, Oh it is fad : for there is a great love in the Officers that are faithful unto the fouls of the people .• and they ought to walk in a high degree of love towards them •, now to fee thofe fouls loft for whom I put up fo many prayers , and about whom I took fo much pains-, it is grieving the Spirit of God te fee men turn his grace into wantonnefsy F.ph.^,^0, And it will aifo exceedingly grieve them thit are aded by the fame Spirit. Thirdly that I ihouldbeinftrumentalintheir Con- demnation, and be a means to heighten it.* for it will be eafierfor Sodom in that day •, and the greater means men havehad, the greater will their condemnation be •, the S srea.ter no Church Officers^ according to lujlituti on. greater pains any Minifter hath taken with a people, the greater will their Judgement be •, they that have been ex- alted up to heaven^ fhall he brought down to Hell's^ and in the day of Revelation, when thefecrets of Qod as well as the hearts of menflullbe made manifefly it (liall appear how Ordinances did ripen fins, and how God did make ufe of them to pour out fpiritual Judgements by them : the greateft curfes comeoutof Siony^swdlis the greateft bleffings. Fourthly, that I fhould be brought in as a witnefs againft them at the laft day : Satan .[hall be the accufer *, but there will be three very dreadful witneffes agauift them. Vivd^Chrijl: then fball the Kmg]ay^8cc. Second- ly, Confcience : a mans ownthoughts will accufe him in the day that God.fhall jud^e the [ecrets of men . T hird- ly, the Mimfters , w^hen: tnby that have been labouring for their good all their life time, (hall witnefs againft them. There is one that accufethyou/v:n Mofes in whom- jou truft •, when a man fhall bring in his accufation againft a difobedient and a rebellious people^ Mark. 6. 1 1 . shake off the dufi of your feet for atejlimony againfl them •, it mil be eafier for Sodom and Gomorrah , then for them^ &c. Sixthly 5 From all that hath been opened we may plainly by way of ufe gather , what manner of men Church-Officers ought to be: VkA,they mu(l be gifted: and 1^ is this muft be the ground of the Churches choice- for as grace fits a man for communion with God> fo do gifts fit a m^n fc-r the edification of the Church .• and who ever is chofen that is not gifted, was never appointed by Chrift*, for the Holy- Ghoft doth gift men, before he doth fet them over any people: therefore you arc not to look only at the grace , but at. th€ church' Officers^ accordhig to hjlitutlon. \ ] i the gifts of Officers.- every godly man is not fit for an office. Secondly, thej mu(l be humble men: for they have a power put into their hands, and an honour put upon them: now it will be a fnare to a proud man to be in ho- nour, and he will never ufe power well that is not hum- ble .• the great care of officers (luuld be that they might fo walk zs not to Lord h over Gods heritage : they jT^uftnot exercife a Lord- like author ityjbut carry them- felves in all manner o-f mecknefs and humility, or elfe it is dangerous to put fuch a fnare upon them; it is a tem- ptawon for them to be in place. Thirdly, tl\ey muft alfo be holy men^ fuch as have a care of their own loiils , and rightly judge of the price of a foul •, for they that have no care of their own fouls, will never have a care of yours. Fourthly, they muft be faithful meny that is faithful in labour; Laying out themfelves totbeut- moft without CAiy refped to themfelvcs, or to their own eafe ;for the bufinefs which they are to do, concerns fouls, and they muft he faithful in their account^ thofe that fliall do all things that their office requires of then^ upon this confide! ation, that we mujigive an account for the fouls that are committed to us : it is not an account un- to the Church that will ferve, but our account muft be unto him that f})all Judge quick and dead ^ Fifthly, he muft be a man eminent in hoUnefs^ for he mwiih^z Leader i Now there are many Saints that are not fit to lead : their Officers are to walk holily before them, that they may follow their example •, and he muft alfo be coura- gious, or elfe he will never dare venture in dangers, to go before them, and it he be not fo:> he will be a man apt to mif-lead and pervert-, there is nothing more dan- gerous then to hare a m^in of great parts and eminent place in the Church , if he be a leader in an evil way : S 2 meii I I 151 church-Officers y according to infthutlGn. men ^vlli be ready to follow him: and therefore abo^-e alh take heed of this, that he be a man eminent in holinefs and of an exemplary converfation. Sixthly, that he/'^ well knorvn and acquainted with yo'a^^'c, if he have not all thefe qualifications, fee the evil of it in thefe particulars-, I-wUbut namethem.Firftjyouabufe a Gofpel-priviledge, a power of Eleftion that is put into your hands. Se- condly y in the end you will find the mafery of it by putting your felves into the power of men, whoiliall not ufe their power for your edification, but for their own honour and advantage^ making Church-power to ferve their pride and lufts, which hath been the com- mon abufe of it in all ages of the Church. Communion . 4 «!» Com m union NY^ith G o d , Good in Bad Times- n^ Preached at Tauls^ OBoL 14.0 i6^YJ. before the Lord Maior;, & Alder- men. P s A L . 75. ver. the laft ^ the former part. But it is good fox me to draw neer to God, ^^(^^^Heii dangers are eminent, all men begin to _ ^ « ^1 look out for arefiige, that they may be able to make a certain and an honourable retreate : that they may in an univerfal de- luge provide an >^r)Sr^ in a common confla- gration, a Ztf^^ • and in a common Shipwrack that S 5. ^^J \i± Com^^tmion with God^gooi In bad times. | th^Y mdLyh^yQtaMampofimufragifim^ that they may have fomethtng, that when danger hath done its worft, they may be able to lift up their heads and fay , Terram video : I yet fee an Haven to anchor in-, I yet fee an Haven to make to a fafe harbour. AH natural and un- regenerate men, they have their refuges to which they retreate : the rich mam wealth is his flrong T4)Tver : and his high wall is his own conceit. But the Holy-Ghoft hath told US; that when G&d fhall lay judgement to the line^ and righteoufnefs to the Plumet^ the bail [hall fweep away the re- fu^e of lyes , and the (lorm [hall ever-flow their hiding pl'ace^ Jfa, 28. 17. But a godly man he hath his refuge alfo •• grace makes a man partaker of the divine nature^ ^zoTT. H'.' , as Athen. Na^ianT^n exprefleth it.-it doth whol- ly refolve the creature into God: Godis-to him allin all. God is his provifion , ioxhe is aSun. His protection is from him,for A(? is a Shield. His perfedion lies in him: for he himfelfis his exceeding ^r eat reward. Thus the name of the Lord is a flrong Tower^ and the righteous fiye thither and art fafe •, when the Branch of the terrible ones fhdll be brought low : fpecially if we confider the time into which God hath caft us. As I know there is no duty, fo I know not of any Dodrine more neceffary then for the people of God, thofe that have an intereA in him,^to be ftir'd up at this time in a fpecial manner to keep clofe to him 5 that they may put on D^tvW^ refolution m the Text, It is ^ood for me to draw neer to God. ^ In this Ffalm you rtiall find David lie under a great- affliction, and a great temptation .- an affliftion , for he faith, that hewas plagued every day ^ and cha(lened every morning : and the temptation rofe from his obfervati- on of the contrary profperity of the wicked. Here was adifpenfarion of Providence^ that!) ^W could notunder- ftand r (^onimwmyi with Cod^ good tn had times. j^ 5 ftand ^ here was a Temptation of Satan, x\\2t David could not overcome • thereupon ^(f^^^'j/W^ the Sanclua- rj of God, Truly, whatfoever men may think, the ho- lyeft men, and the ableft men will fometimes ftand in need of the Miniftiy of the word : David went into the Sandiuary of God, and then the paffage of Provi- dence was clear to liim , his mind was quiet, there is a pacifying vertue in the word, and the temptation raniilied : and this the Lord did by difcovering unto /)^^'/^ the ground of this differencing difpeafations in outward things, in regard of the different Covenants under which men ftand-, and that both towards unre- generate m.en, and towards his own people ; Towards unregenerate men , the Lord m his Sanduary did dif- cover to David thefe Three things •, Firft of all, their outward profperity was but Hke a dream, but an Image^ an appearance, an outfide^ ^x^^", & doth pleafe men no longer then while they are afleep: It was but as a dream, when a man waketh^ that all their outward profperity would certainly die. Secondly, theLorddifcovered tohim, all this glo- ry fliould end in their utter deftrudion in time •, and that this Jordan of content did but carry them down to the dead Sea-, the Lord will fay, they had their portion m this life : Scn^ remember that in thy life time thou hadjl thy good things. In the third place •, the Lord difcovered to him, that this common love fliould end in an eternal hatred : fo in thefe outward mercies there was a judgement: their "Table was made a [nare^ and to ripen their fins, and by this means highten their judgement- and foall the pro- fperity of the wicked to be anadi: of wrath^and not of mercy •, and the Lord did advance, thenij that they ~' " '^' might- » ; ? -^ > 12 6 Communion ivith God^good in bad times. {land upon flippery places. In all Gods difpenfiuions towards unregenerate men there is a judgement , even in thofe things that are mercies : outward bleflingsin themfelves, but curfes to the men-, becaufe this is a rule, Sine [ummo bono nil honum : there is nothing good to a man that hath not an intereft in God that is the chief- eft good. Thefe things being difcovered unto Bavi'd^ he underftood the end of thefe men •, but in the San- duary alfo God taught David fomething of his own people-, and they were thefe three things. Firft, that notwithftaading their fufferings, yet they had Gods prefencein them ; though the Lord be pre- fent with his people at all times, yet efpeciallym the worft times : when the Bufh is in the fire ^ then in an efpecial mianner is thegoodfkafureof him that: dwels in the Buflo there : Thoi^^ artmthme (faith David) thoti holdcfl me with thj right hand . i\nd as he had Gods prefence : So he learned in the Sanctuary, that they had Gods guidance : as he did not bear the affliftion alone by his own power, fo he did not go through it with his own wifdom/ thoti fhalt guide me with thj counfcL And, Laftly, he had Gods glory-, for thefe light affli5Hons work for us a more exceeding excefive eternal w sight of elorj : thoH jhalt guide me with thy counfel^ and afterwards receive me to glory •* zndthh fowing in tears fhall make way for a joyful harveft. Now David hiving under- ftood thefe things in the S^nduar/ , hence he begins again to lay claim to Godjand that he had made the beft choice, yyhom have I in Heaven hut theek and who do I difire upon earth in comparison of thee f furely it is good for me to draw neer to God* Thus Gods people are gainers by all their affli(5lions5and they grow the ftronger >y Qommunion with God^^oodin bad times. i^j by all their temptations .• This being the Connexion , The Obfervatioiuhen that I (hall defire to handle with- 6ut any divifion of the words^ is plainly in the Text. I/f evil times tt isgoodforthefeopU of God to draw neer ^ ^ . to God : The bcjl courfe a godly man ca?} take in caU?ntt0f4^ times ^ is to keep clofe to God. In the handling ot this truth, there are two things that I fliall defire to clear for Explication , and then we fliall come to Application , Firft , I defire to lliew you what it is for a man to draw neer to God .• by fm every man he is departed from God •, the firft defign of fin is to draw a man away, i /am. 1 4. srsA/<«', and the further a man goes in a way of finning, the further he doth depart from God. Jude iS» and all the luftings of their heart ^r^ //;;^(?^/jf l/ifls. In this refpeftitis faid, the Prodigal went into afar Country, Bph, 2. 17. Now there is by reafon of fin a double diftance of enmity and eftrangement •, The Apoftle in CoL i .2 1 . puts them both together .• We are grangers and enemies in our minds through evil works: now anfwerable to this double diftance^fo muft our returning to God be .* there muft be a returning by reconciliation to take away your enmity : and by Communion, to take away your eftrangement : for Chrifts bufinefs is , to bring tis back unto God again ^ t T^/-. 5 . 1 8 Firft^ for Reconciliation, that is not in Scripture cal- led drawing neer fo much as being made neer^ Eph. 2.17. Tou are made neer that were afar ojf[^ by the blood of Chrifi: fo that by Reconciliation a man is put into a ftate of neernefs and proquinquity. That is the firft thing whereby the creature returns to God t bnt now be- ing made neer, being put into a ftate of union , thea T Secondly ■ ■■ ■ ■■■■■■■■«■ p8 Communion with God^ good in bad times. Secondly, The foul comes to draw neer, that is , the eftrangement muft be removed, which is done by com' munion> to exercifea6is of communion •, obferve it I pray. I fay a man muft firft be put into a ftate of neer- nefsj and made neer,before ever he can exercife zds of communion , and then draw neer. Now this drawing neer, is for a foul to come to God from day to day , to improve his intereft in him, grow into more and more acquaintance and familiarity with him ; and you fliall find,that when a man is once brought into a ftate of uni- on 5 then the Lord calls him ahvaies unto fellowfliip. Open unto mem J Love^ my Sifter^ and my Spoufe : there are continual knockmgs of the Lord as tor a further entrance, there is a principle in us alwaies drawing bvick to perdition:and you fliall find that there is a Spirit with- in alwaies calling to draw neer unto God .* the Bride faith come^ and tht Spirit faith come : the Spirit in the Bride. Thereisasreatdealof diftance between God and the beft of the Saints-, for 2 Cor, 5. while we are at home in the body, we are abfent from the Lord. So Ig}tatius of oldj he faith. Aqua viva in me intrinfecus di- cit^ venial Patrem : that there was a living voice with- in him, that alwaies called upon him. And I befeech you confider^a foul that is once put into a ftate of commu- nion, and hath tafted what it is to draw neer to God , he ' defires a daily communion, he is never neer enough , he doth continually fet it as a feal upon the heart. When a man is once by'reconciliation put into a ftate of neer- nefs ^ then in all Ordmances.in all waies of obedience, in his exercife of all graces, the foul is faid to draw neer 5 thauis, to a(51^ and increafe his fHlowfliip and communi- on with God. This I conceive to be the meaning of that cxpremon^ /^^ 22. 21 . Accj^uaintthyfelf with God and he Communion with God^good in bad times. i jp at peace, fo goodnefs flullcome unto thee : acquain c thy fe! F With him, Ji3an ajjucfcete cumillo-^ it is in the Hebrew, and is rendred by lome, accujlomthyfelf to be with him : 2l daily commerce with God, and an accultoming of a mans Telf with fellowfliip and communion with him ; this is properly to draw neer. So that as Reconcilia- tion taketh away your enmity, fo communion takes away your eftrangemen t. But you will fay to me , Can a creature draw neer to God ? if you look upon man in his natural diftance , God is in heaven^ jou are upon earth : can there be a draw- ing neer between finite and infinite .^ can finite and in- finite have fellowfliip r* nay, look upon man in his moral diftance, as a finner , and fo , can there he agreement be- tween light and darkness ? can righteoufnefs and un- righteoufnefs have fellowfliip i Surely, God is a confum- ingfire : and who can dwell, who can engage his heart to draw neer to him i* Now give me leave ( 1 befeech you ) to clear this to you, by propofing to you this con- fideration. There is a two- fold ftat^ of a finner. There are fome finners that are in a flate of eftrangement unto God : and whofoever you be that are here prefent, the enmity of whofe nature is not yet taken away, and defliroyed by a work of Reconciliation ; I fay to y ou,whatfoever you be, you cannot draw neer to God ; you may have com- munion with duties, you may pray, you may hear , but you can never have fellowfliip with God in thofe duties, and that upon a double ground. Firft, becaufe the enmity of your nature remains^and two cannot walk together unlefs they be agreed : and^ furely the nterer fuch a foul comes to God in any duty where- in Gods people approach to him, the more God is pro- T 2 voked 140 Communion with God^good in bad times. vokcd againft him, and the more he is eftranged from him : a ftrange expreffion^that of the Prophet, I faw him in Gilgal^c^ there I held my feace-^Gilgal was the place of vvorfliip : the peerer any man comes^the more a mans heart rifeth againft him, and the more enmity doth en- creafe : ijaw him in Gilgal, and there I held my peaceiyo\x cannot draw neer to God, the enmity of your natures ftill remains. You cannot draw neer to God alfo Secondly 5 becaufe you have another fociety : your fellorvjhip is mth unfruitful works of darknefs ^ and the fellowfhip, the amity, and love of the world, is enmity unto God. I remember, Augufline complains concern- ing himfelf in the daies of his unregenerate condition , fpeaking of the pride of the lufts of his Spirit : Bcce , hifuntamiciquibtfsconfului^quihuscredidi : thefe were the companions that I converfed with , thefe were my friends, and thefe were my Counfellors. Now, my Beloved, whofoever he be that hath Communion mth the unfruitful works of darknefs^ it is no wonder if that man cannot draw neer to God. I have told you already, and I defire you would lay it to heart , you muft he made neer^ or elfe you can never draw neer : you muft be in a ftace of communion, or elfe you can never have fellow- iliip with God. That is the firft thing. But there area fecond foit of finners, that are 7nade n^er hy the blood of chrifl : and thefe, though God be in heaven, and thev are upon earth.- though theybefin- ners, and the Lord be holinefs it felf ; nay, though they in their own apprehenfions lliallfay as Hoofer once did , Lord thou art Heaven^ I am Hell : yet they may draw neer to him, and that upon thefe fix grounds : I befeech you obferve them. A finner put into a ftateof com- munion may upon thefe grounds draw neer to God. The - — m^ ' T^ III ■■ .— — ■ ^11 Qommunion with God^good in bjid times ^ 1 4 1 The firft is, Godscleding love; the Lord hath fepa- ratcduntohimfelf the man that ts Godly yPfal^. 3. D^sn^ it is in the Hebrew, he hath glorioufly, and miraculouf- ly, wonderfully, feparated to himfelf into fellowfliip : not only to fiimfelf for fervice, but to himfelf for communion ; and what is the ground f becaufe you zx^ fredefltnated unto fellorvf]npy kuCi 3- ai^tv. My Beloved, when you all fell from God as well as the Apoftate An- gels, might not the Lord have left you m the fame condition with them < and your doom ihould have been r/^r/e^, and therefore curfed, becaufe you muft depart ^ but if the Lord had been pleafed to have been reconci- led •, if he had faid to you as David did concerning Jh- Jolorny bring the young man home^ hut let him retmirn to his own houfe , and let him never fee my face : if the Lord fliouldhvWe faid, I will not remember their evil againft them todeftroy them, but they iliall never fee my face more, they (hall be eftranged to me for ever : you would have faid;thishad been a mercie,even your prefervation^ but this doth not fatisfie Electing love .-there is a double end that eledting-Ioveaims at, 2 Luke 14. it is, peace and good will 'j not only Reconciliation, h\xi Communion : that God may take the creature into fellowfliip with himfelf, and empty himfelf (as I may fo fpeak with reverence ) into the bofom of the creature. Be pleafed now to con- fider, you may then draw neer to God upon tliis ground of Gods eleding love. Secondly 5 you may draw neer to God, grounded upon the nature of the Covenant of grace under which you ftande My Beloved, God deals with all mankind in a Covenant- way =, and according unto the Covenant under which he ftandeth, fo are all Gods difpenrations towards him .- and to that end the Lord hath made a T j double lAi Communm with God^good in bad times. double Covenant with a double head. The firft Cove- nant was made with t\\t firft ^dam -, the fecond Cove- nant wkhthefecond Adam-^ and therefore God looks up- on all mankind, as if there were but two men in the world. I Cor, 15. 47. The fir (I mm rvas of the earth earth- ly : the [econd man is the Lord from Heaven Heavenlj : God looks upon all mankind as coming under thefe two heads, the frft '^dam^ and the fecond Adam, Now the Covenant of grace which the Lord hath eftabliflied , it hath z double propertie. Firft, it is fddus mitcitiA^ a Co- venant of fiiendiliip •, the Lord doth take Ahram as his friend. Ahram mj friend: ^amesi,!'^. Now the School- men tell us oi: two forts of relations ^ relatio dif- quiparantia conn ot at dominitim : that notes fubjeftion and dominion, as between a King and a fubjed.a mafter and a fervant-, there is not fo properly comimunion .* and relati0£quiparanti£qu^€ denotat Communionem -' nowthQ proper end of frlendihip, is fellowfliip : for a mans friend is as his own fouUand the Covenant of grace is a Cove- nant of fellowfliip & therefore they may draw neerunto him,being taken by God into a Covenant of friendiliip. i^J'.the Covenant of grace is a matrimonial Covenant; fadiis Conj^^aleilh^trolhed her:h Hof, 2 .9. you knowin this is the neerejft Commiunion, & the fureft onenefs in this relation beyond al other in the w^orldrthe gre^ateft friend- fliipbyvertue of an Ordinance two made one. One that was heretofore a ftranger, (liall be dearer then Fa- ther or Mother, and this voluntary relation by confent, lliall by vertue of the Ordinance of God be more po- werful th^n a nati^ral reladon^anda man fliall leave Father and Motherland cleave to hts jvife : and if there be this power in an Ordinance of God that is but civil, what efficacy iliall divine Ordinances and this fpiritual Cove- nant Qcmmunm ivith God^ good in bad times. iaj nanthavec' Sm^Xy^thon^altUeinhis hofom^ and have the more indmate and full communijn with him for ever. Now when the Lord will fet forth the neer Com- munion that his people may have with him by this Covenant this he calls a Matrimonial Covenant. Thirdly, you may draw neer to God grounded upon your union nnth the Lord^efus Chrift. ThQ Afojlle itWs us, I Cor. 6,1']. that he that kjojnedto the Lord , is one Sprit : and h'j that Sprit jvc have accefs to the Father^ Efh. 3. 12. ^^f^^yroyh, the Apoftlc tells , that our w^iy to God is through him •, we have by JefusChnft our mariuduB'ion : he is the great Favourite that leads us in by the hand into the prefence of the Father, Efh.i.i 8. through him we have an entrance to the Futher^ by one Spi-^ rit, Chrift is not only 7nedium reconciliationis ^ but: he is medium communioms alfo : by his latisfa(51:i- on the one •, by his interceffion the other ; Jefus Chrift (my Beloved) hath a double refe- rence to us .• in the work of fatisfadiion^ he is the means of Reconciliation.* but in all our approaches unco God, being reconciled, Chrift is the medium^t it is by whom we have Communion w^ith the Lord . Befides , In the fourth place, you may draw neer to God be- caufe of your conformity to him: for we are mah far- takers of the divine nature^ \ Fet-. 1.4. and we live the life of Cody Efh, 4. 1 8. and we have his Image re ft or ed, i Cor* 15. 4P. Conformity is the ground of communion wherefoeveritis. fob, -^.S.diVid&it more Conformity , the more Communion we have : and when your Con- formity fhall be perfected, fo iliall your communion be . Take that place (and it is a choice Scripture) in that Zach, 3.7. If thou wilt obey m'^ words ^ keep my charge , / n>i/l give thee f laces to walk in among thofe that fiand by X 144 Communion with God y good in bad times. H h n'7sn D^"iQyn inter flames iHos : whoarethefe^ Thofe, interpreters conceive to be Angels : So Drufiu^, Pofl mortem anima tua in chorum recipetur 3&c.the Angels and the Saints they are taken into neereft communion. So Calvin •, fo that the more Conformity there is , the more a man obeyeth God-, and the mcrehe keepeth Gods charges, the more the Lord will delight to give him fUces to walk in amongfl thofe that fi^nd hj. Nay, In the fifth place, you may draw neer to God •, for though God be in Heaven you may afcend, and the foul may be above in Heaven when the body is walking here below : there is a double way of the fouls aflent ; either in contcmfUtion^ or affection. In contemplation , the foul may afcend. ^ohn in Rev, 4. faid, / faw a door opened in Heaven^ and a voice faid^ Come up hither : ^ohn inhisbodyafcended not, but ^t-^^. Qommun'ion with God^ good in bad times, \ j^ j tngtipon the hidden mmna yZwA bathing himfelf in thofe rivers of pie a fur es ^ that the Lord hath prepared at his right hand for thofc that love him • then, though you be upon earth^you may afcend^ and therein draw nigh to God. In the laft place ( I muft haften ) you may draw neet ' to God ^ for if you cannot afcend 10 God, God will be pleafed to come down to you, //^. 57.15. Heaven is mj Throne ^I inhabit eternity^ I dwell in the high and holy place ^ yet will I dwell with the humble and the contrite he art -^ Luk. 1 3 . 1 '^Jfthe Prodigal do buifay I willg 0 to my Father-^ the loft Son comes in,the companionate father runs : God deals with his people in this, in a way of retaliation-,and when a man hath but a motion to return to God , why the Lord is ready to meet him, and embrace him : he hath to this end appointed Ordinances, and in them he tells you, he will meet you , £xod, 20. 24. you need but come halfway as it were- God faith, he will meet you* My Beloved, it is true indeed, it is an imperfe(3:,yet not- withftandin^ it is a real communion : we do but fee him indeed behinde a rvall-^ and through the lattice : but yec we do really fee. Awi. it is fuch a Communion that the Lord is himfelf exceedingly delighted with •, the King is held in the Galleries*^ it is that mighty expreffion of the S'^im^Cant j.'SJhe King is heldm the Galleries: there is a double Gallerie wherein Gods people take their walks with Godj he, and they alone ; the upper Gallerie is re- ferved for the fouls of ju/l men made perfect ; but there is a lower Gallerie wherein Gods people walk with him here ; Jefus Chrift is faid fo to delight himfelf in this converfe, that he is held there ^ and that by nothing , but by the cords of love 1 The King is heldinthc Galleries, Thus then let this fervefor the opening of the firft ( u ) Branch -, 146 Conmunion with God ^ good In bad times. Branch -, what it is to draw neerto God 5 and upon what ground 5 though God he in Heaven andyouupm earth : though Gedhe a con(uming fre^^w^ thou as alin- ner^but ftubble before him^being put into a ftate of com- munion, thou mayed draw neer to him. Now let us come to the fecond Branch of the open- ing of the Do6lrine •, and that is ^ why it is good for the people of God^yea beft for them in calamitous times> then to draw neer, to keep a clofe and a conftant com- munion with him •, truly the grounds of it are very weighty j take it in thefe particulars^ as briefly as I am able. In the firft place, this is the only means to preferve a man from the fin of evil fellow- fliip-,therefore it is good to draw neer to God ^ youfliallalwaies find times of fuffering to be alfo great times of finning : and men in them, they arc not Tarn mt[eri quan^mali , as Salmon compares them. When God pours out his wrath, then doth Satan pour out his rage: then becaufe iniquity doth abomd^thelove of many rvaxeth cold jZnd men prove Apo- ftates and fall away. Now at fuch times there is the greatefl: Apofl:afies and backflidings manifefted then at any time; men fall from their former apprehenfions in- to erroneous opinions .• men fall from their former affe- dions, and they lofe their firfi love. Men fall from their former converfations, and they ^/^nf in their (hamey and becaufe intquity ahoimdeth^the love of many rvaxeth cold 5 and it is not ftrange ( I befeech you mark it, for I fpeafc to you that fear God, that are put into a ftate of Com- munion, I fay it is not ftrange ) that even the Godly fhould backflide, and deny, and fall from the glory of ~ their former converfation.D^'r/^ had his firfi ana his lat" \ ter rvaies. It is the expreflionin Chro.ij. 3. lehofaphat ] wMcd Y Qommunlon with God^good i?i had times, 147 walked according to the firfi mties of David his father, A D4^'/Wmay have his firft and his latter waies 5 and in fuch times as thefe for a man not to fall from his fted- faftnefs ( my Beloved ) it is a mighty thing : tvhen the , Dragons tay I 'fhj/I ftveep down the thiid part ofthefiars^ for you to abide fixed-,thei:€ hath been in all ag-es a courfe of the world •• the world is a Sea, and every man is a drop emptied into that Sea, and he fvimethin it -^ he is apt to run with the tide.* there is a cottrfe of the worlds Eph,2. 2 . and in every age of the world there is a fe veral form of , it : ^yJy-'^j Gal, 1 .4. delivered fom theprefent evil worldi that is the redemption of the Saints to be delivered from the evil world that is prefent, ano that way of wicked- nefs that is common in their age. ^c. Ye (liall obferve this in the firft three hnndred years: then the generality of the world, they were the Dragons t^ngels that made rvar againfl the woman: but when the woman had brought forth a man- child ^ and he was advanced into the Throne of God -, into the ftate of the Empire, then prcfently the world becomes Chriftians. In C on f^ amines time then Sathan pours out a flood after the woman, the flood ot the Arrian herefie, and then the world became an Arrian , totusmm^m facfus eft Arrianus, as ^erom complains, j?^^^^. This flood being in fome meafure dried up, and after- ward fettled in the Sea of Kdrm y\\\tKi all the world voon^ ders after Home: a new Beafl arifeth that had two horns like a Larnb y and [peaks like a Dragon^ andrefeiTesall the cruelty of the Dragon, bat only under a more promifing, undera more harmlefs and promifing fliape •, by and by, I fciy, all the world v/onders after Rome. And thus you fliill find men that mi^^d nothing but earthly things^ •-aiid that ulually that they may enjoy the world, tliey c^*e thus carried on by the cGurie of the world /in all (wi) ages: 148 Cominu?iion with God^good in bad times. 7*Vr./T^Pir/. ages t, J'6\'j.y6>^^'2Ux-{j.ttTiTi^iTavA'.'Sf:J7Ta7: Jujlin Mart, Now what fliall preierve us '! Oh, there is nothing now but keeping clofe to God, that will keep you unfpotted : In GerJ^ 6. 9^10. Noah walked rvith Gad '^ [emfer incedcbaty ^14]}. eratcpi: cum Deopnnde uthomo cum homine amico^Aufl. T he Schoolmen put the queftion how^ it comes to pafs, that the Angels and the fouls of men in Heaven areimpec- cant, and without fin. They anfwer : that it is the Bea- tifical vifion, they havealwaies God in their eye : vifto Beattpca impotent es reddit ad feccand^itni truly> there is nothing in the world that will ftviy the foul hke to it. If you will be preferved from the evil of the times, and be upright in a crooked generation, then take heed to walk clofe with God. It isgoodfor youto draw n'^erte Cod. But Secondly , it is good for you to draw neer to God, when all things elfe withdraw themJelves from you .• My Beloved , it is good for a Chriftian to make fuch a fuppofition as the Prophet Babbakuck doth in C hap. ^ ^i J ^iS. Though the F ig-tree fhould notblcfjom^though there be no fruit in the Vtne^ though tht labour of the oUve ihould fail^ and the felds flwuld yield no meat : the flocks flwuldbe cut off from the folds ^and the Herds from the flails: yet 1 ivill rejoyce in the Lord) and I will triumph in the God of my falvation. Mark , he doth not only pitch upon thofe comforts that are rather for complement then ne- ceffity, but the choiceft provifion (as I may fo fpeak)of the worlds making •, here is the Fig -tree, the Vine, the Olive, the Fields the flock; and he faith not. If any of thefe {hould fail, then they might be recompenced v/ith the labour of the other •, but if all thefe (hould fail to- gether, and confpire to make man miferable ; and not only to fail in hope 5 but even what you have already in Communion iv'tth God ^ good in had times. \ |p in pofTelfion. When doth a man think his flocks to be ccitainer, then in his folds -, and his herds, then in his Ijtalls f but though the flocks, and the herds fliould fail; what now will bear up lus foul ^ I ivill rejoice in Qod : Oh, it is time to keep clofe to God •, let me tell you, the Landrceh to and fro like a Drunkard -^ fometimes leanes this way, you know it, and fometimes that way .• truly, when the Land begins to fink under a mans feet once , foundations fliake, then it is time for a man to lift up his hands, and to take hold of heaven-, r^/?4^ iter ccelo : for this will be the great cut toa mans heart when he fliall be fliut out of all things here below, as it was with Saulm his agonie ; the Philiflins made war againfl him , and God hides his head -, the Philifliiiies made war : fo they did many times before, and Saul got the better ^ Saul had now an Army in the field. I , but though he had an Army •, Saul hadlofl:his God, the Lord is departed from me , and answers me no more. This is the be ft way indeed to keep clofe to God,it is time to draw neer to God , when all things elie withdraw themfelves from you. Thirdly, it is befl:, becaufe if you draw neer to God, God will certainly draw neer to you ; he hath promif- edit, ifi ^am./\*?>. Draw neer to God ^ and he mil draw neer to jou : and the approach of God fumms up all, . Gen. 15. I. for in his frefence isfulnefs of joy. It is a mighty expreflion, Kev, iwj, that he that overcomes jlhiil inherit all things. I, and that of our Saviour, M^rk 10. lO.lf a man for Jake father and mother^ houfe or lands ^ he fhall have a hundred fold more tn this life : a hundred fold in fome refpedl , he cannot have an hundred Fa- thers, or an hundred Mothers, but Interpreters fay , it is not to be uaderftooci formahter , but eminenter - he (U3) ihall 1 5 o Communion with God^good in bad times. f. fiiall have all the comforts in God that thefe could af- ford him, if they were a hundred times more ; Oh then draw peer to God, and God will certainly draw neer to you. Bat, I but name things. Fourthly , to draw neer to God is beft •, for by this means you fhall be preferved from the evil that other men fuffer, the evil of fujfering : The promifeisin Fjal. 91. 1 o. He that dtvelleth under the fhaddi'fv of the mofl high i no fUgue fhall come nigh him : he will give his Angels charge over thee •, it notes a conftant fellowfliip : thouflialtbe the fpecial charge that the Angels have. I {hall defirc you but to confider, the Lord hath projeds of providence for his peoples prcfervation , as well as for his enemies deftrudlion. iV^^/^ walked with God, and had an Ark, when the reft of the world of ungodly men periflied in the waters •, David a man that kept conftant communion, and we fee how the Lord owns him in all his tryals and appears for him: upn all the glo- ry there fhall he a covering'^d.nd there are projeds of provi- dence beyond the wiWom of men or Angels^ for, the Lord knows how to deliver the ju(i from all their trouble^ and how to referve the wicked totheday of Judge- ment. Thefe things now^ I am forced to pafs over. Laftly, ( and fo we willhaften to the Application ) It is beft formen to draw^ neer to God, becaufe a clofe communion keeps up in a mans foul thofe qualificati- ons as fliall make every aflidion comfortable and eafie, be the times never fo bad : for the drawing neer of the foul to God, is like the Sun to the earth 3 which by its heat and perted influence puts lite, vigour, and beauty into things dead and withered before. Cant, i. 12. Communion with God is the fprlngtirae of all grace ; (jommu)iion ivhh God^goodin bad times, i ji grace .- and therefor-e I will but name them. Firft^ Communion with God will keep a mans foul in afilent humble frame • that was the fruit of AaroKs Communion in Zei;/>. 10.3. agreatcrofs befell him, he loft two Sons taken away by an immediate a<5l of Gods hand even in an ad: of fin 5 yet Aaron held his peace .• Aaren held his peace: fellowfliip with God will certainly keep the foal in a peaceable fubmiffive frame, that be the afflicflion what it will be, the foul fli^all fay^ Gods will is the rule of goodnejs : when Judgement was pronounced again ft He\ekiah^ good is the word of the Lord : and lob^ the Lord haihgiven^ and the Lord hath taken away. Secondly, fellowQiip with God will keep a mans foul in a holy independency upon the things below : there is nothing (my Beloved) puts a m:ms foul out of band with the creature like communion .- this is the way to have the Moon under your feet ^2iSthQ expreflionis .-for that in fellowship ivith God, a man that knows what it is to have clofe communion, knows that he doth really fet his feet where other men fet their hearts : it puts the mouth out of taft to all creature comforts to him 5 Chryfoftom hp^'^.^^nnrH^^o^Tii iYohcy, though the world cAy/2>y?. were on fire about his ears, yet he hath loft nothing, for his portion is enough. In the third place, as a holy independency, fo a holy magnanimity of fpirit • he (hall not think thofe things great that other men think infupportable. lef^s chri(i endured the Crojs, and defpifed the fhame •, and theihame of the crofs was the greateft fuffering. Why do you weep and break my hearts / am ready not only to be bound^ but to die for him. And L///^/^fr( I remember ) when the^^^^^^^ enemies gave out that he had recanted, he writes in a Letter of his ^ that I will never recant; think that I will do I)! Conunnnlon with Ccd^ good in bad times. . (jo. any thing rather then recant, be the dangers^and threatnings what they will be-, they are not careful to an- fjvcr thee in this matter : omnia dc me fr^fumes prater fu- gam^qtd odium ^impettim totius orhis fuflinui : Commu- nion with God keeps up a mans Spirit in this magnani- mity. Laftly, fellowihip with God keeps up a mans foul in a holy felf-fufficiency ; if it be in prifon^God is his en- largement •, a good man is fat is fed from himfelf ^ S olomon faith-, fo as he may enjoy God truly , he is able to Hand upon the mines of the world, and fay, that he hath loft ay^ugnfi. nothing. I remember it is /lugujlines expreffion of the Bifliop oiNola. The City was taken and facked by the Goths ^ that he did reafon with himfelf, having loft all his eftate, (liould he vex himfelf for the lofs of filver zxi^ ^o\to keep clore,'^,nd conftant to. him : truly^ I fear many a man in publike employments (I befeechyoulay it to your ownhearts^ I fay, I fear many a man) many a godly man in publike imployments his heart runs out fo much upqn the things 'without him, that he hath caufe to complain as the Spoufe doth , the Church doth^ they made me keeper of the Vine-jards^htit my Qommunion with God^go od in bad times, i j 2 wj own Vine I have not kept, I am afraid, many in publike employments do much remit their private duties. My Belovedjthereis a cloud that hangs overall the Reform- ed Churches, and we have caufe to fear, that the [word is already bathed in their hlood^^ that great a confumption a determined upon them a/l^ whether we confider ourful- nefsof fin, or our fearlefnefs of Judgement. Firft , fulnefs of fin •, for we have certainly , after pruning brought forth grapes of Sodom, and cluflers of Gomorrah : truly, I know whatfoever we may fuppofe of our felves, I know no terms that God offers to crea- tures but this : // your will not be chafiifed of me^ I will punifh you [even times more, and [even times more till I have deflroyedyou: in decretis fapientum nulla efl Litura : And if Corner begins once to bear , in Hof i. ( you fee the pedigree of judgement ) llie will never leave bearing till [b^ hith brought forth Loammi , peifedldeftrudion ; therefore if you look to the ful-nefsof fin ; Secondly, If you look to the fulnefs of judgement: truly I may fay, ( though it be fad to fay it ) Ephraim , England ^ is a filly Dove vfithout a heart -^ gray haris are here and there^ andfhe knows it not, Confider ( I befeech you) but thejundure of time into which God hath caftus. The time of ihtWitnefjes prophecying in Sack- cloth and ajhes draws neertoanend , and they do think by and by to put of their Sack-cloth -J and fo fome render that expreflion , when they are about to /?- ni^b their tejlimony : and they thought they fiiould by and by have put offtheirfack- cloth and a(hes, and have put on the garments of praife and glory 3 then comes the killing of the Witnefles This I defire you to confiderj the killing of the Witneffes (liall be fliortly before (x) B^omes 1 54 Communion with God^ good in bad times. gomes ruine , Rev. 1 1 . When they rife^ the tenth fart of the City falleth^ which is whole Rome : that which now re- maineth being but the tenth part of whac it was antient-? ly^and therefore doth fyncronize with Rev, i8. Babylon being cafl in the Sea as a mil- [lone .* We have great rea- fon to exped this to be coming on-, and then who are they that (hall efcape that great tribulation, fuch as ne- ver befell theChriftian Churches, forrunning their ^reat delivery : that [hall fland with the Lord, mtk l^almes in their hands ^ as tokens of vidlory ? none but thofe that having gone through great tribulation^ have wajhed their garments white in the blood of the Lamb : and that is immediately before the feventh Trumpet foundeth •• and certainly whofoever fliall obferve bmh the courfe of the Hiftory, and the courfe of Gods dif- penfation of providence, muft needs conclude, it is not yet come. Now in this confideration, how good is it for to take this counfel of the Prophet ? It is good for a feo- fie to drawneer to God, But you will fay to n^e :. how (liould we draw aeer ^ A few dircifiions with a word of Exhortation , and I conclude. There are thefe five Rules that I earneftly defire the . Lord may write in. your heartS;that you may knowhow: the foul ought to draw neer to God. Firft, be much in the ufe of all Ordinances , for in them yon do draw neer. Lev, lo. 3 ^Godmllbefan^i" fed in thofe that come neer unto hi.n • you co draw neer in Ordinances : this // the Bed wherein Chriji and his Sfoufe do folace themfelves^ and enjoy the fweeteft of plegfuresrandit is of flourilhing Ordinances that the Ho- Conwmnion with God^good in had times. \ j 5 •ly-Ghoft Tpeaks when he faith in Cant, i . 16. But yet in til ) oar Ordinances, pray obferve to take heed that you do mark the fpecial prefence or abfence of God in theai :; elfe you may have communion with a duty, when God withdraws himfelf : and know, that Gods withdrawing of himfelf from an Ordinance is a great judgement^n?^^;? the glory ef the Lord defarteth :for then our Ordinances will be Wells without rvater ^ Br efts with- out milk : there is a vanity in Ordinances as well as in creatures, if God leave them. But as it is a great judge- ment •, fo it is the fore-runner of Judgement. Oh that the Lord would fet on that place upon your hearts, Ezek.io.i* the Lord faith to the Angel, Go take fire from off the Altar y and [catter over this City •, take fire from off the Altar. If the glory of the Lord depart from the Temple, then the fire of the Altar that before would ferve to expiate their fins, will now burn the City, and there is no fire burns fo hotly as that which is taken from off the Altar. Nay, I dcfire you to take this with you. That as you muft ufe the Ordinances , and obferve the fpiritual prefence or abfence of God ia them: See That your Ordinances be pure Ordinances, or elfe they will do you no good : See that they be without humane mixture and fophiftication .• there is a great deal of vanity and pride in men: for truly, vain man would he rvife^ though he be horn like a mid A(jes colt^ and men love to exercife their wifdom in nothing more then in the things of God, and therefore for matter of Ordi- nances they Will pick and chufe. I defire you to confi- 'Mer, and you will find this Rule : The lefs of Gods *^ Order you have^ the lefs of Gods prefence 3 and the (X2) ,^nefs 156 Communion with Gody good hi had times. ^^ lefs of Gods bleffi ng. That is the firft Rule for your drawing neer. Be much in the ufe of all Ordinances. But yet obferve the fpiritual prefence^or abfence of God in them. Secondly, if you will draw neer to God, Walkina continual fear that God flioilld withdraw himfelf from you. That is another Rule of Communion. Truly, all people that know what belongeth to walking with God^ and drawing neer to him, know they muft be ac- quainted with fuch fpiritual truths : walk in a continual fear of Gods withdrawing of himfelf from you. It was the Churches mifery in Cant. 5 ./ opened)andmy Be- loved had withdrawn' htmfelf : my Beloved had with- ty^Hgnfl.' drawn himfelf. i^uguftine I remember fpeaks of a chaft and of vvhoriih fear, a finful fear,and he exprefleth it by the difpofition of a Wife, and a Harlot •, both ftand in awe of the Husband, of the man .• but ( faith he ) Hac virum timet m veniat-, ilia ne defcedat : one fears leaft the Husband will come, the other fears leaft the Hus- band will depart^ thefearethe difpofitions (certainly) of a foul that knows what belongs to Communion with God •, a man that hath once obtained Communion with God to approach, but afterwards the Lord departs, it is uncertain whether ever he fl:iall obtain that approach of Communion again, or no. I remember it was Bernards Bernard, obfervatioii (and truly it is a fad one) fpCwikingofthofe that did fall from their Communion ^ faith he, Perfatt- cos invenimus qui unc[uam rcdiunt ad gradum frifiinum : we iball find very few of thofe that ever obtained their former approach of fellowfliip again- .-make this your buiinefs , walk in continual fears leaft tbeLord with- draw himfelf. la Qommunion ivith God^goodin hadtirnes. \zy In the third place ; If you would grow in Com- munion, and dra.w neer to God , you muft grow in conformity unto him; for I have told you ah'ea- dy, that according as our Conformity is, fodiali our Communion be •, fo I befeech you obferve it in lohn 15. 10. Chrift faith to his Difciples , Keep my Commandments ( faith he ) and ahtde in my love^ as I have kept my Fathers Commandments , and abide in his love : abide in his love ^ doth our abiding in the love of Chrift ftand upon our keeping his Commandments:' itisfpoken hereof abiding in the fenfe and the apprehenfion of his love 5 walking in the light of his countenance : there is a double love of Chrift unto the Saints; there is amor benevolently ^ amor complacent idz • there is a love of benovelence , and that is the ground indeed^ it is free grace is the ground of all grace whatfoever.- this is not grounded upon our conformity to Chrift, iothe loved us when we were enemies. But there is a love of delight, and that is grounded upon'the image of Godinus, and our conformity unto his : and the Lord fo much the more delighteth in the creature , as he fees the more of his image in it. So then , if you would draw neer toGod^grow intoconformityjand your communion fliallgrow. In the fourth place •, Obferve the times of fellovvfliip .• I befeech you remember this : There are peculiar times when God draws neer to you.^ molltfsima temp or a fcindi : do you then .dravv neer to God : call upon him while he is neer : that, is the expreflion ; the Spirit of God {Tertul- ■ • ■•''^ 1,-1. .. ■ I . ■ ^ 158 Communion with God^good in bad times. ^ \ TertHllian. Udn obfei'ves, res delicata fpiritus Chrifti ) is a delicate thing, a delicate vSpint, eafily provoked to depart :♦ when the Lord knocketh, and offers love, and men will not entertain it Courtiers have their peculiar times of fpeaking, when they may have Communion in all their requefts with grace : Obferve thefe times, the Lord thus draws neer you -, cherilh as your life thefe feafons of times 5 and thefe fweet warblings of the Spirit of grace ; obferve when God draws neer to you* That is a fourth Dire(5tion. And in the laft place , Take h^ed of all thofe fins that may interrupt your fellowftiip •• it is true indeed , every fin feparateth between us ! and God: and the fmalleft fin , the fmalleft body hath its fhaddow : but yet not withftanding there are fome fins that in a moi;e peculiar manner break a mans Communion , and hinder a mans comfort. And here let me give yoii to underftand , there is a fin that the Scripture tails a mans imjuhy^ the frveet morfel that a ma0 hides under his tongue^ and will not forfake.- a mans darling, his minion luft/ for as in the new man though there be all grace wrought in a mans heart, yet there be fome graces that area mans peculiar excellency, that art more then others, y^^r^/;;^ peculiar excellency was his faith ; in lofe^h^ his chaftity : in /^^,his patience .* in Davidy his fpirituality .* Now fo it is in the old man, though there be all fins, yet notwithftand- ing feme lufts afi more then others: and the up- rightnefs of a mans heart ( as David obferves ) Iks in this 5 in P/i/. 18.23. / tvas H{right before thee^ Qomnmyiion with God^ good m bad times. \ jp thee y dnd 1 kept my felf from mine iniquity. Now there is no fin that ingroffeth the heart like to this •, therefore there is no fin keeps the heart fo much from Communion with God as this •, therefore above all evils, as you do defire to draw neer to God , fo take heed above all fins, keep down the darling corruption: for there is no fin (I fay) that ingroffeth the heart fo much ; there is no fin that cafteth fo much fliame in the face, and takes off the Spirit in all his approaches to. God , as this .- Then thefe be the Rules that I commend to your confideration , if you would keepclofe Communion with God. Be much in the ufe of all Ordinances , walk in a continual fear leaft God ihould withdraw himfelf from them. Grow in your conformity , and you fliall grow in your Communion. Obferve efpecially thofe times when God draweth neer to you. And in a fpe- cial manner take care to keep your felvesfrora your own iniquity. To enforce this exhortation , take thefe few confiderations .- Firft 5 you may draw neer to God by reafon of the neer Relations in which you ftand to him : thegreatpromifesofthe Gofpel be perfonal pro- mifes 5 / wtllbe thy God^ and give thee my San and my Sprit. Now when God makes over hlmielf by Covenant unto the creature, its a great ground of our coming to him : had he find I will be to- thee a Father or a Husband, ^r.it would have but carried with it all the comforts that could have been ; in fucha. relation: but when he faith,, I mil he thy God- 6o Communion with God^^ood in had times. ie> Gad^thuis^tantu^qHantus e/i ,: what ever there is in God lliall be as truly thine for thy good, as it is his for his own glory ; my mercy to pardon thee, my power to perfed thee , my wiiclom to di- red thee ; my grace to heal thee , my glory to crown th"ee , and therefore David called him the God of mj mercy , and the God of my life * and your intereft in him may be a great encouragement to you to draw neer to him. Secondly? the more a man draws neer to God , the more communion he hath with him , the more he iliall be acquainted with the fecrets of God: for communion lies much in imparting of fecrets. Abraham isciWtd the friend of God: and he had gotten fuchan interefiin him, that God can do nothing that he will hide from Abraham^ Gen, 18. And Mofes^ God mil [peak to him as a man with his friend face to face, i Sam. 9. 15. The Lord told Sa- muel inhis ear. In this refped it may be truly faid , the fecret of the Lord is with them that f tar him \ and his lirim and Thiimim^ with his holy ones •, thcfe lean upon the Lords kofom from day to day, and that is the feat of fecrets as well as of love. Thirdly;, the more a man draws neer to God, the more acceptable will all his fervices be-, and therefore the more Mofes appeared before God^ and flood in the gap ^ the more God delighted in him^and he turned away the wrath of God from his people. Job mtfflpray for his friends, ana the Lord will hear him^ th-ough they were godly men, yet they were not contented that it fliould be only well with them ^ but Qommunion with God^good in had times. i6^ but they wi'eftled with God for others,and God vv^ll honourthemvvith thecinfvver ofpniycrs,for rtiey that draw moft necr to God, and God draws neer to them, are the men of his good will. God will fay unto them^ Concerning myfons^andtk works of my hands^commdnd ye me^ &c. and therefore Bernard ^^^ . fpeakingof fuchtimesof Communion, Dulcecom- merciuyn^fed Breve momentum^ faith he •, when it is fo with a man, then pray for me •, cumtalis fueris me- memo met •, for then his prayers will furely prevail. 3/^/^^ prays, T^xod. 32. Lordfardonthem^ &c. and God repented of the evil he thought to have done to his feople^dcc. Myprejencejha/lgoheforethee^ and I will give thee refl •, Lorajherv me thy glory • Thou canji not Jee my face and live ^ but I will caufe mygoodnefs to pafs before thee : God can in fuch approaches unto the foul deny them nothing. Fourthly, the more a man fliall profper in what- ever he doth undertake ^ fofeph was a fuccefsful man in all his undertakings 5 and the ground of it was,beca»fe the Lordwaswith him^Gen.^g. laft •• he kept conftant Communion with God.' and fo D^- vid in all things that he did he profpered, forthe Lord was with him , i Chron. n . 9, ^of]). 5. the ground of all ^ofhuas fuccefs in war was, becaufe the Lord was with him\ 1 know a godly man doth prize his fervices above his comforts,his work above his wages ; as one of the Martyrs faid when he came to dye, Nothing did grieve him more, then that h€ was now going to a place where he (liould be for ever receiving wages,and never do any more work- Now if you would be employed by God,and would (y) have \ 6 1 Communion with God ^ good in bad times. have the Lord to delight to ufe you, and profper you in your undertakings, keep clofe to him. Fifthly 5 the more fellowfhip you have with God, the move friendfliip you (hall find among men .* In- deed the people of God are commonly the perfons that are moft evil fpoken of in the world -, the evil eses of vain men are fet againfl them.^nd they will do what they can^to render them unfavoury •, and they learn from their father the Devil^ to caft afperfions on them : But yet notwithftanding , they are the Lords darlings, and are precious in his fight : the world may throw dirt on them , but it fiiall not flick or falen there : and if it be good for them, they {hall be ddtveredfrom the Jlrife of evil tongues : and in evil times, when dangers come , when the enemy encamps the City, God will give them fa- vour in the fight of their enemies. God gave lojefh fcivour in the fight of the Keeper of the pri- fon. Gen* 39. 21. and ler. 3.9, 11. Nebuchadne'^r gave charge concerning /^r^;j»^/4/', a poor man in a danger , when the reft of the great Princes were not confidered: and among the godly , they have the higheft place in their hearts .* All mj delight is in the Saints ) faith David. Zach. 8. ten men fhall lay hold of the skirt of a lew, becaufe God is with him •, Commu- nion with God here is the higheft pitch of happi- nefs , next to the beatifical Vifion in glo- Sixthly : Laftly, it is the higheft pitch of happi- nefs for any people to have God for their God ; the People of God make this their great Boaft, Who is a God like HTito our God i and the neerer they come to God^ Communion with God^good in bad times. \ 6^ God, the more chey have of hhn the fuller is their happinefs : and they are thereby encouraged , be- caufe they know that God delights in Communioa with them : he calls upon them for it : he proclaims it, to let the world fee, that he that is God blcjjedf0r ever^ mil have his Tabernacle among men : he will •walk amongft them, Kev, 21. 4. he calls them Hefhzibah^ my delight is in them : Communion is the firft fruit of fruition/ therefore the people of God (hould labour for it : every ad of fellowfhip is the morning- ^.^x^Rev i.ii, *^??fpO' 3 and doth ami- redly tell that the day is approaching : if it be fo great a matter to have the firft fruits of glory , what muft the pofTefTion be ^ Confider what hath been faid, and the Lord give you underftanding in all things. THE SAINTS INHERITANCE. At M' Qarryts Church at London-bridge^. M5 I C O R. 3* 22. Or things to corner . Mining the Context •, The words contain "^^^ iflthcm, the Inheritance of aChriftian , ^ with the Tenure thereof; The Inheritance is, all things*^ the Tenure is^je are Chrijls^ and C hrijlis Gods. Firft, the Saints have an Inheritance •, Chrift is by the ¥2itbcr appointed heir of all things^ Hcb. i. 13. As he is the Son, he is h^res natm • as he is the Mediator, he is h^res conffitutus : The one by Generations^ which was an '^Ct of his Nature ^ and the other De[ignation , which was an ad of his Will. Now the Saints being made Sons by the Sontliip of Chrift, they are alfo made co-heirs with hhn in his Inheritance, Ro.n, 8.17. And his Inheritance being all things , fo muft theirs be. V There 146 The Saints Inheritance. There arc two things in Chrift to be diftinguiflied. AyTP«^ Firft, hisr^v^ a price payd, andthcreby afatisfa- ftion given unro provoked J uftice^ and fo Chriftdid fulfil the right eoHJnefs of the Larv^ andpaydthccurfc thereof. Secondly, there is Mentum ^ which is apurchafc made as it was performed by aperfonthat was not bound unto the Law. The Law indeed required it of Men 3 but not of him that was God and Man-, and fo the excellency of the perfon is the ground of the Merit 5 and of the Purchafe, and the Inheritance-, for though it be true. Merit um Chrijli hab^t in fe gra- tiam invifceratam^ there is the free grace of God in all the merit of Chrift : Yet there is nothing that is fo pure grace, but that there is apurchafe alfo therein: That the Father may be truly faid togive it,and Chrift truly faid to purclfafe it alfo. And this Inheritance is as full and large as could be defired-, for it is 4// things^ Rev. 21.7. He that ouercomes jhall inherit all things : All things are yours 5 •; ivt^visioM i^ J'^m.v : our gifts are benefits given for your good. It's faid of Chrift, p[alm 85. That God hath put all things under his feet , that is , hath given all things into his power and dominion ^ Inpotefiate tradere, fo as all fhall be his fer- vants at his command, and their utmoft end ftiall be his glory, andfohe hath put all things under the feet of the Saints-, they arc all fubjeded to them as their fervants 5 fo that the higheft end, next unto the glory of Chrift, is for their good •, Allthings Jhall work to- gether for their good ^ ^ KQVov i'ttT'jroTH /iJa©-. Firft, all things are for their ufe. i Cor. 6,10, As halving nothings and jet poffefing all things. So that though the Saints do not ingrofs all things unto them- fel vcs by wayof a Monopoly 5 yet as far as their necef- * fity The Saints Inheritance. 147 fity (liall require they may expcd the life and the fer- vice of them all-, fo that whatfoevcr extraordinary experiment any of the anticnt Saints liave had of the fcrvice of the creatures when they have needed them, that they alfo maycxpcft, as their exigencies and nc- ceflities lliall require : The Heavens to rain bread ^ and Rocks to give yvater^ and the Sun to fland flill ^ and the Moontogobadk '^ for the Saints are the Lords of all the creatures , and all things fliall be for their ufe^ be- caufe thev have anmtereftin him that is the Lord oi^Fi^cU-bm eft Hofts. ' u^u^nunim. Secondly, all things are the Saints for their com- fort , and they can taft a goodnefs, and a fweccnefs in them all 5 i Tim, 6, 17. He gives us ail things richly to enjoy ^ «f Air'nKajjftY : And indeed in this refpedt 5 we muft onely, mundouti &fruiDeot, f or he is onely to 5^ the School- be the reft and delight of the foul : In the utmoft end men tell us, attain d, we have the greatcft comfort that a foul can M«**'/^/" be capable of-, iiis nobltfjima voluntatis aBi9 y andfo'^"* as Heb. 11.25. Injoy the pleafures of fin : Other plea- fures enjoyed, become pleafures of fin ^ all creatures enjoy' d , become the baits and the fnares to fin ^ but here 5 fruition, as one hath well obferved, fignifies nothing elfe but cum Utitia rem aliquampercipere^ and fo God hath given a godly man the creatures, and all things, that he may take comfort in them : And this is the Saints portion, that they may have all thefc things as a r/4^/V«w in their way to heaven: Though their happinefs lyes not in thefe things •, thefe things arc not the peculiar gifts of God to them-, even un- regenerate men may have the creatures-. For God gives the Kingdoms of the earth to thebafeft when the children are conn to the birth^ Ifa. 37. 3. Both Promifes and Threatnings lye in the womb of the purpofe ^ and ap- pointment of God a longtime, but there is a birth time 5 and then the Fifion rvill fpeak^ and not lye, it will come 5 and will not tarry. And lomctimes it is compa- red unto one in purfult of another, Zach, i. 6* Did not mj word overtake your Fathers ^Vi2i\vi\ 140. 1 1. Bvtl \ n^y'V 1^^^^ ^^^^ ^^^ wicked. It's a metaphor taken from j beads for which men lay fnares, and then hunt them , ^ that they may be d riven into thofe fnares , and fo take them. There is a purfuitof the threatningof God upon ungodly men •, and there is alfo a purfult of the promifes of God upon the Saints, Secondly , upon this ground it is that the Saints are the onely men that have hope, and therefore they arc called the prifoners of hope in the greateft calamity that is upon them, Zach, p. 1 2 . Thofe that have not onely a hope in this life , but in that alfo which is to come. Ungodly men do fancy unto themfelves hope, but its but kindling a fire of their own , I fa, 50. 1 1 . and they compaffe themfelves ahotit with their own (parks ^ when they lye down in forrow : It's not a living hope, it dyes with the man •, but the Saints are begotten to a lively hope^ I Pet. 1.3. Now hope is converfant about things to ceme^ as fear is % but the one about good things to come, as the other is about evil things •, there is this difference between Faith and Hope , In eying of the promife , Faith gives a kind of vsrarac(r/f^ and prcfentia- lity The Saints luherttance. 153 lity unto the thing in thepromife, and looks upon it asprefent, though they htthmgsnot feen^Heh, 11. i. But hope looks upon it in the thing • and that looks upon it as to come: now if things co come were not theirs, there were no ground of the hope of the Saints, they were altogether vain hopes. 3. The Saints of God afllire themfelvcs it fliall be wcUwiththem in reference to things to come, P/^/. 2 3 . lafl verj, Surelj Mercj and Truth jh all fellow mt all \ - - myda-^siWit word doth iignifie, to follow ow^fimmo fiudio & diligentia, &c» it's the fame wora that is ufed P/; 34, 15. Seek peace and fur fue it : Mercy lliall be to them as the Rock that followed them, i Cor. 10. not only toreleevc them at the prefent, butalfofor time, to come 5 and therefore in the loweft condition, tbc Ch'ujr)Chof;.Goddo promife thcmfelves that the Lord will appear for them •, they have yet an intcreft in things to come : The Lord rvill not hide his Face for ei/^r^Mich. 7,7,8. / rvill look to the Lord^ and I mil wait f^r the God of my Salvation , my God rvill hear me Rejeyce not again/} me O mine Enemy: when 1 fall^ / ^^"'^^''^' P^all rife : When I ft in darknefs^the L irdjhdl be a li^hl; unto me^&cc. He was in an afflided condition : i/^ rvent mourning all the day long for the oppreflion of his enemies : and the Lord hid hi^ Face^ A. id his foul was dejcded within him •, but yet he had hope in God .- For ijhallyet praife htm who Is the health of my Coantenance^ and my God: The Saints do comfort thcmfelves in their faddeft condition, with their Intereft mthin-^s " tocome V that the Lord will wait on them, and be gratiouSj, and will not keep hts anger for eier. Secondly, Buthowlhall things co come hzcomQConfuierthi[T the Saints^' In refpe^ftof good .md evil thmgs to^''^'''^*'-'''^'- come.- X I, They IJ4 The Saints Inheritance, I . They are delivered from temptations to come : A man fliall be delivered from them, and not left un- to them • and there is a great deal of mercy in the pre- venting grace of God this way^ in being freed fram temptations: The Lord will not lead his People Excd. through the Land of the Phtlijiines^ though it was th^" ncercft way to the Land of Canaan^ left the people fee it; and their hearts turn back again into Egypt ^(^c. And indeed, the Lord doth ftrangely order thmgs in his Providence, that temptations may be hid from his Peoples Eyes. Satan defires continually to win- now the Saints 3 but the Lord rebukes him and all his remptations. 2. If Temptations fometimcsaflTault them, yet he doth make provifion for them againft Temptation: Luk. 25.31. Satan hath deftred to winnow thee^ faith OU r L^rd to Pt- ter 'j but 1 have frayed for thee: The Lordlaysincon- folation for the future try als of the Saints ^ and as the Temptation was fore-appointed, foalfo istheCon- folation, ^er.io. 11. When the children of Ifrael were in Babylon^ and ihould have temptations to wor- (hip other Gods, they were bid to make this Anfwer. The Gods that have not made the heavens and the Earthy fhallferifl)from the Earth, and from under the fe HeA- 'vensx And 'tis very obfervable, that one Anfwer God puts into their mouths, is wrote in the Chaldee Tongue, &c. So the Saints (hall be able to withjland them by vertue of the IntercclSon of Chrift, d^c. 5. Affiidions to come, either they fhall be deliver- ed from them, cLS Ht{ekiah'j thoiijlalty faith God, be gathered into thy grave in pace : God had an Ark for Noah^ and a Grave ior Methufalah : TheFloudwas rippointed to come upon all the Earth, wcll5at the time appointed it comes: But firft, Methufalah muft be delivered The Saints Jnherita^ice. ^JJ delivered, for he lived iincil that very Year the Flood came^nnd God provides him a Grave -.taLes him away from the evil to come : him does God deliver from ir : But Noah he muft abide the tryal • for him God pro- vides an A k, and fafely carries him through ir, ija, 4.5. Ufon aii the glory there jhall be a defence : The great water Floods fliait not come mgh unto thee '^ or elle, if they be afflidcd , they fliali be gratioully fupported under them : The grace of Godfmll befuffctent •, tor he faathpromifedj When thougoefi through the fire^ I mil hemththee^ Ifai. 43. 2. There \s> gratia ferveniens & affifleu^s^ infufFering, f>rt;^c?^%.^ - as well as in fins and duties. PfaL 43.4^. ^^ ^^H -^^^ fear , though the earth be removed •, for there is a River ^ the Jlreams whereof jhall make glad the City of God. 4. Mercies to come to the Saints fliali prove Mer- cies indeed: 5*4;^/ hath a Kingdom as wel as David^wx, it was a mercy to David ^ and therefore the Lord did qualifie him for it , and gave him Kingly graces, and , weaned hii foul from the Mercy before he had 5 Bern* ^cceparatum efi cor meum ^ vis me conftituere ^aftorem cvium 5 attt regem fopuUrum : My heart is 04 a weaned f^/W, Pial.131.255.VAnd therefore it's fayd, ifa.'^o. 18. that the Lord waits to he gracious 'j he doth not de- fer becaufe he is unwilling to beftow mercies upon us, but becaufe we are not prepared to receive Mer- cies for Mercies to unprepared foules , are like unto Cordials unto foul flomacks, the which do but in- creafe the peccant humours •, and therefore the Lord never gives them till the feafon of them , and till he hath prepared the foul to receive them. There is a double^'ight that the people of God have to Mercy. Firft, there isias h^redttariumy a right of Inheritance, and that they have as foon as they are converted ♦, but X 2 yet 1^6 The Saints Inheritance* I » i™ -< - yec they arc but then as a child in its nonage. Second- ly, there is a ju4 apttudinartt^m^ aright of fitnefs that is wanting •, and the Lord doth not give any Mer- cy 5 in Mercy , till both be found in the foul ^ till there is a right of firnefs as well as an hereditary right. Fifthly, Sins to come. If God leaves under any temptation^ that we are foyledby it (asthatthebeft of Gods people may-, for I know no fin but may o-- vertake fuch but final impenitency, and the fin a- g.iinft the Holy Ghoft) yet all things (hall work toge- ther for good to them that fear God. Et ft omnia ^ Afi£. f^^'^ni ettam peccata 'j Aug. If all things, then fin it ielf is not excluded, God makes a ftrange ufc of fin, to his peoples good and benefit-, either to difcover unto a man what is in his heart 3 and fo to. abate his carnal confidence , as the Lord did let He\ekiah fall to that end , that the work of Mortification may ht perfeded, and the Sword of Godly forrow may go the wider, and the Plough of Repentance the deeper-, andthatfliali bethe truitof it, that the man may be more vile in his own figHtti oreHe to make him the more infrrumcntal in that kind to do good unto o- thcrs, beini^ able to comfort them with the fame con- relation with which he himfelf w\is comforted oiGod: Andhdng himfelf convened ^ he may be the better able to convert 5 2ind fir engthen the bnthr en ^huk, ii. 3 2'. And the Saints of God do fee great Mercy even in their iins to come , as well ?s in theirfufFering5 that as fome of the Aiuients have bkfTed God for the Falls of the Saints, thoie Horrcnda naufragia-^ by rcafon of the comfort, and fupport , and adm^^^nitions that they had from them: So they do feecaule many limes to bicfs Gcd for that Grace that brings fo much good The Saints Inherit ance. i j^ good out of their fins alfo^ and lb much they may promifethcmfclves from a principle of Faith, in re- gard of finning as well as fuffering. Sixtly , in reipeft of the happy and glorious condi- tion of tne Church that ispromifedin the latter daics^ there is a time coming 5 when dl the kingdoms of the e^rth fhall become the kingdoms of the L ord, and of his C-^r//?. Rev. 11.165I7. and unto the holy people of the mofl high, D Jin 17.27. And when the Jmoak out of the temfle fhall vanifh, and the Temple Jhall be opened in heaveny and a man may fee into the Court of the Te- flament which is within the 'vayl. The darknefs of the pre. em difpenfation of God (hall be done away-, and 9tefp ^erufulem fhall come d wn from God out of hex- 'ven. When that ^^4 ^/^Z^/, Rev. 1 5. 2. (hiiWhepure at Chnfial^ as it was in the Primitive times-, now mingled wtth ^re of contention and dilafFcdion 5 then fliall Jehovah be one , and his name one, Thefe pro- mifes are all for the Saints •, if they dye > and never fee them fulfilled, yet they dye in the Faith of them^ Hcb. 1 1 . 1 3 . & Re V. 3 . / will write upon him^ the name of the City if my Ged ) new J^erufa em : That when the Lord Ihall reckon up his people at the lad day, and ptit every man with thofe of his own rank, all they that Gyed in the faith of it {liall be reckoned as truly to belong thcKuniOjas they that lived in t.:e time thereoi- that enjoyed it. Seventhly , in reference to the deftrudionof the. Enemies of the Church ; The Lord fe^us Chrifl hath a^ ^, Winepreffe to tread^ and a Vintage te gather. It's the Wtneprefs of the fierce wrath of God.w'jo ^j almighty ^when the blood jhall be up to the bnaUs of i he horfes^&cc, which is in the times of the third Angel , and it hath a more fpecial and peculiar afpcd upon the times in which X 3 we 158 The Saints Inheritance . we live-, then the Saints fhall rejoyce when they fee the vengeance and wrath of God upon the ungodly • and they fbail fing Hal/elfijah ^pratje^ and^lory^andho- noi^r he unto thee ( 0 Lord) for thou h a fi judged the great rvhore ^ and avenged the blood of thy Saints ^ &c. Rev. Eighthly , the glory of Heaven is to come^ but the Saints dorejjyce here in the hope of ix. ^ and do bathe themselves in thufe Rivers of fleajures which fhall be for everyy/ore ^ &c. By tiiis hope, Anima afcendit freqien- ter^ (^ curritflateas c^leHis ferufalem. By this doc they fee God in a fiducial , though not in the beatifi- cal vifion. And a man having this hope he doth pur ifie htmfelf that he may be made a meet partaker of the blef- fed hope that is fet before him. So that all things to come do make for the good of the Saints 5 furely things to come are theirs. But what arc the grounds of the intercft that the people of God have m things to come < Confider thefe five. Firftj the Lord hath ordered his eternal decrees con- cerning things to come ; fo that they (hall not only make for his own glory , but alfo for the good of his peo- Hph.x.ix. ple^ ioi he doth work all things accordingto thecou^ifel of his own will. He did not onely from all eternity chafe his peoples eternal eftatcs, and chufe them to glory, but he hath a decree that pafleth upon all things to come, in the government of this world, as may conduce unto this end, and as may further this great decree and grand defign of God : For thonghmthc decrees of God, fome Divines doe obferve , that there are not prior a & ppjteriora^ becaufe they are e- ternal, and in m emit ate noneflprius o* pofienusj yet there are fubordinata , one thing may be fubordinated to The Saints Inheritance. ijp to another , as the means are to the cad ^ for he hath chofen us to glory and virtue , the one as the end , the other as the means, 2 Pet. 1.3. And fo the grand defign of God, is the glory, and eternal good of all the Samts •, and he hath fubordinated all things in the go- vernment of the whole creation of God unto this great and principal end, all things to come jhall work together for their good. Secondly, it is for their fakes, that he hath commit- ted the world unto the government of Chrift •, for it ira.9.8. is by their Covenant that the world ftands-, and*tis for their fakes that he hath undertaken the Govern- ment of the v/or\d yEphef. i. laft. He hath made him the head over all things to the Church. Chrift is not a bead overall things , as he is the head of the Church. He is a head of guidance unto all things ^ but he is a head of influence unto the Church alfo 5 and he did undertake the government of all things for the Eleft fake , ^hat he might gather them all together under one headjCvenin him^^'^h.i.io. And he that doth rule all things "for their fakes, they need not fear but he will over- rule all things for their good * and therefore all things which are in the government of Chrift doe be- long wholly unto the good of the Saints. Thirdly, hence Chrift doth exercife a peculiar providence over his owti people •, which is a great mercy. There is a common providence which doth extend unto the meaneft creatures ^ not afparrorvdoth fall tothegroimdy not a hair from off jour head^ without it. But there is a fpecial providence over all the Saints, he is the Saviour of all men ^ hut efpecially of them that heleeve. It's fpoken of a temporal iaivation, ^ j.^^ ^^ and there is a fpecial providence over the Saints in re- ference to temporal things : Yet how apt are the peo- ple i6o The Saints Inheritance. pie ot God many times to diftruft the providence of God eveninthelc: O je of Utile Faith y are joti> not much better then rnm'j fparrorvs ^Scc. Gonfider but the projcds of this providence for the Saints good in reference untothings to come 5 'tis exceeding re- markable how they have been overfhaddowed by a fpecial providence , whiUt they live in this world : When the Saints (hall come to Heaven , and {hall un- derftand all the dealings of God towards them whilft they lived here below, and the grounds thereof , that they may give God the glory ot it. Beatus in Deo vi- Q 'g d^^ ^^^ omnes ucommodo/s aa je feftinentes , & omnes circumfiantt^s accory^modata^ , Suarcz. Then when all things (hall be opened and layd together, then it will appear how glorioufly God watched over them for thcirgoodby all3^/'/;i'^i^^r(?w?e.' Fourthly 3 hence it is , that in the wconomicalYM'g'' dom of Chrift the Angels have their government , andj they doe order things to come ftrangely for the Saints good ^ for though no creature can know things to come of themfelvcs, yet by Revelation they do; R.eY.19.10. for they receive from Chrift, affiritof Prophecie, and they are employed as Officers under him in the government of all things , Ez.ek. i. The (pmtofthe living creatures is in the wheels y and that was the An- gels, chap. 10. 20. and 'ver. 19. When the living crea- ture) went 5 the wheels went b'j them , and when they were lifted up 5 the wheels were lifted up -.for the [pint of the Itving creatures is in the wheels : and this is , becaufe they are [ent forth as Him firing fpints for the good of the Elecf, Heb.i. 14. And when Chrift gives up his kingdom to the Father, he will put down theirs •, for he will put down all rule^and all authority ^ and power ^ for they were made principalities and powers^ onely under 7'he Saints Inheritance. iCi under the kingdom of Chrift • and fo long ,thcir principality (hall laft , and no longer, as we fee Dd??. 10. 2 0. I croe forth ar;d fight agAir.j} the King of Per fa , ar/d then the Prince of Grcchi [hu!i comc^ &:c. FifrhU'jGod hath fubjccflcd things to come unto the prayers ot his people, and thereby joyn'd them, as it were in the fame commifTion with his Son , the Lord Chrift , in the government of the world ; 7/^.45 .i i. Ask me concerning things to come , concerning myfons , and concerning the rvorkes of m^ hands command jou There are two things that the providence of God is extended to 5 and they arc either matters of com- mon providence, andchey are concerning the works of his hands : And alfo matters Eccleiiaftical, which concern his Church, and all things to come-j concern- ing both, he hath fubjeded unto the prayers of his people 5 and therefore je that are the Lords remem- brancers , keef not filence : And therefore ReveL 4. y . it's faid 3 out of the Throne proceeded' thunder^ and lightntng^ and 'voices : Out of the prayers of his people arc the great Mercies and Judgements-, the great tunics of the world are brought about andac- complilhed by this , the Saints workmg together with God-, and therefore at the laft day, when the caufes of all things fliall be layd open, it will appear, all thefe great things that arc difpenft either in a way of Mercy, or in a way of Judgement, were attained by Prayer. Excrclfc Faith :ibout things to come -^ for this pro- ^,, mife, that things to come are the Saints ^ as it is a /_j^jf ground of Faith, fo alfo it (hould be a ground of Y Hope, l62 The Saints Inheritance^ Hope, anda rule of Prayer: Therefore let me ex- hort you in the name of the Lord, be not finfully dejecited about thi;7gs to come, I would not have you ignon^nt of the figns of the times , nor fecure: I would have you know the Judgement of your God-, for he that is ivi/e flhifl know times dnd]udnmrnt • but yet I would not have you dirtruft, and walk dejected- ly^ for whatif the VYitncfles be noryetllamc' that ultima eludes ad hue metuenda ^ What if the Ene- myes of God prevaile once more , to ripen them for their greateft and final ruin:' What if fuch a temptation fhould befall a poor foul, that he thinks he (hould not beable to withftand ? What if I be left by God unto fuch a fin r* What iffuchami- fery and calamity fliould befall mee , that God fliould take away my Friend , which is as my own (ou\< and fuch a Relation tha: I took comfort in ? &c. Whwat will become of the Church of G o d c* What Vvdll become of the Ordm;mces of G o dc" What Will become of my Pofterity w^hen I am gone 5 ncv/ the Enemy is lowing Tares amongft the Wheats , I have Friends few •, where can a man find a faithfull mane' Let thefe be the Queries of imaodlv men fent y and ha^'^ ■5 Vc whofe enjoyments are oneiy prc- no ground of hope for time to come. _ I fliould have giv Vi 1 \' (\ \ now only name two or liu'ce. u a few diredions ^ I can e. Firft/Rowde thy felf upon the promife^P/^/^^^io. i^.^'Jerem. 45>. 1 1 . Leave tiiy fatherlefs childr<:n with me. Secondly , the fame Fountain of Love and Good- nes that was extended to the Saims of old ^is extended alfo The Saints Inheritance. alfo to thee. There's Mercy for the future as well as at prcfent : As Faith will ^urifie the heart ^ fo alfo it will pacifie it, that it {hall not be afraid of evill tidings : But the confideration of the great- Goodnefs of God will fupporc the fpiritof a man in any calamity whatfoever. Yz THE r6s 1^4 THE • « GREAT DAY. At a private Faft. ^.45'Xi' Verfe 5. Jer.30.7, (^lafs I for that day Isgreat^Scc. O D hath fubjeded all the works of his Providence unto the Prayers of the Saints-, and therefore though we are .^^^^^^^^^ met hereupon a particular occafion, ^'"^^^^^^ and that private, yet I hope it is with ge- neral intentions to feek God for the Publick alfo; Which pcrfwafion put me upon the choice of this Scripture , at this time. I ihall not detain you in the Context, though there may be many weighty obfer- vat s drawn from thence. The words are, the words of the Lord-, we have heard a vojce of treynbling^ and not of peace -, and is there a Vvoyce of trembling unio, Jehovah ^ at whofe f refer* ce the earth trembles, and before whom fhe everUH- in'^ hills do bow ^ There is a double apprehenfion of the fpeech. Firft J that the Lord fpcaks it in the perfon of his people^ The Great Day igi people, as taking part wirhthem, being affected after the manner oF men : as it's faid, In nil their afflictions j^. . he was afflicled: So in their trembling, he may be {aid to trojafl alfo, to ihew that he was like afFc(5led f^>*^f^\ towards them. 2. The Lord fpcaks in the Perfon of his People, reproving them , and inflruding them : reproving them, thatthough the Lord faith, we heard a voice oi trcmbliti'^ Jocordiamexprol?rat:lt was in it felf a voice of tremblmg, but the people trembled nor : I and the people that forefaw the calamity- yet they were lb unvvife as not to tremble : A wije man forefecs the evil, and he tremUes -^ all that were wife hearted did tremble, but the generality of the people did not tremble •, and to inftruft them the Lord direfts them what they l-hould fay, and how they (liould be affc (fl- ed with the calamities that were coming upon them.* We have heard a voice oftremblin^,o.nd the Lord would at the Lift extort that acknowledgment and confefifion from them, how fecure and fencelefs fo ever t'ley were under his prefcnt hand : and when they were brought; into the fcnceof it, they fhould cry our, Jlaf I for . theday isgreat^Scc. Here is firft Jacobs Affli(flion : Ic*s the time of Ja- cobs trouble. Secondly, His Confolation*, Btithc jhallbe faved out oftt: Here firft we are to confider what is mejnt by ^Acob : J'acoh is commonly put for all the Tribes, they being all called by their Fathers Name, fome- x\xK\^%^acob^ and fometimes ///4^/. We fee it put fo, Mich. 1.5. For the Tranfgrejfion ^/ Jacob is all this ^ and forthe fmofKncl: Whizls the Tranf^re/fion rf^^^^^ ^^ Jacob r" Is it not Samaria^Scc ? The Lords portion is his People-^ j^coh is the Lot cf his Inheritance-^ But ifracL Y 3 was 166 7 he Gre.it Day. Htk fwas bciore tr^eic times carryedinro C::ptiviry? and IGoq had by S4lma/,apr'j removed them out or his [fighr; cn!v ^udah didjst rulemth God.arjdrvasjfahhful ^n-jih the Sanits : There was a Remg'-n: of the tairhful ■oi ifr.icl, that rather then they would ]o\n in worlliip \v^]xx\ ^croloji?/^^ tome of the i^z7/^/, and the people, \2Chroj^ II. 14, 16. they left their polTeflions, and in the defolation of the ten Tribes, they were preferv- ed-, but when they had peace, what the Lord had cone 5 they were neither moved by his Mercy unto themfclvcs, nor by his Judgments upon their bre- ihlcvu^^^'J^X^The-) fro'jokcdtbc Lori^e}' they juj^^jicd their Sifter by thctrrjil doi?:gs : There tore thoie that were preicrved in the iormer calamity, there's a Judgm.ent alfo remains for them • there's a rime of try al that yet is rcferved for faccb ; and thefe were the people among ft whom the Prophet lived • For he nas tn the Court if the Pnjon when Jerufule^n was take?r.2nd this is called J^dcobs trouble. Lam. 1..17. The Lord hath ccmm.ujded concernt}77 Jacob, thut the Adve/faries jhjl be round ahout^ &cc. therefore by fa-:oh here, is meant only fudah^ thitis, the two Tribes thatdia nor de- part from God in the Revolt and Apoftacy of the ten Tribes: and that thofe of ifrael xhjt for confcience fake, did leave their Habirarions, end wen: and dwelt in Ju^ah and ^eruUUrn ; vet there s a time of trouble for them ahb. 2. What's m.eanrbv t::e time of trouble:" It's in the Original, teyntu^ diguftid ^ a time of ftraits; whic!} is called J day of jira/ts ^ rvhen the Lord iti ccnit ;ip upon them and invade them with his Troops : for forhe Armvof the hahyhnian is called : when thev ^ ould be led into Captivity by tne wili and command .■^others, for their Pcrfons and Eftatcs to be made ufe The Great Dj)'. i6j ufe of as a prey, to fcrvc the wills ar.c ends ot flran- gers and fervants; For ftrangers,^r/'.30.8. Strjngers jhaH HQ more (erve themjclvcs of them: And for fcrv^ms, Lam,^, 8 ServAnts rule (ner m ^and :here*s no7it to deliver us out of then hands. Now when the walls of the City were broken down, the Temple deflroyed , the Worihipof God prophaned , and allrheOrdi- n:nccsof God trampled imder foor^all Order & Au- thorit\'depoied, and all things fubjcded unto the wil and lufts of aconqueriag Army, now it was a time offtraits, great ftraits in pomr of confcicnce^ for they would now be working them about to their way, and perfwading themto worfhip their Gods, 5^rr.io.ii. Now to be under the power of men, and not to be fubjcded to their lufts, and ferve the lufts of men 3 it's a great ftrait •, and ftrairs alfo in re- fped of the affliej.ion , having their lives alway hang- ing in doubt- having their bread bj ivcf^ht ^ and their xvMer by me^ifure \ and in refped of fuccour^'.n a gre:t ftrait aifo, for there jvjs no deltvcreriLim.i.S' -All hef Pcrfecutors overtook her, between the ftreights , that there was no cfcapina, no way to avoyd them j and therefore , 2 T/^??. 5.5. Thefe jhall be 'difficult times ^ m which men fhould meet with great and variety of ftrai:s, that they inould not know w.,:ch way to turnthemfelves^CT^. Thirdly , it's called a great day , 'r,.\-7iiim froformi- d.bilcy Cal. Tcrribilis ant mire calayrjtt fa , a magnitu- dine fufpltcit , mArntis nominatur, T c )d or. And we doe read of fivt Great Dayes in the Scripture. Firft, the-day of the Lord , fpokcn of in Malach.j^, 6. I rvill fer^d jou Elijah ibe f- ■- o^hei before ihegreai and terrible daii f the Lord : that is inrerprcrcd, L*,k.i, 1 7iOf -j-v'^:?^ Baftfjl^ who w^s to be the forerunner of Chnfts ^ . n ' -. ^ ... 168 The GrecLt Day. Chrifts coming : And this is called a great day, for the great maniieftations of God , wherein Ufe mdim- * f^orulhy fhould be brought to light by the Gcjj^cl • the great changes of Ordinances 5 and the great deftru- ftion of the Enemies 5 the terrible Judgements that fliouldnhen be poured out-, for Mal.^.i. The duy comet h that (hall burn ^ m Oven , and all that do wit ked- ly Jhall be flubble 5 that is ^ when the Sun of Righteouf- ?iej^ doth arife wuh healmg in his wings ^ &c. And^for the terrible Judgements that under the Gofpel the Lord would pour out upon the world , and that is meant, ABs 2. 28. ^oel 2,3. 7 he Sun fhall be turned into darknefi , the Moon into blood 3 before that great day of the Lord come. It's fpoken of the great Judgements that the Lord Chrift would pour out upon the world, and thereby make way for the receiving the Gofpel publickly 5 for hedoth jluike Hea.en jnd Earth , and thereby makes way for the coming of the de fire of all Na- tions •, for out cf the Throne^ when Christ is exalted^ comes t h under ings ^ and li^htnin--s, and voices^ Rev. 4.5. Secondly 5 there's the great day (f ^ezreel^Uof, !• laft. That is, -when the Lord (liall call home his anri- cnt people •, and gather together the outcafts of l[rael: Which ihall be a day in which the Lord iball appeai: in his glory ^ for when he do^h build Z/i>-^, he doth appear in his glory ^ aday of the rejliiution of all things. y a day of enriching of the world/a day when newferu - fdemfhiill comedown from God out o[ heaven 5 and a day tn which the kingdoms cf tie earth f)all^bc gi'^en to the Lord and his Chrift • and there fall r ot he ^^J ^poreany pricking bryer ^ or any gricvin^ thorn in^^^^he l.ind : there jhall be no more a Canaanite in the I and f^^ ever •, all perfecuting Powers fliall be fiibducd. Thirdly, r ■ "•r mi9 1 ' «■»-> j.fc j.-g -js . X -c-a The Great Day Spi' Thirdly, xhcxc so. gre^it and the great thmgs which fliall follow upon this, and that in this day the Lord will make way for^ therefore it's called, the great day of God Almightj 5 when the Lord (hall fulfil all his promifes, andpro* phecies , and Chrt^ fba/l be cloathed with a garment ydtpt in hloodyand his name fhall be called the Word of God^ Fourthly, the day ef J'udgemcnt is a great day al- fo, the AngeU are f aid to be reserved in chains of d^rk^ nefs ttnto the Judgement of the great day •, for then (hall the [on of man fit upon the throne of his glory ^ a/idall Na*. tiins j})all be gathered together before him ; and he (liall feparatc them one from another , as a Shepheard di- vides his Sheep from the Goats, c^(;. and he (hall then paflTe a finall fentence, an etcrnall judge* ' mcnt upon the eternal eftates of men , an J f:t a gulph between them for cver^which they iliall never p^Is^ & when he hath fo done, he (lull refign, or give up his kingdom unto God the Father^ and then all the prcfeut waycs of adminillration (hall ceaic. Fifthly, when the Lord brings any fpeciall judge- ment or affliction upon his people, that alfo is cajicd 4 great day ^ Zeph. j . 14. the great day of the Lord is near^ . _» — •*« I^o The Great Day, ifs A day of darknefs arjdgUomineJS , it day of clouds and thick darknefs ^ xhn Tr^r/pet and Alxrmn againfi the fenced Cities , avd again ji the high Towers •, it's a threat- ning of the fame Judgement there which here the Prophet fpeaks of, the captivity of Babylon:, and its called the great day of the Lord, and foit's here called alfo. Fourthly 5 it'sfaid that it sfuch a day that there is none like to it •, that is, Firrt, it is the greateft evil that ever befell that peo- ple, they had been fmitten with Peftilence, with fear- city of bread, cleanefs of teeth, invafions of Enemies, but never any like unto this, and therefore does the Prophet call it, an onely evUy Ezek. 7. 5,6,7. it's c&fne^ and it is not a high found, the ecchoof the moun- tains, but it fliall be fo in truth, and in reality, in which the fury of the Lord jhall be poured out upon them • he would give the dearly beloved of his foul into^thd hand of his enemies. Secondly , there's none like it, if we alfo compare Gods dealing with them,and with other people : The Lord hath not dealt fo mith any Nation , as he hath done with ^erufalcT.^ and therefore they arc afflided, and in captivity with the heathen Nations, who are at eafc and fitftii, ^4r'^ i.ij.14. For judgemmt muft begin at the Hotife of God •, and there is at the laft a worfe end remaining, for them that obey not theGo^el, &c. Secondly, here's a confolation alfo, ^acob (liall have his time of trouble, but it is yet but a time •, the people of God never enter into afflidtion without a promife^ and therefore they are prifoners of hope , when they are in a pit in which there's no water , Zach, p. 1 1,1 2. There are three great promifes that the Saints have under all dicir affliftions* ^ " ' Firft. 5f 1 t. tn-MX S:tU3d The GredtDay, lyjr Firft, theyarepromifedfupportin the affliction , J will be with you '^ and, theresaRtver^ the Jlreamcs whereof do muke^lad the Ctty of God ♦, Gen. i J. there s a light that goes between fhe peeces^ tn the middle cf the darknejs : the bufl) tn the pre is not burnt: a peculiar providence watches overthcm, to keep them from fainting under the affliftion. Secondly , they are promifed Sanftification : This is the fruit of the affltUion , to take away their fins : by this Jhall the iniquity of ^acob be purged ^ the'^ jhaU be made partakers of his holynejje 5 and of his glory ^ for thefe Ught af fit ff ions that are but for a moment ^ Jhall work for us a more exceeding , and eternal weight of glory. Thirdly, there's a promifc of deliverance out of affliiSion : ifael fhall not dye in ^Aigypt , though it be four hundred years before they come forth^ though theTemple be trodden dorm of the G entiles ^and the womari' be in the wilder nefs 1260. dayes ^ yet (he fliall not al- waies be in a wildernefs cftatc •, and though they be iiiBabylony ytt the Lord by the blood of the Cove- nant will Jend them forth out of the pit ^ and he will break the yoke from off the neck of the anointing, S^c. And fome think (as Calvin) that to be the meaning of jf^, iM^r airmejs fhall not befuch as w.^j:in her vex at i- on^wbenhefrft lightly affiffedihe landof Zabu.lor:^&iC» that was^in the inroads tormerly made upon them by Ttglab Pilefer^ and was that greater then the captivity when the City fliould be deftroyed , imd the Temple burnt with tire 5 and there was no comparifon in. the ' affliftion, but yet the darknefs (hould not be fuchvand. the reafon is this , hyic cert^permtffionem efje addit^m^ cumtnpnoribtts nulla efJct^hciKvhc as low as Hcl with a promife . then in Paradife without it • the darknefs of I 2 ' the ^1% The GrcAt Daj, mill I > thehttomlefi pit would not be titter darknejs^ if there were but the light of a promife , for the foul to look upon, for there is a time of the ^r^ ni^e Acis 7. 1 7. r>i>hen tt will truly Jpeak^ arid net lye. But what are the grounds why God will not fpare his own people < Hence the grounds are thefe two. Fa-lt 5 God will not fpare his own people 5 there's a time of JacoVs trouble^ when even Gods own people ill-ill be reduced to extremity ^ and there fliall come upon them a time of ft raits. Secondly, Jacobs trouble is but fjr a time s there s a day of deliver dice for them^ they rtiall befavedout' ofit. TheDodrineis^this. T^oVtrin, Jhere is 4 time of Jacobs trouble : Gods own dearefi people are m^ny times brought into a time of flraits. It's true, that through a mans whole life, C/?r//?/4- n^ muft be crucianus^ he mufl take up his crojs that will follow the Lord : There's no [on that he receives hut he chpflifes. * Afflidion is a Childs portion in the ways of holynefs ^ jheir corredion is as truly from the hand of their father, as their provifion is. But my purpofe at prefent is to fpeak of fome fpecial times of -facobs trouble 5 d great day, a day of fl raits ; And God doth many times bring his own people unto this : It will appear to be true from all the dealings ot God with the Saints ^ the children of ifrael were in bon- dage in t^^^/?f long, and their afflidion was great, but there was a time when the bricks were doubled , and the oppofition heightned , fo that they were as dead carrion cafi out to the Bavens^Gcn, 1 5 .And though Ifrael were hated of all the Nations, which God call- ed their evil neighbours ^ yet there were fome fpecial ftraits^ 7'/'^ Great Day. "^73 ftraits that befell them 5 as in the dayes of jdfa , 2 ChronA/\.9yio, When there came an Army of the E- thiopiAKS^an hvft of a thoufjnd thou[a.y}d men •, and in the &:{yQ^oi Heztkiah^ when Senjcbenb beftcged J^eruja- km y its a day (f trouble, of rebuke ^ and if blajphemjy Ila.37.3. But yet there was a time of greater ftraits, whcitthey muft be carried into captivity, and the glo- ry of the Lord removed from his own habitation. And the Gofpcl was no fooner placed in the world , but the great Red Dragon raifed a perfecution^ the Heathen Emperours, and all the Powers of their Empire, Rev, 11.1,3. And that Power was no fooner broken, and the Church obtained of God a Man- child, but immediately there rvas a flood cafl out after the rvsman 3 the Arrtan Hercfie , andthey pcrfecutcd the Church more then the Pagans had done before ; and thenthe Earthhelj^ed theWoman^&cc. Then doth Anti-chrift arife , and the people of God do prophecre in jackcloth andajhes : Witneffes they are, and two WitneffeS) for their paucity, and for their fufficiency: and yet there isatime of greater ftraights that re- mains for them •, there is the time of their fulfilling^ and of their killing: io that God doth rcfervc a time of - j^raits for his own people 5 iheres a time of Jacobs troublty&c. . Eirft, becaufe the Lord will give unto them fomc eminent experiences of his providence , under which they walk-, it's true that he is the Saviour of all men ^ hut efpecially of them that beleeve ^ and upon all theglo- ry thereis a covering at all times ^l(a. 4.5. but the grea- ter the ftraits are, the more eminent ftiall the prote- (ftionbe-, if Daniel be in the Lyons den ^ and the three children in the fiery furnace : the wonder had not been fo greatj if the bnjh had not been in the pre 5 but to fee Z 3 ~ it 174 ^^^ Great Day» it in the fire , and yet not to confume , that was the greareft fight that ever Mofcs fawbetore. When the Harth is removed , and the MountAins cajt into themidji efthe jea^ then there is need of a Song upon Alamoth^ pro occulris ^for Gods hidden ones^ Pial.46.1. // the Saints are in the fit in rvhich there is no water ^ novo turn t9 pur Jlrong holds jej^rifoners of hofe , Hitis praefidii in uno Deo. Secondly, Satan being the God of this world ^ he doth ahvaies rule the prefent world , which God hath redeemed the Saints from, GaU 1.4. And the children ofdtfobedience walk in the course of the present world : The world is caft into variety of (hapes, but into what form foever the prefent evil world is caft into, Satan is the god of the world , and he doth apply himfelf to rule the world under all the forms into which the Lord doth caft it. And therefore Hterom faith wel, ErraSymi f rater i erras^ftfutas unquam Chrtjlumferfe- cuttone^nonpati^drc.li the world bePaganjSatan rules in the great Red Dragon , and fo brings the Saints into their time of ftraits. If the face of the world change, and it turn Chriftian, then Satan rules alfo in that, and caftsout a flood after thervoman* If that Flood be dryed up, then Anti-chrift doth arife , and he rules in him as a filfe Prophet^ and afterwards, 2 Tm*;. 3.1^2. Uaformrfgodlinefhchvoughzin, un- der that he will rule, and men he lovers of their own felves ^proud^ hoaHers ^treacheroiis^ high minded^ and defp/frs ofthofe that aregood-^ and therefore there muft needs be ftraiis in all cftatcs that fliall await the Saints of God. Thirdly , the more fpiritual light grows > th^ grea- ter are the ftraits that the people of G(?i are brought into. Firft , I The Great Day. 17 j Firft 5 becaufc the more are their confciencesfea- redj I Tm, 4. 2. Iris not a cold Iron that vvillfeare the Confciencc , but when there is evident clear con- vincing light , and men be told of it , and yec wil go againftit, their Confcicnces are feared by it , and in Judgement J /'^j are giien over unto a re probate mind. Secondly, the more they are exafpcrated againft the Truths of God^becaufe they do come nearer unto the fin againft the Holy Gholt , which is the Devils fin 5 and it doth confift in malice upon a high and a raised light. No men were fo cruel as the Pharifecs , that did fin againft the Holy Ghoft 3 and therefore if frofhftjing in fac k cloth and afhes would {m%Ec the lufts of men in times part , nom kil/ing is not fufficienr, but their dead bodies fhall not he httried^ to cxprefs their former malice and rage againft them •, and therefore in the latter times', the ilraits of the people of God muft needs be greater then ever they have been in times part. Fourthly^God wil by this make way for an utter ruin of the Churches. Enemies ^ the greaterftraits they do bring the Saints into, the nearer is their deft ruft'ion, and the fooner will God arife. ihavefcen thcaffticlion. of my feople that are in ^^gjpt ^ and I have heard their cry: For the Churches Enemies muft peritli by the Churches hand, and therefore they are faid to be , a cup of trembling, and ahurthenpmeftone : The Church brought that mighty people into a condition fie to be confumed: Jerufalen was to them a cup .of trem- bling-, now they think to drink it off, and it proves their poyfon-, and when they have brought them to extremity , that they thought all had been fure 5 then they themfelves perifh : It'sby the Churches ftraits that the Enemies are ruin'd .* When thefloughcrs flowd fipon I'] 6 The Great Daj. upon the r backs^ and made long their furrows^ then mil the Lord cut the cords of the wicked ^ Piiil. 129.3. - The Ufe is for Confolatioa to all the people of God ^ and this I will reduce unto three Queftions. Firftj with what mind God doth bring his people into ftraits < What the thoughts of God are to- wards them when he doth it < And here we (hall fee x}c\2xGod thinks thoughts of peace to them all the while y a}^dnot of evil^Jcr.29»ii* Secondly 5 in what meafure will the Lord do it^ J'hirdly, unto what end i For the firft : With what mind does the Lord bring his people into ftraits^ What are the thoughts of God towards them when he doth it c* Firftj he doth it from a principle of Love, and their AfHidions arc grounded on the Second Covenant, as their Mercies are •, other mens afBi(5lions are from the Firft Covenant, as a fruit of the Cuvky Mich, j, p. the Church fales there, / rvill hear the indignation of the Lord^&cc. Why is God in indignation with his own people < indeed he is angry with the rvicked eve- ry day. There is a double anger of God, //;»^/eAr (^ redundans inperjonam-^ he is angry at his peoples fins, but yet he loves their perfons-, and heaffli(asthem from a principle of faithftdnef. Pfal. i ip.75. For he hath covenanted to keep them from the evil of the world:, he is to preferve them nnto his heavenly Kingdom •, and he does , as I may fay, fomctimetimes preferve them in Salt, and fomtimes in Sugar , as we ufe to doe with fome things that wc would preferve* Secondly God looks upon your fuffcring as the fufferingof Chrift* the Saints being one with him, their fervices arc Chrifts, and their futfcrings are Chrifts, they bcAr p'mtinhim^thej live in him^ Col, 1,24. The Great Day* lyj 1.24. So they fill up what is behind of the fu^crings if Chrifi. Thirdly 5 whilft; he doth finite them he is afflidcd with them ^ h all their afjli^iom he U afflt^ed-^ though Chrift be in heaven , yet he has the fame nature there that he had here *, and he flands in the fame relation to us now he is in glory , that he did here , he is not afhamed to call us hrcihren> 5 and therefore his com- paffion flill remains : ^er.-^i.ii Since Ijpake againjl himy I remewhitd him jtill : my bowels are troubled for him. The heart of God goes out unto all the Saints m their affiiftions. Fourthly, whilft he doth afflrd them, he doth wait to he gracious ^\\^.rQ,\ 6* He doth not defer delive- rance becaufe he is nor willing to beftow ic, but be- caufe his people are not prepared for it, that's the rea- fon they are io long out of glory, Col, i . 1 2 becaufe they are not yet wee/ toht partakers of the Inheritance with the Saints in life •, and to make them fo , he doth fit by, as a Refiner ^ and he will only purge away their drofs by their afflidlions. Irifthly, all the while they arc in ftrairs, he doth take fpecial notice of their fuffermgs , ^ind he is deep- ly difpleas'd with the Inftruments that ai Aid i lis peo- ple, and he is preparing for their ruin ail the while 5 for he takes fpecial notice of their wrong. Rev, 2.1. I know thy work^and thy labour^ and thy patience^SiC^ExG* 3.7./ know their jorrows: He hath abottle for thctr tcd^s , Secondly , he is deeply difpleaied with the Inftru- rtients: -^4^^.1.15. He fcnt bis people into ^^^jy/^.*?, but yzx^ I am jore dij^lea[ed with the heather.'^ I was but a little ai[f leafed ^ and they helped forward the affliclioii. So that whilft God doth ufe them as the rod of his a:. - ger^ he is angry with them, ■ A a Thirdlv. lyS The Credit Day, Thirdly , he is al! the while the Enemies arc afflid- ing of his people , preparing for their oveithroWj Zac. i,ziji^, when he doth raije up horns , he doth provide Carpenters a!J), And Jcfiis Chrfft all the while is pre- paring for to be his peoples reicue, though they fee I iim not, yet he is behind the Mil tie -trees at the bottom^ Zach.i.8. SixUv 5 he will make their affli(5iion to be the great means of their exaltation*, facobjhallartfervhenheis fmall: The killing rf the Wit ne/es made rvay fcr their Rcftr/recttor^x.ht more glorious. Thefe are the thoughts and the mind of God towards J-acob in the day of his trouble. Secondly, in what meaftire will he do this /* ^er. 3 o. 1 1 . / IV HI correct thee in meajure , but not leave thee altogether ur^puniflid : And here confider thcfc five particulars. FirP, it fliall not be according to the defert of your finSj Ezrap,!^. I have pttnijhedyou leffe then you r ini ' quities dejerve : He will notjlir up all his wrath , Pfalm ^8.38. lis the Lords mercy rve are not confumid. We might have been in Hel as well as in Babylon. Secondly , it fliall be but according ^o the meafurc of your neceffitics : He doth afBi(5i bur men need is^ I Pet. 1.5. And it fliall be no farther than need is,//^. 28.24. He will not alwayes be ploughing -, there is a fow- ing time , fo much breaking of the ground as wil pre * pare it for the feed, and no more. Thirdly^ it fliall be proportionable to a mans place in the my ftical body of Chrift: There are fomc vcfTels of Gold , andfomeof Silver^ 2 Tim. 2, 20,11. Chrijt the head was the fir fl born among ji many brethren, Rom. 8.25?. And as all the brethren are not called forth to the like eminent fervices , fo all arc not called to the likeeminemfuiFerings. Fourth- The Great Day i yp Fourchly,it(l"iall be proportionable to their (Irengrh, I Cor. 10,1^. He will not [ujferm to be tempted Above what we are able : and he will give in fupplies of graces fuitable untothe fufFering, 2 C^r.iz.g, My grace is [upcient yicc. 7p.28.27. He doth not turn the cart f&heele on all the Corn , but he hath a Bajfe for the fitches^ and a rod for the cummin^ &c. He takes meafure of your graces, of your fpirits, and of your ftrength, and he doth give ituntoyouproport;on.ibIetoyour need. Fiftly, there are alwaiesfome mitigating circum- ftances , that do abate and fweeten the afflift on •, non dantur fur^i tenebr^e ^ there is a light between the pecces^ Gen, 15.17. Firft, God doth fomctimcs give them favour in the eyes of their enemies, Tfal, 10*6^6. he made them to pitty them that carried t!iem captive. ^ofephJJjall pnd favour with the Keeper of thepnjon^ and Daniel with the chief ejl of the tunuchs. Secondly , what is vvanting in outward bleflings , he will make up totliem in'piritual ordinances^ //i. 20.20. Though he doth feed them with the bread of af- ficiion 5 and i he wat€r oftr$uble.^jet their eyes fhall fee their Teachers, Thirdly , if they have none of thefe yet they fliall have his gracious prefencc with them inlarging of their hearts •, xhiiwith Paul and Sila^ they jhall fing in- aprifon^ and be able to fay^/> w.u good for me that_ I w.ts afpcledi As one of the Martyrs fayd, / was inprifon till I cayneintoprifon ^ nil crus fencit in ncrvo, dum ^y^U tM animus eft in coelo. ' * j^ Thirdly, unto whvit end doth the Lord do this .? .^ Every wife Agent works for an end, and the more wifdomhe hath, the higher cads he aims at in every Aa 2 adion. i8o The Great Day, aftion^ and the more ends he dorh make to meet in every thiag that he dorh, //r. 30.18. Th^ Lord n a God cf fudge nent : It's there put ror Wifdom : He orders And m 'derates Alt thir^gs ^ in reference unto the end thac ht dorh aim at •, and as the Lord in all his waies is wonderful in ivifdom and coi^njel '^ fo he is in all the af- fiidions of the Saints •, there is much wifdom feen in his higJi^ndij that he has in affli(fling his people, and in making many ends to meet. Til name four great ends. Firft , the Lord doth bring his people to ftraits , to prevent fin. 1. In the rifing of luft 5 2 cor,ii*9* th^t I might net be exalted^Scc, 2. Theadingof luftif it doth arife, 5^^^ 33.17. /f^ doth chafttfe amanivtth jl' ong fain^ it ts to keep man frcm his furpffe ^ and to hide pride from his eyes : When he hath taken up an evil purpofe, there is a crofs inter- pofeth , interactum yrtmiim (^jecundum. 3. Forthcfiniiliingof fin, ^e ivhat to dL\ but our eyes are towards thee -, for it is the cxercifeof Faith that doth procure deliverance, C^;;, 49 , 2 1 • His bctv abode in fire>.gth •, that is inviclum ro- bur •, it's by this that the Saints of God prove vidion- ous in their fuffcrings. But how may a m.m know when deliverance is nearf Are there not rules for that as well as the other. I will only name thcfe three rules. tuft, when the people of God look towards him and return 5 if not, Lei/. 2 6. 24,7 5. ^ e will funfh them (even times more , till he hath deflroyd them ♦, for there IS a pedigree of judgement, /^^/ I. ^oeli. 14. Rent jour hearts , and not your garment s ^ Sec. Prepare to meet thy God, 0 J/rael. Theic is no going to God in the way ot his judgement, but by meeting of him, and that is not m a way of oppofition, but in a way of fubmiilion. Secondly, when the hearts of the enemies and their fins are grown unto a height, Eev.i^. iS- ivhen the grapes are fully npe^v/hcn men do add unto al their fins contemptof God,and fay, ?F/&i7// //;(f Lt^-^? it is an argument they are not like to ftand long, t!iat doc jlreich their mouthes out a^ai-iji heave i , and their tongues run tlirough the earth : When Inltrumtnrs doe rife againft iheir maker, and the ixe ts agarnfl htm that hem with it , then I mil fend amon^fi the fat ones Bb lean efs c8d fhrCycAt Day. Tic^ f^ihthc Lord^A'rJkhidle ahurni^jgnndcr't^cir ftor^j. Thirdl}^, when the hearts of rfie people of God are low, and their fpirits do fnil^ snd they fay (?//r ho;ies are drj , ouYhcpc is jaff^ 'a?rd nn are cut cffy Ezck. ^j.i 1. when t!k So:^? cf m\tn cmies flull hefind faith upon earth < Men vVili not beicere it^ Luk.iS 8. And though ye iee no wares Or means of deHvei-'ancc , yet ren"ienibe r , It is net kj fewer, nor by mighty 'hut hy >ny ' fpiri t^l,'?.ch./[.j ^ ^ nd the earthdid help thervomar}. The Lord can make ufe of any Inftruments for the Redemption df his fervants : The barborous Nati- ons came in for thefr fuccour 5 which I fear will be the Judgement upon' this Nition. I 1 GRACE I » m>' ""' ■■'■ .•■a. ■■vtf^necrWVH GRACE ABUSED. g^^mmm^mm* At a Fall for abufed Liberty, JUDE 4. T^uming the (jrace; ofQod into 'wantan^ nefs^ 6cc. H E word propounded for this daics hu- miliation is , that we may take flume to our felves before God^^ for thachornblc abufc of that Gofpel liberty which God hath given us, which is the fruit of the Prayers, the Tears, and th*! Blood of the ancient Saints of God amongft us : Rar^qmfquAm circa bona [ua fit is cantui 5 it*savery rare thing for mcnto walk worthily under^ Mercies' that they have earneftlydelired^when they arc enjoyed. There are two things that raoft men defire, and. they are, Power and Liberty 5 and when they have attained them, I may fay they are unto men, as they' defcribe waters, I'uis terminis diffwdi c9nt$nent!ir* They are eafily apt to run over in what veffels foever you put them in, 1 can my felf remember, when B b 2 Ar- 187 S8 Grace AbufeJ. Armininnifm did firft invade this Nation j how much the old Puritans (for that was then the term of re- proach ) were affeftcd with it 5 how the Minifters preached againft it 3 and writ againft it, ana the Saints faftcd , and prayed againftit, asthat which- they looked upon as the inlet of Popery 3 for if you will receive it tirft in its dodrine^the tame perfons will quickly begin to fct it up in its worfhipalfo: And it was fb much layd to heart by the godly Patriots of the Nation , that I have been afTur^d from good hands, that they drew up anA^lof Parliament to bcpaft againft it in the Parliament at OAr/(pr^j which they did intend to have ftood upon , and by an Ad of the Civil Authority to have fupprell it, had not the Parliament been in a fudden, & in nn untimely manner broken up-, and yet now we can cry out againft Po- pery, and yet maintain with open face the Doftrines of Popery, and that under the notion or name of the greateft liberty that can be , and I can remember alfo that in the Bifhops time, when the people of God cotild not have liberty to meet without danger, or the name of a Conventicle, though it crofs Tertullians notion /, for he faith , cum boni coeunt, non eflfd^jo di- cendii fed curLiy Sec. and in danger of aHighCom- miflion : How would the people of God have rejoy- ccd at the Liberty xhx now they may en joy c' and how fad it is tofee how they arencgleded by fome , and ftrangely prophaned by others . t!)cy cannot be liberi unlcfs they be Sacnlep^ as Auguflin againft the Pcla- gianSjC^^. And this being t!ie woikof t'ledny^ to humble our foules for theie corrupt opinions, and abhominable praftifes, that iinJtT tix notion and conceit of abuied Liberty, are broken forth amongft ^%t, that which the Lord requires oi us^is Uus^T iuii we ihould Grace Ahufed, 1 8p {hould not only cry out againft it as many of us doc, but have our hearts fcrioudy affcftcd with it , and dc- firc the fame for our Govcrnours alfo, that do injoyn this Faft , that they may be humbled for that , tor which they do cnjoyn upon us a day of Humiliation^ for every new Faft is a new obligation both to them , and to us 5 againft this evil s not oncly to fpeak a- gainft it , and pray againft it^ but alfo to endeavour to reform it in our places, to the utmoft of our power^ for there is not any thing that is a greater provocation unto God, then a cloak of Religious duties drawn over any corrupt intention •• Of a fezehels Faft , and a Pharifees long Prayers •, the one to died innocent blood , and the other to devourc the eftatc of an in- nocent perfon 5 and both arc an abhomination to the Lord. And this being that w«^ is appointed for the humiliation of this day to help you therein, and to adminifter fomthing unto your thoughts,! have made choice of this Scripture now read unto you. The grandexhortationinthisEpiftlc^is fet down i/er.j. Contend ear nefilj for the faith once given unto the Saints. The thing that you muftftrive for, is the Faith , the Dodrin of Faith , the Dodrin of the Go- fpel, which ye cinnot keep without contention; iTA^/wrii^s^^rhe word (ignifics, fro viribm^ it is to ftrive wiih all their might ^ or (as feme render the won.!) it's to ftrive one atrcr another, in yoiir places, and fuc- ceflivc Generations -, in fuper certare -^ or certamen re - fet re: It's not enough to ftrive cnce, andtoaflert the Truths, but ye muft do it again, and again, after one another 3 as often as the Truth of God is oppofcd. And he gives the reafon of this exhortation. Faft, becaufeit is a devofitum^ that ihe Lord hath in raeicy 1^0 Gtdi^ Ahtk^id. Oi IX %^m. 3. 2. mercy delivered uato the Saints, which, the Lord rei^ quires them to keep; You are but Stc wards ot. it, it is committed unto you,, that youiliouldtraafmitic. unto poft^rity. Secondly , it was hviionctgivtn , andthcrcforc you cannot expe(^5, that if you part with^it, the Lord wilt againbeftow it unto you: It's like the fire up .m the Altar, that was^at firft kindled from heaven, and was, thereby the induftry of the Pdelh to be kept alive ,. and was^ never to go out v it was but once giyen , it wasf Gods free Grace to beftowit, andhedbth cx- pedl that it fliould be our care and work to prciexvc ic. Thirdly, he doth prcfsthis from the danger of if,. vk reg^ard that the enemies lye in wait, there arc cer- tain men crept ia unavvares,c^^. Firilfalfe Teachers.-, they doe not rufli in,,forthca they would be obferved , but they creep in iecretly ,. and in an unobferved mariner. Rev. i j. A beafi nfing^^ 0ut iff the earth : There's a temporal power of the' Pope f for he is r-eprefcnted under a double vifion, of two Beafts. Fir ft „ a Beaft with feven heads ,. and ten horns, that is, be did claim a power over the ten Kings to dcpofe th^m, and relcaCe their fubjccts from obedience unt> them ^ and this was a power that the tea Kings did give uaco him, and t\\i^ Mdarlfe out of the Sexj from the wars, and trouble , and commotions that were in the world : But there is another dcfcription of the Pope , as he is the falfe Pro^hityWhich relates unto the Ecclefiaftical power , that he takestohimfelfj and fo he hathtws horns ^ one asaX/j^w^, ancmblemeof MceknciTe and Lnnocency, and he ^rifeth out of tk earthy that is , ftirpium ?mre y as things doe grow Gr4ce Ahufed, x^i fgrow out of tlie earth in a fccr^t and imobferved Secondly, the tiling that tlicy trade in,is the Truths of God , and the fouls of men •, therefore conund ear- ncflly for the Faith '^ for when falfc Teachers xome , it is the Faith that they do mainly aim ar^ and Satan is the grand deceiver in them. And the Apoftle comes alfo to«a defcription of the perfons with whom, your contention was to.bc. Firft, theyare dcfcribedby theaftof God upon them, what they are.in Gods Predetermination. Secondly r by the ad of fin within tbem ^ and what they arc by their own corrijptions. Firftjby the a«' lyfrnfi^tp^tyfr^Jcrt^fti^ theyiare prcfcrib.U, fjore-writ- tcn, becaufe there isan aAof God in revealing of them 5 that is paffed upon them from all eternity. It is unto this damnation rhatthtyiarcTppoinred : And fome read the words , ' df ^ito to xAi^a^ . ad hoc jji'dici" ^u^m •, for tobe.given ovcrinro fucka way.of firming, it's the grcateft fpiriiual judgement that can befall a man in this life > and doth £ow: from a ftntence and a decree pajfTcd upon him by God^^ for he that hath ordain'd men unto damnation , hath by a permiiTive .{ though not an efFeftive will ) appointed alfo the means by which he Ihall come unto that end, that fo lie is ordain u to be damn d. Secondly , by the power of fin within them : All ungodly men, pretend what ihty v^iW^they have no fear ef Codinthem^ nor any refpeft unto God , they arc men that are (Ir Angers unto God , and live without him in the rvorldy that's their general! defcription ^ they are ungodly men that ha^c no Jeare of (Jod in their hearts ^ and 1 Ip2 Gract Abnfed, and that do whatfoevcr they do, without any rcfpc but Faith icfelf is the new crea- ture ,. i\\^ .dcv.nc nature , it';> that which is horn of God which ca .nor fin ^ Joh. i And therefore it mud: here be meari or the Word of his Grace, the Dodrin of the Go pel. Scco::d!y, what is m^ ant by Wantonncfs :' the word ATiiAyei*^ fignifics a wanton, vain, licentious, and un- ruly difpoli ion of heart: It is by -2:^//r^A delcribed to be effr.tnis qjta.'am peccandi libido : /: eing pafi feel- ing t-^ej gave the^'t (elves over ur/to Ufcivio'^pi js. i Per, 4* 5 . ii s laid , Wh'lji tliej were Ge/jtilcs they did walk tit lajavioitfiejsj exccjs cf wtne^ Sec, It notes all manner oi lud and filthineis , c^"^. For all men doe not iin £^i^. 4, ip, with the lame le vvdncfs, nor with the fame refolution of fpirir, that other men do, Ezek,2^.i^.^],]cogfta't&^ CQnfilimn^niachtnatio^Cy'c. The more thoughttulnefs that there is in finnmg, and upon tliegieacer grounds mens lufts are bottomed, with x\ e nore coniidence , iind fcarlefncfs, and retolution ot ipirit they do com- C c mit; IP4 Grace AhnfeJ. w%i^^^.^M^^^^nj9imaim.r.M;mjL99,n}*^9^MiMjimmumiJJi~xnmm mil: them-, and this loofncfsof fpirit and refolution in any way oi-' (inning, without any check, orrclu' (5tnncy of i^xli^xhiS'^^cdWcAWnntonnels, Thiro.ly^ what is it to turn the Grace of God into W'Uiti nncisf The wordis^eUr/Gble? , itiignifiesta tran'pole a thing, and put it out of its place •, to turn away athingor a perfon, and puts it outof irsfor- formcr condition 5 asHeb. 11.5. it's faid of Enoch ^ i\ui the Lord tira/i (lated him -^ put him outof his pre - fcnt ejrthly condition in which he was, and removed him out of his place to heaven , GaL i .6. Wh-j it^e jou^ fo fiOn carried arvaj bj another Go[fel< The falfc Teachers had tranllated them , and put them from- their ftation, in which beleefe they flood beforc- they removed them from it ; and fo when the doUrtnc of the Grace of God ^ that did teach men to deny nn- qodli/iefs and rvorUly lufts ^ and rv as given to make the man of f erf eci unto ever j good rvork ^ when this grace is by thelufts of men perve.ted to a. quite contrary end 5 this is to tranflate the grace of God to another end, then that for which the Lord appointed it , when men do father their lufts upon the Word of God^ and bear them up by it-, and this has always been the cu- ftom of all falie Teachers 5 2 Pet. ^.16. the word is, rft^SABcr/, they doe put the Scripture upon the Rack 5 and bending ihcm unro their own bow, they fliall ferve their turn which way iocvcr their lulls work ^ there fliall be found fomcthing in Scripture that they can lay hold of lor it : And when men doc make ule of the Doftrines of the Gofpel to ferve their own iuft^anddo grov^ more loofe and licentious under them^ this is to pervert the Gofpel of Grace unto an end for which it was never appointed 3 t^V rdf ^Bv- /*ici-; 7iiyy(cf.>^m.f'^^fiwAf. Hence i Grace Abu [cd, jp<^ Hence there are two things to be obferved. Firft, that there is a Wantonnefs that goes with corrupt Teachers 5 \vhereroevcr they are, corrupt do- ftrines and wicked pradilcs go toijciher. There are no men that fin with fo much wMnronncfs, that is^witli fo much licentioufnefsj liberty and nnpudency^as cor- rupt Teachers do. Secondly, they wil wreft the Word of God,cn^ of his grace unto this end, they wil ftrengtiien their bfts by the word, and fo pervert it to an end unio which it was never appointed. There u a rvanterinefs in corrupt Teachers ^ there is BqU;. both wicked do^rincs and wicked pra^t^es^ for th^y both go together in the fame men. Firft, this will appear by the defcriprions every where given oi: them m the Scripture, they are deicn- bed and placed in the highcft rank of wicked mcn^Phil, 3.2.19. Dcgs they are i, that is unclean creatures that return unto their vomit 5 and they are joyned with e- vil workers, their God is their belly , they mecrly ferve their own lufts in all that they do-, and they doit with a great deal of impudencie , which is the higheft pitch of finning , they glory m t.hat which lliould be looked upon as their (liame; The Apoftle h^d fayd, 2 Pe er 2. 14. 18, 19. That there Ihculd bee fa'Je Teachers amongft them , that fhould privily hrin^ in damnable^ (or deftruftivc ) Htrefies-^ and hee defcribes the men, having e^es full of Addie y y And cannot ceafe to fin^ having their hearts e erc'fd with covetoti'S fra^ifcs , ci^rfed children • an .1 they allure through the lufts of the fleili, and m-i- h wan- tonnefs: Ic is this that is the bait, for it is j'i\il^v that there is no Re - furreftion of the dead, nor noLfc after this life 3 no punifliments nor rewards -, but // the eje be darknejfe , hoiv great is that darknefs ^ By i\\t Eye is meant the Qnderftanding, orthe pratoal Judgement , which is the guide of a mans way, as the Eyeinthiibody is , and if rhar bedarkned in the principles of it, the whole body^ the wholt life muft needs be full of darknefle^ the blind- nefle in the Eye caufeth a darknelTc all the body over. Secondly, it muft needs be fo, becaufe this rakes away whatever ihould refrriine theluf s of men 5 for there is a jea o; cor np. ton t,n the k'aty Ifa. 57. 20. As the raging Sc >, *^ncly there arc bounds fct to it , and wh u is that but the light that God doth put into rheir conicien.wS ^ ^nd mea are overawed by it, they cannoi be fo wicked as they would 5 now if luft can once by a corrupt Dodrine caft ofFthisbridie, what kind of evill can they be withheld from ^ What is ^t they dare not doe < Rev. 9 2. Th^ Sunne aid he aire were darkrted by the fffjak ^ lice vinta^is prrfus exttncfa. Neither in the Sunae, nor in the Aire is there any light, now all lighc being taken away that ihould difcover the wayot death to a man, and there is an impiilfe of lud: within, rhar pats the man upon ading : AaJ whither will not that man run , that hath no principle within to re- ftrain him ^ He will commit all iniqititj mthgree- dinefi , Thirdly Grace Abu led. tlOI Thirdly ^Thcrc is a juft judgment of God upon them in it , that they do dillionour God in his Truths, God Ihould give them up, ei? TrtSu* T///i:t?, Rom. 1 . 2 6.to that lujt which (liould bria^ that an- ^ honour upon them that lliould make the Ji v:le and abominable, and hareiul before men-, Saran - comes with the decctvablenej^ of ^'^^T'''^^^^J^^P:> 2^r!jf€z.ic: hecanle thej^^ad fleajure tn U,7nght€9ujnef^ : they were fuch Dodrines as did in judgement draw out tlicir lads-, tor God doch many times in judgement lend men Teacliers according to their luftiv : // ti^J ^^-^^ vpiilfyofhefie of Wme^ an^ flrojig UVficha, Drink, h.jhallhea P/ophet to this feofle: So t, c Lord doth fit them with Dodrines according to their lulls, that (hall be a means to draw them forth, Ezek. 20. / g^ve them Statutes that were ^^ not good \ It's fpoken of the ftatutes of Omriy and ^^ all their Idolatrous commands, which Goigave them in judgement, and their lufts were dravvn forth by them, and they pcriihed inr'icn c For thcrcisareciprocat'.o.a between ih: iu*id and the heart, and a conrijnt comaun o;i. An cv^il heart commonly makes a:ievil hc.i.i, andtiienan cvil head doth very much add un.o the roieniUiS of the heart : And by this means D.^ccvers in ^udre.^e-t grow rvorje and worie ^ I Tim. i. 9. Faith and a good Confcirnce muft be kept together ^ and there is no hope of keeping t'le one without the other; tor a good ConLdcnce isthe^veffel wherein Faith is preferved, and if thic be oace fplit, Faith (that is the lading; will lufF, r wrack 5 There muft be a mutual pieiervation of both, for they muft be kept together, or they will furcly be loft together. Dd Men lOs^^. ?., ii/^^ tAkeJpcchil care thf the W&rd of Cod fhgu 'd hbrottght tntofAtrQm\c their hfts. They will be wanton, but they would alfo wreft and pervert the word of God the Father^ and have that coun- tenance it. Fuft 3 Carnal Reafon is lufts Councellor, nnn^^ra and the ftrong Holds of fin lies therein^ It is a % » — - great Pleader for fin-. Men fought out Invents- ons^ Ecclef, 7. 2^. 2 Cor. 10.5. there is a great contribution that corrupt reafon gives to luft. Secondly , But never fo much as when it is from the Word of God, that being the rule of a mans a^ton/ieJ^ I Uje not your Liberty a4 an ^' Hcafion to the flcjh ; Take heed of this way of *^ finning above ail other^ to make the Word of ^^ the holy God a Patron of Luft, abhor ihofe «^ men above all other men? next the Divcl, that ^< arc beft skill'd in Scripture to this end , that <^ they may juftifie an evil way 5 Truly I (hail '^ fay, better our old bondage or fuffering again ^< ifthisbethe ufe we make of it^ if our new li ^^ bertybeahberty in finning : One difputes for *^ Free-will, andUmverfai Grace, andhchach '^ Scripture for it ^ another he difpurcs againft. ^f the regulating power of the Law, 2nd he hath ^^ Scripture », another againft Prayers but when ^^ the Spirit moves him^ and he hat!) Scripture, ^^ another againft the Sabbath ^ and others for ail ^^ manner ot wickedness ^ for they fay, we live ^* in God *• and others plead for fwearing, for '^ it*s an Ordinance of Cod % rbm Jlhitt fm4r by Dd % h/f ? 204 Grace Abu fed. '^ hi^ Name : and others plead for mixt multitudes *^ iaOrdininces, snd tr.ey have Scripture-, and <^ others ^ii for circry ignorant and confident fcl- " low topieach in our publike Congregations 3 '^ for fay they, theScnprure (ays, >^ euerj man '^ bath received the gift^ fo let him minijier^ &c. " whereas we know the publikc min^ftery x^ an ^^ ofpcc^ and tt u CQmmttied unto fome ^ and not ^^ toall^ 2 Cor. 5.17. Confider bit theie four things, and I have dene. Iirft, Is this the return vou make for all the goodacfs or God rowards you i Confider t{:e cv:lot it-^ Firft, hereby you do d'iLai-^iour God, in that v hich ishighcfl to him, 2nd which lie ha^ mod txahed ncxtto his Son^ Plvlm 138^ 2. FJu Word is exalted ahve all his I^ame : Now to lay the Word of God z{\i.Q^ and tocountitnsaftrangething, Bo\,6 12. isagreat evil •, much more to turn itagainft the Lord, and gather rules from the Word,cojuihfie.that which the Lord himfelf abhors. Secondly, H^:reby you no grarifie tlic Divel for that hath been his grc.t Defi^n: Firft, when the, Lord hath at anytime powered out /i higher nieafurecf light, asin X/^/rW/time, then role up abundance oi" hcrefics, and fo in the days immedi- ately fucceeding the Apoftles, ;;nd when the Lord works rny great changes tending to Reformation, for cafl Satan down ift one kmd, and he will rife in another-, as when Kome P3g;?n was cail down-, now there isahloud upon i^.'';;?^eChriitian, &c. and by degrees,to be atjalt gathered togcuier mto the See QiRome. Thirdly^ Grace Abufd. 205 Thirdly, No m^-n brings on thcmfclves greater deftrudion, then tliefc men do, wl)0 turn the grace ot God into wantonnefs, by bringing into the Church d-imnable hereHcs •, 2 Pet. 2. 3, AVfrAH*, they :\:c men r:pe for dej}ru^/0/i : and as I have told you, the Lord will make it eminent- ly appear, th.'t they arc the greateft enemies to his glory> and his Churches good 5 and therefore God' referves them for wori^e punilhment then other wicked men (hall have : God looks on them as me/2 of Bloody Bioody men, that are drunk with the blood of fotils-, the [ons of perdition j men of jtn V 'tis an Hcbrailm that fignlfics an eminency in evcy one ot thole kinds of: fin, that wicked men aieguiity of-, and it is notoply referved for them hereafter, God WiUnot ftay till he gives punifli- ments and rewards at the day of Judgement, as he will do to all men, both good ,2nd bad, but they iball receive an.earneft. of damnation here in a fpecial manner, as well as hereafter i^ God will exalt their damnation above other mens •, Primo- genittis SAthand, Hereticks are the firft born of the Divcl, and they fliall have a double portion With the Divel in his Inheritance. Fourthly, This is a dangerous fore-runner of deitrudion to any Nation or Church: Truly if if you bear wi:h xhcwomdin'fe {abd, God will notbear with you, for he is tender of his Truths, and prlzeth them above ail the world ^ Hexven And Earth jha/l fat/, before one tittle cf thar jballfall to thegreiind •, Chri(t made that the great iignc of the dcftrudion of jerufalem, that it was neer, The/ejhadanfefaljc Cbnfls^ andfalfe Prophets ma- ny s rt <»«iMl*ae>«iAlH 206 Cmce Abnfcd, ;^jf«, and fo I John 2. i8. There are manj Anti- christs^ and hereby we knmH^ isi^ir^ ^^^x audits not ipoken of the end of the world, but of the deftrudionof the JcwiftiftatCi and it drew very nccr upon this groundj becauic many Antichrifts had turned the grace of God into wantonnefs, and made ufe of the Word of Chrift, to the dif- honour of Chrift^ in opprohium Chrifti : and it was ihe over-fpreadmg of herefie that did give the Sarafins footing in the Eaftern Empire % and fee- ing they are willing to be deceived, the Lord let out that floud upon them I therefore, oh all you that fear God, thatdefircto ferve him as he has revealed himfelf in his Wordj whofe fpirits God has drawn forth to prize the truth of the Gofpel 5 Take heed of falfe Teachers »' f^old fafi the Fatth that W4i once delivered to the Saints. For if damnable heresies do creep in amongfl you. CoH" fider nothing threatens deftru^ion fo much as theydo. "jf,! : -izT f J he Jufi Mans End, 209 THE End: uft Mans AT THE Funerall of WiUiam "Ball Efquire, a Member cf the Houfe of Commons. E S A Y 57. I, T^be Ktghteotps perijh ^ and no Man lays it to heart. Nthefe words arc four things to be con- fidercd.Firft here's a godly man dcfcri- bcd in his lifc,and that either in rcfpeft of his inward difpofition, or his out- ward convcrfation. In his difpofition of ^^ .^vaafifi*^ -y^ fouljhee is a Righteous man and a merci- c) 3) G>^irD 6"^ fyi man z\{o.kRighteous man ] hce had need have good eyes that finds out fuch a onc-^for P/aL^S* 4* i:hc Lord looked d^rvn from Heaven uf on the children Ec of aio T^hejufi Mans End. — — efmen^ Andhefeundnone righteous » Indeed in a legall fence there is none, but hath an allay in a Gofpcl fence, there is arighteoufnefs that is imputed upon juftification, and there is a new image infufed upon fanftification^and both thcfe muft concur in the righteous man, and the merciful man, ^DH the man of mercy who hath attained mercy himfclf, and who is ready to (hew mercy unto others. 7 he [firit of God came downinthelikenefs of uDove. A Dove as it is without guile, fo is it withoujc gallalfo 5 and a righteous man is not only thus within, but in his converfation, his light jlnnes before m^i$^ ke is Alw^jes walking in his ufrightnefs^ Secondly, In his death, and fo he is faid to perifli, niN the word in the Hebrew is cither put for temporal! or eternal death. lohn 3. 16. that they jkoddnot periJJ) . hut haveeverlapng life, but here it's meant of temporal death, the difunion between the Soul and the Body, and fo to pcrifli is to dye, Mmh i.2$. Majler [ave us^ eJferve pcnfb. And it's faid aHo they are taken away, ^at^ in unmf$ colligere: They are gathered unto their Fathers : here in this world they are Scattered, and fomc live in one place,&fomc in aaothcr,but death is a gather- ing^&there is fafctculus viventium even a bundle of the It- 'i'/>^:as the tares are bound in bundles fo is the wheat alfo. Thirdly, After his death ; the Soul in this life is full of trouble : here in this life but a little peace enters into hm^ my peace I give untoyou^ but, then after this life be (hall enter into peace 5 here, a little joy enters into him , but then hejhall enter into the Mafters joy^iot ever : and for their bodys, they (hall reft in their beds, as the grave is commonly called : it being the [tveet Jleeping place^ as iChron. 16. 14. it is faid of A fa that he flept with his Fathers-^and they buried him in his ownSepulcher^ and laid him in a bed which was filled with fwcct odors &c^ Secondly, ' ' ■*■ The Jufi MdHJ End, a 1 1 Secondly, Here is a publick lofs bewailed, thTrigh-- teous pcrifh^ And there is no man thdp doth apponere cor^ Mich.7 . 1, rvoe is me for I dm as the Summer-gatherings • thegtodman isperifhedout of the Earthy the taking away of the godly is the great lofs and matter of great mour- ning unto thofe that furvive. Thirdly, Here is a publick and a common evil repro- ved, the foolirti and unthankful world is ho whit afFcded with the lofs of thofe of whom the Lord fays, the world fpas net worthy of ;and this want of affcdion is grounded upon the want of confideration, no man lays it to hearty no m4n under (tood that they were taken away from the evil to come. Fourthly, Here is a fccrct of providence difcovcred: godly men arc.taken away^ nic-n ""J^o afaciebus mali^ t?:Qm the 4€vil to come : there being a ftorm comings the Lord doth haften to gather in the Corne into the barne^ before' hand. That I (hould fpeak unto al thefc^ cannot be expcfted at this time % there are only three points thai: I fhall pick out of them alh Firft, Godly men dye not as other men doc: it is peculiar unto them, t^ enter into peace^ and reft in their bed, <^^- Secondly, Godly men are ufually taken away in mercy^ before an evil come. Thirdly, When they arc taken away, it fliould be unto them that furvive, matter of ferious Confideration^ Affliftion, and Lamentation. I. Firft, This is made the peculiar portion of the .'righteous and mercifull men, at their death^ they fiall piter into peace. Godl) men dye not as others doe '^ there's a great diffc- DoSria:, rcnce between thcm^ and others in their death. Eci There 2 f 2 Th€ Jnfi Mans End. There is indeed a great deale of difference between rncn in their lives : they are men of another ffirit^ of another generatm^ they walk by other principles, they aim at other ends, they live upon other comforts then* other's doe, and therefore they arc men of another value, and cfteem,?^^^ are the excellent ones 5 when the grcatcft amongft men ( if they be wicked ) are vile f>erfons^ they arc amongft men, as gold amongfl the duft of the Earth, and as diamonds amongfl the common peblesin the flrcets. But the great and the grand difference between them is in their deaths, there is fomcthing in a fpecial marier in death peculiar to the Saints, and this we are fpecially toobferve. Pjal. 37. 37. the end of that manisfeacei this Balaam could obferve Mumb. 23. 10. There is a death peculi tr to the righteous, ?ren>trhs 14. 32. T:he wlcked^all becajl away in his wickednejsyhut the righte- eus hath hope in his death : The opposition (hews the difference. When a godly man fhalPbe gathered, a wicked man fhal be deftroyed, caft away • and when the godly man dyes^he dyes in» hope, but the wicied man at death he breaths out his foul ^his life , and hope together. But feeing they do both dyc,the righteous man as well as the wicked -, we fee alfo that wife men dye as well as thofe that are foolifh .* and for the manner of their death, to outward view there is a great refemblance : Bcclesi 2. 1 5. as djes the fool^ fo alfo dies the wife man : yet thereis a great difference ^ Ahah^ anilofiah^ a wicked, and a graciousKing,they both dyed^& for the manner of their deaths, it was.much alike,they dyed both in War, with the fame words irl their mouthes, turn thy hand for I am wounded '^ and yet itsfaid of the one, he dyed and la?^ gathered to his fathers in feace^ though he dyed in War. What is therefore in death that is peculiar to the Saints !f The Jufl Mans End. 2 1 3 •Saints ? how dyes the wife r/jan^: this will^bc fc-cn in three .things.i^/>/f, /^refpedof the pcrfons dying. Secondly inrcipe*^ - . — — . ■ ■ "Miy^i-wiii i-*-'t ■ T - - 2 2 2 The Jnfi Mans End. 'Firft, The Saints are our glory -^ as they are Cods * lavels^ fo they are the excellent ones afthe earthy and fo * they ftiould be to us : 2 Or.8.23. it's faid, thej are the ^.mejfengers of the Churches , ^nd the glory of Chrifli^ ^ 2nd thofe that Chrift glories in^vve ftiould alfo glory in : ^andas wefhould rejoyceinthe addition of any onein- ^ CO the number of the Saints amongft us •, fo we (hould ' look upon it with mourning, and grief of heart, that a- * ny of that number be taken away : and the more ufe- ^ ful any man is to the Church , the more honorable hie ^ (hould be in your eyes : they are vefjels of honor ^fitted ^ for the m/ifiersufe : Nowasfcandalous profeffors are ^fpots in your feajls , (b finccre ones zx^ftars 5 and it is * a great abafement , and the eciipfing of the glory of a 'Churchy to have an eminent light put out of it. - Secondly^ When the Saints arc taken away,it's a^dan- gerous fign that wrath is determined ; becaufe^the Lord takes away and withdraws the pillars of the Earthy from off the earth : it was a fign that Samfon intended the fall of the houfe, when he pluckt down the pillars •, the Lord doth commonly before judgement come, make way for his indignation 5 and one fpecialway by which he doth it is by taking away thofe thatfiandin the gap to divert it: the Lord may fay to Mofes^ let me alone •, but yet Ho- fes willftill rvraftie rvith the Lord: but when Mofes is gone, now who fliall ftrive with God for his people ^ Thirdly, All our protedion, defence, and blefling de^ pends upon the Saints that are amongft us -, for it is by the r Covenant that the world ftands , and that all the Creatures are continued in their being : and let mc tell you, after the Lordhasgatheredin the wheat it^ to his barn, it will not be long ere he does burn the chaff with miquenchablefire-, if he do but once fay to his people, C ome 3 e Hejfed -j goye curfed ^ to the wicked , they will quickly The Jnji Mans End. 2 s 3 quickly follow after : and therefore they do fo bewail the taking away of f.tijah^ as the Chariot of Ifrael and the horfeman thereof: their ftrengthand their fcrvcc was gone : for this is a truth , the ftrengch of a Vation, next^to God, lyes in the Saints , they are the fliields of the earth : for if i,tbe for ihcir fakes that the world ftands-, GodwH provide a place for them of fafety^ when the reft of the world is confuiiiing, as we fee in Zo4r. a place may be preferved for the fake oi the peo- ple of God : ^ and indeed they are t.^e partition wall be- * twi en wicked men and tempoial wrath , yea and eter- * nal wrath •, it is the Saints that keep the wicked fo long ^ out of hell : whatever the world thinks of them, they 'areablelTmgto the world, Ce^.iz.i, JI//V.5.7. as the .' fhowers i^pon the grafs are a blelTmg , fo arc the Saints * by their pray ers^and their Counfels.and their pains^and ^ their gracious example, and holy converfation, every Svay a blefling : fothat as iV4:5'/4»:^^;^ faith of Inltm- Svhenhe was fmittenand had a wound, it was to him ^indtcd Lethal e vi^hus 'j But, ^tp^vU^ KoVi/.w o-wTjipjor. ' So v/e may invert it, and fiy this of a faint that dyes, ^ 'twas indeed a happy wound for him, for to he with ^ Chrifi is be [I of all : but though a faint have advantage ' by it, yet it is a mifery to the place, to the Church, ta ^ the Commonwcakh, where fuch a one lived *, ' ea even * the whole world is a lofei by the death of a faint, and ^ therefore IttdAh was fo fenfible of the lofe of gracious lofiah^ that they made a great publick mourning , yea a yeerly mourning tor a long time aitQx:ffjefapplicatio»i- hm non (iaret mttfjd;^, is the Jews proverb 2, the world isupholdenby the prayers of the faints, Hence learn 3 that the w^ys of hclinefs mc the kfl ^^^' '^^js •, for that is the beft way that Icads^a man 10 the beft^ - 2^4 The Jnji Mans End. end • there is a double goodnefs in holy walking*, Fkfi abfoluta: there is a goodnefs in it felf, it being aconfornnity to the good will of God. Secondly, There is a goodnefs inholnefs which is refpe^ivA^ inrefpedof the end unto which a man is thereby brought: and we fee, finis datmcdiis honitatem amAbiUm, I know that the unworthy would have many prejudi* CCS againft the ways of holinefs ^ the Saints in their lives, are afBidcd and chaftifed every moment , and they go mourning all the day long , and they cannot put them- felves in the glory of the world , cannot partake of the jollity of the times •, as he faith, [firms Calvwiams eft meliwcholicus: bat look not upon their oucfide, but their infidc^look not upon them in theif life.but in their dcach^ and then let me tell the greatcft gallant of you all , you will give a world to change eftatcswith them at their death, in vvhofe life thou wouldeft by no tcarms be con- formable unto. What would Dives have given aftei all his glory, all his delicacy, to have changed with Laza- rus in his death < let it be your work therefore to dye the death of the righteous : and to fet this the more home upon your fpirits, take thefe four confiderations, 1 Confidcr^the great end why we came into the world waSjthat we might learn to dye welljfor Heb.^ 27 . it is appointed to all men once to dye 5 but death comes not prcfently, and the end of a mans life is, that he may con- fidcr his latter end^ Deut.32 .29. men do not live hereto get riches , and injoy the good things that are prcfcnr, and the pleafurcsof fin are but for a feafon:^ this life is but ^oLvdi:^ 'mpGgi'nipi', thcfchool of death ^ which teaches men how to dye. 2 Itisthclaft aclof amansiife, theclofcof all his adicns •, and for a man in bis life to burn as a Torch, to (hine The Juji Mans End. 2 Q ^ fliine as a lightjand afterwards to go out in a fnuff, w^s the foolifti Virgins^ and the fool irti Builders-, in lobs affl.fti- oa there wjs nothing dcfirablc, but yet there was in the end which God made witk him , that which was very defircable: lulius Cdf^r when hie was taken in the Se- riate, he plucked down the robe he wore about him, lit heneft} caderet. It is the night that commends the day 5 mark the end of the righteous man, his end is peace. 3 At death all outward excellencies will leave a man, lob 4. 2 1 .their excellency goes away^and they dye with- out wifdom : for, though there be a flower inthegrafs which has a glory in it, yet P [4.90.11. it quickly com:s to nothing : fo fliall all the excellencies that men (o pride themfelvcs in, their learning, parts, wildom and policie, knowledge in the Scripture , and in the common works ofgrace,it is all but fle{h,and will take its leave at death; and it will befaidofyou, as one of the Antients faidof C^far^ who was one of the greateft men in the world in his time •, Ubi mm pulc/nitndo Cafarts^quo abiit mag- Tjffcentia tua ? What is become of his glorious magnificence ? his Armits, Triumphs, and Trophies r 4 At death your eternal ftatcs are caft 5 it is ' ^terni^ tAtis ojlium , the door of eternity : there is a Double time fct to the fons of men,i A time of working.2 A time of rewarding. A time of working: here they toyland labo,urbut at death, the Lord doth call the labouvers to give them their hire^cvery man fhal have his peny-,but af- ter death comes judgement r there is no more time of working, for after death remains nothing bat judgement then for ever But what (hall a man do, that he may be bleOTed in his latter end 1 1 wil fet before you ihefc five things , and Gg ihc 236 Th^ Jpiji Mans End. the Lord teach you to profit by them. 1 Let me exhort you to get union wi h Chrift , and thereby, thou art tranflated from c[ea*h to life : for this is a truths no man dyes well , that doth not dye in the . Lord. What a fad thing is it to think, that a fecond death muft follow ^ death rides before, and Hell follows after 5 nihil facit mortem mdam^ nifiquod fequitur mcrt^m^ — ** when death in fin went before, and eternal life is not begun in thee. 2 Serve thy Generation , and thereby lay up a good foundation againft that laft d.iy, A6I. 13.36. Fight the good fight and finilh thy courfe , be abun- dant in the works of the Lord •, Its faid of Saul^ Sam. 1.3.1,2. he reigned two years over ijrael-^ he reigned twenty yeers, but after he was reje(5led of God, no more is counted of him : nor will it be unto all thofe that fpend their lives inprofitablyjthat are but as empty trees, onely ferve to cumber the ground , are unprofitable both to God and man : njlta fabuU efi , inqn^a nen re-- fert^ quam diu^fedquam bene . — - 3 Number your days ^ and confider your latter end, with Jofcfh of Arimathea : walk with thy Tomb. A man fhall not need much Arithmtick to number his days, they arc fo few^and yet he will need a great deal of grace to number them , they are fo evil : and fo death fhall come upon thee not asaft:rangerj but as a friend, that brings peace along with him and reft. 4 Exercife faith much on the dying graces of Ghrift, QiXid the promifes the Lord made, loh, i5. to all Chriftians, dying as well as living-, (?/ his fulnefs tve fhall receive grace for grace : it is our bufinefs in this world ^ to be made conformable unto Chriji^ not onely in our life, but aifo at our death •, and then the Lord faysof his peo - |?le, they jlull be mine^ Mai .3.17. what a glorious crea- ture The Juji Mans End, 227 ture will a Saint be in that day when God himfelf looks on him as Aleweli i Cov. 3. 21. aS things are yours, i\\:n a Saint enjoys perfedlion enough when he has a full poffeflion of God, Pf^. 1 6. i ijfj thy f re fence ^re fulnefs of joys^ and on thf right hand are rivers of plea fures for evermore ; — and then when a Saint has fuch a glorious advantage by death (liall not we fay, blejfed are the dead which dye in the Lord, ^ — . 5.L2y up a treafuiy of prayers, that thou mz^'^Hthtfitted for this great change : if a man be in a- nyftraight, orany fad condition , nature will prompt him to feck relief, and he will take any courfe ihat may deliver him ouc of it •, efpecially fince Godhach made fuch a promife, CaH uf&nmcin atime of trouble^ and I vpiU hear you : and if a maa be fo careful to avoid and pre- vent thefe leffer ghanges , that they may not do him harm , how much more ihould he be induftrioufly care^ ful touching this great change c^ ^Z*^- 34* the Pfalmift begs that he may know his\Utter end: Pfa.90. r 2 .fa teach us to Member our days ^ that voe may avfly our hearts unto mfdom: -and therefore a man ftiould lay up a treafury of prayers in his life time, and they will be as fo many com- forts to him on his deathbed; he (hall then have a gra.. cious anfwer ot all thofe prayers. -,.^^ Let us lay to heart the lofs of the righteous manf, Vfe. 2« that we be not guilty of that fin condemaed in theText. I know it has been a thing condemned or at leaft al.vays fufpeifted 3 funeral Panegy ricks, as being a badge of the falfe Prophet'^ and by a funeral Oration, we do as the Pa- pids dojthiuk to fend fouls to heaven, after their deathj even thofe that have been polling to hell all their life:but yet, feeing the name of the righteous is as a precious cyntmentpffuredoup , and that precious in the fight of the Gg 2 Lord a :iH The Juft Mans End. JLord is the death ef atlhu Saints:"" and feeing itwas'' an Ancient cuftom to do the Saints of God honor ac tbeir.death •, 1 think it but our duty ^ to confidcr of our^ lofs, in this brother at this time, though it be but to carry a torch after him to his long home ^ firft , he was a man of a gracious fpiritj in whom the Lord had wrought the ^di^^rv^^r it, and a through work of Regeneration: he was one 5 that feared Cod above manj • that had vc\x\y given $if his name to Chrift ^ one that had oj I in his veffel , and did not onely (hine by profeflion before men •, one that was notindulgent tohimfelt in /?/> own iniquity i, did not hide afweet morfel , but had refpeft to all the Com- mandments,2nd hated every falfe way : Secondly, he was a friend to Reformation, in the purity and fpirituality of it •, which confifts , not onely in cafting out the old rub- bifli of corruption in do(ftrine and worship, but laying a new foundation-, not onely an outward Reformation of Ordinances , but an inward reformation of members,iR^. 1 1. 1. The corruption of the Church isfocxprcfs'd, There are many when God is about to reform his Church will bear the name of Chriftians, ifa. 54.11,12. / will Uj thy ft ones with fair colours^ and th'j foundations with Safhyrs^ when the Chufch of God fparklesin the eys of the world, as many times it does 5 it (ball have many followers.There is faith Calvin^z doubk foundati- on: a foundation of doftrine on which'the Church is built 'j and of members of which the Church is confli- rated, and this he faith , is meant here : — the Church Ihall not be built of every ordinary and Common-ftone, but new'^erufalem (hall be built with precious ftones ^^ and without [ball be dogs , and every one that loves and makes a lye • and in comparifon of what now it is , they (hall be all eminent Saints then -, as it is faid , thy people jlullbe. all righteous, every one of them :and this will di- ftinguifli / »rf III The Juft Mans End, a 3 9 flinguifli in an eminent manner the Saints from the men .of the world ^ and therefore no wonder if godlincfs has fo few friends in the world, Color ommhus unns, ^ — - — 3 He was a man in all his relations of a very pub- likfpiric •, he was far from making thofe private advan- tages to himfelf, that many do of kiadred and friends^ he was one had impoverifhc himfelf for the publick fervice, to my knowledge, and never fought , and profefs'd ne- ver would, recompence from the State. — - Mafiymen will ferve the kingdom whilft they ferve themfelves up- on it-, and the while ihey ferve the State, they have wrought well for themfelves : fj/zi;^/ j?^^(?/^j pAuperem facit Rem*pMc4m. 'Twill be an honor in after ages^that a man hath made no advantage of his pubUck truft : - when every man is making gain from his intereft , to promote hin)(elf and his family thereby. 4 He was a man very humble, of a meelc, and a Tweet temper •, free from the common bitternefs that is in men^ he had much of the Dove , and of dovclike fimplicity ^ and much of the wifdom 5 though very fiee from the craft of the Serpent •, a man full of fweetnefs and love : of an amiable and a winning converfation , which furely are things, w the fight of Cod in great frice. 5 He was a man of a very faithful fpirit -, which truely now is very hard tofinde. We may well fay, the faithful man is f^enjhed -J falfliood is now grown the wifdom, and the policy of the times-, for men to pre- tend grace, and intend nothing lefs •, to look one way^ and row another 5 tofpeaktvords fmoothsr then hutter^ when they havervar in their hearts^ and to hetraj his hre- fher tvith akifs ^ and jv/VA loabfiab him in animhrace^ ment : and he that can cmy it with the greateft fairnefs and fmoothnefs, is the v/ifeit man 5 and this is the great policy of our times, » 6 Laftlj V, 230 The Juji Mans End. 6 Laftly, He was (and I wiih all that are in places of truft would confider this) exceeding induftrious and - adive in the care of the publick : nfiuch lay upon him^ he did not fpare his pains, and his time, even to the neg- Icd of his own neceffary affairs^ yea, the neceffity of nature, for a fupport of nature many a time, as I can wit- ncfs ; and the fad condition of the kingdom lay very heavy upon him 5 he was willing to his power, to put men a work, ere he had wages for them , from the pub- lick : Many men are a6livc,but it is, when there is fome- thing to be gotten, that does oyl their Chariot whceles; they love to tread out the Corn^ but to plow in hope 5 and to labour barely for the publick good. I fear there are ' but few fuch in the kingdom : He appeal now to you that knew him: you know thefe things to be true 5 I doubt not but Cod has rewarded him according to his works. :wa«. GOD 22t j^ GodtpithVsy zvhilji We are with Him; At a publick Faft before the Parlia ment. Inne 9. 16^1. sChron, 15.2, But if ye farfakg Him , He wiU alfoferfake yoH, ^He Lord Baying rencthe kingdom from Rehoboam , according unto the word that he had fpokenjand left him only two > Tribes , that his fervant DAvid might have always a light before the Lord in lerufalem ; this remainder of the king- dom did he feek to eftablifh & to ftrcngthen himfelf in : but zsLuther obkxvQSyqui regit^figmm e(t m quod Satan ^rnrtU j acuta dirigit : therefore as he doth of men, en- deavc^ur to corrupt the firft, the prime of their yeers-, fo he doth alfo to Magiftrates, the prime of their Govern- ^xnentj that he may lay corruption in the foundation, and thcre^ ' 2^2 God tpiih ^s^ tvhilji we are with Him. therefore heforfook the Law of the Lerd^ch. 12.1. and men in Authority fin not alone , frincifum deliiia funt fUnodidolica. — they have many that fall with them : therefore it is faid, that he did not only forfake ihc Law of the Lord-, huz^U I frae I yvith him: having thus de* parted fro 11 the Lord , they now betake thcmfelves unto other La \\s, having ^^/4»j raifed a- gainft him, the grcateft that we read of in any ftory, of a thoufand ihoufand • and though it may be it was not their direft aym to hinder the work of Rcformation.yet*^^^^*''^-^ this(doubtlefs) was Satans aym in ftirring them up : for as the aym of the good Angels is beyond that of the Jnftruments , which many times they ufe, Dan 10. laft, and whm I am gone forth , lo^ the Prince of Cracia fhall come , He {hall fight with the Prince of terfia -, but is over- ruled therein to another end then himfclf intended^ So is the aym of the evil Angels alfo^ but the Lord who delights in Reformation, and loves to fee Temple- woi:k go on, will not fuffer this good work to periih un- der fo great an oppofition s and therefore this mighty Army fhall not ftand before a Reforming Prince , and a praying peopIe,but they were all fmittcn before the men of luda^h J $nd they returned home to lerufalem laden Hh with 2 34 GodmiphVsy rvhilfiWe are with Him. with the fpoil in gieat abundance. At this time the Lord ftirrcd up the fpiritof A^ariahih^ fonof OinA^ who went forth to meet them, he preached this Sermon unto the King, and unto the viftorious Army .• and he falth^hear me O Jfa^ a^dall ludah and Benjamin. Gods Meffengers may require audience and obedience in thg Name of God, from the greateft men upon earth : and that,, when they were in the height of their profpericy and glory : for the Lord hath exdtedhis rvord over Na^ tions and kingdoms yto root out.^and to defiroy^and to huild^ and to plant ^ arid it is not the lead charge given againft Zedechiah^tbat he humbled not him felf before leremiah^ the Frofhet ff caking from the mouth of the Lord: fop though the men dye^yct their words wil jiverand it will a* fiiredly overtake men, though they may fcem for a while toefcapeit*^ Zach.i.6. Bid not my rvords take hold of the fathers ^ the fum of the Prophets Sermon is here laid down in three Dcdi inal Propofitions/ Firft, That the Lord is with You^ whilft you are with Him. Secondly, If youfeefc Him, He will be found of you. Thirdly , If you forfake Him , He will forfake you. Here is a Dodrinal PropofitionjWith a particular Ap- plication-, the Propofition is this , That they that do forfa ke God iball be forfaken of God . 2 The Applica- tion h^ that if ye forfake God , he will alfo forfake you, that he hath foglorioufly delivered, and for whom he hath fo eminently appeared 3 riding upon the heavens^ and his exceiiencyon the shje^yet if he will turn his hand and consume yot^ after he has done ym good 5 this is 5K> perim widn a do^e deflrui^ioa : as, for a m.^n to dye - y after ._ ■ ■ • I* I T I I ■ ■' 1 - II ■ ■ - I .mm— - ... I. — ■ ,. ,1 ■ » ■— . God mtb Vs , whilft We are with Him. ^35 — — - — — - — - — — >^ after he hath hadfome quickning works upon him^ is to betmcedead: (b, for a man or a people to perifti or be deftroyed after the Lord hath done them good , and feemed torejoyce over them, this is to perilh with a double deftruftion. For the opening of this Dodrine, there are four things in the Text, which are to be confidcred. Firft we fee, that the dcfercion of a people never begins in God 5 the Lord doth not forfake them , till they forfake him. There are two forts of ads that God cxercifes over men; £omeAffusdomir3ii^a£tso( foveraignty: Secondly, A^ £iti^ juftida: the one refpefts men as creatures^ the other refpeds men asfinners. Preteriiion^ is an adl of foveraignty jand that begins in God : but dcfertion is an ad of Juftice 5 and therefore muft begin in us : for the caufe of all punilhment , the meritorious caure,is to be found in the creature^ and doth begin in us, and not in him. Its true, that all ads of mer- cy do begin in God 5 and they hwive no ground in the creature : he loves m firfl , he fhews mercy freely, and what ever he doth it is for his own fake , there is nothing in the creature that procures it. The rife and foundation of mercy is in himfelf •, but ads of Juftice have their rife from us : for be doth in all judgements cleer this unto the creature 5 that^^ doth not without caufe any thing that he hath done : and the Lord faith of all judgements, haft thou not procured it to thy felf ? is not this the wages that you have wrought, and laboured for 1 is not' this the harveft which anfwers the feed that you have fowen < for the'j thatfow to the fief) , fhali of thefiejlj \ reapcorruftionJ)LQ, So that the Lord doth never rejed us till we rejed him 5 he doth never forfake us till we forfake him^ Rom. 6.23. the wages of fin is death Jpttt the gift of Cod is eternal life : but ads of grace begin in H 2 God V 2^6 GodxpithZ^s^ i^hilJiWe are with Hivu Godj and they are meer gifts, butallaftsof Jufticebe- min IS, and are but the fruits of our ovvndefervinos: he rejeds us becaufe we xt]tSi him nrft, &c. ^ Secondly it may befuppofed that they that have had the Lord much with them, and have had great and eminent expe- rience of his prefence going with them , yet they may tbrfake theX.ord and depart fiom him^ J frael did fo; thcjfergat Cod their fav tour rpho ha^ done^great things for them in Egypt , wondrous rvorks in the land ef Ham^ and terrible things by the Redfea^ as FfaL lo 6, 21.22'. and they that forget God will quickly forfake God : a people may arife unto that foolifli confidence in their own prefent condition, that they may fay, Jer. 2.31. We are Lords ^ rve rvill come no more at thee: a ftrange expref- fion / and they may walk towards God, as if they were put into fuch an eftate,that they (hould now need God no more; but ihat they could live without him : we have now no more need of falling and praying v days ot humiliation may now be intermitted , for not onely monthSjbut yeers together. What is this but for a peo- ple to fay , We are Lords , rve mllcorne no more at thee z, we have not now the fame need of God that we had in times paft : 2 thron, 26,1$. F^^i^h tvas mar^eUouJly helped till he tvas flrong : but when he was ffrong, his heart was lifted up unto his own deftriKflion, 7/4.2^.1, there is a woe for Ariel ^ the City where P^x^/Wdwelc^ which Mx.Calvin renders^the Altar of God,becaufe the Sacrifices and Ordinances of God were there ^ buto- therSjCand fo in theMargent it is rendred,) the Lyon of God, quia tanqM^m Leo Gentes alienasjubjugajfet : — » None could {land before them 5 — There is a wo for them, becaufe they had in the greatnefs ot their ftrengrh and power^ and viftories, forfaken the Lord -, and there- fee the Lord faith he would bring diftreffes upon tbem^ r ^ that CodxpithZ^s y rvhitJiWearervithHim. lo^^ that he had formerly been with, and they had conquer- ed by his power and piefence : and they that in their pride did fpeak loftily as if they had fpoken fromHeaven, the Lord faith they fliould be brought down to the ground, and their fpeech fliould below as out of the duft. Thirdly, Former duties, nor former mercies (hall not ferve men, but if they do forftke the Lord, they (hall be f ^rlaken of him : firfl foroier duties uill not fecure men: here is a gracious Prince that hadlabouied tcnyecrs ia the Reformation of Religion^and thatvvith great fuccefe, and had met with great appofition, and yet with rcfolu- tion gone through all,yet the Lord tells them, that for all this, if after this they did for fake the Lord^ he would for- fakethem. There was in the days of ^^//t^, themoft glorious Reformation of Religion, that ever we read of in lud^h J he was fuch a King as like unto him rvas none before him^ nor after himpotildanfe the likeithc people encring into a folemn Covenant before God , that they would be the Lords people 5 and the Reformation went forther^for it was the taking away of the High places alfo, which other Reformers left (landing : and they kcp: the Pafsover unto the Lord , fi^ch a one as haSi not heenfmce thetimeof theludge^^ and yei: 2 King 23. 26,27. noi- mthftanding thet 0 d t turned not from thefiercenefs of his rvrath. Here is a fad and unexpeded clofe of this fa- mous ftor /, and that not onely for old fins -, but Zeph: I. the Land continued in the fame evils ftill, and there- fore the Lords controverfic continued againft them: there were the remnant of B^al in the hearts of the people ftill; and there were thofe that did fwear by God^ ^ by Malchom,thu did endeavor fo to keep up a mixture in Religion^ and thofe that were Apoftates, and ip^/'^ prn*d back from th^Lord^ txndmsr^ thatfvenfeslcdf^pof^ their 2 5b God with ZfSy tpbilji wi are with Him. their Ues^ that did fay^ the Lord will neither do good nor cvilj and for this caufe rvill the Lprdfearch Ier»falcm with CmdUs^ &c, 2 Former mercies will not fecure you ^ if you for(ake the Lord. Its true that former mercies are of a great en- gagement unto us to keep clofcto God: the cords of love lay upon men thcftrongeft bonds •, but yet it they do not oblige us , they are not binding unto : God. Its true, that faith may make ufe of former mercies , as an argument to a repenting and returning people , as Ntf/m 14 19. Pardon the i/^iquityof this people according un* to the greatnefs of thy mercy ^ as thou haft forgiven this feoplefrom Egypt e ven imtil now , but it is no prevailing Argument for a back-fliding pcople^but thcLord wjlfay, htrv long phalli hearths evil Congregation < and there- fore the word is gone out of his mouth , and judgement iball the fooner and with the greater fury plead the caufe of abufed mercy in former deliverances, Deut.2S.63. It ft) all come topafs that as the I ord hath rejoyced over you to doyougood^ fo alfo the Lord vpiH rejoy ce over you to de^ Jlroy you and to bring jou t^ naught ^ the word u;*!;^ doth fignifie to rejoycc , fummo gaudig & incredihili U- titia. Anfwcrable unto the joy and delight which the Lord feera d to take in blcffing a people, and in buil- ding them up 5 fuch will the delight bie which he will feem to take in ruining that people and deftroying themi If you be not bound by the cords of his Ufp . let me tell you, he himfelf will never look upon himfelf as bound by the cords of his law : if they be no ingagement upon ^ you, ihey will be found none upon him in the end, ffak ^ 1 2 0.4. it is by fome underftood of the flanders of men 5 ' but it is by others underftood of the judgements of God 5 there fhall be mighty and fharp Arrows , with €oals of juniper^ that i^luch as burn with greateft ficrcc- nefe mm God with Us , whilfi We are with Him. 239 ncS, and longed lading , and fuch as yield a fvveet favor in the burning-, there is no dcdruftion like unto that, whenGod (hall delight to dedroy a pcopIe,Ar (bMl Uugh 4t thetr dejtru^lien , and mock whenth^ir fear comes. Fourthly, The Lord delights to deal with finners in a way of proportion and retaliation •, according to their dealing with him 5 and there (hall be the Image oF the fin in the judgement that (hall be executed upon them: that the Lord will but deal with them fo , as they deal with him : if they forfake him 5 this (liall be their judge- ment, hewillalfo forfakethem. If men be invited to the marriage fead of the Kings fon, and they make ex- cufcs they will not come 5 their judgement is, they that were I idden (hall nottade of my fupper. If the people oiljracl willnot(atthecommandof God) go up unto ri\e land of Canaan to take polTeffion , they will not en- ter into Gods red -, the Lord faith, nay, he doih fwear in his wrath, that they (hall not enter: and if in the days ot their profperity , men will fay to the Almighty, depart from us 5 in the fame proportion will the Lord fay unto them in the day of their judgemenc,Deparc from me, I know you not. In thofe things wherein the fons of men are, and their lu (Is a<5ied andmoredrawn forth, in thofe the Lord doth delight that their judgement (hoald be^^ The people of Jfrael were formerly weary of the Pro- phets, as we now are of Ovdinances , and they did far to thcm,prophcfit not, and caufe the holy one of Ifrael to ccafe from us •, therefore the Lord faith, he will caufe the Sun to go down upon the Prophets , and he mak^^s the day to be dark about them, that there (hould be none that (hould underdand or be able to tell them how long: and when they defired Teachers according to their luft, and did fay , Speak to us fmooth things, and prophefie deceit 3 th^fe rough-fpirited menwe cannot. away 240 Godnpith^Sy tvhtlji zpe are with Him. away v^ich them : — The Lord faith , // a;9y manwrU fr Of he fie of \vine or (Irong drink , he fh^S he a Prophet unto this people 'j yea even in hell the fins of menihall be their torment-, and the Lord delights tomakeihcm fo-, tistiue, fin ceafes there , as it is pana demeritum : for judgement pafles onely on men , for what is the fief}) : but 5 not cjr P^n^ dam^dtio : {otl damnati bUf- phemmt Deum <^ in hoc peccaraJedpeccAta pertinent ^d damnationis foenum , &c. for what the Lord doth, he doth in high difpleafure and indignation , and that doth delight hlm^d^lt'Tpyf.^eiv to reraliate^thac w^;? ?naj ahundAnt- I) CAt the fruit of their own tvajs^ and be filed with their (wn devices •, and the Lord makes in this retaliation a greater fpeed with fome men, then he doth with others, anfwerable to the Mercies beftowcd, and abuled:fome mens fins are as a basket of Summer-fruit :. qniAmAtU'- Ati\. s. 12 r it At em fuam funt ajfecuti — Lrnjius ; thry that have flood long under mercies , and under Ordinances, they do ripen the fooner, and the Lord will furely haften his work upon fuch a people : h^bet fatfientiA jupitiafua ccmpendtA'^ the Lord knows how to finifh the work,& to cut itihort in righteoufnefs : for 4 fhert rvork doth the Lord intend to make in the Und. Rom.p. 28. How long foever the work be that God makes with any other peo- ple, yet with an unthankful people , tb^t lives in high a- buies of goodnefs, he will fureiy make a Ihort work with them. Fifthly, At the fame time when we begin to forfake God ^ he doth begia to forfake us 5 for (o much muft be taken from the beginning of the verfe, the Lord urvithjou ^ whiles yeu Are with himi fo we and fome ethers render it , dumfuiftis -— There- fore the fame date that out departing bears ^ unto God^ the fame alfo doth the Lords departing bear unto us 5 at the fame time when the Prodigal did but fct the firft God with Z)s , rvhiljl We are with Him. 241 ftep toreturn to his father, the father did fcc fonh to meet him : and at the fame time that any man de- parts and c«rns away f om God , at the fame time doth the Lord turn away from him alfo, and though it be not prcfentlyv.fible-, for our Apoftacy from Godisfirftiii the inward man, our fouls drarv back from him-^ at the [cr. ^3. fame time alfo his foul departs or is dis-joynted from fuch a ptopic: and in fuch cafes ihe Lord is very exaft in ob- fcrving of^the timc^he keeps an account of it unto a day,as we {ee it in Saul^ Now would the Lord have efliibltflicd the kingdom upon Ifrael for ever^ hut now thy kingdom ^ Sim. 15 Jball not continue-^ now hilji We are with Him. his heart was falfe and unftahle with me 5 therefore, from that day my foul u ^isjoynted horn fuch 3 man, will honor him no more : 5'^«/ reigned long after be- fore the people -J but, from that time, no longer in Gods account. Sixthly, In the fame degree that a people do forfake the Lord, will the Lord alfo forfake ihem : and fo much the Hebrew word alio doth feem to import in exiflendo 'vcs cum eo^ in your being with him , he will alfo be with you , and in your forfaking of him, he will alfo forfake you. The Lord departs from a people ^m^j^/w by fe- yeral removes, to fee if there be any th^t mllfiir up them- jelves te take held of God. hs> the glory of the Lord dc- farted from the Temple, Ezek. 10. 11. frfi he goes uf from the cherubim unto the threjhold^ and from thence to the middle oftheCit%andfrom the City unto theMountain: 2nd thefe removes of God from us are anfvverable untcx the degrees of our departing from him : for in thefe things the Lord doth exadly obfervc a proportion. As it is in the matter of ou:ward affliftions , fo it fliall be alfo in fpiritual defer tions: E^k. y.it* as pride doth bud, lo the rod doth bloCTom', violence doth rife up unto a rod of wickednefs : their rod is taken out of their own - fins: their own wickednefs doth corred them ; and an- fwerableto the growth of fin in them, fodoth the rod grow for them, that it may be corredede And fo it is in defcrtion alfo-, with the upright the Lord will fliew himfelf upright: if mensheJrtsbewhoUy withhim, he v/illbeperfedandintire with them- but if men be for God onely in fiiew , he will be for them and with thcin onely in (liew : if they give unto him onely outward o- bediencc, he will give unto them onely a temporal re- ward: if they do offer unto Godbutexiernal fcrvice, and God with %fs , rvhilfl Wt are with Him. 1 45 and that which is feemingly fervice, but really a fia -, ; he will beftow upon them outward bleffings, that is, ' that which fliall be feemingly a blefling , but really a i curfe; ablcffinginthethingjbuta curfc tothe man. \ For the Lord will hold a proportion : as we forfakc , ,\ him, fohc will in the fame mealure and degree, forfakeus alfo.AU the children of deftrudion, are not ^^^^ ^ \ born at once, thefirfi is Je:[reel^ and the laJlLoamm 5 yea and Gods own people anfwcrable unto their de- parting from God, fo they fliall find the Lords with- drawment from them 5 David had hUjirfi wajs^ and 2 chr.17 the people of God hz^Q their frji^ Rev. 2.4, and they that do decline from God in holy obedience, they ftiall finde the Lord will depart (rom them in reference to a gracious prefcnce : it fliall not be with them as it hath been in times paft : they fliall remem- ber with bitterncfs after their departure from their former husbandjthat it was better with them then ic is now. 2. Let us now look upon the grounds of this Doi^rine, that upon our forlaking of God he will forfakeus 5 and they arc different, according anto a doable ftatc of men in this life : fome arc in a flatc of Nature 5 and fome are in a (late of grace. Firft they that arc in a ftateof nature for- faking God , fliall be utterly forfaken by him , and that for ever 5 for the Lord doth deal with mea according to the tenor of the Covenant, under which he {lands 5 in all his adminiftrations , he is al- ways raindfulof his Covenant. Now all men in a li 2 ftace 244 GodwithVs^ tvhdftWe are with Him. fta-'eof Nature, are under a Covenant of works 5 for though this Covenant were broken in the fall, yer it was not aboUfhe J , but ftands in force ftill unto all umegeneratemen, to the end of the world-, its true, that being become weak through the flcfli, it can give life no more, i?^w?.8/3 butit commands duty as perfecftly as it did unto Adam in the ftatc of innocency ; and fo for as a man falls (hon of perfeft and pcrfonal obedience , fo far he fins , and it threa- tens a Curfe as dreadfully now , as ic did in theftate cf innocence : and it is by vertue of this Covenant that fin is bound upon the Confciences pf ungodly men for ever : and by vertue of this Covenant the Curfe comes upon them in this life, in a degree, and hereafter in the pcrfeftion thereof. Neither is xhac Arminian DoArine to be received, Lexp^ima cejf'a- hat frimo feeder e rupto per inobedientidm primi htimi^ nis ^ that men being conftituted under the Curfe, the firft Covenant being broken , all the debt of legal obedience which the creatures didowe unto God,did immediately ceafe 5 for therv^there (hould have been no fin after the firft fin •, for if the Law ccafed, there could be no tranfgreffion: neither is it any wayan- fwerable unto Reafon or Scripture, that becaufe man had loft his ability to obey , therefore Godfhould lofe his authority to command. Now in the firft Co- venant God dealt with man by way of retaliation, Gen,^,j. if thou doft well,{halt thou not be accep- ted ? the bcft fervices muft needs be rejeded for the * leaft fayling 5 therefore in the creatures departing from God, he will alfo depart from him ; and by the £erms of the Covenant he is bound, if they forfakc him* •V. God withes ^ whilji V/e are rvith titm. 245 him, he mu^ alfo forfake them : his Juftice and truth do bind him uatoit: and according to that Cove- nant, it is, honum ex integro confiat ^ r^alum ex quo- libet defc :.'//• 2 There are fomc men in a ftare of Grace , and the change of their eftate depends upon the change of their Covenant : fuch a mans ftatc is as is his Co- venaat under which he ftands. He that is in a ftace of Grace, is therefore tranflated into the Covenant of .Grace-, and then all the dealings of God wiih him are anfwerable unto the tenor or the fame Covenant: and this Covenant is a,n everUfUng Covenant , for he mil write the law in their hearts , anient his fear ^fomtotkemythat they (hall not depart from him, ^}q{\ 32.20. and therefore he will never forfake them ut- terly : for he hath faid, he will never turn away frent> them to do them good. We are far from that Dodrine TiS to conclude fiom hence 5 that the inrerchange of members between Chrifl and Satan , is frequent and ordinary :, and that as Chrift takes members from Satan, fo doth Satan alfo take members from Chrift5 that a man may bea member of Chrift today, and a child of the devil to morrow^now in a ftate of Grace, and by & by in a ftate of fin-, beloved of God to day, & forfaken of God to morrow^ for we read,^^4l whom he love A once he loved unto the end*^ for he loves them not with a temporal, but with an cverlafting love : and as in reference unto a mans eternal conditi- gnjthereisagulffixed, which notes dternitatemfta- cah, tus'j fo there is in reference tD the change of a mans Covenant, a gulf fixed-, and it is as pofliblcfor the creatures '2^6 Godwitb%^Sy whilfi xve are xpitb Htm. creature topafs from Heaven to hell-, as it is for a man according to the rules of the word of God, who is under the Covenant of Grace to pafs after- ward, or ever to retui n into the Covenant of v;crks : yet , under the fecond Covenant , though there he not a final forfaking, yet there may be a real , and a gradual defertion : as well as affliiflion, is compatible with the ftate of a fon.- I wnll vific their offences with the rod , but my loving kindnefs I will never take from them , nor fuffer my faithfulnefs to fail : I was wroth and fmote him , and hid my face , ^c. my beloved had withdrawn himfelf^and was gone,&c.and cant.$. there is a real difplcafurCjt hough it be ira faterna^non hofiilis ^ and there is a defertion not onely in point of confolation, but in point of fandification alfo 5 that when a man comes to refift fin , or to perform duty, he (hail not findethc fameprefcnce, nor the fame affiftance , that he formerly had : men may go forth in the ftrength of Grace received, and they may with Samfon think to do as in times paft \ but if they turn afide from the Lord , they fhall finde that the Lord is departed from them: for it is not being in a flare of Grace , that carries the a(Slual prefence of God with a man, but it is ading thofe graces that he has received , and walking anfwerable unto that e- jg. *^'^' ftate : If a man love me and keep my words 5 my father will love him, and we will come to him and make our abode with him; he will love him 5 wc cannot love him unlefs he love us firft 5 there is a love of benevolence which begins in God, and hath refped: unto nothing in the creature ^ but there is a Love of complacence, which though it flow God rviib %^s , rvhitji We are ivitb tiim. 2 47 flow from free Grace , yet it is a(fled anfweraWe un- to the Image of God in the crcuurc, and as the creature walks with God , and is ferviceable unto his great ends-, there is a prefcnce of God with usan- fwerabje to our care of keeping Communion with him : if a Godly Mugiftrate (lull with ^olcmorjy havehis heart departing from the Lord, though the Lord have appeared to him twice , and hath given him formerly very gracious and fignal rcftimonies of his prefence with him , if he fhall tmn aftde unto crooked ways ^ he will furcly fail of h"s former prc« fence, and affiftance in his Government: a mms right Arm will wither ^ and his right eye willhe^ut cat : he (hall neither have that wifdom in his Gover n- ment, neither fliall he have that Authority and ruling power in the hearts of the people 5 and the reafon is, bccaufe God is not with him as in times pift : but he having forfaken God, he is foriaken of God:: and if a Godly man whofe foi^l is become an habitati- on of God through thefpirit, ihall novvforfakethe fountain of living waters , and fliall dig to himfclf broken Cifterns , (hall let his heart go out to the Creatures , and fliall forget the Lord , and his heart fit loofe from him • he fmli findc that the Lord will . withdraw himfclf 3 that he (hail not hav^ that aifi- fiance in fervices , nor that comfortable and fruitful prefcnce in all his ways, but he fliall in a mcafure walk without God in the world , even as tic men of the world do : and if a flate that have had a glorious prefence of God with them , that the Lord hath , made bare his Arm in the fight of the Nations , fo - thatthc fear of them hath fallenupon all the Nat-i- ons . rlMM 24^ Godwtth "Us^ rvbilji zpe are with Htm. ons round about, becaufe they faw that God did fight for them, the Lord hath gone before them, and the God of 7/^4^/ was their rerevvard ^ and therefore he hath given them the necks of their enemies , and no weapon formed againft them hath profpered-, e- vcry tongue that did rife up in judgement againft them hath he condemned: but if this ftarefliall now fall in love wiih her own beauty and gieatncfs, and fhall fay this is Babel thM I have bmlt^ and mj hands have gathered thi riches rf the Nations^ if thisftatc fhall »orv trujl in an arm of fle^ and fay wee'l Iiave no more care of the truths otGod^andtheOrdinances of God, they are upon Civil and Politick refpe^is that we fland-, the Lord will furely depart from them: if they {hd\\ (ijiy^ we are Lords ^ wervi/lcome no more at thee 5 their Rock wiH fell them : their wonted prc- fence will depart from them . a-nd the Lord will take pleafure to bring them down whom he hath before exalted, and to dejiroy them after he hath done them good. 3 Yet for the further opening of this point '5 it is neceflary that we difcover , what it is for aperfonor people to forfake the Lord, and what it is for God to forfake them , and when he is faid in Scripture fo to do ^ Firft, What ic is to forfake God , and when the Lord is faid to be for fa ken. Firft, they that forfake the Law and truths of God , forfeke Ood •, wicked men that live without God are defcribed by for- pra. 119 fakirjg the Law of Ged^ the mcked that forfake thy ^^- Law. God with Z)s y rvhilft We are with Him. 247 X4ir,Jer.9.i3. they have forfakcfj wy Laiv which [ fet before them^ and have walked after the imaginati- ons of their own heart s^ and after Baalim which their fathers taught them^ &c. For it is God that we have to do with in the word : the word is mighty, ^nd all Hc'j.pi things are o^en and naked before him with whom we ^^* have to do 5 therefore the word hath (as it were) the properties of God attiibuted unto it, itis>cpicxoj, a difcerner of the fecret thoughts and intents of the heart , which belong unro God onely : but it is not from the pov^erof the word alone, but from the prefence of God therein ^ for in the word it is, him with whom we have to do: therefore if in the word we have to do wi:h God , then they that do forf ike the word of God, forfakc God : and men do torfake the Law of God 5 firft when they depart from the foun- dation : there is a twofold foundation that the Scri- pture holds forth ^ fundamemt4?n decirina^ ^ ferfo- na, — its truCjH perfonal foundation can no man lay^ any other then what is laid, JefusCbrift : but there is alfo a do«flrinal foundation , which is called the foundation of the Afofiles and Prophets , and this is £ph 2. that pattern of wholfome words that tutt©. S'lS'aXns. 20. thn form of De6lrine ^ and that which the Apoftle mentions of the foundation which he himfelf hath /4/V, Heb.6.i. and this the Church of Chriftinthe pureft times (hall not depart from , for Rev.ziia^. the walls of the City Jhall have twelve foundations^ and upon them written the names 0^ the twelve A* pofiles of the Lamb^ Sec. that Anticnr (landing of Truth, let it be preferved, afid all (uperftruftures, let them tend to the cleering and eftablifliment, and not Kk to i^i^™i*«^^M^MW^WMM^^^— O^^WIB^—— ^^— ^— ^fc— ^^.-il^W^^ I p IM ■■ '" .11— ■— — . ■ ■■ , ^ ■■ I ■» 248 GodxpithVs^ vphdjiWe are with Him. to the fubvertingof them* let men build as high as they can, fo as they hold the foundation^// njer\ fro- fefltufdei^ non permutatio : Ljren, And in this the people of God have been always fearful^ quoquis fanf/ior^e&promtior novellis adinventiomhus ccntrai- re^ 8cc. we are now quite contrary ; the more holy any man feems to be, the more open h s ears are, and the more ready he is to clofe with every novelty , or call all into queftion > Satans great defign in this age, is, to keep all men in uncertainties : two ways Satan hath , one way in the time of peace, and another in the time of perfecution •, in the one cog it homines nc- gate chrifium , in the other docet , Aujlin •, he doth force them in the one , he doth teach them in the o- ihcr : but his great ay m is at fundamentals ; for there is fuch a connexion of thefe, that a man cannot deny one 5 but he overthrows all ihe reft. It was the rule that Luther gave , Sfiritus San6ius fcefticns non e^^ and therefore it is to be feared . that under thefe great pretences of the Spirit , there is very little of the Spirit of Chrift in men-, when it tends to Scepti- cifm^ nottoChriflianity. « Secondly, Men forfake the Law by putting falfe interpretations 5 (or he that hath not the fpiritual end true fenfe of the Law^is wichout iheL3w, Rom, vu\ II-. 7'^' and fo menare ftid to make void the Law of Godi, )''^^:ir\ it is not fctlam/jr exprofejj'o , but it is fe- cretly & under hand, -.iKvpyjcpccTS j e hai e nrd&rdedth^ Law hj your traditions : — and they that take av^ay the rnind of the L-^.w they do deftroy the Law 5 and this is the creatcft. &crilcd<^? in the world ; men are God Tvith Z)f 5 whilft Wt are with Him. '149 are called, by N4:{ian:{e?;y They that do fteale avvaythe fenfeof ths Scri- pture fiomche words of the Scripture, and cike them not according co the fcope of the place, or the intentionof the fpirit of- Godiriihcm, bucin Alle- gories and myftical fenfcs •, now this way, and then another, as it chimes into the r fancies. We blame the Papiftsfor making of the Scriprure a nofe of wax •, if ever it were fo it is fo made by many of our Teachers at this day : and by this means , it fliall fei ve to uQier in and to piitronage any invention that our own hearts can preCnt unto us ^ ihere are great pre- tences ot love now held forth, that men ihould love one another, though they differ in opinion, upon the point of faimiliip, &c. the fame thing we alfofay and prefs, that we love one another, but let it be with the Apoft'es affertion, 2 Ioh,6,This is love^ that- we walk after hi^ Commaniments : and let itbealfo with the Apoftles Injur.d.on oLXn^^veiv ivdyl'vcr^^ truth it in love : — fteal nor away Truth from us un- Ep^.4.. ^ dcr the (hews and pretences of love; mvain hive the endeavours of Conciliators , been that have fotight to unice men, whofe principles in rcfpedt of Truth were contrary. It is a great honor to be as j^ a^ari.of AthanaJiiis^hQ w^s dtffeatierJttbtf^ magr^es, &c. but yetfo as wearetoconfider, that Truth is primo'primum in Religione : without which all mo- tives unto union though in a moral conftrudiion good,, and coming from a good intention , will never Kk 2 prove - I I ' ■ 250 God with Vs , nhilfi We are with Him. prove in any meafure cfFedual : kisfpeaking Truth in love 3 that will onely make men grow up into one bodv in the Lord •, and it was the dirtionor of that greatpower^/f^x'.p. that though thej had faces like mm^ md the teeth of Ljorjs ^ a great (hew of m?ek- nefs, and yet abundance of ftoutnefs and courage joyned with fuccefs in all their undertakings, for they were crowned Locufts 5 yet they had a fling m their tails, diahlicam cjr ffeudo-Fropheticam fropaginem denotat : all the power of their Conqueft was ufcd to no other end , but to leaven and poyfonall places where they came and conquered with their corrupt opinions : whoever they be that ufe their power in th.s manner 5 be their fuccefs what it will be , they are in judgement, and for the Torment of all where they come, and fuch Locufls proceed out of thefmeke of thebottomlcfspt.. Secondly 3 They forfake God that for(ake his wor- {hip : 'je Are the) that forfake the hord^ that forget his Iia,^5. hol'j LMauntain^ to prepare a Table for that hofi, &c. * '• Some expound it of the hoft of heaven, and there is a great number of them-, for they that forfake the way of the Lord , they do find out many inventions , in Gods wor{hip.There is a double worlhip of God, na. tural, andinftituted- the one following upon the nature of God , and the other flowing from the will of God 3 and the latter the Lord did fee neceffary in all ages , as medium culti44 naturalis^ ir was neceffary unto /dam when he was in Paradife 5 the Sabboth, and the tree of life , and the Tree of Knowledge of good and cvil^ were then inftituted 5 ii was fo for the honor God with ZJs , whtlji We are with tiim. 2 5 1 ■ ■ — -^ — - - _■ ■ honor oi GoJ , that the Lord Jefus himfelf obfcrved it in the days of the fl:(h , and did thereby fulfil alt rlghtcoufnefs ^ and woifliipped God according unto the inftitution of the Jew-> iih Church , and he h >th left fiich Inftitucions to be obfaved in his Church to the end of the world .- the Sai»ts continued in the Afoflles Dc^ ctrine and fell otvjhip^ in breaking of bread and frayer 5 and now men are grown fo Religious, as they cry down inftituced worfhip , and fay that they are but forms .• itis true, that rcfted in they are no more , as the Ceremonies of the Jews were not : but as they are Forms , fo they are Duties •, therefore to fay men may ufe them or not ufe them , and that Chriftians are fomctimes for feeking under Formes , but there is yet a higher way •, fome that are un- vvedded unto any Forme , that referve them- fclves finglc for the immcdi te embraces of their love .• What is this but to forfake the Lord •, becaufe it is to forget his holy Moun- tain 1 to worfhip God in any other way then he hath appoynted , that is idolatry 5 and to ncgled that way of Worfliip that he hath ap- poynted his people to walk with Him in 3 that is prophanenefs. We complain of the prophanenefs of the people throughout the Nation ^ they are fuch Principles as thefe that are the great Grounds of prophanenefs : and from hence it goes forth into all the Land 5 for how ready will all they that were weary of Ordinances 1 * Uod n^nh "Vs^ xpbiljl wi are with Htm. Ordinaaies , and lookt upon them as a burden long agoe ^ how greedily will they imbrace fach a Do(&rine as this is 5 that may be a bribe linto their Confciences in their prophanentfs, and utter negle;^ of God 5 furely it is a good rule, qui non e]i Keligiofus^ ChriJiimHS non eji : that man doth very much forfeit his Chriftianity , that doth either in Dodrine or Pra- dice in this manner decry the inftitu- ted Worfliip of Chrift : I am not wil- ling to fpeak much of Officers now, which is an Inftitution , as well as that i>f Ordinances ^ for the Lord hath fet them in the Churchy 1 Cor. 12. 28. and be hath appointed their term of con- tinuance , tiU WQ all come unto the «• nity of the Faith^ unto a perfeSi man ^ till the whole body of Cbrtft he gathered^; and perfeSied ; and the end , Ephef. 12^ 14. why he hath appoynted them is , that rve may not be carryed arvay nith every vpwd of DoSirrne ; that was God rvith Z^s , whtlji IVe are with titm. q ^ ^ was the end why God appoynted them, and this is the main rcafon why men oppofc them j becaufc they cannot carry men away as they would, by this means ; and therefore it is a true ob- fervation^ that never any man did be- gin to overthrow and corrupt Religion, but he began with the Miniftery firft. It is that which Adam ContrLen, direds to the Minifters and thofe that give their Teftimony to the Truths of God, fpetially fupprefs them , d^ error cni fatrocinimn deerit , jine pHj^na concidet : fo calls he Truth j and there is a promife made to them , that God will be prefent with them to the end of the world '^ and a provifion is made for them to the end of the world; for the Lord hath ordered , that they that ferine of the Altar fhonld live at the Altar 5 Cor. I, 9, 14. though now a great part of the Religion of the times is to cry down a Miniftery , and fo as Lnther hath obferved , Satan hath had two ways to put out the light of the Go- fpel a 54 OodtPtth^s^ tphtlji we are with Him. {^c\^ mendactk^ &* l/jopia: Andheiaith men do profefs,Mr«//?r/5 fizhd opus ejlnhcy were things not much to be regarded, though there is a )uftice to be exercifed un- to them as men, how much Toever they are defpifed as Miniftersibut it were not much to be regarded 5 though you look upon them as men of all others the leaft confide- rable, if God were not forfaken in it ; but to forfake Gods Worlhip, is in the Scri- ptures account to forfake God, Thirdly God with m^whileft we are with him. i^j , Thirdly, we forfake God by carnal confidence. The Lord iaies, ^er. 2. 15. they have forfdkcn me, and they hii've digged to themselves broken C iflerns, Jer. 17.5. Curj- ed h he that trujls in man^ and makes jlcjh his arm, and his heart depart eth from the Lord : if the Lord be not ex- alted alone in the foul, eithery^^ ratione hom^ ant auxilii, the heart of man forfakes him, and leans on fomeching elfe that is not God. Now if it be Counfels of men ^ the power of Armies^ the AiTiftjnces of Confederntes, fo far a man fordikes the Lord; therefore the Lord doth way- lay all humane fuccours, that they Ihall prove vain and unfuccefsful •, and men (liall be aihamed of their Confederacies: thou^jljalt be afhamcd of Affyria, as thou haflbeenaflhimedof Egypt thj confidence •, yea deftru^li- on comes out of it-, they that fit down under the fhadow* of a creature, it is but under the jhe Iter of a bramble : fire tvillfurcly come out of it to consume the Cedars of Lebanon 9 when men turn to Gcdjtheyaretaken off from carnal confidence, they fliall then lay , A\\mrf\hill not fave us : therefore men turn to the creature w^hen they do for- fake and depart from God. Fourthly, men forfake God in their converfiuion .• when they neither jv^/^t rvith God, or worthy of God: the waies of fin are departing from God : going into afar Countrey^ it is communion rvith Rclial : and walking in . waies ot pride, oppreffion ancljncleannefs, it is living rvithout Cod.z.xid therefore furely it is a forfaking of him, a departing from him* and forfaking of his Truth and Worlliip-, is the only and fpecial means thereunto 3 our Saviour {ays;^ohn 17. Sancfific them hi thy Truth , &c. • Takeaway Trtith, and- ye deftroy Holinefs at the root: Let men pretend holinefs whileft they will , unclean opinions will ever be accompanied with unclean pra- LI- ftifesv _ -V ■■ , " " I ■'■" '■ ■■■!■■ ■ .-^ ■ ■ ■ 258 - Gvii ipith nspphilefl we are with him. difes ^ and therefore it is a vam thing for men to hope that a holy converfatton can be maintained without truth, which is the inftrument which the Lord ufeth of mens fandlification^ ^oh 5. 14* he forfake^ God^ that for- fakes the fear of the Lord, Secondly, What is it for a people to be forfaken of God^ Firft, when God withdraws the influence of his Spirit from the Ordinances^ that though the Ordi- nances continue, yet the influences are gone • it is the firft flep of the Lords removing from a people, and this is properly the removing or departing of his glory from off the Temple •, though the Lord is everywhere prefent , yet there was a gracious prefence there • J>eus uhique efl^ [ednon eadem uhique pr aflat. And therefore there is a darknefs that f /Is the houfe^ when the glory of the Lord was departed '^its true, that the Temple, and the Sacrifi- ces did continue, but it was but barely an outfide, for the prefence of God in glory and mercy was not among them •, and therefore when the Lord returns to a people in mercy, the glory of the Lord doth in this manner re- turn unto their Ordinances, Ezek, 43 . 4. rvhile he r/iay be fouf7d, feekthe Lord-^ the time of the Spirits working in the means, is the day of falvation , Heb, 6, unto that people 1^ there is a ground that drinks in the rain, not only of Ordinances^bu^flnfluences.-and the Lord will fay, 2^y Spirit JhallfJOtWfvaiesJlrive '^th^iid is an oath that may go forth againft a people , and then they are undone forever ; for the Lord is mt ara man^that he [hoidd repent : and this is the greateft. Judgement that ' can befall a perfon or a people inthis life .* for if the Spirit of the Lord depart from them, an evil Spirit from God in Judgement comes upon them : a Spirit of gid- dinefs^ a vertiginous Spiritj which doth caufe them to err God whh us^whtlejl we 4re with him . 259 crrinall the woite of theix hands .-there is, by fome a great talk of coitverfion, that abundance have been lately converted ; it is true, if turning unto a new opi- nion, or being brought off from fuch a party be conver- fion, there aie abundance of fuch turmngs in this Na- tion: but fuch a general converfion, thatif we look into the converfatioa of naei], yea eyen of. them that do profefs Religion and the power of godlwefs, and the good old vjay oi\\o\mQk in the prad-iie of it^iseven whol- ly forgotten amongft us. Secondly, he takes away the Ordinances alfo : the pretence of God is in them;hieisby thefefaid lodivdl amQ'/?g(l us : now when Gbd departs from a people, he is faid to takeaway the Ordinances^ which are the vi- fible tokens of hisprefence, Icr, 23. 33. they fay , the burden of the Lord: and they were weary of the Ordi- nances of God amongft them, faiesGod, thdsjhali be jom burden , / will forjakeyotf^ : Nulla pc/lhac erit Pro- phetia^Calvin. But what if it be fo < its that in a fpecial Calvin, manner that we defire : but confi-.^er, 2 Chron. 7. 20. / will cajl this hoiife which I have [anclifiedfor my na?m out of my fight ^ and I will pluck you up by the roots out cf m^j Landwhich I havegivenyou : when God once forlakes his Ordinances, he will the Land too. Thirdly, the Lord doth forfake a people, by taking away the former afliftances that they have had, and de- nying of them to his people ; therefore thepromife is //i. 62.4. thou jlult be nomore termed forfaken : whilft they were under the power of the enemyjand given up into the hands of their opprelTors , fo long they were a people forfaken of the Lord, lojh, i.y. I will not leave thet^ nor forfake thee: when God forfakes them, they fl)all not have the wonted prefence of God amongft LI. 2. them:. 6o ' Ccd with us J whilcjl we are with htnu them .'the Lord will neither blefs their counfels , nor go forth with their Armies : but he will delight to make that people vile^that all their enemies iliould take encouragement thereby ^ and fay ^ God hath for jaken them: persecute them, and take them, for there is none to. deliver them •, as the prefence of Cod is the great ter- ror unto all that are round about, he being a wall of fin aboi^t them, znd the glory in the middle of them •, fo the greateft encouragement to the enemies, is, when they (liall fee that Gods people have not the wonted prefence or afTiflance of God with them : and they ihall be a derifion to all the Nations round about •• ha^ ha, fo would we have it. * ■ Fourthly, Goddoth forfake a people in refpeA of his returns of their prayers, P[aL 22.1,2. My Cody why haft thoiiforfdken me? and why art thoufo far from helping me^ and from the words of my roaring ? O my God^ I cry in the day time^ and thot* heareji not : and in the night fea- fon am not file nt ^ and this is the true greatnefs and the glory of a people, Deut,^,j, th^t they have God nigh them in all that they call upon him for % and this hath been your glory in former times m the fight of your *nv^*-»/;^-. adverfaries : that you could fay, Ccelum tundtmus ^ c/ mijericordiam extorquemus* And the prayers of the people of God have been thefire that hath gone Of^t of the mouthcs of the people of God that hath confumed your enemies on QVQxy fide.-as Rev. 115. We did no fooner make our prayers, but we might as It were, with Stephen, lift up our ey:s to heaven^ and fee Jefus fianding at the right hand of God : tanqnam cauljtfu£ Judex (^vindex'.VtMui Go J forfake a people, they may cry^ hu-l the Lord will not hear them •, he willjlut out their prayers in difpleafure , and will cover himfelf mth God with usywhilejl we are with him. %6\ mth a cloudy that they jhall not fafs through : when God takes away the fpirit of prayer from his people^there is not a greater Argument that I know, that God doth intend to forfake them, and to [hut out thar fraycrs» Having thusfpoken of the Doftrinal propofition , Vfi. let us take the particular application to our (elves .• if you forfake him ^ h^ will a If o forfake you ' our own hearts cannot but teftifie againfl us, chat there is a great for faking of God in the middle of us : look but upon the generality of the Nation, and for all manner of pro- phanefs we go beyond the word of times : and under a pretence of liberty, ev^ry man doth thai which is right in his own eyes •, and there is no rnaflcr of reflraint to pit them to jhame • It may be the fiulc is immediately to be laid upon inferiour officers, but ye know their neg- le(5ls, and yet you do not force your own Laws ; mifera "vis efl valere ad nucendum '^ It is woful liberty, a liber- ty of finning, the horrible oppreflions, fuch as have not been heard of: you have made an atfi: againftit, and what hath been done upon it f is it only to quiet the fpirts of the people ? and to flop their mouthes for a time only ? The oppreffions amongft you are horrible: the delayesof Juftice, putting things out of one hvind into another : So that men know not when to have an end, that they rather chiife to fit down indefpair, and loofe all, thea toUow buUneffes of the greateft coii- cernmePit to them. And which of you in authority that have abundance of outward beings, in comparifon of m.iny of your Brethren, can abate any thing of what you can ex.i(5l for any place or employment thar you ^?Yt^ becaufe of the cry that is amongft us ^ as Nche- ^ L 1 3 mi ah 262 Ood with us^whilejl we are with him. wiah dii< N^hem.'^. 15. where is Nehemiahs fpirit ? ^ Former gov crnom'S rvsre chargeable to the people^ and /jad taken of them bread and w we ^ he fides forty Ihekles of fil- very &c. butfo did not ly becaufc of the fear of God : what . abatement is there of mensfallaries andpayes fthey that have abundance ctherwife , that formerly never had, and could fcarce ever have hoped for fo much as now they have, and yet they cannot for the neceflity of their brethren abate any ot it •, and how ftrangely car- , nally confident are we < and VQCidy to facr if! ce to our own nets, and to fay. Our own hand hath wrought thefe deliver ranees for w : and we thmk we have an Army, and^ Navy, that IS able to defend againfl: all our enemies •. but let me tell you Jf you live upon thefe, though they he as the breath of joar noftnls^ jet tt fl)all be as fire to con- fume jou^^c, Ifa. 33 II. Now as for the truths of God and his Ordinances, how are they forfaken ? all the world CO witnefs againft us at this day : and though much hath been prefled that way unto a fettlement^yet nothing is done : there are (omtthat are enemies unto this hiiildifigx alleftabljlhrnentin th-e things of God avoid- ed.* and induftriouily itsobfervedby fome (I hope it will not prove a Prophefie) that in this Age only , the deftrudive work hath profpered in the hand of thofe c^ffr-Sliit ^"^^ fi^ ^^ ^"^'^ ^^^^ • '^^^ ^^^ ^^ (;fefl:rud:ive workjlet it d^ be undertaken by whom it wilU'yet it hath never pro- fpered in any hand : therefore its feared, that Gods in- tention in this thing is only to deftroy, and that he re- ferves the glory of the building unto the generations to come ; But it will be obje(fled, is there not power enough in Religion to avenge it felf < Religio content a ^ ejl viribus fuis-^nec fpoliata efi vifua^ etiamfi nullum habeat 'Vjndicem* 2 Cor. io» 6, our weapons are in areadinefs to Cod with us^^hilejl we ^re with him. 2<) J to avenge all difobedienc^ 5 5.nci it will be:faid, have not we made Laws agaittft clie$n ? Lws againft here* fie. Laws againft Blafphemy r* but what are dead Laws to living examples / we are exhorted loh. ^,not torz- ccinje them into o»r houfes^ and not to bid them God fpeed^ &c. Yet you know they htng not this DoBrine : and yet who are the men of your counfels ? who arc admitted to your houfes /" received at your tables as your chief- eft friends but fuch men r* and thofe that you know to befuch men, that oppofe and are profefTed enemies to the truths of God, in fuch things that you your felves know to be truths: And will chat maxime of Mariana bear you out:' Princep nil (latuat de Religione : its true, Confcience will feek a bribe, if the mind be upon any thing, it will colour it over with fair pretences ; but it is but a fig leaf e, and will appear fo before God : furely you fliould walk in thewaies of Godly Magiftrates who have gone before you. Now to which of the Saints will )0H turn ? When did ever any good Magiftrace plead J that in the things of God^as aMagiftrate,he was not concerned < But it will be Hiid ^ All this is but begging the Que- ftion. For this fuppofes that the Magiftrate is concer- ned in matters of Religion 5 which is the thing in doubt: I looknot on itasfeafonable.todifpute che,thing now; only crave leave to offer .a tew confiderations to you about it. .Firft, that which may provoke God to forfake a Na- tion, that certainly Magiftvates are concerned in .• But the^things of ReliiHoaare the great things chut provoke Gpd- to forfIikea;Nation5 in£xf/:. 8.5. the Pi^ophec faith, th^y have fet f^p an .Iff;age of jealoiific to fro-vokc ?ne to 2.64; God with ns^tplnleUwe are with hhn U depart from my fanSiuarj : And the next news you; hear is 5 Goddefarts from the City ^ Secondly, that ivhicU laies the foundation for the overthrow of Governors and Government, thatMa- giftratescire concerned in -, but corruption in Religion doth fo.'tiike but the example ofa heathen^in E&r, 7.2-3. whatsoever is commanded by the God of heaven , let it be diligently done for the houje of the God of heaven ♦, for why (hould there be wrath uf on the Realm of the King and his fon< Nay confider but oneman, its a ftrange inftance that Lachifh fliould be called the Beginning of ft n ^ in Mich, 1 . 13. why ^Lachifh the Kenite carry ed away Michals ^ Gods •, they conquered Luhijh ^ and fet up the Idols . there ; this began in one man, and never ceafed till it had deftroyed the.whole Nation^brought the.Captivity at Lift ; Nay I fliould defire to add one thing more-, the negled:s in this kind hath brought the greateft Judge- ments upon the Church and people of God in the world : tvvoorthreemftances I fliallgive : What brought the Goths and Vandals upon the We ft ern Empire f the negleft of the Arrian Herefie. Becaufe the woman was- not relieved^&it Lord brought in thofe barbarous Nati- ons for her fuccour .* What brought in the Saracens up- on the Eaftern part of the Empire ? why corruption in: Religion : they worjhfped Images^ and they refented not •, What brought in Antichrift, the.temfle of God becoming an outer Court ? there was a general negleft of ^, the things of God .* and by this means Antichrift arofe.- AMJ.i'n' J^xid ^f^fli ft [3il\\^i\\[s yQav Libertatem pirditionis fromi" fit, Julian did fuffer all men to tife their own Religion v^ith freedom ; leaving every one freely to deftroy tbenx-- — ■ • - - I 1 ■ I I »l 1 1 . God with uSjtvJ?ileJl we are with him, 265 theinfelvcs : Let thefc things be confidered ^ and I doubt not but it will appear that Magiftrates are feme- what concerned in the things of God : if you were preft to any thing that did not favour of truth , or were anyway unfutable to the Gofpel, happily fomewhat might be {aid ; But that which hath been preft upon you, is only this : Give teftimony for thofe truths that you your felves profefs^ and difcounte^ance the contrary errors : And I am fure they ^kat are moft tender in thefe things andfpeak leaftTnit, {^y^Igne charitatis haretici fnnt comhurendi , we muft burn the heretick with the fire of Charity : Love the man , but hate the error : but not to countenance the error by countenancing the man. ^I fliould now prefs you to confider the mifery that will come upon you by Gods forfaking us. I will only now ipeak briefly to three things concerning it. Firft, if God forftke us, all the creatures \v'\\\ forfake us : as when God became an enemy at firft to mankind, all the creatures alio did become their ene- my .• it were no matter for the defertion of all the neighbouring Nations, though we wen as ajpeckled Bird unto th:m and they all hate us : yet, // God he with us^ who cm be againjl us^ but, Tolie Deum dr nullum ero ♦, it the glory of the Lord ds-^arted ^ then the Che- ruhims lifted up their wings, and are gone : as the voice that was heard to fay in the Temple the night before ^^erufalem was taken, U'lgrcmus hinc^ &c* Secondly, if God forfoke us, all the creatures will break in upon us .- God hath forfaken him, purfue him •and take him : for his hedge, his fence is taken away : I will take aw a) the hedge thereof^ Ihall the Lord fay, and Mm ' then i66 God ivith us^whileU we are with him. then a poor creature may comfort himfelf as Saul did in the creatures, h^our me before the feefle^v^h^n the Lord had rejected him shntii'ishwi cold comfort for a man fo to do •, for thy own fervants will then become thy enemies. Thirdly^there is no one thing that afflids and affeds a gracious heart more then defertions •, either in Church or ftate, or his own foul , he fears nothing elfe •, all that David ftill prayes for, is O Lord^ forfake me not : ohfor- fake rne not utterly '^ Lord be not thou far from me : there is this difference commonly between a godly man and a wicked man : the one fears Gods punilhmcnts ; but the other fears Gods departure : and therefore Aufiin , .n. It is as with a chad wife and a harlot ; they both fear ^ ' * their husbands-, H^ic neveniat-^ ilia nedecedat: And the reafon is, becaufe the one feeks only bleflings from God t and the other only feeks communion with God ^ and if he had never fo much from God , yetif he be denyed to {eek his face denyed fello)vjhip rvith him , and if the Lord do fo forfake him> all things are bitter unto him, becaufe the joy of his heart is gone ^ furely, if you go on to forfake the Lord, he mil forfake you •, but the defertion begins on your part •, if you do not forfake him^ he will not forfake you •, therefore fo far as you have back- flided from God, return to him, and you have this pro- mife, / mil heal your backjlidm^s. THE THE D O C T R I N Of the lews Vocation 167 Preached at Gregories l_>edure. R O M. II. 26. yind fo all Israel (hall be faved^ as it is rvritten^ Scc» pi^m^^ He Apoftle having fpoken in the clofe of the ^i^f^' former Ch.of the vocation ofthe Gentiles, ^^jj r5& I w^ts found of them that fought me not:, & ot ^?>.^i><^.^' therebelHoas,under which is imply ed the rejection of the Jews^^^/ the daylong have I firctched out my hands to a dtfobedient and gain- frying Mm 2 fcofk*^ 268 T^f-^ VoBrtne of the lews Vocation, people": he clofes the Difcourfe in this Chapter, and mi^kesof this Chapter three parts •, fixRj Confolatoria-y he hath not cafi off his people^ p" clTcJ^ctjo, e confpeBu amo^ rvcre , he hath caft them off, but not fo as he will never look after them again ^ he hath not fo caft them off; for thereis even amongft them, and to come out of their loins, who are at prefent rejeded, a feed according to the election of grace ^ though thofefour great Judgements threatned are come upon them .• there is poured upon them the Spirit of a deep Jleep unto this day : their table is made a fnare : and their eyes are darknedthat they fee not : and they do alwaies horv down their backs •, but thefe Judgements iliall not alwaies lie upon them, becaufe they are dear unto God, according to the election of grace: the Lord hath not caj} off his people rvhom he knew be- fore. Secondly, Hortatoria : If the Jews were broken off, that were the natural branches ^ yet let not the Gentiles boaft againft the branches broken off ; be not high- minded but fear: for if God [pared not the natural branches^ nke heed left he fpare not thee alfo : behold therefore the goodnefs^and feverity of God-, towards thee good- nefs^if thou continue in his goodnefs-^ if not , thou llialt alfo be cut off. Thirdly, Prophetical and that is of the grafting in of the Jews again, the natural branches, if they continue not in their unbelief of what the ftate of the Jews ihouldbe w^hen the Lord again fli.iU return to them in mercy, and build up the I'abtrnacle of David that is fal- Icn down : and this he doth Ullierin with a pr^mium^ as being a great truth, and that which he would have fpe- cially obferved, / would not have you ignorant of this my- fia'k: Wh^trisamyfterie ? a myfterie is fomething made The Docirine of the lews yhcatiou. 1 6p made known by Revelation, and can be known no other way : it is from the word m^^v'.i^ua, phU^, 12, lam inftrtiBed from heaven : a truth which the Apoftle had been taught by divine Revelation .• and though much of this is fpoken of and foretold in the Scripture , yet there is a fpirit of Revelation that muft go to the open- ing thereof, or elfe he could never have underftoodit himfelf, nor been able to reveal it or difcoverit to others :its true, it was abundantly revealed in the Scri- ptures / and when it was dilcoveredto the Apoftles, they could fee clear Scripture for it, bat not till che;i : they are myfteries till the Lord pleafe to enUghten the underftanding to know thefe myfteries : and therefore as the calling of the Gentiles is faid to be a mjflerie hid in God from A^es and fom Generations ^ind made known only by Revelation, £/?^. 3.4,5,6. /r. Ihatthe Gen- tiles fliould be fellow- heirs with tne fame body, and partakers of the Promife of Chrift by the Gofpel v the calling of theGentiles, though abundantly fore- told in the Scripture, was arayfterie unto the Jews , that they underftood it not •, and fo the calling of the Jews may feem alfo a my fterie unto the Gentiles , till the Lord reve.il it unto them •, 7<' ^^j^v^a *^ -n ^?cU\eo^; Chryfoflom fo calls the Dodrine of the Jews calling , a chrjfoftom paradox, and ftrange thing •, A ftrange and a wonder- ful thing, and he that doth publilli it, Ihall feem at firft to preach a paradox and a new Dodrine .- But what is this myfterie .<* Blindnefs in [f iritis hapned untolfrael^ until the fulnefs of the Gentile j [hall come in : that is the mydmQ.'Blindnef is in part co?ne upon them^-"- ^ ^ ^-'T here are three Interpretations,and all true. Firft,;?^;? omnibus^ it is not come upon all I(rael,but upon apart -^and foic vs to fpeak as the Apoftles manner is, molH locutione^ Mm j though tyo The T^o^ylue of the lews Vocctmn. though it came upon a great part of them, and in com- parifon, there were but a few converted unto the faith of Chrift, yet he faith it came not upon all , but upon part of them only , the whole Nation were not cafl: there are many of them now do believe , and many of them hereafter iliall believe : and therefore it is not come upon all the Jews^ for God had mercy on many in thofe primitive times ^ Infomuch that the firft glorii- ous Chriftian Church, was a Jewiili Church ; Blind- nefs is therefore but in part. Secondly^ rier^om^i^o : it is not a blindnefs in all things, but in refpeft of this one particular, to fee Jefus Chrift to be the Mefliah , and the Saviour of the world, the confolation of Ifrael which they expected and waited for^in this refped they were under a fudicial blindnefs .■ they that were other- wife, lelhtirorjy the fed Jgj^e op le^ zndthQy t\\n\\2id lived in the valley of Virion , and knew more of the mind of God then all the Nations of the earth befides, for in luddh is God known, and his name is. great in ifrael^ Sec, fo that there is a particular blindnefs in Judgement 5 that as God may and doth hide fome objeds from a people, as he did Lots door from the Sodomites^ and fo the Difciples that conferred with Chrift, their eyes were held that they might not know /?/;»•, fo the Lord doth in Judgement hide fome Truths & fome Do<5lrines from men, that they fhal not feethem.-,2 Or.3.i5.tothis day when Mofes is read^ there is a vail upon their hearts , that is, in reference unto Chrift , and the things of Chrift, which are foretold and fpokenof in the Old Tefta- ment •, but when they fliall turn to the Lord, f^^i//i/7 /fej// he taken away^ &cc, and fo, though they know much of the Law and the mind of God, in refpe(51: of moral duties, ttbn^ t .' The VoHrtne of the lews Vocation. 271 duties, and the worfliip of the Lord required of them 5 yet the intent of thefe, either as Chrift was hid in the one, or /is the other rvas a Scboolmafler to bring unto Chri(l, fb they had a blindnefs upon their hearts : ablindnefsfo In pan was come upon them m* rcfpeft af the objecf : . thus we may often note •, men may be knowing in fome things 5 and yet have on them particular blindnefs in others. Thirdly, in refped of the time ^ itHiallbe but in part, not a continual , or everlafting blindnefs ; though it hath been a long and dreadful deiertionas ever came upon any people, never was any the like , therefore the Apoftle (iiith, rvrath is come upon thc?n to theuttcrmoflj i Th^[* 2.16, ^'^ ^' "^'^-^^ which may be either underftood of thofe particular perfons, as Beza (liies , ^ who did oppofe the prefent minifterie , and fo wrath might come upon them for ever to eternit^^ •• an everlaft- ing deftrudtion, refer'd unto the particular perfons whi> did malicioufly oppofe the preaching of the Gofpel •, or elfe it may be underftood de atrocitate pcen.t , and fo the word is ufed, i Pet. i . 1 3 . Hope to the end^ or hope per- feftly . buttheendiscommonly put for the finiihing of any particular difpenfation ^ fo the end of judge- ment upon the J ws, Ban* 9, 24, 26. and Luke 21. 9. the end is not by and by •, and fo the end of any Ju:1ge- ment or difpenfation •, the end of the adminiftration of the Kingdom of Chrift : i Cor. i 5. 24. then comethtbe end \ Dan \2. 9, Seal the Book till the time of the end -^ till the time that God hath appointed for the calling ot the Jews, and the fulfilHng of thismxyfterie, i Fet./i^.'j. the end cf all things ts at kind i, the total defolation of the Jewiili ftate and worfliip, not of the end of the world is it fpoken ^ So i John 2. 18. This ts the lajl time 5 we read. This is the laft hour 5 of what < Qt ■* and they alfofhall turn from their iniquities : All ifracl jhajlbeftved: not every particular perfon, buta Na- tiolial converfion. All Ifrael, &c. Beeingtotreatofthecomming in of the levves, when all IfaelihAl be brought in •, there are many heads unto which all may be reduced, which orderly the Scrip\urc fpeaks there^ which I iliall briefly in a : fumme dy^JfluV^ajfet before you at this t'me^ thatL may b: at lead an occafion of enquiry into each of them, and thereby happily light may be cncrea- fcd. Firftj there fluU be National converfion of the Ir^vcSj wiicrcin agreatj if noctbe grcateft part of the fFe Do^rine of the fews vocation^ ' a 75 the Nation of the lewcs that are rclcrved, fliall be turned unto the Lord. This fomc oppofc, a Con- vcifion they grant, but a National Convcrfion it muft not be. Secondly, this Converfion (liall be in the height of their mifcry, when there ihal be the greatcft mi- fery and afflidion upon them, that ever was fince their difperiion 5 There fhall be a ttmr of trohble, Juch 4S there never was fince they were a Nation unto thejame time J and at that timey Danids pe'^^'le fhall be deliver ^ ed^as many as are fot^nd written m toe book^ Dan. 12. I. whtnxhcy i[\^\\ be dry bones ^ and all hrpe fhall be faji rvith them^th3.l they {hall fay, our bou^ are dry hones ^ our hope is pafl^ and we arc cut ojf for our part 5 then the dry bones fh.ill live^and they thai fieep in the dujl jhallawake^ Ezek. 37. 1 1. 1 2. Beh Id^ On my people^ I mil open your graves ^ and caiii" )oii to co'/ne up out of your graves^ana bring you into thela;id of iji^ad. That's the Lords time of love above all other rimes, when men lie wallowing in their blood •, when i:heir hopes fliali be lowed, their R edempuon fiiail be near. Thirdly> when they are convened, rhey iliall re- turn unto Chrifl, and embrace him whom they for- - mcrly crucified and rejedled, faying, hv will not have this man to rule over ti^-, and his blood he upon m and our Children •, but there (liall come a time, when J frael and Judahjhall be gathered together) (which nc* ver yet was fince their rejc(flion)^/^^//;'^jf jhal appot/it to themselves one head^ Hof. i . 1 1 . and this head can be no other then Chrifl, whom they ihall then by their own cledlion appoint to be as a Head or a King over them: its true that he w^as appointed by the Fa- ther in his eternal decree, and in the covenant made between the Father and the Son before the World N n 2 was 276 The DoBrim of the ^ews vocation. was, as he himfelf iaith, / lyas fet upfro/n evcrUjitngi it cannotbc fpokenof him as he is God, for it is TOpn I rvas appointed^ whcK muft refer into the of- Prc7.?'2.3,ficc into which he was defigned iroai eternity by the Father , it is the fame word ufed F(. 26. I havt let ?nj King ufonmy holj hill of Sion •, but 110 \i^ the it hearts (hall be brought abour, and they th^it reje:fci the counfel of God aga^nfl thewhlve}\ and would nor have him to be their head, whom the Lord had. ap- pointed •, now they (hall alfochufe the (lime, and . con fent unto him -^ thcj fhdll appoint unto themfelves 0 eh^adi&c. In that ddj fhall there be a Fountain o- pen unto the.houje of David ^^ and the inhabits its of^e- ^ufalemforfinandforU'icleannefsy Zach, ij, i, it is fpokenof the day of cheir converiion^ as appeares by what goes before m the former Chapter^ then {hall Chrifi become the glory of his people ifrael 3 hee was their glory^ becaufe that of them, according to the Jlejh chrifi ca;ne. Rom.g^, But now they ihall chufe . him as their glory, and they fhall re ;oyce and glory in him, and they fliall in their ictu^nfeek the Lordani David their King, Hof. 3.5. that is, they (liall feek God aright, according to the way of thcGofpcLand with Golpel apprehenfions, they Ihill not onsly feck the Lord irom whom they have grievouily re- voheds but they (hall feek him in Chrift, and they flial conje. to him in the w^y that he hath appointed-, that is, m Cririfi.and unto Chrifi: thai! thev come. Fourthly, at, their converuon, tnere ftall be wrought in them a great and a n-itional. humiliation ^er, 31, 18. 19. Irvas ajhamedand confounded he- caufe 1 didbear ihereproAchof my jouth^ Hof 14. 8. EphraimJlhiU fay jy hat have I doe any more with idols < I have heard him and objerved him^ &c. Za'ch. 12.10. / The Doctrine of the Jews vocation . 2 77 Irvill-pour upon the houfe of Ddvid^ and the inhabitants of ferufalem the ffirit of Grace and fufflication^ and thfj flyail look upon him whom they have pierced -^ and they jhdll mourn fr him^ and be in bitterncp for himy as for an only fon^ 04 he that mourns for his firjl J)irn : There [hal be a ^reat mournings as the moirning of Ha - dadrtmmon y &c, Jer. 31. 8,p. Behold I ml bring them from the North country ^(^ rvil gather them from the ends of the Earth, and they jhal come with weepings and with fup^fli cation : / wil lead them to Stony thej jhal come^ bnt xvtth weeping andfupplications^SccBwt is not this fpo- ken of their return from Babylon'! How can it^ did they come out of Captivity weeping < It cannot be meant fully of that return, though there are dif- ferent degrees of the accomplilhment of propricfics,^ butifwclookto verfe i. At the fame time^ faith the Lord^ I wil be the God of all the Tribes of ijrael 5 and theyjhalbemyfeople-j Which can hardly be imagi- ned unto the ten Tribes, in that return to be fulfil- led-, for they did never return from the land of their Captivity unto this day. There were but two Tribes returned {vom Babylon^, we never read of the returnof the ten Tribes. They went into Capti- vity with weeping, and with weepmg fliall they re-/ turn* Butiffoit ihail be forrow under fuffering in the one, and under the fight and apprehenfion of their fin in the other. Fifthly, the Scripture fcems to fpeak, as if the great meanes of their Converfion^ iliould not be by the preacliing of theGofpel^as the Gentile Churches are brought home unto the Lord, bat that it {hall be by fight ^ and by a vifible appear a^ice of the Lord feft^s unto then, IihallaiTert nothing poffitively in it, onclygivemekave tofet befo-re you fome Scrip- tures % 2-7^ <* ^^ Doctrine cj tne -fzws vccAtiorii turcs that fcem fully to fpeak fo muchj Zach. 13.10. They Jla/i look upon him whom they have pierce J, and mourn. And that it is not barely a fpiritual looking upon him with an eye of faith, fuch as the holy Ghoft calls, 7'^^. 5. 40. Seeing the Sort, and heUe- vingonhim^ but that it is a bodily vifion, and to fee him with bodily eyes 5 {or Dan. j. 13. there is the Son (fman commingin the clouds of heaven brought' to the ancient of daysy to receive a Ktngdome. W^at Kingdom 5 fure his Davidical Kingdom, when he jballfitonthe throne of his Father David. When Chrift receives this Kingdom^it is not as he receives the fpiritual Kingdom , and entrcd upon the adminiftration of the providential Kingdom that was by his fitting down at the right hand of his Father, and fo enter as man a(ftually,upon the adminiftration of all thmgs : for its plain, that to receive this King- dom which (hall be after the four beafts are deftroy- ed> Hefhall come in theClouds of Heaven^and they Jhall bring him unto the ancient of dayes : he comes atten- ded with the Angels^ and they bring him unto the ancient of days '^ its true, that Gods comming in the clouds^ his riding upo.-i the Clouds •, its that which notes out the eminenr,vilible,glorious appearance,of hisMjjefty: but its the appearance here of Chrift, as hcisihc Son of mil ^ which I conceive is never found ro be foufcd in the Scripture, but at the Lift day, the Lord ^efi^ P)a!l appear intheclo^ids when he comn tQ]udgernint^ As fpok^n of a viiible appea- rance-, fo this alfo fliall be, and fo much haply is meant, Mat. 2 4. 30. 3 1 . Thenjhall appear the fign of the Son of/nan m tfedven^a.^^d then fhall ye fee theSo/i of mm comminl inthe clouds of Heaven : I kno\V its a perplexing Scripture, yet haply is meinc this ap- pearance The Doctrine of the J^eivs voca tio i, - 2 79 pearanceofthe Sonof man, notto judgement, but as a figne that the judgement is neer ; that which they may be as truly affured of, as t!ie husband-m m can hc^xhilthcfummeris neer^ rvhen he fees t/^e fig- tree put forth leaves^ &c. and therefore 1 fiiould ra- ther conceive there is meant the appearance of Chrittv in the clouds for the converfion of the Icwes, and to receive a Kingdom, rather then his appearance at the day of judgement, when he muft (liortly give up the Kmgdom ^ and I am induced rather to f hink' fo, becaufe it follows, ^r^d he mil fend the Angels with a great J iund of a Trumpet , and they fhal I gather together the ele^ from the four tvindes. Which is, I do iVDt conceive to be reftreined unto the day of judgement, though the Apoftlc doth fo fpcak alfo of the general Refurrecfion^ i Cor. 15.52. The Trum - pet fhali found ^ and the dead jhall he raifed^ the Lord fhaUdefcendfron^ Heaven rvith ajhout^ w'nh the voice of the Archangel^ and the trumpet of God y i Thcf. 4. 164 But when this Trumpet fhall found, all the Nations (hall be raifed, bad as well as good, Ele<5l as well as Reprobate, and they (hall all awake unto judge- ment-, but this is a Trumpet, i\\2^x gathers onelj the Ble^ from the four winds: therefore it feemes that none rt:iall hear this trumpet but the EUcv y- and that it (hall found unto them as fuch, and fhall never reach unto the Reprobate, and that inftruiVicnts of mercy or judgement arc called Anrds is ordinary, and that what the Lord doih eminently, and pub- licklyand dreadfully make known his g'Ory to them, with the found of a Trumpet, is clear, Rev. I. 10. & 4. I. and therefoie it may be fp oken of the Lores gathering in the Eled of t'lC Icwes, ha- ving not caji off whom he kneiv befjre^ wlio are now icattered 2 8o The Do^rine of the fetps vocatijn. fcattered, even into the four windes of Heaven : and therefore there is that which feeiiis to incline unto this,oftheconverfion ofthe levves 'at firft, (hall be by fight and by appearance of the Lord lefns Chrift vifibly in the clouds of Heaven, and fo Pauls con- verfionfhouldbeas the firft fruits, the Lord fet- ting forth him as a pattern to the whole Nation -, his converfion was by a fight of Chrift from Heaven : a/fd aglortoi^s light that jhone round about him ; and fo its probable there thallalfo be, but yet not all of them fo converted, but the Lord will take fome of them, and make them to beas Priefts untothe Lord, and they rtiall declare his glory amongft the Gentiles, and (hi!) be inftrumental in gathering of them, and tney ihili alfo bring in their brethren, (that is) fay fome, the unconvcrtedGentiles.which fhallbeasbrethren,t'.enallthe differences between them, being taken away. Others more properly re- fer it unto the lewes, the remainder of them not brought in the firft grind converfion of the Nati- on •• for it is faid, Thejjhall brt'ig all their brethren for an ojfe/ing unto the Lord out of all Nauons , upoiri Hor- fes andcharriots^ andufo^ wild beafl^ into my-holj mountain ; So that it may bw fome of them (hall be coflvertedby the appearance of Chnft, and others of them by the pieachiug of the Gofpci, by thofe that are amon^ff them converted:that theii brethren going forth to them, and declarmg to them the re- turning of God in waves of grace unro their Nati- on, and the sreat thnias that he haih done Northern, and fo they having a {fint of grace poured out u-on them, fli.dlaUo be brought as an offering to the Lord. Sixrhh'^ The manner of tlicir calling iLallbe ex- ceeding The Do6trirje afthe J^ervs vocation. 281 cceding eminent and gloricuSj unto the admirati- onof ail Nations, tliatthey fliiiU all fee how the Lord hath honoured them. Eft, 60.1, The glory oft he Lord is rifen upon them^ Hof. i . 1 1 . Great jhiiU be the day ofjezred^k ihall be a glorious day, that which (liall make them honorable in the eyes of all the Nations of the Earth : that ten men out of every Nation under Hea,ven\ha,ll Uj hold of the fctrt of a ^ewy Andfhdlffj^ we mil go with you, for we have heardthatGodiswithyoi^, Pf, 10.2. i5. When the Lordjball hut Id up Siin^ he will appear in Glory ^ they (hall have glorious appearances of him, fuch as no people ever had, and this fliall make them to he the defire of all people^ asthey have had a great day of , mifery, fo a great and glorious day of their delive- rance ihall come, to the aflonifhment and amaze- ment of the N'adons : and there are many great reafons that it muft be a great day 5 but I cannot in- fift upon them. Se venchiy, the time of their calling (hall be when thefulnefs of the Gentiles is come in, bli,^dnef? fo lon^ is happened tint $ them : when the four Monarchs are caft down to duft in the period of them, i)i:i>^. 7. 12. 13. 14. after the deftrudion of Antichrili, when the little hern is flainy and his body given unto the hurning flame 5 now he comes to receive a Kingdom of the ancient of days •, and it (hall be when thefventh Angels Trumpet jhallfound^ then the Kingdoms and Nations under the whole Earthy become the Kingdoms of the L ordandhis Chrifl^ Rev. 1 1 . 1 6. which is from the fetting up, the abomination ofdefolation, the 1 290. days^which fhal be the year of the lews redemption, Dan. 12. II. which is tobefiniflicdfourthoufand year after which is 1535. dales, but thefe arc times that I cannot now fpeak to. O 0 Eighthly, _— „.i,-\s.. 282 The Docirine af the ^eivs vocation. Eighthly, then (liall be amongft them a gloous Church, in which the prcfence of the Lord Ihall dwell, ¥.s^ek, 37. 27. / rvill fn mv Tabernacle amon^ T'^.kzA^'-^h ihem f or ever more/knd di(^\y[\ctc^the na?ne of t heCiiy flul hc^ fehovah j})amf?7ahi the L ord is there, R c v. 21?. ThelabernacleofGodisrvtth men^ and he will dwell with tbem:^ and it is nor in Heaven, for it is newfe- rufaUm tk.it comes dow;^/ fi om God out of Heaven .'and r^,^^^^^^}^^^^^^''^^^g^^f^^^^^^^^^M^'^^^^^^^ to n^ and '^ '" ' "' iheglorj ef.theLord and of the 'Lamh jh dl be h^x^^ the light of it^ ^nd trvelve Angels at the fraes ' and there fliall be no ufe of die fervice of the Angels in Heaven, they are/^;?f/ipr/^4j minijlring fpirtts for the good of the Eleli. But when they are gathered in, as their Kindom begins with theKingdom of Chrift, fo (hall it end alfo •, for he mil put down all rule^ au- thority and fower: it is to be underftood, Etiam de •princifatti Angelico^ as well asof any othen And they (hwall have the pureft Ordinances, Rivers of water of Life ^ that is clear as Chrijlal^ not running bloody not mixed with fre^ Rev. 22. i. Not bloody as is the Docftrine of Antichrift; nor mixt with Fire, either of affiidion or contention^as are the dodlrines of the reformed Churches, and then fhall be the ex- a(3;eft difcipline, allthatlove and make a lye Jhallbe without : 2nd the more of Gods order, the more of his prcfence 3 2nd his bleffing .* for they jhallfeehis face ^ ^and his name fthdl bee written uf on their fore^ heads^ &c. Ninthly, this Church of the converted Jewes fliall be the Mother Church, and (liall be exalted above all the Gentile Churches-, the mountain of the Lords houfe exalted above the top of the mountains^ Ezek . 1 5 . 6 1 . then ^ulvthou be afhamed when 1 jhall * . give The DoBrtne of the ^ews vocation, 28^ give thee thy fifiers for daughters: all the Gentile Churches llial know that they do receive.as the Law from them at the firft, fonowaboundance of light and noundiment-, great difcoveries, of God and of his grace 5 for the light of the Moonfhall he as that of the Su^^ and the light of the Sun jeven-fold\ and the Temple flht/I be opened m Heave n^ and you may fee into the ArkofthcTtfiament: allvailcs Ihallbe taken a- way, both from the hearts of men. and t!ie myfte- ricsof Godand the Ahdita^ the hidden things of God revealed, the which fliould then be made ful- ly manifeft. For he did not wTite the Word for the World to come^but for t!;e Life that now is : and therefore there is nothing there hid^ that full not he mademanifefls it fliall appear unto the world, that he wrote none of thofe divine myftcries in the word in vain. Tenthly, Then (hall follow great peace and pro- fptrity in the world 5 all perfecutions, either from Enemies without, or Tyrants within, fhall come to an end, 'E\ek. 34. 2 5 . 2 6. / wil make with them a Co- venant of peace ^ and ml caufe evilheafs to ceafe out of the Land, they fb all dwell fafely in the rvlldernefs and fleep in the rvdods^Efa,66» 12./ ivill extend peace to her like a River that (hail never be dryed up : that when thcencmics(halllook when it will be dry, it may be expcclcd in vaine, Lahitur cr labctur : ^^erufalem Zach.i^Ai; (liall be fafely inhabited, perfecutions from without for the four Monarchs flial bee deftroyed, and Sata'^ PDallbebound^ that he fhall not fir tkem up to make war againH the Saints y Rev. 20. becaufe their ^ is the Kingdom of David his lather which he is to fit on, a Kingdom which he is ^^^^.37.25 yet to receive, Ezek. 34. 23. 24, David my fervant J^f^.21.26 hejballfeedthem^ and rule over them: I mil he their God^ and David my ferv ant as a Prince amongfl them : when the dry hones are rifen^ David my fervant fhall he their Prince for ever, remove the Diadem^ &Cy he mil overturn^ overturn^ overturne^ and then will he come whofe right it is. The Scepter Jhal depart from Judah^ and they fhall he many days without a Ktngy Hof. 34. Any form of government of their own . and what then i they fhall feek (he Lord, and David their King^ unto whom the Father hath committed all judo-ement^ ^oh. 5. 22. and in a fpecial manner the Kingdoms and Nations over this people, that from his prefence their judgement is togoforth^ and therefore he fhall in a more ipecial manner be be King of the Jervs^ as be- ing his ov/n people, unto whom he hath a right of inheritance;more then he has over any people of the worldbefides, andyet I do confeffe, I do not fee light from the Scripture to afTert the perfonal reign of Chrid upon Earth over them , and the Saints reigning with him in liisperfon-, I ]^now Aliudejl Chrifltl regnare inSancfis-^ Aliud Sancfos regnare cum Chriflo : both fliall be in this life in fome fenfe •, but yet whether Chrift iliall rule them by a perfonal re- -iidence upon earth, is unto me ftill a doubt-, but this I fay, the Lord lefus Chrift hath a peculiar right unto The DQ^rine of the ^exvs vocation. 2 8 j unto the Kingdom of the Jews , as he is of the feed oi David : And God mil give him the Throne of his father David. Twclfthly^ The people (hall be exceeding ho- ly in this Church, walking in truth and fincerity ^ there is afor?7/ of Codlinef^ but there is little of the forvcrnov^^ there ihall be much of the power of GodlincfTe, of the life of Chrift manifefted in them 5 thy people Jha/l be aE righteom , the branch of mj planting that 1 may be glorified, Efay 60 . 2 1 . //^ ^ the Bridejhe Lambs wife having the glory of the Lord upon her ^Vs.^v.2\. 10,11. its true there Ihall not be pcrfeftholineffe in the Saints, for tbereis aTree of life for medicine as well as for meat^ Rev. 2 2 . 2 . and they fhall not be without Hypocrites 5 thofe that fhall cleave unto them by flattery , but yet there fhall be a glorious fpirit of difcerning even of them alfoj and they fhall be without^ not ondy that make^ but they that do love a lie. Thirteenthly , This Church (lull have abun- dance of converts^and their Ordinances (hall be ex- ceeding fruitfully to bring in fouls into the Lord, Ezek. 37. p, 10^ II. where the Waters come ^ every thing fhall live , and there flmll be a mid- titude of ffh , even as that of the great Sea ex- ceeding many , thy Gates Jlall be open continif al- ly not Jhut day nor night ^ that they may bring the Tichcs of the Gentiles and their Kings fh^ll be brought ^ and they fhall flie as a Cloud ^ and as Doves unto their Windows^ becaufe of the glorious Majefty of the Lord that is feen araongft them, &c. Fourtecnthly, They (hall be brought home in- to their own landjand they fliall dwell there, they fhall dwell in their own Citie as in the days of old, 2^6 fhe Do5lrine of the ^ervs vocation. old , and ^erufalem f})all U inhabited again in her Ezek.12'^ ^wn place even in ^erufalem: they jhali dwell in the E^ek^S7^^5' land that I gave to Jacob their father^ wherein their fathers dwelt , they fhall dwell there even they and th^ir children, and Childrens Children for ever, Fifteenthly, There fhall be a perfcd: union be- tween the ten Tribes, and the two Tribes, and the hatred fhall depart, that breach was never yet made up. Burthen the flicks pjall become one , Ezek. 37. ip. The envy of ^udah p^all depart^and Ephr 3,- im fhall vey: Judah no more : I wil gather them out of n 22 20 ^^^ Countries^ whither I have driven them in my an- ger^ and Iwil give them one hearty and oneway^ and then Jt\\ov2i\\Jhall be one^ and his name one^&c. Sixteenthly, They fhall be the great inftrument inthchand^ot the Lord, for to ruine and deftroy the Turkifli* Empire , when the Lord fhall bend ^udahfovhim ^ and fill his bow with Ephraim^ Dan. I J .40.44. We read ofthe King of the South, whom tidings out of the North^ and out of the Eajl jh^ll trouble. There are feveral reafons, why by the King of the South,I conceive to be meant the Tur- kirt'i Empire, as that which had the next power, and exercifed the next Tyranny over the Jews^and being come to a height, there is tidings from the Eaft and North, troubling the gathering together of the Jews, E\ek. 37. 7. when the bones came together, there was a great noife, andafhaking, and flanding up, they became an exceeding great and formidable Army ; and he faith, that theie bones are the houfe of Ifrael returning into their own land •, here is the tidings that trouble the King of the South ^ there the Turk invadeth the glori- ous holy Mountain, and then he comes to an end, and Tke Tfocirine of the ^ervs vocntign. 2 g y and none fliall help liim : it is Euphrates mufi be dried up to prepare the rvay for the Kings fthe EaJI , Rev. 16.12. th^tthey may join themfelves with the Wcftcrn Chrifti.ins. Scventecnchly, At their returning to the Lord , there iliail be by them a wonderfull blefling upon all the Gentile Churches , their gain (hail be much by it, they were gainers by the Jews re j eft ion , their cafting off was the inriching of the World , their diminilning the riches ot the Gentiks, how much more their fulne^e^ Rom. 1 1 . 1 2 . 1 5 . it fliall be as lire from the deadj it is not I conceive fpoken of the Jew^s, that there comming in iTiould fae fuddcn- ly and by an ad of almighty power asarefurredi- on, as it is refembled, Ezek, 37. but it fliall be unto the Gentiles, as life from the dead •, that is , as mifery is exprefl: by death, fo all joy and happi- neflfe is exprefl: by life, it fliall be as it were a refur- reftion, put a new face upon the world , that as it fliall be a glorious condition upon earth, when all the Saints fliall arife and fland upon the earth with joy, being perfeded in their graces, and in their taculties, foftiallthis be even unto the Gentiles , as well as unto the jews^a refurredion. Eighteenthly, With the calling of the Jew?^ the Kingdome of the God of heaven flidl befetup-, that which is nowfo commonly called the fifthMo- narchy, fliall begin when the four Monarchies are defl:royed, which flial be with the drying up the Ki- vc: Euphrates ^ that is, the Turkifli Empire: Its true that Chrift hath a Kingdome, during the rule of the Monarchies, in the dayes of thofe- Kings God doth fet up a Kingdome, but it is a little fl:<)ne and it breaks the Image by degrees, and then after- ward The DcBrine of the J'tws njdc^tion* .7 ward becomes a Mountain , and the Kingdomc given unto the Saints of the moft high : Which in the Book of D»j;7. 7.27. its meant the Jews, who are every where called the holy people, not of the Gentile Saint- ^i)4;?.8.24.and 12. 7. andtherforcit is they muft take the Kingdome and pofleffc it, and it fliall be given to them 3 which is not w^el applied by all that will call themfclves Saints and holy peo- ple^as if they were to take to themfelves the rule of all the Kingdomes of the world. Niaeteenthly, Unto this time the perfeft ful- filling of all the prophefie of God dot-hbeiong: there are degrees of fulfilling the prophecies more or Icffe in all times ; but its unto this that the per- feftions of the World are referved, Kcv. 10. 7. its never before the 7^^ Trumpet found, that the my- ftery of God is finifhed •, that is , all thofe fecrcts that were in the bofome of God to perform > and which he revealed unto his fervants the Prophets , all thofe do not receive their full accompliilimcnt •, all that God doth intend to do for his people in the advancement of his fon in this World , is now ful- filled and accom pliihed . Laflly, And this glorious condition fiiall continue unto this people unto the dayofjudgc^ ment •, that they ihall fuffer no more , the Sun fhall no more go down, nor the Moon \yith- draw itfelf : £pj 60.20. 1 will fer my Tabernacle in the middle of them for evermore, £z.fi'- 57. 26. bj an everUfiing covenant , and I will -plant them in their own land with my whole hearty and mj whole joul : and / will never turn awajfrom them to do xhemgood-^ there [hall he no more for row ^ nor crying^ all tears from their eyesjhal be wiped away, and no more curfe a^they formerly I ' ■ — '• ■ . ■ ■ ■ rJF»w, The Do5irine of the ^e^s vocation. 2 8p fprmerlf had^Kcv.22 . 4, theyfhal he caft out of ihe land nomoriyScc. There Sun did rife and fer, but now fhal go down no more: Thcfe things require fur- ther difcuffing then one hour permits : But having laid down thefe things in the general, I hope it will ingage others to look further into them. Thefirftby way of Dodrin on this time. There fhal he a great and a national converfion of thefetvs unto the Lord:, not here and there a man, but even multitudes of them, a whole Nation, alllfrael, the whole houfc of Ifrael fhal live , they that went before, were but as the firft fruits, Rom.ii 16, if the firfl fruit he holy, fo is the lump^ the harvcftj therefore all that have been converted is but as the firft fruits, in comparifon of the lump, the harvefl of that people are yet to come into God, If. 66. S. the Earth brings forth in a day^ and a Nation horn at $nce^ Efay, 49. 2 1 . / tva^ defolate and left alone ywh 0 hath begotten me all theft^ where have they bten? &c. And the grounds are -, Firft,they do many of them belong to the eledlon of grace , God will not caft off his People whom hee knew before s and though we can fee none, yet the Lord looks not as men look , he hath 7000 in /yr4e/,c^^. when a man cannot fee one, ^TiAthe Eleff fh ill attain mercy ^ foreleding love wil follow a man til it overcome him,and pre- vail with him,and wil overcome. 2% By rcafon of the covenant made with their Auflrium fathers, the) are beloved for their fathers f4ke-j its Prfdejiw4ti$ true God doth take children into their Parents co- (^l^^osad ^ venam, but they firft \s\ the outwird priviledges of ^^^''^'" ^-^2? the covenant, then God breaks them ofi from this P^^^^^*^' , alfo , but che Lord hath a time when the covenant (hal tak^ place again^and it is by vertue of this cove- Pp nant 282 The DoBrine of the Jervs vocation, nam that they do artain mercy 5 the Lord remcm- bringthe covenint made with Ahraham and with his feed ^ and therefore he wil not caft away the whole focicty in the larter dayes, he will return im- to them .•igain5and a redeemer thai come unto them there is a lecd of eledion runs through their fa- thers loyns , and when this feed is brought forth , then ftir their fathers fake they (hal be called, •^y^. Such aconverfi'^ri we ihould help forward by faith and prayer^and fo much the rather^becaufe the time approaches, the promifesare even come un- to the birrii, and they t'o draw on apace : Confi* derthefefix things, firft how fweet wiltheprc- fenceof Godtheabe: 2. Tne Sunfhalbe aftiamed and the Moon confounded , when the Lord (hal reign in Mount S'on^ and in Jerufalem and before his ancients gloriou{ly,F/y^ 24. laft. Thenflialirbe faid, the Tabernacle rf God is with men. I'^^y How glorious wil it be to fee aboundance of Souls con- verted every one bearing twins , and not one barren amon^ft them. Re V.I 5.8 No man was able to enter into the Temple during the time of the. Vi- als, now the fmokc being gene many enter in. 3% To fee Grace adcd m the hfc and in the glory of it, which is but Uale in the Cnriftian C hurch to fee men walk in the power of the holy Ghoft, be- ing as fujiin Martyr calls them, p/f/5-6^Jif 0/ 'tthviklta" ^ofo/, how lovely and amiable would the lives of ^ Chriftiansbe, itfhal be as life from the dead , as they that have known, nay, had experience in rhem- felves of another rcfurrtft:on,(5cc. 4'^^J^ To fcefo many lie as dead, wit'-ered branc'-'cs, upon whom the heart of God was ""et, and were dear untu him , they pitied you , how much more ftiould you pity them. jheDo^rine of the J'cvps vocatierf. 287 them, that throtighyour mercy they mi^ht attain mcr- ■ 95R0m.1i.31. thacis, by the fight and the appre- hcnfionofthe mercy that God hath fliewed unto you, they may be provoked for to look out for a part in the fame mercy that was fhevved towards you, when you were loft^the fame wil the Lord ex- tend unro them aho, &c. 5^^^y Confider thwit^iheir comming in flial be without your lofs , your Com- - mingin was with their rejeftion, the rut urd bran- ches were broken off^that thou might fi be grafted in-yWc can know no reafon for it^but admire the Wifdom of God-, asChrifts fpirit was notgiven, becaufc Chri(ts spirit was not glorified, c^^. but now you may be oi the fame olive TVee^and you may be in the famefold^&cc. 6'^^y You have, gr^at benefits by it, you have much profit by their rcjeftion , you fhal have more by their rcftoration , even life from the dead to you^an inrichtng of the Gentiles with greater riches , then the Gentiles cin inrich them, for th^ Lord Jefus will in a fpecial manner exalt the Kings of the Baft, Some Objecftions are to be anfwered when (!|j(5cl gives another opportinity. As then fuffcr them to live among uSjthat they may have the Gofpel prea- ched to them,that's die way to their Convcrfion, to bring rhem into our land. Anf. Firfl:,if they be here, in providence we (liould notcaft them our. 2. If tijc Jews did live among yoUjthey were to have by the Law of God.no '.?ther liberty among Chriftians 5 then the JevviihMagi- ftrates were to give the Heathens am ou^ the Jcvvs^: ifthey were here, as they were not, tofufferthc Gcnti'es amongft chcm, upon the account of aim- ing at iiicii good , neither might wc fuffcr thefea- Pp a Riong 2 9 2^ T^^ Vo^rine of the fern vecationt mong us3not to abufc their worfliip^or fct up a falfc worfhip, prophanethcir Sabboth, orblafphetnc their God. This the Jews permitted not to the Gen- tiles^nor (hould the Gentiles now permit the Jews. 3, The ftage & place of their converfioa (hal not be in the Weftern parts of the world, where few of the are^but/;; the Eafl 4;?4 iV^rf^^&c. Dan. 1 1.44. its faid, tjdings out of the Baji and North jhd trouble them^ as indeed their main refidence isinthofeparts. 4. It (hal not be by the preaching of the Gofpel, which is the ordinary way for the GendkSj but the Lord will do it in an extraordinary way, A Nation fl^al he horn at once-^ therfore thefe are but the weak plots ©r charitable mif-apprehenfions of men (in this) ignorant of the Scripture,and all Labours this way will be to no purpofc 5 but let thy compaflionrun out in faith and prayer, to bring thefromifetothe hirthy &c. I ■■! ■ ^ I 1 -i r F IN IS. / i89 S Hcedlefs r F Vnacccptablc- . 2 K I N G s ro. 31. ButJtXwxtooknoheedto rvalkin the 7vay of the Lord Gcrd of Jfraelwith hts heart: for he departed not from the fins of leroboam which made Ifraet to fin. |^^~^|; N the Text are three things principally ^^ i|:^^ contained. Firft, a great fervice perform* %^' WM ^^ ^y ^^^^ ' ^^^^ againft the houfe of l^^l^^ i^hah^ and the houfe of Baal^ with the ^'-^^^'^ Lords commendation of the fame, ver. 30^ that he had done well in executing that which was right P p in #.,^*uA«-''**^>-*'>*>--W. -. 2 p o Heedkfsjernjice^ unacceptable. in his eyes, and had done according to all that was in his heart* Secondly, a great reward promifed by God in Re- compence of this fervicemot exprecio operis^ but ex lar- gitatedonantis'^thj children to the fourth Generation fhall fit upon the throne of ifrael : whoever is a labourer in Gods Vine-yard, (liall not go away without his penny, Mat. 20. God will fay 5 Call the labourers and give them their hire : yea to iliew that he loves righteoufnefs, the un- holy fervices of unfanftified men fhall not go unre- warded •, only, indeed 5 as their heart is not perfed AVith God in tne fervice, fo neither is his perfeft with them in his reward / ( for with the ferfcB only he will fhew himfelf prfeB^ Pfa.iS.) but the reward fliall hold proportion to the fervice : the fervice unfandified , leemingly a fervice^ but really a fin .• fo the reward ilnll be in it felf a bleffing , but unto them a carfe : the fervice temporal only : fo fnall the reward he. Thirdly, the perfon cenfured by the Lord : though God approve, and reward that which is good •, yet he doth not juftifie that which is evil •• neither can his love to the one, blind his eyes towards the other : his eyes be- hold^ and his eye- lids try the children of men. And there- fore though he had done this great fervice, yet in all that he had done , the Lord faith to him , he did that which was right in the eyes of the Lord^ hut. not with a per- .feB heart : he took no heed^cT'r. Grace is the Law written in the hearty ^er. 3. i^- the Table fefhly^ the heart •• the Minifters the pen , the Spirit the Ink, andChnfl: the Scribe, which is the Apoftles Metaphor,2 Cor. 3.2,3. the word is a mould, Rom. 6. 1 j.i-^ouTmoiiQdQTi^orinto which yoii were ddiver- ed'j Heedle/s fer therefore our Tranflators have fitly made choice to ren- der it here by the difcretive particle, ht : God had of an obfcure Captain taken 7^?^// from amongft his bre- thren 3 and fet him upon the Throne of Ifraei : ad- mitted him to the higheft earthly honour : neither was this honour perfonal barely as fome of the Kings of Ifraei was^ but hereditary : God had as it were intailed it to his pofterity, and fpake of his houfcfor a- long tim^ to comc^ to the fourth Generation : for which David was fo thankful •• lutyet lehu took no heed. DMrin^. All the outward blefsingi in the world will never allure an unftncfified heart toferve God in fincertty ^ unlcfs Gods ^race anii Almighty Power go with them, DoclrUe. ^ Notto ferve God with aperfecf hearty after a man hath had experience of the Profitablenefs of the fervice/is a wonderful aggravation of his fin. Who would not have reafoned , God hath for one fervice raifed me from a meer man to be the head of all the Tribes of ifraei ^ what will he do for me if I go on to ferve him ? if a tempo- ral reward be fo fweet. what is an eternal if he fo far rewards an unfound, what will he do a fincere fer- vice, wherein my heart Ihould be perfed with him ? furely the Holy-Ghoft hath not faid in vain^ r^^ mer- chandt^e of wifdomis better then filver^ &c. Frov, 3.15. and all thou canfi defire cannot be compared to it •, and what cannot a man defire < Mountains of Gold , Alps of Gold, fholes of pearl: but yet the trading in it, and the returns^y it, are more profitable then any tempo- ral thing a man can imployhimfelf in .• yet fo blind is the heart of a natural man, that he canrfot deduce out 3 of —— - H !■■ 11 - 1 I ■ j;' Heedlefs JerVfce ^ umcceptahle. 2 9 j of fuch premites fuchaplain inference^ fuch an eafie connexion. Behold, firft a great engagement : we hold our fclves bound to all fervices that are lawful unto our benefa- ftors •, God had fet Ich^i in the Tlirone, and then he took no heed, drc. Secondly^ behold a great encounigement .-he that luch found one way gainful^ will be encouraged to the f:une again; and he that harh found a fervice profitable, will afterward in the fame fervice be more abundant r and though he had found one fervice fo gainful to hnn as a Kingdom^yethe tooknoheed either he took no care at all to do the fervice , or elfe^ which is more probable, he took no heed to do it i^cceptably, top^rve h'lm acceptably with a reverent a.vd {^oa/y fcar^ as the Apo- ftlefpeaks, Hi'^. 12. 28. But I come to the words themfelveSj and in them to the firft part of leht^s ceniure^ his inadvertency : he took i3oheed : in theori^inaL 1^'^' «n*? the word fi9:nifies to keep or obferve with exacftnefs , or the greateft dili- gence, that may be , lofl). 6. 18, jndjcw an) wife keep your f elves from the ctirfeJth'in^^ Pfdl,\^o. 3. "il^ "lDii^^D^C Jf thoH Ihouldeft obferve^ or (Iraightly mark 'v;hat is done amifs^ who fhalll jland ^ and the Septuagent puts Toc7i>^«', v/hich is commonly ufed by Chiift in the New Teftament^ for all manner of heedfuhiefs , diU- gence, and exad obfervation •• lehu did not take heed, he did not obferve, he did not ftridly and carefully mark what he did in the fervice of God, that fo he might walk before him with a fcrfecf heart : Here is there- fore, Firftjanevil thing he diJ take no heed,andthat was his fin. Secondly; an evil fign, he took no heed^and Pp 3 there- 294 Heedlefs ferBcke, He that rvillferve God acceptably^ mu(l ferve him heed- fully : we may obferve it enjoyned in the two great Ordinances of Hearing and Prayer : in the one God \ fpeaks to us.andin the other we fpeak to God.£r J 5 . i, ^ ^ the wife man direds us in the performance of all man- ner of fervices towards God^ fpecially thofe that con- cern his own immediate worihip .* and the rule is , look to thy feet ^ or keep thy feet, obferve thy feet •, for the fame word is there ufed, "^^-3^ ^^;?//^ft men (who if compared to him , 1 /lYP ore are 1^6 Htedlefsfer'Vtce^ tmriCceptaMe. \ are lefs then nothing and vanity, yet they expeflin fer- vices exadlnefsanrvverable -^ which is kivct. by Solomon as a grouad of it,£cT/. 5. 2. he is tn heaven., and thoa art u^on earth ; therefore look to thy feet ^ and Lithj words be few: Con ficier therefore. ^^ /Vr^^/^/g-^ and lofty one that inhahils eternity^ that dwells in the high and holy. flace, I fa, 5. 7, 15. Mat, iS. 10^ Ezek.i.^oh 16. there- ioY^ Chnft direifts usinprayerto look upon God in heaven. Mat, 6, 9^ that beholding him in his greatnefs and glory, our hearts may be over- awed, when we come before him in his Ordinances, Rev, 4«253» V Secondly, if we confider his hohnefs, therefore the Angels are faid to \ytfull of ey£s round ahout^ ( that is ) as it were made up of nothing but heedfulnefs and Vvatchiulnefsinallthefervices that they perform unto the Lord : and what makes them fo to be < it is be- caufe they behold God in his holinefs and purity y ifa. 6. 21^ y Thirdly, ?s a Judge, Rom. 2. 14. ^oh. ti, 48. Gen^ 9. 1 5 . and that for this caufe he puts no confidence in his Sarnts^ he charges his Angels with folly ^ ^ob 4. 18, £zek. 2. 13. Fourthly, if we confider his fpecial Prefence •, it is true, that becaufehe is everywhere prefent, therefore a man Ihould walk before him and he uf right .^ Gen, 17. i . but, when we comedo to him fervice^he hath promifeda more ipecial prefenxre: he walks in the middle of the Gol- den Candle (licks. Rev, 2.1. in the Temple /it is faid ^ the ^^hry of the Lord was there y Ezck, 8f 3, 4. there he will ?neet^ and there he will blefs^ Exod, 20. 24. and to note his fpecial prefence, it is faid, 2 Or. 6 16. \vcuy,ia them •, a man may be able to look to the end of them, and fee where they do iiA-^but thy commandment ts ex^ ce.edingbrodd % it reaches to all perfons, places, times,, atflions and thoughts •, he could fee no end thereof wherein it was defeftive, it had fuch a latitude , Pfal, 119. 96. and the more ftraight the rule is, the more we ought to take heed leaft we ftnke afide to the right or leit haad .* therefore in refped of this rule,il- in any thing, that counfelof Solomon is to be taken , let thine eyes look right on-, and let thine ^j.e lids look flraight before thee^ Frov 4 25. \ Secondly , it is alCo a fpiritual rule, the Law is ffiri- tual^Rom. 7. 12. direds not only the motions of the body, but alfo of the Spirit*, it is the candle of the Lord: the Spirit enlightned by this rule, fe arching the inrvard farts of the belly y Prov. 20. 27. opening the treafures of darknefs , discovering '^^y-^-^^ thV «/h thoughts^ that have nothing in themj lodge within thee ! that when a man fets about any duty, his, thoughts will not keep to the thing in hand, he likes not to retain God in his knowledge^ Rom» 1.28. the mind of man will ne- ver leave toffing from one thing to another , till it fliift out thoughts of God, and of the fpiritual part oF du- ty ; alio mans mind in a duty converfing with God , is like one thatlooks through an Optick-glafs upon a liar, with a palfey hand : it is long before he cm ken and difcern it, and as foon as he hath found it, fo unfteady is his hand that he loofeth it again •, and fuch is the tin - Jleadtnefs of our thoughts in the mo ft ferious fer vices. Now feeing it is fo 5 if ever a man will ferve God ac- ceptably, he had need ferve himheedfuUy : take heed bow you hear^ watch unto prayer ^ Mar. 13. ? 5 , Secondly, here is alfo a fin reproved, and that is heedlefnels •, but lehu took no heed, or did not diligently ehferveto walk^ &c. hence, 4 J !f<)h Heedlefnefs in a mans converje with God^ is a provoking evil. F^rft 5 It is fo by the Lords own fentence and cenfure, /p. 2p. 13. This people draw nigh tome with their lipSy hut their hearts are removed far from me. E\fk. V Secondly, it is fo by the Saints own confeflion, ffa, ^ 6^,6j. Our righteoiifnefjes are ai filthy ragS'^there is no:ie to call upon thy name^ and thatflirs up him f elf to take hold of thee, V. Thirdly, It is fo by Gods juft Judgement, as in - 2 Sam. 6.7. where U\z>ah without dueconfideration did touch the Ark, not being thereunto called,it is faid, the Lordfmote him for his err our ^ or as the word, ^'^7\-TJ for his rafhnefs a?id forget fulm[s^ md he dyed befort the Lord. I ^AL^ HeedlefsferVtce^ wiacceptahle. ^o} Lord^ Now to prefs this upon you alfo , I defire that thefe particulars may be well confidercd. Firft, ordinarily, according to your care and heed in the duty, To will God meafureto you grace , and pro- fit by theduty. Mar. 4. 34. Look rvithrvhat meafurc jou mcet^jlall he meajnredtoyou aga.in : that is, look what meafurc of care and preparation you bring to the ordi nance, fuch a meafure of fruit and profit Ihall you carry from it. Secondly:, when either Judgement (liall come, or I God thus open thy conicience ii\ ficknefs or death , all thefe fervices that thou haft heedlefly performed , thy fpiritin them will fade away as leaves nipped with the wind, and a man Ihall have no comfort in them at all, if a, 64. 6. wcfdde aw Ay as a Icafe tf^.our iniquity : that is, the iniquity ot ourrighreoufnefs,^^^ tniquitj of our holy things : whereas the duties of godly men that have life , and care, and fubftance in them, their leaves flmll not fade, and their fruit Pui'l not be conjumed -. -Ezck. 47. 12, Thirdly, Confider the ofcner a man doth perform duties in a heedlels manner , the worfe he wiil.daily grow- and what good foever he had in him before, will fu rely decay ^ Z^.*t. 8. 18. Take heed how jou hear -^ for to him that hath- Ihall he giv en-^and from him that hath not , \hdll he taken away •, he that ^in not up the meafure of grace that he hath in the duty , he will furely grow . worfe after his performance : for in the Scripture fenle^ tdem efl non habere ^ non uti. Fourthly, there is no fervice that thou performell heedlefsly but thou art in danger of fome temporal \\ Judgement • we fee iV^/^^?^ and Ahihu were confumed with fire from heaven. Lev, 16, 2. And U\z.ah 2 Sam. 304 Heedle/sferruice^ unacceptable. 1 6. 7. and who can promifehiiirfelf fecurity from the Hmic puniinment that doth go on in the lame lin //rv^ ri^ ■ A^ Fifthly, hereby thou finneft againft a cloud of wit- ^ r,n neffes, the bleffed example of all the Saints : and it is P'^y^ in fome reiped a greater Aggravation o- lin , to fin againft Example then againft Precept^ becaufe rhe one hath a ftrongerhand upon a man then the other •, p/a^- ceftAducunt,exemfLttrahiint ^ look to Abraham the T ci- ther of the faithful y fee how heedfully he walks with God, Geru 18. 27, 30* Seang I have taken uf on me to fpeak to the Lord that am hut du[t and af]v^s : and then by and by, Oh let not mj Lord be ^ngrj^ and I will [peaky &c. Ltcob is humbled that he was not fo aware ot the pre- fence of God , as he ought to have been. Gen, 28. 16. and David was afraid when the Lord had made a breach upon them^and cryes^ oh [Jjall the /irk of the Lord come tome I and durft not remove the Ark till he had en- quired of the mind of the Lord, 2 S^^m, 6. S^p. Laftly, it is a fin againft great mercy ♦, thou fliouldeft ht /I vcQel of honour fitted for the maflers ufe -^ >^ and in this refped: godly men prize their fervices above their comforts •, Andamongftthe glorious promifes , FfaL 10 I j.ConddQiL this^ he prepares the heart to pray, and caufetb his ear to hear : he will accept the heedful fervice ^ and will give much grace : to them that hear (lull more be given^ Mark* 4. 24. elfe Mar. i. 14. Curfed be that dcc-Jtver that hath in his flock a male , and offers to the Lord a corrupt thing, &cc. Thirdly, this is not only an evil thing, but an evil fign alfo • and fo here made by the Holy-Ghoft a fign ot hypocrifie and unfoundnefs of the heart of lehu : hence this Doctrine, [ \ HeeMefsfer^ice^ macceptahle. jQr t^ conjldnt heedlefnefs in a mam converfe with God^ is a dangerous fign of an unfmnd heart ^ If a, 29. 13. they draiv nccr to me with their lip •, but even while they did lb, they took no care to bring their hearts with them , but they were removed from the Lord.* and this heed- lefs performance was a fign oftheir hollowuefs and un- loundnefs : So Chrift faith of the Pharifees^ their care was wholly about the out-fide of the duty, making clcAn the ottt-ftd: of the cup : Chrift made this a fign of their hvpocrifie ^ for hypocrifie is but an out- fide : Uke Icloth of Arras ^ fair and beautiful without, but look to the infide, nothing but raggs and ends ; now when a mans conftant care is only tor the outward per- formance, and never looks whether the heart anfwei within, that is an unfound heart : but yet I fay , con- ftant heedlefnefs^ for the beft of Gods people are ma- ny times too raili^and haftie, and inconfi derate in their approaches unto the Lord but it is not conftantly fo : neither do they reft therein .• but that man with whom it IS fo , furelv he hath nothing but a form, zJim, Now to apply this briefly, the;e are in it three Di- x-^J redlions. ^ Firft, Be humbled for the hypocrifie paft ; fo doth the Church 5 ifi 6, ^^6. th.y were ajbamed of their righteonfnefs : Hypocrifie is fo exceeding hateful to God, that he makes all their punilliments to bemea- fured out b / that •, they fhall have their portion with Hy- pocrites^ Mat. 24. 5 1 . they lliall have thctr portion with the Devil, aiidhk-. An^ds \ to lliew none fo neer to the Devil as they : no man to hateful unto God or crea- tures but the Devil ; and this is a moft common and ordinary way of hypocrifie that can be ; this makes the R r Saints ^06 HieMe/s k/rvM , umcceVuU^. Saints groan in themfelves therefore ^r4^(?r^ did v/rlte m Ins Letters to his friends, lohn Brddford, a very hy- pocrite, a very painted hypocrite : look back with how little preparation 5 how vain thy thoughts, how thy eyes have v/andered, (^c. Secondly , Apply the righteoufnefs of Chrift for the pardon of this amongft other evils, Exod. 28.38. Chrift mujl have upon hisferehead holinefs to the Lordy that he maj h:ar the iniquit'j of jour holy things •, a great part of the holinefs of Chrift is appointed fbf this/or the par- don oi your unholinefs in fervice. Thirdly 5 be more heedful for the time to come •, and to ftiryou upto it, confider but only this ^ how heed- ful you have been in the waies of fin, Frov. 16.3^ He jhiits his eyes that devifeih mifchief), a man that will ftu- dy and be intent upon a thing, will ilmt his eyes , that fo obje6ls from without do not diftraft his mind, fo in- tent is this man in a way of deceiving, /^^ 17. 1 1.. the thoughts of man arc called t\\Q pofje'fsions of the hearty whereupon a mans heart doth dwells now we know up- on any finful projeds and thoughts of evil , a mans thoughts are fo fettled upon them, that a man cannot remove them , but there they dwell •, but as for the things of God, a mans heart dwells in them asonfi^doth that is in another mans houfe, heisalwaies going aud staking his leave. Now let this heed be feen ^ Firft , in thy Preparati- on '.prepare mth all thy might ^as David did tor the mate-. rialTempleji C^rtf;^.2p.2.and fay in thy heart, zs Solo- mon did^ the houfe mufi he great and magnificent , for it is. for the Lord y 2 Chron.26.6. Jfa, 12. 3, Come to the Ol"dinances as y^ells of falvationj as hreafts of confolati' ^n^ Ifa. 66.11, to iee die face of Chrift, and the go- Heedle/sferruicej unacceptable . 507 ings of the Lord ; Come to them as the minifiration of the ffirit and a Bod of fpiritual gifts^Rom. l^ii* Secondly , when thou art come, take heed in the performance, he not rajh with thy mouthy let not thj heart he haflj^ Eccl. 5 . i , 2. when thou doft, do it with all thy mighty zs> David iiA^ 1 Chron, i9Aj. ad: all graces , ftir up all thy affedions, awake my glorj^ &c. elfe when thou haft done,there will be an out-fide of fervice, but yet they will not be ^^ hy^ miT^y^^couivu, They will be em- pty works, hollow, no inward grace, or ftrength,or af- fedion to fill them out. Thirdly 5 to flievv that thou canft never take heed enough, after every fervice go and humble thy felf be- fore God for thy want of heed and watchfulnefs •, fay with Abraham y I that was dufl and afh:s did take upon me to /peak to the Lord : and with lacoh^ How dreadful is this flace, it is the houfe of God , the gate of Heaven : God was here, and I was not aware, ^c. Laftly , and to enable thee fo to do , get the fear of the Majefty of God throughly planted in thy heart,and whenever thou comeft before God ftir up thy fear, and all thofe awful confiderations that may be •, for fear is the watch-man of the foul, exceeding heedful and vi- gilant'that is appointed as the remedy ^ he not rafh with thy mouth yhut fear thouGod, Eccl, 5. 7. and to this end , walk in the fear of the Lord all the day long : Walk with God in his fear at other times .• a fpecial caufe why men are no more heedful in Gods worfliip is, becaufe they give liberty to themfelves,and have no eye to his prefence at other times, therefore 3 he thou in it all the day long. Rri GOSPEL 1 109 GO S P .^MT' EX ALTATIO '.y Jl %" M A T T H, II. 2 J. And thoti Capernaum v^hich art exalted up to hcdTen-^ jhalt he brought down to hell : for tf the mighty works which have been done in thee^ had been done m Sodom, it would have remained untothis dap H E Lord hath not chofen one fixed place for the Gofpel to refide in^ unto which aU \ Nations that expeded any benefit there- by were to refort, as he did for the Jews at Jeruialem: that only w^as the valley of Fifi- m 5 but now its found is gone forth into ail lands , R r 3 aad ^lo Go/pel Exaltation. and there is kautj i)^ the feet of thofe that bring thofeglad tidmgs^jfa. 5 2.7. t^e Lord hath now made it an ambu- latory J an itinerary Gofpel, it walks from place to place, and comes home to the doors of thofe who will Icarce go out of their doors to ir. And wherefoeverit comes, it brings with it, ^->^c>i*? TA>'p.a:«, A fuhejs of blefsing. Rom* 15. 29. It is to a place as the Sun to the world 5 a beam oi the fun of rigbteoufnefs^ Udh 4. 2, It is the rain of the earthy Heb, 6,S,ttis afeaft of fat thiug , of fat things full ofmarn/rv, of rvine on the Ices, rvell- re fined, ifa. ^5. 6, it is the glory of God^ and the glafs rvhen in we behold it, 2 C^r. 3 . i.^ . ft is the face of Chrifi, 2 Cor. 4. 6, the mini ft rat ion 1 of right eoufnefs 2 Cor, 3,9. it is the dole of Jpiritw \ algtfts^ Rom, i. 11. it is eternal falvation it (elf. yea, great fd-caHon,Heb, 2.1, Here are garments to cover your nakedncfs , meat to fatisfie your hunger, medicine ; to cure your difeafes, armor to proted your perfons , :: and aTreafureof /?re^/'^;^^ promifes ^ndft^re mercies to | provide for your pofterity, that fo there may be no- thing wanting to make it up, afulnefs of blefsing. But wherever the Lord fends this Gofpel and the Ordinances thereof, he doth fend it with a threefold re- ference. Firfl as donnm ,with reference to our thankfulnefs. Secondly 5 as depofitum, which refpecfs our faithful- 1 neft. I Thirdly, as talentum^whkh refpeds our fruitfalnefs, - that we may bring forth fruit meet for him of whom w€ have received it, that we fall not into the fin , and fo become liable unto the cenfure of the unprofitable fer- vant-, now the fruit which the Lordexpeds where he fends thefe Gofpel-Ordinances, is , Repentance, and Con- Gojptl Exaltation, 3ii Converfion t, Repent, for the Kingdom ofGodis at hand, ^^f/i. 3. 2. The Lord lights not up this candle, but it is to find the lojl groats ; he goes not abroad in this,but it is to find the lofl fhcep^o\: to meet (omG proJ/gal fon : And thoui^h there in:iv be fruit of aninferiour nature, civility and formality which men may bring forth^ yet the Lord counts this nothing unlefs repentance and converfion go before them^as ciphers they be that ftand for nought^ if fet alone-, though they add to the Num- ber, if the figure of converfion go before. Chrift faith not nntothtm^Audnores,^pectatores^Admlni(l rat ores ni fiii^ent^ virtutem ejm dtvinam non UudaviQent^ (^j;. faith Brugcnf, plainly manifefting unto us^ that all the reft without this is nothing worth in Gods account-, becaufe this people was like unto the ground that had drurjk in the rain that came oft upon it an J brought not forth herbs meet for him that drefled it^ not frmt fmet for re- pentance, but rather bare thorns and bryars • therefore Chrif} ilieivs that they were nigh to carfi-ig andthcir end was to be burnt . Heb. 6^ 8. The words are the Exprobation of Caparnaum^ and the fentence which the Lord Chrift did denounce thereupon , becaufe they had neither aafwered the- Lords mercy nor expeftation . Firft ^ he looked for fruit 5 and there was nothing but leaves -, he looked for grapes ^ and the j brought forth wild grapes : he looked for repentance, and behold impenitency ; no man repented of hts rvickednefs. f^f^^^S-i ^hathave J done , but they held faftdeait and refufed to return y Jer.8, 5, 5. Therefore he that upbraids none propter inopiamc^ necefsitatem^ lam. 1.5, before they do receive mercy , yet he doth upbraid them propter ingratitudinemA^t^T^ rhey have re- \ ceiyed ; hi£ n^hmdsmn^refpeiluDeidantis^ as if ho: 2IX Gofpel Exaltation^ did it out of uawlllingaefs to %ivt'^h\xtre[^ccf^hominis accificntis , to fliame and fear the man who defires to receve. And to this end is thisExprobation ufed by Chrift in this place. In them we may confi Jer , firft a conceffion, fomething is confeffed and acknowledged , which was that Capernamn was lifted af to Hciivm : Secondly, d Comminution -^ in them we may coilii- der this place , Firft^in its exaltation, and that is the higheft. they were exdted ufto hcavzn. Secondly , in its humiliation and abafement ^ and that: is,th:yfhall he brought do)vnto hell. Thirdly, the caule of both, the cauie or means of their exaltation was the minifte- ry of Chrift, and his mighty works, ver* 20 and the caufeof their deprelTion, their impenitency under fuch a powerful miniftery, and inch glorious means^ which is amplified by a comparifon by which Chrift makes chem to be more incurable then the word of finners, humani generic opprobrium^thz: Sodomites -/or if the might j works that have been done in yoiij had been done in Sodom, the^i VDOidd have repented and remained to this daj •, for that muft needs be implyed, though it be not expref- fed. We have firft, C^^ct;^^?//;/;?/ exaltation, and therein we are to confider the ^{ict^Cafernaum. Secondly, the glory thereof y thou art exalted up to heaven. Thirdly^the means of this exaltation, the minifterie of Chrift and his mighty works. Tirft, the place w^s Capernaum^ fituate in C^///^, a maritme Town netr to ihQ lake of Gene^areth^ and as i^ndriconins conceives, in the half Tribe oi^ Manajfeh^ and bordering upon the Tribes of Zebulon and Naf- thaly-^ and fo that place feems to be uaderftood , Math. 4. 14. =^ o/'-''^ in the borders : Not in either of thofe TnbeSj Gofpel Exaltation. 313 Tribes, but bordering upon them^and in the Tribe of M^^^JJeh ." The Lord Jefus was born at Uethlchemy and then in his infancy for fear of Herod , by Gods diredi- on he was carried by ^ofeph into Egjft •, there he fpent as is conceiv^ed fomeyears* then returning for fear ot K^rchelaus the Son of Herod^ ^^pp^ ^C)ok up his habi- tation in Nazereth^ Mat, 2. 23. and there Chrift abode till the time that he was tofliewhimfelf unto Ifrael in the publike execution of his miniftery •, but when he began to preach, though he made choice of that Con - try Gdilee , and not of Itrufalem and ludea^ for to exercife his miniftery, and there he fpent moft of his. time and labour, yet he paffed by iV^z-^re/^^, and refol- .. veth not to make choice thereof as the place either to preach or live in^he leaving it made choice of Caperna- um^ Mat, ^, 13 and if you ask the reafon why Chrift paffed by, and fliewed fo little refpe^l to the place of bis education, the truecaufeis given, 5^^^,»^ 4. 44. be- cauie he knew he could have no honour there in his own Countrey^ therefore leaving ic he takes up Capernaum for the place of his chief refidence and abode , there for to exercife his miniftery , and to manifeft his power in mighty works unto the world, fo that during the time of his miiiiftery, here he lived moft, and here he preached moft , and manifeft cd forth his glo- ry. Secondly, this place though in that dark Country Gdilee of the Gentles, yet I fay this place was exalted' up to heaven: which expreffion m Scripture notes the- higeft degree of Honour and Exaltation, as Diut.g.i^ Their Cities are fenced f$p to heaven •, that is, exceeding high : o^ rage that reacheth up to heaven^ that is the heig^ht and extremity of fury ,2 chron.zZ, 9,,Eua9*6. 3^ Go/pel Exaltation. So ifd. 14, 12. hoiv art thoti falUnfrom heaven O great Iticifer < Its fpoken of the fall of the King of Babylon froi?rrtie top^.ot all earthly honour, in that day when Judgement (lioi^ld overtake him, and'he is faid to fall from heaven. SO that his meaning is , ths.t Caparnaum was exalted to a ^ranfcendenc and a fuperlative degree of honour. ' Thirdly, by what means was it thus advanced^ How came this Town in this obfcure Contrey of Galilee, to be fo highly honoured, rather then 5P^;-.v//i/^;?? /* it was only as the glory of the fecond Temple was greater then the former , the Temple of Solomon , Hag, 2. 9, not in the frame and fabrick, not in the curious ftones and goodly building thereof •, in this the glory was of Selomons Temple, which made the old men to mourn , who had feen the beauty of the former Houfe-, yet the Lord faith it (liould be greater, that is, greater by rea- fonof his Prefence that is Kmg of glory, Mai, 3. i . The Lerdjball fpeedily come into his Temple : So here it is true that lerufalem was the joy of the whole earth : Babylon the Lady of the yvorid, Rome ^h Qiy.^uXv)n t-ar/To^';, yet Caper^ naum^n obfcure Town in Galilee^ which very name was a reproach;, advanced above them all , by the pre- fence, miniftery, and miracles of the King of glory -, fo much is intimated in the two former verfes. Chrift did upbraid thofe Cities, becaufe in them moft of his mighty works were wrought, that is, there he had mainly exercifed his miniftery-, for though the miracles only are named, yet the miniftery alfo in them is inclu- ded, and this was the ground of their honour , by this means it was exalted up to heaven. DoHr'ne '^^^ Ordinances of the Qojpel being fet up in their tomr and Purity^ arc a great honour md advance" ment Go/pel Exaltation. 515: mem unto the wcanefi people and the obscure ft places. For this caufe Gods Ark is called the glory of Ifrael^ I Sam. 4. ttlt, and the Land of ^uda therefore called. Van. 1 1 . 1 6. the glorious Land^ and this is made one end why God did fee up the Temple and the Ordinances therein amongftthe Jews ( as ibme interpret it) Ezek* 7. 20. the bemtjof his Ornamentyhe fet k up in Majefij , {iSJ"? ad cxcelicntiam ^ admagnificentiam^ &:c. that is, not only that there God might mandeft his own glory, and there he might be glorified by the Church, butal- fo for the glory, honour, and advaacemeut of that peo- ple above all other Nations under Heaven : but w!ie:e the Ordinances were corrupted, the place is pollate'j , ler 32.34. and when they were removed, theL.uui was defiled, Ezck. j. 22, And if it were fo amoiigfir the Jews , who had onely Typical Piefigurations of Evangelical Ordinances 3 we may fafely conclude it with the Apoftle with a '7roK}.a> ijihhov. Hew much more mujl thcfc needs exceed in glory ? 2 Cor.'i, 9. Kom. 5.8. Their faith was fpoken of throughout the world: there Teems to be as one hath oblerved, tacit a antithcfis jidei ^ im- perii : and the Apoftle fcems to intimate that they were never fo honoured by their Nation, as they were by • their faith, throughout the world / as this is the wif- dom, fo this alfo is the glory and honour of a people in\ the fight of the Nations, Deut, 4. 7, 8. If you ask me wherein doth this advancement con- fift that a people have by Ordinances < I anfwer, it doth- confift in thefe fix particulars 5 all of them matters of great honour to a people. Firft, it is a great honour to any people for the Lord to avouch them publikely to be his people-, this is the S f X honouii" 3 1 6 Go/pel Exaltation. honour of the S'' at thelaft dayjwhen the Lord breaks up the Houfe keeping of this great world^he will leave the lumber of it, take it who will ^ but the Lord will himfelf own his lervels^ and he will take them and avouch them for his own before the world, MaL 3.17. and this is the advancement of a people by the Ordi- nances •, / entred into Covenant with thee ^ and thou he^ cameflminey E\ek, 16, 8. upon this ground the Lord is pleafed to fpeak of them as a people that he did fpeci- ally own .• and of them as a people that had fpecial in- tereft in him* therefore he is pleafed to (tile himfelf the God of ifrael , the Rock of ifracl^ the hope of ifrael , and all by reafon of the Covenant that he had made with them, and the Ordinances that he had ftabliflied amongftthem : Bnt when once by fin the Ordinances are either corrupted, or removed, the Lord owns that people no longer-. C all them Loammi^ for they are not mj people^ I will not he their God, Hof,i,^. In a common calamity it is faid , Ifa. 4 i. that feven women jhall lay hold upon one man. an si fay y we will eat our own bread ^ and wear our own clothes , onl"^ let us he called by thy name to take away our reproach : if it were a reproach amongft men not t • be called by the name of a Husband, what is it when the Lord fhallas it were give a people a bill of divorce and fay, call them Loammt ^they are not my people^ I Will be ftiled their God no more. Secondly, it is a great honour and advancement un- to a people to have Godprefent withthem, and as it were to relide amongft them •, this was the advaace- ment of the Jews, what Nation is there fo great who have Coci [9 nigh them, as the Lord our God is m all that we call upon him f^r < Deut, 4. 7. there the Lord doth promife hi^^refence, and his divine blefiing: in the place where I record ■ ■ I ■ ■! I I II I ■ ■ ■ ■ ^ »^m ■ I — ml I ■ Gefpel ExaUation* ^17 record my name^ I rvill come unto jou^ and there I will hlefs yoH^ExoJ. 20. 34. And the Lord did never manifeft hisprefencefoglorioiflflyashehathdone in the Ordi- nances of the Gofpel, 2 Cor.6. 16. Therein we behold as in agLi[s the glory of the Lord. 2 Cor. 3.18. What is this . glafi but the fpiritual adminiftration of the Gofpel, and the Ordinances thereof, the vail of carnal ftupidity be- ins taken from the heart, and we know Quod videtur in fpectdo imago non ejl t, they are the reverberated fpe- cies of the thing it felf , and therefore feeing in a glafs is the cleared way of vifion, next to face to fiice : yet thus God vouchfafes his prefence toa people in Go- fpel Ordinances. And in thefe we have the prefence of Chrift alfo •, he walks in the middle of the Golden Candle flicks^ Rev. 2. whenfoever you feek him, be fure he is gone down to the Gardens of the beds of [pices , to feed in the Gardens ^and to gather Ltllies,Cant/6. 2 . infomach that the Gofpel and the Gofpel Ordinances thereof are called the face of chrifi, iCor /^ 6, that is, that which doth as lively reprefent his prefence unto us, as if he were prefent with us in the flefli .- fo that when a man fliall come to behold him in glory, and to fee him as he is, he fliall be able truly to fay, this is the face that long fince hath in the Gofpel been exhibited unto my faith. What fliall be the advancement of all the Chrifl:ians in glory < It fliall be only the beatifical Vifion, when they awake to be fatisfied with his likenefs^ to fee him as he is ; now if this be begun here m the Ordinances, that may be well counted' the advancement of a people-, that # is unto them as it were the beginning of eternal glo ry. "^^ ThirdW, fruitfulnefs alfo is unto a people great ad- vancement ^ and on the contrary^ barrenneis is^re- S f 3 ' proach. J -^8 Gofpel Exaltation, proich. Gen* 30. 2 5» The Lord hath taken dway mj re^ proach ^ but they were never lb much honoured by the fruit of their bodies, though in that God made good his promife to encreafe them as the flars of heaven^ 4nd as the [andufon the Sea-Jhore^ yet I fay they were never fo much honoured by the fruit of their bodies, as they were by the fruitfulnefs of their Ordmances .• They are therefore called r^^^^^ wherein Chrift doth em^ brace his Church^and wherein fouls are begotten to the hovd^ Ca^t.i, \6. Our bed U green 5 glorious things are fpdkcn of Zion the City of God : what be they r I will make mention of Rahab^ Babylon, Phtlijlin^ Tyre with Ethiopia , it fliall be faid this and that man was born in her, c^c. that is, though they were (Irangers unto Zion in their firft birth ^ and fo children of other Con- tries ♦, but yet for their fecond birth, their new birth , they Ihall know it to be in Zion^ by means of the Ordi- nances, and {lie fliall be called the mother of them all : and this is made the glory of a Church ^»^ ^— — I , ■ ■ ■ ■ - - ^^ — — , ■ , ■ — ■■ ■ — - _^ — ^^ may be fie nourifliment for the reft of the members, fo do thefe. Brightman^ Dividendoydiflinguendo^ mdosfol- BrigkmAH 'vendo^ ohfcurA iUufirmdo^izntiumfungunttir mimcre^ &c. Thefe for their purity a re like z flock of (})eep newly rvafh- ed, and for their fruitfulnefs, they bear trvins^ and not one ts barreyi amongjl them^ but by their labours they bring forth much fruit^and they bring home many a foul to the Lord-, but if once God withdraw his Ordi- nances^his people become barren :as it is in the Church .of the Jews^ and it is true of the feven Afian Churches, and many other forfaken Churches of the Gentiles •, the barren hath born [even , and [be that had many children is waxen feeble^ Jfa,'^. /^, ^fc**^"^^' Fourthly its a glory to a people to have ftore of all things in it, fo that they may be able to communicate to others in their neceffities, but need not borrow of any : this was the advancement that the Lord promi- fed unto his people, Deut. 28. 12. you fhall lend unto other Nations and jhall not borrow ^ this is that wherewith God hath exceedingly honoured this Nation of ours, and when that we many times vainly boaft that we need not for outward things be beholding to any people-, but much greater is this glory in things fpiritual,andall this is by the Ordinances-, if the embryos m the womb ofthe Church want nourilhment,/?^r Navil is like a round Goblet that wants not liquor : and by it the children in the womb are nouriihed unto life , Cant.j. 2 if babes want milk, they may fuck and be fuisiied with thefe breajls of Con[olation , ifa. 66. 1 1 . if the children want bread, the be /ly of th^ church y the Sacrament ofthe Lords fupper, the belly which receives the fultenance for the reft of the body, is like a heap of wheat [et about with Lillies^ Cant, 7. 2. if ftrong men want meat, it is to be 220 Cojpel Exaltatioii. be had in them, /^t'^. J. 12. and if they need water fort their fpiritUcil refreflimcnt, here are the rve/Is of [alvationy J fa. 12, 'i^ and that you may not think that in the daies of drowth thefe will be drye, the Lord tells you , that: there are fprings to feed them^ all mjjf rings are in theey pfaLSj.ult. But when the Lord takes away the Ordinances^ then the tongue of the fucking child cleaves to the mouth for thirft •, then the children cry for bread, and there is none to break it to them •, then they that fed delicately upon the pureft Ordinances , they are defolate in the ftreets, and they that ivere brought up in fear let imhracc dunghills y it is fpokenby the Prophet of a bodily fa- mine, Lam.^, 5> 6. it is much more true of a fpiritual famine, w^hen men [hall run from Sea to Sea to Jeek the word of the Lor d^ andfballnot find it ^ Amos 8. 12. this. is HOC only a mifery , but. alfo a dilhonour unto any people. Fifthly 5 its a great advancement when the Lord makes a people flouiiih in outward things, making them the head and not the tail^ as the Lord promifed , VciK 28.1^ and how comes it to pafs that a people do not flourih .<^ all the outvvard profperity that we have^ in which we fo much glory, it is only by the Ordinances^ 2 Chron, 7. 19, 20. the Lord threatens that if they did forfakehis Ordinances, andferve other Gods, then^^ would remove his Ordinances from them-^ andthe Houfe that I have fancJ/fied for my name , I will ca flout of m^ fight, &c. And what follows Cthen faith the Lord, Irvill pluck them up hy the roots out of the land that I have given them '. when the Ordinances were removed , and the Lord called them Loammi^ all their outward profperity did quickly varuflij liof. 2»p,I will take away my corn in thcj Go/pel Exahatmu 321 the time thereof^ andmj rvim in the feafon thereof ^ and 1 mil recover my wool and my flax given to cover thy naked- nefs^ 8cc, E\ek, 16. 39. 1 ^iU break down thine eminent frlace : that is, the Temple , where they did play the Harlot , and fet up the Image of jealoufie before the Lord, C^/^. 8. therefore the Lord will remove the Ordinances •, and what then f then they fliall ftrip thee of all thy cloathes, and leave thee naked and bare: we therefore that count our outward profperity our glory, confider we hold it by the Ordinances. Sixthly 5 its a great advancement to a people to be well fortified, fo as to be able in danger, both for de: fence and offence to fecure themfelves.not to fear their enemies •, this was the glory that God did vouchfafe the Jevvilh Nation, and was fometime the glory of the Englifli alfo, the fear of thee fihill fall ufon all Nations rotmd about ^ Deut.2,2'). Thefeare fpiritually the Towers of Zion^ Pfa. 48. 1 2, 13. th^t we are bid to tell, and the bnlwarks that weare vviihed to mark : it is becaule of this that the Church is defcribed to be terrible as an Army with banners^ Cant, 6. 10. that is, becaufe the weapons of our warfare in them are not carnal , hut mighty through God : therefore they are as great a dread unto the enemies, as an Army fet m battle-array. But as they are either corrupted by a people , or removed from them , fo doth their defence depart, as the Lord threatens, lfa» 5.5, I will take away the hedge thereof^ and It [ImU be eaten up •, / will break down the wall thereof and it [hall be trodden down. Now what was this hedge and this wall; nothing elfe^as Mufculus interprets it.but ^ rj^^ ^ the OrdinanceSjthe Word, and Sacraments, ^^. which -^^ \ ' did ferve for two ends, as a hedge and a wall ad fepara^ ttonem ^ ad munittonem'- therefore when the Lord took T t away — ■» ■ ■ ■ ■ ■ ■ ■ -I.-" - • 322 Go/pel Exalt at'mu away the Ordinances , their defence departed from theiTi •, and as men corrupt them, fo they break the Hedge and pluck down the wall of our proteftion^ it is true,it may not falat once^but one picks out one thing,^ and another another, till at laft they make a plain way fortheBeaflsot the field to break in upon the Vine- yard of the Lord : In all thefe refpeds, and inm^ny more, the Ordinances of the Gofpel in their purity and power area great advancement to a people. Surely then they are in an errour that efteem the Ordinances in their power to be a matter of difgrace, a note of indignity upon any place or perfon. Firft, make ■-^ it your glory. Secondly, walk toward it as your glo- ry : for that which is fo great an advancement to a peo- ple, muft needs be an honour to a perfon alfo^ yetfuch is the enmity and the folly of our nature, that vjc are apt to glory in any thing ( yea many times in thofe things that are our fhame ) the mfe mm tn his wifdom > thz flrong man in his flrength , and the rich man in his riches, &c. -/^/. 9. and pals by that as an afperfion > which indeed would make us truly honourable, and la comparifon of others advance us up to heaven ; for any thing elfe to be pointed at, men count an honour, fulchrum eft dtgito monflrariy &c. there goes a rich man, a wife man, a great SchoUar, (^c. but to be pointed ar^ there goes a holy man, a diligent hearer, a conflant frequenter of the Ordinances tn the f lace where Gods honour drvelleth: this is an imputation, and a matter of difgrace : andthis efpecially in anyof the higher and S.Alvlm. the greater fort ; It is that which Salvian in his time did complain of, />. iij, that if anyjsloble manor great man begun to be religious, fiatim honorem nobi- litatis a?mttit) qumtus in Chripano fo^uh honor Chrifli y tiki -'--^.. -^'*'^** -J«*. Gojpel Exaltation. 315 uhireligioignohilemfacit.'X\[^ fame is the difeafe of the prefent times , that diflionour fome men for no caufe but becaufe they do honour God, of whom the world may truly fay , Thy God hath kept thee from ho- aour. Tt will appear in the confideration of thefe things .• Firft, whata man counts a matter of honour,he will not be afliamed to appear to be ; Paul was not a^amedto preach the Gofpel, hut rvas ahurjdant in it, laboured more then they ^^: why ^becaufe he counted it the matter of his glory^i^^W. 15. 20, ti^orif^^UM. oy, iv-yyi^l'^.o-'^ct/ll waS fo his labour, that he counted it his honour too, and rhat made him fo abundant in it, he was willing to appear fo tobe ; the Martyrs in the Primitive times counted Chriftianity their honour, and therefore they were not afhamed to profefs with triumph before their cruelleft perfecutors, C^r//?/>^^?/ [umuSy Sec. but amongft us we find men are loth tobe taken notice of for conftant preachers, for diligent hearers, cjrc» becaufe they count it will be ablemirtito their n:imes;and may beaftop to their honour, and preferment in the world, cjrc. Thus many a man is by this means keptofF from the Ordi- nances which would be his glory, (^ quodammodo mali e(Je co^untur^nevilei haheantun they muft be evil, orelfc they fay they (hall be vile : if they be not wicked, they fay they fhall be men of no efteem ; Surely, all thofe that are afliamed to appear, or to be thought holy, they count the Ordinances of Go J their difgrace, and not their honour.-for a good man is that Seneca^EpiJl.ii. Seneca, honi viri famam ferdidit nc j>erdirct Conftantinns : let every man look into his own heart whether it be fo with him. I accufe none, but as Sal'v-ian faith, ^/ quis in Sahiin. feejje novitqua Icquornoi^ a me a (ihi hxc Lingua dici£fti?net: T t 2 ' f^d ^2 4 Gojpel Exaltation, fedAco/^fdentiafua: notmytonguej but his owii heart is his accufer. Secondly, what a man counts his honour , that he will have recourfe tOjOr letch comfort or encourage- ment from it in difgrace, or an^/ other calamity what- foever. When Mordecaj refufed to bow to Haman^ unto what did his heart recoyl in this contempt , as he con- ceived^//^^/?. 5 . lo. it IS faiJ, that he told his friends of his glory ^ riches^ mtdtitude of children y and all the things wherein the King had promoted hin^^and how he had advm- cedhim above the Princes^ &cc\ and with this he bore up his own Spirit. So it will be with the Ordinances-, if a man make them his glory,as the Lord himfelf tells his people,//.^ ;o. 20. though they were not freed from outward aiBidtions, though thcj were fed with the bread of dfjliciion 5 and. the water of trouble , yet their Teachers jlwuld be removed into corners no more^ but their eyes fhoM fee their Teachers^ &c. and with this the Lord ftrives to uphold their hearts againft all their outward calamities 5 they lliould be Cure of plenty of the bread of life , though they did want the ftaff of bread-, when a foul is able to turn in upon himfelf, and in any calamity up- hold his fpirit herewith -, It is true GoJ feed"^ me with the bread of affliction, but yet my eyes do fee my Teachers •, and can he be hungry that is.ted with the bread of life ? can he fare meanly ttiat is alwaies at a feafl of fat things ^ No furely-, brown bread and the- Goipelisrich provifion. Can he third that may at pleafure draw water with joy out of the wells of falvation .<* Can he be poor unto whom is daily offered the unfearch- able riches of Chri^i Can he befickto whom the Sun of righteoufnefs doth arife with healing in his yvings ? and can he be alone^who is come/^. th& innHmcrabk^comfany' Gof^el Exaltation. ^ij cf K^ngcls , or the general affemhly and Church ef the firfl horn which are written in heaven^drto God the ludge of all? die. Thus we are by Gofpel-Ordinances, Heb* 12. 22, 23. Matth.g. 2. Chrift faith unco the poor man fick of the Palfey, Son^ beof goodchear^ thy fens are for- given thee: A poor man in ificknefs and in pain , how could he be of good chear.^ yea there is fufficient in the Gofpelj and the Comforts and Ordinances thereof, to chear a mans heart, and to bear him up againft all the outward forrowSo and calamities in the world •, if a man do make the Ordinances of the Gofpel the matter of ' his honour, then they will be his chiefeft joy in the beft times, and his only joy in the worft . Thirdly, a mans honour, and that which he glories in, he will lay all at (lake to defend-, the people of Ifrael courtted /)*/i^/^agreat honour to his Nation, as indeed he was^and therefore they called him the light of ifrael y 2 Sam 21.17.and being in battle, there came ijhbcbenob the Giant, and would have (lain David-^ but Abilhai the Ton oi Zcrviah intcrpofed himfelf, refcued the King , andflew thePhiliftirie. Now when the Giants of the W^prtd (trike fometimes at one Ordinance,.fometimes at another, arid think farely to quench, tht light ef jfrael 5 Where is th^ man that hath interpofed himfelf, and born the blow that he might fuccour the Ordinances ? Where is the man that is of Saint Bernards mind, Malo Bernard, in nos murmur hominum qmm in Deum-y bonum ejl mihi^fy Dens dignetur me uti pro clypeo. But when you have faid all, the world will never objcdio'ni count thefe Ordinances an honour, northofe thatdo frequent them to be honourable men, but either men of mean parcs,or mean fortunes, the inftable multitude, (^c. or what ever a man was before , he flialljnever be Xti fo. Gojpel Exaltation, fo eft eemed afterward , Si honor atior quiff i^mreUgio ni Salvias, fi afflicucrit : iUico honoratus ejje difipty Salvian. p. 113. Anfwer. ^"^ confider, Firft, though the world will not fo count it, yet there is an honour that comes from God only, lohn 5. 44. and there is circnmcifion in the heart , and in the Sprit ^whofe fraife is not of men^ hrit of God^ Horn. 2. ult. There are indeed two great rate Books, or counts in which all the perfons aad adions of men be valued; Go.^s book, and the worlds-,and they fet up- on perfons and aftions different rates, for that which is highly efteemed amongft mentis an abomination in the fight of the Lord , Luk. 16. 15. and there is many a mans perfon and adlions when they are weighed by the vvorldj are conceived to be great weight, and yet when the Lord comes to weigh them^are found too light^and it is his Sentence muft ftand .• he is praife- worthy • and that man is honourable, not whom himfelf, noi'wbom the world, but whom the Lord commends, 2 Cor, 10.18. Secondly, for the world, we know It is unacquaint- ed with, and therefore unable to efteem either the comforts or the honours of the Ordinances ; for they are men of mother Generation^ Luk. 16.8. In eftima- tion a great deal of wifdom and art is feen , and that c.mnot be expeded in thofe whom the Scripture doth every where brand for folly.- every man may fee a pre- ciou$ ftone,but he muft be a Lapidary that knows how to value it •, every man fees the Sun but he muft be an Aftronomer that ftiall be able to meafure it , and take thequar.tity thereof .* they that know no honour but the fraije of men^ its no wonder if they be not able to judge of the praife of God, A[t. 17. 1 1. whatever the world Gofpel Exaltation. 527' world counts of honour and defcent, the Lord faith ^ they of Berea '^Ta vu-v g't/>5?t9E?«/, they were better defccnd- ed then the refi of The([ahrfic/t, in that they received the mord with readmejs of mindy andjearched the Scriptures dailjy &ic. Thirdly? though they fliouldcountitadifgracejyct look upon the Ordinances alwaies as thy honour , and value not the Judgement of fuch men-^fay^/V^/i/w^^ thing to me to be']udged of you or of mans da) : let it ap- pear that you as much undervalue their Judgement , as they doyour waies 5 this was Luther s refolution 3 Non j , ^ ego opprobrium Bohemi cinominis metuo c^ua gloria efl coram Deo, It a concurrimus utrinque '^illi extremo furore , ego fummo contemptu •, ^ vincit mea audacia in Chrijfo : for that thing and that perfon is honourable,and none elfe, who is precious in Gods eyes-, fince thou waft pre- cious in my eyes,thou haft been honourable, but never till then. Strive fo to walk towards the Gofpel and all the Or- ^/^ 2. dinances thereof, that you may make it appear to the world you count it your honour, glory 5 and higheft ad-vancement in the world .* This concerns ^ Firft thofe that have it not Secoadly , thofe that have- it. Firft3 you that have it not;ftrive to get it at any rate, for your felf, for the place in which you live ; for it is a fedrl of great price , and therefore you may do well to fell all that thou ha[l to buy it : in other things men will fparenocofttofatisfietheiranibition, give anything ,? * for their honour , but in this men have no ambition. ' ^ Jnfelix prorfus ambit io qud afnbire magna non noyity Ber^ Bernard nard, ' ^ / You that live in the dark places of the earth, and arc »> •^ ■7* ^i8 Cofpel Exalt/itio?u are like to ^erico^ where it may be the Land is pleafant, but the waters bitter^count it now not only the matter of your mifery 5 but alio of your dillionour -, ftir up your ambition in this relpedt, to have the Ordinances of the Gofpel, that may exalt you up to heaven , and what difficulty fo ever may feem to ftand in the way, let them not deterr you, mime magno nihil ejlmag- num. What ? God will blefs your riches, honour and ad- vancement in outward things .-do not you live without ^Bernard. ^'^'^ •, itwas the complaint of Bernard oi fome, purpura induunturcum confcientid pannofaxftdgent monilibus^c^ mo- rihusfordent : it is the very condition of many places in this Kingdom: a fpecial ground of it is want of the Ordinances in their power .* Nay if you have good hearts, all thefe outward things will do you no good if this be wanting; the poor woman, i Sam, 4. ult. though they told her,Be of good comfort^thou haft born a Son •, yet (lie anfwered not, neither did (he fet her mind upon it^but called his name Ichabod^ theglorj is departed from jfrael : the Ark of God, a type of Evangelical Ordi- nances > Evangelism fub veloy the Ark of God is taken. And not only for the places you your felves live in,but ftrive to propagate the Gofpel unto others alfo. Not only your duty to God and to the Gofpel, your love to the fouls of your brethren, but your reference to the Land it felf calls for it .* it is every Chriftians duty to raife the Age, and as much as in him lies to ennoble and honour the Land and Nation where he lives : this is the only way to make this Land to become the glorious Land, and to name it lehovah Shammah p the Lord is there i Ezek. 48. ult. You will fay herein, what fliall we do i Firft Gojpel Exaltation. 32p Firft, Confider and ftrive to be ferioufly atfecicd with the mifery and diflionour of thofe that want thefe Ordinances^ Cant. 8.8. we have a little ftjlcr. and j})e hath no breafis. Secondly 5 Enquire, ftudy ^ fet your thoughts on work about it, whether you may relieve her^ Whatl})all we do for our fiflcr in the day that JJk jlhill be [poke n for < Can we do nothing by our pains, by our purleSj by our Thirdly^refolverhou wilt do thy utmoft as they do-* if JIk be a wall^ we will build upon her a Pallace of fiver 'j if a doorjnclofc her, \^c. Fourthly, when you have done all, fray to the Lord of the Harveft to fend forth Labourers y Mat.p.^j. pray that the Gofpel may run and be glorified^ a^ it will : that it may go forth with fpeed and ftrength, prevailing over, difficulties and conquering all oppofition-, that it may go forth , as the Sun when it goes forth in its [trength. Secondly, you that enjoy the Ordinances of the Go- fpeU and by them are exalted up to heaven , Firft, prize itas highly as you do your higheft ho- nour, It is worthy of all acceptation to be received, txiid. TK.u-r'.i 'u^; : v'MCL^ ; I Tim. 1 . 1 5 . A cfs in ,11, Say as S' ChryfoJlomshQ3.vQ\:Sy Satnis ejje ut fol non luceat quam ut nondoceat Chry[ofiomm^&cc. Secondly , prefcrve it and defend itas you will do yourhonbunif men feek to take it away . or to hinder the Gofpel in any kind contend ear ncftly for th: faith that ■ was once given to the Sai/Us^ ^ude ^. for the Gofpel is committed to thecuftody of the Paftois of the Church to preach it, but to the Princes and people of the earth to defend it.to be a guard about it againit akhe oppofi-^ Uu tion T^ GoJ^jcI Exaltation. lion and malice of the enemies ; little do they confi- der what the cod of our poor fore-Fathers was to tranfmit the Gofpel, and the Ordinances thereof unto US', the blood of Martyrs Ipilt, the blood of Minifters fpent , and allv^^asto tranfmit it to your hands •, Rom. 3.2. jRi;'-L'.i3.i6,i7. take heed through carelefnefsand cowardlmefs wc betray not the truft committed un- to us : but that we alfo by a publike profeffion.and an earned contention, in its purity, convey it unto our po- fterity^ you take care that theyllrall inherit their Fa- thers Liberties and Honours, be as careful that they in- herit their Fathers Ordinances alfo ; elfe contend by prayers , put in thy flock for them there alfo^ Rom. 15. 20. fay not that it is too late now^ i iv/>^j Thirdly^ honour ii^ Adorn the Docirine of God and our Saviour tn all, litm 2.16. it is but reafon that we ihouldhoaour,it which doth fo highly honour us. Firft by fludying it, defpife all other knowledge in compari- fon of it-, with the Angels Jtoopdonm to pry intoitS^cond- ly, prefer it above all your own counfels, fetitupin your hearts as the only rule to walk by. Thirdly ^ have recourfe to it upon all occafions as your only refuge, as the Anchor of the foul in every fpiritual Tempeft, as a ftafF tolean upon in your great- eft darknefs, as the minijlration ef right eou(ne[s > for thy Juftification, the Inftrument to convey grace for fan6f i- fication, as the Golden fifes to convey the oyl of grace from the two anointed ones , Zac.^, i 4, by looking into which glafs thou art transformed from glory toglory, 2 Cor. 3 tilt. Fourthly, walk worthy of your honour.as it becomes the GofpeU F.hiL 1,27. great honours ftaud not with bafe Gofpel E:xaltatm» 531 bafe courfes-, fcdes prima^vitaima : dtgnitas tn indigno^ quid efl ntfi ornament urn tn Into ? Salvian.lt is not agree- . able to your honour who are exalted up to heaven, that you fliould walk as if you lived in hell : not for you that are honoured as Chriftians , to live as Heathens ; for know , the Lord is now come nigh unto you •, for his truth, his Gofpel, and the honour thereof, if von walk not anfwerable , will make your fins more filthy n't is like a Taper in the hand of a Ghoft, which makes him appear the more gaftly : it will ripen them the fooiier, they are like to fummer fruity Amos 8.1. and all the glory of it will be unto you but as pitch to the barrel, it will make you burn morefiercely in thofe eternal flames. Fifthly, ftrive tohave the excellency of every Or- dinance-,thereisafpecialpower in every one : power- ful preaching, i Cor. 2.4. lam. ^.16. Content not thy felf with the Letter without the Spirit ^ be of Eli/has mind , here is the mantle, but where is the God of Elijah ^ they are wells thatmuft be drawn, /ji^.12,3. hreafls that muft be fucked, l[a. 66. 1 1 . Sixthly J, be fenfible of the fpiritual abfence of God : the Ordinances continued , and they faw no- thing , but the Prophet faw the glory of the Lord departing, and he departed not all at once, but by de- grees •, a foul fliould ftrive to be fenfible of each degree of his removal •, when the waters encreafe, a foul Ihould take notice, and fo w'hen they de- creafe and grow low amongfl: a people, E\ek, 47-34. Seventhly , Laftly take heed of thofe fins that may caufevour glory to depart 5 and may provoke God to remove the Candleftick -^take heed of allt,but there are Uu 3 fome ^ ^ ^ ■ - - - —1^^— ^^^ Go/pel Exaltation, fome fins in a fpecial manner. That caufe God to go far from his San^uary^ E^k 8.8. Firft , when men corrupt the Ordinances with hu- mane inventions, E\ek. 10.4. fee up the Image of jealoufie. Secondly 5 when the Ordinances become a burden to a people •, this ■ is the burden of the Lord , ^er. 33-3^ Thirdly? when men fet up their luft againft them,' Vfalm 78. 58, 59. The Lord was wrath, fo that he greatly abhorred Jfrael^ and for fo ok his Tabernacle in Shtlo, Fourthly 5 unprofitablenefs and unfruitfulnefs un-. der Ordinances .- even that ground that drinks in therain^ and brings not forth fruit an[wer able ^ is nigh to curfing ^ Heh.6. 8. even thofe fins which may ieem {"mall in mens account for them , God will come and re- move the Candle flick except you repent ^ Rev, 2. 5, for know this in Conclufion , The foundation of all true peace and tranquillity in a Common-wealth, is from the Gofpel, and from them that fliew forth the power thereof-, and therefore if by fin you pro- voke the Lord in the Gofpel to depart from you , you muft exped it will not depart alone , but all profperity with it, Rev. 4. 5. Out of the Temple pro- ceeded Lightening ^ Thundering and Voices-^ the Lord (liith, Ezck,\o'. 2. before the deftrudlion of Jerufa- lem 5 fill thy hand with coals from between the Cheru- hims , and fcatter the?n over the City * the Jews glo- ried in their Temple, and they \\\ow^x. l?nem Sacrum tantum valere ad feeler a expianda^thit it did fervc for no- thing but to expiate their fins, but the Lord will mani- fefl.alfo that it will ferve to burn the City. Th€L TI le two CO VENANTS Preached in "Bartholomew LanC;, 333 G A L. 4. 21 5 22. Tell me you that defire to be under the Law , deyou not hear the LavD? For it is written^ Abraham had two fons , the one by a bond- maid ^ and the other by a free-woman 5-, ^ which things are an Allegory^ &G. T was fometime th^ complaint of one Drex: . de cultu. confc, that this is a mifery that be- falls us in the Mmifterie above all other --'^»-»^;5a»»r callings whatfoever , that wecanne^^ find our work as we leave it -• let a Plowman fowms . Uu. 3 feedj, y^x . The two Covenant s» feed^andashe leaves his field, fo he finds it af- iQX'JdoLibraf^md dedoUres^iccXtt a Joy ner plain a board, and when he returns he fees the fruit of his former la- bours-, but if a Minifter fovv the feed of the word, after his departure the enemie comes and fows Tares 5 let him take never fo much pains to plain and fofhion a people ^ yet after a while he finds a rough-caft of corruption over them ; let him take never fo much care to lay firm the principles of the Dodrine of Chrift, yet he {hall find them foon moved away from the truths of the GO' fpeL It was the Apoftles cafe here-, he had with much la- bour and many travelling painsplanted this Church, but after his departure, there arofe men of corrupt minds, fpeakingferverfe things^ defaming hts mini^ery -, and oppo-^ finf^his Bocinne : In this EpiftTe the Apoftle juftines his perfon againft their calumnies, chap, 1.2. and con- firms his Dodrine againft all their Ccivils ^ Chap, 3, The principle that they oppofe^is, Juftification by the righteoufnefs of Chrift, without an addition of the works of the Law: for it hath ever been the manner of fltlfe Teachers , they have loved mixture .* This principle the Apoftle labours to confirm them in, in thefe words, by fetting before them the miferable con- dition that they muft needs be in that are under the Law in matter of Juftification-, they thereby becom^e fuhje^i to bondage^ children of the hond-woma-i , ayidfor- fake the liberty wherein Chrifl hath made them free : and this he proves by fetting before them an antient and known hiftory^wherein he tels them a fpiritual myfterie w^ contained: the hiftory this ^ t^hraham had in a manner two wives of different conditions^the one bond, and The two QoVenants. 3 3 j and the other freehand by thefe he had two Tons of like condition with their mothers ^for the rule is, fartm fe- quitur vcntrem •, the fon oi the free-w^oman was afree- man^and the fon of the bond-woinan was a bond-man. This, the x^poftle faith, is not to be taken barely as the letter founds and no more, but there is fomething elfe meant then the words themfelves do reprelent unto a man '-^^ W 'i?iv'ji>^K'.\'p?'^ixivci. that h,coniimiata^or perpctua Mt' taphora^ that is, this is more then a bare hiftorical nar- ration :but here the Holy Ghoft had an intent to make thefe things m nature types and refemblances of fome- thing anfw^erable in the work of grace. And the myfterie is this, the two mothers are types " of the two Covenants the Covenant of w^orks, and of grace, *u7u/ p^;? i.^iv, docirma non e[l mater : the two fons are a type of tAvo forts of men living in the Church, the one proceeding from the firft, and the other from the fecond Covenant •, the one born after the fiefli, and the other born by promife ; the one regenerate, and the other unref^eneratc man. The condition of thefe fons an fwerable to the con- dition of their mothers-, the one bond , and the other free; that is, all unregenerate men, being the children. of the firft Covenant, they are bond-men, m a (late of bondage-,for fince the fail this mother hath ever^^ 6' ;?^tr* ed to bondage, that is, who ever were begotten and born by this Dodtrine, they were alwaies inaftate of bondage. But all regenerate men that are born of the Cove- nant of grace, and are under it, they are free-men, and in a ftate of freedom, becaufe born of a free mother. -for all a mans freedom or bondage doth flow from, and ex- pend upon the Covenant under which he ftands. Would; 336 'The two Covenants. Would you fee an example of both thefe fons , the bond and the free /• if you would fee an example of /fe,?f/ the ton of the bond- woman^ look upon lerufa- km that now is, that is, the people of the Jews as they then ftoodaffefted^who did feek Juftification by their own righteoufnefs, and expefted etern.il life by the works of the Law, and therefore they being under the firft Covenant, which genders to bondage, they were in bondage alfo :fee an example of ifaac the fon of the free- woman •, look upon the Church planted by Chrift and the Apoftles, in the daies of the Gbfpel , which dare not Itand upon the righteonfnefs of the Law for Juftification, but embrace the righteou-nefs of Chrift alone, and truft perfectly in the grace that God hath revealed in his Son •, and this is called Icrufalem that is above ^ as Heb. 12. 22. becaufe begotten from above, and have above their converfation-,and of all free men, all regenerate men, this is acknowledged to be the mother, and they fons of this Church in lerufalem that IS above. • Some Interpreters I Lnow fay, that thefe two Co- veaaats are not two in fubftance,butthat it ismeant o: the Covenant of grace diverfly adminiftred under the Old TeftamiCnt and under the New ; in the one they were under Tutors and GovernorSjand fo in Bon- dage till the time of liberty came that was appointed by the Father. i confefs that this bondage is alfo fpoke of in the be- ginning of this Chapter, v, 2,3,4. under the ceremo- nies of the Law. the rudiments of the world . and in comparifon of the Ordinances and liberties of the Go- ip^l^ kggerly Elements •, but here the Apoftle cannot fpeak either that thofe fons^ or thofe mothers liguifie the The two Co'venaJtts. 357 the Covenant of grace diverfly adrainiftred for thefe two reafons. Firft, he fpeaks of men under the Law as a Cove- nant under the fame Covenant that ifmael vvas^being as he was thc/hcr of grace, which fince the fall God. hath eftabliflied and revealed to the Church. Secondly, all thofe that live in the Church are, the children of one of thefe Covenants ( that is ) they he tinder them-, for Ahrahams family was a Type of the Church, and there were two mothers and two fons.. All carnal tmregenerate perfons avefcoffing ifmaeh^ are th^ children of H agar, they zvQ under the fir ft Covenant,, the Covenant of works : all godly andregenerate men, are the children of S^rahyXh^Lt is , horn of the f^omife^, 'and under the Covenant of grace> Thirdly, all the liberty and bondag // ivas added ^ or put to^ not fet^p by it felf alone, as a diftind Covenant, but added a§ a hand-maid to advance the glory, and to fur- ther the ends of thefecond Covenant •, yet even this tiaw unregenerate men in the Church make unto themfelves to be nothing elfe but a Covenant of works, and fo though it were not given for bondage^jf^f in them it genders unto bondage, ^ Seventhly, no fnan can ftancj under both Cove- nants : no more then he can be born of two mothers 5 hethati^bornof//4^4r, cannot be naturally the Son of S^r^^jand therefore if a man beu ider the firft Cove- nant, there muft be a tranflation, and that fup ernatural, or elfe a man can never be a fon of the free- woman, can never be under the fecond Covenant. ^fl unregenerate men y men in a ftate of nature wherein p^^^tx they were born^ are all under the frfl Cover; ant , the Cove* nant of works -^ the) be all the fons of Hagar ihe bond- woman : Jf/nael is a Type of all unregenerate men. i\ Covenant is a mutual agreement between two, voluntarily binding themfelves upon certain conditio ons each toother. Man is bQund unio God by a double bone!: Firft, by tl\e^b^adp/Cif|ition. Secondly, by the bond of ftipu- X X a lation^i ** * ^ _ _ . _ ■ , I — I ^ ~ ■ ^ 4 Q The two Qoa^enants. lation t the one natural^and the other voluntary -that fa the Lord may bind the creature to hhi) by all imagina- bJeingagements to prevent future apoftacy : for the Lord knows our frame and whereof we were made : by the former we are only bound unto God •, but by the latter God alfo is bound unto us, and as before I laid, he did it to engage the creature : fohe doth this to encou- rage the creature to obedience .* The Lord hath, as Greator^abfolute and unlimited authority^and therefore might have commanded duty without reward.* for when^ we have done all that is commanded^ we are hut unfroftahU [ervants : or if he had intended a reward, he mighthave referved that unto himfelf, and have told the creature ,, you fliall truft unto me: if I think fit, I will reward you; but however I will be free : But the Lord- doth not.- but that man might not think much to be bound unto obedience, Godhunfelf is pleafedto be bound to re- compence : Hafi thoujerved God for nought ? Now this agreement between God and man is twor fold, anfwerable unto the two- fold ftate of man ; Firft, in the ftate of integrity God made with man a Covenant expreffing mans duty , and promifing a re- ward unto his obedience,and this was foedus amtcitt^ r becaufe God and man were not at variance^like that be- tween David md Jonathanioi the confirmation of their mutualloves. Secondly, in a ftate of corruption after the fall, God entred into a new Covenant to take man into friend- ^iliip again, after God and man had by fin been fet at va- riance, and this wzsfosdm mijericordi^ , a Covenant of reconciliation. Thirdly, thefe two Covenants were made with two fe-veraL heads .\ with the flrjl and with xh^fccond Adam\ The two CoVena?its, ^41 for under thefe all mankind are included ; and in them the Lord looks upon the whole nature of man ^ there- fore the Apoftle fpeaks as if there were but two men in the world, i Cor. 15. 47. the firfl man^and the fecond man : beca«fe they arc as the two common heads of all mankind. The firft Covenant was made with the firfi Adam , Gen. 2. 9. God gave K^dam all the Trees of the Garden for meat : but one was given ^s pabnlum anima : called therefore non ah effecl^, tht ixqq oi life: notbecaufeof any natural power in it^either to be get or continue Ufe: but 5 aftgnificattonequa erat S acr amentum c^ Symbolum vit£. : as a fign fignitying, as a fCvil ratifying and con- firming to him the adurance of that life which God Had promifed unto his obedience: Now this was not a feal.fet to a blank : therefore it mufl: needs be given up- on fuppofitioUj and for confirmation, of a fore- going Covenant. The fecond Covenant w^as made w^ith the fecond Adam t, he faith not untojeedsy asfpeakmg ef man) -^ hut unto one^which is Chrijl^Gal 3 .1 6^\ 9 , he is called the feed unto whom the promife, and with whom the Covenant was made ; for as /I dam was Caput cum fcedere y fo is^ Chrilfalfo, therefore the Lord promifeth that he will- give him^j- a Covenant to the Nations^ I[a. ^,2,6, for in- this Adam \\2.s a Type of him that was to come ^ Rom. Thirdly , the firft Covenant was a Covenant of works, fo called from the condition of the Covenant- which did require perfonal and perfeft obedience •, this- do and thou [halt live^ ^P\^k. 20. 1 3. and that under a pe- nalty of a curfe for the leaft deviation •, cur fed is every ^ that cmtinuei not in all things written in the hoik' 34^ Ti!?^ two Covenants. of the Law to do^ them y GaL 3. to. t ' | Fourthly, this Covenant was made not only with Adam , but with the whole nature of man in him , for Adam was a publike perfon, a reprefentative head-, and the t:ee af life was notaperfonal Sacrament, but a na- tural, which did belong unto the nature, and therefore the Covenant was made with the nature, and not with any particular perfon only-, which doth appear plainly, becaufethe Covenant being broken, the curfe of the Covenant doth feife upon the natui'e, GaL 3.10. for the duty of the Covenant muft ne^ds be as large as the curfe of the Covenant, therefore upon whomfoever the curfe doth come, unto them the duty did belong, and none were bound unto the obedience of the Cove- nant, but they that were/^^.^r/i//, perfons with whom the Covenant was made. Fifthly, this Covenant is nor abolifliedby the fall , but remains and ftands in force. Not to give life and falvation •, that indeed it cannot do, becaufe it is become weak through thejlcfh, Rom. 8.3. but it commands duty now, as perfeftly as it did of Adam, and that muft be perfonal and perfed obedience . And if a man fail in the leaft degree,it threatens the curfe alfo. Godfpeaks unto Cain according to the tenure of this Covenant af- ter the fall , Gen. 4. 7. if thou dofl well^fhalt thoti not he accepted < ^c^ It is by vertue of this Covenant that the curie comes upon men here in a degree , and in perfe- Aion hereafter . there is no reafon, that becaufe we have loft power to obey , therefore God fliould lofc his powder to command. Sixthly, Laftly all unregener;it;e men finc;e the fall, doftand underthisCovenant with the Lord : it muft needs follow from the principles .a^re^dy .kid * for if ^this Covenant •■*-"- ^ *- '-*• t -f - "i Mil The two (joi^enants. 3 4 j Covenaiifn^re made with K^aam^ with tTie whole fia- ture of maa, and if it ftand in force fince the fall, then wherefoever the nature of man is, becaufe every man is a Son of the firft Adam^ht miift needs become bound unto the terms and condition of this Covenant ^ for it was made with the nature of man^and therefore it muft be univerfal-,yet that fince the fall allunregenerate men arc under this Covenant J will further prove it by thefe Arguments Firft, it will appear from the conveyance of the guilt of Adams fin^ 2?^;^.5.I2. As hfone man ftn entred. mto the world md death l?y fm, fo death came tifoa all •, be- caufe fin came ufon all : how fo, feeing there be many dye that do never fin ? The Apoftle anfwers, though- they have never finned in their own perfons, yet in him as a publike perfon they did fin V (^ in whom all' have finned : we were all in him, and therefore we all finned in him-nowhow were men in Adam ? they were- in him two wares. Firft, legally by vertue of the Covenant which God made with him > we w^erc parties therein-, we were as well bound to the duty, hadastruean intereft in the mercy and life promifed, and were as liable unto the curfe that Ihould fallow upon the^ breach of the Cove- nant as he, and therefore a!limanVind fell at once. The Cbvenant it feems, thJt God made with the Angels, he did notmakeit with the whole Angelical' nature, and therefore fome of them fell and others, ftood, but ours being made with the whole humane na- ture, and we being all involved in one Covenaiu. when, in Adamonv Covenant was broken, we all fell in him , and therefore fpeaking of this Covenant , Saint Chry- (^hryfojl. fojiomidh uSj yjidy?^nv m7i^fr\^u>i.i<^u the hand wnt- iag^ v.* 744 ^^^ ^^^ Covenants. ing of Jdams Covenarw: was ours, as truly as it was his. Secondly, naturally, and fo we bear the Image of the earthly ^receiving from him the fame nature that he had, I Cor, 15 . 49. if he had fl:ood,he had conveyed unto us an undefiled nature, and we have from him a corrupt nature by the fall : fo that whatever is horn of the flejh^ uflefhjfoh. 3r 6. now feeing his fin is conveyed unto us, becaufe we flood under the fame Covenant with him, itmuftneeds follow,that To longas a man (lands guilty of Adams fin, fo long he (lands under (_^^/f»;i Covenant, and that muft needs be till this fin be done away in Chrid. Secondly, to be freed from the Law as a Covenant of works, is in Scripture made a fpecial favour, vouch- fafed unto none but them that arc in Chnd^Rom, 6.1^, rveare not under the Ldrv, hut tender grace^ Rom, 7. i ,2,3., the Larvis brought in as a dead husband^ that hath com^ mand over a man no more, but it is chrift that cancels this hand- writings Col, 2. 14. it is a liberty wherein Chrifl hath made us free^ Gal, 5.1. Now how hath Chrift made us free from the Law ? how is it done ? and how are we not under the Law.? the Law hath in Scripture divers ufes •, Eft inflar Pdciagogi^ reguU^fr^ni (^fpecuU , now in all thefe refpeds believers are under the Law : it is not a hand-writing cancelled in either of them, but fub ratione faiii : fo they that are in Chrift, arc not un- der the Law5but under grace, that iso either for rightc oufnefs, or life, for Chrift is the end of the Law for righte- oufnefs to every one that believeth, Rom. !0. 4. If none are freed from the Law as a Covenant,but they that are - in Chrift, then all unregenerate men who are without Chriftjthey ftand under the Law as aCoevnant ftill. Thirdly, r ■ ■■■-■ — - » The two Covenants. 345 Thirdly, God deals with all unregenerate men ac- cording to the terms of the firft Covenant •• for Goddeals with and difpenfeth himfelf unto men ac- cording unto the Covenant under which they ftand .• and therefore \f e (liall find the dealingtivith thole, and with believers is exceeding differentjaccording as they ftand under different Covenants. Firft 3 he expeds perfed obedience in their own perfons .* indeed the Lord requires perfed obedience ftill , and wherein we come fliort in the leaft degree, we fin: but yet becaufe the perfection is not to be found in us , it is made up in the (econi Adam in the obedience of the beloved : for there is commntatio per- fo^£j but not ^ttfliti^: but this is not \^ouchfafed unto any unregenerate man •• neither a change of his righte- oufnefs 5 it muft be perfeft: nor of his perfon , tor it muft be perfonal righteoufnefs ; for this Covenant ad- mits no Mediator : fo that of all the obedience of Chrift, not any goes to perfed their obedience , and of alIh|sfufferingsnotadropof his blood goes to take away one of their fins off the fcore, for they are rvith- out Chrtjl^ Efh. 2.12. and iris in him alone that Qod is well fie ajed. Math, '^, ij» Secondly, he rejects their moft glorious works for the leaft failing in them •, See it in ^ehii^ 1 King. 10. 1,0. God faith of him ; He had diligently executed what was right in mine ejes: and hath done unto the houfe of Ahab according to all that was in mj heart : and yet in Hof, 1.4. he faith ^ / will vifit the blood of Ie\reel on the houfe of ^ehu: and in them, Ifa. i, ii^ii, though they were things commended by God, yet he abhors them •, if thou doji evil^fm Ites at thy door^ Gen. 4. 7. whereas it is not fo with them that are under the Covenant of grace : Y y I 34^ ThetwoOj^enants. I pcrfvvademyrelf many of their works are rewarded that hare had ( it you look upon the thing it felf ) us great imperfedions as there hiave been in thofe works that unregeneratemen have been punithed for •, if there be amllingmind^ though the wark be not anfwerable, yet it iliail be accepted, 2 Cor, 8.12. and the good Lord Will fdr don a man thmgh he be not cleanfed according to the Purtficatton of the Sdncfu.iry^ 2 Chron. 30. 18,19. Thirdly? he hates then* perfons for their works fake^ Gen, 4. 7 . ^f thoii dofi well, jhalt thou not be accepted: the perfon's curfed for the worksfake^G^/.j^io. but under the new Covensnt it is the love of the perfons that makes their Services be accepted : Abels offering was offered veith fin as well as Cains^ yet Gen» 4. 4. God had' r.cfvcct to K^bcL 4;^^ then to hi^ offering : but he refpeft- ed not Cains offering becaufe he had no refpeft unto hrs perfon .* the weaknefs of Abels perfon inade not his fervices rejected, but fo it did Cains : :G.od is angry in- deed at the fins of the one: but there is irdfimflexy^ ira redundans inferfonam: he doth never hate their per- fons when he is an^ry with their works > 'but he deals Yvith the wicked under the firftCovenant? hates their fervices for their perfons fake. Fourthly, all things are turned into a curfe to them that are underthefirft Covenant •, for this Covenant defeiTCS nothing for the breakers thereof but the curfe, Gen. 2,17. and thej are curfed in the Basket and in the ft ere Deut, 28.7. their Table made afnare . PjaL 69.22. curfe their blessings ^ MaCi.i, That Covenant being brok:en brings forth death : A nd thefe temporal Judge- ments are but the p\iiludiajudicii futuri : but under the Covenant of grace, unco them all things are turned in- toableffing, %om. ^^z'i. nil things nwk together for good. The two QoVenants. 347 by their Covenant •, all things are jours , whether life or ^eath^dcc. i Cor. 3. 22. Now this dealing of God with men living in the Church under the fame Ordinances^ and enjoying the fame priviledges being fo different, there can be no reafon given of it^but meerly the diffe- rent Covenants under which they ftand: tor God hath been and is alwaies mindftd of hts Coven ant ^inA. accord- ing to it J doth alwaies difpence hirafeli to the crea- ture. Let it awaken every natural man to feek for a tranflation : Tfiy mifery by fin ftands in two things : ^^' "Firft, that thou art under Adams Covenant. Secondly, thatthoubeareft his Image; now. we many times fee ourmifery by theone^theevil of our waies : but few . are fenfible of the other, the evil of our ftate •, and that is the greateft : for this makes thee a bond-man wbileft thou liveft : for the Coven antgenders unto bondage , and it cuts thee off from all hope of an inheritance here- after; iox the bond-rvomanmufl be cajl out with her chil- dren. This is the tranflation which the Apoftle fpeaks of, bei?ig tranjlatcd into thd Kingdom of Ins dear ^ony Ccl. I . I j . this ^ the paj] age from death to life , lohn 5 . : 4 n this paflageota man there muft be a double chanije. Firft, mwatiomoralis : aRelitivechange, as when'of a bond-man, a man is made a free-man : of a fcr\'*nr he becomes a fon. Secondly, Phjfica ; a natural change / that is, when of a fick man he is made found -, the rirft is the change of a mans Covenant, and the fecond a change of his Image ; the one is done in Judificatloii ; and the other in Sanctification ; and by both thcie, old things are pafi awaj^ all things do become neyv^ i Cor 5.17. Yy 2 This '^ ^g The two Q)^^^;^ was- and therefore the Lord made the beft choice for us for the eftablilhing of this Covenant : for had w^e our felves been to chufe , feeing his perfedions, we would rather have put the keeping of our happinefs into his hands, then have kept it in our ow^n. Thirdly, there were great things promifed by this ^ Covenant, Gefj, 2. p. all the good things of this life , and eternal happinefs with God in the life to come. Fourthly, it- was the fame Covenant that God made with the.beft of the creatures,even the glorious Angels.- they flood by it, and owe their happinefs to it at this day •• which appears by Gods dealing with the Angels that fell : he cajl them off for one trdnfgrefton , J'ltde 6. and they that flood, flood by vertue of the fame Co- venant which they broke that felhand by vertue of that Covenant being now confirmed in their efl;^te , thej daily behold the face of your Father rphich is in He a- "ven. Fifthly, to put an end to all: it is the lame Cove- nant tha; the Lord Chriflhimfelf flood under.* for he was made under the Larv^ Gal, 4. 4. that is^ not only the Ceremonial and Judicial Law, as a Jew^but as a man al*^ founder the moral Law, Gal. 4, 4, being bound to his obedience, and to fuifer thecurfe thereof: for he was mr furetji HeL 7, 22,. and the furety is bound in the fame.- ^52 T/;^ ^//?o Covenants. fame bond with the principal •, and therefore he rvas made a cur [e for us: which is the proper fruit of the Law as a Covenant of works^ Gal, 3. 13. in all thefe refpe€ls it was a ^lorious Covenant But men ih^uld be awakened tofeektobe tranflated, whether we look upon this Covenant, and mans (land- ing under it in his (late of innocency , or in the ftate of fin. Fu'ft, in the ftate ot innocency^ fo if he had flood , he might well havedefired to have been tranflated out of this Covenant, if we confident and compare it with the Covenant ot grace. Secondly^this^was a Covenant made v/ith a mutable "head ^ o though he were an excellent creature , yet he was but a creature ; and it is true of all men, that thej were given to change^ Prov. 24. 2 i. now for a man to have all his happinefs inbarkedin a creature daily fubjed unto change, muft needs imply an imperfedion in their condition ; but the Covenant of grace is made with Chrilt an unchangable headland therefore kcaufe he Itvcs, ive [hall live djo^ I oh. 14. 19. Thirdly, the Covenant it felf was a changeable . Covenant , and therefore by reafon of fin there is a change thereof unto all that believe : and the Lord hath introduced d^fecondand a better Covenant •, but the Covenant of grace is an everlafling Covenant ^G en. \q .q * afure Covenant, a Sa^. 23, I52. fothat nothing can arife de novo^ to difannul it. ' Fourthly , thepromifes of this Covenant were far « inferiour unto thofe in the Covenant of grace: it is a ^ Covenant e(lahltfhed upon better fromifes^ Heb. 8. 6. in ' this indeed God did promife life here and hereafter^ ^ but he did not promife, / will be thy God ; I will give thee %> The two Co -venants. 3 c ^ * thcc mj Son : and I will ^ive thee inj S fir it •, / will he thy *^ Cod : that is, all the Attributes that be in me, (liall be 'as truly thine for thy good, as they be mine for iiiy ' own glory : thou (halt have my wifdom to direcft thee, ' my power to proted thee •, if thou fin, thou ihalt have ^ my mercy to pardon, my grace to rule, and my glory ^ to crown thee. Fifthly^ the righteoufnefs of this Covenant was a far lefs glorious righteoufnefs-, for it fliould have been th^ works of righteoufnefs that w: had done^ Tit. 3. 5. but the righteoufnefs of a creature: but the righteoufnefs of the fecond Covenant is the righteoufnefs of God himfelf, 2 Cor, 5.21. not the eilential righteoufnefs of God :, but a righteoufnefs anfvverable unto the Law, un- to which the God- head gave both efficacy and excel- hi\C)'yHib.9, 14 Sixthly , the Condition of this Covenant was lefs glorious.-for it was Doing- but the Condition of the i'^ was believing'; and this is moft glorious, becaufe it fets amanuponthe higheft way of glorifying God •, for all acts of obedience in Adajni'Ab-ii glorifie God in his Law •, but this is glorifvii] oi G^d i:i his Sjn •, which is the higheft glory ,./^/7. 6. 29 Seventhly, Laftly, the power cf peiionnaiice was far inferiour : for that was to be done by m:A\ alone by the ftrength of grace received w.tliout a^iy fjrcher ; ap- ply^ and ^r.ice unaillfted, wh.:r c:ui :t do f but ua:.ef the fecond Cjveninr, chough the work be t ) be p:ri"fo:m ed by us, yet the fupply o[ ft.'eiigth is G )ds : // is God that works in its both to w II a:7d to do., P 'j.l 2 . . j . Thus if we look uponm^in In h.s integrity under th.'s Covenant, he hath reafon, feeing t'le new Cove::anc is offered, to deiire to be tranfl ited. Z z Se- 3^4 ThetwoCoyenants. Secondly, but if we look upon man as fallen, then all thofe that ftand under this Covenant have reafon to be awitkened, to be tranfplanted. Firft, by vertue of this Covenant, fin is imputed and bHupou.iaiLms o'Vii fcore •, Noxa fcquitur caput -^ the foal tha: fi3s (]w.ldje Geri,i\.j.Sin lies at th) door •, fo that though chou haft heard talk of the death and fuifering of Chrift •. yetj not a dropof his blood lliall go to take off olefin, ofone torment from thee.- for thy Cove- nant admits no commutation. Secon :.ly , it is a Covenant without a Mediator ; for then there needed no middle perfon- no dates-man to lay ho'ld Upon both, lob 5 . 9. fo now fince man is fallen , all that itan J under this Covenant converfe with God im-. mediately, they have no Mediator to bear their fins^ or to offer their facrifices. Firft^to offer their facrifices, fo that in all their fervi- ces they come unto God immediately •, Firft, thou haft none to bring thee into the prefence of God , whereas by the fecond Covenant we have ^'^>'«?'"'^) -^^pp^c-; ,/^ boldnefsandaccefs^ Epk 3. 12. wQ^^have a manududion to the Father by him Secondly, when we come to Godwe have no Prieft to offer our facrifices 3 and fothey can never be accepta- ble unto the Lord •, for whofoever fliould offer a facri- fice of himfelf without a Prieft, that foul was to be cut cf from hts people. Yet this is your condition under the fecond Covenant. Thirdly, there is none to perfume them, and take away the failings of them •, to bear the imqutty of jottr holy, things^ Exod, 28.38. to perfume your prayers, to- wafli your tears ; Lava lachrjmas meas Dominie, fourthly 5 if Satan objeft any thing agaiaft thee. The two QoV^nants. 35 J thou haft none to make anfwer for^the^, for thy Cove- n^int admits no advocate. Laftly, if any fervices be required, thou haft none to help thee, but thy own might •, no Chrijt to (ircngthen thee '^ no S fir it to help thy infirmities ^ Rom 'S^ 26^ as it is with the people of God in the Covenant of grdce. Secondly, nonexo bear thy fins, or fufferings 3 and fowrath.niuft needs come upon thee immediately •, it coa>es upon the godly under the fecond Covenant, and Cbriftxl^'MediaEor fteppe«5^het we{^a|& k hare. the curfe ^ being Tmdc acurfcforus, <][aL p i J. but when ^the Lor4 iliall ^comexo pour out his vvraih upon thee, thou maieft imther hope to prevail with the Rocks and '^th^ Mountain ^ .ithen .with Chrift •, he , will. not ap- pear for thee , ixut thou miift wraftle it out vtith.the wr>ath of the great God for.ever .-, andiitiiis. afoarfHljk^ng to fall into the^hnnds of itheliv^ng^^odi Uch'ilQ. 30, jr. there muft needs- /*^ Judgement without . mcrcj , and fnry jtrithoift cor/^pAfsio/f , when the Lord will (lir.up all h^s o wrath, and.^none fi^pm toibeiir^one drop Qf ^this;RQim .for thee 4 .foritby.hCov^ettan^ ikidiBrts m^ .MedM- otor. ' ' ■ - '■• ""I- • ' -- ^ -;■ [Thirdly, it is ia Covenant Mnderi which untoman fallen there is no hope of repanxion •, .Fiift^ it proinif- ethi no repen tan ce at ter finning:: it.belo j v s to ; t lie fe- cond Cdvenant , zhxi Chr/Jl jlktlhgiir: repentance mto Ifraclj AlTS 5. 31. . i-^ Secondly, it promifeth no fpac>! to repent, but Gen. 2.17. rhe day then e acfl thou fhalt dye . and fo they had, had not Chrilt ftept in^ Ri^v. 2. 21. fp^ce to repent ts not from the fird Covenant. Thirdly, ifamandid repent, this Covenant promif- Z z 2 etii c5 T/;^ tipo(jrvenants. eth no acceptauon upon repentance -, it faith indeed, Gcn,^. 7. if thou do(t wellthm jhalt be accefted : but it -fhitb not, it, tlx>u doll evil thou ihalt upon after repen- %iKe be accepted; therefore this is a mans miferable condition 5 and this it mufl be by this Covenant for ever . ihereK>re the Devik- are in a hopelefs Condition, becaule the Covenant under which they ftand offers -'-themno mercy after fiiining/ and God hath not reveal- ed unto them any other Covenant •, and the fame is the 'Cdndicion ot every man by this fir ft Covenant.* only men have this privi'edge^that they have a fecond Cove- nant offered unto'thera, upon which they may lay hold with hope of mercy •• therefore negled not thefe glo- rious offers i' feck tht Lord while he mAy be found : clofe with the grace in the new Covenant •, kmw the day of '^t^'vr^taphn ^for if thou be found at the laft day under fy^-^^^i Covenant and untranflatedjthoumuft expeft no othei^ but to bear thy own fin and fliame for even' •>fu\\ij,e^.this awaken you to feek , firft for a change of ^tfiy Covenant-,and then afterward for a change of thine "liiia^e : many men labour to change their waies, and to abftSin from many fins: but whileft thou art under this firft Covenant, thy Covenant promifeth no grace to ^perform duties-, thy Covenant promifeth no acceptance-, therefore the firft thing that a foul fhould fet upon, is to feek to God to be tranflated out of that Covenant, '.that bondage under which by nature he ftands . Flesh !!7 S I L e'n" C E D BY Gods ariiinp. A Sermon Preached before the Lord Maior, Aldermen, and Commons of London^ on a Thankf- giving day at Chrifi- Church London^ ^iilj 26, 1 65 i . Z A c H . 2 . ver . ult, Befilent^ O a/lJleP)^ before the Lor d, for he is raijed up out of his hohj habitation. ^■"■"'"'^•'-^f J T is the srCwit honour of the Saints , chat they are made tyje Temfks of the Hoiy- Ghoff, and the Priefls of the mo jl high God^ _ that they may ofer to himfpiritualjacrifices acceptable to him throt^ghlefus Chrifi.lliQ facrifices of the " Zz 3 Jews f)jc 8 Fkjh filenced by Cois arijing. Jews were of two forts. Some were '^^Vr^^^'i Propitia- nor>y Sacrifces^ for the obtaining of pardon, and peace, and reconciliation after (ins com.-nitted •. there were other facrifices that wQi■^^v<^(:h■'^'( peAce-offrrings^ a re- turning unto GodoFthanks and praifes for bkiTin^s re- ceived. When God did put into the hands of his peo- ple a cup of cor.[oldtion^ for that is the Prophets expref- iion in ler, 1 6. then did they take thu cup offalvatioyi^xhQ cup of benediction, and returned unco God again, ifal. T 1 6. 1 3 . You have both thefe (aciifices in the fpiritual fenfe ot them under the Gojpel •, and the Lord delights in each of them in their feafons : Sometimes the Lord calls his people to mourning, and it is dangerous to de- ceive the expectation of God. Sometimes he calls them to rejoice •• Confider in Hek 12.23. you are by the Goipei taken into Communion with Angels, and your Communion with the Angels in a great meafure doth confift in bearing a part with them, in your praifes •, it is the adion of heaven^ and requires hearts in heaven to joyn with it v therefore the hearts of the Saints are fo defcribed, Rev^ 19. i . 7 heard a voice of much people in Heaven^ [aying^ Amen. Hallelujah r^ it isfpoken of the Saints upon earth : it is ufually in that book ftyled the Church of God in heaven : but how < when they praife God, they are a great miultitude in Heaven. The Countries that have moftftaple commodities m thein for exchange, you know they have the freeft and the fulled traffique .• The mod glorious intercourfes be- tween heaven and earth Js in mercy : and the moft glori- ous return between earth and heaven, is in grace , prai- fes, and the returning?- of mercies into themfelve^^ : adlo- 'Birnard, cumunde exeunt gratis revertantur ^{?dt\i Bernard : it is a returning of mercy into the fame fountain , the fame bofom FleP? fiUnced hy Gods arl(ing . 259 — : — : TT — \ — \ : — : h— bofom of love from whence it flows .• it is indeed the habitation of God, that next to heaven he delighteth to dwell in : he inhabit eth thefraifes of/frael, Thefe confi- derations Idefire to premife, thatyoumay a little ob- ferve of what weight and importance the fervices that you now go about are. For the words that I have read to you, that you may find out the meaning andfcopeof the Holy-Ghoft in themjitisneceflary that we look into the ftory , the context, and the connexion of the verfe, which I fliall briefly give you, and I intreateyou diligently to mark: The Babylonian MonarcBe having trodden do ,vn the City of God, the holy City, and laid waft the Temple^, and wordvip of God for feyenty years ; that time being expired^ the Lord according ro his pvomK^^^Jelivers his frifoners out of the pit in which there n>as no rv.itjr. De- liverance was proclaimed by C^ras the firft King of Perfia: this liberty fome of the Jews undervalued, and they ftill chofe rather to abide in the Land of their captivity ; to them is the fpeech directed in the 6. ver. of this C, hapter, //x:hofe tbings that are done by Gods power, they are done alfo by thtir prayers.* they have aftrange hand in the Government ofalithi-igs. There is a double voice ia the Book of the Rev, njox c throno : vox e templo : You read of a voice out of the Throne : Bright: And a voice out of the Temple : Mr, Bright man I remem- ber puts this difference^ and hath this hint , vox e thro- no , faith he; is that, quando immediate aliqtiid h Deo profcifcitur , when an thing comes fr jm God imme- diitely : But vox e Templo^ qua^jdo prccibus fancforum alicpid Impetratur : that is, Avhen any thing is obtained by the prayers of the Saints , that ts a voice in the Temple » ±^ flejl? /tlenced ly Gods arifing , 565 Temple. Nowl intreateyouto obferve, this is the firft thing : This holy hahitatton is heaven^ in theText. The Lord fettexhfo high a price upon the fervices of the Saints^ that they have a very great himd with him in the Government of all things. It is Aurjl^nes fpeech j^^^n that I have met withal fometimesin I^uthcr : he pro- i{tK^i\\^diquid bonum opui Iket agrejl: (^ >crdidi[simum eft frctiofius cdlo cf terra .* the meaaft good work of thir Saints^ be it never fo poor , never fo ordinary ^ he faith^tt is more precious then Hjicvea and Earth, there is more in it, becaufe it hath lb great a power with God : it is no wonder then if the Lord be faid to be raifedup in his Temple. Well, that is the firft thing. Secondly, buthovr is God Gud to be raifed up <* how can it befaid that.Godihould rife ^ the word in the Original that is here ufed "^ P jt fignifies E fomm ex- citart i tor a man to be raifed up out of fleep •, the ve- ry fame word that n; ou have ufed i a FfaL 44. 2 3. niH' TT\'y Aiv.ike Lord, why fleeft(lthm ? awake Lord , or arife Lord •• for it is fuch a rifmg as is after an awaking our cf fleep. How can God be faid to lleep i and bow ilioula God be faid to awake and rife c' Thecef- fa'^'onof acls of providence is Gods ileep ; the put- ting of them forth IS Godsarifingj Gods awaking .• as v/b'^aaman fleepeth, fleepbmdethuphs fenfes in tefercMoeto their proper objefts^ that they cannot act; why fo f" when the Lord doth not ad^doth not apjV:ar for his people, tl-^en is the Lord faid to fleep .* when he doth a<51: for them, and provideiK^ puts forth it felf glo- rioufly , now the Lord is faid to be raifed up , God is av^'ake. Now obferve I pray you : when the Lord breaketh thedefignsof the Churches enemies, when h-ehlownh HpO'/i their counfcls^fmiteth ihcm m the hinder A a a 3 f'cirt^ , y66 FUf:^ Jtlenced hy Gods ariji?tg. farts 5 puts them to a perpetual fliame , why ther^ doth the Lord arif: as a Ghnt refrejhjd with wine^FfiiL 78. 55 , So that now the niMJi:ng is this •, When the Lord doth appear for his people as ;i return of their prayers, when the Loid arif ch Joriouflv ioi them for their deliveran- ces,and thtir cneniies overchrow.then it is laid, the Lord is r it if:: a up 0 lit of his holy habitatic}?^ But I muft ha- {ten. TheOb^.v.ticas that 1 ili-dl give you from hence, are two. '^^' I. The firft is this , The great ccmfort cf the Saints inall their fir ait i andclifficitlties lies in this , wh^.n they fee God arifeth for them • for here is that now that they have pitched upon to comfort themfelves with. I fay, the great comfort of the Saints mall their ftraits and op- pofitions. and difficulties^is in this^ when they fee God arife for them in his providential adings. o ^ Secondly, Experiments of Gods rifing in acts of Pro- vidence are o^reat grounds to his people to fla) their faith , that Cod will go on-, he wilthnnghis work toperfeBion: for both thefe, (Iconceivc) are intended ill the Text: God is raifed /ip^th^Ydoi'Q fear not, though you have no men rifin^ 1 God ah'eadv hath manifefted that he is raifed up^do not doubtbiithe will carry on the w^ork. Thefe two things I conceive the Lord intendeth in the words:- And this I mean to make the Dodrinal part of this Ser- mon. I pray oblerve them. I will begin with the firft : It is the great comfort of the Saints in the midft of all their difficulties and op- poficion^jto fee God arife for them in his providential adings.. In the opening of it I fliallfpeakto three heads. ■ Eirft^there is a time when God feems to fleep .• when the F/e/7; fiknced hy Gods iinftng , 367 the Lord feems to fee ftill^/^t mighty man that cannot fave • you know in Zach. 3. 9. the vigilance of provi- dence is compared to feven eyes : and fometimes the Saints of God do even think that all thefe feven eyes are afleep together: but yet you mu(t know^^^f^^^r keepe'h Ifrael never (Inmbercth nor fltepeth : but as it is faidof the Saints {I fl:ev^ but my heart waketh) ni their fpiritual failings •, Soiikevvifeit is true of the Lord in his providential aftings, his heart awaketh towards his people^even then when every eye feemeth to be afleep. There is a time when God will bring his people low , ani he doth it in defign. Obferve it, ^crufalemls fome- times put into a cup reidy to be drunk off, that the ene- my fliould think, it is no more to devoare them then it is to drink, as you ufe to fay to a proverb , / ca-i doit AS eafi: as to drtnk^ The ftate of the Church is brought uftto that low ebb .• But now mark . then faith the Lord it (ball be a cup of trembling : there is a time when God feems to lay all his power afide, Rev 11.-6, 17. he hath taken unto himfelf his gredt power ^ God is alwaies omnipotent •, butforagre.it while the power did feem to be in the enemies hands, as if God had put: all power out of his hand •• I, but he cm reailu:iie it when he will: he takes to himfelf his own great powsr^ and rai eth him- felf : it is a mo'f g!oriou> Scripture, and lull of all con- folation^ that in Za^-h 1. S Jelus Chrifl v/.is on horfe- back, he had an Army foUowins^ him iabutle aruiy all in a readinefs-,the Church (aw no fuccour all this while: the enemy came on .-none appeared bac the enemy : he Tvas behinde the mirtle trees in th: bottom^ taich the text ; the Lord many times feems to lleep^ apoeareth not , when yet notwithftanding his heart i ■ on the bulinefs : as I fay the Saints fleep^ but their hearts wake in their fpirituai Flejh filenced by Gods anjing. fpiritual failings, fo doth the Lord towards his people in his providential adings.Well^that is the firft thing for the opening of the Do(5lrine. Secondly, The great labour of the Saints in all their ftraks is to awaken God, that G^dmay arifi •, their bufi- nefs is not to raife armies, and forces , powers of men 5 no my Belo\^ed', their great bu.lnefs therefore is to raife up God 5 Pfal, 6S. i. Let Cod art fe^ and let his enemies^ he fcattered: whether any body elfe rife or no, that is nothing ; L£t Gcdarife -^ mPfal. 44. 23.. Arvake Lord , why fleepefi thou c' fia?%dupfor my help , lay hold: of the fpear : ( I, God muft doit ) and flof the rvayes : Oyjland Hpfor myhelf^ : the great bufinefs of the faints hath al- waies been to raife up Goi -^ {^wake^ arvake, put on r J (Irength^ a arm of the Lord^ that is the Churches prayer- io I es) ■ ^«' ^-^^^ ^^^ ^boH he that did ft cut Rahab>4i»^ wound the Dra- gon < it is fpoken of the deftrudion of the King of Egypt : the great bufinefs of Saints hath been alwaies to get God to arife. There are two things commonly awaken God: two things caufe him to rife upprefent- ly. The one is the prayers of the Saints •, 3^ caufe of the crie of the poor ^ and of thefighing of the needy , I rvill' rife Jaith the Lord, PfaL I2» 5. thetruth is my Brethren^ God cannot deep when you pray : it was a goldea^ ^ . fpeechthat of TertuJlian^ D^um orationibus ambimus ^ cMumttindimus^f^mifericordiamextorquemusi c^y^va,K^^ B^fi/ ^'*^ ^'^ 'li>'ovy.iic)vci'T()r}^^ BaftL We knock at Heaven' gatespwe environGod^beleguer God by our prayers^we as it were wreft mercy out of his hands. Be pleafed to confider this is one means.-when the Difciples were in. the ftorm at Sea, what was their great bufinefs ? their great bufinefs was to awaken chrift^ and then im- mediately the ftorm w^^ovQXf and there followed agreat calm 7. FkfJ? filencedhy Gods nrijtug. calm 5 and they were at the Haven where they would be .• God is awakened with the prayers of the Saints. Se'condly, the Lord he is awakened Ukewife by the blafphemies of the enemies : truly , you have many times, even my Brethren, beheld how that the very end of Gods rifing for you, was becaufe of the rage of the '^^''"^ enemy 5 / mil awake and fet him at re fl from him that pt^pth at him, becaufe of the rage of the enemy / the enemies cruelty doth cry loud in the ears of God 5 as well as the Saints prayers; Now this being the great end that che-^eopleof God propound, truly when God arifeth they are fatisfied / let God ai-ife , and they can fit down fecure^be the difficulties and oppofitions what they Will be : in fiae acquiefcit appetitus efficientis, 1 1 was a ftrange fpirit that potTefTed ^tevenyow will fay , that he was able to lie down to fleep when the ftones flew about his ears : having [ofaid, befell a(leep : whit is the reafon i* why, I fee heaven opened^ and J^efm (landing at the right hand of God \ Chrift was up for him : Chrifl: {landing • why, Chrift is faid to fit at the riizht haad of God-jhow doth Steven fee him ftandingr* ftand.ng tan- quamfui judex, c^ vindex^ as one th:.t woiili ju rge,a d one that would avenge nis quarrel •, and truly he could lie down and fleep fecurely. Lord ftf^s receive my Spi- rit • and when he had (o[atdh: fell afl^ep. The great bufi- nefs of the Saints then mail their difficulties is tj get God to anfe ; that is the fecond thing. In the third place ; The cqafglations of the faints muft needs be very great from the arifing? ot God for them in his providential aftings ^ thou;^h men donojc rife , though Armies do not rife, yet I fiy , they are mighty confohtions to fee .God aiife. And that Bbb ^ upon ^70 Flejh filenced by Gods arijtng. upon thefe three grounds , Obferve them I pray .you. In the firft place : When the Lord doth arife^ what- soever ftandeth in oppofition muft fall : God will rife up alone thatafTiire your felves-, whatfocrer ftands in oppoiitLon Kay mu t fall • yet many times poor crea- tures we look upon Armies, and multitudes of men, and we rhink now. Oh alas, here is now no hope , but the Church will prefently be overwhelmed : mark-, you liave fcen fometimes a black fmoke arife out of a 7 ^ Chiiriiiey jthar you would think it would threaten even. j_3^"^*^ to daikeii the Sun in its orb : but mark, in^^.*T^. 3. 1 rvilfcdi ter thcmftith God^ as^ fmoke out of a chimney\v\itn you fee Natiois and multitudes combine, they are r^^- federate as thorns : when you fee them confident, drtink with confidence as the Drunkard ^ then fbaUthc-y be con< fumed likefHbble fully dry^ Nahum i . 10. it was a good CfpyJan. in.timation that of Cyprian, ne attendas numerum : never obferve the number.- they be fo many thoufands , and fo many thou fands.* certainly when Godarifeth, what- foever (ta.ids in oppofition muft fall, for God will rife alone •, that is the firft ground of the Saints con-» folation. Secondly, when God arifeth , heover-ruleth the fpiritsof men, over- ruleth the malignity of the fpnits of m.cn,faasthey flialleffeftandaccomplifli his end : fo you may fee, Vfal. 76 9,10. WhenGod fhall arife ta- ^'udgcment , the wrath of manPiall praife htm: verily y md the remainder of wr-ath thou fJ)alt reflrain -^ my Bre- thren, though we confider little of it, yet we owevery much to reftraining grace •, I fay we owe very much ta reftraining grace : in the iSaints indeed I conceive re- ftrainmg grace and renewing grace to be one and the fame flejl) filoKed by Gods arifiiig, -syx •\ fame habit, as Juftifying faith and Hiftorical faith is* the Saints owe very much to reftraining grace • that in their own perfonsj but they owe much to reftrain- ing grace in reference unto others. This is exercifed two wayes. There are reftraints upon mens adlions , and there are reftraints upon mens lulls .• God reftrains not the Devils lufts, he lets them out to the utmoft, but he re- ftrains his ad:ings; but for men, the Lord fometimes reftrains their ads, and fometimes their lufts •• No man -^^-^ 3^- H- jhall defire thy Land : Cod would lay a reftraint upon their lufts.- now when God arifeth. then I fay, he fo orders the fpiritsof men , that fo much of their rage ftiall be let out as fliall accomplilh his ends ^ and the re- mainder he rvtllrefirain. In ihe third place, the Saints have a great comfort in Gods rifing for them upon this ground ♦, when God arifeth, he hath abundance rile with him .• 1 fay, if the Lord aid rife alone, he is able to do it •, but whenfoever he arifeth, he hath aboundance rife with him : when the Ljon roars ^ all the Beafts of the forreft t,ernhli : Obferve I pray you: when the Lord comes to Jadge;nent agaiuft a people, if he doth but fay, caufe the tn^rnrncnts of ven- geance to draw neer^ they come every man with a (laughter 7veafJon in his hand immediately •, Ezek. 9 i. fo when the Lord rifeth up ro execute vengeance upon m ene- my : 1 Will give you but one place- but i. is a very glo- rious Scripture, obferve it 1 pray you , Dan, 10.20. there is an Angel come to comfort Dantd^ andinftriid: him,and he tells you : now faith he, J go forth again f the ^ King of Perfia, and when I arn gone forth y the Prince of Gxtcv fpiritual eyes can he difcern that God is raifed up ? we lee men rife, an arm of flefti : but how ihall we be able to. fay 5 God ts raifed up out of his holy hahttation •, that were comfort indeed, if we could conclude that : but w hat if men rife without God ? Why now, in anfwer to that,I intreateyou giveme leave a little. When God is raifed up for a people , he. ufeth to ciw^.tma^nam conjun^ionem^ a great combina- tion as it were, and a joyning together of thefe five things (obferve them, I befeech you) and truly I think we may fpeak it with thankfulnefs to the glorious praife of our God thfy have very far concurred in the Lords rifing among his people in England* In the firft place. When the Lord is awakened by prayer, thatis thefirfl thing-, prayer is Gods way by which he is raifed up, lob 8. 5, 6. // thcumake thyfuffli- cation to him^ he will purely awake for thee : If thou make thjfiifflicattonto him -, what is thereafon that God was j;:aifed up for hispeople herer he was raifed up by prayer: look. tlejh [deuced hy Gods arijtng. ^ 7 ^ look into Zach, lU 12 y 1 3, the Lord Chrijthc comes^ and prayeth , how long trill it he ere thou have compafsi-^ on upon krufalem^ agdnfl whom thou hafl had indignatian theje three- jcore and ten years < why now what is the re- turn < The Lord anfwereth the Angel with good words ^with comfortable words , I am jealous for Ston : as loon as ever Chrift prayeth, my Brethren, he praycs your prayers: if ever prayer arife 5 God arifeth .• 1 am jealous for my fcofle. That is the firft. You O^all know whfti God arif eth, if he be awakened by prayer : and n'uiy, we had caufe to hope in the beginning of our troubles, that the Lord did pour alargemeaiure, a plentiful meafure of the Spirit of prayer upon his people. Secondly, when the Lorddefeatech the counfels of the enemy, turns their plots i\pon their heads : I be- feech you obferve •, the Lord is known bj the judgements that he ex^cutethjwhen the wicked isfnaredin the work of j^^^ '^' his own. hands •, when the Lord takes men-^ and burns them like Bees in their own Hive ; truly that is an ar- gument God is up •, men could not do that: God brings mens waies eminently upon their own he.ids : you have a Scripture very remarkable, Micah^, (for 1 dare fpeak nothing to you, but wh.it I have a w^ord for ) the ene- my fay , that thty would come together^ and they wot^ld threfh Sion •, why now faith God , th:y know not the thoughts of the Lord ^ thefe are their thoughts: I, but they do not know mine •, why, what were Gods- thoughts < Gods thoughts were to make their coming- againft the people of God^tobe the means of their own mine: their own counfeklhould deftroy them v for fo he faith z, they (hall be gathered together as fl)eaves . in a florevartfe andthrcjh 0 daughter ofSiom they thought: to come together to threlli the Church ; I, but faithi Ebb 3 Gjod,. to r -I I II I - II >i^iir ■ 574 Flefl:^ jdenced by Gods nrijing. H^odjthey themfelves lliallbe threflied-, they fhall be ^achered together as llieaves to be threfhed ^' it would be honible ingratitude for any of us to overlook the manifold appearances of God in this kind in thefe latter dales, and not confefs the Truth. That is a fecond ground, how we may know whether God arife tor his pi^op-e. In the third place •, when the Lord takes away the hearts of Ifis enemies :; truly, my Brethren, the difci- pline of Spirits is not in men, but in the Father of Spi- ^ yits 1 when it (hall be truly fiid , the men of mizhthavs I ' '' not found their ha 'ids when that flrall befldl them that the Lord threatneth in iV^A//w 3.17. th:tr Captains fhallbe like the great Grafs hoppers jn a Sunny da) : the Sun ari- feth and they are gone -when their jirong holds fhali ht like ripe fggs falling into the mouthes of the Eaters •, when God ihail make the very names of men terrible to the enemies ceitainly C od hath the Difcipline of Spirits: when it iliall be faid, the [word of the Lord^ andthc fvoord of Gideon ♦, and that as it is faid, a Barley Cake Jhall over- throw the Tent^ this is the Lords doin^^s. Certainly 3 God doth arife, In the fourth place , when the Lord adeth theSpirits of his. people unto hi. h, and noble and invincible refolutions-, draws them out torefolutions more then men-, when he guides their flrength, when he guides up their fpirits to the bufi- nefs ; in Zach. 4 6, Not bj power ^ nor by mighty but by my Spirit : how did the Spirit of God do it F truly, k is the Spitit of God working in the hearts of men, raifing up their hearts to encounter with the greateft difficulties, tolooka thoufand deaths in the face with boldnefs, and elevating the fpirits of men beyond what ordinarily isinmen^, this is the Lord, the Lord rifeth when it is fo. And Flep? filenced by Gods n/tfino^ . ^ ;^ ^ And then in the bft place , when the Lord goes on in waies of mercy, and draws out his loving kindnefs ^ fometimes the Lord may ftep forth for his^ people ^ and he may withdraw himfelf again , and then the mit- givings of their hearts will be ready to (liy, it is the Lord IS upon us ; but when the Lord holds on a con- tinual tenor of mercies, when it lliall be faid as it was to h^ua then is no man Iball/lanJ before thee all thz dales of thy lift^ J am. with thee \ Is it fo my Brethren i then all men mufl- conclude, furely the Lcrdis raif.dnf out cf his holy habitation : And this is the firft p3int. The fecond I fhall fpeak alictle to, but very briefly . that I may come to the fecond general in the Text : I am loth to trefpafs, or to ftraighten hirn that facceeds in the fervice - The fecond Doftrine that 1 propounded to you was this ^jh.tt the ex f>eriments that the. Saints have of the rifir/g of Ccd for them in forne Providential ^'^slri.r;&, aclin^s ,are a fire pledge to their fat th that he -^xillgo omhs • will not le.ve the work till he hath broH'4]tit to ftrfection : faobferve.'I will give you but one Scripture^ vfaL 74. 1 4. hejmott the head of Leviathan in the water ^ and he gave htm to- he mzoit to the people inhabikin^ the wilder nef^ : the Lord here doth encourage them a^ainfl: thofe great difficulties that they were to meet withal la the wilder- nefs after they came out of Egypt : why now what is tl>e ufe that they muft make of the afBiction of Pharoah , and: his Army called the head o^ Leviathan there, his po>ver,his policy , his fh'engthr* the Lord brake the ene- my: Why, the text faith he gave tt to be meat to the people : W hy , drd the people of 1 frael in the wildernefs. feed upon the dead bodies of the Egyptians ^ No , that is not the meaning of it: but this ^ he gave it to be food t^o their faith;, not to their bodies; f6r their faith to. feed ^7^ P^^f^ fdcnc^d by GoiU arifing. feed upon in all thofeenfuing difficulties that they were to meet withal in a howling WMti'n&is: jn decrctis fapi- ent'tum nulU efl Litura , Wife men make no blocs .* when the Lord hath begun, he ufeth to go on : if he open \X\tfirflful/tf^aififl Rome Piigan , he never leaves till he comQSio v:\tfev€?fth f.f a L J f be founds the fir fl Trumfit again fl Rome chriii tan Joe goes on to the [event h. So having ht^iwn topouf'Out fome of the' Ft/ils againfi j-mtich/ipfun Rome,, furely the Lord will never leave till the lafl: vial be poured out. So it is a great encou- rai^ement to the Saints , the great experiments they have had of the Lords rifing for them in his provident tial adings , that the Lord certainly will go on. Oh but will you fay to me , If we could be affured of that : but what if the times iliould turnc' there are chan- ges in the right hand of the mojl high : what if we fhould iee a new face upon things .<* I know thefe are the (iip- pofitions of every heart here :Now I intreate you con- iider: I confefs there is an ultima clades adhuc me^ tuenda: there is a great cloud that yet hangs overall the Enrofean Churches .- pray obferve what I fay : the killmg of the tvitnejfcs I cannot look upon as paft , be- caufe I cannot find the time ofthefrofhecyingin fackcloth andaf!}es to be expired-, and Rome Antichriftian, as well as Rome Pagan und^x Julian^ fhall have its three years and a half-, but yetforyourcomfort let me tellyou, the experiments that you have had of Gods providen- tial adings may fecure your hearts that they ftiall ne- ver prevail, fo as to put out that l^ght of the glorious Go- [pel that God hath fet up among you, they ihall never, prevail fo far. Rome hath a time of fedudion, and a time of perfecution; the time. of Homes feduilion is over , 8 ! *o^gh —I iMW^M ■ » I I ■- I r- ^J-1_J FUp? filenced hy Gods arijtng . 3 jy though it is true , the grand perfecutioii i^ta-comc. Angttllfne ( I remember ) tells us that th^f/isatbree' fold perfecution that the Church of Godjlfould under-^'*^'^-/^' The firfl: is violent a^ by force. vAr' The fecondis/r4«^«/M)^||||feis4na\vay of herc- A third fliould be d* vh^lM^i^^^JrAudulentn •, there fliould be a deceit mixt with fofie* Now^'I intreace you be pleated to confider .• there be thefe three argu- ments that I have looked upon as a great ftay to my own thoughts in this refpc(fi-, I ihall crave leave to propofe *them to you. In the firft place , the Apoftle Heb^ 12. 27. tels us, thdt the Lord doth (hake the things that are made^ that the things that CAnnot be jhakcn m.>) remain : he fliaketh the things that are made, that they may be removed, that the things that cannot be (liaken may remain ; then the end why the Lord hath (hakcn in Church and State whatfoeverisof man, whattheLordvvill not have to continue , it is that he may remove it. Why now this is the great end then that the Lord hath, that things that cannot he jhaken ^ould remain : Whatfocvcr Jefus Chr ft hath removed, all the power of men ili.iU never exalt : for he did (hake it to that very end , th^t he might remove it : I fay, what the Lord hath removed, as a thing made moveable3 all the powers of men (hall never be able to eftabliili again, Jefus Chrift will maintain the ground he hath won. That is the fiift Argument. Yea, In^e fecond place : when Chri(l rides forth for to Conquer , he conquers not at once, but hcwtllgoonto conquer : that is another argument: you may fee hun Ccc * going 27 8 Pl'^J^'^ fileiked by Gods arljing. going forth, Rev. 6. i, 2. h^ndcth forth concjuering and to conquer : he did not conquer all at once ^ but he car- ^ . ,.^ Vies on tlie^^i61ory, Luther (I remember) faid when he began, ^rc'i^i ejfciamut Ahathcmafit e\fe Papiftam: it iiiail not belong taithhe, but by the grace ot Chrift 1 Ih all bring it about that it fhall be looked upon as a cm'kd thing to be a Papift : God hath carried on the work (Hll-, and I remember it was the fpeech of La- timer on^ of our Martyrs when he came to beburnt, 1 hope 1 Ihall hndle a fire this day in England fhaU never he pat out i, Ro?nanmn nomen de terra tollctur : Certainly^ the 'Lord Chrift will carry on his workibr he conquers not all at once;, he goes on considering ^ and to con^ qner. In the third place .* Confider I befeech you , ihe ten Kingdoms fl^all deflroy the whore .* that is my third argu- ment : the ten Kingdoms are the Inftruments God will ufe. Antichrift rileth in a double beaft, Rev. 1 3 . in his civil power • fo he makes up one beaftwith the t^n Kingdoms^ In his Ecclefiaftical he makes up his ten Kingdoms in the Clergy ; that is the Beajl that hath two horns like a Lamb : he (peaks like a Dragon* Now ob- ferve I befeech you -, thefe ten Kingdoms the Lord will make ufe of todeftroy^the Whore : th^refor^he muft referve a confiderable party : Nay, a major party, that fj)all hate the 11 hore : who fliall become chofen^and faith- ful: the Lord hath been pleafed to make this one of the ten Kingdoms : certainly the Lord will uphold a major party here : thofe that fhall keep themf elves , that he Virgins , not defile themfelves with the fornications of K^ntjchrifl : and the Lord will raife them up for this great fervice : and they fhall fl and with the Lamb upon MmntSion, Confider 1 befeech you this: and then when flejl? file)Ked by Gods ctrifing. -lyo when you look about upon thofe glorious providential afts ot God for you, truly, you may comfort your felves with this , the Lord is raffed uf out of hts holy ha- hitation : he hath begun^and he will carry on the work. And fo much now for the firfl branch of the Text ^ the Proportion .* the Lord is raifedup out of his holy ha- bitation-^ The inference that followeth upon it, 1 lliall fpeak but briefly to ; only I pr^ay you lend me your dili- gent earjand with that I Ihall conclude. I would be loth to trefpafs in refpe(5l of time. The Lord ts rat fed up out of his holy habitation : what then f be file nt oh all fie j}) before him. That is the in- ference : befile>n O aHflefh before the Lord. Thefc words Interpretets referr both to the Chui'ches enemies, and to the people of God who were returned from the Land of their captivity. The particle, Intcrjc6fioefl filenti- um Imperans, lerom. Oh , that is here ufed^is a kind of f^^om. Interjedionby which the Lord commandeth filence, and not a filence ot the tongue only, but filence of the foul ; My [ohI keep filence unto God: There is a double filence in the world. iome men keep filence in policy, becaufe they would not difcoverthemfelves till a convenient tiine. But all the people of God that will approve themfelves, they muft keep filence in duty ; Well , Firfl then : Let us look upon enemies, and as it is a dire(5lion to them, a command laid upon them, oh all flejl befilcnt before thz Lord, 'I here is a double ground of all ungodly mens filence •, and I find it ufed fo in Scripture. Firfl, there is a filence from ihame, ?[aL 31 . 19. Ut the lying lips be put to filence y that cruelly and dcf^rfhtful- h fpcak azaind theri^hteousi filencin^^mav be by ihime. C cc 2 Second- ,**^ ^ 80 P^^f^ filenced hy Gods arlftng. Secondly, there isafilendngof menwi h fear, nnd aftonilb'-neiu, Pjal 10741. he (etteth the fo&ronhigh with Frinccs •, the right eons [hall fee this and re Joyce ^ arid all wickcd/jefs flhdl (lop their month ^ men ihall be amazed to lee it. Thcte is a filence from fliame, there is a fiknce from fear: then it is as it fo be the Lord fhould have faid , unto all the Churchs enemies^ for (hame, or i:f not for fliame, for fear fiipprefs your murmurings ; away with yourboaftings, yourceniurings, your {landerings. Keef filence oh all fltjh before the Lord -^ why now^ give me leave to in force it a little. All thofe that are ene- mies unto Gods adings among his people , give me leave to fpeak a word to you , if any fuch are here ^ as in moft of our Congregations it is like there are. When the Lord is raifedup out of his holy habitation y doth glorioufly appear in providential adlings for his people, then fee that you keep filence •, I fay , away with your murmurings, your difpu tings, your cenfu- rings ^your flanderings ; and let me inforce it upon thefe four grounds ^ remember them. ' Firllknow, the Lord hears all your murmurings ^ the Lord takes notice of all your cenfurings ^ fome- times men in defign keep filence. becaufe they dare not fpeak out-, Butremiember what the Lord told his peo- ple when they murmured againft Mofes^ Exod. 16. the Lord tells them^that they have not murmured againft thee, at the 7. ver, they have not murmured again fl thee^ but they have murmured again f me. When God appears i-n Inftruments, and you evidently fee the hand of God with them : then, when you murmur at thefe Inftru- ments, you murmur againft God: remember thatj and idifi Lord takes notice, la iJ- FlcJJ? filenced hy Gods arijing. iZx In the fecond place : It is a fir greater Judgement for a man to be given over to a frow'ard fretful fpirit under an afflidlion, then any affli£bion that can befall him : I defire that it may fink deep into all your hearts .* 1 fay;, to be given over under an affli(flion, to a froward; and a fretful fpirit, is a greater judgement then any aftiivfiion can betall him : for a man to be likc^ mid Bulltn d Nct^ full of the fury of the Lord ; thecrofs he cannot bear, and yet he cannot avoid it. I increat you confider, it IS worfe then any other judgement can befall you •, it is the Devils fii)^and it is the Devils punillvnen t .* mark . this I fay, it is the Devils fin, and it is the Devils pu- nidim^nt .* the Lord croffeth him in all his deinnis. and yet notvvithftanding for all that, ftill his fpirit rif- feth up againft all his afting ; and fo, envy is his fin , ^ and his plagu-e .• novvdo\oii mark •, it is- true alt fins are from the Dev^l, but yet fome are from him pjr modum fervitutis : oi\\Q':s fer modum ^mciginif : in fome fins you do the Devils work, bat in fome fins vou bear the Devils image : and I befeechyou coiiiice-i' .• this is, the condition of ev^rv man. fo far as h-e i-s s^iven over to afroward, fretful^ perverfe , difcontentea fpirit un- der the providential adiings of God towards his people.* Confider I befeech you, it is this that makes Hell ; this makes Hell, when a man is under the hand oi God^ thacyethecannot bearit, nor he cannot avoid it. It was a good fpeech oi Bernard, UbmonefifrofriA vc- ^^^^^^^^ luntaS'j non erit infernnm ; take away a mans felf-will , and truly you take away hell : this is that my Brethe- ren makes it be fo : when an afHidion Ues upon a man , all that while his will continually rifeth againft the dealings of God^and he frets againft the hand of God upon him^it is th€ greatcft Judgement could befal him . la ^82 Fkfl^filenced by Gods arifing. In the third place: This will certainly hinder your re- pentance.It is a fad Scripture that3& fo much the more lad^becaufe it hath an afpeft upon the times in which we live, Rev. i6, 9. you read ot the Fial poured out ufon the Sun: the higheft authority in Church and State : ib tar as it holds 10 Rome. Now the Text faithjthat men j])Oiddbe [corched:^ the fame Vial that was poured out upon the Sun : 1 fay now, that men fliould be fcorched, exceedingly fretful^ perplexed in fpirit : and what fol- io A'S r* why , the text iaith, they bUfphemed God that had ijoiver over thcfe plapfes^ and they repented not to give God theghrj. My Brethren, there is not a greater Judge- ment befalls men in thete daies, then through a fretful fpirit againll the inftrument ^to negleft the hand of God, and not repent and turn. Yea, in thclaft place ; that I may drawtOvvardsa conclufion : This will provoke the Lord (I alTure you) foi^ to bring greater plagues upon you : therefore take heed to it, to keep filence before him when you fee Gods hand upon you^ I fa, 26, 11, When the hand of the Lord IS lifted up ^the J will not fee ^ hut they fhallfee , and he ajijamed^ for their envy at the people, faith the Text, My Brethren, God writeth Judgements in lefTer cha- racters at firft •, and truly if men cannot read it^ he will write them in jnore eminent and capital Letters : fmall judgements,they will not open wicked mens eyes.- tru- ly^ neither will they flop wicked mens mouthes •, and if they will not do fo, afluredly God will have a way for all wicked men to flop their mouthes •* therefore if you would not have Judgements encreafed.take heed when you fee the Lord appearing for his Church providen- tially adingjthc Lord is up then •, Say to thy own foul, Leiallflef}) be f lent before him .* That is the firft : look- ing Flejl) [deuced by Gods drijlng. 2 83 ing upon tbefe words as referring to the Churches enemies. A word I fluU add, looking upon ihefe words as re- ferring to the poor diftreffed Jews who were now re- turned out of the Land of their Captivity •, but there was a mighty power of the enemy again ft them : w^hy yet fiith the Lord, do you keep (ilence : filence your doubtings, filence yourtrettings. Silence your doubtings. Itit faidof v^^r^/^^/.^, Kom. 4. 20. ^ ^''^'?;'^''> he did not difpute the bufmefs^ fro and con^^ and tiply, neither muft you • if God be up , leave the work in his hand : leave off your doubtings , leave off your doubtings upon conjeftures and fuppofitioiis. That is t[\Q Rdl : Let all ^cjl) keep filence •, filence your doubtings Secondly ^ .Zer all flclh keep filence : filence your irettings : h\^:--David^ PfaL 39. I kci}t fvlence^ 1 was dumb fiiith he, for it was thj doings. A terrible Judge- ment befell Aaron •, two Tons were taken away by ^ni iunmediate ftroke from Cods hand, and Aaron hdd his peace .v his fpi- it did not rife , and dilcoiiten redly fret at the prefenc difpenfation •, Oh, ye that fear God, take heed, when the Lord arifeth [or his people ^ keep fiknce before hi7i»- ; filence youtdpuhtings, filence your tret- tings. Tfiat I pr.efs by four conficierations^and ib I iliall conclude-, I befeech youmark them. You thatf£.ir God, that know his name, thatexpecS: an intereft in all that mercy that the Lord intenivech for his people in the Latter dvtieSy,t:ike heed Lfay^that ye.keep filence be- fore the Lord. • Firft, Confider but this .• will jou coMtend wiH) God? ml! you I faj^ coj^tend with God in ^tidgimtnt f the Lord chiUlengeth that 5 Wh^ mil App$m nuA.tmc ^ xa^ho wiH contend ^84 P^^P^ Jtlenced by Gods arifing. contend rvith me in IfulgQment f Will you difpute the bufinefs out with God < Confider , Gods Judgement is the laft Judgement / and his Judgement is an eternal Judgement .• tromhis Sentence there is no appeal / it is the word courle that a man could take, that is to be Judged, to undertake to contend with his Judgement before God; therefore take heed of it you cannot con- itend with God in Judgement, loh g 32. Secondly, fhould nor the Soveraignty of God put you to lilencef though it may be all the aftings of God be not according to your wiUjlhould not the Soveraign- ty of God ( I fay ) flop yourmouthes ^ hath not the Lord relerved to himfelf the power of Kingdoms ^ De- ^ij!>^s4^- f^'^^' Reges^dtffonit Regna: he it is that cM)ofeth Kings, he it is that difpofech Kingdoms : now 1 befeech you obferve this ferioufly •, this did filence Dji^/W-, / tr^; duynh^ and opened not mj mouthy it rvas thy doings : truly, had I looKed barely upon man, it was fuch a thing I x:ould not have born, it 1 had looked only upon inftru- ments •, but vvhen I looked upon him as my Sove- raign and abiolute Lord, then ( faith he ) i tvas fiUnt before him. In the third place, confider this. A fretful fpirit^even in Gods own people, doth ftrangely Wind their eyes that they cannot fee the goodnefsof God in the mer- cy, but take many times that which is a high and glo- rious mercy, they take it to be a crofs and an afflidi- on : My Brethren obferve, envy will ftrangely hood- winka man ; rvhenthe handof the Lard is liftedup^ they - ivili not fee : why :' for their envy at the people , they text (aith-, it is an evil frame of fpirit in a Chriftian; a froward, difcontented, fretful fpirit, a fpirit ill becom- ing a Saint.' your wifdom (hould hinder it .* Solomon tels you, FUp? file need hy Gods anfing you, ^ man of underftandwg is of an txcollent Spirit ^ ni'^-'^p frigidus fpiritff^h^ is a man of a ccolffirit^ a man of under (landing ; a great m.any men will fpeak of their uadcrftandings^ and their zeal many times : but knoWjthat a man of underftandwg ts of a coolfpirit, Con- fider, the Spirit of Chrift comes in the form of a Dove • be innocent as Doves, without gall, aV-^p^/o/, f^}^ felle^ (^ ftne delo : fo the word fignifics •, the Dove is without gall 5 as well as without guil •, and truly that is a fpine becoming a Chriftian 5 and the want of this my Bre- thren, makes many deny the mod glorious adings of God towards his people : when many times, even an Heathen man, a ftranger {landing by, is ready to cry out as he did : truIy^/V/V a glorious G§d^ the God of the Chri- ftians, Alas, they will not look upon it, they canncg; fee it : envy I fay, ftrangely bleareth the eyes , take heed of it therefore. In the laft place, and fo I have done ; Confider , doth the wrath of man work the righteou^nefs of God ^ the Apoftle S James lAs you clearly the contrary : certain- ly, you that will maintain Gods caufe, you muft do ic by Gods means-, the Lord needs no carnal weapons , no help of any body, no flefhly intereft to maintain his fpiritual caufe -, no : I entreat you confider it : when if ever you will carry on the caufe of God, let it be done by the means, and with that fpirit that God requircth, I dare undertake you iTiall find that of Na^anz^en a j^a^ian. good rule^Let us be weak, that we may overcome 5 I, that is the way^ the way to overcome men, or to man- nagea caufe, though you fay it is the caufe of God ; I fa/ itisnot to be done by humane heats 5 and fleflily animofities *, therefore this is that I fliall le^ve with you for the pref^nt, in thefe five confiderations farther, and D d d fo Flefy fiknced bj Gods arijing. fo have done. Firft, God hath never fee up any autho- rity, or way of governinent, but he hath referved to hlmfcli' in his providence a power to change it at his ^f/C v)hi[m^fZ:i(7iL2i .^,Remove the Diadem^ take away the Cro^vn : God will ihewhimfelf to be King of Kings ^ ah'd Lord €f Lords. Secondly, it is his ordinance that there ihould be a Magifl racie •, they are called thefhields $f the earth : the ftay of jOHr tribes •, the foundations of the earth : and it is not good there (liould be an Marchie : iot God hath fet Rulers over men^: fome by providence, fome by promile. But yet God fets them over them : that fliould be enough toreftrain men of giddy fpirits , who are Uke the children of Belial, without a yoak : therefore let us not go about to pluck up our or^ff hedge ^ and^dejlroy our orvn foundations^ Hah. 1,13. The fillies of the Sea have no Ruler over them, but devour one ano- ther: ThcPerftansu the deathof their Kings, have cL.Q i^j'TTci-y r.(xi,t:y, on purpose that men might find the evil of it .• therefore be not unruly, boyfterous fpirits, like the raging Sea. But be content to fubmit to the bounds that God hath fetyou. Thirdly, though this Government be an Ordinance of God : yet the ex- tent, and fpecification of ic is but an humane creation , I Pet. 2, 13, «.^3p«T>V^ >'- » v; C^ jjuinun La Du THE ty an d Di ignity O F <=^ s- , ■"'■' Map ill: rates. ■\ AS^^tfidh Preached at i-^wm/ce lu^^yj Sep. 29. r' r6rci Maior. ?89 Cfitfifififff P)4l ciimt'forth'tJij^C^^ of him the ■ Jslaii : Ont fifhim the Bdttk bow: Qut cf him ever) OP - frtflor tegether. g^;Aw$; are in Scripture called the foundations P^- of the Common- wealth, rUL u * r. Ma- giftratesaho they ar^ the P/7/^n: when tne Lord intendeth tc> go fg^th in Judgement ^gidnft any people^he goe^ forth ar;ain{t tbcmin both r.jL Ddd s"" thefe/ ^ 90 1^^^^ ^^0' ^'^^ dignity of Magtfirates. thefe : he gives them Lam that are not good ^ and Judge- ments by which they (hall net live, E\ekt 20. 2 J . And he doth fend them Magiftratesalfo that fhall ejlahlifh ini- ^mty by thefe Laws^ Ffal, 94, 20. But when the Lord re- turns unto a people in mercy .he doth give them righte- ous Laws 5 and gracious Rulers. In this Chapter you have the Lord returning unto his own people in mercy. There is a double vifitation of God : One of his ene- mies in wrath -, the other of his people in mercy. His enemies mwrath,in the former verfe before the Text. I was angrj with the Shepherds ^ and I didfunifb the Coats^ it is fpoken of thofe former tyrannical Governors that ruled over tkem •, fometimes called 5A^/>^^r^i, in the II. Chap, ver.5. their poffejj'ors Jlaj them , and hold not them[elves guiltj % and their own Shepherds fittj them ndt. Sometimes ftiled Goats : oppreffing Governors are commonly fo called ih theScripture57/i.i4. p. All the Rulers of the earth : it is the fame word in the Original, all the Goats of the earth: for Goats feed high : they are of all creatures moft luftful .♦ and yet amongft the creatures very unufeful: nee ad helium profunt ^ nee ad aratrum: a fit refemblanceofOppreflbrs. This was the Lords vifitation now of his enemies in wrath. Secondly, he vifiteth his people in mercy :and though the^ppearances of God in this vifitation were glorious: for he was mightily feen in their deliverance : yet he makes themfelves to be the inftrumentstocffeiflit : God doth it, but he doth it by themfelves ; 1 will make ludah as a goodly horfe in the batile^ : the excellency of thehorfeisinthebattle,/^?^^^. 21. he meets> he goes forth to meet the arm^dman : he doth mock at fear 9 ^^d he turneth not back from thefword^ for thou hafi clothed his neck with thunder 5 fuch a goodly horfe now doth the Lord \ ^- ' • — \ 7he duty md dignity of MagiJlraUs. 391 Lord make his own people to be in the battle ; it \% or- dinary in Scripture for God to refemble his people to all forts y)f war-like inftruments, Zach. ^, i^,Imll l^erfd J\id'A\ for me : ay^d fill the i?ow with Ephi'aim : lud^h is ;he bow, Efhraim the arrows .• as there they are re- ieinbled to a bow in the battle , fo here they are Gods charging' horfes, they are my goodly horfes. It is true indeed , the Lord is the rider, the motions of thefe horfes are ordered by him: and when the viftory is,novv it is not the horfe wins, it is not the horfe conquers, but the rider ; yet notwithftanding they are my goodly horfes for the battle. Thus you fee the Vifitation of God. Firft, of his enemies in difpleafure. Secondly,of his people in mercy. Now the worsts that I have read to you, fet forth a glorious promife that God makes unto his people when they were delivered ^ OtU of ludah jh.iU come forth the corner : for / lliould not read it as it is in your books : out of luddh came forth N2:> the word in the original is infuturOi out ^/ Judah jhxll come forth : this is the pro- mife, when God hath delivered them. Out ^/Judah f})all come forth the Corner : Out of him the N.iil. Let us look into the meaning, and the difference of thefe words a little : furely , all Scripture was written for our learn- ing. Firft then, the promiie is, Out of himfhall come forth the Corner . what is that ^ n]3 the word in the original is, and is commonly a Metaphor ufed for Magiftrates and Governors ; I iliall give you feveral places. Look into Judg, 202. and all the chief of the peeople came toge- ther : n j3 {^11 the corners of the people came togeth^r^ I Sam, 14. ^S.drawneer hither all the Corners of the people •, all the chief of the people ^ that is, all the cor- ners ^Q'2 Ihe duty and dignity of Magijlrates. ^ ners of the people.' if a. 19. i^.tk Princes of Toxn arc ; -, become fools ^ they have feducedE^ypt ^ even they that are "^^ thefiay of their tribes^ you r^ad*, it is in the original, they that are the corners of the Tribes : Then by the Corner is here meant Magiftrates. And there are three great Reafons thereofjOr three things wherein the Analogy doth lie : why the Magiftrates (hould be CdllQdjhe cor- ners of the people, Firft, the corner- ftone laid in the foundation, ^difici'^ urn: fuflinetf it upholds the building' : the main weight of the building lies in the corner-ftone: fo you fliallfind it ufed, I fa. 28. 1 5. behold I will lay in Si on a precious Corner-ftone -^ "^D1D "IDiO a foundation : the Lord Jefus Chrift is made the foundation upon which the building ' of theChurch ftands : and there is the diatn ftref^nuhe ' corner ftone, I P^f. 2. 6, Secondly, the corner-ftone doth not uphold the building only, but parietes conjungit ; the corner-ftone joyns and coupleth the wall ^ it is a uniting ftone : fo youfliali fee the Metaphor ufed, Eph, 2. 20, 21'. Chrijl is faid to be the Ccrner-flone^ in which all the building is fitly framed together ^ 5l;;/^f^eAo;.suiV^?,Jfitiy framed toge- ther." Thirdly, and laftly, the corner- ftone izdificium ornat^ it adorneth the building .* fo you ftiall find the Meta- phor ufed, PfiL 1 44, 1 z,Tour daughters fhall be as corner" Jlones, pohjhed afterthefimilitude of a Palace •, becaufe there is more labour fpent in poliftiing the corner- _ ftone, then in the ordinary ftones of the building-, An- MeHer, _ guliprje a/iis adrficiorum part^bus exornari folent. Metier. ' Now in all theferefpeds fee how fitly Magiftrates are called the corner ; the weight of the building they up- hold. The feveral parts of the building they uhite. And the Tl?e duty and dignity of Magijlrates, ^^> the whole building in boththefe they adorn. Then this is thefirftj Out of him \hM come forth the corner. . Secondly ^ Out of him \]i all come forth the Nail : What fsthatr* It is a Metaphor ufedlikewife for Governors. You have that clear place in ifa, 2^ 23, 25. there is ^2. the removing of one bad Governor ,and the fetdng up of a good: .S/>^^;^^^ is removed : Eliakrm is exalted: the Lord faith of them both, they. are a Nail faftned in afure place, A Nail fa firmed irt a fure place f})all be removed^ . faith the Lord, fpeaking of the dilplacing of Shehnah-^ and / will faften him as a Nail iri a fure place, fpeakingof the exalting of Bltkaim. There is a double Analogy , or propoiition in that Metaphor. ^rv^oriuft Firft, Clavibus connectuntur^ (^ compn^untnr inter fc .. trahes : the beams of the building are faftned:, and uni- ted by Nails one to another : fo that the Corner- ftone doth not only unite the foundation : but the Nails they unite the roof. Secondly, vafa fuffenfa fendent • upon the Nails all . the VefTels hang, that is the Metaphor ufed there •, / mllfajien him as a Nail in a (tire place •, andjoti [hall hang ufon him all the glory of his Fathers hou\e •, the off-fpring, and the iffue •, all the VelTels , even from cups to flag-, gons^ all theneceflaryUtenfils of thehoufe, they all hang upon this Nail : (o then the meaning is this • That out of ludah fliall come forth a Magiftrate, who fliall be as acorner-ftone to fupport •, to unite- to adorn the Common-wealth of ifrael. And he (liallbeasa Nail-, he fhall be for union above, as well as a Corner- itone below •, and upon him- all the building of the Common- wealth fliall hang, even from the higheft to the loweft ^ all forts of Fe(fels^€ven fromflaggons to cups. Thirdly 5 Out of him [ball come forth the Battle Bow •, Eee the 394 ^^^ ^^?> ^^^ ^igni^)-' of Magijfrates. the Bow was an Inftrument of war, much in ufein an- tient times, and therefore is here put for all the wea- pons of war^ all their ammunition for and all their dif- cipline of war; now the Lord had faid before, Hof. i. 5. I will break the horv oflfrad ; and then there fhould be no fuccefs in any of their undertakings.there fhould not be any inftrument of war, nor ahy fuceefsin tbeufe of them ; and fo that ^ach, 9, i o. its faid, the BattU-Bow^ fhould be cuP off from lerufalem •, whereas formerly they hadnoftrengthforwar, but fell before their enemies continually , and were given to them as a prey 5 it was the Lord had broken the battle-Bow, and therefore they did hire in the neighbour Nations for to be their ftrength ; and fometimes they are found in the way of Egypt 5 fometimes of AfTyria ^ but when the Lord re- turns unto them in mercy for their deliverance, they iliould have ftrength of their own again ft all the neighbour Nations-, fo that ont of themf elites fhould come forth the B/ittle-Bow : and they iljould be fuccefsfui in war, and tread dorvn their enemies as mire in the fire etS'^ becaufe the Lord is with them ♦ So, that when the Eorddid return to them in mercy, he would give them power for > and fuceefsin war alfo. Fourthly, Out of him every Oppreffor, or Exactor, which I put both together, ^^''^ the word properly fignifies an Exador, or ons that gathers taxes or tribute of others, ifa, 60, 1 7. IrviUmake thy officers fcace^ and thy Exa^lors ri^hteoufnefs : or elfethe word fignifiest©- exaft a mans work ; a$ is ufcd of Fharavh task- mafters, E^od, 3.7./ have heard their cry becaufe of their taik-majiers : an Exador of labour, and of tribute, are both fitly to be underftood here ; for God doth not Qnjy deliver his people from the power x)f the enemy ^ but. "The duty arid dignity of Magijlrates . 395 but doth alfo put the enemies into their power , fo that they rule over them ; for, that is the promife, Ija. 14. 2. The J fhaS take them for ferv/tnts and for hand- maids ^ they (hall take them Captive, whofe Captives they were : and they (hall rule over their OppreflTors » IJA. 60, J5 6, The Rulers of the Gentiles fhall come unto thee : the Dromedaries of Midian, and the gold of Sheb- nah; Thej fhall bring Gold and 1 nee nfe. The fons of firan- g^rsjhall build the walls -, their Kings fhall rntnijler i.nto th:e : and the Nations that ferve thee not (hall perifh 5 fo th^t they (hall not only fubdue their enemies, but rule ov^rthe Nations : this (hall be the glorious condition of the Church, when the Lord fhall arife and have mercj on Sion \ ihQ fulnefs of which time is not yet come , be- caufe ^Ar whole myjlerie of God is not yet fimfhed : but it is La^antius\\\s obfervation, de divm . fram, L j.caf. LdUn, 1 9 . Cadet refente gUdius e ccelo^ ut fciant ^ufii , ducem fan5id milttia defcenfurum.ThevQ is a great fword fallen from heaven amongft all the Nations of Europe , yea even of all the world ; which (liall be a fi^nal to the Saints 3 that the Captain of the Lords hofl (Iiall furely come unto their full and perfect deliverance •, and there- fore they are to lift up their heads ^ for their redemption draws nigh. Bellumfaperenovabit Antichriflus .^ &f^pe \nnccti donee confeciis omnibus Impiis^ debellatus .* it is he hath drawn in all the wicked of the earth in his quar- rel : But that is now the work of the Lord that he is doing,making preparation for that great and laft battle, the battle Armageddon : and you will find a confederacy of all thofe of the Popitli latereft, and that havere- ceived the mark , either in the right hand or in the fore' head: and they (hall fome on one account, and fome on another be engaged^ that they may periili together : Eee 2 and. -1(^6 T/:e duty and dignity of Magiflrates. and 5 then the Kingdoms and Dpminions under the whole etirth^jhdl be given to the Saints of the moft highiBut that is not until the fourth Beaft be deflroyed : The God of heaven flhtUfet up a Kingdom by it [elf ^ and after the de- ftruftion of the fourth monarchy : and therefore that which novv' doth binder the fetting up the Kingdom of God in the world, il^jall be deflroyed with an utter de- flrudion. This I conceive to be the meaning of the words. You have then in thefe words the ftate of the peo- ple fet forth after their deliverance^ what it ihJI be^and that is double. Look upon them firft infatu Polnicoiind afterwards injiatu Polemico. Firftin reference to their Politick ftite: fo 'Hiith the Lord) they fliall never want a Governor, a [faithful Magiftrate : but he lliall be to them its the Corner^ and A^ the Nail : their enemies thall rule over chem no more, the Scepter fhiill no more depart from Judah .• they iliall have thofe of their own that ihall be able to uphold the Government, and unite the Common-wealth. Secondly, look upon them tn ftatu Polcmico\ fo he faith: Out of him fhall go forth the Battle- Ro^r^ : theyfnall have all fotts of war- like provifions in themselves : and they iliall be very fuccefsfui in war ; they fliall tread down their enemies, and they iliailrule over their op- preflor^. Thefe are the promifes that the Lord makes oi a glorious eflate unto his people after their delive- mnce. But it is the firiL only that I am ro fpeak to,as be- in^ only proper for the prefent occaiion : Out of him [hall come forth the corner. The Obfervation that I lliall deliver to you from whence is this ^ When the Lord retu/ns to his people in mercj ^ The duty and dignity of Magijirates, ^g^ mercy ^ he will give untG them Governors that fljall fuPport them : that [}) a II he for the fuf for ting, for the uniting , md for the adorning of the Common-wealth : I fay, when the Lord returns toa peoplein mercy, he will give unto them Governors that fliall be for the fupport , the uni- ting , and adorning of the Common-wealth. Here are but" two things that the time will give me leave to fpeak to •, Therefore I lliall omit the third. I Ihall (lie w y oUjthat when the Lord returns to a peo- ple in mercy, he gives themfuch Governors as fupport - the Common-wealth •, they (hall be as the Coraer- ftone upon which the weight of the building may lie. Secondly, he doth give them fuch Governors as lliall be as the Corner ftone,that may unite the Common- wealth. 1 (liall begin w^ith the firft.Firft^good Magiftrates rre as the Corner-ftone to fupport the Common-wealch-, it is true , all the ftones in the building do conduce to the upholding thereof-, for as it is in the fpiritual build- ing^fo it is in the Politick, men are built as living (lones • but I foy, the main weight of it lies upon the Corner- ftone, becaufe the weight of the building , the burden, of alllies upon the Magiftrate ; therefore I fa)', lie is here refembled to a Corner- (tone. Now, thataMa^i- flratesbuhnefs isto uphold the Common-wealch, take notice of thefe four denomiaationsii^thc Scripture, Firft, Ma^r^iftrates are called the foundations ot the earth, Pfal 82. 5. and Mich. 5. 2. where he fp.eaks of the opprellion of Magiftrates, he fiiith^ all the foufuLiii-- ons of the earth are out of course r I h.tve faid y:e^ are Gods : why if you that are the foundations of the earth: to pull up Magiftracy,is to pluck up all by the foandaci- oa; ^-^^^' ^'^ ejl quafi -^ ^^^ 7« a.*« . Eee 5: Second:- J 9 8 7he duty and dignity of Uagiftrates . Secondly, they are called the breath of yourNoftrils, Lam. 4. 20. the hredtb of our Nofirils : itisfpokenof Zedekiah who was an evil Prince, yet he hath this ho- nourable title given him by the Prophet ; it is as pof- fible for a man to live without breath, as it is for a Common- wealth to fubfift without Magiftracy. Thirdly, they are called thefhsulders upon which all the weight is born, I [a. ii,1 mil give him the kej of the\ houfe of David: I will lay the key of the houje of David uf on his fhoidders : a key is Sym^olumpotejlatis, an emblem of Government .* Now faith the Lord, I will not put the key in his hand, but I will lay it upon his (lioulders, Jf^. 9.6. Uftto us a child is born •, the Government is up^n his fhoulder •• Pnnctpes mundani onus gubernandi rejiaunt in humeros fervorum : it is but to let you fee the weight of Government: therefore it muft be laid upon the flioulder , and men muft lay their (houlders to it. In thelaft place, Magiftrates are called the x^rms of the people • the Arms of Modb are broken^ /^r. 48.2 5. / am notable to bear this people alone ^ faith Mefes : Mofes had not Arms fufficient to bear fuch a weight. My be- loved, the great burden of all, I fay, lies upon the Go- vernors-, they are the Arms by which the people are born up ; Unus tantu/n fubdttus in Civitate Magtftratus Luther* ^ft> f^it^h Luther : there was but one fubjed in a City^ and that is the Magiftrate : the weight of all lyes upon him And it muft needs be fo if you take hisreafon: for hefaith, Antepeccatum Folitia nuHa fuit.,politia eft remedi- urn necejfarium nature corrupt AidW civil Government was but a neceftary remedy, that was brought in for cor- . rupt nature ; Now if it be a remedy againft corrupt nature, the burdens of corrupt nature are exceeding many ; in fo much as the Lord himfelf complains in. jimos The duty and dignity of Magi/irate^. ]pp Jmos 2. 13. I am f Tiffed under your abominations as 4 Cart that is full of Sheaves : therefore I fay, the weight of all, the fupporting of all lies upon the Ma- giftracy , they are the corner-itone upon whom the weight of the building lies. But the great enquiry will be .* how are Magiflrates the corner-ftone of the Common-wealth ? how do , they, or how muft they fupport the Common-wealth, that their duty may anfwer their dignity ? that they may indeed prove r^r;;^r-/?^;?^^ < I (liall give you five dire(5tions as briefly as I may. . • Eirft, that the Magiftrate may be a corner-ftone to fupport the building : he muft take care that he uphold Religion ; that muft be his firft, that muft be his great care-, that which (hould be mainly in our eye in praying for them, fliould be chiefly in their eye in pradlifing, I Tim. 2. 2. Fray for Kings ^andthofe that are in Autho/i^ tj^ that yo it may lead afeaceable^and a quiet life ingodlinefs andhonefiy • peace without godlinefs, is but a vain^and a mock-peace; butbecaufe now this is made a contro- verfiej (hal offer three confiderations,which truly are to me unanfwerable, that the Magiftrate is to take care of Religion ; Nay , his great care, his firft care is to be of that : pray obferve them well, becaufe yoa are every, where told now, Magijlrates have nothing to do with mat- t£rs of Religion . In the hrft place 5 every Magiftrate ought to rule with God, /jV/'^^ II. ver. ult. fudah rules with God y the throne of the Magiftrate is- therefore called , the. throne of God. When Conflantine was exalted to the feat of the Empire •, it is faid,. he was taken up into the throne of-Qod^ Rev. 12.5. then the great care of Magi- llates muft be, thar they danotjule, alone ; but that they 400 The duty and dignity of 'Magtjlrates, they have God to rule with them .• it is true , the mofi high rules in the Kingdoms ef mortal men , Dan. 4. 17. but he rul^s but as he doth rule in the Kingdom of the Devils •, he rules but by a v/ay of providence •, but you that fear God^thould endeavour that God (hould rule among you as he rules among his Saints^in waies of grace-, in waies of grace I fay : Nowl befeechyouconfider-, let Religion be neglecled or corrupted, prefently God forfakes that people. Look but into the 10. and n. Chapters of the prophefic of EztkieL t, it is true, the Lord doth not re- move all at once ; but the glory of the Lord' gees up fir ft from the Cherubims to the threfholdof the houfe , from the threlholdof the houfe to the mtdjl of the City , and from heCityto the Mountains r, my Brethren, if the glory of God leave your Ordinances once, be well allured , he will leave your City next^the next move is t,hat.- there- fore whatfover you do, if you would rule with God , take heed that by this means he be not provoked to depart •, for a Magiftrate ruling alone , and a Minifter preaching alone is much alike : the one will never con- vert a foul; and truly the other will never fubdue a people .• Nay mark what the Lord faith •, to convert fouls, and to fubdue hearts is his work. D^-i^v^acknow- ledgethit , pfiLiS.^j. Thou art he that ftbducth the people under me^ foith he-, truly if a man in hisferfon neg- leci Religion^ he lives without God in the world -, and if a Magi [irate in his Government neglecfs Religion^ he rules without God in the world. That is the firft argum.ent : and I never expecft to have it anfwered, I look upon it as an unanfwerable confideration. The fecond is this, and pray mark it, for you had need endeavour to ftrengthen your thoughts againft fuch *— w>^ * « ^ » ■■ * 7he duty anddi^72fty of M^^i/Irates. 401 fuchdelufionsasthefe are, that arc everywhere fug- gefted : 1 wifh it were not in men in high places. In the fecond place.- A Maglftrate ought fo to riire,as that Cod may not break in^ in Judgement upon a people ; Pray mark it: you ought to rule ib , as God may rule with you Secondly^ you ought Co to rulcas that God may not in Judgement break in upon the people. : my beloved, yon that are Magiit rates, y<"'U are ;^^£? /hields of ihe earth, cA\tA Co, ffaL^y. «fe. the (hields ot'the earth/ NowconfiderJ hnmbly pray you: a Shield is adefen- five weapon ^ chat the mam proteclion of the people lies in : you arc not only to prote(fl: them from injuries among men , but you are to proted them alfoirom Judgements from God : and therefore when wrath goes out from the Lord, Mofes (lands in the gaf •, when a plague is gone forth from the Lord^ David inter cede^h : Hezekhh^rayes for the people : the Magiftrate istobe a Shield to them. But letth^ Magiftrate in his Go- vernment negled Religion : what then ? the Judge- ment of God breaks in upon the people immediatly /^ look into E z^l\ 1 0.2. G'o^'faith the Lord^take fire from bc*» trveen the Chcrubimf:^^ fcatter over the City, here is a firfe' now to burn the City ; whence comes it c' out of what f Ordinances negleded •, thefireis taken from between the CherubimSjit is taken from off the Incenfe Akar ; it will not only ferve to offer the facrifices > but the fame fire will ferve to burn the City too-, that is a Scri- pture that I defire you muchtoobferve,2 Chron, 7. ip, 20. If jouforfake my flatutes , and fcrve other Gods ^ faith he t, be negligent in matters of Religion once / and what then < faith the Lord-, J will pluck jon nf by tht roots out of th? L'ind that 1 have given yon •' there be fomemen. now that think to root you by the negleft V ff nf Aoi The duty and dignity of Ma^ijirates. of godlmefs ^ and to root you by the negled of Religion % this it not the way to eftablifli youmOjConfi- der, this is the way to pluck you up by the roots, even your Common- wealth before it hath fcarce taken root. In. the third place , I befeech you confider ; Magi- ftrates ought fo to rule as they deftroy not the founda- tions of their authority. You willTayhe isafooliih man that puis down his own houfe with his own hands : then certainly Magiftrates muft fo rule as that they deftroy not the tbundations of their own Autho- rity. My Beloved, if you uphold not Religion, you do fo, Rom.i^,'S.jOHmufibefubje5ty faith the Apoftle ^ net 0nly for fear ef wrath ^ but for conjcieace fake : why all - Divines give this as a rule, confcientia immediate Deo tantHmfibjicitur: Confcience is fubje(Sed immediately to God only ; then we are to obey the Magiftrates, only becaufe it is an Ordinance of God : can any man rationally imagine, that men will obey the Magiftrate for confcience fake, who is an Ordinance of God, and to be obeyed immediately, that negle^fis this Ordinance of God in which this authority immediately is-, can any man rationally imagine, I (iiy, that men will obey the Magiftrate for God,that do not obey God for himfelf <" my Beloved , this is the way to deftroy, and to pluck up by the roots ^ I fay, all authority .-it deftroies the foundation of all authority : it is the moft de(Vru(5live opinion to Government that ever came into the world : and yet notwithftanding, it is obfervable too, fee how the Jefuites and fome others meet in this thing,though M<^ri^^' upon different grounds .• Mariana he faith, Vrincep ni- hil ^ at nat de Religiont •, Princes and Magiftrates have nothing to do with matters of Religion , faith he • whyf becaufe there he would eftablifh the authority of that are in fubordinate au- | thority , they ought to take fpecial care to execute the -^^^ ,, \. Laws • for this caufe Magiftrates they ought to be well. : '; v, acquainted,makeit their buiinefs to ftudy the Laws .^.^^ f by which they are to rule ^ the truth is, my Beloved , a -r^'-''^*' ^ Magiftrate without the Law,and a Minifter without the ,,^,^„ ,. V I Bible, they are equal abfurdities : a Magiftrate unskil- i*^-^ |t:^ ful in the Law, and a Minifter ignorant in the Scripture. ^ ?• 4 ^oh iaith , ; rvas an eye to the blind ^ undfeef to the lame^^ ^''^\ k lA ^d a father to m Poor •, / diligent Ij fe'arched oat the caufe ^ ' ^/ "A' Fff 2^- :^- faith; '""^ 4^4 ' 7 he duty and dignity of 'Magtjlrates. faith he.^oh 29. 1 5 I diligently fearched out the caufe^ it may be he had more fenfe to complain, then he had skill to explain •, but 1 fearched tt eut faith he •, he that fliall do fo^muftbe skilled in theLaws^ there are in waies of fin many cunning conveyances, i^^i;;^' tells us,. Pfal, 5 8. 2. that there ^re men that weigh violence in the earth t, that weigh violence 3 that commit fin by meafure • they know how fat they may go, and yet how far they incurr danger -, by this means an unskilful Magiftrate many times jufltfies the guilty ^^ and condemneth them- nocent : therefore its your duty I fay, to preferve the Laws : it is your duty to be well skilled in thofe Laws 5. this is certain, an ignorant Miniftery wrongeth many a foul, and an ignorant Magiftracy undoeth many a caufe •, Therefore that is the fecond. ] t would be very honourable unto the Governors of this honourable and populous City, that they would apply themfelves much thefe waies^that they may know the rules of their ow^n judgenients, and not be aded barely by thofe that plead the caufe •, God will judge by Law my Brethren, when he comes to judge •, and fo fliouldyou -, he will judge the fecrets of all men according tomj Go [pel • he will' not judge by prerogative, he will judge by Law , Rom. 2. i6.That is the fecond-, uphold the Laws, aud you- uphold the Common- wealth. Thirdly, Magiftrates are to uphold their own autho^ rity5and in fo doing they uphold the C-ommon-wealth: 1 fay ^you are to uphold your own authority ; to what purpofe is the Legillative power,if there be not an exe- cutive power F the Magiftrate is to be the living Lnw t, ybi^oi €u4u;^o?. If once the authority of God fall in the heart of a man, the authority of his Law will quickly fSalldowa : Soif once theauihohty of the Magiftracy fall T^he duty and dignity of Magtftrates. 405 fall betbre men, truly the authority of the Law exe- cuted by it will quickly come to nothing .* therefore it ihould be yourbufinefs to uphold your own authority. In Frov, 20. 8. it is faid, that a rvtfe Ruler fcattereth the wicked with his eye. It is the Magiftrates duty to uphold their authority in thehigheft, tofcatter the wicked with their eyes. There is a generation of men that are ene- mies to authority, and they talk of Levelling all every day; I defire that you wouldbe pleafed to consider 5. fupport your authority in the execution of Laws • for if you cannot do that, if you cannot fupport your own authority, you will hardly be able to fupport the Law^ which is in it felf ^ dead letter : true indeed, it is no won* der that the men of Belial lliould be willing to htfine jugo^ without ayoak» It is (aid, i Saw, lojherewere Sons of Belial that brought htm ?w prefents ; it is no wonder I fay : for confider ferioufly . this is that which comes to pafs fometimes by the Sons of men, and fometimes by the juft Judgement of God. Zach.ii ult, it is Hud, the jwordjhall be upon the right hand of the U^- gi[lrate t his ruling power fhall be taken away^ he fliall have no authority, his authority fliall come to nothing, the fword iliall be apon his right hand : my Beloved , it the Lord engage your hearts to uphold holinefs \among you, there IS nothing will itrike that awe into the hearts of offenders, of the proudeft oppreffors, as that will, when Magiftrates bear a double image, the image of God in them as men, and the image of God upon them as Magiftrates*Uphold your authority- that- is the third.. Fourthly, the Magiftrate is to uphold the peoples liberty, and in fo doing he upholds the Common- wealth r uphold the. peoples liberties ; the liberties. tff-j among %' 4 o 6 Tk duty avd dipilty of Ma^iflr^tes. among the Romans ysvtt^ looked upon as facred things^ and of very high efteem^ A{ts 22. 28. with d great price boughtl this freedom: hut I ipas free-born ^ [aith Paul : your liberties my Beloved, have coft much more then his could coft ; what expence both of treafure and bloods and therefore how great care, what great care fliould the Magiftrate take < thofe that are Cnftodta Ir hertdtis: [lisyom honours to be Keepers of the Liber- ties of your City : it is your honour -,4////// ^y?^, altudfervire : it is one thing to obey as a fubjed , it is another thing to ferve as a fl^ve : therefore I fay, the liberty of the people, that in an efpecial manner Ihould be preferved ^you muft draw them with the cords of a man,draw^n from Law and Love: or othervvife, wJiofo- ever he be that thinks to ride a people as a Beaft , that Beaft will with the firft opportunity caft his rider : and this is the true reafon why lb many pars have fallen from heaven ^ this is the true reafon why you fee at this very day fo many Princes walking like fervants upon the earth '^ for furely that Authority which entrenches on the peo- ples liberty^is noxXz^'m^^^nullum violentum efiperpetuum-j its the hberty of the people that equal Juftice be to- wards all, and that ali have equal accefs to it : and that it be adminiftred *^-^ "^f-*?' '^'^''^ without refpe(5l of per- sons, or to fervants^ or friends: do not put a difference in the cafe, out of partiaUty to any man: for all men fliould have the fame intereft in the Magiftrate as a MaL'.iftrate: and all particular refpeds in Judgements Ihould be put faraway the moft upright and wary Ma- giftrates may fometimes diftribute unevenly : for the Ballances do feldom hang even, when fomeperfonal re- fpccis are put into one end : Confider that I befeech you. That is the fourth particular. In The duty and digntty of Magijlrat'cs. 407 In the lad place , and fo I have done with this firfl: Branch , ( I am forry the time haftneth fo.) The Magi- ftrate muft uphold the propriety of the people, and in fo doing he upholds the Common-wealth : he muft uphold their propriety, that every man may fit down un- der his ewn Vmc^ and under his ownfgg tree ^ Mica. 4. 4. "^ that men may have fomething that they may call their own.' not only their own in reference to the Subjeds , ^ but their own in reference to the Magiftrate : for we are toconfider^ univerfafunttn Re^is imferio^non in pa- trimenio'j though you come under the Magiftrates com- mand, yet all is not the Magiftrates patrimony-, he may not difpofe of the fujpjeils eftates at his pleafure : it is a dangerous thing when Magiftrates prove Ntmrodsy might) Hunters before C^^'^when they hunt many for the eftates of the people: it was a fed complaint^ f/j^.i. 14. Lord^ faith he , rrhj hafl thou made men like ^(hes of the Sea that have no Ruler ? where the areat ones fli:ill de- voure the lefs without controul. Thefe are fad com- plaints when they come up before God .-this isth;3t: that hath buried many a Scare in its OTvn allies, that the propriety of the people kith not been preferved •, for i^ugufline complains of old, that mundi regna ^ what were they f lith he 5 fed magna latrocinia, the govern- '^•^^'^ ' "inents of the world what be they .? why truly, but ■great Robberies.Novv I humbly defireyou toconfider: then is the Nation , then is a Common-wealth fup- -ported 5 then do Magiftrates prove the Corner , when the Liberties^ when the Religion, I fay, the Law, the Authorities, the Liberties, the Proprieties of the peo- ple are preferved; and remember the promife: and we may look out for the umQ^'n\E^ek.^'),S.My Frinces^K.(^it\\ God )fhall opprefs my people no more : my Frinccs they jhall eive The duty and dignity of Magijlrates. (hall givt unto their people their portion in mj Ldnd : faith he, they fliall not take all to themfelves , but they fliali be contented vfith their own portion:& they fiial I32 con- tented that their Brethren (hall take their portion ;; iMv Princes (liilopprefs my people no more.:Now^my Belo- ved5then dial you. that are Magiftrates. prove the cornenr "^ one to a Nation, or to a Common \vealth,or to a Ci- y, when you do thus uphold them. And thitis the firft .huig : The Coxi\ti-{ioi\t^£dificitimpiflinet% it upholds the building.. _I would {peak fomething of the fecond^the Corner- 9ion^ ddijictur?2Continet ^ it unites it : Magilirates are i)Ot only tofuftain,andto uphold,butthey are to unite: MagiQrates be called Healers., Ifa 3. 7. they muft bind up the womids of the people. The. Lord jeiiis Chnft, it is his glory and work, ^^^;c:^xA5u?»ra.^^j. he 4$'. h untie them all under one Head : thinzs in Heaven . and tinnzs in earthy Eph 2. 20, 11. in K^damo nos omnes uni fumus^ Profp. that as in the firft Adam^ fo it is true in the fe- cond Adxm. it is in him they are made owq and united : The Corg^- ftone is to unite as well as to fupport. Oh, But you will fay to me ; It is union that we all long for: we are a divided people •, fliall we alwaies €At theflcj]-) of our own /irmsFfhall Ephraim he againfl Ma- naffeh. 4,WMaaafreh/i^.i/>?7/?Ephraim, and both a^atn^ Jud^hjlill f Thefiaffcf honds is broken amongft us : lliall it alwaies remam broken 1 what way is there that there mdghtbe a healmgm this, that this breach might be made up ^ Why truly , the hand of the Ruler muft be firft in tbis thing : that the mercy may be called by his name , the hand of the Ruler muft behrftinit: you that are the Cornier ftones muft unite the building : vou talk of per- The duty and digfiity of Maigijlrates. 40^ perfwading the people to unite • I fay the hand of the Ruler muft be firft in the union. Ll>ut you will fay .• how can that be < I befeech yoUjlct me give you a few diiedions, and then I fliall from all make a (hort Application, and con- clude. The waiesof union are thefe five .- and I de- fire you that are in Authority to lay them to heart. ««* In the firft place ; Religion is the greattond of uni- on : therefore I fay, let it be your great care that there be a unity in ReUgion-, the greateft breach is in that, Odid religionum [unt Accrbifsma : no breach like that. You (hall fee what began a breach between ifrael and ^udah : it was Religion upon a Politick refpe(5l , when God rent the Kingdom from the houfe of Rehoboam ^ but obferve,the Politick difference might have been made upland Jeroboam out of his Deviliih fubtilty forefiw it, I King* 12.^7.. he faith, // the people go up to ^erufa/em toworjhif J thetr hearts will turn again to the houfe of 1)3." vid, faith he. The Politick difference would have been made up ; therefore faith hc^hvillmake them two Calves, one in Dan, and the other inV>^x\\€[', and this ihall fet them at a perpetual diftance : the difference, the Poll.- tick difference might have been made up^thc State dif- . ference -, but the difference in Keligioii would never ; therefore this v/as the way to divide them perpetually. If ever you will unite the people , there muft be your foundation ; So the Lord begins when he will- unite his people, 2'^^/';. i/\, 9. lehovah fhallbe one, and his name one .* you flriU have but one God,and you iliall worfliip him one -way , by one name : Now you have many Gods, o.nd many names : Jehovah Ihall be ooic and his nameoue^ ler, 32. ^g, I mil give them one G g.g hearty 41 o I7;e duty and dignity of Magiftrates. >bcari , a:idGiis tvay ^ or.e way ; in wlkit oae way ^ in Re- liyvoii, clut is riieiTiiU'Uhing he Ipeaksof ; or as the Prophet i^iiih, Z^ph."^. 9. Tbey jhJi fer^jc the Lord with one j]y)uld::r, I deiire therefore, that no man would take di-h^ht in keepms^ up differences in matters of Relisi- Oil; take heed oi it, either upon this ground , becaufe vou look Uu>o-a it as policy to uphold parties, or elie ic may be^brcaafe you dare not difpleafe either party: take heed Oi it I fay •, he valtant for ths trnthufon earth ; in this . CO ."tend carncfllj for the faith once givert to the Sdh-ns : ufuallyagirdle wasan ornament belonging to iheMagiftratesin tormer times : it is fit for thofe that ar^ liulers to wear it ftill : have your loins ^irt abont rvitb trnth^ Eph, 6. ^ 4. Beloved, it is true, I expe(5l not that all men flijll be of one mind, one judgement. I know men iee with different light .* and I know , that while th: frrfokc of the Temple lafleth , as it iliall be during the pouring out of the Vials 3 Rev i^* I know the Seaof gltjs Will be r^nngl' d with fire : but in this you fliould be of one mind ; you muiibQ in the fundamentals y that without which there can be no Religion, noChriftiani- cy ', he that fpeakerh againft thefe, openeth his mouth wide ajainit Heaven. Neither (liy I, that theMagi- fi rates judgement in this Ihould be the rule, as fome men {u^geil: , then joti will ha^ve the Magiflrates judge^ ment to rule in matters of Religion < ]i;v^it< fiich a aian expounds the Scripture, ^-«: A 1 1 Scripture fecHndam fenfum non quern legit, fed qaem At- tHlit^Augu(l.t\\ty would offer violence to the Scripture: Augtift. they would flie thither for refuge-, but upon examina- tion it would appear that the Scripture gives no fuch flielter. Well, that is the firft thing,if you would unite the great body, unite in lleHgion •, Let lehovahhe am^ and his name one. Secondly, if Magiftrates would unite the people, then take heed : agree amongft yourfelves, if you would have union amongft the people •, I fay, agree amongft your felves ;if the Corner ftones once fall a* iunder,y ou may eafily expeft many cracks in the build- ing ; diiferences amongft Governors muft needs caufe fti-ange diftradions among the people, for they are ge- nerally led by parties and perfonal refpefts : therefore if you would heal this breach now which you all feem to complain of, begin with your felves, Phyfitian heal thy felf: heal your own differences firft, all divifions amongft your felves •, this is the way the Lord takes in Hof, I. ult, he faith , they fhallaf pint te themfelves one Head: they fhould have many Governors united all qn- der the Lord Jefus'Chnft, they flio\ild be all under one head : I befeech you confider it : how comes it to pafs then, Governors in their Politick meetings meet with as great confufion, as they did in then Church . Ecclefta- . ttical meetings, i Cor. i^, 26. how n it (faith the A- poftle ) that every m^ hath- aPfalm^and every one a Dp' cfrinc^andcver^ one hath a R<:vclattony and eijery one hath an Jnterfretation : let all he done to edifying : every man did feek to lliew his gifts^and to lay out his own parts, without all refpe(fl to the edification of the Church : ' So many times it provethin Politick meetings too. It is good wadvice to Magiftrates,though it be given general- --. GgS2 ly 411 7he duti and diqnih of Maqilirates. ly to Chriftians •, M'f Brethren be not many mafiers^ faith the Apoftle,in lam. 3. i. When amafterlefsdifpofiti-* on bears fway in Rulers , truly then if their pathes in every thing be not trodden^ they are fo far from being Counfellors, that they are themfelvesiincounfellable, My defire therefore to you is this •, that fuch Breaches amongft your felves may be made up, that amongft you there may be none fuch, if it maybe. But I iliould further defire^ that if any fuch be, you would with more wifdom keep them amongft your felves then you do : if fuch differences and breaches, whatfoever they be amongft you in counfels,come abroad ^they caufe great divifions amongft the people, and great animofitiesin the hearts of the people , fome one way , and fome another , as their party ^ or their fancy leadeth them> In the third place; labour for union amongft the Mi- nifters-, that iljouldbe one thing that the Magiftrate ftiould take fpecial care for ; endeavour a union among the Minifters of the Gofpel ; they will have ftill, and God would have them have a great influence upon the people. If there hejarrs between Paul and Barnabas , it is no wonder then , if one be for Paul, and another for Apollo : people prefently fall to parties : therefore I defire you to confider, in a fpecial manner Jet it be your care that the Minifters be united : far be it that they fliould be men to ftir up ftriferand that they fliould caufe divifions, ornourifhthem amongft the people : furely , \i is your duty^ Rom. 1 4. 1 9 to foHow after the things that make for peace 5 and thofe that mil edijie one another. 1 1 ItiHin^er. i^ ^^ obfervation that Bullmger hath-, I remember in a Trad that he hath written de perfecutronibus chrtpan^' Mcclefut , he faith ; that whenfqever the Church had peace, ^ger. The duty and dixnity of Magifirater. 4 1 3 peace 3 auSd fmt dtQentiones fr^cifue inter Efifcofos c^ Dolores quihus f of hIus nihil ddijicAbatur : by and by there arolediiferencesamongft the Minifters :, and by this means the people were not edified butdeftrafted .• and what then <* then the Lord gave them to fuch a perfccution^and then to fuch a perfccution , ad ak[ler- gend^m druginem : and thofe of us no\r that cannot pray together, nor give thanks together-, no, by no mcanSoWC can neither pray for the fame raercy,nor give thanks for the fame deliverances : truly then we may go together in the fame prifoa, and it may be die at the fame (take •, far be it therefore fromtheMinirterN of the GofpelJ fay,that they iliould caufe divifion. or up- hold it ; but if fuch a thing be , it was Na\lan\ens !aft . lequeft to the Emperour before he left the Court, that '^ hewouldufeallthe Authority he had to reconcile the Minifters, ^-^.^^ '•:•' iKAiy^^v^ Caufe that diflention , caufe that war to ceafe. Oh, But you will fiy , how is it pofiTible wt fliould do itj how can it be ^ Truly, the Apoftle hath a Rule, if it were \ve"l un- derftood, and as well pradlifed, would reach very far in it ; you have it in i Cor. 14. ^ijhe Spirit of the Pro- fhets is fubjecf to the Prophets : the Spirit of the Pro- phets is fuWjeft to the Prophets: the Spirit of the Pro- pjiets, that is, the Do(5i:rine which they did profefs to fpeak by the Spirit, this Dodrine is fubjed to the Pro- phets •, how 1 frofhetarum cenfuris ^ to their examina- tion,and to their cenfure-, they were to try it by the rule of the wordjwhether it were the word of God or no-. Now, if the Spirit of the Prophets be fubjed: to the . Prophets, then certainly if men were to undergo fuch a tryal of Dodrine,they would not be fo ventrous both Ggg 3 ii^ ••j*^:. *^* ..i'l ^ "^ 41 4 T^^^^ ^^O' ^'^^ dlg7Uty of \i^gifiratp^. in thePrefs and in the Pulpit, as now e\^ery where they are •, but it is for want of this rule not being obferved , thefpiritof the Prophets is fubjeft to the Prophets. That is the third direftion. Reconcile the Minifters ^ and you will unite the Natioru In the fourth place. I will but add a word of the j reft. ' Take away all oppreffion, and dl partiality in judgement-, there will never be a union till then-, while there is opprelTion there will be divifion : it is a fure rule ^ Uht dtfinitjudicium^ibiincifit be Hum •, war begins where judgement ends ; afureiule •, hold the reins of Government with an even hand .- I (Iiy do not hold them ftraitupon fome, andloofe off upon others : for if you do, there will be a heart- divifion that will arife: take but that Scripture (but mark; it is a notable Scri- \ pture, ^ob i^, 17. shall he that hateth right Govern? iaith he ; thew^ordis ^^2^^ fliall he that hateth right bind up ? foitis intheOiiginal, fhallhe that hateth right bind up < truly that man that doth not adminifter judgementrighteoufly in his Government, that man will never bind up the breaches of a Nation : he that hateth right will never bind up the fore. In the laft place: pray for this mercy , you that arc Magiftratesyprw^iy for it : it is not only your duty to rule the people^ but to pray for them. Hezekiah frayed for the people 1, and you find upon every occafion , Mofes his hands wer€up *. and Samuel faith , God forbid 1 {honld x:eafe to pray foryoih &ith he And God hath promifed to hear the prayers of the Magiflrates in an efpecial man- ner 5 you pray ex o,fcio ^ you pray as men in office : their prayers are more then the prayers of any private and particular man, if they be godly. Confider, I hum- bly befeech you ; as it is in Church- Officers, James 5. 14,15. i The duty and dignity of Magi/irates. 4 1 c 14, 15. Hnth the Apoftle,//^^^ ^^n hefick^ let him fend for the Elders of the Churchy and let them pray over him : why not for the Brethren as well as for the Eiders/* The Lord hath fpecial refpedl to men in office : and in an efpecial manner let your prayers be by ftrength of arguments of faith drawn from thofe great promifes, / mil give them one h:art^ and one ivaj : the tivo flicks pjall become one in my hand: and by this means the Lord may make you the healers of the breach. : the Corner- flone to unite ^ as well as to uphold the people. This is the dignity and this is the duty of IVIagiftrates, that asC.orner- ftones the/ uphold the building •, and that as Corner- ftones they unite the building. Now I have a word of Application fuitable to the prelentoccafionjand I have done. The Life that I ihall make of it is unco you, my Beloved , th.it are to voce , in, this Eledion : it is a iirea: truft chat the Lord hath committedto you : the good, and the publick welhire of this great/ich, and populous City- I fiiy it is a greac trull that the Lord hath comm'ted to you. You. are a >vv to make choice of d Corner- [lone , to reft the weight of thebuildini: upon-, a Corner ftoiiein whom the feveral parts of the building be united. You fee what manner of perfon he ought to be. You fee what the office is to which he is called. I ihall now in the Apoftles words give you a charge before God, and the Lord lefns Chrifl^ivho (l)all indge cj^ack and d: ad at his ap- fearing , and in his Kingdom, that vou do this without partiality, without reipe^i of perfons ; making choice offuchaone, or fuch perfons as may befit, andbeft luitable in your confciences uuto thole great ends that have been named, to [upport and unite the build- V'^g, I, 41 6 Tte duty and dignity of Ma^ifirat'es. 1, but you will fay ^ What manner of perfons muft they be, what manner of men muft they be now that Will be fit tor this great work .? I Truly, I {hall but make choice barely of that dire- dion laid clearly down, £x^^, 18.21. thecommonrule for Magiftrates which I fliall briefly offer to your con- fideration, and conclude. They were to choofe Go- vernors under Af^/a,becaufe he could not bear the peo- ple alone ; now faith he , ckufe you able men, fearing God •, men of truth, hating covetoufnefs : mark ) e / Firft, 1 fay, make choice of men fearing God-^ivt not refpedb to riches fo much , or to feniority fo much , where there is not piety .* Let that be the great , thing you have in your eye .* For I befeech you confider , they that have not given themfelves unt§ God ^ they will never govern for God •, they will never give up themfelves to the publick good, who have not in that great work of Regeneratioi/denyed themfelves^ they can never do it : and therefore I fay, it is the greateft wrong you could do fuch a man to chufe him to an eminent place : for what do you do F You do but put into his hands a far greater occafion , an opportunity of finning. Befides ( I befeech you confider ) if they have not the fear of of God in their hearts, they will not have the prefence of God in their Government : I fay^ if they have not the fear of God intheirhearts^they will not have the prefence of God in their Government ; and furely they will never rule well^ that rule without God : in ftead of being a Corner to fupport the Common- wealth , truly they will be a means todeftroyit. Therefore that is the firft thing - have refpe(5t unto godlinefs-, let them be men fearing God 5 thofe that have firft given themfelves to God^ and ^ »« lla < I ^IfcJi TXf duty and dignity of MagtJ}rates. 417 and then when they have given themfelves to Gods fervice , they will give themfelves to yours.- but never elfe. Secondly, The feconddiredion that is there given, is J they muft be men of cotirage •, able men ^yo\x read it \ it is ^^n in the Original, it fignifics ftrength either of body or mind •, they muft be men of ftout and refolute Spirits. Magiftrates meet many times with matters of great difficulty : fometimes they be ill looked upon by them that are above them : fometimes they are ill fpo- kenof by them that are below them. Now I fay, this will require a ftoutnefs, and refolution of fpirit, that a man (hall not flatter the one, nor he fliall not ft rive to pleafe the other, but go on in his duty , and not turn afide neither to the right nor to the lett hand. I told you ^Magiftrates are called tbeShicldi of the earth -^ a Shieldis a venterous weapon, receiveth all the Darts : . and I fay he had need be a ftout-fpirited man chat muft undertake fuch an employment: he muft be a man of courage, that he may not for fear of them above him , nor that he may pleafe them below him, he may not - ftep by, or beyond his duty. He may difpife the mur- mursof the multitude, and hemji. fay, Bene facere (^ male atidire regium e(i,Seneca. It is the property indeed^^^^^^, of a noble Spirit : for If you lhou!d chufe now a weak- hearted man, one that is not able to encounter with difficulties , but is afrwiid of the appearance of every danger, when any oppoluion prefents it felf, his heart failech, and he will be ready to turn with every wind -, you have feen woful experience thereof ; therefore I fay , the next thing, as to bcr a man fearing God^ fo in the next place , let him be a man of courage ^ a man of ftrength and r.efolution of Spirit. / ' Hhh In 418 'tl^^ duty and dignity of 'Mckgijlrates. . In the third place •, Ice him he 4 man af truth : cbufe men of truth ; that is, not only men that love the iruthesof God, and are vdimt for the truth Ur^on earth in that refpcft^ but men that love truth in jrudgement .• men thar love to exectUe true judgement ^ as the expref- fion is^ My Beloved, a falfe Judgement is alyeta Authority, and therefore the greater tranfgreflion : I fay a wrong Judgement is a lye to Authorityjand there- fore the greater tranigreffion .• t here is a great deal pf Art not only in finning, but in concealing, Mic^hj. 3. So they wrap it up •, fometimes the forgery of a witnefs^ fomeiimes the lubtilty of a pleader , there is a mift ca(t before the eye of the Magiftratc : and truly by this, means many times, wrong judgement proceedeth from. him ; which now if he be not a man that loves truth ,. lie will never be diligent to fearch out the "c^ufe,^ and therefore that is the third thing : Chufe men of Truth . And then in the laft place , Let them be men h^i)i^ covetoufnefs : hating covetoufnefs ^ not only hemuft not be a covetous man, butmuft be a man that hateth covetoufnefs : Certainly my Beloved, /^/^4f manthdt is greedy of gain^ mlltranjgrefs for a morfelof bread -^ the pooreft circumftances will turn this man out of the way of Judgement-, a gift hlindeth the eyesy Deut, 16.19. truly, the man cannot fee with his own eyes, he cannot fee with the eyes of the Law , nor he cannot pronouuce the Sentence of the Law: furely men will never take care for the publike profit, fo long as their eyes are fet upon their own private gain-,it wasanold SahUn, obfervation of Salvian : Dives potefias pauperem facit Rempuhlicam ^ a rich Magiftrate commonly makes a foor Common- wealth -J who make it their bufinefs to ferv^e: The duty md dignity of Ma^iflrata^ 4 1 9 ferve themfelves upon ic. Therefore in an efpecial manner thefe are the directions I give you, and I lay ic upon your confciences in the mme of the Lordj that you make choice of fuch a one, and that will ferve for thofe high and glorious ends that hath been mentioned to us, to[t4pfort and to unite the hnildin^ : by this means ( my Beloved ) the Lord fliallbs with them , and with you in their Government: and by this means, your City Iha/i be called a City of right eoufnefs , a faithful City. And fo much now fliall ferve for the opening to you this firft branch of the Text , how t^fupfm, and unite. Let us look up to God for a blelling. Hhh 2 Perfcd ^ I I T-> 421 Perfed CLEANSING 2 Cor. 7. r. Bdvwg therefore thefe Promifes ( dearly Beloved ) let us cleanfe our felves from all flthjnefs of the fl jl and! ffirit, ferfeiling holwefs in the fear of God. 2 HE Apoftle having in the former Chap^ *" ter exhorted the believing Corinthians to abftain from all Communion and fellow- fhip with Idolaters : and having preffed the Exhortation with divers Arguments , he comes at laft to mention thofe exceeding great and precious promifeS; of which by their holy calling they Hbh J did 411 TerfeB Ql^anfing. did partake in, -v^r. i5. 17, x8. having therefore thefc, he»^M}WS them to look upon them either as means of hStihefs , or as motives to perfecting holinefs in the fear ot God. Firft, as means of holinefs-, the whole word of God is operative , and doth produce real ^ffeifts : / [feak the rvord faith Chrifiy but mj Father in heaven doth the works ^ loh. 14. 10. therefore not a word fpokcn , but the word written^ Heb. 3 • 8, p. leavmg up- on the foul anfvverable difpofitions, not barely an in- forming, but n trmsformingword^ 2 Cor, 3. 13. ^ word ingrafted : the change of the ftock into its own nature: not a tranfien t , lames i . 2 1 . but ^;^ abiding word^ i ?et. 1 . 25, if you receive thefe promifes aright , they will thus make you partakers of the Divine Nature^ 2 Fek 4.4- C^m^ron. HoHneft here, as Cameronhath intQrpiiQZQd^ad modum treaturd^ &c, in bleffednefs hereafter, having fuch pro- mifes that will transform you, -A/^/^/^. 11. $. the blin^ re- ceive their fight ^8cc. and the Goff/el is preached to the poor: ivAyyihi'.Qvnu, the poor are Evangelized : that is both to the poor is the Gofpelpreached,and the poor receive the Golpel 5 and be transformed thereinto, the poor are Evangelised '^ therefore cleanfe jour felves^perfe6iing h- iinefs. Secondly, As motives to holinefs, and that confider- €d three waies : either, Firft, As an honour put upon a man*, and dignity fliould en gage a man to duty ; mon- ftrofa res eflgradus [ummns , ^ animus Infimus : Nehem, ;^. 1 1 . Dan. 4. 1 J. therefore having fuch promifes , let us cleanfe our felves^ and ftand upon our dignitie, as they did. Secondly, as in: affurance that whatfoever Codpromifed hewillalfoaccbmplifli-, f6t omefr^' fffifjum csdtt in debitHm\t\\^i^ioiQ^Matth^ 10. 7. it is faid ^erfeEi Ckanfing, 421 there, he mllferferm his trnth to Jacob, and his mercy to Abraham: The promifes (it is true) their ground is now in fieri ; but it is truth ir^ faBo (ffe : furely there- fore faithful is he that hath fremifed and rvsll alfo do tt. Having therefore fuch promifes, let us cleanfe our felves, ^r. Thirdly, as rewards-, for fo it is true^moft of the promifesare rewards for fervices going before : and a; the Lord in his punifliments doth ufually punifli fin with fin: fointhe waiesof mercy he doth ufually reward grace with grace : to him that hjithjhall given : for re ffefcciffe mcrcei e/f-^and knowing that a godly maft defircs no greater reward ^ bnt even that which comes tn keeping the Commandment ^^ and the Lord doth propor- tion the reward unto the work : he will reward every one atcording.to the works Ixre : For as hereafter in glory, fo he doth i;: in the life that nav is > anfwerable to a mans fervice in reference to the promifes, fuch (liall there- ward from the promife be : For he will not forget any of the works and labour of Love , it [hall not be in vain in the Lor A, Having therefore fuch promifes^ tet H:S cleanfe our felves,S>cc. . . Here then is. nrft a duty 'prcffed , which is perfeft fanftifi cation, vvhich confifts of two parts, i . Perfect cleanfing. 2, Perfedholinefs. Secondly, here is the means and motive unto both 5 fcnftifying truths •, Having' fuch promifes •, fecondly-, fan(5lifying graces-,/;; the fear of God, The Obfervations that might be gathered are di- vers, as ; Firft, Sin Jifilthynefs •, that is, Firft itincludethin it^^, all loathjom evil •, there is malum turpe, as well as malum ^ifte. Secondly, it is fo inits efTence^for it is in the ab- ftuft : (^ abflraifum d^notat ejjentiam^ Second* ^erv. I, 414 Terfecl Oeanjtn^, ^ Secondly, it is an univcrfal defilement both of life Objtrv. 1* ^^^ ^pjj.-^ . j^ -g ^j^ over-fpreadiag leprofie, fo that men have not only fielhly msmhers ^ hut S-Koficfhlj minds y 2 Col 1 8. Fairily ^uft up hi hisA^fhlj mind. oh^'trv. 3. Thirdly, this univerfal defilement remains ina great meafure, even in thofe that have believed through grace-, they muft clean fe themfelves alfo •, they have not already attained, neither are they alfo perfed, ?htU 3 12. the ^po (lie faith , Not as .though I had already attain- ed ^ neither was already perfeB^ &c. But I (hall pafs thele by. and pitch only on thofe things which the Apoftledoth in thefe words mainly intend .* which is toprelsthem to perfect fandification, having promi- les maJe unto them of the great perfection: the Dodrinc which we fliall therefore fpeak ,is . ^ this. n n ;«. As perfeft holinefs hereafter ihiU be the Chriftians Crown, lo itrivmg to perfection here is the Chriitians duty - p erf toting holinefs in the fear of Cod^ Here I will Ihew you two things. Firft, what holinefs is / Secondly, what perfection of holineft is , and fo come to prove this point. Firft, to begin with the firft : WhathoUnefsisr' The holinefs of God being abfolute and independent as all his other Excellencies are^cannot as I conceive confift in relation^but muft be ^ an abfohite and pofitive thing .• which I conceive to be nothing elfe but the purity of the divine nature.- but now holinefs in the creature being a dependent excel- lency . having its principle from another, and its pattern in another, that is in God, and in the Law ; it muft confift in conformity unto another, as the truth and goodnefs of the creature doth : fo that ,th^ holinefs of the creature is nothing elfe bat a conformity of the creature cieature unco the purity of God , inanifefted in his Law. I do not fay the holinefs of God as in himfelf , but the holinefs of God as in the Law : in conformity whereto the holinefs of the creature doth confift. Be- fore the fall, the holinefs required was only pofitive^ confiding in a conformity to the duty commanded : but fince fin , there muft be a cleanfing from the fins forbid : it was before only a conformity to the precept, but fince it isaconformity to the holinefs of Godia^ the prohibition alfo ; fo that as in the Juftification of a finner, there is more required then was required to juftifie the Angels, or ^dam in innocency •, not only a doing the^ duty,but a fuffering the curfe .• fo in the fandtification of a finner alfo, there is more required to make us holy, then there was to make ^^4«> holy : It is not now barely 2i creation of the new man^ but aUb 2imortificationof the eld y and a deftroying of the bod'^ of fin-^ not only fandifi cation and dedication to wh:it is holy, but a purification and feparation from what is un- clean : therefore here the Apoftle fets down both [ parts of holinefs-, purification and dedication, a cleanf- ing of 4 mans f elf from all jilt hjnejs^ and then d ^erfeii- ing holinefs in the fear of God, Secondly, the perfection of holinefs therefore confift s in three things, i. Fcr- fe^iogradus •, when corruption is perfectly cleaafed,and all filthinefs, and in all degrees,and in all faculties, both of the flelli and of the fpirit. 2. Ferfectio cffenti^e : when grace hath attained its full pitch unto which it is appointed-, themeafure of the age of the flature of Chrtfls ffdnefs to all might in every grace and every faculty.^ 3. Pcrfcffiooperationis : when thofe perfed graces have their perfed works as the Apoftle fpeaks, ^amcs 1.4. L^t patience have itsperfcif work •, that you may be per- lii tecr. /{i6 ^erfeB Clcanfmg. feet and entire^ wanting nothing; fo that the point hath in it thofe three branches. Firft, perfect purification, which ihall be hereafter our glory is in this life our duty .• in that every one that IS m h:iY of the fromife^ is to furge himfclf from all filthj'/iefs : aud this perfection of purification confifts in three particulars. Fir ft, in being purged from all kinds of fin, all filthinefs. Col, 3.5, Mortifie therefore your members which are upon the earth Jornkation^ uncle annefs^ &:c,Now the lufls ofthejieflj^the luffs of the eye, or the pride ef life , can be difpenced with-,neither fins of ignorance, or fins of knowlede ; fins of omiilion, or fins of com- million •, neither in thought, word or deed : nay it fhall rife fo high, that a man iliould ftrive not only that fin might not rife, but that fin might not be •, anfwerable to that prayer of the Apoftle, / pray God that you done evih 2 C(/r.i j.7. When a mans labour in purging holds correfpondency with the purity of the Law : and is of equal latitude .* thy Law faithD^iVid^is very pure ^ thy Commandment is exceeding broad ^ PfaL 1 9 . 40. c^ i/, 9^. when a man hath an inward principle of purity anfwer- able to the exact purity of the Law, and as broad as the Law, that a man hates every falfe rvay : / was alfo upright before him, and 1 kept my f elf from mine iniquity : becaufe jt is the ftumbling block of their iniquity y PjaL ip. 28. pfaL 18.23^ E\ek, y.ipT^econdly, trom all degrees of thofe kinds of fin / fo to be cleanfed, as that he may heprcjaitcd not having f pot or wrinkle^ oranyfuch things bit 1 1 hat he mrj he holy and iv it bout blcmifh , Eph, 5.25.27. whenaman doth finve,'-'^-'^-?''-'^.' not only to purge, but to pull out the old Leaven^ that a man may be in all things a ne:;v lump^ i Cor, 5. 7. and this is required not poly that a man iLould not lie in rvickednefs as the world ** ^ ■ I ^« ■ ■■ I ^ II — mm ,mm l»^mma»MI ^M I ■ IIW^IM— i^^ ■ Mi' A - ^erfeH Cleanjing. 427 word doth, i^oh.'^.ip, that is to be wholly in the power of the wicked one^^s that phrafe , '-*«' t^ tt^^hj w, doth import .• but alfo that a mm keep himfelf unfpotted of tht world 5 not a fpot of fin (hall be upon him : fin fliall not feize on him in any dcgeee, ^ames 1.27. he keeps him- felf nnf pot ted from the world* Eph 5.3. htttformcatton^ uncle annefs and coveteufnefs , let it not be once named among joh as hecometh Saints. And fee how a godly man is defcribed in reference to the leaft defilement of fin, /p. 35.15. he deffifeth the gdtn of opprefsion, he fhaketh his hands from holding bribes^ andjloppeth his ears from hearing bloody and fhutteth his ejes from feeing evil ^ he keeps himfelf that the wicked one toucheth him not 5 lloh. 5 . 1 8. he mzy ytaffufimplici : and fo he did Adam^ and fo Chrift alfo, and a man cannot avoid it •, but not ta5itt qmlitativo , as a load-ftone toucheth a knife to leave an impreflion of its nature, to enable it to draw Iron : as it doth to leave an impreflion ot the fame evil and devihllmefs that is in him : fo he that is born of God, keepeth himfelf that the wicked one toucheth him not. Thirdly, andthat in the whole man, when a mans purg- ing reacheth to all filthynefs of the fleih and fpirit , when a man makes it his bufiuefs to have his heart cleanfedas well as his hands, Umcb 5.8. hate a corrupt mind 2L%w't'\ as an unckan convcrfation: the wills of the fie I , as ivell as the lujls oftheflcjh : to h.ive a mans con- fcience purged from dead works ,:is well as his wiks^Hcb^ 9. 14, Ly^nd put off the old man together with his deeds. Col. 3, 9. when a man puts off' all his fit hj garments • will not leave arag behmduponany part, Zach. 3. 4. when a mans care is that his Spirit and foul , as well as his body^ may be preserved blamelefs unto the coming cfihe Lord lefus^ i Thef, 5.23. this is the perfection of purifi- I i i 2 catiojii, 428 TerfeSl Oeanfwg. cation^and wefeeit enjoynedin all thefe particulars- and he that ftiives unto this 3 he dothfnripe himfelf^ even as Cod is fure^ i hhn 3.3. Rtafons, Now the reafons of the point, to mention fome of many that might be brought. Firft, becaufe of the filthynefs and fprcading na- ture of all fin. I . Becaufe of its filthy nature, it is an 6 fen Sepulchre i and the flink thereof, Rom. 3.13. Ezek, 24. 1 1 . it is afcum^ it is a ^uomit. 2 Pet^ 2, 20. it is dmg: Nay to exprefs it to the higheft, it is, pvmi/cL rviK^Ki-^f^ the 'very excrements of naughttnefs •, fo that if there could be any thing worfe and more filthy then naughtinefs it felf, that is fin : lam. 1.21. Wherefore Uy apart all fil- thynefs andfuperfuity of naughtinefs^ &c. What ever is loathfomin the world, it is all too little to give names to fin : and if fin befo in it fclf, if filthynefs in its cf- fence, then all the parts of it is filthynefs .* and though there be but the remainders of fin in the godlyjyet this is their nature-,for every fpark is of the fame nature with the fire : and every drop with the water , becaufe it is corpus homogeneum , fo is the body of fin alfo. Se- condly, and it is not more filthy then it is fpreading : therefore it is rottennefs , J fa. i. 6. from the fole of the foot to the head^ there is no fcundnefs in it ^ it is 4 leprofie^ 4 gangrene^iTtm. -^.^f/m^the plague : the moft infe- ctious difeafe, 1 King. S,'^S.itisapoifon.^ Eom. 3.13. and therefore fo long as any remains, fo long there will be a continual infection : if a man hath but one lull in his foul, this will fpeedily conceive and bring forth all fin.; for the birth of finismonftrous, it will not only bnng forth lufts after its kind, but lufts of divers, nay o^ a contrary kind^ccvetcujnefs is the root of aU evil^ l Tim» 6. 1 0. if there were but that onelufl in the foul, all fias would ^erfefl Cleanjt7ig. 410 -•— V would grow out of it^ even its contrary corrupti- ons. Secondly, Becaufe Chrifthath perfectly bought off all fin , in every kind and degree, and he is as well a foHrJtainforthefilthtnefsoffinterpafljh^Zach. 13. 1. as 4 5^4 for the guilt of fin to drown it, Mich, j, 19, And to this end, he gave himfcif that thou might ejl he mthoiit fpot or wrinkle ^ or arijjuch things Eph, 5. 25,27. And Ihouldnota manftrivetoha\'eallthe price out of the blood of Chrift ? confiderthe perfect cleanfing was the price of blood ; it is a great undervaluing of the blood of Chrift, and not the leaft pitch of propha- nefs, not to feck after that which our high Prieft hath purchafed at fo dear a rate^ fliould it not grieve man to fee luft poffeiring that which he fo dearly bought ? Im- pus hasfegetes ? Nay let the Spirit of Chrift come and take a full poffeftion of what he hath purchafed. I might mention divers other reafons which will be brought in to the anfwering of this Objecti- on. This is to put men upon feeking impoiTibilities ^oh'-ertlon. which was never promifed, never attained , but as we know in part, and prophefiein part, fo our grace is but in part, and our purification in a meafure : who can (ay^ 1 have made my he Art clean ? I am pure from my fin "t Nay thebeft men have thofe fores running upon them, and therefore have need of the halm of Gtlead ; the beft are clad with flthy Garments :2ind need that the Lord ftiould [ay^Take away the filthy Garments^ and I wilicloath you with change of rayment , it4: in Zach.. 3. Firft,perfe(5l purity is commanded both in nature and AnfWir,. life ; the Law condemns each uncleannefs with a curfe xio ^erfeH Cleanjtng. f 0 him that continues not tn all things^ Gal. '^. lo. which are written in the book of the Law to do them-^ neither did Chrifl; come to aboliih the Law • but a juftified perfon is as ftridly bound to the Law for duty as ^^dam was, though not with fuch evil confequences : he is bound under danger of con trading fin^though not under danger of concurring death: he that came to redeem men from fin, -did never come to priviledge men to commit fin: he that was made a ct^r^e for fin , never came to be a cioak tor fin: therefore^ Mat. 5. 18. Chrijl faith^not a title of the Law [hall pafs. One obferves , th^at the ex- preflion notes Ah[olutt(simum legis complementnm : the Jews fuperftitioufly conceived , that there were ftrange myfteriesin every point and prick in theletter of the Law : Chrift faith^ I am fo far from deftroying the Law in regard of duty, that if the fmalleft letter, and the leafi: tittle of the Law had fuch hidden myfteries in it as you teach and conceit ^ yet every fuch title , and the myfteries therein fliall be fulfilled and perfedly laccomplilhed : for this perfeft purity we had in Jdam^ Eccl.7»2p» God made man upright^ hut he fought out many inventions • our inability to obey , doth not take away Gods authority to command :and therefore he requires not the {^mtdutj only, but the (am^ power. Luk. 10.2 j. Thou [halt love the Lord thy God with all thy might: that is notythou flialt love him with all the ftrength thou haft : ^nd thou ftialtrefift fin withal the ftrength thou haft : but with all the ftrength that I have given thee, and which thou waft to have : fo that the ability comes un- der the commandment, as well as the duty-, and there- fore want of ability to refift fin perfectly, is both thy fiti and thy puniftiment. Secondly, Becaufe God hath coimn^i^ded abfolute perfection ^ to be perfectly freed from T^rfeSl Clemjing, ^n from fin ; therefore the godly have prayed for it : Chrift taught them fo to do^ Matth,6, ii*And deliver us from eviLPind Paul, 2 Cor^i ^^jjpray God that yot^ do no (viL Heh, 13. 21. The God of fcace mdkejouferfcct tn every good work to do hU will ^ the God of peace fanctific joh throughout •, and 1 pray God that your whole [pint ^ fo ul and hody^ma) he kept blamelefs^S^c. i Thef. 5.23. for I con- ceive, that tne whole will of God is the ground of prayer, if we ask any thing according to his will^ he hear - eth us ^ Joh. 5. 14. therefore the precept is as well as the promife-, only the precept requires perfection , be- caufeitis the rule of obedience required under the firft Covenant , though not made fubfervient to the fe- cond : but thepromifeis not of perfection here, be- caufe it anfwers only to the grace which the Lord in- tends tobeftowin the fecond Covenant. I know that theie prayers of tr.e Saints were never fulfilled here, but the beft men have departed hence have fouls im- perfect^ much wanting of this purification: perfection is referved for time to come . H:b, ? 2 . 2 ; . And to the fpirits of ju(l men made perfect , that is only in heaven ; yet fuch prayers and endeavours be not vain^, and all fuch drivings after perfection is not to no purpofe. Firft , becaufe here a man manitefts his difpleafure aginft fin , and his love to the Comimandment : and though he hath brought upon himlelf a miferable necefsitvof finning, yet notwichftandin^ the evil that he doth he hates, and therefore cryes out, oh imferdhle man : Who jhall deliver m: from this body of death ? Romq. 1 5.24. Secondly, hereby aman maniiefteth the abundant fincerity of his heart towards the Lord Chrift ; That he would not only not have fin to raign , but aifo that it (liould not be •, that not only his waies^, but 4p a man of mderftanding^ that is,a holy mortified man, is of a cold fyirit \ fo that though the fire of corruption blown long by Satanmay kindle at laft, yet it doth not fpeedily , becaufe he hatha cold fpirit, not a Gun-powder difpo- fifionuntoevil,Pr^'L'.7. 22. as foon as the harlot m^ade the motion,it is faid,//^ went after her (Ir ait-way : or Im- mediately without any more ado, ^c. And as it argues a heart the more perfeftly fandified,when it is fitted for ikvery good work^ Tit. 3 . i for any honourable ufe *, fo it argues a heart more exceedingly unclean when it is fit- ed to be ufed by Satan in any evil work, when the- heart is prepared as an Oven fit for any BatcJ^,//^/. 7.6^ fit \ ^erfeH Cleanjt7ig, 41 j fitx.0 he led caftive at the will of Sdtarij 2 Tm.2.26. And the truth is, that makes a man ftubbl^ to judgement , becaufe hehathbeen ftubbleto finfirft .- and there- fore luft in a mans heart is not only compared to fire amongft men that muft be fed with fewel , and fo it fooner burns ; but it is a fire that feeds it felf without fewel , and therefore called the fire of hell , lames S. 6. Thirdly , the more fin paffeth through the whole man without controul^the more unclean the heart is-, as in the performance of duty, the more the foul is fub- dued to the duty, and every thonght hrottght into [uhje^ti- on^ 2 Cor, 10. r: the more fan^tified it is : fo on the contrary,the niore the heart is fubdued by a luft , and the lefs refiftance it finds, lude 1 1 . il^-xy^mo v. So Ezek. 16. 35. Thy filthynefs was poured out toaUthy Lovers: whenfliame^whichisadoom to fome mens lufts pre- vails not : when checks of confcience , thoughts of death and Judgement, keep not mens lufts from over- flowing, 2 ?^/. 3.4. it lliewsa heart exceedingly de- filed. Fourthly, the more unfatiable mens defires are in the commifsion of any fin, the more unclean the man is ; Hah. 2. 5, 6. Nebuchadne\ar for his covetoufncfs \s com^iXQ^ to a Drunkard for his unfatiablenefs •, for none cal fafter for wine ufually then they that have had too much before: it is with greedinefs. Efh.^. 19 who being f aft feeling have given themfelvts over to work all uncleannefs^ i Pet, 4. 4. with greedinefs, excefs of riot y wherein thej think it ftrange that you run not wjth them to the fame excefs of riot, Ifa. 5. 14. As the grave ^ and ai heS they weary them felves, lerem.g. 5 the members are weary in obeying, when the Law of the members is Kkk 2 never ■r ■' - •' ■ TerfeEl Cleanfing. never weary exacSing ; Balaams lull was too fwift for the very beaft, and mens kfts are often too vaft for their vveakned and tyred ability to ad them : therefore rhey load themfelves with thuk clay^ Hah, 2. 4^ 5. enough to load them, butnot to iatisfie them, Fiithly, the more provifion a man makes for lufts before, and the more plots he hath going to accomplifli hislufts, the more unclean that mmis^Rom. 13. 14. As ludas fought opportumty to httraj Chrifi , Mat, 26.16. And [ome do provide themfelves of nets anddraggs before hand to catch men^ as Hah.i. \6 Hofj. 5. and 6. 7. jhij have made ready their heart as an Oven : it is con- ceived to be fpoken of the Princes of Ifrael under fome Idolatrous King : the hearts of Ac PrinCes and the Gounfellers were ready as an Gven / they had pre- pared themfelves to receive and bring in any wicked- nefs, or any Idolatry, and they were ready to bring the people intoit^and they had iheir Agents went about to leaven the people that were not all of that mind .* pre- fently^in the mean time it is faid, the Baker , the King fome fay, or elfe they that had the fpecial hand in this , he fleeps not at night, but he obferves how the plots take, and where the lump is leavened, and the people prepared to entertain the innovations that he did in- tend to bring in, and if they mifs an opportunity of fin^ nmg they be forry for it, 2 King, 5.20. Sixthly, andlaftly , The more luftdoth difturb a man in holy duties : it did ihew indeed that Blyes [ons n>ere fons of Belial, that lay mth the rvomen at the door of the Tahernacky i Sam. 2. 22. It argued that Zimry was defperately let tifon evil^ when in a daj of humiliation he durfl bring a woman where all the Congregation were humbling themfelves before the Lord. So for a man ta, -h- — - -■■- -■ — -\ I I m^ 1 mmni ■ 1 — ri — i i ~ ^crfeSl Cleanfi?ig. 457 to lead a luft through the whole foul in the fpecial pre- fenceof God in his Ordinances , flicws a veiy unclean fpirit-, if the heart ef the people go after covet oufnefs when they are hearingy £^k, 33. 31. and after vainglory in frayer^ Mat 6. $. for if ever grace have the advantage^ it IS then when a man ftands before the Lord-, and that fin bear it down at beft duties, it argues that lull is ex- ceeding powerful in a man, and he is exceedingly un- clean. Now for fome rules to judge of the perfedlion of this work 3, how a man comes neerer to it^ takethefe five. Firft,The more clearly a mandifcerns, and the more fully his heart is affefted with fpiritual fins , the more clearly he can difcern them -. for as all fins proceed from darknefs, fo every fin encreafeth darknefs •• the more unclean any man is , the more blind he is : therefore PW could not only fee Satans pitched battles againft him, but ^^vo;v-^r; ; j Cor, 2 II. the (Iratagems and ambujhes that he ufed .* not only the temptation it felf, but Satans plots and purpofes in tempting ; the depths of Satan ^ Rev, 2 . 24. And the more he is ajfted:ed with them, the more bitterly he doth condemn them , and mourn for them, as David {ox his hafe dejection^ Pfal, 42. II . his carnal confdenceinthe creature ^ PfuL 30. 6, 7. his fecret grudging at theprofperity of the rvicked^PCi\,j 2 . 21,22. hgmfor his hrutifljnefs, in regard of fpiritual things, Prov. ■^0.2. Surely 1 am more hruttfl) then any man^ and have not the under (landing of a man iHezekiah for the pfide of his hearty 2 Chron. 32.26. for as a mans graces grow more and more in the new man inwardj in the old man fo will his lufts and temptations be .• and therefore they that be ftill exercifed about outward! Kkk 3; and' 45 8 Terfea Ceanfing. *■ and bodily lufts^it argues a fmal meafure of cleanfing in " themibut the more a man confiders that God tsa Spirit^ & his eye is moft upon the Spirits of men^Sc that thefe defiling lulls before God make him moft like unto the DeviljVvhois //? ritual rvickcd/ufs^cind hefaith^My iioufe, - and land, and eftate is worth fo much^hj my h:art is no- thing 'ivorth, Prov. lo. 20. for confider if it were with me as with Maxi-menius and fomeof thofe Eo/ztan Em- perours^ through their exceeding gluttony their bodies bred vermiiie continually-, how loathfom fliould it be for you to tbinkjand to have rcafon ib to do:'but I a?n a 7n.in of cl corrnp mind_ i T:m, 6. 5. and that continu- ally breeds vermine, and will at laft the vporm that nc^vcr dj3s^^ and this makes a man loath and abhorr himfelf ^ it is a good fign of a cleanheartf Secondly, The more a man h^ates and is afflicted, and g05 mourning, for not only theraigning but the being of iin^asit was with the Apoftle, that fin had never rebel- ledjthat it had never led him captive^yet his body of death makes him miferable^ Rom. 7. 24. the very being of it.* when it is with a man in regard of fin, as it was with le- profiethe Type 5 Z.^^;. 14. 44^45. When they had [craft about it, and carried otit the diijl^ then they fhall fweef it again-^ then if it break forth again the houje muji he pluckt down : So when a man hath done all he can by remo- ving the duft, and by carrying out the rubbiih 5 and yet luft will fpread, then to be contented, and dcfire to have the houfe diflblved^ the houfe of nature, that the building of fin might be deftroyed, 2 Cor. 5. 2. it is an Argument of a great meafure of puri- ty. Thirdly, The more fpeedily a mans heart is awakned to turn CO God after finning .• it was a fign that Davids heart ■ • ■■ ■■ ■ - ■- ■ ■ ■ ■ ■ I .-> ^erfeH Chmftng. 4?^ heart was in a clean frame, when his heart fmete him , affoon as he had cut off the lap of Smls garment^ i Sam, 24. 5,6. and of Pster thn immed/ately he went out and rep bitterly^ Math. 26, ult. The firft note was , ihat a pure heart keeps it felf, that the wicked one toncheth him not : but the fecond is fpeedily to return. and cleanfe a mans felf after falling .* Davids heart was in a defiled frame, that he could lie well nigh a year in the fins of Adultery and Murder, without repentance .• the heart of a man is afountainj Mat. 12.35. that preferves it felf pure and in its firft glory as a fountain doth-,but if mudd do at any time enter into it^it will be continually work- ing of it out .* and it is as truly an argument of purity as the other / and when a man repents^that will alfo afflict him, that God was forced to ufe fo many means with him before he could be brought to repentance^ that £- fhraim bemoans, ler. 31.18. Fourthly, The more jealous a man is of himfelf up- on every occafion. Mat. 26. 22. How far am I guilty ia this fin ? Is it I Lord ^ Fifthly, Thelefs a mans heart is affected , and the lefs he is taken with worldly things, Gen^ 15. r . Rev. 12. 1 . Hem German a ilia Bejlia : and as Mofes and lofephy prefer the good of the people of God before any wprld* ly advantageof iheirown. ^ , Sixthly, T he more truly glad a man island can blefs the Lord that he hath been pleafedto crofs him in a way of finning- let God crofs Ahah and he is in a rage-, 1 hetter meet a B care robbed of h-cr whelps ^ then meet a * wicked man God hath croffed in a way of finning, Pro^ 17. 12. crofs David ia a wa; of finning, and he blefT- eth the Lord. At^d David [aid to Abigail, Blcjfedbe the Lord God of ifrael winch fent thee this day to meet me 5 ' and i ' 440 7 (perfeH Cleanjln^ AndhU^edbe thj advice ^mdble(led be thou which haft keft me this day from coming to jht^d blood, and from avenging myfelf rpith mj own hand. The Motives thereunto are thefe five. Firft, this fits a man for communioa with the Lord , and makes his communion more clear • for what com- munionhath light with darknefs, Chnfi with Belial .<* aid though a man be godly, and fo \\'Xi\\ fellow fhip with the Father^ and with his f on Chrifl^ i J oh. i,6 yet if we fay wehavefellowfhip with him^and walk in darknef^ we lye : if therefore walking in darkiiefs take away all fellow- fhip, then the more aman walksin darknefs, the lefs fellowiliip he hath-, therefore thepromife toaclear com- munion ^is unto fuch as fe^arate t hem f elves -^ for then God faith^ I will receive yon '- * »^''"^^^'' a'yro7< , / will dwell in yon , 2 Cor. 6^ 163 17. which notes clear and neer communi- on. Secondly, It is a fpecial means to be imployed, that God fliould ufe a maa, 2 Tim, 2.21. If a man therefore -purge him f elf frim thefe, he Ih^ll be a vefjel to honour^ fan- ^ified and ?neet for the Maflers ufe^ &c. and fo Mat. 5. 3. and Godly men be as happy in their femces as in their rewards : on the contraryjit is a Judgement to be defpifedof God,foasnottobeufed; a velTel where- in he takes no pleafure, ler. 11. 28. The earthen veffels leprous mu^fl be broken^ they are of no ufe. Thirdly, this will make a man ready and willing to do fervice^ for it is corruption that is the clog that hin- ders from fervice, Hd. 12. i. Let us lay afide every might^andthefm which doth foeajily be fet us, I fa, 6, 6, and 7.8. when the Lord f lith. Whom fjiall I fend f the i-Prophet (zith, fend me : non tardat un6ta rota •, but fee the contrary in Mofes and lonab •, and this makes men in all « ihe ^erfeSl Cleanjin^. 44 j the duties God cals them unto, no longer then cor- rtiption is bribed^to drive heavily. Fourthly 5T his makes all our fervices the more fweet unto God, the more clean the heart is in them, A/^/, 3. 4. Then (hall the ojferings of Judah and Jcrufalem bt fleafant unto the Lord^&c, Pfal/66. 18. But if 1 regard imq^ityin rHj he art ^God mil not hear met, the duty woald be mc)re iraluable in Gods account. Luke 21.3. The poor widdow cajlin mbrethen rhej all - becaufc her mite came from a purer fpirit then their great gifts : therefore fuch fervices of the SaintSjChrift. cals them the hon^y and thehonej-combe^ wine and milk : tofliewhow accepta- ble they are. Cant, 5.1, Laftly , confider the glorious motives and encou- ragements we have therein-,as Firft the promires,£^^^, 47. 8. mdZach. 15. 2. Secondly, the Spirit of Chrift to htzfprit of burnings ifa, 4. 4. and when the Church is in the pureft condition, yet alwaies this fpirit is lead- ing her on to ipcvkttionfiilUthe fpirit and the Bride faith come^ Rev. 22. 17. and Chrift and the Father love the purity as well as the profperity of his people : and if we would fet faith on work, he hath promifed to mani- feft it^Iohn 14. 20, 21. In that day ye fl)all know that I am in my father : in his counfeU in his bofom«one with him in Majeftie and in power •, and we have the fame purpofes and intentions towards finners-, ayidyou in me^ your nature and your infirmities, you are in my bofom and in my heart , cloathed with me , and living with me:and while I live,you (hall live •, 1 dyed your death^ and you rofe my refurredion-J bear yourinfirm;ties,and you are filled with my fuliiefs ; I pray your prayers, and you weare my lighteoufnefs-, and 1 in joi'y not cnly by myrighteoufnefs tojuftifieyou, but by my Spirit L 1 1 tO) 44r ^erjeii Ckanfing. to purifie you : by my wifdom to guide you' r and by my power tx)keep yoa-, and by my glo* ry to Crown: you .• Tou unta whom I will fay , Enter int-o the joy of your Lord : thefe are the better pro- mifes of the Gofpelv and it is the lownefs. of mens fpiritS) want of Chriftian greatnefs of mind , ground- ed upon the confideration of this, that is the truecaufe why Chriftians lie fettered with their old failings, aad out-grow their infirmities no more then they do» ***-' •'* . ••i*,'^ • f^ »■- *^,-, ,;*«^*'*-'*^»* A II I « > 443 Set Ti imc FOR lud ement. J E R. 8. 7, The Stork in the heaven knorveth her dpfomted times , /W the Turtle an^the CvmQ, andthcSwAlowob- ferve the time of their coming •, hnt my people knotp not the Judgement of the Lord* Very faithful Mimfter of God hath a double' reference. Pirft , unto the particular Flock over whichG^d hath made him an Over-fecr, Acts 20. z8. Lll'i Second- '. . . Jfet time for judgement. Seeondly, unto the Land in general where he lives^ unto whom God bath made him a watch- man to fore- fee danger, B^C'eit. 5. 1 7. and a Tmmpcter to difcover it, ^umb. 10. 8. For firil, every private Officer in the Church is to have a publike fpiric, and fo to perform his particular duty, ?.s to have rcfpeft unto the general good^ a Mini- fter' is fo limited to a particular Flock, as hemuftalfo remember that he is the fervant of the whole Church 5 and as every particular Church hath an intereft in the gifts of all, 1 (^r*Ji^ 2ufo every .particular Minifter is to have a care ofiA^ good of all .*- though in a more pecuilar manner of the Flock committed unto his own charge. Secondly 5 there are not only Congregational and Perfonal fins, and mercies, but there are National alfo^ and there are times when God cfals . a^ people to be humbled for the one, and tobethankfulfor the other r and in both thefe^ the Minifters of the Gofpel muft be* cmployed as Trumpeters to found forth the praife of God, and as watch-men to give warning of Gods dif- pleafure, and of the time and approach of Judgement., Being thus debters unto both, we muft pay both debts in their feafon, and be fo far careful of our par- ' ticular charge, that alfo we forget not to be faithful to the Nacion.and Church wherein we are .♦ for this is the common Ship in which we are all embarked, and if this in Judgement be caft away,whether da(hed againft the Rock of any foaaign power, or fwallowed up in the quick-fandsoM6meftickdivifions,it muft needs hazard all the paftengers. Or if you were fure that for your parts you might t^ late, would it not be a bitter thing to yoij to ftand upon .J. -il. Afet time for Judgement. ^^^ upon the fliore , and to fee fo glorious a VeflTel as this Nation is to be caft away :to fee this glorions Land de- faced, the bleffed Gofpel polluted, the golden Candle- flick removed^ it cannot but afFe(5l men thwU have any bowels. Or if this move you not, yet to fee a ftranger to Lord it in thy habitation^ and thy dwelling to caft thee out ♦, for your delightfom dwellings, your pleafant and well- tilled fields to be made a prey , and for you to fow , and another to reap , Impius hasfegetes^ ^e. for the delicate woman upon whom the wind muft not blow 3 and that fcarcc dares venter to fet the fole of her foot upon the ground lor tendernefs, Dent. 28. 26. to be expofed to the lufts and cruelty of an enemy, and to be glad to flie away naked to prolong a miferable life; which they would be glad to partvvithfor death^-wereit not for feat* ©f the exchange^ for the tender mother to look up- on the child of her womb , and confider, Muft this child in whom 1 have placed the hope of my age ( for QmnU tn Afcanio flat chari curd parentis)hQ that hath been fo tenderly bred up,muft he fall into the rough hands of a bloody fouldier, skilful to deftroy r" it had been well for me if God had given me amifcarrying womb and *-• dry breafts, rather then to bring forth children unto murderers : if you might be fefe, how could you endure thus to fee the evil that Ihould com^e upon your people^ 2nd the dejlruciion of youLkindredf as it was her ex- prefTion, He/l, 8 6. 1 do not Rhetorize end fain to draw your affedions: your Brethren are a fad Comment upon what I have fpo'ken, and Ireland the ftage npon which you may fee this Tragedy a(5led before your eyes. ikid is this BOtking unto all you that pafs by*,are yon " LII5 nothing A fit time for judgement. nothing concerned in the mifery of your Brethren ^ is not the Lord come neer unto you; and may not you be confumed by the fame Uteitunc tm res dgitur,(^c, is not judah necrly concerned in the defolation of Ifrael r can we fee the deaUng of the Lord with oar Brethren, &fay, I fhall fit down as a Ladjfor everiCJr I Jhal/fee m Jorrorv^ (h^l we fay , when the over-flowing, fcmrge fhallfafs ovcr^ ic^ iliall not come ^at us'f/p. 28. 15. (hall we imagine that when the cup^of fury thatisin the Lords right hand hath gone roHiid, and all nations have taftedof it, and yet that we fhall not drink thereof /*/^r. 2 5.1 5. may it not be as truly faidof us,as of our brethren^JB^^^^jf ^2,4. thoit hajl caufedthj dajes to drarv neer^ thou art come even unto thj years : there is a time for Judgement, the text tels yoa, upon a Nation ^ and he that is wife (hall know and dif- <:ern both time and Judgement, Eccl, 8^ 5. Now as I have before (lie wed you tb«c Minifters are Servants/o alfo they are the Prophets of the Nation, and therefore preaching is called /r^/^^^^^/;/^ • and tbe Minifters of the Gofpel are called Prophets i Cor. I4. 32. though not info full and compleat a fenfe as ihQ Prophets antiendy were^yet **^^^>*'^^ ifuadam^ by a true lefemblance and analogy, though not a fore- telling, yet a fote-fpeaking things to come, for that God that had made all things by his word, doth uphold aS things hj the word of hispowcr^Heh, 1,5. governing all things by the rules of the fame, exadly difpenfing puniihments and rewards according to the tenour Q-f the promifcs and threatnings therein recorded, fo that as he hath ap- pointed the Sun, Moon and Stars to rule by day and by night over this natural world , PfaL ip. fo he hath ftretched forth the Expanfumoi the Law over the ra- tional world, Kom, 10. 18. all things being ordered ac- cordmg ^Jet time for lud^ement, 447 cording to the precepts^promifes and threatnings there- of: Now as a man that is skilful in the one by obfer- ving and calculating the influences, and afpeds , and conjundtions of the one, can foretcl in many things what is to come in the natural world 5 So the or her by obferviug the promifesand threataings, and the fpecial afpefts that is in them both, -can in a great meafu-re fore fpeak what is like to come to pafs in the rational world alfo : futable hereunto the Prophet here tels us that there is, Firil:^ a time for Judgement. Secondly , that this time may be known. Thirdly, the ignorance of this time makes a man more bruitilh theathe un- reafonable creatures. Forthefcopeof the place feemstobethis^that fuch is the wifdom of unreafonable creatures , the Stork ^ Crane and SrvaUorv ^thdit in winter they flie from cold and hard places,unto thofe where there is a more temperate and moderate air, they knowing the feafons and the appointed times, for this they flie away before, and by the inftind of nature to make provifion for a natural life : Now God had made man wifer thsn the Beajls rhaf feri(h^ above the beafts of the field , and he hath appointed a time for Judgement^ and he hath foretold it Ihall come •, and yet man is not fo wife tor himfelf , as either to prepare foirit , or to flie from it •, and this is meant by not knowing the Judgement oi Jehovah ^ T\T{' t32;:>0 TheJudgementofGod is either Dircdive,, as the Law written in the Book^or the jAtw written in the hearty as Mat. i i.io.bring forth Judgementto Vidory.- SecondlyjCorredive. Thirdly Deftru(ftive-,and this laft is meant here-, it is< fpoken of the Judgement of utter ruine and defolation^ upon whom the former Judgement s, neitherthe dire- dions u ,— r^ — ~ — -=_=-..^~. 448 Afet time for Judgement. <5licns of the word, nor corre(3:ions of Gods rod had taken its due effecfi:, its proper work. Neither is it meant of the Judgement it felf only , that it fhould be utter defl:ru(5tion, the fatal blovv^ the laft and utter ruine of that people, but alfo the time of this Judgement which was at hand, and this the people knew not , and fo much the word in the Hebrew n^"iyiD fignifies^^^wf »5 certum ^ rorifiitutum •, a certain and an apointed time. Gen, 17. 2 1. 3/)i Cevenmt mil I (lablijh mth Ifaac, which Sarah fhall bear unto Phee *i?]Q^ at this fet time in the next year : and this feems to be intimated by the fubjeds ^ ?i&^ Stork and the Cx^nt know their times y hut my people know not the judgement : that is, not only the ludgement it felf, but not th^ time of ludgement that is at hand : that which the Prophet had fo often told them, and that which they were continually admonifhcd that it was ncQVyCum in re tarn clara (^ dilttcida ca^cutirent 5 there- fore here the Prophet doth juftly complain that they were more bruitifli then thefe unreafonable crea- tures, ^V^'^ ^^ they know not 5 'uerha fenfus ftgnificant €umaffeBu^effe5iu'^ In the count of the Holy-Ghofl: . in Scripture, a man knows no more then he believes , and is affected with , and makes ufe of: they knew not , they confidered not , believed not i, were not affeded with ^ neither did they make ufe of it , dther the ludgementit felf, nor the timeof the Judge- ment, either to fear it , or to flie from it : fo that the ludgement and the time of ludgement was appointed 5 this they fhould, and they might have known, belie- ved and been affected with, but they were more unwife for themfelves, and for their temporal and eternal fafe-- - ty^ then the unreafonable creatures 3 they knew not the ludgemm of tU lord] Hence Afettime for judgement. 449 Hence the obfervations that I purpofe to infift upon, arethefetwd, Firfi that there is unto afiriful Nation^a fet and an affointed time of J^udgemtnt. Secondly, that this time may andjhould he known. ox eUe in vain are they blamed for not knowing it. Firlt Dodrine. There is unto a finful Nation a fet and an appoint- DoElnm, cd time for Judgement : a time when Judgement iliall infallibly come^aad God will bear with them no longer : Cod being the antient of dayes^heis tht Lord of time, and the great Land-lord of the world, and he hath fet . unto every thing a feafon,or an appointed time ti> everf thing under Heaven^ EccL 3.1. but in reference to the point in^'handjit will be requifite that weconfider of a fix-fold time appointed by him that is Lord of time* Firft, there is a time of finning, afet and an appoint- ed time-, for there is , Firft a fulnefs of fin , appointed by God that it (hall have its period, it fhall not grow i?i infinitum^ G^n» 15. 16 The iniquity of the Araorites if mt yet full : and as there was afulncfs, fo there is a time appointed to fill up this meafure, to f/lthe Ephah^ Zach, 5.6. whefe the meafure of the fin of the people of Ifrael is fet out for the greatnefs of it by an Ephah^ the greatcft dry meafure amongft the i ews: and there was a time for the fi.llSiiig up of the i:^/;4^3 before it was car- ried into the Land of Shinar. . Secondly, there is a meafure of wrath which every veflelof wrath llialltreafure up ( for all fliall not have the fame meafure ) and the Reafon is , becaufe all do nottreafure upthefime meafure unco themrelves,/?^^^^ 2.4, 5, Now feeing it is aTreafure that doth grow by degrees and feverai additions, theremuftbeatimefor the filling and the gathering of this Treafure •, fome Mmm Ex- ■>. .._,.*-^.*.-— t--. ^ JO ^f^t time for Judgement. Exchequer daies when this Trcafare is brought in v fcp that che dme in which men fill up the meafures of fin> and the tieafure of vvrath,this is that which 1 call an. ap- pointed time of feming. Now as fome men , and fome Nations meafares and treafuies are greater then others, fo God gives them an appointed time to fill it up •, and being coniidered in it felf, the greateft ludgement that can befall a manis for the Lord to give-unto a man or a Natioa a long time of finning : as the time that man hath to fio is but fmall, enly duiuig the time of the body, for he ihall only give on account of the thi?!gs done in the My^ not thofe that are done injhtufeparato ^. 2 Con 5.10. and ro a m^n in ii)e body^ there i> an appointed ttme under he^ven^ lob T^vi.ailiort time appointed for his beings and therefore a ihort lime for his finning. But the Devil hath a large timejfrom thebeginning of the world, unto the end of it^ to the- day of ludgement, which argues that there.is much wrath referved and prepared for him, that mufk have fo longtime to enlarge the veflcl, and fit it to re- ceive it-, tor as gray hairs are a Crown if they be f jund in the way of righteoufnefs. Fro, 16. 3 1. that is, it is a fpecial mercy to live long to add to a mans Crown •• foit js-a fpecial curfe for a man to goon in evil^and yet his dales to be prolonged. EccLS, iz.^ ^ Secondly, a time of patience, when the Lord holds his peace and reproves not, PfaL 50. 2: . indeed God is •jtn^ry with the (picked every mornings Pfal, 7.11* there is r>ot a day that he rifethjbut a cloud of Gods difpleafure lifeth over him,but yet he deferrs his Iudgement3holds his hand ^ there is a time, when he is pre fl under their abo^ r/unations as a Cart is preft under jheavs^ Amos 2,1 3. for to? have rrengo on to (inagainft him^ and becaufe ludgcr menii A ftt tifHe for ludgerfiem. 454 '» wf;;; ^ ;?(rr executed ffcedih^ therefore to have thetr hearts fullj fet in them t0 do evil, and the patience of God to be made the ground and the encouragement of finning, cannot be but a great and a heavy burthen to the patience of God-, and yet there is a tune when the Lord bears, and doth not by and by e^%{t htmfelf of his adverfarieSjZS he faithin ludgemeni he doth, J[a. i .24. and it is an eafe to him , ler, 32.31. the City $f lernfahm; the Lord faith, had been a frovccdtion to 'him from the dajthatittPAs hnilt ,\v\\[.c\\ was many hundred years^and yet the Lord had born it, and had not removed it out of his fight according as he tbreatned for to do 5 fjr there isa fcafon for God to glorifieall hisatrributes ^he wili make them all exceedmgglorioTis in their time ^ now after this life there fliall be riiriC to glorifie iuflicc, Mercy and Truth •, but the patience of God can have no place in heaven 5 nothing that fhall burthen Gods patience .* and in hell he will (hew forth no patience : nothing but rvrath to the vefjels of wrath : it is the breathy the fury of the Lord that is a River of Brimflone burning ' init^ n3 myz jfa, ^o,ult, therefore there muftbea dnae for the Lord to glorifie his patience, and a time for Chrift to rule irf the midfl of his enemies •, and a time for him to rule over themywhen they f}}a!l be made his foot'fiool: there mufl be a time for the d:cee to conceive and to bear before it bring forth. Zeph. 2.1. The truth is, we confider not what a precious time even the time of patience is, to have a poor foul that expeds to be executed at laft, but to have two or three years added to his life by way of a reprival,how great a favour doth he cfteem it:' So for a mm or a people to have dcferved death, for the Lord to cut tenor twenty years out of eternity, but-to refpit the ludgement, and give a man - M mm 2 bui ■r^ ■2^kj^''m'^ * ■** ^5jfc /4 fet time for ^uclgemeut. but fo much time of eafc^it is a fpecial and extraordina*^. ry favour. It is not time of flacknefs, but time of pa- tience, 2 P^t. 3* p. s Tbirdly^there is atime ofrepentance,when God dotfe. defer and refpitthe ludgemenc after finning^ofpurpofe- that. man n:\ay return and come in , Rev, 2.21. I gave her [face tPrrefenty andjhercfentednot : t\\^ words are Em.phatical^ v and, the pnncipat and projf^r intent that God had in it, was. this, that they might have time to repentj come in and make the:ir peace in a time wherein the Lord calls mea, to repentance, by the miniftery of the word, ftr etching out his hands all the d^ylong^ ler. 'iz.'ii. when the Lord^ catli torvecfing^ mourningy haldnefs and fack-douth ^ J fa, 22.**^. a time\vhen the Lord ftrives inwardly with the fpirit of a man, to bring him to a fight of fins, and for- row for them : a time when^ // men feek him he mil be j0HndjfA.\'), 6. andwhen though the Lord do threa-. ten never fofeverely,it is but with condition of repenr^ tance-, and if then they will come forth and take hold of his ftrength,and make peace with him, they (hall make peace according to his promife, Z/^. 2 7 . 5 . when though , there be a cloud ot blood hang over a people, and grievoufly threaten danger,but y^t it is but conditionaJj and- if they return and repent they (ball make their' peace ,and Gpd will be again jreconciled^and the judge- ment (lull not con;ie,as w^itQ in Nineveh: for that.on-- ly I call timeof repentance, when there is hope of mer- cy:, elfe repentance will not profit,for it comes too late. Fourthly, the time of patience and repentance have their periods •, indeed thefe times are not of the lame length to all / tofomeGodfl^iewibuta littlepatience>. and to^ others a great deal ^ riches of patience , ^Jet time for lud^ement^ ^ 7^ and forbearance 5 that though they do evil a hundred tiixies. yet their dales are prolonged ; fo forTcpentance^ feme have but a winters ; and others a fummei'^ day .• ' but when chefe are longed, yet there isatimevyhen they will t-ivpittydxidtime jhatl be no moreah^y have their fixed and fet bounds, that they cannot pafs. Firft, time of repentance ^ for though, they/>/>/> may ftrive and ftrive l@ng, yet lie faith, he fball not alwaies ftrive, €en. 6, 3. and though if in the day of repentance men do come in, he mil turn from his fierce wrath^ I fa, 5 J. 5. Yet if this time be paft. there is a time when the Lord will not be found. lerwfalem had the day of her vi- fitation ^ wherein (lie might have known /A^ r^/;7^j be- longing to herpeace-j but a great while before the ludge- ment came , they were hid from her eyes ^ Luke ip.42. Secondly, it is true, the time of patience may laft longer then the time of repentance ; for God may with-hold his hand, even when Judgement is determi- ned againft a people, but yet the time of p itience will not alwaies laft^the longeft day hath its evening : there is indeed along time fometimes of whetting the fword^ and bending the bow^ and making it ready , P(aL 7. 1 2, 1 3 . . But there will be a time of fmiting alfo-, no fouldier doth alwaies whet his fword, but becaufe he hath a pur- pofe to cut at laft-, though the decree bear long in its, womb, yet it will not bear alwaies : there is a time when^ it will bring forth^ Zefh. 2 . i . fo that the time of patience hath its period. Fifthly> when the time of patience is expired; there is then a time for ludgement, a day ofrecomfence^ ayear of vengeance^ a time for the expending of thofe Trea- fures of wrath that have been fo long laying in •, becaufe Mmm 3 thers. 454. Jf^^ time for judgement. xViere was by finning a time of creafuring ; and fo there .{hall alfo come a time of {pending, Rom. 2. 4,5. a time for the wall that is f welled out to hang , but there will come atime alfo when it will fiU^ i[a, 30.13. husband- men expedl with much patience the ripening of the grapesvthereis atimeofripening,and tl^ere is atime oifref^ing and treading the wtnefrefs^ Rev, 14. 10, The Butcher ftayes till the cattle be fit-, there is a fatting- time, and there is a killing time.-and then they (liall be plucked out as Hieepforthc fliughter, /i^r.ii.j. Laftly, when this time doth come, the Lord will for- .bcar a people no longer : this determinating of ludge- mentin the time of it is exceedingly fet before us in che word, and that under divers exprelfions. Firft , the Lord doth exprcfs it by a full and a pe- remptory refolution that he will doit, Ez,ek. 21. 27. / mil over- turn^ ov€r-t»rn^ ovcr^turriy and it [ball be no more^ I the Lord haveffoken it^ Chap 24. 14. It jhall £ome to fafs^I wll do it^l rvill not go hack ^ neither will I harey neither will I repent , but according to thy waies and According to thy doings fhall they judge thee ^ faith the Lord Cod •, they are the cxprefTions of a great 5 and a full, and peremptory refolution that will not be turn- ed. Secondly, it is called ^ decree^ or the bringing forth the decree ^Zeph. 2.2. pH properly fignifies decretumotlla' ^iutumfcriptum^ from the root pp^ fcripfit : andfo it is commonly ufed in the Scripture, and fo I conceive it to be nnd^xHood^ non de occultoconfilio^feddedecreto fromnlgatoJlis true in that the word of God by the mi- niftery of the Prophets there were many threatnings ^ad judgements denounced, but fatus adhuc in uterQ lateti there is a time when all thefe threatnings will take MM A Jet time for ^ud^ement. • 45J take place, for they iliall not be in vain, there fs not a word that goes forth^but it/J^// accompli jh the thing that ifpcakjfa. 55,11. Now it is called a decree in a double refpeft. Firft decrees arc ads of authority. Secondly, they are eftabliflied and firm ^ they fliall not be altered or difanauUed •, therefore every judge- ment is a decree,and though it may be long hid, chat a man doth not know what is in the womb of it yet there will come a time for the Decree of God to be deliver- ed, and then there is no hope : men fliall be as chaif,and. pals away in that day. Thirdly, it is called /Ir his rvrath , PfaL Pf 1 1 . It is true that the word of God is a^ firm and lure as his oath-,/(?r Heaven and Earth Ihallpafsarpay^ ra- ther then one jot of it fhallpafs away : but yet in the word there may be, and commonly is, an implicit and a tack condition-, as we fee, ler, i8. i 8. If I fpeak concerning ai a Nation or a Kingdom Jo pluck it up anddi^flroj it.^ if that Nation turnfom their evil, I ivi II repent of the evil that 1 thought to do unto them : but the oath of God fliurs out all fecret and tacit conditions whatfoever^that no^ thing fliall arife denovOy that fliall hinder the accom- plifliment thereof^ which muft not be conceived, as iff it were peculiar unto that time, or unto this people, but that the Lord doth conftantly the fame againft other people, and in other times alfoj as the Apoftle plainljj' manifefts to us, Heh. 3 . 1 1 , 12. Fourthly, thofe means that do ufually prevail' with. God3and turn away Judgement when it is threatned. In the time of ludgement they prevail nothing with the Lord : and they are thefe, EiiH, repentance comes too late 5 fo much the Pro^ phetL A fet ttmefor judgement. phet doA mm\^t£,Zefy,i' 1^2. gather y our f elves , that is, by repentance and publike humiliation , but whit is the (eafonfit muft be before the decree come forth ',imply- in^otherwife it would not avaih many there were no .iioubc i:i luddhi that were the Basket of good figs^ that did repent and humble themfelv^es, but yet it came too late tokeepoff the ludgement, they muft be carried hrto captivity as well as the bad .* indeed repentance never comes too late,if it be true^to prevent the curfe; but many times it may come too late to keep off the -crofs Secondly, but if that to their repentance they add piayers, willnot the Lord hear them c' Prov. 1.28. thej [hall caU^ but I rvill not anjwer : for there is a, time Vffhen $hAt the Lord mil not be found ^ Z/^. 5 5 . 6. Thirdly, but what if to their prayers they add faft* ;ing, will not the Lordhear them then.^ No, i/^r.i4.i2, when they fafi I will not hear their cry^ but I mil confumc them by the [xvjord ^ Irj the famine ^ and by the pejli- Jence, Fourthly, but if God will not do it for their own fakes 5 yet it may be he may for feme other godly mans fake , if the godly pray for them-, they mzy (land in the gapy as we know Mofes did, and did hinder the break- ing in of Judgement upon the people: No, then the Lord will not hear them, ^er. 7. 16. Pray not for this people 3 neither lift uf a cry or a prayer for them , for I mil p^t hcAr thee* Fifthly, but yet if he will not hear one of the Saints apart, yet the united prayers of the godly may prevail far with him, and that may overcome •, but the Lord names the moft powerful men with God that ever w^jere J B^k» 14. 14. Noah^ Daniel^ ^ob^ and Mofcs^ and __ , . .. . ..m ■■ ' ■ ■ - - ■•- I . ■ Afet time for ludgement. ^ey and Samuel^ ^er, 1 5 . i , and yet the Lord faith, if they did ftand before him ( aaexpreflion of prayer and in- terceffion ) yet his mind could not be towards that people. There is therefore a fet and appointed time for judge- ment, and if thatbe once come, the Lord will forbear a people no longer •, it will be eafier to weigh the fire , to meafure the winds, to recall the day that is paft , to change the Ordinances of heaven^ and to reftore the verdure of the withered grafs, then to reverfe the Sen- tence and Decree gone forth againft a finful Nation- for as Samwel faid to Saul^ he is not a mm that he^JJwuU repeat. Doctrine, 7 his time of ^ndgement majund mufl he known : for why are they blamed if they might not^and how juftly could they be blamed if they ought not to have known it? Mat. i6, T;. It is that Chrift reproves in thePha- rifees, they could dtfcern the true face of the sky^ buf could not difccrn the ftgns of the times: one might have been done as wel as the other,if they had applyed themfelves totheUkecareandinduftry. But may it be known ? as the Lord governs the world by the Sun, PfaL 19. i. Rom, 10. i8, and in na- ture doth many times caiife Comets and blazing Stars as tokens of fome dangerous and difmal accidents ap- proaching in nature: fo hath the Lord fet forth by the Book of the Word, fome figns alfo • hat are as fo many Comets to the world if a man doth wifely behold them by a fpiritual eye and a right jud .^ement refulting from them : for the vvaies of God are unchangable ^heis not wearied with procefs of time, neither can he be Js[nn ever 458 A fet time for ^udgemeuU f ver won to give his bleflTuig in one age, which he hatb eurfed in anodier : and theretore that which hath been a fign of ludgcment.in one age^muft needs be fo inane* ther .• for the word of Godisliketoa well-drawn pi- fture^ that cafts an eye upon every perfon and every Nation alike. It.is neceffary therefore to enquire what be thefigns foregoing ludgement^ which the Scripture, doth fet down, I will only mention thefetwo^ which I defire every one thatis' wife will lay to heart, that fo he may be able: a little to difcern the fignsof the times. Firft, a fulnefs of lin : that is made the fign when- Judgement was to come upon the Amorites^ Gen. 15.1^* wb^n their iniqHity tpasfull: and this is made the ground of bringing Judgement, putm thy fikle and reap, for the harajeftisnpe^ loeli,.i'i.So^cr,i, 1I3I2, An Almond tree hath the fir ft ripe fi'uit of» any tree, and it notes the hafteningof them to ripen their fins-,and the Lord faith, asth^yaidhaften theirfinstoaripenefs, fo he would haften to ripen his ludgements, fo that this is a certain fign foregoing ludgement ; Butwhenis finfull f when. IS it ripe in a Nation ? I know Divines commonly and tiulyJetforth the fulnefsof finby its univerfality,im- pudency and;obftii]acy^ but I will not infift uponi thefe. But letuslook iiito this Nation of I^dah^oi which our PropfieftpeSlS here, and fee what did ripen their fins, and brought them to that fulnefs that brought the Judgement:, fee what it was amongft them that filled the Epha^ and made, way for the voomen mth the wind in their xvings to carrf them awayi . Fir ft , when a people feeks to make void the Law i . then;> is time for Cod. to worki thatis^to execute Judge- ment:.*. iriB i ^ Afct time for judgement. akc inent •, fo David (aith^Pfal. 119. 125. the word in the original is ll^n which Ci§mRQSfrritumfacere^^Pfjpala/» ex profeff'o/eJ ohlique : not by open oppofing, but by fe- cret undermining-, it is fitly expreft by our Saviour^i^^r. 1^,6,''^^ (^"^h jchave unlorded^xiktvi away the ruling power of /^^ Law by jour Traditions -, how this hath been done in this Nation 5 in thefelattertimes, is not iinknowxi unto them that know any thing of the Do- drine of this Church ^ fometimes by oppofing Scri- pture to Scripture, fometimes by fubtile diftindions ^ grounded upon Scriptures in a (how, by mifinterpreta- 1 tions and frigid expofitions put upon Scripture^by falfe conclufions^and P/^r^/^^//^^^ drawn out of Scripture, andbycuftomsand Church traditions put upon it as the pra<5life of the Primitive Church , the Judgement of the learned •, and all that the wifdom of men, and not the Law of God might rule--, but when men come fo far that they dare not only to change the Laws of men, but to temper with, and un-lord the Law of God, it is time for the people of God to pray 3 and then it is time for God to work. Secondly , corrupting the worfliip of God by hu- mane inventions^ that have a fliow of wifdom, and will- worfliip to hold correfpondency with Idolaters , ^er. 2.33, Why trime^ thou thy way to feek love 1 he fpeaks itof their correfpondence with Idolaters : fometimes with E^j^t^ and fometimes-with Jjfyria -, they did fo or- der things in Gods worflrip as might beft further their Politick ends; now this trimiagdidpleafe,, and then another, and all was to pleafc their Lovers. How much triming hath beenufed in this N^^tion of late years/* we muft have Altars, Crucifixes, Copes, Tapers^Bafons ; fometimes we have been taken with the fre^chy fome- N n n 2 times 4^0 •- ; ■ ■ ■ A Jet time for Judgemmt. times the Spamjh^znd fometime the Italian faihion-jWhar is this but to trim our way to feek love ^ Thirdly 3 Confederacy with Idolaters of a contrary Religion . ler 2.3 6, vphy,gadde^ thou abotpt to change thy rvay < fometimes they went down to Bgyft^ fomerimcs they did flie to ^(Jjria^ &c. this is called the fornicdtion of the Nations, Bz>ek, 16: The gadding of this Nation of latter times in this kind, I need not fpeak of that -^itis too well known unto mod Nations in the Chriftian world-, but all that ever we are Uke to get by it is the Cime that was the gain of this people • Ahaz made a confederacy with the King of j]]yria, 2 chron. 28. 20. and he came and diftrelted him 3^ but fhengthened him not, Fourthly, abufing theMeflengers of God, 2 chron. 36, 16. They mocked his Meffengers^ and they mifufedhis ' Prophets ^ti/lthe rvrathofCodrofe up againjl them that there was no remedy^ How far this hath taken place in thefe latter daies is not unknown to all •, many of them im- prifoned, difgraced, deprived : and thofe that did en- joy their liberty for the mofl: part Prophecied in Sack- I loth ^ Rev. II. in much affiiction and full of doubts and. fears , every one fufpecSing t\'hetber what he did would pleafeorno. Fifthly , not laying to heart the afflidions of our Brethren, ^.wos 6- 6, 7. ihcy drink mne in hovoU , and ^retch themselves upon beds of Ivory •, therefore theyjhall go into Captivity mth the firjl that go Captive : how far we have been affe<5led with the diftrefies of our brethe- ren in France formerly, the defolations in Germany^ and the prefent unheird of cruelties in Ireland^ our hearts know very well, and it will be well if in the day when the Lord makes in^juifition for bloody fome of this • blood, A Jet time for judgement. 461: blood be not found bound up in our own skirts. Thefe were the evils that ripened the harveft of Cm with them.and moved the Lord to fay unto the Execu- tioner of Judgement,/'/^^ in thy fickle and reafy' oel t^.i"^. and how can we expe(5l but that it (liall be fo with us al- foc' for God meafures all Nations with the fame line^ and the fame plumet, 7/^4. 28. 17. Secondly, the beginningsof ludgementare an evi- dent token that the time of ludgement draws neer .• when the Fi^-treefwts forth le aves ^yott faj fum?ner is ncer •, jo whenyoafe thefe things come to pafs fay it is ncer^even at the doorXu 21.30 .3 1 For he faith in Juigement^tv/;^;/ ' be- gtnyl rvil al[o make an endji Sam, ^,12 as former mercies^ be pledges of future and meat for the foul to feed up- on in the expeftation of mercy-, he^ gave them to be meat to hii people in the rvildernefs^ Pfal. 7^. 14. fo for- mer Judgements are meat alfo for the foul to feed uponi- in the exped:ation of future •, for the wrath of God breaking in upon a people^islike a breach in awall , where the enemy will be fure with all violence to break in if no m^^fiand in the gap to make refiftance : tmpojsibile a patente porta iram Dei non procedure. For by a leffer Judgement God makes way for his anger^ for a perfed and an utter ruine, P/4/. 7S 50. Let us fee whether the fame way be not made with- us as it was v/ith them. Firfl, all Nations about themvvereagainff them, ler, 12.9. CMine inherit. :nce is as a fpeckUd Bird • the Birds round about her are againll her as a ftrange Bird feldom feen.- the Birds ufually fall upon and fet them- felves againft her-,& if we did wifely confider the eftate of this Kingdom how it is a fpeckled bird^ and how the. N n n 3 Nati^ ^^2 ^ f^^ time for ^ud^emovt. Mations about her are againft her as aftrangetirdjk Avere eafy to conceive, and what expedlations moft of jthem hav£ from the prefent (late of things amangft us it is not hard to guefs. Secondly^ the general corruption and decay oftruth and wifdom of men in places of grcateft truft: their ftl- ever becomi^ drofs^ and their vome mixed with water , //i. '1.2 2. their Judges andOfficers^and men in authority , _g_rowing daily more and more corrupt : the befl of them is a Bri^^ Mich. 7. 4. that is, a poor man flies to them for flielter'asa fl^.eep to a thorny hedge , and inAead of defending, they ^ fleece him in •, andwliat follows f the daj of thy rvatchmen^ and thy vifitatton cometh •, now iliall be their perplexity- what hattPbeen the condition :of this flate we all know-, how f/rvants have ruled over iis^ and there was none to deliver us mt of their hands : men of fervile birth and education; and Cervile fpirits ^ in fo much that there hath been no peace eirher to him that wentoutjOrto him that came in-, for God did vex us with all adverfity, 2 Chron, 1$ 6. Thirdly , the fubverfion of fundamental Laws of the Kingdom^ which the Scrippre calls the foundation up- ,on which a Kindom ftands : which was a bitter com- plaint of the Church of God in this ftate^ all the foundations of the earth were out of courje , Pfal, 82. 5, whatinvafions have been made uponus^and our Laws, hath been abundantly of late difcovered: and j^/^w^;^ tells us, thAt he that breaks a hedge ^ a Serpent (hall htte him^ Eecl. 10. 8. he fpeaks it of thishedL;eby which a people are defended, and kept feveral, that all do not become firft a Common , and then a Wilder- nefs, Laftlyj privateandinteftinedivifionsamongft us , the T.« ^Jet t'lm e for Judgement, 4 j 1 the fore-running of Gods laft and fierceft wrath upon that ^cop\Q ^ Ephraim 4gairijl Marjafjch, Aj^dboth again (l ludah,, ifa. 9.. ulc which the Lord fairii is as if one member in the fame body lliould be injurious to ano- ther, as if a man fliould ^.'tte the fiefl) of his own arm • andhow far tlie wrath of God is at prelent ftretched forth againft this Nation^we all know and complain of^ whwat fecret whifperings and murmurlm:^s> what jealou- fies and fears there are one of ymother^ and vvhac par- ties 5 and how for ti?jf^ divtftons th:r?. do arife great phoHghts of htart^ we can neyer fufficiently bewail,, which doth continnally rhreaceni that, the Lord will take us and daili us one againlt another as P'cturs Veflels. Thefe were the fore -runners- of Judgement with this Nation, which did ihow them that the time of Judgement was at hand : and thefe are now the fins of the times, which may juftly occalion us to conceive that the time of Judgement is at hand •, let it not be our fin which is here reproved as theirs , that we fliould not know the time of the Judgement of the Lord. V Life for diredioironly in five things. ' ^ Eirftj not to know the tune' is mifery enough : •'^ therefore men are taken fuddenly & unawares infnar^ ed in an evil time^ as birds in an cviifnare^ and as f^HS in An evil net^ Ecd .9.12. Secondly , thatyou may know the time to improve- this promile. Whofoever keepeth the Commandment [hall find no tvil \ a wife mans heart jhall difcern time and ludgc* ment^ Eccl. 8. 5. Thirdly 5 a rvife man f^refees the evil ^ and hides him^ 454 jtfetUmeforrudgement. him(elf'^h^t fools pafs on^a^ad are piini[l)edjProv.ii,^. Firft, by a work oi humiliatioa •, Hal?, ^. \6. Wheh I heardy my hdlj trembled • rotter^nefs entred into mj 'hdnes , / trembled in my felf^ that I might refl in the evil dny. Secondly, a work of reformation, Zefh. 2. j. Seek right eoujncfsy feek meeknef ^ it may b'e you may be hid in the day of the Lords wrath. Thirdly, improve ill the prom:fes,that perfeAion to which you are calledj/p.i^.///^ come 7ny feofle^enter into your chambers : the Promifes and Attributes are the chambers of the godly • but you muft come into them , clfe they will afford no (belter : upon all the glory fliall be a defence. Fourthly, be much in prayert,to lay in for this time, " \vill be profitable for you-,for know,prayer never proves ineffectual to a fpiritualend : it never in this refpedb comes too late, becaufe God never comes too late, I King^ 18.45. Luke 21. 36. Watch therefore and fray eontinnnlly^ that you may be accounted worthy to efcafe all thofe things that jhall come to pafs : fidelibus orattonibus Deujnambimus, ccelumtundimus. Fifthly, betake thy felf to the mediation of Chrift, Mich, 5. ') ,iov this man jhall be the fe ace when the enemy comes into the Land : he is a refuge from the florm , a de- fence from the wind^ a river of water in a dry place : and the fhaddow of a great Rock in aweary Land ^ J fa, 52. 2. therefore return you to your (Irong holds ^joupri- [oners of hope, Zach, 9. 12. Remember his name is Shilo the peace-maker,andheis fo called everywhere •, tvhen the Scepter departs from Judah, Gen, 49. p. * there mufl needs be nothing but trouble : yet then he is the peace-maker^ then doth Shilo come. One i*nMi>*B«ta 46^ One Heart and one Way- Preached 1639. Z A. c H. 14. 9. J yjd the Lord jhall be King over all the earth.i, in, thdt day fl)all there he one Lord and his name one, ^^"^^^ O D leaves not himfelf without witnefs> f>^/if^;J^ noi* his Church without witnedes •, and therefore he did in all ages raife up Pro- ^ . phets not only for his Churches prefenc '^^ Diredion and Confolation, but alfo to ihew unto them what (liould come to pafs in the latter dales. • God having now opened the graves of his people^ commanded deliverances f<9r Jacob, andtHrnedtheJr cap- tivity as the Rivers in the South ^ frnt forth his pri [oners hy the blood of the Co'venanty ont of the pit in which there was no rvatir^ ckip. p. 1 1, being now come again into their** own Land, they were apt to pleafe themfclves with thoughts of eafe and peace, as it they iliould now _ • O o o live 466 One heart and one way. live in an lie of providence^ where they fliould enjoy a~ perpetual fummer : therefore in this cap- tivity the Lord doth fore-warn them of greater fufferings that they were to undergo in the laft times;. Wherein we have firft the Judgement it felf de- nounced, fetting forth an utter over- throw ^ and a per- fect con qu eft: the day of the Lord comethy when the fpoil (hull he divided in the middle of thee y ver, 12. which be- ing fpoken after their return from Bdjhn , muft needs be underftood deultima clade , of the laft deftru(5lion of their City 3 and the prefent diffipation of their Nation. Secondly , here is a defcription of their miferable condition at this time : the light fhall not be clear nor dark^ver.6. nonfiabilis diqua temforum ratio ^ there fliall be nothing certain: in doubtful times we are fubjeit al- waies to new fearsrdaily changes are continual dangers : ^luafim continue crefufculoy it fliall be neither day nor night, mixtures of hope and fear ; they cannot fay it is fo dark as there is an end of their hopes, ^c. nor fo light as there is an end of their fears. Thirdly, after this he comforts his Church with an adbrance of deliverance^ and that by divers Ar- gun^ ents. Firft, though it were Hiarp^yet it fliould beiliort^but ^s one dny:for athoufand years with tht Lord is bat as one day : and a day that the Lord knoweth •, that is^ he hath limited; for the defolations are determined^ Dan/i Secondly, theifluediall be happy ^though the day flieuld neither be clear nor dark, yet he promifes Lttp^m »| fore exit urn y the evening iLall be light. ■ — — ■! a « ^ in Ohe heart and o?ie way. ^67 Thirdly , the Auchor of their deliverance fhall be rpehovah: he that before gathsre dull Ndtions again fl ^eru- fdcm^ vcr 2 .he that provided the fijorm to fcatter ^udah^ provided alfo the carpenters to fray thcTi a\vay , chap, i . 2 0j 2 1 • ther^ fh^ll Jehovah go forth ^d pght agAtnft this Nation^ vcr. 3. Fourthly, the manner of the deliverance, God fliall i^o doit 5 that he will make it appear to be his work, God doth many things by fecond caufes , wherein his hanfd doth not fo clearly appear:his hand is in his glove, his arm in his lleeve: but when it doth appear to be wholy his work , then he doth make bare his arm in the fight of the Nitions^ ifa 52. 10 The Lord ihould be as plainly feen here^ as if his feet did ftand upon Mount olivet. Fifthly, the glorious condition of this Church after this deliverance, and chat in thefe particulars . . Firft, after this Jerufalem ihallbe made eminent and honourable : Icruftlem Itood in a Valley , and the Mount of Olives hid it^ that it could not be feen : but now, the Mount fhall cleave afiindrr in thi Tpi-dfl^ and all fhall become a plain : what ever might hinder the fight of the glory of the City, or elfe might hinder the flocking in of her own people and of all Nuions to her^ God will remove great obftacles/ Mounts ihall not ftand in the way of his people, either to hinder their deliver- ance, or to over ihaddow their glory •, M ho an thou oh great Moimtai/c^that thou fiouldfl ft and before Zorobabelf thou fl)alt become a plain , cap. 4. 7 * Secondly, after this deliverance Jtru'^itlcm ili.dl be exalted^as the mother Church,& then livtrjgrtaters jKd go forth of lerfifalcm tinlo the fittermcfi partj of ihc earthy Fer. 8. v/hich was in a meaiure acco.ripiifiie j wlien the O o 6 2 Law ^68 One heart ajid one way. Sw- law went out of Zion^ but it was not fulfilled-, for this fountain-iii leruialem was foon drycd up-, and therefor^e here is tome further thing aimed at-, for the promife is , fummer arJmntcr (l)dlth€frHn, and therefore I doubt not from hence to conclude, that after the coming in of the lews, great profit and enlargement both in know- ledge and graces (ball come upon all the Gentile Churches^ Thirdly, the bleffed and glorious Government of this flate after this deliverance •, the Lord had for their fins broken both thejlaff of kauty and the jlaff of bonds y by which he fed them in times paft,but now he would' rcDurn and be their King again •, for fo I fliould rather cxprefs the Emphatical particle ^"iNn fuf^er totam ter- rain iUam-^ And it is exceeding probable, that after their converfion the Lord ihall in a more glorious manner undertake the Government of tkat people .• fnrely it is not for nothing that it is fo often repeated, Jndt)d.vid my fervant jhall be their Prince for ever ^ Ezek. 3^, 24,25. Laftly, here is the fruit and confequence of this Go- vernmient,and that is double in this y^tkjlehovah fl)all be or]e,and his name ene^ &c. We know the name of God is exceeding diverfly taken inthe Scripture^ but here I conceive is meant the Religion that God hath fet forth in his word , and the worihip that he hath fet up in the Cburch-,f0 I conceive it is ufedin Mich, 4. 5, All people rvillwalk ev.er) -man in the name of his God^^we ml walk in the name cf the Le^d our God for ever : that is, the greateft part of the world^ as their gods are Idols , f o they are addided unto a fu- perftitious wor(bip of thefe.according to the inventions of men-, bat asour God is but one; and his rule of wor- 0;/e heart and one way. 46^ fliip one .• this \vorfliip according unto this rule we will keep our felves to, and never change for any huinane mvention fo long as the world fliall en- dure. ^ So that the meaning of the promife feems to be this; whereas before they worlhiped many Go^is •, as there be Ccdsman)^ an^ Lerd~ manj •, they ferved both the Idols of their hearts, and of their hands-, now they Hiould turn from dead idols^ andjerve eyilj the living God : they fliould {ay, IVhat have I to do a^'j more with idols ? and- l^itn, Jehovah f1)aU be one : And whereas in the times of their ignorance as they ferved many Gods^ fointhe worlliip of thefeGods they had many fuperftitious and carnal rites,accordmg as every mans fancy ledhim; and fo there were as many names^and feveral "names of wor- fhip as tP.ey had many Gods. Bnt now the Lord pro- mifeth that as all the Idols iliall be taken away, fo all Idolatrous and fuperftitious worlliip alfo, fo that there fliall be but one God^and one name. Jehovah ovit\ the rule of his worlhip one , and his" worfliip according to that rule Ihall be one. Onenam.e.Philofophers tell us A\^turium nonfufeh- addit enti aliqnid fofiiivum fedtan-tum negationem ComVo- fitionis c^ diviJio-7is. Acjttiifi.Y^xr i .cj 1 1 .a.i. A denial both of rnu iticude and mixtures. So we fee God is One • that is, there is none eife ; none bcfidcs-, and that (lands in oppofition unto-many-, and God is One,that is,he hath a limple beingVe:^ quic- qutdcfl in Deo^ Deiis efl^ in oppofition unto mixture : fo that Firft- his name (hall be One^toikt out his purity, that his worlhip it iliall not be mixed mth the inventions oi. men no more. Secondly , his name One, that is, the Religion (liall be the fame amongft them all ^ Ic notes O 00 3 d^e 47^ Om heart and ove way. tl^rl^enmf ofiiTothac though now there be many every where^but then they iliall have Of»c heart And am ivay^ I will begin with the firft, unity as it (lands oppofed untocoinpoficion fetting forth the fimplicityof Gods woriliipiitfliallbeno more mixedand corrupted with 'the inventions of men, cr^. Docirine. when a people turn to God bj repentance, and he returns to them in mercy ^ he will give unto them one name^ ( that is)he will free them from alljuperflittous andhiimme tnix- tures in hi'S rvorjlnp. In opening whereof I iliall fliovv two things.' firft that in all ages it hathbeen the main labourof Satan andall the enemies of the Church, when they could not root out the worlhip of God wholly, then to cor • rupt the fimplicityof it by humane inventions, tradi- tions and fuperftitious mixtures. Secondly, that when they turn unto God , and God unto them ^ he will free them from all thefe* Firft, that the main aim hath been a mixed Religion, contrary to the fimplicity of the Gofpel, fo that if they cannot fowe wholly tares, yet there llrall be tares (own amongjlthe wheat •, this hath been alwaies the praftice of the envious man^ U^, i3> 28. th>5 will appear if we look mto the feveralages of the Church, and we fliall find that the fame plot bath been alwaies on foot. I^irft , look upon the Church of God in 'Eg'ipt , and there Satan introduced a mixture ^ they worlliiped mdeed the true God^ as appeared in the Idolatry of the ; Cr»U; One heart and me way* 47 \ Calf, but they worfliipped him not according to the rule that he had pr^fcribed , but after an Idolatrous manner of the Heathen, and fo they defiled themfelves with the Idols of E^jft, E'{ek.20. y.worfhipping the true God according to the inventions of men .* Therefore the Lord having purified his worfliip in the Wildernefs, and feeing their pronefs to this evil3 he warns them that when they came into the Lmd of Ciwiin, they JIjohU /?ot fo much ns enquire after the manner of ivorfl)/p ufedbfthofc Nations ^not how thejjerved their Gods, B'eut^ II, 30j 32 . he faw it was the heart of man was apt to enquire after, if not after a new God yet after new waies of- worihiping the true GoJ, continually.* the Lord therefore commands them^T/w/ flmlt not dofo un- to the Lprd thj Cod: So thif CO worlliip the true God iii afuperftitiousand ceremonious imitation of Idolaters^ .though it be but in the manntr of their worllyip ^ and though I fay it be done to the true God, vetitisin Gods fight abominable. . Ye^iwhen God had given them this warning, wheii xhey were come into C/T/^/i^/v they v/eie mixed among the Heathen, and leari>ed their waie^^yand woriliipped their Idols^which proved a fnare uiuo them, ifd. io5, 35, Jerobo4m-&.tdi into Egj^txxo'i'A the face of Solomon^ and there he^^^rned the Idolatry qf the. Calves : and when he came to theCro\^i this was the Religion, and the way of w^orlliip^that lie had a defire for Politick ends tofetup; bur yet he would have it to come as _iieer to the worfliip of God at Jerufalem as poffibly he .might .' they had their Temple^ Altar, and Cere- monies, every whit as chargatle , and in humane dif- courfe as rational as that at Jerufalem ♦, only there muft be a mixture of foinething he bad devifed out of his own? hearty ^j 2 One heart and one wdy . heart, i King, 12. 3 3. and therefore the Prophetfakh, jiof. 8, 14. Ifraelhath forgotten his maker and buiUeth ^cmfles : A man would think that he that builds Temples (hould have God much in his mind : buc they >that will appoint a wodhip ot their own which never came into his heart, and bmld Temples and places for' Gods piiblike worfliip when he hath appointed but one, that man in Gois account whatever he pretends, he \dth forgotten his Maker, ACrer this, .^.^^^ did not wholly cad off the worlhip God, but yet he muft have his mixture alio, and there- fore/^^j^^^^^///^/^^ the Calves the tvorjhip ^/ Baal which wan yet more hateful^ 1 King, 16, ^51? 32. King y^^^^did not whoUy caft off the worihip of Godjyct he brought from Damajcurz newfaihioned Altar,which itieemed that King was much taken with, and the pattern there- of he fent before hand unto Friah the Prieft to provide ^ him the likeagainft the Kings return, 2 King. 16,10,11, And as we fay where God hath his Church, the Devil hath his Chappel 5 fo where the Devil hath his Chap- pel he lliall feldom want a Chaplain-, he did provide him the Altar again ft the King came hom^e; So in the times of the Prophets there was ftill a mixture aimed zt,Zeph. I* 4, 5> there were fome that did [wear hj Cod and by Malcome alfo : and thus in the daiesof lofiah there was a great reformation in matters of Religion , and Idola- trous worfhip in publick was much fuppreffed, 2 King, 23 .Yet there was a remnant of Baal yet remaining, which is conceived not to be expreft fo much in outward pra- <5tife by reafon of his reftraint of authority , buc it was much in the hearts of the people, there being in them ftill a pronefs unto that kind of Idolatry, that for many years formerly the Land had been infefted with- al; MM - ■- ■ . « — ~ — . ■ ■ . ,^ * ^» ■ ■ ■ ■ — ■ ^. _ ■ ^1 One heart and one way. a^^ al; and there were Chemanms, which is conceived to be from ")D3 incaluit (that is ) men more zealous and hot then ordinary forthofe Idolatrous worfliips^men that did further and promote it with all their power ^ and if there be a remnant of Baal anywhere , a thoufand to one but there will be found Chcmarims alfo, men very hot and zealous to advance and encreafe it. In.the Primitive times wc know there was a mixture , of the Bondage of the Law with the liberty of the CoffeL Of legal Ceremonies, and Evangelical Ordinances .• a compofition of ludaifm, andChriftianity ^ becaufe they faw there was a queflion^they thought to take in both for furety as the lafeft way. ' After this Popery came into the world, and that is ' meerly a mixture, a medly in their worlliip, a mixture * of Gods Ordinances, and carnal and heathenifh fuper- * ftitions : the Pope a mixture of a Prince and a Prieft : * their Mafs a mixture of a Ceremony and a Sacrament : ' their Canons a mixture partly out of the Word of * God 5 and partly from their own traditions .- and to 'fhew that they love the mid- way in all thefe, their * Purgatory a middle place between Heaven and ^ Hell, Since that^in the Reformed Churches there be many, that though they have not been fully Popifli, yet have greatly defired and much laboured for a reconciliation^ as if a middle way betv/een us were the way to peace : who perfwade themfelves, and feek to their power) to perfwiide us, that if we yield unto them in Ceremonies, it may be a means to bring them over in Dcdnnes : and to tell us, were it not for the lefuites on the one lide, and the Puritans on the other, two hot fpirits, vkrate men would foon agree ; we read of fome, P p p Re^U' 474 ^'^^ '^^^^^ ^^^^ ^^^ ^^^y- Mcv. 1.3. 16. that do receive the mark &f the Beafi-^ at- mark I conceive to bean exprelTion taken either frotti^ afervantor afouldier^whoby fome badge or cogni^ zance are knovvn to what Mafter or Captain they be- long •, for as Chrift will have f;is Chureh feakd^ Rev.. 7. 3,. fo will Antichrift have his fervants mark- ed.. And this mark the text tels us is double 7*;^ ffe r/^/?^ hand^ and in the forehead : the one notes an open pro- feffion, and the other an earneft contention to promote: riiecaufe. Firft J in the fore- head ^ it is an open profeiTion either in words or pradife^when men either pradife it, or praife it: when men praife their feafls^keep their fafts^ honour their Saints^.fetup their images, com.mend thein Crucifixes, love their Ornaments, their Copes , their Tapers, choofe their names of Priefts, and Altars ^c^ it is as plain hereby as if it were written in their fore- heads, to whom they da belong, and it appears plain- ly that a mixture, a middle way they defue*. Secondly, A mark in the right hand fets forth an ear- neft contention in the caufe of the beaft, the right hand being the Inftrument of adion, and that wherein a mans main ftrength lyeth •, and fo Antichrift hath his; Merchants, his Factors and Agents inmoft parts of the world, that ftrive to the utmoft of their parts and power in many things, if not in all, to advance the worihip of the beaft, and to engage men in their quarrel. So that: in all ages there hath been a mixture-, for Satan would, have a Religion like unto Kehuchadne\drs image -^ he cares not though the head be of Gold, and the breaft of Silver, fo long as the other parts be either of brafs^^, Qr:Clfe.partly ot Iron and partly clay. One heart and one way. 47 r Now what hath been the caafe of thefe mixtures iu all ages c'they are two. Firft the Mininery : and. Secondly the people, Firft, an unclean fpirit working in the Tropins-^ that is given as one reafoa when the Lord will cleanfe his peo- ple,and take away the caufes of their pollution he faith^ Zach. I J. 2. he ivill caufe the Frophet and the unclean fftrit to pafs out of the Land: f that is) the uncleaa fpirit that works in the Prophets^for the truth is there is a fpirit of uncleannefs and prophanefs is gone forth into the world. Secondly, horrible pride in all thofe in whom this fpirit of uncleannefs doth take place ; for vain man voouldbe Tvife, lob 1 1 .1 2. and he arfe^s a iLew of wifdom in nothing fo much as in matters of ReHgion, either in the Dodlrme or the worfliip of God-, and this is made a fpecial caufe of all huipane mixtures, CoL 2.18. being vainly puft up by their flcjhly minds . Thirdly . a vehement tfefire that fome men have ari- fing from this pride to win Profely tes unto themfelves, that all men may be of their mind, after their garb in all things-,they would have you circumcifed^that they may glor^ in your fie j}): ut mulintudine fequacium fcfe efferant ^ that they may pleafe themfelves in this,how many they have brought about, and how many Difciples they have drawn after them, that become their admirers, &c. Fourthly, horrible hypocri{ie,\vhen men are Sepul- chres within^ yet they defire outwardly to appear paint- ed'^ who having no power of godlinefs within , yet by new inventions would fain bc-ar the world in handj that furely they are men of a higher ftrain for matters of Ppp 2 Religi- One heart and one way* Religion then ordinarVj whereof their zeal for a link hodilj exercife and outward complement muft betb^ ^reat witnets to the world •, and this Chrift chargeth upon the Phaiifees as a fpecial caufe of all that corrupti- on and compofition that was in the Church of God amongftthemjas wefeei\/4f. 25. 135 14. Fifthly, worlcly vvifdom , politick refpedls, and flellily ends^ what mored leroeoham to fet up the Calves, or iduio retain them, but becaufek fuited better with their policy, and earthly aims and purpofes, then the purity of Gods worfliip would ever have done^ for when men come to this^to count gain godtinefsy then that will be the beft Religion , or the beft way of worlliip,and thofe the moft decent ceremonies that will but further their worldly ends. So fometimes a correfpondency with forraign pow- ers of another Religion .- So • Aha\ that he might k^ep his correfpondency with forraign powers, with TigUh Fele^er King of ^]ljria^ he muft have the fafliion abroad alfo, 2 King. \6. 11, 12. outward references havemany times a great influence into the miatters of Religion. Sixthly and laftly, there are four fins which are in a cfpecial manner incidentunto the Prophets, and the great caufes thereof areJgnorancejIdlenefsjCovetouf- nefs and Cowardize. Firft, ignoiance-, that is given as a fpecial caufe of many humane inventions amongft the Pharifees •, thou blind thmfee^ Mat, 23. 16. Andthe Church of 7%4^/- ra^ inany well-meaning men w^ere deluded becaufe they knew not the depth of S:'tan, jR^i^. 2. 24. many men are deluded becaule they fee not the evil that is intend- ed .vthe Apoftle tels^us of Popery, that it is Arnyfierieof iniquity^ One heart a?id one way. 477 ■i imquity^ 2 7hef, 2. 7. Iniquitas^fcd myflica^fietatis & fi- delitdtisriQmine jfalltata : reprefented unto men under the names both of piety and loyalty. Secondly, Idleneis and carelernefs in matters of this nature, fo that if men can enjoy their libertyjive quiet- ly,and richly/or the purity of Gods worfliip \i matters not fo much^ that is given as the caufe , Mat, 13. 24,2 5. while men (li^pt the enejnj came nndfow^d tares, I n mo ft ages there have been fome fecure and quiet times of the Church -, when the Prophets have taken their eafe and a hint of [lumber hath come u^on them , and then is the time to vent and fet forth the inventions of men , I and fo by little and Xvix^t^fedcte-niim, ufufpfo:^ taata DoBorum afprobatio;^.e ccefit e\]e in frecto^ hac AJiimatione fenfimfinefenfucrcfcente. As a Jefuite fpeaks of fome things in Popery. Thirdly, Covetoufnefs , a. defire of railing them- felves in the world, and to fetthemfelves ina way of preferment:and when men lee there is no other way ro rife, then they refolve to yield unto this; fo it was with them of the (7^;?^^/^;^, who brought fuch a Mixcuie,. ^ and caufed fuch a rent in the Church, Phil.^.\g. it was becaufe th.'ir God was their bclij^ and the j minded earthly things : So that if there be a Diotrephes that loves pre- ferment , he mufl and will have both the Dictates and- Inventions of men as well as their perfons in admiration. for advantage fth , Fourthly, Cowardize, (7/^/. 6. 12. they found out a* middle way to mix the bondage of the Law with the libert/ of the Gofpel, that they might not fu^er perfects- I t ion for the crofs of Chrifl , but that they might be well thought of on both fides. I eroboham kt nip Idolatry in Bethel^ ;xnd an old Prophet of the Lord dmlt there ^ yet Ppp 3 fuch. ^-r g One heart and orte way. fach was his Cowardize^ that it feems he had nothing to fay againft it^ but that the Lord muft fe d a Pro- phet [iOm^ndahio reprove him, i Kir7g, 13. and the truth is, had not the Miniftery been in many ages a ge- neration of fpiritual cowards, they had ricyer had fo many inventions impofed upon them as they have hid. Secondly, there are alfo many caufes in the people-, but I will only infill upon this o^ie becaufe they re- ceive not the Doddne oi thf? Goipel in the purity^nor. she rvorj}nf} cf God inihe U-vc of it -, and therefore the Lord in Jullice gi^ves tinm ui' ahio An cffi^.xj of deceit ^ zThcf 2, lo^ii. rhev are ready to receive any Do- ctrine without tnir.g ihc -prhi^ an^ to yield unto any command willingly, walk after the Commandment^ Bof, 5. 1 1, they are tor the moll; part a lump fit to receive any leaven •, the Prophets prophecy falfly , &c. andthepeo- ^lelovctohavcit foy ler^y.ult. for a pompous ReUgion, thatconfifts much in outward iliews , and that which abounds moft in hodily excrcife^ is a thing that is gene- rally well-pleafing unto men, Amos/\,'^, and ufually when men fordike the rule, then they look more at what will pleafe them, then what w^ill pleafe God : this Itkethyvti 0 hotife of -frael : and this was all they looked at therein. Secondly, when God turns unto a people in mercy, and they return unto him, he will free them from all this fuperllition or idolatrous mixtureSj Z^/?^. 5.9. 1 nnll rejlore ti'i to them a pure language : which place being compared with that; jfa 19, 1 8. Theyjhall a/I /peak the language of Canaan : Language there notes confenfum cum populo Dei in fide (^ cultu : re goring a pure language ^ may fignifie purity bothin Doftriae and Worfhip: they ihall 0?ie heart and one way. 470 fliall fpeak no more partly tlje language of Canaan^ and partly of jfl)dod^:iS in times paft : but the pure language of Canaan : in Judgement / will make them one Nation upon the CMountatnsof ifrael^ and they f1)all defile them- felves no more mth their Idols and their det eft able things^ and from all your idols 1 will clean[e you ^ Ezek. 37-233. And I will give unto th^m one heart and one way-, that thsf ^mll fear 7ne for ever^ler. 7,2, 1,9* Now' the reafon why the Lord will take away thefe mixtures when he returns^are thefe; Firft, becaufeufually thefe are the 2;reateft and the moft provoking fins of a Nation, Hoj. 9, i 5. all their wickeknefs is in Cdgal ^ this wasanticndy the place of worlhip, 1 Sam: 15. 12. and there they did now woiiliip^ God according to their own devices -^ the Prophet tels theiiijwl^ere they didihink to pleafe God , it was the greateft tranrgreffion that they did commit-,fbr to / con- cave the particle ^.^ is to be t^ktn profimmvfmAl their thefts, adnUeries^drunkcnr^efs^-crr. they did not'-. z\\ of them provoke the Lord^fo much as that, they did worihip huii according totheirowniaventionsi;^ CilgaL Beofciviendum efl non ex arbitrio fedex tmperio'. There is nothing to be doiie but by rule, (7^/. 6. 1 6 now whcre^ the creature iLall take fo much upon, himfelf as to fet his wifdoai above the wifdom of G od. and/c'^ his thre- f])old bcftde the threfhold of thz Lord , Ezek. 49. 8. it is a provoking iin that the Lord cannot en- dure. Secondly, becaufethisi^ afpecial caufe why God! departs irom any people-, now the Lord will never re- turn in mercy unlefs the caufe be taken away that pro- ; yoked him. to depart-, Ez^tk, 8. 7. every humane inven- tion impofed as necelTiry to the fervice of God y is m ' Image: 480 ^^^ '^^^^^^ ^^^^ ^'^^ ^^y* Image of jealoufie , a^d the aim of it is to frovokc the Lord to go far from his Sanctuary, it is finis ^^^m^though not oferantts. Thirdly, becaafeof all Judgements upon a people, this is the greateft ^ and therefore when the Lord re- turns unto thciii in mercy be muft take away thefe^Pp/. 81. 12. 1 gave them tif to walk in their own counfels , it is fpoken as of the greateft jud :ement could befall them : and fo it is for a m.in to be a rule to hmifelf^ for b^ that is his own rule, muft needs be his own end, and he that is his own end, muft needs be his own God-, and therefore it is a fpeech of the greateft difpleafare , he hath made unto himfelf Altars to iin, therefore Akar? ihall be unto him to fin, Hof, 8. 1 1. Fourthly, when God doth tecum unto a people in mercy, he doth intend to delight in them, and rcjoyce over them to do them ^ood^ and that he can never do in any fervice that they perform, until worrtiip be purged from humane mixtures, Mai 3. 3,4. when he hath f^ in his church as a refiner^ and hath purged his worftiip, then [lull the facrifices ^/Judah^^^^Jerufalem befleafant unto the Lord as in the daies of old: then , but not till then. Ufe, Let fhis teach every one of us a double duty. Firft, hate all idolatrous and fuperftitious mixtures in Gods worfliip whatfoever. Secondly , beware of them. Firft^ hate them as being the thing that canfeth the Lord to go far from his Sancfuar'^ : to be unto his people as a way- faring man that tarries hut for a. night: groan under them as burdens, that fo the Lord may return unto his people in mercy, an^ *-**?• ore ti a tw his Church a pure Ungi^age ^ ^ ^ -- . , ... ..■■■....-■■■ r ... . .. ,■...-.■■. ^ . ±^^ ,,.^ J ^ ^ 0?ie heart and one way. a g £ language •, that they may no longer h^t hetrveen two opi^ ntons •, no more/rvr^r h) Cod and by Malcomc 5 but that he may reftore to us one heart and one way. To move your hatred againftit^confider, Firft, of all kinds ot fin this Is moft defiling xthou^ ■Je-fiUd(l thj felf ivith thy 'dels, Ezek. 22.4. Now what is defilement or filthinefs-f it is, faith Aquinas^ Carentia nitoris quern ex gratia habemusi indeed all fin ftains and blemiflieth the beauty of the foul , but this fin above others . And if we obferve the Scripture , we iliall fee that they have been men pf moft corrupt fpirits, and the moftprofligatedconfciences that have been moft. fet upon humane inventions in the things of Cod ; take the l^harifees for an inftance^ and indeed it is Juft with God, that they that will find out waies of worftiip for God to be untothemfelves means of fimdlificationjthat thofe lliould prove in juft Judgement a means of defo- lation. Secondly , ic is moft inflaming : thej have hflamcd t hem fe Ives with their idols under every green tree ^ I ft, 57.5. they are fiid to be for this caufe, mad upon their Jdolsyler, 50. 38. Now in madnefs there are two things: ///r^r, and. ^w^;t^//i^^ here is both-, firft ^W foundnefs of mind is taken awwiy , that a man cannot fay , Is there ^ not a lye in my if^ht fe/iW-fSecondly^it carries the whole man with fury after it/o that none more violent in their perfecutions then fuch men are whodefire or have em- braced for Dod:rines the conceits of men. Thirdly 5 there is no fin wherein men do manifeft more folly-, [Iriviii^^ to [hew themfelves wife they become fools, Rom. I. 2 1, for how highly ioe ver men efteem of humane contributions in Gods worlliip .• yet in GoJs account they are no better then playes, and mimical Qr[ q dancings. > > •I* >. V . 3z One heart and one way. dancings^ txodf^, 6, we know it was that which they intended for a Rdigious worfliip^ but being in a way of their own devifingj the Lord calls it flay, and the Apo- ftle in I Cor. lo. 7. renders it : So that they were but chilciiOi cif riages, antirpi fcfli^s^ neither fuitable to the holinefs of God nor the Majefty of his Ordinances 5 only fit CO pleafe children and no more. Fourthly J No fin ripens Judgement more, nor ripens a people more for Judgement. So Ezek, 22. 4. Thon hajl dcfikdth^ [elf with thj idols- ^ thori hafl caufed thy d dies to draw neer^ thou art come eventi^nto thy years » • This provoked the Lord to break hth tire (faff' of beauty^ and of bands , with which he fed his people , as Zach. II, 7. the ftaff of be.iuty, that excellent order of go- vernment that was ?.mongft thenj^was now turned into eonfufion : and the ftaff of bonds of m.utual love and amity that was amongft them^turned to divifion. And iet no man be forward in the promoting of humane wifdom this way-, for ^udg. 8.27. Gcdeon made an Mfhod^ and the people rvent a whoring after it :. but the thing proved a fnare unto Gedcor^ ^ and unto his houfe». Laftly> it is an endlefs fin r wherein a man knows not where to flay, as Hof 10. i . According to the multi- tude of his fruity he increafedhis Altars ^ and according to the goodnefs of hii land^ he hath made unto himfelf good' ly Images : as God blefled them in their eftates^fo they began to bethink themfelves of a more pompous way of Religion-, for If any mans foricy may be a rule, then may one mans as well as anothers^and fo a manfliall ne- ver know where to ftay . Secondly, beware of it alfo-, for feeing it hath beea afin.ia fo many ages of the. Churchy it "feems a mans^ nature. One heart aud one imy. 48 nature is exceeding prone to it -jtherefore take heed you be not inluared by itdtttlc children keefycurfelvcs from Idolsi/ijncn^i loh.').ultc and you have/ great caufe to take heed. Firft,becau^c they are brought in under beautiful pre- tences-, the mjflerie Babylon gives the wine ofherfernica* iion in d golden cuf, Rev. 174. and in this llie is truly a Harlot, her hands arc fnares and bands ; llie is skilful to allure. Secondly 5 take the more heed becaufe they come not in all at once , but by degr-ees they creep in , *7r^Uiivy.i^o^tiCLv%i'7;TK^*ymt If^de ^, £ph, ^, i^. they lie in tvait to deceive : it is a ftudied thing, and they hav^e a method ill it, and rules according to which they do pro- ceed, and they walk in craftinefs : the word is, '^^ x-^f^c-^^^ which properly fignifies deceit at dice , fo that there is riot fo much" cheating and jugling in the moft deceitful fport,as there is ufed by them that in this kind lie in nwh to deceive ^Ho^.q 6. it was the way that hrohoam\\'\di to bring in his Idolatry into this flate • his cefires and purpofes were as hot (vs an oven-^ bur the people were a great lump, and they could not be prefencly leavened ; and therefore he fends forth his Agents into thefeveral parts of his Kingdom, and they did feek to Iv^aven the people, and in the mean time the Baker [lift and ccafcd from raifi/ig : the people were not le.r/ened by and by , nor fitted to receive fach corrupt woiihip , ani therefore he did flay a while till it might be done. Thirdly, take heed of it; for if it once be2,in, it will ftrangely enc;eafe.-iF one th:u goes before do bring m fo;ne,there be tho: e that co:v.t ai'ter that will 'did to the plot: as when Popeiy was fet up , we know one Pope Qj^ q 2 added ^-TS.: One heart and one way. added fomething, and another fomething more, till at laft they made up th.it pouched Religion. It Icroho^m. hr'in^ i'^ '^^ c^l'va^its a thoi'.[and to one bi^t afterwards Omri And Ahah lluilljet up thswvrfliip of Baal\ Fourthly, it isagreatdiilionourtoa Congregation; for it makes all the worihip of God unfruitful • for m. qjai'a do th^j rvdrfhip me^ t cubing for dociri/ies the rndi- ntents of men ^ Mat, 15. 9- nay it makes themfinful,, Jmos 4. 4 Go up fet thy fiith engage thee to lay hold on the promdfe in ail this, and expeft to be delivered from them all, that in every one of thefe refpeds Gods nanii.^ may be one. Secondly, put forth an ad of reliance, affiance^ re- cumbence , or whatever elfe doth exprefs an act of an humble and believing foul 5 cafting himfelf upon a promife to obtain it; cleave to the word, rfaL 1 1 9, i ^, leave thy felf with the prGrndfe.- for that is theexpref fion^thefc^ir leave themjclvcs ?n>/;//;v^^.Pfa.io,i4. -'' ly^ Thirdi\* ()}2e heart and one way. 4 87 Thirdly, (hut thy cyesagainft all difficulties, ftagger 'not at the Hnlikelineis of the means;he that ihould look [! upon the Ifraelites at their divifion , and lee how much iiivifion and ho.v much Idolatry there was amongft them, and that of all the Nations round about (but yet the Lord hath &d it, and it lli.iU be accomplifhed in his feafon ) he that lliall obferve how exceedingly a pom- ■pous Religion pleafeth them, and how much they are taken with humane additions in Gods fervice . ho'>\r firmly it is rooted and with whit power it is backed , 'he Will be ready to fay, if God jhould create wiridows in /^j^x't*;?, this could not b^ ; but know^though there were- mountains in- this way of his people, yet this could not hinder the accor.plilliment of apromife-, JVhoartthow ■O great mon^ynain? before 2.tx\ih-^:)^\ thou fl>alt become a, LfLiii^jZ.ich. 4,.6,j\ nay and hefe mountains faith doth often remove and make them become a plain. Eourthlv, wait for the performance o:'it in Gods due time, ^cf I .^.rejoyce for the fromi(c of the /^j/fcr,though- it miy haplv by fm be delayed. God brought his neo- pie to the borders of the Land of promife, andinew- ed them the good Land, and yet by their unthankful ^valking, they were led back again iourry years in the- wildernefs-,buthowever,if it tarry ,rejocye for it: for it rvill fpeak , and it null not lye , it wtll cor^e andtt will not tarry ^ Hah, 2.3. Secondly, let icbe unto thee alfo a ground of hope: theobjedof hope is good things to come ; and that which iS grounded upon the promife, is l/hjely hope that never makes afhamed •, let there be an holy, an earned expe(5lation and groaning for it, ^-'^-^p^^'^'^^^ -^ go forth, and meet the mercy while it is yet a far off,. - " ' ^ And One heart and one way. And to ftirupyourhope^ confider firft^ic will be a means to allay your prefent grief^ to fee men ufurpe the Throne of God, and talk ot fitting immediately in theconfciencesjand to wring thofe tender wards of ■confcience that is as foon fpoyled as a Ship caft away , I T^m, i.ip. to hear the word of God (as preached) (ec forth by the unnouriining vapours of humane wit,can- not but be a 2;rief to a eood heart; fo to fee the Ordi- nances of Godpurein themfelveSjto be fet out with the drefTmgs and blandifliments of the inventions of men, like a wall of a mirble with a roof of draw ^ to '^ fee people turned atvay with e-verj wind of D^cirine •, and when Miniflers rtiall have caufe to compkim that have ^ ^ preached long in a place as Vttzr M.irt)r ^\di'ix. thecon> ■ • '■^^ j^ jj^g -^ ^c Qyo^.-^ ^[.lyy^^ when he heard in Oxford a Col- ledge bell ring to Mafs & the Students flocking there a pace, H-^^c una noitcla omncm mc:im doctrtn.r/n ever tit : this bell rings a pafTmg peal to all my Ledures , to all my Sermons ; to that man to whom the Ordinances in their purity be dearer then his life, .it cannot but be a great grief: as the contrary cannot but be a great mat- ter of joy when he (ball confiderthat the time will come when the Kingdom Ihall be the Lords . and men lliall cor- rupt the purity ot his worfliipno more. Secondly, hereby the Ordinances lliall be fet up in' their glory, and they are furely the glory of a Nation wherefoever they are, i ^am.ii^. ult. To fee Romam in jiorcy that is one of St . Jufltnes wiihes-, how much more doth a good heart defire to fee Ecclejiam in Jtore , that God may be^autifie ihchoufeof hisglorv:' lfa.6o 7. Thirdly, then {li:ill his people more fully enjoy the ■f refence of God in his Ordinances •, for when the Tem-, ■'- pie is purged, the glory of the Lord will fill the houfe , ■NMk> One heart and vm way. ' 4^^ B^k* 43 . 1 5 2 . a/^d the name of the Citj jhali ^^ Jehovah Shammah, the Lord is there^ E\ek, 48. nit. Fourthly 3 hereby the conlcienccs of Gods people 5 Hull be freed from many an unneceflary burthen-, now y€ {['\o\A^ dcfire the fcace of fery^falcm-^ they jktll profper that love ityPfal. i, 22 6. iuppofeyour confciences be not touched-, what if they be no burthens upon you-, y-et where is the fpirit thai (^'id^v^ho is offended^And I hnr^ not? 2 Cor» 1 1. 2p. Thirdly, let it be a rule of prayer^ for the promife is ^the only ruk of what we can ask in faith ^ and prayer the only ground of what we can expe(fi: with comfort, and therefore le-t thy heart fay Amen unto this pro- mife y he it unto thy fervent According to thy word ^ Lukei. 38. And to ftir you apto it, confider firft the means by which God will do it, and they be all defirablc. Firft, he hath promifed to take away the unclean [pi-- •fit out of the Land : for if the unclean man were taken away, new would arife, therefore the promife is to take away the unclean fpirit, Zach. 13.2. Secondly, he will take off the hearts of his people from thefe mi>^tures,that Ephraim fliMfay^^ Wlj^t have I to do any more mth id&kl Hof. 1 4-6 18. Thirdly, he will root out all thefe Idolatrous fpirits amongft us, that will not be reclaimed',they that purifie themlelves in gardens lli.iU be confumed when God comes to purifie his Church, //ii. if/f. 17. there flhtll be no Canaanite in the Land any more foh e-vcr^ Zach.i^ nit, and when they are cut 0^3 ao more of his nime Ihall be io\wn y Nahfim i. 14. Secondly, to move you to it, you have Gois com- -mmljfi^di, 6. Tc that arc the Lords remembrancers ^ Urt hee^p- 49^ One heart and one way * keep not fikfKC \ ?j^Vj?On the Lords recorders : and a mam rhmg that the people of God do record , is the promifes which as yec remain uaacco;npliilied unto the- Church. Thirdly-, -^ve have a concurrence of all the prayers of" theChurch'Of God that have gone before us-, for the prayers of the Church be like the aMibei}ig dcdd^ he jet fpeaketh-^ and the Lord having honoured hun with wifdom above all men that ever were (except the Lord Jefus Chrift ) wefliould heark- en to his advice, concerning wifdom in the ZQKtyrvifdom ^is the principal things &c. Li the words you have thefe two things. Firft, a commendation of it. Secondly 5 an exhortation^o it, Pirft, the commendation, HMH ^''t5^^«'^ the word fignifieseither purity, or dignity ; and fo fome inter- preters render it , pri/^cipiumfapuntia^wiCdom is t\\Q principal thmg: Montanus u\A. others of a purity .io ofr der : and fo Tremelius renders it, quia caput efi fapienti^ €dm acquirere : the fear of the Lord is the beginning of wifdom : this is the chief excellency ^therefore let it be gotten in thefirft place : T\y^ the word fignifies to get a thing as a mans own pofTellion 5 to have a title to it, and a propriety in it,to make it his own, to have itiii his own heart, and to polTefs it for himfelf : and whereas there are many waies of gain that men do folr low in the world, and many other poffeffions that men do Grace ts wijdom^aiui ivijdom the prmcipal thing. 40 j CO {Inve tor^ and feek after, the wife man here fayes,in the middle of all your other gcccings 5 let this be the principal care of every one of you, it being above all others the principal thing : and though the world flow in upon you, and you jv^/Zj your fief s in butter ^ and be great gainers otherwife , and the earth bring forth her encreafe to you^yet with all your other gains^^/ under- Z?./;;*^//?^-, whatever you get or lofe make fure of this iibove all ; But what is meant by wifdom ^ By wifdom in this book is meant two things. Firft^ Chrifi the wifdom of God So Prov. 8. 30. / rvas hy him as one brought up with him^ &c. Secondly^ Grace which is the only wifdom in a man, and fo the fe*ir of the Lord is the beginning of wifdom : or caput , the chief and the principal part of it .* but it is only in the latter of thefe fenfes that I fhall fpeak to at this time. Doctrine* Firft^ that grace only is true wifdom- SeconJHs thatths wifdom is the principal thing v which h ich more excellency in it then all things elfe in. the world: there is in it a fuperlative and a tranfcen- dtnt excellency above all excellencies in the world. And that grace only is the true wifdoiii, this Lfliall. clear to you thefe two wayes. Firil:,. the Lord ( who is only wife ) he counts no- th'iig Wifdom but godlinefs^ and this he doth every- where fnle wifdom : there is a great enquiry and fearch amongft ah the creatures where wifdom is to be found: m^n know not the price of it, neither is it to be found in the ^^ ^.B.uit*. Lj/7dof th: living : ( that is^) amongft all the creatures, and. . ,' , -- ■ ■' ■ . .. ■ — — ^ _ — . — ..„. 1 4^6 Grace is wi/domyand wijdom the fmcipal thing. and in all the fludies of them -, the dephfdith it is not in me^ &c. it cannot be gotten for gold, /> cannot be valu- ed rvith the gold of Ophir , rvith the frecions Onyx or the Saphyre ^&cc. and yttthefearof the Lord^that is m(dom untomen^ zad todit jve may Apply our hearts untowi[dom^&c. (that is) in Confidera- tion of the iTiortnefs of them^we may get grace to our- felves, which will be immortal , and ftand by us When . all the creatures both in heaven and earth fliall fail and forfake us^^ Luke j. 37. where .grace exprefledin the holy converfation of Chrifl: and ^ohn^ is called wifdom^ wifdomis juflffied of all her children^ and Lnk, 1. 1 j. fouls are- faid to h^ converted to the rvifdem of the jufi ^ &c and therefore a godly man only is called the man of mfdom^ Micha 6.9, therefore in God-s account grace onlyiswifdom. Secondly, inGodsaccount all things is folly with- out grace-, and therefore Solomon throughout this Book, and fo David J Pfil. 1 4. i, the wicked men are the fool- illimen: the fool hath [aid tn his heart there is no God: the wicked man and the foolare Synonomas y^nd exprels the fame thing : anunholy man, is a marvellous unwife man. Take a view of that which hath the grewateft flie w of wifdom, and the greateft name of wifdom in the, world, Firfl:, all humane knowledge without grace it is but folly I the He athen moft of them were the grea teft A r- tiAs and Philofophers in the world, thofe that moft en- quired into the fecrets of nature, and had brought all hiimaae learning unto the greateft height^ as in /ithens and Corinth^ which were Univerfities and places far more famous then any oth^r for knowledge , tongues , and Grace is wifdom^ and wijdom the principal thing. 497 and all abilities, i Cor. i. 20. God hath made foelifh the mfdom of the rvife ( that is ) made it manifeft ib to be, and, wbikft thej frofcfl thcmfelvss wife ^t bey became fools % Ront.i.iu but they had not the knowledge of the Scriptures, and " * tWefore their knowledge might well be foUy : but for the [cvvs and their Rabbles, they had great knowledge in the Scripture and in divine myfteries-, furely their knowledge was wifdom : Chrift fpeaks it to the Phari- fees,£hemoft learned amongft them all, Matt ij.ij. ye fools and blind ^ &c. fo that if a man had all natural abili- ties to the higheft pitch that ever was attained, a fliarp wit, a piercing apprehen(ion,a folid judgement, a firm and a tenacious memory ^and thefe ailed and hightened by induftry, and Art , the help of tongues , and the greateft improvement of reading, and exercife> ^c. without a principle of grace put into the heart to en- lighten and enliven a man, all this would be but fol- ly 5 and never be counted wifdom in the fight of God. Secondly, take the greateft Statift and Politician in the world, which hath alfo a great (liew and name for wifdom •, let a man be acquainted with the Laws of all States , let him be able by experience and obfervation, to judge of the managing of all affairs ^ let him fit at the ftern of the State,andlet him with never fo great dexterity manage all the affairs of it, and let his coun- felbe as that of Acbitofhel as an Angel of Gody and as an Oracle of God -^ yet without a principle of grace in the foul, the rvifdom of this roorld is foolijhnejs with God, and he takes the wife in their own craftinefs^ i Cor^ 3.19- and their own policies prove their own fnares, they are lakeh in their own nets. Thirdly, take the greateft men in the world^and they Sff are ... ^ _,j— — r -I --I -^ —i... -■— I ■ ■ ■^■^■^-— ^— ^^-^» . , ■ ^ » ,^ .., 498 Grace is w'ljdom^ and mjdom the principal thing. are rvi/e in their orvn conceits^ Prov. 28.1 !• that they can fb manage their affairs as to get an eftate, and fet them- felves in the face and glory of the times, raife their houfeSj and mount up all the flairs of authority and honour, and make haft to be great^ but yet without the power of godlincfs^Z«. 1 2 . 20 jtis hMt^Thotcfool this night (hall thy foul be taken away. Fourthly, come to the civil men of the world , and they are the worlds Saints , that can fo order themfelves in the profeffion of Religion, that they can keep them- felves unffotted of the worlds and be efteemed Saints in their generation^ and yet can with wifdom avoid thofe dangerous waies of extremity that godly men do walk in, as favouring of too muchnicenefs and precifenefs, and they can be counted honeft men and Saints , yet without the power of grace in their hearts, they are but fooltjh Virgins y Mat. 25, r. and all the former blaze that they made with the oyl in their lamp , it ^vas but theic folly jand no wifdom in Gods account. So that in the Judgement of the great God , only the fear of the Lord ^t hat is mfdom : and the knowledge of the holj^that is under jianding : there is nothing wifdom. butgodlinefs. And thiS will appear by 'thefe rules of wif-- dbm, Firft, wifdom ads by the higheft principles : that is- the firft thing wherem a mans folly in a ftate of fin is^ feen, £^A. 4.18. having their underflanding darkned : which is the feat of principles-, and according to a mans principles,which are the rules of his adions , fuch they are : ioxBccl. 10. io,V/tfdom is frof tabic to direct : it gives a man a right rule co walk by every man is accor- ding to the principles by vvbich he walks; lay but thefe. Grace is wljdom^ and iv'ifdom the principal thing. 4pp thefe two principles in a mans heart. Firft, that the Church of Rome is the only true Church. Secondly, that this Church cannot err, and he is immediately a Papift. though he ad not many of their fooleries, cf ^• So lay but thefe principles. Firft , that fin is no fuch great evil as m^n are told it is. Secondly^ if it be a great evil, yet men think God ismerciful, heisnotfoliricl and fevere as men fpeak of. Thirdly, if God be fo ftrid, yet it is long before the day of Judgement;, and therefore it will be long be- fore a man comes to an account , and this will make a man a prophane man immediately, oj\dtopour out him- felf unto all evil mth greedtnefs. So lay but thefe twe piinciples ; Firft, that every man is to love himfelf beft. Secondly , / am not my brothers keeper : it is nothing to me what other men do, or what they furfer- and this will lay the foundation of all manner of cruelty and in- jufticeinthe world. Now the high and excellent principles that godli- refs laies in the foul, are fuch as thefe ^ He name five to you. Firft, that the chief beauty of the creature is ho- linefs,eirery man is in value as much as his foul is worth, and no more •, the heart of the wicked is little worth: Prov. beauty is vain , but a woman that fears the Lord fhejhall be praifed 3 the Kings daughter is all glorious with- in^ &cc. PfaL 45. Secondly, the happinefs of the creature confiils in communion with God, FfaL 63 . 3 . if a man had fellow- fliip with the wifeft men of the world, yet it would not S f f 2 content _^_ i MM ■ ■^li^^T I I II I I !■ I l|- I p— ^^— — ■ r- ■ ■ 500 Grace is wijdon^ and wi/dom the principal tlmg. content him-, if this be his principle ^t hat his felictty lies in Communion with God, One day in thj houfe^fmh fuch a foul 3 is better then a thonjand years elfe-rvhere. Thirdly , that fin is the greateft evil in the world, Rom. 7. 15. it is fikhinefs it felf, the excrement of naHghtine(s :finfulfm^ &c. Fourthly, that it is better to fufFer then to fin, Hebi X 1 . 2 5 'fuffering is hut a light affliSion in comparifon o£ ^xmy&c.Heb,!!*!'). Fifthly, the things that are fee n are hut temporal , the things that are not feen are eternal^ 2 Cor.j\, 17. fuch a man fees the fajhion of the world flill pafsing away' , &c. One of thefe principles now will change the man, lames i . it is by the word ingrafted in the heart , that the feed of grace appears • the heart brings forth fruit ac- cording to the principle that is put into it : all men judge according to the principles that are in them- felves. Now there are lower principles by which the moil of . men are adled, as the courfe of the world, the example of the multitude, the greaiones, the Traditions of the Fathers, and the common principles that go abroad amongft men^ and according unto thefe , men Judge, and walk, and are aftedinall their waies .- this is the fird property of a. wife man, he lives by wift and high principles. Secondly, wifdomis feen in aright Judgement of all things .• to conceive of things as they are , andpaff- ing a right fentence upon them all. Firft, he Judges good things to come, to tranfcend all the good things in this life : better then all the plea" fure$4)f Jin that areprefer4, Rom* 8. 18. Neb, n, 26. it Grace is mfdonij and wifdom the principal thing, 501 is faid of Mofes^ he had r4ffe5l unto therecomfcnce of re- ward * pleajures at Gods right hand for evermore ^ Sec. Secondly, he Judges men miferable that have all the jollities and excellencies of theworldinrefpe(5lof the miferies to come^which is the portion of all the fools in the world, that do not huy this -pearl of great price i Go to now ye rich men, weep andhorvlyforyou have received your confolation ^ and, Son^^ remember that in thy Itfe time thm receivedfi thy good things^ &c. Thirdly 3 it will make a man to judge aright of all the circumftances of mens adlions, Prov. 10. 5. he that gathers in [ummer is a wife f on :Mat. 25, 3. the foolifb Firgins come to buy when it is too late^ Luk. 1 9. 42 . EccU 8. 5. ^ wife mans heart difcernetb both time and Judge- ment^ &c. Fourthly, he Judges aright of the iffuesandconfe- quences of all things, Prov. Z2. -?. 4 wife man fore- fees the evil^andhideth himfelf^ &c. he knows, the wicked are madefor the day of wrath : and though /^^;i flourish now like a green Bay-tree : yet what will they do in the end. thereof ^Deut. 21. '^. Thirdly, in the efteem that men have of perfons and; things-,he faies that great men are many times the bale- eft of mtn^Ban, 4. 1 7, he fetteth over Kirkgdoms the bafe* eft of men ; and the worft condition of a godly man is better then the beft condition of the men of the worlds heisof S. F^/z/j mind, 1 would that you> were altogethir ffich as I am^except thefe bonds 5 better be a Door-keeper in the houfe of God^ then to dwell with Princes : better never t4) hav*e known the way of right ecu f/iefs • Having t a fled of the oldwine^he cannot defire new^pr he faith the old is bet- tn: and it wai better with me when ! was with my former S f f 3 hii?: .CO! Grace, tsmjdom^ md wifdom the principal thing. husband thermit is now : the rods and frowns of a father, are better then the kiffes of an enemy, cJ-r. fourthly, in a mans ele(5lion5a wife man doth pitch upon a general goQd before any particular good : it is true, that riches will avail againft poverty, and honour a^alnft difgrace •, but thefe are but particuhr good things 5 they are not profitable for all things-, riches jivail not in the day of wrath •, honour will not fupport a man in a lick bed jC^^. but now ^godlimfs isfrofitahlefor all things.^ i Tim.4.8. it is great gain^ &c. Secondly, he that is wile chufeth that which is moft profitable/^r bi/nfelf lobii. 2 . Prov, 9.12. if thou be mf'^thou mlt he wife for thyfelf : Now a man may by other things be wife for his eftate, and be wife for his children, but may be a fool for himfelf. Thirdly, hechufeththingsthat are moft neceffary in the firft place ♦, and there is hut one thing nece^'arj^ &c, Mary hath chofen the better fart. Fourthly, he chufeth the greatefl: fufferings rather then the leaft fin, lob -^6,21, and not the greateft fin gather then the leaft afflidion % Malkm mundus a pec- Anftlm. cato Gehennamintrare &LC. Anfelm* fifthly, in a mans ends: a mans wifdom is in nothing more feen then in a mans ends ; now a godly man hath high ends-, the glory of God, and the good of his Church, Rom, 14. 8, 9. None of us lives to himfelf-^ and no man dyes to himfelf: hut whether we live or dye we are the Lords ^S>iC, and whether he doth eat or drink ^ or what- ever he does^ he doth all to the glory of God, i Ctfr, i o. 3 1 . fo that in the natural and civil adions of a m^ns life, he hath high ends-, whereas another man he hat|i low and poor ends , even in the moft religious and higheft adions -, if he pray, it is for himfelf , howlf&r corn and eyl. Grace is rvifdom^and w'tjdom the prhxipal thing, c o? oyly &c Ho[, 7. 14. and it is hut to tread out ths corn , Hof. 10. all his profeflion,fomuch of Religion as will ferve his turn and no more-, if he preach, it is to gather Difciflcs after him : and th^y ferve not God but their bel- ly : pollute my name for a morsel of bread and a little bar- ly^ faies God : and if they faft, did?m youfajl tmtoyour felves't will the Lord fay : and if they hear, what went you out to hear^ but a reedfhaken with the wind ? thefe are too mean ends for a Chriftian fpirit : their ends are- more raifed when they come to perform a duty t, they do not care to apfrove thcmplves to men only. , hut to God', that is true honour which comes from God5 not as 5 W when he had neglefted the glory of God and his own falvation, now he takes care for a poor low end, honour me before the people, &c.. Sixthly 5 wifdom doth let a man upon the nobleft aftions and the higheft employments, Prov.i'), 24 the way of life is above to ^he wije, Sec, that is, his converfa-^ Pion is in Heaven^^ad he feeks the things that are above, and is imployed about them,how he may honour God^ and edifie the Church, enlarge the Kingdom of Jefus Chrift-, how he may get his fins pardoned^ his corrupti- ons fubdued^ his election fealed : Xev. > 2. i . how he may have the mom under his feet, or be an intercefibr in be- half of the Church, to ftandrn the gap and turn away- wrath: how \itmzy win fouh, and be mrtru mental for the publike good-, this he endeavours, and he that doth. fo is wife : whereas moll men are bufied almit?neat ar^d drink, and apparel^ building for themfelves and their po- fterity, or are taken up with toyes^ fine clothes , a pin, a rattle, is the hi^h^^ft things th.^t th)ev>h.lve in theif eye, as Domitian the Emperour (pent his time in catch- ing flies 5 for all he had the weighty things of the Kmgdom. 504 Gri^ce is ipijdom, md wijdom the pmcipal thing. Kingdom lay upon bim,mhil al/ud qfiam mufcas Captarc: ShiiQK, Sucton, . T>o[irint 2. T'h'is rvifJom is the f'Ttncifal thing \ it hath K prehemi- nence and a fupereminency above all other things in the world; Prov, ^. 14. happy is the man that nndeth wif- dom , for the me/chnndiz^e of it is better then the mcrchdr.di\e of filver, and the gain thereof thenfiriegold^ &c, that is^even the trading for grace in the Ordinances is tj be preferred before the choiceft worldly comforts. But wherein doth the excellency of grace Ue^ In thefe particulars. Fkftjthe excellency of grftce lies in a conformity un- to God-, the neerer any creature comes unto God , the more glorioas it is^ anci the more happy : herein lies the happinefs of the Angels^ yea, and of the humane na- ture or <; hrift, that is exalted far above all the Angels, in this, that it is more like unro God^and all the glorious Attributes of God did {hine forth in him •- Now by grace a man is renewed and transformed into the Ima^e of God J 2 Cor. l.ult. he lives the life of God , Efh. 4. 1 8. hath a life from God, in God, and unto Godv which is a higher life then any man in the world livesj his life is a raofl excellent life, being w^rf^^p^;'^;^/:^^ of the divine nature. 2 Pet.t.^, grace doth -•o^^'^^i', and a man hath all the vertues of God fliining forth in him, 2 Pet. 1.9. a man is holy as h£ is holy^ and merctful as he is merciful : and we do thereby become i^f^'^^T^^'^^i imitators ofGod^ Eph, 5.1. Secondly, from this conformity there arifeth a com- munion : for hetrveen light and darknefs there can be n$ fe!lowj]nf 5 and // a man fay that he hath felUwJhip with him^andrvdks in darknefs, he doth lye J i loh. i. 5. they OHly ■». »»» »< Grace is wi/dom^a?id wijchm the prindpnl thin^. 505 ^only enjoy the divine prefence, that are made partakers of the divine nature ^ and fuitaible unto a mans confor- mity, fo will his communion be : :{n unregenerate maa that hath no conformity to God, he c:\n have no com- munion with Cod: two cannot walk together tmlefs they he agreed. Cant. 7. 5 . the King is held in the Gallertes ; thott^ hafi ravifhedme with one of thtne Cies , and rvith the chain about thy neck, Zach. 3 . j. if thou walk in my wayes and keep my Ordinances^ J will give thee places to walk in among^ thofe thatjlandhy^3cc.and when a mans confor- mity lliall be perfed, fo fliall his communion be ; i Ioh» 3,2. We fljall he like him , and we fbali fee him as he ss : An ungracious man can have no fellowfliip: a man muft be in a ftate of communion, Bph, i.ij.he mnfl be made neer^ before he can draw neer. Now every man by nature is an enemy to God, and cares not for communion with him. but hates any degrc of approach to God : he hath another fellowjlnf with the unfruitful works of darknefs •, therefore he can have no communion with God. Thirdly, grace fits a man for the fervice of God • for, he hath napleafure in fools ^ that is a wife God : eve- ry man by nature is drofsand chaff, fit for no honour- able employment: if a man weretofiand be fere a King , Dan. 1.4. be muft be lear ned in all wifdom^ and knowledge^ andundcrfianding, &c. how much more he that (hall ftand before the great God, Pfal 4?4. the Lord hath feparated to himfelf the man that is godly : the Hebrew word is TfJ^n cohimfelf for fervice, and tohimfelf for communion. Pfal 41.1, 2. he will fet them before hi ^ face for ever : when the Lord calls men to any fervice , he doth qualifie them for that fervice : Saul for govern- ment -, but ior a gracious work a common un that men are not tempted untoat.firft , becaufe th^ir fpirits are not prepared for them ; Sat dwell^ 2 Cor. 6, 1 6. the word is « ^c'^'-'^'-' t^* I'V-' and they y^Qxtfatiesfrofojtttoms^kthtio'CQlhQ i:\CQ, of God for ever. Sixthly, grace will preferve a man from all tVxl^Prov. 2. n 5 1 ^' dtfcretion fhdl freferve thee., under fianding fl)ali keep thee^ to deliver thee from the way of the evil man and todeltvertheefromthejlrange woman X there is in every age a Courfe of the world: lor Dan* 7, 2. the world is^ Sta^ and every man is as a drop emptyed thereinto, and fwims with the tide : and the happinefs of Gods people is to he redeemed frorf^ it. Gal, i. 4 In the firft three hundred years the world proved perfecutors: afterward they turned Hereticks, then Popery rofe, and then all the world wondred after the Beafl : yet in this time there wtxt fome i\m d>d watch and keep their garments , that did not drink of the wine of her fornication-^ who though they came out of great tribtdatton^y tihadwajhed thetr gar- ments and made them white in the blood of the Lambi we fee Noah in the worft times^ and Lot in a Sodor^ of fil- thynefs to keep theirgarments,5d';7(fr^fpeaks of a certain, place called -H/?^^//^;?, which he (d^\t\\ Ignis innocuus cir-- cuit y that hurts not thole that are within , and yec: keeps out all evil from them .* truly fuch a fire is grace wherefoeveritis.. Ufi. Let me exhort you to get wifdom, get under (landing-: for let me tell you, there be'dayes coming wherein a little grace will be more worth the^^ all the gold ia. the world : Mat 25 a little of the wife Virgins ojl , what would the /W//7>have given for itfmen think they can live without God^and without grace here:but when they come to dye, when the channels of all the crea- Xtt 3 wres . 5^0 Grace is wifdovi^ and mfdom the principal thing. turesfliallbe ftopt : and all things take their leave, and Godk all in 4// to them and then thou. haft no intereft in him 5 then thou wilt wifli as Cardinal Welfcy once faid, // / had[erjcdmj God as faithfully as 1 have dme the Kingi he would, not have left mc^ Sec, then a man will .fay with Galeafius , their money ferilh with them ^xhu do prefer all the gold m the woridcbefore one hours com- munion with Chrift. Oh that I could but bring you in love with grace this day : the firft ftep to grace is a high prizing of it., Luke 1 7. 5 . Chrift raifith their etteem of it^ and there- by encreafeth it. I will give a few rules of trial, (^c. Firft, try the heart in refped of thy darling luft , thy rtight hand J Pfal, 18.23. there is no man but hath fome luft that is moft beloved, and indulged to. Now -is thy heart moft fet againft that luft above all other fins. Sccondly^grace enables a man to difcern thefpiritua?l prefence or abfence of God in Ordinances, £zek^ 10. >he faw the glory of the Lord to depart when the reft did notv and the foul is drawn out to Godinthe ufe of Ordinances, and he follows hard after God, and he hath jthe fpiritual skilto difcern when God draws neer , and Lwhen the Lord departs- for his communion is not with 'the duty only, but with God in it : he engageth his heart to draw Mtr to God^ 2 King. 10, i^. whereas another m^ntte ^'hu ^is heedlefs in the fervice be performs , doth- not labour mthallhis heart to enjoy communion ^with God, norobferves whether God be prefeat orab- Xent: acoiiftant heedlefnefs and regardlefneis in the ierviceof God, is a certain lign of an hypocrite. Thirdly, uf .(in l^e^caft in, grace doth a3* Thirdly, do not only wait, but cry for it^ make it thy g!«tit requcft unto God from day to day, that thou mayft have experience of a work of Regeneration ; that thou mayft reft in no grace but true grace : nor be fatisfied with oyl in thy lamp only, unlefs thou have it in thyFiffel'^ that thou mayft not bt^ild upon the fand^ but en a Rock : for this will be the dcftru(5tion of *moft of thoie that profefs Religion at the laft day, that they have thoughtsto walk in the narrow w^^,before everthey entredinatthe (Iraitgate: O labour that the fpirit of God may not only have an influence upon theein com- mon gifts, but that he may work truth of grace in thee 5 and that he may not only come unto thee as forma afsiflens , to aflift thee in fome common duties fora time, h\xt2L% forma informans ^{o^iSto abide ^ mf h thee and in fhce for ever. THE •-^y •« THE Danger of being \rorfe MERCIES 5'5 D E UT. 52. 15.' But Jefurun rvaxed fat^and kicked. 'i^^Sf S it is faid by fome^ of the Book of the W^^j^!^^^ Revelation!^ v It is both an Hiftorical Prophecie, and a Prophetical Hiftory : the lame we may truly fay of this pre- fent day ; It is either a Thanks-giving Faft, or it is a Fafting Thanks-giving : theprefent mercy calls for the one, the abufe of former , and the fdar of the abufe of this mercy alfo^calls for the other: the prefeat mercy indeed calls for Thanks-giving ^ but '^-^ ^^3^ 5i4 ■ ^^ daitger of being ivorfe by Uenics. ~~~' when we confider how mercies have been abufed by us and what caufe we have to fear left this alfo ilioulcl ' be to , this calls to mourning and humiliation .• there are two things which every godly man is to look at in a mercy. "Firft, that he may obtain it. Secondly.that he may improve it.Thathe may obtain the mercy -^and that he may obtaina right ufe^Sc a right improvement thereof: other wife though it be a mercy in the thing, it will be a cur fe to the manias I haveoftea fhewed you. That which the Apoftle faies of afflidi- onsj would aUude unto in this particular,in Heb 12.10.. there is no ajjlictlon f&r the prefect is joyous, hut grievous^ hut afterwards it brings forth the quiet fruit of right eouf- nefs : the mercy in afflidion lies in theufeot afBi(3:i- on. So I may fay of mercy ^inverting the words^Every mercy for the prefent is joyous^not grievous^ but alter-, wards it brings forth many times the bitter truit ot wic-- kednefs and unri^hteouihefs. For its the ufe of mer- cy makes the mercy a mercy , as the ufe of afflidion doth : the learned do ufe to fay of riches and ho- m nours> and all the good thi:.gs of this life : that they are things indifferent 5 cej\i:(py^; 10. Jfotmd ifrael as grapes in the mldcrnefs : as a poor tiraycll„ej: The danger of bein^ worfe by Mercies. 5 ly traveller in adefart wildernefs hath a great refreihmeac by this 5 if he meet with a Vine that hath but a few Cluftersuponit : fol found Ifrael in the wildernefSj which was as great a delight to me, even as if a wea- ry Traveller had found Grapes in the Wilder- nefs. Thirdly, here is a further defcription of the Land of CdnaAi7yWtx:. i^.the Lord made them to dwell uf on the high places of the earth. It was a Land of Mountains and Vallies, and upon that account called the high places of the earth ; but it was a Land alfo where the Lord de- flroyed the enemies, and carried them without danger in the midft of the greateft dangers, thus they were made to walk on the high places of the .earih , as men that walk on bigh^out of Gun-fliot. And then fourthly, here is the plentie of the Land that flews with milk and honej : v^\\^iQthey eat the fine kidnies of the wheat ^ and drank the fure blood of the grafe : a Land wherein there was no lack of any thing that was. upon the earth,. Deut, 8.7,8. all this is but hiflori- caL In the words that 1 have read to you, comes in that which is Prophetical .- for CMofes did not bring them into the Land of Canaan^ Mofes dyed in the Land of Modbjon the other fide of Jordan, ar^d was gathered to his Fathers.lt was lofbua that gave them refl^and divided this^ Land for an inheritance to them : Mofes prophefied when they came unto the Land of Canaan ,this ihall be their Condition,-, But Jefurun waxed fat^and kicked: A godly man from. a principle of fpiritual wifdam, with- out Divination, will be able to give a great guefs*of men,what they will be. : Mi)fes might much guefsby feeing how difobedient they had been ia the Wilder- Uuu. 3 nefs^, ^ i8 Tl;^ danger of being ivorfe hy Mercies. nefs, what they would prove when they came to Ca- ^aari : but yet here is a difcovery that the Lord made by Revelation to Mofes^whu the condition of this peo- ple would be; the Lord doth not only certainly know what we are^but he knows what in fuch cafes and con^ ditions we will be ; Nay, the Lord knows in thofe conditions that v/e iliall never be put into what v/e would be, if we were in it : this is clear, the Lord fore- tells to Mpfes what this people would be when they came to the Land of Canaan : having fuch a place,and fuch enjoyments.- and this is i^lfo clear when David was in Keilah : jhatlthe men^faid he,give me up to Saul ? they will give thee up : and yet David wetit out of the City thatnightj and was never given up : and according to this we may guefs^if we confider, there are many of us, fome would have wealth, fome honour, fome would have higher imployment, fome more grace, fome more comfort, fome more aflurance, and the Lord denies it. It is becaufe he knows what in fuch a condition^if thou wert put intoit^thouwouldft prove ; and that which thou lookeft upon as a great afflicftion^the Lord doth it with a very merciful hand. But Jefurun ivaxed fat and kicked : there are two things in the words to be opened* Firft their name .• and. Secondly their fin. The cenomination that is given to them here, and the trnnfgreflion that is charged upon them. I (hall briefly explain both thefe, and then come to the point tjiati wouldinfift upon from them: the denomination^ what is their name, they be called ^e[urm. It is ufed three times in this Book oiDeuteronomie: in Deut.^s^')^ Mofej was King in lefwun : and in 3 3, Chapter Ver.26. Wh9 7he da?i^er of being worje hy Mercies. 519 W^o is God like the God of lefurun ^ and in this place -, and it is ufed for ought I can find but in one Scripture more in all the Old Teftament. In /p/^^ 44.2. Fearnet^ fib Jefurun mj (ervmt , 4;?^ Jacob whom I ha,ve chofen : there are three different apprehenfions that men have of It, according to the threefold derivation of the word. Some from '^^^ return : tliat fignifies right, and they are fo called as the people that had only the right way , both to know God, and to worfliip God : the Lord had given his Statutes to Jacob, and his Laws to lfrael,i?i? had not dealt fo mth other Nations , they were only the right people .-andfo it may be explained by Jfaiah^z. 19. where the Lord faith , Who is blind as my 'fervant f who is blind as he that is ferfec} f What per- fecl,and yet blindi' y es,perfe(fl in Ordinances and privi- ledges, and yet blind. Forelius and others derive it from another word -iforelltis* *t^ that fignifies duxgregis , the iirft of the flock : the firft of the heard .* one that goes forth as the Leader of the flock : and fo they make it to be a term of Dignity given unto them : that they were thofc whom the Lord honoured above all the Nations of the earth y they were the head of all people. But, Thirdly, it is derived from a word that fignifies to fee, ")t^ dirigit velintendet ^f///^iytointendandfaften ones eyeiNow of all people they were the feeing people : and /^r«p/^?:^ns therefore called , the Valley of Vtfion : they faw the mind of God fo as no people in the world did like unto them : they were the feeing people ; the Septuagint renders it, ^>fi«^^-fc»'o^> the Beloved people ^ thenif youtakeinallthefeit willnot be amifs : they were the people that had the right difcovery of the way 510 The danger of being worje by Mercies. ^> way of God : they were a people that God honoured and advanced above all people : and a people that knew more of the mind of God^ and faw more of the works of God 5 then all the Nations of the world be- fides. Secondly, for the tranfgrellion here charged upon le[urun : this feeing people •, It is, thcj waxed fa^ and kicked •, I fliall fpeak a little diftindly to them. they waxed fat •, there is in Scripture fatnefs fpoken of in a good fenfe, the fatnefs of Gods houfe ♦, fpoken of Pfalm^6.9. ^ndmyfoullJjafl hejatisfiedas with manors and fatnefs. pfaL 63. 5. Efl qiudam faturitas finguis fa- pentiA 5 c^ fapentia ifla animA qii£ carent maerefcunt ; there is in wifdom, and in the things of God abundant Au^in. fatis faction •, faith y^///?/;^: afatnefs, and a foul without this wifdom is lean • fo then this is not the fatnefs here fpoken of^ for that would never produce the other , ihnis^ Kicking agai?fji the Lord t, Fatnefs here haih a double fignificatioa ; it is two things. Firft, it fignified thofe that had abundance of out- ward things ♦, and their hearts wholly fet upon them^ and fo rich men that have a great deal of the good things of this life^are Iliid to be fat ; PfaL 22. 29. they that be fat upon earth have caten^S^c. and fo in I fa, 517. the wap places of the fat ones fba/I fir angely eat. It is meant of the great and rich men of the world , there- fore they that have abundance of outward things, are faid to be fat in Scripture. But that is not all, but you muft put the other branch to it .* Whofe hearts are fee upon them, and fatisfied with them •, thefe are faid to wax fat. When they have much , and their fouls are fatisfied with that much ; in PfaL 17. 10. they are in- do fed in their own fat : abundance of thefe outward things The dafiger of being worje by Mercies . 521 things hem in their fpirits, and incompafs them about, called nourtfhtngof amans hearty in lames 'S- 12. not only taking the creatures to nourifli their bodies , but their hearts : being fatisfied in thefe things they are faid to nourifli their hearts-, it was a diflionour to the Grecians that they were hair-nouri(hing Grecians ; ic is not fo great a fliamc to be a hair-nourifliing Grecian . as it is to be a heart- nourifliing Chriftian 5 that is the firft thmg. Secondly, there is another thing in fatnefs i, and that notes to be dull, deadjfenfelefs, ftupid •, all this doth fatnefs intimate , in Ifa, 6, 10. Go make the heart of this feoplefat^ that Jeeing the j may [ce and not perceive ^ It notes that a man isbecomc dull, dead, ienfelefs 3 fo then lefhunm waxed fat -, that is, they had many out- ward things, andrefted fatisfied in them •, and in re- ference to the Ordinances of God, and the Judge- ments of God, and the fear of them .- .they wer€ a dead , fenfelefs, dull people, they were a fat peo- ple. • Secondly, they kickt^ as well fed beafts you know ufe todo^ for from thence the Metaphor is taken •, and herein there are two things alfo. Firft, it notes they were untamed; their untamed difpofition 5 they did rcfufe fubjedion to the Lord •, they kickt againft his yoke : andfo you (lull find that mercies do make men rebellious:that is one danger; the Lord faith of Fharaeh^ For this caufe have I made thee ta fiand. I have made thee to ftand. I have raifedtherup , you read it •• the meaning is this.* the fame God that cut off fi>itiany thoufands in Egyft,\\G could have taken off PW4(?^ in the beginning •, what is the reafon he did not f that by tbefeiiiercies Pharaoh might becomethe Xxx greater ^ greater enemy to God .• that he may fay, / inotv rwt the Jjord : who is the Lord that Ijloaldoky his voice < To you iVall find in Jeremiah 5. 5, I will get me to the great men : hut they altogether had broken they oak, attd htirft the bands: they were the worft and the moft refradory againft all the commands oi God of every fort of men whatever : and commonly great men have ftldora much of this life, but in this manner they kick , as if there were a gr€at:er liberty allowed them then other men. It notes their rebellious difpofftion fuitable to thar^ Hof,io,iiJfra£llovestotread (mttheCornlovGStG threllij-. why ^ becaufe the month of the Oxe was not then to he mnz^ed : fomuch of Religion as carries aprefent ad- V'antage with it^ fomuch of Religion and the waies of godlinefs theyloye ^but they do not love to f lough , faith- God: / will pafs ever her fairneck : they v^ere grown great, and by this means they were grown tender , and could not fubmit : now faith God ^ / will caufe the yeak to fafs over thy fair neck. But- there is another thing in it : It not only notes difobedience^ but difobedience with contempt, with prefumption: and fo you (liall find in 1 Sam. 2. 29. the Lord faith of thefonsof Ely^ F Therefore kick ye at mj facrifices f It was to offer the greateft contempt ana fcorn to him that could be: they kickt at the Lords fer- yices : this was their fin : abundance of mercies they received from God; but their hearts were fatisfied with the mercies, and this made them grow^ feafelefs before God: & being thus fat,they kicktrthey were rebellious and difobedient againft God , and manifelled it with thehighcft kind of prefumption that could be/: ^i'/i Jefurun waxed fat and kickt. Tlxere. is but one geaeral Doftrine that I have made . — ■- '- . - . i . ■ — — — ■ ; " ■■ .- ... ^ ' - - — — ■« ■ — I-- The danger of hein^ wor/e by Mercies, 525 made choice to fpeak fomething to you of at this time. Doctrine, That a pe^fU dearefl unto God^ihat have had thegreatefl di[cov cries oj God among them , are in great danger to be made the worfe hj the mercies jvhich they receive : here is lejurun^ Gods people, and a feeing people, that had the greateft diic >veries from God, and yet they are a great deal the worfe for the mercy that they enjoy : it is a point of great concernment •, in the profccution of it, G^'^e me leave to fpeak to two things. Firft, prove it to you, that even the beft men are in danger to become the worfe for mercies : for outward mercies , I, even for fpiritual mercies. Secondly, give fome grounds and reafons to demon- ftratc the truth thereof.how it comes to pafs that there fliould be fo much danger that a people fliould become the worfe for mercies. For the proof, that you may underftand the more diftindly, let me lay it down in a- double difl:ind;ion of ■ mercy. Mercies are either Privative or Pofitive : Privative, that is deliverances , prefervations from varieties of evils and dangers, which other wife we were liable unto* and indeed it is a good rule that fome Divines have , Maj ores funt gratia Privative quamPofitivce : our Pri- vative mercies are greater and more then our Pofitive mercies are, though we perceive them not: the dangers that we are delivered from are more then the preient mercies we do enjoy : Now let us fee whether Priva- tive mercies make men the worfe ; when men are de- X X X 2 livered, 524 ^^^^ danger of being worje by Mercies. livered^ do they grow the worfe for their deliverance ? look to this, Deut 32. 26. the Lord fpeaks of a great Privative mercy: I [aid I woddfcatter them into Cor- ners : 1 would ma,ke the remembmnce of them to ceafefrom among men •, were it not that I feared the wrath of the ene- my Jeafl their adverfaries fheuld behave themfelvesflrange'^ Ij^ lejift theyfhould fay^ Our hand is high : 1 delivered them from their enemies : when I took no argument from them for their deliverance, then I took an argument:, from their enemies : the Lord made ufe of that argu- ment^ I would have given them into the hand of their, enemies, but I feared leaft they would wax proud ^ what good now did this deliverance do this people i ia the ^i.YcvjQ^Their Fine is the Fine of Sodom^and their grapes art the grapes of Gomorrah / here is the fruit now that thefe men brought forth of their Privative mercies: that the Lord did not give them into their enemies hands.- for all that the people grev/ more wicked under- thefe, and their grapes were, ^c, in this manner they, improved their corruptions : then certainly deliveran- ces. Privative mcrciesjmen are in danger to grow the worfe by them. In Pfal. 78. 38. Many a time he turned^ his wrath away^ and would not fuffer his whole difpleafure to arife : Were the people the better for it- afterwards ^ N05 they grew fo much the more rebellious. I will givQ but one inftance more of Privative, mercies^and it is a fa- mous one .• Anditwere well we made thefe our look^ ing glafles^ ^^onahis fent to prophefie zgzink^Niniveh-^ FFtthinfourtie dayes and ^imv^Qh fha/l be dejlroyed : the King with the City were awakened and humbled themfelves before God : and the Lord was pleafed to defer the Judgement 5 theywere delivered: were the people ever.the better, or was this deliverance in mer- cy?, Tl?e danger of being worfe by Mercies. J25 cy ? No, the people were never the better, as appears if you look to the prophefie of Nahum : where you have the deftrudioa of that people threatned to bean hand .• this people that had failed and prayed, yet not- withflanding vengeance conies upon them with greater fury afterwards. In Nahum 3. ^^5 4. Wife to this City that is full of blood and lyes, God (pared her for a time and refpited his wrath .• but then, />^ rvrath came ufon them' tothentmofi : thus Privative mercies may make men grow the worfe: And men may bedelivered , anda Nation delivered, and they growing worfe for it., the ' Lord may referve them to further plagues. Secondly, there are Pofitive mercies,. and they are of two forts : and men are. in danger of growing v^orfe by. both of them. Either temporalor Spiritual mercies: as if the Lord give men the Scriptures, they are in danger to n?r^y? them to their owndeflrucHon^ 2 Pet. ^.\6. if God give them his Gofpel, they are in danger to turn his grace in- to mtntonnefs. In the Epiftle of W(?, ver.4. Notthe word of grace, but the priviledges of grace, ^if God give men the Ordinances, they fay , The temple of the' Lord^ the Temple of the Lord ', And we are delivered to ^ commit all this abomination y Ur, 7. 8, 9. and fo in Beh.. 6. 7, 8. there is the ground that drinks in the rain of Or- dinances and Influences, and ytt brings forth Briers and' Thorns •, So if men receive fpiritual priviledges , they may be the worfe for them , Mat. 5.9. Nay fpiritual . divination, and be in danger to be the worfe for it : Paul- was fo, 2 Cory^. 7. there rvasfent a MefJ'enger of Satan to buffet hirn^ leafl he fl)ouldbe lifted up overmuch : Nay , fpiritual motions and operations , Heb. 6, j, 67 there are men-: enlightned^ that have tajiedof the good rvord oj £ 526 The danger 'of being tvorfe hy}dercies. God •, ke?^ made 1^ maker of the gifts of the holy Ghofl^ and t a fled the fewer s of the world to come : thefe are great works, and yet notwithftanding what do thefe do < thefe fit a man for the great Apoftacy^ fuch as can ne- ver adnait of a renovation •, thvLS^Whefitth^ umyanfpi' . rit goes forth out of the man^ which is a great common work 1 0O5 yet he returns -with feven tvorfefpirits ^ thea certainly fpiritual mercies indanger men ^ they that know mofl of God and Chrift, are in great danger to be the worfe for fuch mercies : And fo it .is true of temporal mercies too ^ if you will take no- , tice ot ihat^ Ho fe a i, it is a whole proof of the point in - hand : the text tells what is the mother of all the decay there fpoken of, even until//'.74r^r^//^^Z then to have Yyy ' ajl 5 50 ^/^^ danger of being worfe by Mercies, all the reft of the world : Now upon this mercy the Devil fees his malice : and he received her a rib, but the Devil made her a fnare ^ Satarff great aim is, that he may abufe Gods mercy : if God give a man great parts, and gifts above all other men 5 the Devil dcfires to. jffif^lrt, ^bufe thofe parts, as Aufiw(mh''o( Lidmus a young man of great gifts, Cupit ahs te ornari Biaholusi the De-. vil defired he might be credited by him .• great mercies, and great abilities are the fpecial ftocks that above, all: others the Devil defires to graft upon : No fruit fo: bitter to God as the abufe of mercy .-and therefore look. to your felves, for it is the Devils great defign to abufe your mercies. Fourthly, there are fome mercies that God hath given to perfons and people out of a particular difplea- fure : you heard of the general curfe that came upon all the creatures before. But now I fay, there are fome^ mercies that God gives out of peculiar difpleafure , and they prove a more peculiar curfe. I conceive that will appear plain to you, in Zach,$. 3. there is a curfe goeth forth ( the geha^al curfe went out ever fince the- fall ) It fhdll enter into the honfe^ andconfumc it rvith the ttmber thereof and the flones thereof : and fo rf you ob-. ferve MaL^.i , /«?/// faith the Lord, Cttrfeyonr hlefsings: I gave youbleffings, andnotwithftanding thefe blef- fings there fliall be a peculiar curfe: youhaveitmore fully cleared to you, in Bcclef. 5.13. riches refcrved for the owners hurt : one hath riches,, great mercies : they are fo ^ tVtJdomisgoodmth anJnheritance : But many a man God gives riches to out of a peculiar difpleafure : and they are refervedto himforhts hurt : No wonder thefe men ^row the worfe for mercies , becaufe it is out of a peculiar difpleafure. that the Loid gives them y as ■■ ■ ■ — — — — ■ ■ ■■>■,..,.. The datjger of hetn^ worje hy Mercks . 5 j r ^AP/?^;; faith of Gods hearing prayers, he hears wicked ^/^^^z?/^. mens prayers and gives them things they ask ; though not properly as ananfwer to prayer.-God hears prayers ^jvith revenge : Gives the things prayed for^ but out of • a peculiar difpleafure : No wonder then that men be the -worfe for them : take but the inftance of Fz^iah!, 2Chron.26. he fought many battles, and the Lord helped him mightily : you will fay God intended good to this man fure : No, all this was in difpleafure .- he mightily helped him till he rvas ftrcng : and then his heart fvas lifted up to hii own deflru^ion. My Brethren, God doth as much rain fnairs on men in mercy, as in any other of his difpenfations whatfoever : and therefore look to it .• it is a dangerous thing for a people to re- ceive mercy jif they do not improve it. I {hall now fpeak a few words of Application ; there are but two ufes that I would make of it. Firft , of examination : Look back upon all the mercies that you have received from God 5 temporal and fpiritual mercies.' privative^pofitive mercies. In- deed it is your duty • theexpreffion is^in rjal, 68. 26. Bkfs the Lord from the fount dr^ of ifrael : Not only for late mercies received ; but look to the Fountain froni whence all mercies did firft flow : Remember the Lord from Shittim to Gilgal : Micah 6. 5. it is from the firft beginning of mercy to the latter end of them : ask but the queftion now of your own hearts.'look to yoiir own perfonal nuercies every one in private family mercies : and the publick mercies that God hath afforded the Nation : and tell me, are you the better or the worfe for them c' have you brought forth fruit anfwerable to the mercy for hath not the Lord Catffc to (^.y, Do jvu thus Y y y 2 requite 5i^ I7;e danger of being mrfe by Mercies. requite the Lord oh feolijh people andunwife : what are the evil fruits that mercies are in danger to bring forth, by which people are made the worfe ? and fee whethei; or no a great many of thefe be not to be found amongft. us ? and if they be, you may fay the thing is a mercy 5 yet notwithftanding you have little reafon to take comfort in it: certainly it can never be a mercy to thee v nothing is a mercy to you^ but that which you are the better for. There are fix things that are the ordinary waies by which men do appear to be the worfe for mercy .• And pray let us fee whether all thefe be not to be found amongft us : this is a day wherein you (hould lay yout felves naked before God* Firft, the ordinary abufe of mercy is forgetfulnels of God, Veut. 4i.' i'4. when thon^ hafl eaten and art full ,, And dwelleft in honfes that thon buildefl not^ and enjoy eft' wells that thou digged(l not^ then take heed leafi thoa for^ get the Lord thy O^d: And indeed this is the firft and, the moft natural fruit of a heart fatted with mercy ; for fo it isfaidhere, they waxed fat and kickt: they lightly efteemed the rock of their fahation : the mercies of God make men dif- regard God : Now I pray confider : if the mercies that raife thee up, €aft God down in thy foul, examine I pray ; hath refped to God rifen by his mercie dook to it each particular foul, and judge your felves faithfully : I am afraid I may fpeak it with a great deal of bitter nefs .- refped to God hath not rifen by his mercies to this Nation ;Nay rather lay afide all things- for the things of God y we have nothing to do with them. Certainly, this is an evil thing, and is an argu^ pient that men grow the worfe for mercy. Secondly , whea they arc fettled upon them , and. ' fatisfied: The danger of being worje hy Mercies. 53 3 fatisfied with them. Let them but keep this mercy^S^ it will be well with them.* Let us enjoy this, & all is well: See how the people are brought in , it is a ftrange fpeech^ ler. i- li.Wc are Lords ^ fay they^ we mil come no more to thee : God fet them in a good and a profperous condition^now we will own God no more^we will raiga alone : have we feen fo much need of God in a mercyf or do we ever come in to God but when fome prefent trouble is upon us ? if any great eminent danger be over us, then a faft : othervvife if not for a year toge- ther, it is no matter ; as much as to fay, we are fatisfi- ed with mercies and have enough of them*ff^(? are Lords ^ and will come no more at thee. Thirdly, when men grow refradory unto duty> and oppofe the things of godlinefs with a higher hand : that is another way by which men grow worfe for mercies : An untamed heifer unaccuftomedto the joak : that is the expreffion -, when youfhall findfuchadifpofition in you, to rejed God, deride his Ordinances , oppofe the Miniflers, corrupt his Scriptures, or atleaft endeavour to make them void, by myftical, allegorical interpreta- tions ^ and thereby make them a found of words and no more •, when men dare proceed to this pafs, and have a great deal to fay for themfelves , and againft duty confidently, this is an evil fruit of mercy. Fourthly jwhen a people do begin to dote upon their own beauty, God fets them in a good condition , and they begin to refl in it, that evil was the fruit of their mercy, E^eir, 16. i$.Thouwafi comely through my come- liness that I put upon thee-j But thou ^ta(i truft in thine own beauty \ this isanother evil fruit of mercy , meagi'ow more felf-cpnfident of their own wifdom,and their owa ftrength , and: truft in. their beauty 5 a great Yyy 3 Argu- * >4 Ik danger of heing worje by mercies. Argument that men grow much the vvorfe for •mercy. "Fifthly, when men afcribe mercy to themfelves, and would take the glory from God, Hah : i . i6. Sacrifice to iheir own net : and fay , this is great Babel that I have 'huilt'^ my wifdom faith one, and my power faith ano- ther •, this or that arm of flefli hath got the vidlory , the hearts of men run outtofecond caufes,to poor inftru- ments^ this isan argument that men grow the worfe foi: mercies ^ when they cannot call to mind any former thing wherein the Lord hath been pleafed to ufe them , but with great Elevation of Spirit •, And it muft not be fpoken of but with the greatefl advancement of the inftrumentthat canbe. And, Laftly 5 when men imploy all to their own ufe, when all mens mercies do but ferve their lufts-,one man faith, we have obtained this mercy, therefore I will be rich ; now I muft fit at the ftern faith another •, the manage- ment of all the negotiations of the State is in my hands^ as much as to fay, God hath given all thefe mercies to ferve me ; remember that place in ifa. 29. i. Itisa Scripture I confefs you lliould have much before your eyes .* Wo to Ariel, to Ariel the City where David Jrvelt : >why is ^erufalem called Ariel? you have it rendred iii the margent, the Lyon of God •, that City and that peo- ple which had been as a Lyon to conquer all the neigh- bouring Nations, that none were able to ftand before them: yet when they abufed all thefe barely to ferve themfelves, the Lord hath a woe for them •, have thefe been the fruits that mercies haye brought forth amongft us f the Grapes of Sodom : have not we reafon now as to bewail our wants,fo to weep over our mercies all this day longt: and to confider how much wearethe worft for Tl:e danger of being worje by Mercies . 5 3 j. fqr thofe mercies wherein the Lord hath been merciYul to you. There is a ftcond ufeof Caution^ and admonition 5 do you takeheedfecingitisfo dangerous a thing, that the fame thing be not juftly faid of you , and charged on you as was here upon Jefurun : that they were the worfe for their mercies : the mercies they received did but ripen their fins and haften their ruine : take heed you bring forth fruits mfrthj of the mercy you receive : as Chrift {^ithy bring forth fruits wsrlhy of repentance • you . may remember, it is faid of Solomon , Cant. 8. 11. he had a Vine-yard in Baal-hamon, ^WSolomon let it out , buc heexpe(5led to have the incomes of his Vine-yard.- the Lord deals fo with men : whatever the mercies are you doreceiv.e,the Lord expefts returns for them ; and that your mercies fliould make you thrive and grow more in gra(;e and more in obedience^rhat you.(hould be the better for them. But what are the natural fruits that the mercies of God fliould bring forth, t;hatlmay know when they- are fruits that grow upon mercy naturally, not from fin occafionally , that! may lay,, I am the better for mercy. ? I (IhU name to you fix particulars.and pray lay them ; to heart, Firft, the proper fruit of mercy is an humble ac- knowledgment of our own unworthynefs : when the foal is made more humble under the apprchenfion of its own un worthinefs^ that is a mercy indeed.* the Lord direfts to this in Deut, 2^.5. they jvere to come to bring their firft fruits to God when they came to Canaan •, they were to come to God and fay , . /^ Syrian ready to ffrifbwasmyl^Mtiher : and the Lord brought us. out of. ihfi: ' ' ' ~ ■ " ' " ■ - ■ ■ c 3 6 - The danger of being tvorfe by 'Mercies. the Land of B^3^]?/^ : they ackflowledge their own un- worthinefs of mercy,vvhen a foul can fay as lacoh doth , / am lefs then tht leajl of all thy mercies. Secondly, the proper fruit of mercy by which a man may be faid to be the better for-it.,is when they afcribe all mercy to God: when they fay, Fre have wrought m deliverance m the earth - neither have the inhabitants of the earth formed it : it is not my how ner myfrvord that hath (avedme : but as David ^ Pfal. iS.'i. FFhen God had delivered him from all his enemies ^and out of the hand }^er of beln^ worjs hy Mercies . 09 right and intereft : What is that ^ the great promife of the Covenant, is^ / rvillbe thy God: that is^ all that is in God thou haft an intereft in-, then there is infinite mer- cy in Godj that mercy is my m«|fy : the God of mj mcr- jy^ and the God of my (Iren^th : this labour to be fure of : what mercy foever thou receiveft, let it flow from a Covenant-intereft, that thou haft do fed mth the Lord^and choofeshim for thy God ^ no mercy will do ihee good elfe. Secondly; when a man as he receives all from- God ^. doth dired all to God •, that he that is the firft caufe is made the laft.end ^ when the foul faith, of him are all things ^therefortto htm are all things : I defire tohave no benefit from that which God hath no glory from : when a man doth fo, it is an argument that the mercy doth his foul good. Thirdly, confider, this is the mercy that doth you. good 3 when it makes thj foul profperot^s : I would not have you judge of mercies by anything butwith rela- tion to your fouls; as God gave Gaifts a great eftate, the hoft ot the whole Church, m lohn^. 2. I rvifl) thoit maieji profper as thy foul profpers : if God hath given thee a large eftate, great employments, or gr^at digni- ty amongft men, is thy foul the better ^ then thou art the better, but never till then .• take the inftvance of le- hofaphat , 2 Chron^ij. 5, 6. he had filvtr and gold in abundance •, and his heart was lifted up in the way of Cods Commandments '.\iov7^o\x\d\]<.Vio\NVj\\tr\ God gves^ me riches in mercy ? why^his foul was lifted up , and. therefore he had them in noercy. Laftly^wherein your prayers to God are drawn forth more for a fanclified ufe of the mercy , then for: the., mercy itfelfithisis certain-, it is faid of ungodly men > 2zz s that: 540 T^^ danger of being ivorfe hy Mercies. that by the prayers of Gods ipQOplGy their /nerdes are turnedtnto[nares: in Pfal.Sp, 22. let their table he made their [nare : and that which lliould have been for their welfare, let it becom^trapifo their prayers are drawn out, that all themeiros that they receive may caufe them to thrive and profper, that every thing may work for good together forgood^ as the Lord hath promifed to thofe that love him. And fo much now for the point which is of continual ufe to you : and therefore I be- feech you confider of what hath been fpoken . March 3, 1^52^ Un- Ht Vnruly Thoughts quieted, BY Divine Confolations. ^rPauls^Juncp. i^j3. Psalm 94. 19. In the multitude of my thoughts within me^thy comforts de- light myfouL H E Pfalm in the Hebrew is without a Title^ and therefore I can fay nothing either of ^ the Author, or the Occafion, but the Se- ptuagint adds a title , and ^erom from Jercw. thcm-jPfalmus David quarti^ahhati '-, upon ^W<*r^ which jiufiin and lerom have their fever al conjc(5lures5 Z 2 2 3 which -43 ynruly thoughts ^wieeed, hy diVine Conjolatms* "^"^ which will be to little purpofe to humble you withal^ only from the contents thereof Mufculus and Cahi^i both do obferve, that the Pfalmijl doth here fpeak de -perlcciitionihm domefiicis^ fome that proved great per- iecutors at home, and they do referr it unto Sml^ and unto his government : it is true^. they had many ene- mies round about them-, all the neighbour Nations^the . bordering Nations, they werq.f/?w evilneighhour^-^ the Holy-Ghoft calls them fo in /^r.i 2, 14. but yet it feems they had more cruel inmates within, worfe then all the neighbours without : a home- born flaverie amongft all upon earth, is the greateft mifery-, home^born Oppref- fion among all upon earth is the greateft tyrannie : yet; notwithftanding, fo it feems it was •, for that is the hu- mor of fome men , as. if they were only ad dominium v. and all others admancifinm nati •, they born to rule, aU. other men born to ferve : and fuch was Smls party-, Cufli theBthiopianyPfal. j. i. Jewsbyprofeflion, but Gen^- tiles in Religion ; this mifery grew fo great upon Dx- md^ that he chofe rather a voluntary exile, thtn ta fnh]e5i himfelf unto the cruelty of thofe , or that hy- pocritical faftion which bare rule in his own Nation." - as SalvA, 5.de grat.p 6. fuch was the opprelTion in that time of thei?^^^;^ Governors,«^ umm Romanorum- trAtemniumvotHm^UceMiii'vitamAgcrejHmBArh^ris'i This feems to be the great fubjeftof the Pfdm. In the words that I have read to you , there are. two things to . te confidered, - , Pirft> jpavids afflidion ^ i£,be w€re the Auffioi: of ti^ Tfalm ) and that^arofe from a-iiKiUitud^ .of perplexing thoughts within him. And, Secondly , here is Davids Qginfolatton too in the midft of. this affli^ftion; thy^omferU Might mf foul i amar^ ^v Friruly thoughts quieted^ hy dhine Confolatms . 545 Ainard vulnera^ fedfuavia medicdmenta, fo Auflin faith .* Aujllu From thefe two Branches there are two Obfervations that I have made choice of to fpeak fome thing to yoa at prefent. The firft is this 5 That in evil times the miferj of the Saints of God is more from thoughts rvithin ^ then troubles wthout. Secondly , That Godfro'videth ConfeUtions in , and snftveraile unto the afflictions of his people, which fhall havt d power to revive and delight their jouls. "Doctrine firfi. To begin with the firft of them. In evil times the ^^f^^y of the Saints of God is more from thoughts within^ then from troubles mthout. There are three things in the opening of this truth, that I fliall endeavour briefly to ^ ileinonftrate to you. Firft, That the beft men they are not freed , while they live here, from unruly un-fubdued thoughts. Secondly, That in times of trouble, thefe thoughts come in by multitudes .• a mans thoughts are never fo tumultuous as in treablefom times. And then^ Laftly, That the great part of affliiiions doth lie more in thefe tumultuous and unruly thoughts within , then in all a mans troubles and affli(flions without .• winds without do not caufe an eareh-quakd 5 but wind within, (Tii^i^of' For the firft, even the beft men while they live here, they are not freed from unruly and unquiet thoughts. Thoughts, they are the immediate iffues of principles 5 • the buds and the bloflbms of the principles that are in a •mans heart: and fo loiig as godly men live here, they ; will ■ _^-- p ■» I ' «" ^ — ' ' ' ' 544 y^^^b thoughts ciuleted^ hy itvhe Conjolatlons mil have corrupt principles in them- folong will thefe principles bad and blofTom into unraly and inordinate thoughts, while a man is in an unregenerate eflate : all the imdgindtions of the thoughts ofhts heart are evil ^md onlj evtl^ Gen. 6. 5, becaufe he hath nothing but a prin- ciple of finning in him : when he is regenerate , yet fo long as a corrupt principle remains in him^fo long there , nvillarife in him unruly unfubdued thoughts: it is very t^rue J there is a great deal of difference between the thoughts of regenerate and unregenerate men : for in a regenerate man there is a holy government fet up m his thoughtSj t\iey are.brought into fubjedion unto the government of Chriftj even '«'"'' ^oV-*'- J every thought : in 2 Or. 10 5. for let a mans change in his words , in bis a Aioijs be never.fo glorious, even an Angel before men, yet if his thoughts remain the fame, I muft fay it, he is (till a child of Belial, he is ftillin the gaU of hitter- nefs 5 and bonds of iniqmtj : therefore there is a great deal of difference between the thoughts of a- regene^ rate and an unregenerate man^and indeed the main re- generation lies in that, ^nd is principally difcovered in it, fur it J in the inward farts ; in if a. 'y'y.jJet the rvicked for Jake his way^ and the unrighteous man his thoughts v the great change lies in the inward man : therefore there is a great deal of difference between the thoughts of a re* generate and an unregenerate man : and though there be rebellious thoughts in the beft men, they are not the top thoughts in the man : you have an expreflfion in I: Kingw*^. iS. how long halt you between twoofim^ns.< DisyDH the word in the Hebrew is taken from a word that fignifies the top branches of a tree : as you find the fame word ufedin 7/4. 17. 6, a few berries ufon the uffermoJiboughT 5^ there you have the fame word ufed : andi ■i.. ' Vnruly thoughts quieted^ by dinjim Confolations . 5 45 and therefore Ji/^rrfr renders the word, how long halt ye Mgtcer, ' inter duas promtnenhas.'lhu is^they had 2 top thoughts • they thought as highly of ^/lAas they did think ot'Cod-^ and they did fet up B*tal in the fame aitthority that they didfetup God : the word of God is faid to caft down Uicp i;44)<^<, every top thought^! Cor, 10. 5. he doth fo far bring them into order and fub-ordination , that though they be unruly thoughts, yet they are under ^controle, and under a higher Kingdom and dominion": ^now a godly man hath never thofe.'though he hath fin- ful thoughts, yet they are never his top thoughts : they ZXQ thoughts that are hrot^ght into capttvit J • but yet my Brethren for all that, there will arifeinche beft men abundance of unruly and unquiet thoughts , yet for all this they doarifc in the fotils of godly men : even in -the beft men , the corrupt principle in them is ft ill bubling up, the Sea within them is cajling oiii mire and dirt : and. that from a threefold ground rl will but touch it, and pafs to the fecond particular. Firft, from the corruptions of the unreg^nerate part, theremainder of corruption rn^ the beft meit, it is like fire in an OT;^;^vthe Holy-Ghoft compares it fo^ ^^^f*7» 4,5. and he hath violent irruptions, their heafts are as hot as an Oven, thefe thoughts arile from thfe irrupti- ons and 'the breakings forth of the Unrcgeneratc part. Secondly, from the Inviifion 6f fomc enticing crea- ture-objects amongft them , as Da^uid fuv B^thfiKha : Achan (nw^ andhe Jt fired -^ confidered, and defifed : fo iikewife it is faid, mi loh. a, i'6 What foederis in the xvorld^ is the lufl of the fie fh^ and the lufi of the dyes , an J -the f ride of life : is there Nothing in the world butluft ? tbt^meanini^is, takeallchecreatures to an unre^ene- Aaaa rate ^4 '^'^^''^'''j^^ (lu'tcted^h) divine Conjolations . ': rate man^and they all of them become the objefisof lafts all of them are but means to draw out luftilb that there isa threefold curfecome upon the creature fince the^ fall unto all unregenerate men^it is not only a deceiving ereature^becaufe it is empty; and it is a vexing creature, beCviufe it is promifing and then deceiving : but withal, it is a defiling, a polluting creature : thus from the in- vafion of objeds, from without, are thefe thoughts^ drawn forth. And thea, In thelafi place : from the injections of Satan : for what are unruly thoughts . /* it is Satan dothhimfelf many times immediately injed : fo the Devil put it into the heart of IfuUs to betray Chrifi : the Devil puf it into his heart •• there are fome thoughts that come immedi- ;itely from hell, like /?^/ie ^^rr^.* the heft men then are not in this life free from unruly, inordinate^ unquiet ihoughts. But, In the fecond place ; In trouble fome times thefc thoughts come in by mtdtitH^es : never fo tumultuous as ill evil times : that as it is faid of the thoughts of God, and of his love, Pfal. 40. 5 . Thy thoughts to ns-ward are imumerable^ there is none can reckon them up to thee ^ So C^my Brethren) it may. be faid of our thoughts that: proceed fiom our fears, when either guilt within, or- danger without prefents icfelf , our thoughts then are innumer able., they flie wichiiia mans Spirit like Atomes in the air, no man is able to reckon them up to his own^ felf: obferve Dan. $*6. a handrwriting appears to B^l- fliazer : the hand fmote him not, did but write upon the walljyetnotwithftandmg^^/y'^^^^r was troubled: What-:. v/as the reafon <" his thoughts troubled him,. The Dif- ciples they had an apparition of the Lord Jefus , Luke 24.5 8f theyfuppofedtkey hadfecn a fpirtt^ faith the Text : why ^h-* ^ - _ ■ *!■ I ■ ■■ ■ ynruly thotKrhts quieted j by dl^vhie Cou/olations. 54/ why hehurtthem not^yet nocwithflanding Chrift f-iith, thoughts did artfe in their hearts^ thoughts did arife : but in a fpecial manner that place, lob 5. 4. The terrors of Ccdure [et in BAttle-arrdj againft me: how came the ter- rors of God ** the terrors of God were let in by thoughts, by thoughts, that was the way, and they did not come fingle in he faith, but they came a whole ar- m) , and an army in battalia; thus did the Lord let in af- ■fliClions by his own thoughts upon fobs perfon ; and -thus in evil times it alwaies is fo •, an army^ an hoft of ^thoughts come in upon us.- they fall upon a mans heart like bubbles in the ram ; and the reafons are thefc rtwo. . Firft, becaufe in troublefom times the fouls of meTi .are awake^ commonly troublefom times aw;tkenmens- ^fpirits. -in times of profperitie& peace^there is ufually a Spirit of flumber-upon men-,but when the Lord empieth A mm from ve\]el to/veffel^ that hath been before fettled ijpon the lees jthen abundance ofthe lees appear: when God ( J;fay ) empties a man from vefTel to veffel, then how full of projedbs isthe heart of man? ne\^er brought into 'danger, but the man his thoughts rife • Oh how fliall I efcape c' what fliall 1 do ^ and how fliaH I make provifion for my felf ? '^Vil" times awaken mea that were before lulled afleep by fecuritie* But, Secondly, Satan takes fpeCial care to affail the hearts of men with thoughts in an -evil time, d^monunt efmn- las cogttiitiones fiiggtrert, Bernard : Cogitationes oi^erof^„ ^ idemAu'S great care is to keep nienin peace rn profperous '^"'^'^^^ times, to keep the houfe and all that hepcfjejjeth in peace ^ but let troublefom times-come once , then he dofh ftir up in the foul all manner of iihquiet and diftra Chrift faith, why are yot^ fearful < Whf do thoughts arife irk your hearts < Luke 24. %?>. Chrifts eye was mainly upon their^ thoughts- : and indeed thefe^re the things that do in a fpecial man- ner difpleafe God ; the firft buddings aad riii^ngs of corruption doth appear in a mans thoughts : and God doth eye fin in the xifing of it, in the thoughts, in an ci^^cciilmmiict' fuaquifquccogitatio^e Jlat vel caJit : qni^ ^nruly thoughts quieted^ by dhifie Con/olatiom , 540 ' ^uia[pritU9[an^t4S Auftret [e^ik coghationtbus quit [unt fine intelle^u: eritquetemflumDei,ffeluncaDiaholii B^m, Bernard,' de inter Jorno. It is true^ that thoughts are free from • the eye and cenfurc of men, becaufe they are fecret and invifiible .• But they are known to the eye of the Almighty :He fees our thoughts afar off: and therefore fome humble fouls are more grieved for the provoking the eyes of the glory of God, by the rebellion of their thoughts, then for the exorbitancy of their anions : when the times are troublefom, ,and your thoughts with- in you grow unquiet and tumultuous. Now what is it in an affliction , that is the main thing in afflidion ? That which doth difpleafe God , and draws out fin in the foul, that makes it to be an afflidion indeed .* and chri/ojf. therefore I r tmembci' Chrjfo^/fom ( fpeakingof ^a god* ly man ) lay es down this for a general rule > which we (hould do well to take with us : he faith, that unto him -■ there is but one thing only that he fears;& what is that*^, that hefhould difpleafe,or offend God-, that is the great thing he is afraid of^he fears nothing elfe:^* to 6:tVct'ror;Tif- 70 •y^iyv:.', he fears nothing elferwhy then my Brethrenj what is it in an affliftion that makes an affli(5lion grie- vous c' That which draws out fin. in me 3 now the blooming of corrupt principles isin thoughts, there they bud: and therefore I fay, there is many a godly man ^ that confidering the eye of God is alwaies npon his • thoughts, is much more affefted •, I fay, much moi'eaf^ fected with the continual excurfions of his Spirit that ' prevail j and unruly thoughts, thenheis with all the deviations of actions whatfoever. That is the firfl ground why the .main of the. affliction lies in .this. . Bat, Aaaaj} Seccoid*- / v.-.*^ !l.l»»l 550 J^?iruly thoughts quieted ^by diume QonjoUtions. Secondly, there is another reafon of it , and that is this .• this lets the afflLd:ion into the inward man ; when once the thoughts grow unruly, this lets the afflldion into the inward man : while you keep affli(5lions with- out you chey can never hurt youitherefore Jefus Chnft faith 5 fear mt them that cm kill the body , and hav£ no more that they can do-, all this is but without you , and folong I fay they can never hurt you: but if the affli- ftion gets within /then it is like wind in the bowels of the earth/ then it caufeth the earth-quake : Godly men for this caufe have taken more care to guard their Spi- rits that they may keep afflidions without, then to be ^delivered from the afflictions : there are two Scriptures that! {liall offer, marvellous confiderable^H^:^. 3. 16. that is one, / tremble in my {elf ( faith he ) that I might reftintht evil day : reft, there is a double reft : there is a reft of deliverance, he meant not fo . but there is a reft of quietnefs,and confidence, and that all the peo- ple of God labour for/ keep the afflictions without yoo, "let it not invade your inward man ♦, that is the proraife, ^faL 127. 2, So he gives his beloved [lee f : obferve that Scripture 5 it is in vain to rife early^andgo t& hedlate^and tat the bread of CMefulnefs {fo he gives his Beloved fl:ef : what is that ? Animum tranqmllumjflacidum labor em -^ fo C^tlvln* Mv. Calvin : that let his condition without be never fo troublefom, let him be forced to break his bodily fieep never fo often, yet the inward fleep, the inward reft,and tranquillity of his mind is referved -, he gives his Be- loved fleef. My Brethren, fo long as temptatipiis are kept without you, they will never hurt you : it is true j©f afflict ians too .-take a man that keeps an affliction out of his thoughts, that is, from unruly, and turbulent, .and tumultuous thoughts ; Bmnon efi^/ier^fa -pauper- . • ^^ - ^ - US^' Unruly thoughts quieted^ by diamine Conjolations . 551 tas, nonfcntit injttri^^ ridet opfrohrU^ contcmnit damrnty Bernard ; this man alas, poverty, or injuries, ot (M- Btmard. graces , or lofs of goods, truly all thefe are no great matter to him .• why ? becaufe they are only afflictions without: they have not invaded his inward man: That is the fecond ground. Thirdly, unruly thoughts in evil times, are the great part of the affliction, becaufe this opens the door to the Devil ^ in fatience fojje/s your fouls, faith Chrift .• but my Brethren 3 when your doubts once grow unruly , the Devil enters, Bph.^. iSyij. Let not the Sun go down nfon pur wraths nor give place to the Devil : violent^and unruly thoughts of what kind foever, they do but open the door to that wicked one ; every man by nature is the Devils houfe, in tMatth, 12. 4 >, 44. and though in godly men Satan be caft out, yen he will attempt a le-entry-^and therefoie he (aith^Imllgoto my houfefrom rvhcnce I came out: it is true, it is not fpoken of a godly man there ^ but Satan in the beft men will attempt to rCi-eater •• now, when any affliction (hall be the means to * open the door to Satan^this I fay is the great part of the ^ affliction. I n the fourth place, it is the great part of affliction, . becaufe unquiet thoughts do raife up in the foul diftra- - cting and vexing paflions : for yourpalTions rife by your thoughts, and the affliction of the foul lies in this: alltheieftis but the affliction of the body , butthcaf- fliction of the foul lies in tormenting paflions ; you have that expreffion frequently ured,as in ifa, 58. and many other places- a day for a man to afflt^ his foul : and I that foul that is not afflicted •, then the foul hath its afflictionsas wellas the body. What are the fouls af- flictions f they are tormenting and vexing paflions .• a^ / 55 o V^ruly thoughts ^^ukted^hy dmm Confolations^ as that there needs no other mifery befall the body, then , : if God iliould leave it to the j arring of its own humors: ib there needs no other plague befall the foul , then if the Lord lliould leave it to the violence of its own paf- •fions V this would be like Vulters gnawing upon the heart of a man-, thefe ftir up in a man^fearj^a^id forrow , . and amazement thofe tormenting paflions of the foul^ ^thefe be foul-affiiccing affections ; do but confidcr what it is that tormentsthe Devils •, they are refervcdin chdins . ef darkncfs to thejndgemzntof the great ^ an out- iid-e thing : now, a god/ man he is able to -lay , there will come a time when I (lull take my leave^ of all thefe things with joy •, and /pj', to he ^if solved md to he with Chriftis much better : Nay, there will com,e a timein the general conflagration of all things, when I fliallbe able to ftand upon the honours of this world ? the mines of all things^anda manis able to fay quum mundus exarferit , as he faith, cogitat fe mhil habere de tanta mole perdcndnm: though all the creatures were de- ftroyed^yetthe man could fay> I have loft nothingj,my portion is not here- the things of this life are given me^ I^on iri' premium ^ fedfolat-inm. Profper. Licet omnia ami* Trofpch ferunt^ nu iquam ^dern, pietatem^ interioris heminis bonai H£ [tint op:s Chrijiianornm: na\y thatmanthat ftruggles, his fpirit is mat velloufly robbed of this glorious quality. • And fo likewife^ In the laft place, that holy ma^naminrty and £^reat- ne's 01 mind which lliould l>e in us •, the greatnefs ^f a Saints mind ihouldbe anlwerable co the greacnefs of his '•God, and anfwerable to the; greatnels of thepromifes B b b b char. 554 fnrul) thoughts quieted ^hy d'mm Conjolatms . ^' that are itiade to hmi •, a holy greatnefs of mind, built upon the greatnefs of his God, and his intereft in him. Now unruly thoughts crofs this : JVho art thm that art- afraid of a mm that Ihdlldje^md the fon of man that is ■as dnfl^ a/?dfoygette ft the LorJ thy Maker < We are not careful^ oh King ^ to anfwer thee in this matter : their thoughts were not troubled : tn re tarn fanffa nulla efl ddthcratio: now this preferveth true greatnefs in a man^ that as Davidyin Pfal, 112.8. (mh^My heart ts under* Mont A- propped: fo MonPamfs reads ityfufultumeft cor meum:,th2it - let the affli(Sion be what it will be, he hath fomething within that bears up;and underprops his fpirit^and he is acted neither by hopes nor fears from.belovv : i^/ nil Bernard, fp-erat rnfi a domino^ nil timet prdter deminum ^ Bernard : then this is a truly noblenefs : Now unruly,and unquiec- thoughts rob the foul of thefc glorious qualifications^ and this hath made fome of the Antients exceedingly complain of the troublefomnefs of their own thoughts.v Memati rr^n^^i'J^ber ^er/^Wcnes out, Cogitationum tumultus a Corde quotidie arnoverevolo^ nee valeo : fine cogitationu^ bjs ejjt nonpojjti^m : intrMunt , (^exeunt : Bern, de imer> dom. Oh the tumults of my own thoughts! I would re- move them every day, but alas I am not able^ ftill myy thoughts encreafe .- Whatis thercafonofthis c'fure- ly, the main of ev^ery affliction lies in this , the unruli- nels,and unquietnefs of a mans own thoughts, I, but you will fay to me. -^ what great caufehad - David J or this Ffalmifl to have fuch a multitude of un- quiet thoughts f let us look to that a little, before I . , pa fs from this firft point / we will go no further then thisprefent Pftlm, and you fliall find, that if any man , had caufe to be t^oubIed,that he that panned this Pftln^ - bad caufe pf troublefom thoughts,aad that wil appear, it .^^ ; ; Y- T^nruly thoughts cjuleted^ by dinjine Coyijolatmis. 557 ' • Aad therij thatlmay drawtoa conclufion of this point : this was not all , but they did this with the highcil confidence and refolution that could be ; fo it ap^'Cirs in the 3. and 4. Verfes, they triumphed ^ and they bound It with a great deal of highnefs ol Ipiric, and wonderous. refolution. And in the laft place, how did they do it ^ they did this (o that there was none to refift them • lyho will rife up ripith me againft the evil doers < None to refift them . and what iliall we fay now < £lui [pern non ha- b^nt nifi tn illo foloyiriqm (pes nonfallitun Auguft ./;? /^ iy^fignfl. would not this caufe a good mans thoughts to be trou- bled that he fliall find fuch a temper and frame of ftate as this is ^ yet here is the evil that a godly man be- wails.the multitude,and unrulinefs of his evil thoughts: Thus you havefeen the afBiftion ^ I would fpeak a word of the confolation •, I am forry the time fo haft- neth . The affliftion you have feen, and that was from multitudes of thoughts. But thy comforts delight my foul'j that is the point. - Bbbb 3 Bo^rine. 558 ynruly thoughts quieted^ hy dirpine ConJoUtions* BoBrinc, That God doth frovide for his feofle consolations inland aisfiverahle to their ajfliciions : God**cioth provide , I fay, for his people, in^andaiifwerableco their affli- ct ions. Confider firft , there is no affli(5tion that ever the people of God are caft into, that he leaves them defti- tnte of confolation : Nondmturfur^tenebrd : it is ne- • vtSr pure darknefs. Gen. 15.17. even when the Church of God was as a Sacrifice cut in pieces, yet notvvith- ftanding there was a light faffed between the pieces •, it is never pure darknefs,but yet notwithftanding it may be many times darknefs in reference to creature- comforts, they may have no comforts they can look at here be- low : yet res aliter inccelo, they be the comforts ; you may remember mZach, g. 12. return faith he , to your firong holds yje prifoners ef hope: why alas, what (Irong holds had they < the City was, burnt with fire, the Temple demoliflied^ yet notwithflanding though they had no ftrong holds among the creatures, yet as Cdvin ^ upon the place obfervcs,//i//V pr^fidii in uno Dec there was defence enough in God notwithftanding,and upon this their fouls refted-, they are never left withoct con- folation ^ Pater mi [eri cordis eji t amen pater miferorum,: yet many times they have no confolation in crea- tures. And this confolation that God gives them, is a fea- fonable confolation, ;:^i:3 it is in the time of their af* flidions, in the multitude of mj thoughts : in the very time when I am moft perplexed,thcn doth God bring in his confolations,when they lay , our hones are drj, and / our M-rht.nr Vnruly thoughts quieted^ by di-vhte Confolathns* 555 if you do but take feveral things into confideratton in the Pjalm. The firft is, the higheft authority, the fupreme au- thority was become the throne of iniquity •, fo he tels you in the 20. Verfe^J^TV// thsu have any "^ fe//owfJ)tp with * An tibi at the Throne of iniquity^ that imagine th mi[chief hy a Law^ Jniquum tii- andframeth mifchict bj a Law 1 the highefl and the fu- a[|"u,aTibi preme authority, I fay, was become the throne of ini commun3cft quitv ; there are ornamenta re^ia, fome things that are ^"^ '^l*^^/* proper unto the lupreme authority, as rne Crown, the Tinms in Scepter, the Throne, and yet now where this fupreme Ucum. authority was, David faith,or this Pfalmifl faith, it was now become the Throne of in:quitj, (^ Sol am iniqu:tatem]iV^w/;^/i? tjrannidem injufiam qua exercent hommes imfti ^ fcekrati m pies : Jive ftnt falft dvBores^ ^uifetitttloEccleft^venditant^CJrcathedraSy hoc eftjpuhlicnm mimflerium occupant : five manifejli tyran- ni quiregnac^ofesfuas , ad evert endam Ecclefiam im- fendunt^eoqiyfceUrejoliumfuum^quodfa^rum ejfedehehat, pdlluftnt'^hoc igitur odit deus (^ execratur^ atq-^ idea duhi'^ um non efl^qutn daturifmt pcenas fuorum fcelerum, Mol- lerus in locum. In the fecond place, the power that then was, it did maintain all kind of Atheifm in the world: that appears in Verf. 7. They fay ^ the Lord fees not^ is there knowledge in the highefl ? the Lord fees not :. when the name of God, and the truths of God were trampled upon with the foot of the higheft pride : when it ihall be faid, as I remember the Hi dorian doth concerning Valentinian thefirft, he could endure vers^ well 0;»;?^»? religionem prMtr Orthodoxam , he could bear any other Religion but the true Religion. Befides, In the third place there was yet a further : and that Bbb b 2 is, ^ _■>,■ > j« fly. -I . ;556 ynrul) thoughts Quieted ^ by dirvine Confolatiom* is, all the power that then was exercifed againft thofe that did truly fear God in the Nation , they were the men only that were looked upon with a jealous and fufpicious eye : thcj break ir^ pieces, oh Lord, and they af- flict thy inheritance : the truth is my Brethren , never was power yet in the hands of men, but it hath been for the moft part raffed againft the beft of men , for whofe flikes the world is continued , for whofe (likes Government among men was fet up : yet for the moft part,I (ay, this Government hath been raifed againft the beft of men : It is true indeed, while the Pagan Rulers ruled, the great red Dragon^ then we could look for no better •, but immediately as foon as they turned Chriftian, what then ? truly as one faith concerning the Jews, ncnfrimfaBijunt hd^retici^quam eQe jdolcU- tXA de(fi(Jent: as foon as they ceafed to be Idolaters.itn- mediately they became hereticks.-down with idolatry, and what follows ! fetupHerefieprefenriy i^ct" Jffffffl. {oYQ Juguflme u])on this vQvy Pjalmalitdg ^ uiat in anfwer unto thofe that pleafed them(elvc-s Oh the Emperours were turned Chriftians: I, that is true .• Etft Chrifliani faHi funt Imperatores , ntinquiddlabolus faBus eft chriftidnm < but is the Devil a Chriftian < that thofe Chriftians perfecuted. the Orthodox Chri- ftians more then ever the Pagans had done in former times. Thus my Brethren, you fee ftill there was a great deal of caufe for the rifing of fuch thoughts. . Nay, they did unite and combine one with other,rn the2i,Verf. they gathered themfehes together t, there were men of different fpirits, different parts, different interefts, different ends, yet all thefe could conjoyn , coAild unite themfelves. And .i-ci. Vnruly dhmights quieted^ by divine Conjolations. 5 jp Pi-irhofcs are fdfl, ES{ek. 37, 12. then faith GoA^tomj feople^l mil ef en your graves : when they fay, our bones are dry, our hopes are loft, then the Lord faith , I will open your graves; as God brings evil upon wicked men feafonably , becaufe he watcheth over them for evil •, therefore in Zcfb. 2. 4. 'it is a confiderable ex- preffion ; I will drive out Aflidod at noon^ at noon : Tern- fpj incommodt^smum cumfol maxime fervct,Dru[. In the ^^^P^* worft time, when the Sun was hotteft, and therefore in thofe hot Countries , it was the created evil. I will watch over them^and bring the afflidion at the feafon- ableft time:(o 1 wil give my people feafonablc comfots, becaufe he watcheth over them for good^as he watcheth over the other for eviL Nay^not only in the affiidlionjbut according unto the afflidion^fo fhall the confolation be^and therefore lerom a^yom, reads it, fecundum multitudinem •, according to the multi- tttde of my thoughts : fo were the multitude of Gods - confolations^ God will give it in the rime, and thefea- fonof it3 but withal, the Lord will give it according unto the meafure . whenhe doth bring great afflidii- pnSjhe providethforyou ftrong con folat ions , that as the affliction aboundeth^fothe c on foUtions fhall abound 5 the Lord tells you, that his rewards fijall J?e acceding to the meafnre of his mercies : it is an admirable exprefiion in Hofea 10. 12. according to the meafure of mercies jour rctvardsare-^ the Lord meafures your confolations ac- cording to the meafure of your atflidions. Thus then you fee the truth of "thefe two points. Let us fee now what thefe confolations were that upheld the heart of owr Pfalmi ft here in thofe fad times .- thy comforts de- light my foul : what were they i I will go no further then the rfilm neither 3 and you fliall find that there 560 Vnruly thoughts quieted^ by dirvim Confolatms. .1 there were eight that were the great ftay of his heart in thofe times. As in the fiift place •, he did confider God beholds them : it is a wrong that is done to his people under the fathers eyes; that was theiirit thing that he did ftay his heart on • the people of God do fay. Surely thou art aur father, though Abraham know us not^ and Ifoel be igno- rant of us : we h^ve no greater comfort that we can look at 5 no friends below, yet notvvithftanding our groans are not hid from thee. That was the firft com-, fort. Secondlyj God did not only fee it ^ Surely thou haft feen it : but withal he did comfort himfelf with this v God would revenge it •, therefore he calls him, thou GoJt to whom njengeance belongs^ the God that revengeth .• Hkrom- habes ulterem Dmrn-, Hicrom : h^was a God thatdM avenge the caufe of his people-, hehathfaid^ vengeance =^«?//^^-, andofthe Lord Jelus Ch'.ift when Steven was ftonedj ^{5j 7. itis faid , he faw J^^cfus Jh'/d/ng at the right hand of God •, Jefus ftanding • why tlie Scripture - every where faith, that Chrift is gone to heaven^ and t< ^fate down at the right hand of God^ but he fee th him i ftanding up at the right hand of God », what is the rea- *fon r* thuis, tan^uam cauf.e fu£ judex cy' vidcx^ faith one, as one that was the Judge of his caufe, and the avt(fnger of his wrong ; I, this is another great ground of comfort upon whirh the heart is ftayed •* My Gcd is: .a God to whein vengean^ce belongeih, Thea^ I Inthe third place-.* by allthefethe Lord teacheth hi6 people, for fo he faith in the 1 2 . Verfe, BlcJJed {['diih \ i he ) IS the man whom thou chaflenefl^ and t cache It out cf \th'y Law •, that is another ftay of heart in. the worft of n^mes : the red (faith he ^ hatha voice : hear the rod. \ ' ynrulj thoughts quieted ^ by di^e Confolations. 5 6 \ and who hath appomcdit : N^y , the rod teacheth a man that it is better to be under the faddeft affliftion , and have the graces of that condition drawn forth, rather then to be under the greateft profperity , and the fins of that condition drawn forth ; do but obferve lam. 1.4. Let the brother of low degree rqoyce that he is exal- 9,^-^ ^ ted I I, you will fay, he hath good reafon for it : but. Let the brother of high degree rejojce that he is made Icw^ a hard matter torejoycein that my Brethren : a godly man can as truly rejoyce in an afflided condition, fo as the graces of that condition be drawn forth in it, as he can rejoyce in a profperous condition , much rather if the fins of that condition be drawn forth in it : there- fore there is a teaching in the rod, when a man is brought to that indifferency of Spirit, as I remember the Father brings in David fpeaking, Fis me Paflorem oviumaut regempofulerum? ecce paratum eft cor me nm : Lord faith he, fliall I be a Keeper of ilieep again, or Lord fliall I be a King over Jfrael < Lord, my heart is ready,my heart is ready, willing to embrace each condi- tion : This is another thing ; the rod is a Teacher, the rod hath a voice. Befides, In the fourth place : There is a reft God hath prepa- red for his people in the moft reftlefs condition ; fo he faith in the 1 3. Verfe, that thou mightefl give him reft in the dofj of evil : there is a fljaddow of Gods win^r^ and the people of God in the w^orft condition, they cznlie down under this f})addow with great delight : Look into that precious Scripture^i^^/; 14. 8. / am like agfeen fir- '^re^^ faith God the Lord^ uke a fir-tree ^ Why V in two things : it is -^f^- «'>««» denfam umhram hahens : fo jthpJSeptuagint renders it.: a tree that yields a thick lliaddow .- and it is a tree likewafe that is alwaies green, . \J.fl'r:m?. C c c c {crpetus 562 ynruly thon^^J^l^uieted^ by divine Onfol'itiom. ferfetuovirens^ nevercaflsitsleaves as other trees do in the Winter •, fo faith the Lord, fuch is my defence^ you may lie down under my fliaddovv in quiex .* and he ^tves them re [lin the daj ef evil. And, • In the fifth place ^ he comforts himfd'f With this : the Lord knows that the thoughts of man are but canity' -^ with that he comforts himtelf , that all thefe defigns . fhall come to nothing, all their thoughts are but vanity; the^ Lord hath appointed that he mil take the wife in his own craft me js , and his hand Jlhtll not perform his ent erprifr, the Lord hath faid^ tj iniquity fhaJl nauMn he ejlahltjl>ed^ the Lord hath laid, he wifin&t [uffer the hypocrite to rnle^ leafl the people be enfnared^ that is the expreffion , lob .34.3^ Now let their defigns be ivhat they will be •, with this he comforts himfelf, yet notwithftanding the. Lord knows the thoughts of men to be but vanity. That is another ground of comfort. ■ And then-. In the fixth place, that I may draw to.aconcluUoiv^ that while they labour for their own exaltation, God is preparing for their deftrudlion: that is .another thing that lie comforts himfelf with •, for fo he ihiih, till the pit be digged for the ungodly •, till the pit be digged', all this while i do not envy their rifing laith he, but rather pitty their ruine : Imfatientia, Isrom. humane non vult habere Uti "patient iam* J^erem^ i for God is preparing a pit all the while : that, is ano- ther great ground of. comfort in the word of times; tor my B'^tihrtiii thire is a judge-f^ent written that muft AsfVn^ he executed ^ and many times (as ^/^jf;;^ vvelLob- ferves upon the place) /^//aVi^x feccatorum fo'vcaejl ip forum \ even their very profperinginan evil way, is the pit in which they find their ruine : th^tis another thing by which h^.coniforteth himfelf. ' Seyentbly;^ ■^ . I •w Vhruly thoughts quieted^ by dinjim Confolatioiis* j 65 Seventhly, ( That I may draw to an end) though for: the prelent^the Lord feems to negleft the con- dition of his people •, yet he comforts himfcif with this .• that God feemed to negle^b for ihe prefent, but faith he , be mil bring forth judgement to righte- mfnefs ^ it is true indeed , Gods judgement for his people feems now to have left them , it is hid : but faith he,' the Lord will appear for their fifety^ and he tcis them plainly 5 that will he executes Judgement for his people ^ Judgement fhall return to right eoufnefs * it is true indeed , there will come a time , when the Saiyits [hall rule the world ^ there will come fuch a time, I am afraid it is not at hand yet : I am afraid fo, for that place in Dan. 7. I rather chufe to ejt- pound it by that in ]fa. 5o. 12^ Th:it Kingdovt and Katioi^ that will not ferve thee (lull perifh : not a Gentile, but a Jewiih Nation : but I fay , there will come fuch a time , when Judgement lliall re- turn to righteoufnefs , and then that prophefie of La6iantius (hall be fiilfilled, (9w;^^ dominabitnr ^ ^ L t^ Occidens ferviet ; there will come fuch a time, and with this now he comforteth himfelf, that though the Judgements of God feem to lie hid , and be deferred, yet it fliall not be fo alwayes , but Judgement fhall return to Righteoufnefs. And then. In the . laft place , he comforts himfelf • the Lord will bring upon them their own iniquity : their own iniquity 5 that is , they (l)all fall in their dwn devices^ they fliall be dafhed in peices upon the tumbling block of their inventing : he takes the wife in their own craftinefs : and he burneth them /like Bees in their- own hive : and io you fliall C c c c 3 ' find And in Vankl 7« 25 3 '^6. where , the little hrn u (aid to [peak great words agair^jl the mpji Wgh\ 4»d to wear out the Saints , and to change times md laws 5 What then < why then it is faid, ^e Itt^giment fl?all fit ., and dominion jhall he taken from him 9 ^nd to consume , and deftroy^ epen to the time, pf the end : for faith he , Our God will bring upon them their own iniquities ; Thefe. were now the thoughts wherewith he comforted himfelf, and by which he did overcome all thofe troublefotn and tumul- tuous thoughts that were in his Spirit. My Brethren, I fliould fpeak fomething to the Application of it ^I fliall fay nomorebutthis^becaufe lieelhave trefpafled. . - ,^' • You have heard, that the great affliftions of good men in troublefom times , is more from thoughts within 5 then from dangers without. You have^^heard, that anfwerable unto thefe thoughts God provideth confolations which do fuftain, and cheer the heart. My Exhortation to you is-, Vfc. Live in the faith, and walk in the ftrength of thefe truths : labour I fay to live in the &ith , and to walk in the flrength of thefe truths : that there ^are confolations that can quiet the heart of man in, the midfl of the, greateft ftruglings and tu- mults of Spirit that can be. And that afflidions never do you harm, but when they invade your Spirits by your own thoughts, Confider I befegch you. thefe things, and then let: Unruly thoughts quieted ^ by dicc._ HE;Con;ifna of thi? Book is Tet fortb^ ; Chapji^ig . write the things thaare ^ andrj the things thAt fhdl. he hereafter : and into thefe two parts this Book is divided.Rrft-^ \ a Relation of the things that are refer- ring to fljife^'enCh^rghffof. Afi^,r .Saint ^'ohns fpecial charge. . Secondly^ "a r^velaupn of; the- general tflate^ oil y -, , , i I- III i«i ' " ■" I '"" ' "■"'" ' ' ■ ■ I < ■! I r ■ ■ -. P.I ■« , — - 5(^8 Gods Throne ereB/tnthe Jjjemhlks of his Saints* of the Church to come^and that from ^ohr^s time unto the fec-ond coming of the Lord : And this fecond part begins at Chap, 4. where the Church is made the fcene of all things prophefied of in this book ^ the vifion of -the Thromjihe Beafi and the ElderSyZKQ, the reprcfenta- tion of the Church where the Lord hath his Throne, of whom are the Judgements executed upon the Chur- ches enemies for the Churches fake. . \.,Th^whole fubjed;of this Book contains , . \ > Firft, a repreferttatton of tile Churcti Upon earth -, for there the Lord is worfhipped,/^?^ they fall down, and they cafi down their crowns, and they are thofe that were re- deemed by the blood of the Lamb •C^^^.5.p.andthe An^ gels are reckoned as diftindl from them, chaf. 5. 11. they^ are round aho^r the Throne ^ and thehea^s , and the Elders •, it fets forth their office^ and their watchfuinefs over the Saints in their worfliip. Secondly, it is a ri^prefentation of the univerfal Church in all times, and in all pIaces:for chap.'y.g, they , are fuch as were redeemed out of all Nations^ and kindreds , And tongues : therefore all that have been redeemed by the blood of the Lamb in the Churches of the New Teftament, unto then5^is|his Revelation , and them it ^th concern. ,• , * . • ^ ^ ^i Thirdly, it is this Chiff^huniverfal asit is conftitu- ted and made up of particular inftituted Churches^ for if we look upon the Church invifible, it hath no Offi- cers in th^ only the Lord Jefus Chrift \y\iS^f'^^ head-, and if we look upon the Univerfal vifibte Churchy there are no Officers itt ity but here are El- ders and Brethereny Officers and aieD:)bers_5 which do Conftitutc a particular vifible Church 5 thatdo meet together to vvorfliipGod'j as* befing the — ' ■ - ■ ■ > ■ ■ Gods Throne enSly in the Afjtmlltes of his Saints. ^60 plat-fomi into which the Lord tvould have all the So- cieties and Congregations of his people gathered to- gether in. Inhere are in the words three things. Vii^rd Throne, Secondly, thd Beafls-^ \vhich are fiur round about the Throne. Thirdly., the qualifications of theie Beafis , they are fuH of eyes before and he-- htnde, Firft, here is a Throne^and there iv.i$ one that flocd uf- en it, Verfe 3 . here it is an allufion to the Tab^rnAcle and the TempU^whsvQ the glorioas prefence of God amongft his people was manifefted ; that is plain. Firft, from ler. 17. 12. A glorious high Throne is the place of our San^uary : and therefore that is refcmbled unto the throne of God, Secondly, it is faid i^^'y. 16, 17. there €ame a 'voice out of the Tern fie of heaven from the Throne y faying ^Itis done, &c. therefore a Temple is his Throne , or, his Throne was the mercy-Seat in the Temple,from whence God didxnanifeft his prefence to be in the midft of^ them.^^ fj Thirdly,- tt^will appear by what isfaid loht before his Throne\y the golden Candle flicks with the [even lamps of fire and the Sea ofglafs : which was an allufion unto the iaver of brafs m the Temple •, all were ornaments or utenfils of the Tabernacle, or the Temple : It is true, that we read of another Throne which [hall be ere^ed after the thoufand years of Satans binding be accomplifl)edy Rev. 20. 11, zr^ he who (loo d upon it, wis he before^ whofe face the Earth and the Heavens fled away , and the- dead bathfmall and great did [land before him to be Judged^ of thofe things that are written in the Book^ according unt§ their works^ and the earth and the Sea gave up her deady&cc. Dddd But -i. -- - — -■ " ■ .1 . I 1 I. .... . J70 Gods Hjrone ere St j in the Ajjeynhlies of his Saints.- But that is a Throne oP Judgement, and this a Throne of Grace : and this fets forth the prefence of Chrift in the midft of his people in Gofpel Ordinances , and Adminiftrations unto the fecond coming of theLord. Secondly, the four Bcafis fet forth the people of God incompafling the Throne of God, and therefore Pfal;\ 7. 7. the €mgregation of his people are faid to rampafs him about : it is an alluiion unto the manner of the peoples comparing the Mount of God and the Taber- nacle in the Wildernefs, when the 12. tribes did pitcb round about the Tabernacle in four fquadrons, 3 tiibes. in each of them, as appears N^mb.x. 5 i.and ch 1 and each of thefe had the images of Beafts in their Enfigns. YkR^Iudah & thofe with him-,& theicEnfign wasa Ljoni Secondly, Rukn and thofe with him-, .and their En- {ign was an Ox. . •Thirdly, ^/^i^r^^'^i and thofe withhim^ and their ^ En-*. fign was the Shape of a man. Fourthly, Dan and thofe with him^ and their Enfiga^ was the (hape of an^ Eagle. ■ And anfwerable unto thefe:? ihc. Church of God compafTm-g the throne of God- about, is exprefled by this Hieroglyfickjthe Enfignte- ing put for the tribe, as if we (liould put the Lyon for Bngland^^Q Grofs for Scotland^ and the Evigle for the Envpire, as it is ftid, Rev. 1 ^ . 13 . the woman was helped with the mngs of a great Eagle to fie imothe Wildernefs 5 Jquila Imperii Romani Infigne efl^ &c. * Thirdly, thefe Beafts were full of eyes before and be- hindhand their wings alfo are fill of eyes: it: notes^ttfttO' us that they areperfons excellently skilled iii the my- fteries of God, they are very knowing Saints , for of fuch (hould the Churches of Chrift be made up •, Before and behind , that is, they are all eyes, to fet forth the ''"■ greatr Gqds Thome ercEl^ in the AJJemhlies of his Saints. 57 greatnefs and compleatnefs of their knowledge in the myfteries of God^ and the mind of Chrift •, or before andbehwdy that is, faith Bright man^thty know not only 'Bright. the myfteries of the waies of God that are paft , but the prophefies of the will of God for time to come .* or elfe, their great heedfulnefs in all their waies, fpecially towards God, they look before to what they are to.do,^ and to the iflues and confequences of things thst are to come : and they look back upon the experiences they have had of things that are paft, and they confult and compare both. And their mf^s are faid tp be fnUefejesmthtn : wungs do note their readinefs and fpeed in the Executi- on of all the duties that God doth require of them, but . the duties they do they are not carried to by a blind re- folution only , cceco impetu : but there are eyes intheif win^s to du;e^\ their aftlons, that whatfoever they do, they do it with wifdom , and they walk by rule in all their anions, and not at an adventure with God^ and their wi^gs arc faid to have ejes^vithin •, that is , though the wifdom and the reafon of. their a(5tions be not dif- cerned by others, yet they have light for what they do in themfelves, they guide their own way, /> is the rvifdcm of a man that directs his own fleps^ c^f. Other men have eyes without, and they ran fee mo other mens wares, and todire(5l them: but they judge not of their own waies,that they may lead tjhi^m whh Jtidgement : it is an expreflion like unto that of the Angels, E^k^ 1:, 8. they are faid to\\dx q the hands of a ^m^der their, mf^gs 9 &c, which doth note two things. . ^ V^^'J'^ v. J.?.T ; ■ .. . /]Firft, that Angels do all tbiogsfcy i fecret and in- viixWe manner :; they 'wPfk^Jiightily^ imt thetr .hands arenot feea: th?^j,a^i£.i^4er their wing^^ -u 'Dddd^z " live 571 GodsJhrone erect ^ in the Jfjemblks of his Saints. live power that is in them is fecret. Secondly, that they do all things rationally ^they dor manage all their works with judgment, that though they flie, and do make hafte in the execution of their Commiffion .-yet, their hafte doth not precipitate their wifdom, but they manage all things with prudence, even as with the hands of a man .- and fo it is here, they have wings, and therefore are hafty and fpeedy in their execution of themindeof God, bnt yet they do all things with wifdom and judgement-, for their wings have eyes within them, they zx^full of ejis^ and there is a great deal of fpiritual prudence that lies fecrec and hidden in all their adminiftrations and operations. Doctrine.^ ■ The Lord doth fit upon a Threne in this middle of 'hii PCofU •, Here I will iliew : Firft, that Chrift is prf fent with his people, with the. Churches upon earth unto the end of the world. Secondly, he is prcfent with them,, as upon a Throne. Thirdly, iliew you the grounds or the reafons of this . hisprefence. And, , Fourthly . make an application thereof unto our felves. Firft, that therein a prefence ofChrifl? w^^the Churchi that there was fuch a prefence with the Church of the JewSjthat is plain, Le'vit.26.1 1, 1 2. the Lord faies, My Tabernacle [ball be mth yoi4^ and I mil walk amonz^ yoH^ &c. the Tabernacle-was the place where the wor- ship of God was fet up, and it was the place of bis pre- feace^anda fpecialfignof his prefence-, and tiis walk- • ing' Gods Throne ereSl^in ihe y^lJemblies of his Saints. 577 ing there, notes a continual refidence there, as he faith of Siifrf^ here will I dwell for ever^ this is my reft , for I h^vedefired it .-and this is applyed by the Apoftle unto the Churches of the New Teftament,! Cor. 6, i5. Te are the Temple ef the living Gcd : it is not there fpoken of them as particular perfons , though it be true that the bodies of the Saints are called , the Ttmfles of the Jlolj'Chfl yoi each particular Saint-, but it is fpokea there of tbeni as a Chnrehj as a people embodyed , and the Lord faith^they {hal have a fpecial prefencc amongft them, even as there was a fpecial prefence of God in the Temple-, and therefore Chrift is faid to^^ down in- to the Garden t^feed init^andtognth^r Ullies i as Cant. ^.2. for as a garden enclofed^ is m) beloved unto me-. Chap. 4. 12. and the fame courfe and walk does the Lord keep ftill, Rev^^l,l^ Behold the tabernacle ef GodU rvith men^ and he drvds with them : and God . him f elf will be with • them and be their God ^iiC, hewdlksinthe middle of the [even Golden Candle [ticks , and they are the fe- - ven Churches, and fo twill be in. the latter daies, &c,-, . Secondly, the prefencc of the Lord is as the pre- fence of -a King upon his throne .• there is a throne of Chrift upon the Firmament over the heads of the living creatur^s^ which fcts forth the authority and foveraignty 'that Chrift hath over the Aagels which ad the wheels, . ^nd by whom all things are governed ^ they have the fpirit within them, and bis voice without them i, B\ek. 1,26. for the throae of Chriil is exalted above all the Angels of God^ above all principalities^ and powers , and dominion^ and every name that is named, &c. but this is a throne of Chrift in the H^avens^ but there is a throne D d d d 3 tbvojne : 574 G (iis throne ereB^ in the AjJembUes of his SainU; throne and his S ancSuary alfo, and that is the prefence herefpokenof. Fir it, it is a throne of glory and majefty •,the Throne, the Scepter, and the Crown , are inter regalia^ that be- long unto the royalty of the great King-, all thefe be- long unto Chrift •, the Crown^ he is crowned with glorj^4na> honour, and he hath a Scepter^ which is fometimes ths jVord/pfaL no. -2. and fometimes the Sword ^ Ezek, 21.10. what if it deftroy the King, and reach unto the greateft amongft men? for judgement (hail in a fpecial manner reach them, Verfc 14. It was part of Solomons glory, that he bmlt unto himfelf a high throne ef Ivory 5 and a King fitting upon this throne appears in his glory: and therefore atthelaftday, when that great white throne of Chrifi (hall be eredcd, Rev. 20. 1 1 . it is faid of him, that he jhall fit ufon the throne of his glory ^and there- fare Ezek, 10. 4* and thegkrjof the Lard went uf from rCLrOi the chimney^ and flood over the threfhold of the houfe^ and the houfe was filled with the cl9»d^ Sec. and fo there isia the middle of his people, 2 Cor. j. ult. we beholding ^ in aglafs the elory of the Lord •, there is that difcovery of Chrift to be glorious amongft his people, as there is nowhere in the world befide v they {^theis altogether lovely : they can fee a beauty and an excellency in him above all the world •, they are able to defirihe him in hh glor^from head to foot • when other men fay, What is thy beloved^ there isnoheauty or comlinefs in him ^ that Ik jhoul^ he dejired : now as the Lord did iO'Wofe's when he did defire him, Jhew me thy glory ^ the Lord caufePh his goodnejs to fafs before him : and fo lob jn^i* 5. Now my eyes fee thee^Scc. it was fuch a difcovery of glory as he ;mever had before, andfoitwas mth ifd^^.^^i iind'h ?Jtev. ZT.ri^. '^^ej pall fee his face ^ md^his name^flialllfe writ ._ I • — — — - -■ ■ - — >.. ■■ . i — - — Gods Throne ereSl, in the jijjemblks of his Saints, 575- rvritintheir fore-heads : zsm Heaven the habitation of his holyncfs andglorj^ there are fach difcoveries. given forth of God, which alfoare voluntary , and in fuch a degree as he pleafethjfor there is a Lumen gloria^zs well as gratis, that is, from the fpirit of illumination; and as God is pleafed to difcovcr more or lefs of his glory, fo have the Saints in heaven more or lefs glory ^ fortheic glory confifts in vifion, the more they fee of him, the more rhcy enjoy him , and the more they are made- like unto him .• fo it is in this life alfo : there ts a Fifiort: cf faith^ and it is more or lefs according unto the different degrees of the Sprit of illumination^ £ph. 1.17. and it- is this revelation of Chrift that is the ground of be- lieving in him, Jdh.6. 40. he that fees the [on and believe i in him 5 and fo ifaiah fawe his glvry andfpake of him^ loh.. 12. 41. There are different difcoveries made unto the fouls of the Saints of the excellency of his perfon, the King in his heautj : the all- fufficiency of his righteouf- nefs 3 the glory of his holinefs^ the fulnefs of his fpirit ,, the Compleatnefs of his vidories, c^r. We fee what a: commoil work did to BaUam^zvidi how mightily it af-^ fefted him and tranfported him ; how much more then, a faving and a fupcrnatural work upon the fouls of the Saints ? thevifionof Chrift in his glory will be muchi illuftrated ; as it is by a difcovery of fin in its filthy* n^ky'^^i^n the Lord fets a mam fin in order before him : the Lawentredthat the offence might abound^ Rom, 7. not to make it to be more then it is , for the Law adds no evil unto fin, but it difcovers it, that a man fes itto be the moft hateful thmg,that which before he loved more then his life, and couU vemure all to attainit •, now he would give any thing to be rid of it : fo there is a vifi- oaof Chrift that, is- manifefted unto bis people in the Gofgell 576 Godi Tlrone ereH^ m the Jfjhnblies of his Saints, Gofpel, by which they are really and fpirtually affe-i-- ifted, and carried cut into love and admiration of him , the vail of the covermgthat is nfonaHjiepn^ being taken away-, and according CO the reality and fulnefs -of this difcovery^fo doth a mans affe(5>ions rife towards him , I oh. 14. 2 1 . / will manifefi mjfelf to him - he-had a ma- nifeftation before, but he {hall have a^fbrther manifefta-- tion 9 for the Lord doth arife in the foul aathcSu^of Righteou[ne[s^ as the morning-,^/;^lotted one. though indeed fin may foylitand blur it, yet it can never be blotted out nor obliterate , 2 Cor. 5.2, 3 that the confcienGe iL?ll ftand in awe of it, that ' a man ihall not dare do any thing that is coatrary to it, as PfjL 119. My hear' fla/7ds in awe of thy word: that though he had never fo great an inclination.vvithin,and never fo violent temptations withouL, that, he cannot.. get the authority of it off from his-fpirit.: and not: only. tQ.do this by force, but willingly and cheerfully .• thy. Commandments Art my delight^ that he loves the Law of Cod, and delights in it according unto the inward rrLin.% if a man iliould come and fpeak to a Marble, and with his voice, tjiereby words iliould be written , fo that^they could never be blotted out again, we would fay this were a mighty voice ^ there is the fame pow-er put forth when the Lord Jefus is in tlie middle of his peo-- pie, giving Laws unto their confciences^as i\\t Kinguf- en his Thrme : when the Law comes from Chriftupon. his throne, it puts a kind of moral impoffibility upon the man,thathe faies, How can I do this great wickednefs. andftn againfl God ! jve can do nothing againji the truths . i/ut for the truth *, rveeannot hut f^cak tht things that rue have heard and feen •, there is an inward impulfe of fpi- rk that a man cannot do otherwife : as it is in the Law of fin, it doth fo command the man, that the man colw- ^ not do otherwife,becaufe there isa Law within hina, , and that hath the commanding power over, the man> , that though fometimes they would ftrivc or give any thing it w^rc otherwife^ yet they cannot refift it, there is a.moral impotency,he is not able io refift .the doing of eyiL; Thirdly . it is aThronefifgrace^ and .therefore it is > com.'.- 'Gods Theme erefl^ hi the /fjjcmhlies of hisSairtts. 57-9 commonly fo called, 7/f^. 10. 22. 'tctmcime mth boUm(s unto the throne ef grace • a King upon his throne doth pronounce pardon and give gifts; and therefore when the Lord Jefiis did enter into his glory^ and take pofTeflion of his Kingdom, thed he did Ihed abroad, his Spirit abundantly: but it did come from the King upon his throne : then he doth delight to give gifts as a King, and to Ihew mercy as a King. Firft , fitting on his throne he dothdifpencc the greateft gifts from it-, it is from hi-s prefence in his Ordi- nances that he doth difpence-thefpirit, /f^-v^.j. 14. the fcverjfpirhs are before the throne : it is notfpoken of the perfonof theSpiric/orthatisbutonCjbut of the gifts of the fpirit, which becaufe they are many , therefore for their variety, their multiplicity, and their perfefti- onarefaid to bey^^'^;7///;77i: therefore there they are tobedifpenced by Chriftathis pleafure:butitis as he fits upon the throne, that he doth it , Rev. 2.21. Ths^ River of the water of life clear as Chrjflal^froceeded out of thelhrone of Cod and of the Lamb : By this all light is-meant', for Do(5irin^ is compared unto water, as cor- rupt dodrineto/t food^ Rev. 12. and alfo all grace is compared unto ivater , Rev. 4. 6. there was before th^ throne a Sea of glafs clear as Chryflal : fo now it is clear- ^ edagain-^thofe Doftrines that had been mudded and- darkned under Popery, and by all the fn&rJc that arife^ out of the bottomkfsptt : now they b:gin to clear again, aadtheieisnomudd in them, ^c, the (pir it is given by the hearing of faithyGaL^. 2. that is by the preaching of the doftrine of faith ; for faith is there put tor the dodrine of faith^ as alfo that place^ contend eamejlly for the faith that rvas once given to the Saints: it is there- foreii^vain for men toexp^fpiritual gifts and graces E e e e 2 aay GohThqneQreB^in the Jfjcmhlm of his ^ alms anywhere elfe : for it is only from the King upon his throne ; and the feven fpirits are only to be found be- fore the throne •, if a man had gone into any other Pool then Bcthefda^ and expeded the moving of the water, it had been no wonder if he had returned allia- med ; and if the Ifraelites will go out to gather manna upon the Sabboth day , when the Lord told them it Ihould not fallj it is no wonder if they found none :. and fo it is with all that will go out of Gods way , and Chrifts way, and yet will expeiS the influences of the fpirit, and that the Angel fliould move the waters^and that they fliall find manna,though the Lord hath told them the contrary , ^c, they fliall h)xi[e}v the ivind and reap the whirlwind. Secondly 3 it is upon a throne that he doth grant pardon, Zech, 6» i^. he fhall be a Priefl upon his throne : both the offices of a King and Prieft (liall meet in one perfon, and they ihall both concur unto the fame emi-. nent and glorious ends^whichfliall h^ peace : both the making of peace and the fpeaking of peace^ as the* Prieft under the Law was to offer the faerifice to pro- cure peace -^ and as King he doth [peak peace , he [ends a- MeJJenger one of a thousand to declare to a man hii righte- ousness : if a man had a pardon from a thoufand fub- jedls^it would do him no good^ but when the King fit- ting upon his throne, fhall give him a pardon , then he faith 3 that his [oul is delivered from goingdown into the pit ^ when a man comes into the prefence of Chrift, and fees his glory, and hath a difcovery made to him^^ and he fees his name written in the-heart of Chrift , though Chrift come as a Judge fitting upon his throne, and his foulis fet before him y either to be accufed or condemned, and Chrift faith ^ he of good cheer ^th^ fins he for-' Gods Throne ere 81^ in the ^IJemblies of his Saints. 5 8 1 forgiven : cat thy meat and drink thy wine with a merry heart J for God accepts thy workj : let his foul he delivered from death, for I have found a ranfom : hereupon , the man revives ^and his flefh comes again as thefle[h of a young child : and he doth return unto thedayes of his youth^ and walks no more drooping under his own darknefs, that made his flrcngth decay, and made him grow old in his youth ; now he grows young when he is old 5 renews his flrength as the Eagle : and Rev.i6,ij» the voice from the throne faieSy It is done . I^oui'thly, it is a Throne of Judgement 9 for out of the throne comes thunderings, and light enings^ and voices^ Rev. 4. 5. there do not only mercies and graces^cend upon the Saints, but there are alfo very terrible things againft the enemies of Chrift , and thefe Judgements are either temporal, or fpiritual .* either upon the ene- mies of Chrilt, or upon the Saints. Firft, upon the enemies of Chrift there are great- Judgements that proceed out of the throne : he did de-- liver ludas unto Satan m an Ordinance, when he ftood Upon his throne , and fo he doth hin4 men over unto^ wrath : for his fitting on this throne of ludgement, is but d. praludium to the ludgement that he (hall pro- nounce againft his enemies in the great day, lfa.6, 10. COymake the hearts of this people fat ^ and make their ears . ^eavy : of all ludgements none are like fpiritual ludge- ments. And alfo great temporal ludgements , Rev. 8.5,5. there was a golden Altar before the throne , and from theincenfe ojjtredupon that Altar , there came forth thunderingSy and light emngs^a?2d voices, ana earth-cjuakesy &c. this is all the Trumpets of ludgement that lound- €d againft the Churches enemies , they did all come forth of the throne •, though the prayers of the Saints £ e e e 3 did-. 5 8x Gods X]')Yone enB^ m the AfJcmUies of his Saints. " did procure them •, and all the ruines and over- throws ^that ever have befalen the enemies oi ClKift , and the <}oipel,have proceeded from this throne, when God is €xaktd amongft his people •, and let us comfort our felves with this , the Lord rai^ns for e'ver ; he doth ilill fit upon the fame throne of ludgement, and therefore fo long as he fits upon his throne , he tvill [cattcr away . every evilthmg,'d.Sit is faid , Prov, 20. 8. ^4 Kmgthat fitteth ^nhisthrvne of I/f^gement ^featters away all evil with his eyes^ Sec, let what ene^iiies there will arife, they (hall fall by the ihnndringy an-d lightnings and voices that come from this throne. Secondly, again ft Gods own people; iot y his throne is ejlahlifljedhy righteoufnefs^ and thtteiorQ he will not fpare his own people when he is in the middle of them: but as he doth delight himfelf in their graces, and therefoie loves to be in the middle of them : fo he mil punifn their corruptions alfo : and there are fomc fpiri- . tual Judgements for them alfo. Rev, 2. 4, 5. Tet I have fomething againji thee^becaufe thou hafi lofl thy firfi love ^ and I will come againfi thee quickly except thou repent ^and mil remove thy Candle fitck from thee ; which is the greateft fpiritual ludgement that can befall a people ; that though they that were godly /tou Id continue god- ly ftiU, a^id they could never be caft out ot the number of the invifible Church, yet they fliall be looked upon as a vifible Church uato Chriil: no more , but he will take avv^ay the Ordinances, and will depart from them, and they Hull fade away in their iniquities : and fo for temporal luagements alfo, as ficknefs^yea and tempo-' ral deathjit is a fentence that the Lord lefus doth pr#- nounce from his Throne, i Ver. 11. 30.,, Fdn'tiifcaufs many of you ^reftck and rvcak^cy-^ many Qfyoufdl Jifle^f^Sc yet Cods Tf)yme ereSly in the Jffemhlies of his Saints, 5 8 j yet they 2XQthQ:Q'mch^i[Hfcdofthe Lerdythat they might mt he conA*mncdxvnh the world : it is done in mercy ^and not in wrath •, in much compifsiOH uiito their fouls doth the Lord lay afflivlion upon their bodies , yea even un- to death ir felf : for they that are embraccdwith everUJl' ing loving kindne [5 ^m:\Y fometiines dye underatem-r poral difpleafure/asit feems Jofiah did^ and fo havcmi^ ny otlier Saints. V[e. Firft, be exhorted to fee Chrift as prefent upon the throne; for without this you come not to him , but un- to the..duty :he doth call unto you, behold meybchold ms : • that AvorOlip that is terminated in any thing below him, is d.falfeivorJ])/p •, and that taith alfo that doth not raife the fouluptohim, isa/t'/^;;^^//!//^ : but what arethe figns of bis prefence .<* how lliould a man know whe- ^ therhebe prefent or no ^ thefe three things being pre- mifed, you may try whether you have ever found him thusprefentjer^- Firft, theLordis prefent unto no unregenerat men.- in their duties: they that live without God^ do pray witb- out God., and they faft without God : there- fore they muft'firftdefue his prefence unto their con-t verfion ; for as I have often told you , an unregenerate mans Cervices are ao more accepted by God,then when^ he fwears 5 or lyes 5 i^c. for his fervices proceed from, the fame principle th.;c his iias do ^, Secondly, God is not.aUvaies prefent unto the- Saints, but he doth fometimes withdraw himfelf, as the Spoufe complains^ CMy beloved h^th withdrawn hi?^felfy. they, 384 ^^^^ ^hmie ereB^ In the Affemhlies of his Saints. the J feck him, hut they pndhim not^ he doth hide his face^ and he doth cover himjelf with a cloud ^ that though they feek the Lord, yet he is a ftranger unto them , if they walk in the waies of fin^ c^r. Thirdly , even when he is prefent to the Saints,yet heisnotprefent toall of them in the fame meafure : fome have a fuller prefence of God , and a clearer dif- covery-, as fome have a clearer Revelation of his minc!^ fo fom^e have a clearer difcovery of his prefence then . others in this life: and it is fo with the Saints even in glory ^that they behold his face continually-^ytt they have divers degrees of glory : fome have a more full and per- fed difcovery of God then others have. When God is prefent to the Saints here 5 Pirft, theheart will be over-awed-, there is nothing will over- awe the heart but Gods prefence •, howdread^ ful is this place i faies lacoh-^ he had a difcovery of God to him as prefent with him, and it made the very place fearful to him-, the heart of man is very fearlefs of God naturally •, when a man doth come into the prefence of God v/ithout Confideration,and goes out of his pre- fence without fear^it is a fign that God was not prefent. Secondly 3 if God be prefent^ thy heart will be car- ried out to loath thy felf •, for he that fees God in his glo- ry , mil Jure ly abhor himfelf in dufl and ajhes, lob 42 . 5,5. andvMjee himfelf undone : there is no foul that ever enjoyed the prefence of God, but it makes him nothing of himfelf-, and fo do the glorious Angels in heaven i,God is all in all unto them, and they are in themfelves nothing. . Thirdly, if the Lord be prefent with thee.thy heart will fall in love wkh him, and thou wilt be carried out in admiration of him : Vi/hen a man fees the beauty of Go^i T/?rowe ereEl^ in de ^(femhlies of his Saints, 5 8 j of Godandhisdorj in the SatiBuarp a man would drvel there for ever^ he rvotdd drvel in the houfe of the L ord all the dayes of his life conyerfing with God^ and he would not be weary, but it is wearlfom to converfe with du- ties only : Mofes was not weary when he was in the Mount converfing with God 40. daies , his heart was fo taken up with him : and the reafon why men love him no more,and are no more carried after him^ is, be- caufe they fee him no more •, and the Saints in heaven therefore are carried after him more then we are^becaufe they have more of his prefence. Fourthly, he that fees God prefent fitting upon his Throne, will furely fear to fin againft him 5 therefore ^11 finners caft Godlehlpd their hA€k^t\\ty, cannot fin elfe^ he that fees refejice is'wichthac pc^n^vitis dangerous tocoM^^fs^Godaioutmthlyes^ and Wheq a mans heart doth notfuljill after his kfs^^ ' t\uc rp, 5 r •' • ■ U ■! -!-■ ■! I - I - I.I I --- I ' >— — 86 Gods Throne ereSi^ in the Affemllks of his Saintu his confeflions and fupplicauons hath referves ; God \will make his prefence terrible to fuch a man. Sixthly, where Chrift is prefent, thefoulis unwil- ling to part with him : it holds him^ md it would not let him go : it foies, oh that he might be with m.e ahvaies, it is good to he here*^ the impreffion of thy prefence^I will have it ever more kept in the heart of thy fervantjand the foul is carried after him tofeek his face, and there is nothing elfe will fatisfie him : and he fears nothing fo much as his departing , his foul withers with the thought of it-, but if thou findeft none of thefe , yet Chnft is prefenrwhen the foul mourns for the want of him, and groans after him •, he puts in his finger at the. hole of the door, andmj heart failed when he f fake •, that a man cannot be quiet if he find him not : now he will~ afterhimagain, andisreftlefs tillhe find him •, there is a prefence of Chrift^though the foul difcern it not / for It is this makes the foul follow hard after him. vfe. 2. Anfwer the great ends of his prefence amongft his people. ^ Firftjthe Lord is prefent to manifeft his love to you. Cant, J. 1 2. Come mj beloved, let usgofort,h into the feld^ let us remain in the Villages ^ there will I fhew thee mj love. Secondly, to enjoy communion with you , for the Tabernacle of the Lordts with men^ and he mil dwelt with them. Thirdly, that your graces maj flow forth, Cant, i . 1 2, and that he may delight himfdf tn the fruit of his' own fleafant things. Fourthly. Godf Throne ereH\, in the yf^emblies of his Saints. 5 8/ Fourthly, that he may improve your graces and per- fect them. Fifthly, that you may be acquainted with him , and may know the rvaj of aff roach to him^ lob 2 1 .22.it is be* ing accuftomed to come to him as to a friend , there is an opefiing of heart and imparting of fecrets. Sixthly, That by this tafte you may long for his ap- j>earance:tOY2\\ grac^hereis butfirft fruits of glory.and fo is all Communion: it is but to give you a taft , that; you as fearchers of the good land , having tafled the fruit of it^ your hearts may be the more fet upon a full enjoymenn if theglimps of hisprefence be fo fweet, what is his continual prefence, which is fulnefs of joy, md fie afuresfpr evermore i Ffff2 The » The Keepers of the Vine- yards, mufl: keep their own Vineyard. Ax a Fafl: before the Parliament, Ime 13. K^^o. 589 C A N T. I.^. My mothers children were a-ngrj with me ^ they made me Keefer of the Vine-yards ^but my own Vine-yard I have mtkeft. ^HE duties of godlinefs are of two forts, either ordinary or extraordinary ^ and both are alike necefTary in their fea- fon : Your veffels' for daily ufe , your ordinary vvafliing is commonly fuffici- ent5but you do (ometimes f cow r th em when you will have them bright : and your ordinary tilling your Land is enough ufually^ but you do ffff3 foil 5 (^ o T/;^ I\ee[yers of the fineyanh^ foil \i when you would have it fruitful , (^c. And of this nature is the duty that now we Ctt up- on,and being extraordinary muft notbe reduced to an ordinary pradlife^for which caufeyour (fata jejuma^zre by our Divines generally, condemned, being con- eyitm/, ^^^^Y ^^ ^^^ nature of an extraordinary fervice, Amcf. In extraordinary duties- we may expe(5l an extraor- dinary prefence^ and we are to look for it-, indeed there is not a fervice but the Lord hath promifed a blefling to it: t\\^y d-XtdWyvells of [alvatioHy out of which the foul may with joy draw w^ater: they are all of them but fdfci^ Cbrtfii , the garments with which he goes forth amongft men,& they all o^ th^m fmell of Mjrrh^ Aloes ^dtidCafsia^ ?/.!/. 4 5. 8, but yet this King of Saints^, though he keeps a conftant royal Table, at which with the Saints he himfelf fits, Cant. i. 12. yet hefomo- times makes a feafl like a King, andgbves'tpallhis people extraordinary entertainmeiat, he doth never.go forth amongft his people but he doxhfpargere /mfsiluy difpence a dole •, but there are extraordinary times when the bounty and munificence of the King more appears, and then the prifonsare opened, and the Conduits run with wine, and the Cocks with rofe- water,c5^r. And the great ground of faith to raife your expectations is, that the Lord Chrift hath in his own perfon and pradice fandified the duty of fafting to this end ; Why did Chrift fift,feeing he had no difobedi-' ence^or bodily diftempers,nor no diftemper of Spirit? ' C-rc Why was he baptized, feeing he had neither fins to be pardoned or fubdued ^ there were two fpecid reafons for it. lurft^ thzthc mi§)^tfnlfU all Iii^hnoHfmfs'^:2.tki all - ^ duti^S:. mufl keep their ow?t Vineyard. 5 9 1 duties laid down in the Word 5 that he might perform them •, as that in his adivc obedience there might. be a confummatnm efl , as well as in his paf- five. Secondly, that he might fan(5lifie the duty, and leave a blelfing upon it unto us •, for he did faft as Me- diatorjWith reference to his body. Chrift did.all as the firft fruit,which did fandifie the whole crop. Maledi- B'toni hemdixit^ faupcrtatem ditavit^ ignominmm glortft-' cavit : Luther. Surely, he that is able to fancflifie death Luther, in his own perfon, is able alfo in his perfori to fandiifie duty 5 and this is the duty that the Lord hath highly honoured in all the great reformations that ever were in the world. In the example of Mofes , Elian and Chrift himfelf: and therefore we may expcct5if v/efe- rioufly intend reformation, God will honour and blefs it unto us alfo. But,// it be [tich a faft ^s the Lord hath chofen^ and in which he delights^ it mufl he a da) for a man to affiici his foul^ for that is the duty of afaft^ if a. 5 8 • 5 . I know the Hebrews do put foul for perfon , and the humiliation fliould reach to the whole man, but yet fo as that which is the main in the man do not pafs un- humbled, nor un-affected : rend your hearts and not your garments , it is the foul hath the great hand in the fin, it is the foul that is the fole and the arch- rebel againft the Law : now only tohumble the body is but Mountebank-like , to lay falve to the weapon, but not to the wound. And it is inforced. Lev. ij^zp. that foul that is not af fitted that day , fhall be cut off from amongfl the people , &c. • -And there is nothing that will' afflict the foul like to fin> it being of all evils the greateft^when it is felt, and by ti^0tki»m»'> «■■ 'f 592 The Keepers of the J^imyards^ by the lively coming of the .Commandmentjit revives^ " and the man dies ^ anfwerable unto the reformation , fuch muft bethehumihation V now there is a double reformation that we do profefs to endeavounperfonal,^ and National^therecanbenoexpedationof the latter without the former, therefore both muft be laid ta heartland, that chiefly in your own particulars^ by you whom the Lord I we hope ) will ufe in this great work: he that will be a ^vejjel of honour for the Mafiers ufi ^mnO: be purged^and when lejhuah was to negotiate a publick reformation, and to adminifter a publick fervice^^/k fil- thy garmen-ts mujl be taken awAj^ and he cloathed rvith change of rayment^ Zach, 3. 4. there are no mens fins that are of luch dangerous confequence as yours 5 and your perfonal fins have an influence upon your publick imployments and fcrvices ', and the fins of fuch a man do fend up a prohibition, and will blaft the wifdoii^ of his head, and the labour of his hands 5 and their per-* fonal fins are a great ground and caufe of National fins; Ita nati efiis ut bona vel mala veftra ad Remfublicam per^ Tacit. tineant: Tacit. In omnibus feccantibus pecco: it is a fad ^ro[fer» faying oi Prof per : if ever you would have National ludgeitients removed^and mercies to be conferred^you muft be affected with National fins firft-, for as an un- godly man cannot love his brother ^becaufe he doth not love himfelfj Hon dtligit proximum^quia non diligit fit^fum .r^nd fo he can never be affected with other- mens llns : his eyes cannot gufl) out Rivers ef tears^ hecaufe men do Tiot keep the Law ofGod^ &c, i>ecaufe he is not af- fected with his own ^for fin is filthinefs, and therefore it is the more loathfom to a man the neerer he is to it 5 therefore my work at tbis day fhall be to foty<3ur own ins before yoUj that you m^y fkck out the- heamthM ■ ,, 7 mujl keep their own Vimyard. 595 is in jour eycfrfl^ and ye fliall be able to fee clearly to pluck out the beams that are in the eyes of the Nati- on, and toafFeft Vour hearts with your own perfonal guile and negleds : if the Lord bepleafed to make me inflrumental thisday.thatit be unto you a day of atonement, I Hull look upon it as a great meicy ^ and a great ftep unto our National deliv^erances and pro- tedionstand as for more publickmif carriages and the other parts of the work of this day, I hope Cod will be with the fpirits of thofe his fervaats that afterward are to carry on the work of this day. Here we have the Churches condition fet forth to us ,which fhall be the fame for the firft ^000. years w^^^ being ended-, according to the Jewiih accompt-^^y?«:^^j fibbatHm-^ the time of Satans fedudion is at an end for Poperie, but the time of his perfecution is not; the witnefiTes arenotyetflain, c>^^'. but there willcoine a time when in this refpeft Satan alfo Ihallbe bound. In fine fcxti millefsmi anni malitia omnis aholeatur e terra : La6lant. ^e divin, Imper* p. 576. It is black oi ^a^^fi'f^ the Tents of Kedar , hut yet comely as the Ctirtains of Solomon:^ there is a very great comlinefs under the ChurchesblacknefSj with which in her fuffering flie fupportedherfelf Here we have alfo the caufes of the Churches blacknefs, which is the Sun in general : it was not natu- ral and blacknefs that grew out of her felf , but from the Churches adverfiries: the Sun hath looktupon me, perfecution hath fcorcht me*, but yet it was not only from enemies without, though it is true-, as the Lilly a-mongjl thorns ^fo is my love among jl the {daughters , tot hoies^quot extranet : but it is from thofe of the fime , , : family !, the Churches enemies are thofe of her own Gggg houfcj y^j^ Tke K^ciers of the Jitney ards^ houfe, my mothers children •, fnatris filioSinon fatris ^ocati men born in the fame Church,, and clniming the fiime - intereft in the Church with the true members * cfuimd' xime con]unciividshjntur quifefj EcclefiJi nemine vendi- tant'^Mt^CQwHojles Ecclcfi^ intcfljni ^ mth&ritate [ua ad ' r ^^'Tercer. jt^/j^j pcnjickm ahjitsntcs. Beza,. They were angry with ^'^^'*^* me : the word "^'inn fignifies ir^m vehementim^.ex- Ciindcfcntiam ^bitter fie rce anger , aager exafperated and kindled as a flame • the fame word is ufed > l[a, 41 . 1 1 . All the J thdt. rvcr^ incenfi'd a7ain^ thee [hall . be afbamed , andthemen of thy ftrife ihallperifli, iy-^Mau,:h, fothe Septuagint : they (irive rvith me-, or they fought againft : me / the bitrereft indignation againft the Churchy and the bitterii oppofitionis from thofe. within it felf , her mothers children; the ground of the greatefl perfecu- tlon of the Church is laid in the compofiiion and con- ftitution of the Church/ and therefore the flouriiliing ^ and profperous condition of the Church in the latter daies is upon this gronnd, l[d, 54. ,12,. i ?. When the JQunda.tions are Lad with Saphir , the windows mdde.of Jf ate ^^ and the Elites of Carbuncles : de hominibi^^ non C^lvln,^ de decirina '^Calvin. Then great iliall be the peace of the Church •, in righ''eou[ne[s IJjalt thou be ejlabUjhed, and thouflult be far from oppre fs ion ydic,- To CQn&itMte Chur- ches of a mixed mulutude, as it laies. the. matter of all Church coi ruption, fo it laies the foundation of- the bitterefl Church perfecution. Now how did they vent their difpleafure^ it was by putting them upon difficult and diftrad:ing imploy- meats:for;l do not underftand tfiac of Churches^becauf the Church is in Scripture commonly called a Vine- - yard:the Vineyard of the Lord of Hofts is the ^houfe oi-jfraely Ifa,yand the Lord brot^ght a Fine out ^/Egy ptr " md ■* ' -■ 1. 1 ^ ■ — , M , I ■■■■ .«-■*■ - ■' ■■P*«o-^—, ^ MyiiT. ■ ^1 ■ ■ I ■ . — ■■ ■ ■ „^.— ^;/«/Z A^e/j r/;^/> 0M?;2 y'tneyard. jp j 4>?/5/p/4;?f^^/>, &c. neither did the fe mothers children take fo much care of Churches, but they hid all the care of the Churches upon them, and they took none at all-, both the care of Church and Commoji- wealth was laid .upon them : and by this means they were di- ftrafted and hindred from that which is proper unto themfelves, and (liould have been the fpeci.U part of their care.' or elfe with Z//;;rA I underftand ':'/>w'^;» fro quacunque cur a dut oecupaiiont rtiflicii: thefkeeping of a Vineyard is matter of great labour and continual watchfulnefs. Cum aliauid condtnmiiximo findioque cu- randum efje dkitur^ i^//;^cc norncn (upforjitur •, vine a pre maximo negctio [umitur \ ^ ralip ejt.^qii'avinea afsidtfi- tatcm^Perpetumn (^ indefeljnm Lib or em J^rkoU dcfide- rat: So it was u fed after a fort perpetually for any hard and continued labour, as ^^r^if^ hath it, 1. 2. cp. i. Fi njineta cgomet cdidam men.', and this is called pruning his own Vineyard ^ But this is a Metaphor molt common- ly put for the Church, j//i. 5. i, il/.#. 5.20. hire La- hoiirers int3 the Fif/eyard^ Oi-lat, 21.35,39. But are •carnal men in the Church fo follicitous for the Church, that. the Vineyard muft have a Keeper, .they that en- deavour to break down the wall thereof , and leave it open unto the beafts of the field < and if they would have a Keeper^ whether they made fo goo^i a choice as that the Church ihould be Keeper ? Surely , they w^ou Id never have placed chem in authority that they were foangry with-, they would have exalted (ome -of their .own fpirit, and party as commonly the manner of men is ; be thev never fo vile ( which is one of- the gi'eat abominations of theximesandthis age ) and-they bv their power over ihe Vinevard could make Keepers ^vho they v/ould v^hey could let who they pleafed over G5:g5 2 the Jhe Keepers of the Vineyards^ the Vineyard : Surely the meaning is this , they did themfelves witheraw the (lioulder from the publick work^and lefcitin the Churches hands ^ that either they muA now ftick to it , or all muft fall to the ground, and the Vineyard be wholly laid waft •, as for their part^the work washazardous^ they were to meet both with Foxes^ and with a wild-Bore alio , one to de- ft roy the grafs, but the other to root up the Vineyard •, and therefore it is gpod to withdraw the hand , and let allbemadewafte-, let all former labours and coft be loft, and all the culture that hath been ufed about it ^ and let us forfeitall our hopes ^ though we have looked for fruity yet let the enemy gather it, though the Vine- yard have been watered with blood at the root, which Hiftorians fay'ris above all other, a means to make it fet and fruitful .'If Gikad abide beyond lordm^ andD^m remained in \hifs ^ Reuben did hear the bleating of the Jlocks,and A (her abode in his own her ache s^and Idachar be coiiched.between two burdens : in this cafe Zebulon a»d: Nepthali are by their brethren made Keepers of the Vineyard, for the burthen is laid upon their fliouldcrs, or elie all muft be laid wafte, and all trodden down by the beafts of the field, and fo they did not make them- felves Rulers of th^ Vineyard^ but the neceffity that their brethrenput upon them did it^ and that this is the meaning, you may fee by the word in the Hebrew^; . ^^'0 ^ pofuerunt : they d id put me Keeper^it was a th ing that 1 did aotfeekafter^but it was that which they put, upon me , and that through the neceffitie that they, brought.meinto^ and upon this the interpretation of^ Mr. Brightman and Cotton ^ and they that make this a prophetical hiftory,do fully agree •, for they fay this is - fpoken in tbeperfonof JuJah^ the two tribes of the mujl keep their own Vineyard^ 597 foils of the mother here fpol^n o£> and the teti tribes that were their brethren and made up one Church of God together with them^S^ they by their withdrawing themfelves did put a neceffitie upon the tribes to marn- tain the worfhip of God , and the Church of God amongft them •, but the evil begun in their withdraw- ment^and fo there was a neceffity put upon the children of W^^3 to appear for God and to keep the Temple, the worfliip and the Ordinances thereof^ and fo by this means the care of the Vineyard was devolved upon them, the reft having differted it, and almoft it hath fallen to the ground •, Gods people ar many times ne- cefsitated unto publick fervices^ becaufe others finfully and unworthily defer t it. But yet the Church of Chrift being thus put upon imployment^utters a fad complain;, but mine own Vine* yard I have not kept : Luther faith, it h gravis qu^rimo- ^ ^r ma^ a very fad complaint ; and Bernard ^ Ego haius loci Bernard. Mcafione meiffum refrehendere foleo^ quod animarum fufe- ferim cur am ^ jui me am nonfufficarem cuftodire ; fan^a ' acfi dicat fponfa,fe cur is alienis intent am, non cur afje quod maxime curatum oportuit : And as Mercer hath well ob- Mercer. ferved, Empbafi non caret ''^^ vineamea qu^mihi^Pro- vinciam fcilicet ftbi a Deo concreditam vocat : in which in a more fpecial manner man is concerned , and unto which in all his publike imploymcnts he is engaged to have refpedl. Hence the obfervations are plainly three. Firft, the Keepers of the Vineyard have more pe- culiarly Vineyards of their own to keep 5 which is by God committed to them, of which they can fay in a fpecial manner. My Vineyard which is mine. ■Secondly, their keeping of the Vineyard may ^n g 'The t\eepers of the Vineyards, many rimes hinder them from keeping their own Vin^t, the care and imploymenc about the pubUck, though confciencioufly undertaken, yet may be a de- verfion to a man from fomething that doth more fpecially concern him, and as a duty Ue upon him. Thirdly, a man cannot look upon his publick fer- vice with comfort, if he do negledt his own vine / for it is that which the Church in the middle of all her^ publick imployments doth here bitterly complain of. ; DQcirjne, The Keepers of the Kinejdrd have yet a more^eculidr charge from God of their orpr^ Fmcyards : There^are two forts of Watchmen, Cajii.^^'the Watchmen that go abotitthe Ctty^ and ^^ntn^zxt tbeWatcb7ncn of ihe rvall.i and both are for the fafety of the City , as here the Keepers of the Vineyard are, and the fafety thereof •, xind 1 know its a hightionour to be employed by God in fuch a work;, and therefore they .have very emJnent titles given unto them bothin.the Scripture • they are called ihe Angels of God^ ,and they are for protection , 'they ptch their Tent f^hoMtypti 2.1. 2 S Am, i^.i'].; they are fathers^JoAi.P'iSf^^ roen have mone ho- nourable titles : fietdtis (^foteflatis nomen : A term of .care and tendernefs^as vv^ellas of authority and power; they are alfo ibe JJie/Us of thj^ emh.^ Pftl. 47. /^//., and a&ield is a'kind of -nartitiori wall between a luafii and dangerVaUis for prefervation. But yet they that are ;themfelves the Keepers of others , and for the ■good of others^ they h^ave all of them fomc- b ^^S muji Keep their own ymey^ini- ^gg thing of their own committed unto them by God to keep. And this Vineyard that is committed unto perfons to keep, is two-fold^ Firii, keep thy heart. Secondly, keep thy houfe. For they are in a fpecial manner thy own Vineyard^ Firft keep thy heart , Prozr, 4. i^^aboue ankeefing^ keep thy heart : it was the great care of David ^ Let tTiy heart be fonridtnthj flatutes : I mil run the way of thy Commandryients rvhenthoiijlult inlarge my heart -^ and ic was the grand honour of David^ x.\\3.t his heart was uf- r^ght with'God 'j^nd it is made the pattern of his finceri- ty to the Governors that followed, Cr'c, and it was the grear comfort of Hez'kiah when he ca tie to dye, after he had ruled the people skilfully all his daies, Remem- ber that 1 have walked before thee with a perfect heart : and it is this that is the bitter reflexion upon all the good that /d^^.^ had done after that glorious teftimony of God to hi'n. thou hafl done all that was right in mine eyes^ and which was in mj heart , 2 King. 10. 30^51. but he took no heed to walk in the Law of the Lord God of Jfrael with all his hearty dec. - ^ And the grounds of it are the fe four. Firft this is properly your own :• it is the foul is the darling, it is the foul is the man, it is x-^-ov o/^-f^'c;,.. there- fore he that doth lofe his foul, is faid in another place to lofe himfelf. It is true that there is a great trufl: committed unto a man in other things, but yet they are all but thts worlds goods: a mans eftate is no more , and a mans honour is no more: iray a mans inward gifts andabilities of his mind arenomore: they do all dye whh him •, if there h^ tongues^ they (hall ceafe^ and know- hdge 6oo The Keepers of the Vineyards^ Ud^c it flyal'l -van jli awaj^ i Cor. 13.12,13; Now if pro- prrety be an engagement, as we do. love perfons and things becaufe they are our own^ chnjl loved hts own , he loved them unto the cnd^ 8zc. Surely there is nothing that is your own like unto your h^an'^therefore keep thy heart ahove aH keepings • for if thou lofe thy foul , thou arc a loft man , and a Son of perditi- on. Secondly, this Vineyard above all others is in dan- ger, and the moft fought again ft . Fir ft by fin , i Pet. 2. II. it is againft the body and ftate , and brings all plagues upon both, but it is eminenter againft the foul, Numb. 16. 38. [inner s againft their own fouhr, fo that as it is reaUy the aft of the foul , the fin of the foult, for fin is in the foul as grace is, it is radicaliter in corde^^y redunda-nter in cor fore, as fin is mainfy the aft , Micha 6.^. the fin ^f mjfoftl^Scc.k is the mifchief of fin which doth really light upon the foul , and it is to the prejudice thereof. Secondly, Satan mainly fights againft the foul , he IS Ahaddon^the deflroyer^hQ feeks to devoure althe man . I, but its the foul that is the fweet morfel that he doth continually with greedinefs gape after-, he doth take away the wwd: it is, Mdt. 13. kafi they flwul^ fee with their eyes^ and hear with their ears^ and be converted : it is the converfion of the foul that he really is an enemy to-, and when he knows he can hinder the falvation of a foul^there is no fuch pleafure to him •, for there is no walking in the narrow way without entering at the ' firaight gate •, Satan is the envious one c2v-%j: now as the ^reateft mercie is that of the foul •. fo the sreateft ^nvy of Satan is that which reacheth unto the foul Thirdly, 7?iujl keep their own ylneyard. 6ci Thirdly, the main Judgements of God are upon the fcui : as thegreateftbleflings trom God are fpi- ritual, lb the greateft Judgements from God are alio fpiritual ; and that is , when he dothfuffer thefoul to profperin aw.ty ot linn'.ng, Hof. 8. ii. they made them Altars to fin: Altars flr-U be unto them to fin, Mag- pa e(l ira quando fcccafitihus non irafcltur Deu^'^:. And is he like to prevail with God for a people,who hath neitrer Hhbh com-- 6oi ^^^ I^epm of the Vineyards^ , ^ ^communion with Godnor intereft in him c' is he like . to turn away Judgeir^ent who is every day inftrumen- tal iii procuring It , and who is alio to be iuel for the fameconfuming fire^ And in refpe(5i of men aUo, there IS a power over the bodies and eftates of men , and there is a power over their hearts and in their coii- icienc s •, and fuch a one God doth give unto gracious Magiftrates, as we fee he gave his people of old , as j)4z;^&c. There is a double Image that a Magiflrate muft bear-, an Image of God in him as a man , as well as upon him as a Magistrate -. and the heart of men wilfftooptothem that are fuch Magiltraces :^Let me tell you^ It is not a Scepter, a SworJ, nor a Mace , a >4avy5 nor an Army, that can long govern a Nation. An evil heart will deftroy a mans wirdom,and will blaft his government, and make it unfuccefsful, whatever he be, though he be never fo great a Polititian^and never fo much admired and cryed up by men , yet if he be not a godly ma ^^-e fliall not profper: the LordwasvPtih him.^ And xvha'cva he dtd^ he made tt to profper, I , that is the true ground of all fuccefs in govern ment: there- fore be fure keep your ow^n Vineyard. &c. But you will lav How iliall w^e make our Government profper^ Take thefe directions . Firft , keep a good confcience ^^rec'^^^a-R)v a-^vHhnf^ And i;7 this 1 exerctjemy (elf daily , faith Paul^ to keep a confcience votd of offence. Government is a burdenfome xhing^and thereioreitis faid, that C^/y?^^fi; the Ga- ,*vernment upon his fhonlders-iJA,^, 6. It is rrot barely 3ivork tor the head only , wherein-; lies the flrength of the man •, it is a great mifery to lay a great burden on sl galled back. Do not live and be axfied by principles Without yoUjuS the mariner of me^ i^^fcrfms-'^ -Nctm m uft keep their own J^tneyarcL do J qudifiveris extra ^ is a good Motto for a Chriftian : Nee fpc mc mctii\ a good Motto tor a Souldier : Sit mifer qnl mijer cffc pctefi^ as Luther fhies •, the applaufe of men,or the reproach of men is baca fmall matter unto him whorefolves tokeep his integrity, that Itis. heart may not reproach him when he dyes .* in the middle of all thv employment lay thy ear to thy heart ,and obferve the fpeaking o^ comcience within thee^ whether toac- cuie or condemn t^iee-, ior that is but d^^jintjudiciip'^" indict am : Men in their day, ]icdgt before the. tini'^ ^ and therefore many fuch juJgcments ihall be repealed- when the hidden things of d.irk/ie[s jhall be manifejlcdywd the cotmfels of the heart rev' aled. Secondly, be you diligent in making of your caHin^^ . • and election (nre, z Pet. i. lo and indeed your condi- tion requires it; more then other mens , becailjleyour fervices and your hazards are greater then other mens ^ There are '■ as fome obferve ) two cafes in which God doth give his people early aiTurance fometimes , when he doth make others wait longer for it , for God doth difpeace afTurancc after the nature of temporal blef- fings, according to no ruled cafe , but in a priviledge way, Firft,When he hath an intention men fliall dye be- - times 3 and therefore he will perfed their graces early. Secondly^ when God hath great Services immedi- ately to employ men in after cheir converfion ^ which * was the cafe oi PmlM is too much for any one to con- flict with dangers without,and terrors within at once ; when a man carries his life in his hand, and if then the thoughts of eternitie feife upon him, and diftra(5l him in his way -J but when a man can (zy^lknowmy Redeenfer Hh hh 2 li-i^i I ^^^ Thr I^^eepers of theVmeyarh^ livts: And ivhen this earthly hou(e is dtfjrd^cd^ I have a butldtng not m^.dc rvtth hands eKrnaltn the heavens : and a man can with this light oi the Lord walk through darknels -, then the man can walk ufm the high f laces of the earthy and his foul tnad down jlrength. Thirdly , keep your fouls conftantl/ i nwaies of communion with the Lord ; it is an excellent rule for M-gi^ftr^t s, Mich. 6. 8 to do Iff [lice ^ and love mercy , and walk humbly wiih their God •, that the uocftion of God may be upon your hearts, as well as upon your offices, that you may be every day annointedwith frejl? cyl i ye have need of newdire(5lion every day anfwerable to _ your frelh occafions and occurrences-, and it is a happy thing when a Magiftrate can go to God in a ftraighc , as Davrd^i Ketlahi LordyWiU Saul come down? I belecch thee tell thy fervant : and when there is a contmual fecret en tercourie between him^nd God,as i 54.9. 1 5, A(7d the Lord told Samuel in his ear ^ a man hath his urtm and thummtm to confult with, an Oracle to go to from day to day-, and you have need of new airiffance and encouragements daily^aniwerable to the new diffi- culties that do prefent themfelves , and ye are the nails upon w hich all the burthen hangs, //;/.2 2 . 24. and therefore you had need htfaflMdinafureflace •, there- fore it is that which the Lord did promife unto Jefus Chrift whenhe did undertake the^overnment of the worlds I (a-, 42 . 6\ 1 have called thee in right eoufnefs , I mil hold thee by the, handjje [hall mtfaile nor he difccurd" ged : and truly there is nothing in the world can do it, unlefs the Lord daily ftretch a banner of love-over yon^ &c. Fourthlvj k^ep your felves from the fins th'at do or- dinarily mu/i keep their own ytneyard' 605 dinarily attend high places and imploymcnts, Pfalm 18 23. It IS Davids great care to keep himfelf from his own iniquity : and they are commonly Jthefe. Fiift Pride, having "jour hearts lifted up above jeur hrethrcrt', it is a hard matter to keep a mans heart low in a high place, and to be like a fpire-fteeple, minimus i» fummo. fmalleft at top •, for you are made of the fame day with other men -.only, as it is with the rainbow, it is but a common wattery cloud,and only by refle^aion it is enameled 3 rara virtus efl hnrntlitas honoratA, BtmArL Bernard, Secondly.Coveteoufnefs. It is one of the qualifica- tions required in aMagiftrate,£A;(? our houfe, which was the honour of fome of the private"^ Saints in Scripture: Abraham h2d his Catechi(ed [ervants^ Gen. 14. 14. the Hebrew word is, VD3n and it was the great honor that God did ^\xt\r^on\Mm^I know that he rvil t:^ach his family to fenr th: Lord : There are many men that make great Ihows oi Religion abroad , that if we look into their families , there is little difference between them and th: families of the Heathen that knom not Gpd* Thirdly, do not countenance thofe that are evil for any refped. A(a would not bear with the Queen his Inonj. - Mother if ihe iet up an Idol in a grove, but he depo- fed her from being Qaeen,^^. there is no relation that is to ftand between God and duty ; fer calcatum prge patrem: Urom. And in this cafe its our duty as ic is leroms rale .-and in fuch cafes lefus Chrift put no dif- ference between his Mother andanother woman. rr^^^^ have I to do with the womanf Sec. and David^ PfaL 1 o r . 6.7. Mj eyes [hall be upon the faithful in the Land , that the) may dwell with me •, he that is per feci in his wayfhall' ferve me : he that works deceit j)) all not dwell in my houfe : itis grace. only that makes the difference with God;. - furely it fl)Ould be the main difference with lis alfo : it. is a com.moa evil in a Magifrrate, their feivantsop- prefs the people, ^//^yi ^/V;/^r 7, faid that godly Ma- g\^nttffcrihe fear of my ^:od^Scc,and Zeph.i.^Jhere * will come a day when the Lord wjll punijb them that kap iipo» mujl keep their own Vineyard. 6 op US. u^on the threjhoU^'andjill their maflers hcujes with vio- le?Ke ar^dfpcjl : qui frada onnfliJ^tahundfJirKen tranftli^ €}}t€s : So DruftHS. They did rejoyce that they had r^yti gotten a booty, and in iuch fervants that are for their . turn the mafters can rejoyce-, but tfwu. dojl tbe^i \tovCt an evilcovctoufticfs unto thj houfc. / ' Fourthly^ be diligent to know the ftate of thy fa- mily^and by confequencein bewailing the fins of it, ?ro. ij^i'i be diligent to know the jlate S}f thy flock y^ look well to thy herds : de diligent i )rit famhixriS' admirititr ati- one intelligitur : Cartwnght. ; Next unto the ftate of a mans own heart , it is an evil to be a flranger to the C^^^^*" ftate of his own houfe ^ and a man (liould be much in bewailing family evils and decaies^asvve fte it in David when he came to dye , though he makhny houfe -act to grow^ &c, For^there isa curfe on the families of men, and that carfe many times cleaves to the houfe, as we fee it in the family of E/jy though a godly man -, and oiDdvid^ J Will bring evil ufon thy houfe, &c. And there fihill not be An old man in the houfe of ^Xy for ever •, Confider what a fad thing it is for God to curfe a family. To en- tail mercies and promifes on a family is fweet^c^^r. and as bitter is the entailing of a curfe. ioEirine 2. The Keepers of ether Vineyards^ do many times negleEi their own Vineyards ^ See the inftance of lehu in the Magiftracy, and of them in the miniftery^ Mat. 7 we have prophefied in thy name^Sc we have eat and drmk in thy f re fence ^ and in thj name have cafi out Devils : and we have done many mighty works for thee in the world. Men employed in the higheft affairs in Church and liii ftate. 6io ^^^^ Keepers of the Vmeyards^ ftate^and God hath ufed chemasinftruraents of much good ta-others , yet they themfelves may be caft- avvaies: and the reafons are thefe, Firft, their imployments do take up their hearts: there is ibmething or the thorn in every earthly em- ployment, and it takes the ftrength of the foul, and a mans heart is apt to be drawn out inordinately to them^ c^nd to be over- fliot into them, that there is no place for any thing elfe to grow there: and thofe fweet retirements of foul with God from day to day he is a ftranger to, when he walks and fliould be with God : nov/ a crowd of worldly affairs prefs in upon him, and fo by this means his foul is drowned in them. It is ^ ftrange to obferve the higheft degrees of temporary Believers, and that is the thornj gromd •, they were men that had great works upon them, and were in high efteeminthe Church: men of great gifts and eminen- cy •, and thofe that had fuffered much for God , and .^■6\^ Goi\'A:i\nAytty Ileitis ferimus emnes : they perlfh m the unlawful afe of lawful things.- the creatui'es had taken up their hearts, and they were fet upon them, and lofe their fouls in the perfuiteof them,and calme- ly lay down in their graves,and be caft away iii a Cwilm before they are aware. Secondly , they do take off the heart •, (ov pcfford 7Joftra duas non ddmittentia curas'^i\\<^XQ. can be no place? - io'LySntus exijlens prohibet alienum : when a mans heart goes out unto a thing, z.s Davids heart went out after Ahfolomi 2nd their hearts in E\ek. 31. 33. wer^t after their covetoufnefs '^ fet it upon God, and duties often- times, but its attendance is taken off by the affairs to wh'ch it is accuftomed. . There is that poyfon in the creature ^ it is not only deceiving, mujl keep their own Fineyard. 6ii deceiving, but its defiling, and there is that curfe unlefs a man be very watchful, that will creep upon him in all imployments about the creature whatfoevcr^ the hearc will be taken off from God thereby •, there is a ftrange kind of Idolatry, [nrnmu!^ (eciiltrcdtus , that doth vent and difcover it felf in thq hearts of men in this kind, that the heart fliall be taken off from duty whileft he is in the way of duty, and a lower imploy- ment ihall dead his heart unto that which is higher and more excellent^and yet the man fliall pleafeand fatisfie himfelf fully in the one, with the conftant and daily negled of the other -and yet this fliall be given unto him as a Rattle toftilhiscoiifcience if it cry, that he is called to publick employment-, if he be diligent in that, ^ he thinks he hath done enough, crc. T hirdly , /t man that hath fo negle5ied his owji Fme- yard J cannot look ufon it but mthgrief^notmthjla}jdi}jg all his care of other Fincfards committed to his truft andcare\ and it is a fad thing in thefe refpefts. Firft, it is fad tothinkliovv I have negle(fled the great duties for which I came into the world-, it is true, you are io fcrve yot4r generation by the will of God: and there is a refpeft unto God to be put upon your mean^ eft adiotiS'j Do all to the glory of God, and it is this bent of the heart through Ckrift that makes them to be ac- cepted of grace />? ordine fupernaturali : But yet though there be duties done to men wherein God is ferved,yec the main of the man is to be laid out in the fervice of God, and the duties between God and the mans own foul •, walk in and out before the people^ yet Solomon r^y . Son^ know the Cod of thy Fathers and [erve him , dcc^ it is fad to fee the great Commandment negleded, &c. liiif i Secondly^ ^^^ Tk Kjepers of the j/ineyards^ Secondly, it is fad to think how many precious op- portunities and advantages I have loft : how many fweet motions and admonitions of the fpirit have I pofted unfruitfully over, and made the Lord to fpeak in vain in fweet illapfes of the Spirit : the Lord hath called upon me, but my worldly thoughts did lodge within me ftiU, and there was no place in my heart for fuch calls from God, and infinuations, c>^r. Surely there is a way of enjoying God even in worldly im- ployments,and God would never have put the foul up- on them,that he might ferve God in them to their own difadvantage, that they fliouid have lofs of him by it : Enoch walked with God^ dndhe begat fons and daughters , Gen. 5. 1 9. he did not retire and fcparate himfelf from the affairs of this life, ci^^. And the Angels that LC. and there are no men in the world that will pe- rifli with fo much (liame and coiifufion of face as you will do if the Lord rejeft you •• Therefore to conclude all, fuffer this word of exhortatio.i leeing^^^r mothers children have mad:, '^on Keepers &f^phc Fi^eyard^ look up- on that charge in J let itnotbehej^lefted for the ac- count of N'.'tions ivill be dreadi-ul when you come to give an account of pa- ^tewird fhi/> : bift however, above all kceftngs^ keejj ji- own Vinqardn ..-A State 6i7 I ^ State Profperitie IN Keeping clofe to the Word' At a Faft in the Parliament lioufe, lune 3 1 . 1 6"^ 3 . ^» Joshua i. 8. Jhenjhdlt thou make thj waj profperous^md then th$H jhalt have good fuccefs. Ere l&Jhi^a a holy man , and a godly Magi- ^ ftrate, is to undertake a great fervice -^he l§^ ^t --^f ^^'^^ ^^ ^Vi^/V^ /^;^^^ Ifrael the Land of Ca- ^'"-^^^t- naan/(7r Q\id}i^ and they flreng- thened themfelvis againfl him •, hut it ivas when he rP4s pung 5 ( and yet he was fourtie years old ) hut he was young and tender- hearted^ and could not with/land them : fo alfo it is faid of Zedekiah^ that the men of his peace jet him on and prevailed againft him. &c, they that no ene- mies could conquer , have been overcome by their friends • wild counfellors they will prove ill friends : and thj feet wUlfmk in the mire^ and they will turn away hack : they will leave thee to fhift for thy felf in the greateft of thy ftreights, nay they will be the worft enemies againft thee •, as an Ivy twifts about an Oak , and lives by the fapof it, but he hath a root of his own^andyetby his embraces he eats out the hCvirt of it, and he doth flourilh and grow green, but the Oak doth wither,whois thus imbraced and lofeth its ver- dure from day to day, ^c. And the rule of this courage mud be the Law: Re- folution without a rule, is like a horfe without a bridle, which hath no reftraint -, its running well, but out of the way .• and it muft be according to the Law known, aiad rightly underftood;,for^f7»«/? meditate therein dAy K k k k 2 And ^20 -5^^^^ frofperhie^ in keeping clofe to the Word, and night t it mufi dwell richly in him that is in authori- ty : it muft not be the Law unlerded^ Mat. 15. 6. the vvoi'd is in the Qxt^\i^^^'->?^^'-'not by the traditions ofmtn^ nor by the frenzies and infpirations of men : for there is a kind of myftical Divinity that is brought forth by mettj that cannot be contented to he wife according unto what is written 5 that turn all the Scripture into fan-, cies, and Allegories, and far fetched imaginations : th^xc is rvifJom from henea'h, and there is infpirations from Hell , when Satan rvill transfor?n himfelf like an Angel of light ^ as well as there is infpirations from heaven : but let me tell you, we muft know no Law within us, but that which is derived from the Law with- out 5 and anfwers to it as the Counterpain to the Co- py •, and we muft know no other Chrifl^ but he that was horn at Bethlem ^ and was crucified at lerufalem : and no other 4ntichrtjl but mjfiicalB.^bjlon the mother of Har^ loss , which ts the City that rules over the Kings of the earth ^ and to fpeak of another fpiritual Chriftand Antichrift, apart from thefe, and fo to turn all into fan- cies 5 this is not the Law as delivered 'by God, but as framed by men whofe fancies go beyond their faithj and their pride exceeds them both. And this Law he (liould not only have in his heart and in his eye 5 but he fliould have italwaies in his mouth •, he is not to depart from thence •, non tantum - fi^^ Ppva tim^fed toti fopulo!^ The knowledge that he hath of the taw of God , he (hould hold forth to the people in his government , . ^nd let him profefs the truth which he doth believe ^ the fame duty lies uponhim, both as a Magiftrate and. as a man : or eife,^^^ ten Kings could never as Kings, dfp'oythcivh^e.'j elfe, as a Magiftrate let.him never be. State ^rolperitie^ in keeping clofe to the Word. 6i\ called Chrlftian, if he bear not the teftimony of Chrift* lethiin be Chriftian as a man, if he do protefs Chrift : but let him not be foasa Magiftrate,thaithinksheis born to do no more for Chrift under whom he ads, then a Pagan is : All Magiilracy came in by fin : nomen . „• ijlud culpa meruit^ ^ non nMura : ejl Remedtum conupU x»;/^f/. uatura : A natural fubje(5i:ion there (hould have been , but no civil fubjedion of one man to another ^ and it is by Jefus Chrift after the fall, the government being put into his hands, Prov. 1 8 15 16. by me Kings ratgn 5 it is notfpoken of Chrift barely as God , but as Medi-- ator in a Covenant, and Decree ; fo that the Govern- ment of all Nations belongs to him,^^ is Kingof Kingsi, and the' that will ferve him muft not Oiily do his work, but ferve his end : now his end is that the Providential " Kingdom be fubordinate to the Spiritual , Efh. i . ttlt. ai:id that muft be their aim alfo, or elfe they will nevet be accepted of Chrift : as we fee it in Ichu: notwith- ftanding the great fervices he did, yet becaufe- his end- was not Gods, therefore they were not accep-* ted We come not to Maglftrates for a Confeflion of faith in this, as if the Gofpel had not ftrength enough of it fclf to defend it.* there was a time when Maei- ft rates were not Chriftian and yet the Gofpel wanted not its defence : and when the Magiftrate is Chriftian, WQ know Diabolusnondum f actus rflchnjl ia/jus J AhJI. ^ n- ■ We have the [ame Law-giver^. \\\\o is the Judge : and ' we know , the Churches f^pport tarries mt for mm^ tt rvaits not forthe fons of men, Mich. 5. 7. it hath in a re^. dinefs to revenge all difobedience. I do profefs, that were it not that we defire to be fenfible of Gods dif- honour,and dare not but be f nthful unto your fQuls,and Kkkk 3 the 5x1 state frof^erhle^ in keeping clofe tq the Word. the Nations good, becaufe we know that the foul of the Lord will be dif-joynted by thefe means^we iliould never Co much-as move you in this kind .• for we know, that the hay and flMle the fire will confume them : and we know, that the day of the Lord will come^ -when he mil deflroj Antichrtft mth the breath of his mouth > and the hrtghtnefs of his coming : and all- thefe which are but appendixes will vanilli with them •, only vv^e would not have you neglcd your duty , and thereby bring a guilt upon your felves and upon your government ^ and we would not have you lofe your fhare in the honour of it before God and the Nations : and after fuch folemn profefsions and publick expecftations to the contrary ^ and now to be put oflf from them by fancies;, fufpitions of impofitions, and that from men that never defired ■ any thing from you but a publick owning of thofe things, which we know vou dare nv)t deny to be truths: and a not- countenancing (if we may not attain a dif- countenancing)of the contrary. Neither is profeffion enough, but there mufl: be an anfwerable praftice : theMagiftrcite muft^^y^ri/d" to do nil that is commanded therein : it is obedience that is the life of the Law : he muft be ready to do evc'ry goodrvork: without pradice the Law is but a dead letter to a man .- and it IS the rruit of grace, Eph 2. 10, created in Chriji unto good works : dead works flow from a dead man -, a man that is living will ad: lively j and its the glory of our profellion, let your light fojhine before men^ that they may fee your good p^orksy &c, k we fpeak never fo high and Angelical, yet // our converfation he not in heaven , we do nothing.* our waies are in helL when our words ieem to bein heaven ; the Angels and thofe that ftanci by ,5 they receive that they may do : they go and come AS State Trofperitie^ in keeping clo/e to the Word. 61^ AS Itghtmng : they are ready and fpeedy in it , and they that do fo (luall have a place amongft them, Zach, 3. 7. and there is the fame didance between God and great men 3 that is betweenhimand mean men : for he re- gards the rich no more then the poor, they are all the ■work of his hands •, they fliall be all judged alike , and fhall all flandup alike before the judgement Seat ofChrifl-j diftances amongft men may peruvade the vain mind of man that there is Ibmething that makes them differ : but with the Lord it is not fo : and it is a fmall thing, as well as a vain^ to^rofefs rve know God^ when in works we deny him. And the fruit of all this is , that thou maifl make thy way profperous, and then thou /bait have good Juccefs : the words have many efficd.cks',profperous, that is, to have all things go well with him : and his undertakiag to anfwer his defign : whereas many times itdothnot, but the contrary : and the counfels of wife men are turn- ed backwards : and though they conceive one thing, yet another is brought forth ; it is as the Greek s^fi=«^«''^'« s a man that goes well on in his way ; and it is the fame word ufed, Pfal, i . Whatfoever he does fhallprofper : and the other word for ^^^^//^r^e/J jitdothfignifieto do wifely : the Septuagint y '^'^ oUrtne. The only way for a godly Magifir ate to rule wifely and profferoujly^is^in all his government to have r effect unto theword^andto keep clofe thereunto* 6z4 ^^^^^ (Projfmtk^ in Keeping clo/e to the Word. firft, tbis is the way to walk by an un- erring rule : let me teil you the policies of men will deceive you, for they do many times deceive theiiilelves : the wife are taken tn their own craft, and burnt as Bees in their own hives ty ^vii i\\t Devil doth commonly make ufe of the wifdom of the «?^/,/^'cc: any man can act the Devils lufis , but all men cannot underftand and reach his dephs •, therefore the Devil will make ufe of wife men in the world this way; but this is a rule m which a man fliall never err , never mifcarry, Prov. 19 16. he that keeps the Commandments^ keeps hts foul: and, as ma^ n) as walk according to this rule, peace be upon them : it is the way to peace only. ' Secondly^thisis the on'y way tortile with God, Hdf II. I . they rule for Cod-.ye Judge not for men^ but for the Lord', and it is a great happinefs to have God ruk with them : there are two great Judgements that in a fpecial manner we {hould tear; the one is to have God to depart from our Magiftrates, ind the other from our Ordinances, 2 King. 18. 6, 7. Hezekiah t:/^i^€ to the Lord.^ and departed not from him , but kept his Com- mandments t,fo the Lord was with him^ and he frofperedin all things he took in hand : every Government doth ftand upon a double Covenant. Firff 5 between God and the Magiftrate. Secondly, between the Magiftrate and the people: 2 King. 11 17. between the Lord and the King and the people^ that they fDould be the Lords people : likewife be- . tween the King andthe people : So that a people coming under xhe authority of men, and obeying them for con-^ fcience fake^ it is ftill with refped unto the authority at 'Godj that they will fo be under government 5 as they will ,n State ^TrOj/peritiCy in keepin^^ clofe to the Word, 6i^ wil'be the Lords people ftill-,& therefoi^ the care of Ma- giflrates (hould be, not only that they rule in a way of providence, D.t/A 4. 17. butina way of grace, LM/t^- ms C^far, fed Deo minor 'j and whileft theMagiftrate rules according to the word of God, and hath refpecc to it in his Government, fo long God rules in and with the Magiftrate 5 and therefore all that he doth under- take fliall profper. Thirdly, this is the only way to have the fpirit t® be their guide in Government : he hath undertaken to his peoip\etobQ°^^y^ia Leader 5 not only as Saints^ as he is to all the Saintsin general , but alfo in their particular places, and callings, and imployments , loh. 16.1^. he [halHead you into all truth : it is not to be un- dQ'C^oodiin emnemveritatem absolute yhni fieceffarlam: all that is neceffary to your calling, imployments and con- dicion in which he hath fet you •, and where lliall a man hear the voice of the fpiritfpeaking,butinthe word^ it is in the San^tiarjof the Lord: t\itXQ David' iownd, the rule ; he was flawed the way ^ the way of the fpi- rit is in the word :it is the light that jhines in a dark place ^ unto which you do well tvgive heed. Fourthly, this is the way to come under the favour- able afpect of many gracious promifes of fuccefs and profperitie in your undertakings anA'adminiftrations^ I King, 2.3. Keep the charge of the Lord thy God^ his Statutes^ his Commandments, his judgements, his Tejli- monies , 'that thott may[iproJper in all that thou doefl ^ and whitherfoevcrthouturneffthy felf % Chron. 21 '.^1:5. On- ly the Lord give thee rvifdom, that thou mayfi keep the Law of the Lord thy Godithen {halt thou profper ^(^'c^ 2 Chron. 24.;20. Zachary was cloathedmththefpirit ; and he had need be fo , that fpeaks to an apoftatizing Magt- L 11 1 ' teck ^ 6t6 State Vrofperhie^ in keeping clofe to the Word. ftracie^ and to a revolted and backfliding people ; and^., he f did that they did tranjgrefs the Cemmmdment of the Lord^ and therefore they could not profper : and Zach, II. 16. ihctQ is an Idol shepherd^ {or 'diooliih Shep- herd ) it points unto the folly of the Government thatr " was afterward to arife: that is, when they didforfake the Law of the Lord, and what wifdom was there in them then ? Their Arm^ their power and authority, with the people ^ and their Bye , their counfel {hall be nothing, but theyjhall err^and caufe the people to err in " every work of their hands ^ the Lord mil mingle aperverfx fpirit upon then}, &c» Ufe. Then furely this is the way for you to profper , and ■ this will be your wifdom in the fight of the Nations^ to keep clofe to the word .• and here I ihall exhort.y ou to • keep clofe to the word ^ -^ Firft> in the Dodrine of it. Secondly, in the worfliip it holds forth* . Thirdly, in pradice/ Firflr, for Do&lnc: Let the word be alwaies be- fore you, that you may receive it, and give a teftimo- , ny to it .- there is a form of Do£irine^ a pattern ofwhol- fomevpords : there is d. perfonal foundation, zndth^re is ^ doctrinal foundation^ Hek 6. i. Rev. 2 1,1^. which tVie Saints ought to build upony&all the fuperflru^ures, kt them be for clearing the truth and eftabliftrng, not for fubverting of the faith ; Sit^profe^nsfidei^non permutapio '^ und^v perfecution Satan adied another pai't i, Cogit homines negare ChriflHm, ntinc . docet : Here ^(- State Trofperhiey in keeping ck/e to the Word* 617 Here are three things that I (hall fpeak to. Fii'ft^that the great latereft Chrift hath in the world is Truth. Firft^ it is that by which Ghrift rules and conquers, Pfal. 1 10. 2. Rev,6, 2. Secondly, it is that upon which the Church ftands, Eph.i, 20. Churches are faid to be the great intereft of Chrift in the world : and indeed it is true, that for the Saints fake, and the Churches fake, the world ftands • but he now that would deftroy truth, overthrows the foundation upon which the Church is built .• we fpeak of perfecution^ 3.nd there is a great cry of perfccution^but the greateft perfecution that ever was or can beto the Church, was not in deftroying their perfons, but in over-throw- ing the truths upon which the Church is built • there- fore Hercticks have been the greateft perfecutors , .^c. Thirdly, truth is that by which holinefs is main- tained in the world, I oh. 17. 17. fan^iifie them bj thj truth ^thj word is truth. Now for men to cry up hollaefs, and decry truth, it is oppofiiiomadjech : the Lord loves his people, but he loves his truth above all •, and it is dangerous to fet amans felf againft that which Chrift {pecially vvill own and advance, he hath exalted his word sdbovedil his name. Secondly, no Nation did ever profper,that did ever fet themfelves againft Truth*, and no Magiftrates did ever profper in their Government, that did fet them- felves againft Truths, and did countenance and fivour them that did it .• to give you a few inftances : Pirft ^ .confider,the Jews Idolatry before their captivity, was .'their great fin ; but afterward they departed -, Noh prius fii5}i fint hdretici q^am e^t iddolatrA dt' came to a ripenefs till they did begin to make void the Law of Gody wind labour to bring in the Dodrinedf poperie amongft us, and Arminianifm •, and the Rulers took part with them, and favoured the Doftrine , and Teachers: and that brought incorrupt worfliip, and this filled their meafure, and then did God awaken the fouls of; his fervants to cry to him •, and indeed, what <:m the righteous do when the foundations are deflrojed ? an d the Lord was pleafed to hear and to awake ; when men in authority will favour and countenance thofe^ that endeavour to overthrow truth,then God will poui:*^ contempt upon them, (^c. and if there were no more but this,it will clear it, that the Churches ar-e the great intereft of Nations which have been formerly : and if deftroying of the truths of God be the greateft perfecutioa of Churches that can be, and the greateft: State Trofperitiejn keeping clofe to the Word. 6ip greateft wrong that is done or can be done unto them, and let the Churches be corrupted, let me tell yow^theendwill he wtthaflood : they were the fins of thefons of God that in a fpecial manner brought the flood upon the world. We may fpeak of Poperie, and cry out of Anti- chrift: but for the Antichrifi that de-ayes the Father and the Son.y that they never did directly , but confe- qucntially / and yet if ihe main Doctrine of Antichrifi; be received, favoured and countenanced^ and the Teachers of them , furely the greateft part of Anti- chrift isamongft us : Bernard ipeaks of one Peter Bernard, Aboltardus in his time, Cum de Trinitate loquitur fafit Arius : cum de gratia Pelagius : cumde perjona Chrifti Neftorius.There are fome men that are nothing elfe, all their Religion is a bundle of old and abfolete he* rifies. I fpeak not this to ftir you up to an impofition of Doctrines upon the confciences of men, which is com- monly objected, and that all our dictates muft be re- ceived : a liberty and an indulgence I pray you to al- low in thofe things wherein it may be granted : but a boundmg of mens fpirits by the word, is not bounding of the fpirit,& an impofing thofe things, at leaft rwot to be difputed, which the Scripture faith without the be- lieving of them men cannot be faved, this is no dan- gerous impofition : but yet thisi prefsnot, but only, that as you are in authority^ you would not counte- nance fuch Teachers, and that you would give your te-^ flimony unto the truths of God, and let the Natipn, yea all the Nations of the earth know, that you are not departed from the faith tofolldwfuch lying vanities ^ and this Ihould I look upon as a glorious anfwer of the LIU 3 prayers 6^o State frc/perkie^ in keeping cloje to the Word. prayers of tbis day, and that you do not involve your lelves and the Nation in the ruine. of thefe things threatned and feared in the judgement of moft that are godly and confidering Chriftians. Thirdly, hence alfo I cannot but infer, that they are the greateft enemies an to the Church of God , and to any Nation, that do endeavour to corrupt the Do- (5lrines of Religion, and are to be looked upon as fuch^ though they may be men of great parts, and other- wife for a State intereft ufeful •, yet if the bent of their fpirits do run out this way, to corrupt the Dodrines of godlinefsj & to oppofe and decry them that do fup- port them, let me tell you, all the fervice that they can do yoUjWili not countervail this lofs •, for though they may be cryed up for Saints, yet thefe are the great. Engineers for Satan in the world: as /r^e/^f^j hath a t^rAneus. flory of Ccrinthus^ whom he calls, c^toW^j' Tacraw;'^, and they are the greateft defigners for Popery .* I .wiU^ not fay it is finis oferantis, but ofcris it is : as C^ntzen t\iQ}timtQ^Brrdr cuifatrocimumdeerit^ fine pugna con- cidct : This I fpeak as that which I am perfwaded ia^ .my confcience will and doth provoke God both agaia^* you and your Government, ^c. Secondly, keep clofe to the word in the matter o^ worfliip : fervices tendred unto God muft he tvord-fer- > 'vice : and if not , you will never profper : for tile, Firft, it is rvorjhiping of Devils, and not God , Revi ^.20. Now to bring in worfhiping of Devils amongft^ you and not God, will be that which will caufe the " Lord to depart from you. Secondly, it is m image of Idolatry : and (0 much ithejreater,if xher.ebe a hand of the antimts fif ifraei •4 State Tro/peritk, in keeping clofe to the Word, 6-^ \ in it, Ezek. 8. j, it will provoke God to depart from a ^" Nation. Thirdly 5 this hath deftroyed the moft flourifliing Churches and Nations, Hof. 8. 5, 5. Thy Calf oh Sama- ria hafh cafi thee ef^ &c. and the Eaftern part of the Empire, iJ^i/. ^.20. It was their Idolatry in worfhip that did it. Fourthly, it will bring vengeance upon the Nations as well as on the Churches, Hof, 8. 7. They havejmn mndy and reap the whirl-rvind: E^ek.io. 2, fire from the Altar, and fcattcrcd over the City^ it burns the hot- teft. 2 Chron. 7. 20. IwillplnckjOH up hy the roots out of -^ the Land^ faies God. Thirdly, keep clofe to the word in point of prailife alfo: perfonal holinefs the Lord requires of them that * would profper in their way, and have God with them in their Government, i Sam. 12. 24, 25# they had fee up a new Government , and the Lord had anfwered tneir defires ; I but he faith, /^^r the Lordy andferve him in truth ^ and with all your he arts, and confider how great things the Lord hath done for you: hut if you jhallfiilldo wickedly^ dec. there the wickednefs of a people indulg- ed by the Magiftrate , will bring a Judgement upon the Government, i King, i4.5^7» ifthoufl)alt walk be- iv^s-^- fore me as David thy Father walked^ tn integrity of he Art ^ . then, Sec. Here you fee the Apoftacy of the Governors will bring a Judgement upon the Nation, nay though it be but a perfonal Apoftacy : hear, and fear, and tremble, you that are the Rulers of the Nation.. . Secondly, this is the way to get you honour in the hearts of men when you reform your lives .- furife yourhUrts , and yourhoufes as jvell as your hearts 5 there ^_______________ .11 ^3x 5trite Trojperiue^in keeping clofe to the Word, there is a dquble image that the Magiftrate muft gain authority by^ an Image in you as men, as well as upon you a: Magiftrates: the Elders rvere crowned^Ani dfo cloathed with rvhite garments J Rev » ^* ^, Thirdly, not keeping clofe to the word in point of pradice, is the way to provoke God to lay yau afide , and not to delight in you.- he loves vej]els fitted for the Mafters ufe ^ when you are faithful to God in waies of holinefs,as well as unto the Nation in waies of Juftice, J fa, 8.2. And I took unto me faithful jvitnejjes te record^ Uriah the Prie/l^Scc. A man may be faithful in dif- charging fome trufl: put uponhim by men, but yet.be unfaithful to God in waies of holinefs : Con/ah was a deffifcd broken Idol^ a veffel in whom Godhadnofleafure^ one that God will fet ^imfelf to difgrace^ God will four oat. contempt ufon Princes ^znd all ungodly Magiftrates^ and if you alfo walk anholily, there will be a fliame poured upon all your glory -.they muft .he called, and fatthftU, andchofen, that God will delight to ufe. Con- fider the Judgement upon Shehnay.hQ and all his lumber- vvascaftdown, Jfa» 22. i^,! 7, 18. if men in authority be vain-glorious and felf-feeking, though they have mademany men their creatures, and raifed parties to ftrengthen their intereft^God will fweep away all fuch _. ■rubbifli. Fourthly 5 this will be a teftimony toyou^if you walk holily and faithfully , that you are called to the employment in mercy, and not in wjrath, if the graces of the condition God hath placed you in be exercifed: indeed a man may exercife -parts .and gifts , bat that doth not make a man acceptable in the fight of God : •if the imploynient a m.an4s in do draw out and im- prove his corruption, certainly it was in wrath, not in «»;*fc«.> State Tro/peritieJ?2 kccpifi^ cloje to the Word, 6ir mercy that he was placed in it : therefore Remember your frji love^ 2 Chron. 17. 3, 5, 6. walk in your firfl: waics , that yee may have an intereftin God to attain mercy from him for your felvcs and for the people : Oh how powerful would the prayers of gracious Ma- giftrates be ? and how able are they , as Mofes was^ to jland in the gap, and to turn a^vay xvrath : they are the fhields of the earthy Pfal, 47. 9. and they are to he f cut a Deo & homlnihus^ to keep off Judgements from break- ing in upon the people from God, as well as violences one from another : and can a man do that c* can he think to turn off WTath from a Nation, who doth ex- ped: Judgement upon himfelf daily, and is in continu- all danger of it^ And if there be any amongft you that are unfound-hearted under all your fliews, the Lord will difcover you ^ for. Job 34.30. He will not have the hypocrite raign^ left the people be enfnared: the word fignifies a man that walks in a cloud, or hath an artificial covering, that men may not fee and obferv^e hisfteps : God hates fuch men in authority, and for his peoples fake he will not have them raign.- therefore let me exhort you to be fincere and truly holy in your own perfons; many of you have been judged fo to be; continue in it, manifeft it, let it appear that you are better by authority,not worfe: you are called Gods upon earth •, Oh how unworthy the name of a God will fuch be ^ A drunken God, an unclean covetous God F c^c. oh let (uch things be not fo much as na?ned amongsi yon^ but with abhorrency ,as becomes Saints .• fee to whom the promife of proteftion is made, and of exaltation alfo, 7p. 3 ^ . .1 5 . /f^ that tvalketh right 2ou[lj^ and fpcaketh upright ly^ he that dcfpfeth the ^<^am of opprcfsion , that fb.fketh his hands from holding of bribes^ that jloppcth his M m m m ears p.<*>^ Ill .1 II I "< ' ' ' ' ~" 654 State Tro/peritie^ in keeping clofe to the Word, ears from hearing of hlood^ andlhtitteth his eyts fromfee^ inz evil^ hejhall drvelion high^ and the place of his defence Jha/i he the munitions of Rocks : bread Jhall be given him^and his rvaters fhall be fur e, &c. lie widd but a few confiderations, a little to quicken you to this duty. He but name them. Confider, firft the mercies that you have received, I>eut. 8. 10. a people purchafed with mercy , redeemed vnth a mighty hand-^ faved^yea with great falvation. Secondly 5 the opportunities you have had, Prcv^s 17. 16. opportunity is a price, talentum maximum: there is a time when the Angels fiir the rvaters : and if you mifs an opportunitie of doing good^ God.may never honour you with one again. Thirdly, remember the promifes that you hav€ made in the daies of yourdiftrefs^ c^c. What have you held forth to the Nation, nay to all the world, mth hands lifted up to the mofi high • and vowed the endeavour of a reformation •, and it is afnare after voms to make enquiry •, the delay of avow was- vifi ted .upon Jacob twentie years after ^ e^c. Fourthly, confider the expedition of the Nations: air the eyes of the Saints all the world over are upon you,, and they look what you will do: God hath made your caufe leading *, let not your example hinder them that follow you in the way that you have gone,c>^r. Fifthly, it will be a mighty teftimiOny of your up- rightnefs, that your heart is for God, and that you are fet againftevil things &perfons,e^r.F/i/.i 39. 21,22. David appeals to God in it:Oh that many of you could do fo, as he faid, amicum amo in Beo^mimicum propter deum : they are your corruptions that are fn ares both to you and the Nation.. Sixthly;, State Trofperitie^ in keep'm^ clofe to the Word. (5^ 5 Sixthly 5 vvhat account can you give to God? joa rnfijlall appear before God^ and come to judgement : arid to whom much is gtvcn^ of himmuchfljallbe required : and they can never give an account to God in Judge- ment, that cannot give an account before hand unto • the Word by which they (liall be Judged ; This is the - way to profper, and that the fear of you may fall u^on all the Land that you Ihall tread upon , as the promife is , Dent, 11.25. God gives men favour many times in the fight of their enemies.and he makes them a fear to all round about them: and by this you (hall eftablifti the Government that you have begun , and God (liall give you in the hearts of his people, and ye lliall pro- fper in whatfoever you take in hand, then jhall you makcyot*r rvay profperous^ thcnjhallyot* hdve goodfuccefs. Mmmm 2 CHRISTS 41 Inft CHRISTS rumcntai ritnc IFi ISi FOR His Fathers Ends. ^]7 I Is. A I A H 42. 2. Behold myjervant whom I have chofe/$^ &c« Hriji is theTrea[ure hid in the Coffel^ and the Pearl of great frice : he is the Sun ia the Firmament of the Scriptures. »> ,6 i;??^ to know. is. everlajling life • and tKerefore men are to Itft up their heads , to pry ■ into him V for the Angels do bow down theirSj and the Cheruhims bow down theirs toward the Mercy-Seat : And in. Chnft there are mainly two - things that fliould take up our ftudies^ his perfonal ful- atfsj, and his. inft rumental fitnefs •, for the one, it- Mmmm 3 fleajedl . J L - i j»,« ■ I I ■ i^^MBPijui » ■ »■ * i-n^^M I w^wi I PI ■ ■ ■ ■ I ni rrn- - ■ ■,, ,■ -^ J__J__^ im i i isoi) O-r^p injlrumtntal fitnejs y for his Fathers ends. plcdfcd the Father that in him fliould all fulnej? drvell'^ we fd)v his glory J as the glory of the only begotten of the father^ full of grace and truth : and for the other , this Text holds it forth •, and that in thefe three things. Fir ft, he is difervant^ '"ID>' the term notes a fubor- dinationtodo theworkof another, and to ferve ano- ther mans ends : to have no wdi of his own, but what is his Lords / the Philofopher faith , that fervants are bnt'J x-''^ '^y^^-'. living Inftruinents, and they ara 3'^j5.^«'». and the lefs inftruinentalany one is , the'lefs a fervant he is-, the nature of the relation lies in this properly ^to be inftruniental to another, i Cor. ^.ult. All things are yours y ye arc Chrifls^ andchrifl is Gods^ &c. there is a three- fold fubordination •, as the creatures be your fer- vants, and were made wholly for you , and ye are Chrifts fervants/o Chriftis Gods fervant, i Oi*.i 1.3. the head of Chrifl is God, and the head of the woman is the manyicc. So that there is a fubordination and a fub- ferviencie inftrumentally in Chrift. Secondly, he is a chofen fervant • the Lord had a work to do that was extraordiiiary , that men and An- gels his ordinary fervants could not perform-, and that is to bring the creature as fallen from God, to God again, in reconciliation and Communion -, and there^ fore the Lord muft raifeup a new fervant of purpofe , who only could do this great work : and therefore the word is 5 IHD which doth fignifie Rich probare^ and then eligere : Firft, examine and approve, and then to -^chufe : to chufe after a tryal and examination^ my trycd^ approved and chofen fervant. Thirdly, God having chofen him, he doth fo fully arif'vver his wilL that he faith, his foul delights inhim^ or faiisfi'jd : for the lefs fuitable fervants are to their mafiers Qhrifts injirumentalfitmfs^ f orchis Fathers e?jds. 63 8 mafters ends^ the lefs delight they can take in them ^ for all delight arifeth from fuitablenefs; bat he did the work of his mafter fo fully , that the Lord had a perfeft delight and full contentment in him -, and therefore ivhereas we render, rvf^om I ufheld^ it is in the origi- nal U-^pnS innitar in co^Montunus itefonrvhoml rely : Mo>itiinti& other fervants are unconltant ^ God puts no confidence m Anzels^ but leans and relies on Chrift.. jyocirinc* , ^ ' The Doftrine from hence is this : That lelus Chrifl as Mediator , is Cod the Fat hen fervant^ and hath in him an Injlrumental ftnefs tc Jerve all the Fathers ends. Firft/or the proof of this, the Lord doth everywhere ftile him his fervant, to fet forth his fubordination^and his inftrumentality to God, Tla, 43.10. ye are my wit- nefjes^ andmyfcrvant alfo whom I hav€ chofen : potifsm^ ffecfat ad Chnflum : it is Ipoken of Chrift who was the great Prophet, and under whom ^U other . Prophets were witneffes unto God; 2nd therefore Rev. i. 5. he is called, the faithful and true rvitncfje. I fa, 52. 13. he fpeaks of the great reftitution ot his people the jews*, put on thj (Irengtho Zion^ &c. the Lord hath made hare his arm^^Q. Mj fervant fhall deal prudently ^ and pro- fperoufly^he having undertaken the Churches reftaura- tion., the pleafure of the Lord foall profperinhis ht^;sd^ -^^r/?.3. 8. There were great difficulties that did hinder them in building the Temple: a mighty Samaritan fa- dion, a mountain, the whole power of the Perfim Monarchic againft it : but faith the Lord,be not dif- couraged 5 for, / will bring forth myfervant the Branch'^ 640 Chriji^ injlnmental fitnefs Jor his Fathers ends. E^ek\ 37. 24, 25. Servum vocat propter officium , & Caweroti. gnmen propter Bummit at em, Cameron. T>2ivid my fer- ^^mt flail be their King for ever : David was dead iong ago, but this is at the return of the laft captivity of the Jews, when the two [licks jhall become one^ and then Ty- pical David fliall be King over them : and he jhall . [it upo?i the Throne of his Father David , and become the glory of his people IfraeL The Temple was the typeof Chrift, ^oh»2, ip. there was no fervice to be done in the Temple, but there were all manner of necefTary utenfils for it ^ there were Altars^ Lavers^ Censors and Snuffers^ &c. to Iliew that Chrift the fpiritual Temple was himfelf furnifhed with whatever was necefifary for the fervice required of him; to be performed by him, PfaL 80.1 7 Let thy hand he upon the mm of thy right hand : which is expounded three waies. Firft, asan expreffionof fpecial love and favour, fo lacob called his youngeft fon^ Benjamin the [on of my right hand. Secondly , it is an expreflion of fpecial honour : Solomon did jet his mother at his right hand-^^ind fo Chrift glorified in heaven, is faid toy?^ down at the right hand cf God. Thirdly, an exprellion of inftrumentality- the right hand being the main inftrument of action , therefore Chrift being deareft to God, becaafe moft fervicable^ in this refpe<5l Chrift may be well ftiled, the man of Gods right hand. But how came Chirft to be a fervant ? Servants are of tV70 forts. fivH, natiyfomttireadmanapium nati ^ born ki:vmts^ as IjhmaeL foi' partus fequitur ventrem , and therefore was a bond-man. GaL^, Hence it' is, he Cbri(is inflrumentalfitnejs^ for his Fathers ends. 6j^ he is made the type of all uuregenerate men ^ the two mothers are the two Cov.cr\antS'J fa ac the Ton of the one, a type of the regenerate : Jflmaeloi the unregenerate ., who are born (laves, becaufe they are bornundera broken Covenant •, Hence is that Covenant Hiid, To gender to bondage. Secondly ,/4f:7//ome are made, and that alfo two waies. Firft, by conftraint, or by pur- chafe,orby conqueft-,and in al thefe waies the creatures arefervantstoChrift. Secondly, by confent , when one h^ing fui juris ^ doth freely and willingly confent and enter into Covenant with another, to yield up his will unto him^ to do bis work, and to be fubfervient unto his ends ; Now Chrift was not born a fervanr, for he was the only begotten Son of God. There is a three^ fold fervice introduced by fin. Firft, a fervice of men to Satan , loh. 8 . 44. to be led Captive by him at his pleafure •, and in the higheft man- ner,asaGod,to worfhip him .• hence he became ^k God of this world. Secondly, that civil fubjedion of one man to ano- ther •, there was a Dominion that man had over all the other creatures.- and there was a natural fubjeftion of children to their parents: but a civil fubje<5lion of man to man came in by fin^ by thecurfe; Nomen illud culpa meruit nonnatur a ^ Anflin. Aud'n Thirdly, Chrift as Mediator becomes a fervant un- to God the Father-, hid manftood, all the creatures had been everyway fit for theendsfor which they were Created, and they would have anfwered Gods ex- peftation in them all ^ but when fin came into the world, there is now a new work to do, to raife up the decaiesof mankind, ^^^^ «^ to take away fip^^^nd let the finncr live ; and this no creature in heaven or earth was N n n n fip ^42 Qortjlshijlyumtntalfitnefsjfoy h'ts fathers aids. fit for: the Lord muft make a new fervant, raife one a purpofe fork, and unto this Chrift did give confent freely and willingly.* he took ufon him the form of a jer^ vdnt.PhiL 2. 7. H^b. 10. he faith, Loe I come todothf. ivork OGod^ &c. Now that it may appear there was in - him fuchan inftrumental fitnefs for all God the Fa- thers ends, w^e muft examine what thefe ends are for which he is appointed : and they are of two forts. Firft^^ principal. Secondly, additional and over-plus €nds,(^T. Firftj the principal ends a^e four : two of them are inrefpedof God^andtwoof them are in refped of man. Firft, in refpect of God. Firft, thehigheft ma- nitcftation of all his glorious excellencies 5 the Lord hadfhewed forth much of himself beforejbuthe will now fet forth a new Sjjlem of all his attributes, and he, .will fo manifeft them in Chrift, as they were never known before : and if he had created millions of fons, they would never have been lo fit inftruments for the manifeftation of God asChritlis. Firft , God had fhewed much wifdom before in the creation of the world, but-much more in its reparation, d^^. but now to take away fin, and let the finner live, fin damned and the finner faved , and that by fo unimaginable a Wviy as by the fecond perfon to be made fledi > it is that which the Angels admire and ftudy^ "v. Secondly^ God had before fhewed a great deal- 6f mercy and goodnefs to the creature, making him after ^i^^n;>?^ /;?^,t^^,and-entrcd into Covenant with him : but for to take up a creature into perfonal union with himfelf, and to make upone perfon, and he iiever to . put off that clay again for ever: hov/ great is this good- iKfs f; ' Thirdly^ ► ■»>■ «"»i.^ — »i. — r-^aw ^^ Am Qmfts injlrumentalfitnefs^ for his Fathers ends, 642 Thirdly, God hadllievved much Juftice before^both upon Angels and men/ but all this was but Jul! ice up- on creatures, yea guilty creatures- now Gods Juftice is far greater: he will not fpare his fon when lin was but imputed, and it is faid,^^ deli^htedtogrinde him to pow- dery the word in the Hebrew, Oi ifa, 5 j. as the word is ufed^tobeat a thing in a morter, (jrc it was the high- eft act both of mercy and Juftice,that he did not fpare his Ton, that we might thereby be freed from the pu- nifhmentdue tofin. ^ Fourthly, it was the higheft act of foveraignty ; he had an abfolute foveraignty over all the creation be- fore 4be gives what Law he will, and appoints to what end he will ; but for the Son to become a fervant . he that thought it no robberie to be equal with God^ and yet to take upon him the form of a fervant , &c, and to be made under the Z^n^^herein the foveraignty of God was marvelloufly declaredjC^^. therefore if God will mani- feft himfelf unto the world, there is more feen of him in Chrift then can be in all the creatures in heaven and earrh. Secondly, for Communication of himfelf in the higheft way. Now this is the higheft way of all other: for the ground of Communication is union; and the higher the union is, the more glorious the Communi- cation. Now the Lord having taken the Lord Chrift into the higheft union with the God-head, there muft needs be the fullcft Communication, and fo God will difpenfe nothing unto the creatures but by the Ion, I i^i^.j.ii. and the more abundantly the Lord doth communicate himfelf unto Chrift, the more glofioufly will Chrift communicate himfelf unto us 5 for he hath made him thefecond Adam , A publickperfon, a foun- N n n n 2 tain , 644 0^^'^fi^ inflrumental fitnefs^for his Fathers en(^s. tain, a common Trcafury^ and by him he will difpenfe himfelf to us-, therefore in refpcct ot God the Father, whether we confider Gods intention by manifeftation, or felf-communication, Chrift is the fitted Inftrumenc to accomplifli Gods ends in refpect of God. Secondly , in rtfpect of us^ and fo Gods ends are fet down, Lul\ 2. i^, peace ixndgood will towards men : reconciliation and communion •, and there is a fitnefs iiv Chrift- for them both. Firft , for reconciliation-, there muftbe fatisfaction= _ given unto God, fomething anfwerable to the wrong that God hath fuftained by iin-, for it muft be dvTihv^c^y^ for if he will make the peace, he muft pay the debt-,and this none was able to do but Chrift. Confider,fin hath wronged God in point of goods, and hath deftroyed all the creatures-^ but Chrift hath a world to lay down, for he^ heir of all things^ he is hmres natus^ and helaies down his natural right:, and takes it by a new title, as itwere, Heb. i. 3. he is htcomt b^res conflitHtus^ an heir appointed^ &c. Sin did wrong God in point of fer- vicCjittookawviy thefervice of all the creatures from him, but now Jefas Chrift becoming a fervant ,, he can do God more fervice then all men or An gels could have done to eternity , and that in a higher and far more glorious way ; and fin did alfo wrong God in point of honour-, and there it is impoffible f or a creature to- make fatisfaction.If all the Stars fliould be Ecclipfed , they do never anfwer an Ecclipfe of the Sun, it is nothing in comparifon of the Suns Ecclipfe -, but if the Sun ftiould be contented to be Ecclipfed , as Chrift the Sun of rightecupufs, he who in glory thought' it no rohberie 10 be equal with him : and Joh. 17. 2. he hAdaglerj with God before the world wasa and he did la;^ dovvn,H Qhrtjls wjlrumental fitnefs ^ for his Fathers ends^ 645 do-vvn this glory for a time, and now he having finifhed his work in the daies of his humiliation ^ he defires that it may be reftored to him again , glonfie me with that glory which 1 had with thee before the world was : for upon earth he had emptied himlelf, and took nfon him the form of a ferva^ttfatisft^io ejlredditto dquivalentis-^ but this no creature could do, and therefore none could make peace for us, or ever accomplilh Gods end in our reconciliation. Secondly, God will take man alf) into Communi- on with himfelf^ man is Nen folum injiauratusy fed me- lioratus , Auftin. And there is none can do it but^^/^;^^ Chrift having once paid the debt , and received his difcharge, the Angel rolled away the florae y as a publike- Officer, tolethimiout of prifon-, he went unto the Father, ard fate down at the right hand of the Majefly oa high^ and he that is gone foneer unto God who is the Son of his Uve^ that lies in his bofom, which is the feat of fccrets, and of love, whcf can give us Communion- with him, and bring us unto the Father but he F Efhr 3'. 12. we have a -^^^^y^"'.*'-^- Who -can give Son-fiiip, but he that is the Son < and who can ^ivean inheri- tance, bur he that is the heir F who can rene\\^ our Image,buthe that is the image efth^ Father f and who can fet us arthe right hand of God, but he that is b.im- felf fet down there C therefore as union is the hii^heft ground of the higheft Communion, fo all the Com- munion that we have depends upon the Communion^ that he hath with the Fatherland he being the neereft, we have the greateftr ground of boldnefs and of con- fidence, when we come unto God hy him. : thus he is every way a fit inftrument for all the principal ends, whether they refpevit God or PMin.^ J^ Nn.an ^ Secondly^ 3 J 6j^6 Ch'ifls inflrumentalfjtnefs^for his Fathers ends. Secondly, there are fome additional ends to be ac- .complilhed alfo, and Chrift futes them all. Viv(x^ confider the Lord eftabliflies the earth for the Elei^'ls take-, that all the creatures that are for mans ufe be not deftroyedjitisfortheEleds fake; forjuftice did require as fpeedy vengeance upon men^as it did up- on the Angels , Ifa. 49. 8. now It is by the fecond Covenant that God doth eftabliflitheearth^by under- taking to pay the debt-, for the fentence had been exe- cute^i immediately ,had not this Covenant taken place-, and therfore, Col, i. 17. it is bjhim that all things con- fiji.. therefore his name is called A^fui^which doth fig- nifie a ktfis^ which doth fupport and uphold the build- ing, that it fail not to ruine. Secondly , will God have the fervices of all the creatures brought about unto him again^that they /hall do him more fervice then ever they fliould have done, and bring him in more glory one way or other ^ 2 Pet. 2.1. they are f aid to dcnj thej^ord that bought them ; he hath bought all the world , fome as fons^to live with him and enjoy him forever •, and fome as flaves, as wicked men and De vils^to do him fervice.- the perfons of the one^andthe fervices of the other, 2 Tim. 2.20. the world is a great houfe^ in which are Fefjels^ fome of honour ^ andjome of dijhonour , but all for the m afters ufe: and all the crofs anions and linful ends of men and Devils, he doth as a skilful Phyfitian temper as fo many cro(s ingredients that make one wholfom medi- cine: or ask skilful Mufitian,outof the difcord of fe- veral ftrings, makes a fweet and a pleafant harmo- ny. ^ Thirdly, if he will have the world ruled tfor accord- ing to the rules of the firft Covenant^ he will rule men --■■II ^ , . I - — - 1 I _ _ ,. . ,11 Chrijls injlrumentalfitnefs, for his Fathers ends. 6^7 men no more^but he muft deftroy them ; and there- fore God the Father cannot govern immediatly: to- gether with a change of the Covenant, there muft needs be a change of the Government : Now who fliall govern the world < there is none fo fit to do it as Chrift himfelf ^ and therefore 1^^, 9. 6. the Government ts upon his fhoulders, loh. 5.23. and therefore the Saints of God do rejoycein this, that the Lordraigns^ and that not only in the Church, as forae have concei- ved, but in all the Kingdoms of the world ^ Pfalm 8. Beb»2, what is man that thou remember ejl him'', thou hafl pit all things infnhjeffion to him : and for him are aH things ; and by him are-all things : it is fpoken of him as Mediator^ God-man, Efh» i.ult. \\t\% made head over allihings to the Church-, ove** the Church, and over all things in the world for the Churches fake, and fo he is the perfon that dilpenfeth both Covenants , and he isthegreat Executioner of all the decrees of God : fov God hath committed all J=udgemcntto the Son 3 yea, as he is the [on of man. Fourthly, will God have the creatures reconciled one to another^ there is none fo fit to do it as C hrift - fin did make a breach in the whole creation/ and when man finnedjall the creatures became enemies to Him , . and one to another, that a man is affraidofthe flones-of -, ,^ ^ the field -, but now in Chrift there is an ^V-^ j-o^i aVt^ ■,', '^'^ '' ' Eph.i, 10. and in him Angels and men are recon- cile^J, lob, I . ult. and all the <3reatures, Hof 2.18. there . is a Covenant that the Lord made with the beafts, and the creeping things,:^' c. So that being one with Chrifti all the creatures being his fervants, they do all become • your fervants, Heb. i. 14. i Cor.-^.uh. alltbings arc j^urs^ forje are Chrip^ and Qhrijl is Gods. Fifthly i — — — ■ ■ • ' ■ — I — • — -648 O^y'iji^ infirumentalfitnelsj for his Fathers ends* fifthly, would God have the creatures not only re- ftored but inriched r* Firft, thofe inferiour creatures that the fin of man hath defaced, as we fee in this earth, but the old mines of glory, and the beauty of them all is gone, 2 Pet. 3. i^^rve look for new heavens y and a new earthjScc. k^^s 3. 21. there fliall come d time &f the reftaHration of nil things • and who (lialldo this ? Rev. 2 1 . 5 . he faith. Behold I make all things nerv : and- it is admirable to confider the reftauration of things , and that golden age which the Lord hath promifed in the latter daies of the world, when all perfecuting Monar- chies fliall be taken down d'c, - • Secondly, in men, will the Lord not only reftore ^ but redeem •, meliorates efl 5 he will give them a higher righteoufnefs, the right coufnefs of God in him^ even that righteoufnefs to which the God-head gave efficacie& excellency-, the members ofChrift have a higher and a neerer union then the Angels had-, for theirs was but a moral union, but the Saints have a myftical union, & a higher Son- (hip then the Angels had-,for theirs was but by creation^ but ours by adoftwn^S^c a more glorious in- herirance in this that we enter into onr cMaJlers loy , &c. Thirdly, the Angels that never fell have , Firft, a glorious head in him, who hath undertaken both guid- ance and influence. Secondly, a high imploymentj/^r/^rz/^/^Z/V/V^ and pow- ers^ which came in with the fecond Covenant ^ whea Chrifts adminiftration upon earth fliall ceafe, then alfo he mil put down all rule 3 and atithority and pow- er ^ &CC. Thirdly , they receive the Spirit of God^ that aits them, £'\ek, i. 12, and they receive many Qmjls injlrumental fitmfs ^ for his Fathers ends, 64^ many gifts from this fpirit, even a fpirit of Prophefie, Rev, 19. 1 0* Sixthly, will God have the world Judged. ^ there is none fit but he that is the Son of man j:o Judge the world-, j^cls ij.^i.he mli^^udge the rvorld bj the m.in whom ht hath nfpinted •, and who is able to do this buc Chrift ? to take the accounts of all the world, or tell them what they owe unto God , and what is due m punifhments or rewards from God unto them again, he only can of en the Books : the Book of Confcience, and the Book of Gods decrees ; and dtfcovcr the hidden things of darkncjs^ and make mdmfejl the counfels of the ' hearty 3cc. and when he hath performed this laft and great fervice,and given up the Kingdom of the Church to God the Father, then Godfhallbe all in all in the Son, as well as in the Saints: and it will appear that he is the higheft end, and his glory theutmoft aim of both : and that all the glory that Chrift hath , he hath as the Fathers fervant, and fo it is with the Saints alfo, crc- Thus if we confider all the ends of God , Chrift hath in him a fitnefs that doth anfwer them all. Ufe I. Take notice of the goodncfs of God in this : it was a great mercy to provide a Mediator, and an ad meer- ly of free grace: and to do all this for you when you fell from him, when he did not catch after the Angels but let them go •, but the Lord adds to his mercy much in the faitableQeftof it, that your Mediator (hould be taken up amongftyour brethren, and he that fanBifies^ and they that are fan lifted to he of one \ for it is the O o o o fuitable- - . - - 1^, , , t I' ■ .Ml I ^ - - . ^5^ Qrijls injlrumentalftnefsfor his Fathers ends. fuitablenefsof the mercy that dothanake it much the greater: for God to give Adam a help, when amongft the creatures there was none found, was a mercy y but now for the Lord to give him a meet help, a friend of a fuitable fpirit, and a calling fuitable to a mans difpo- fition ( for all fweetnefs doth arife from fitnefs ) O what a great mercy is this, for God to give a man fuch a relation, rvhlch is as his own foal I Now how iliould this fw» was highly exalted by God , 1 jMillfafien him as a najl in afure place^&cc, lfa.2i,2^^ 24. Much people fliall hanguponhim, c^r.i^/V/^.5.7. {J^nd the remnant of J^,cobfhall be in the midft of many feofle as a, dew from the Lord'j and Elij ah a md.n mighty ferviceable to God in his generation, he is called the chariot of ifrael^andthe horfe- men thereof^ Sec, It is the honour of godlinefs to be frof table for all things 5 &G Thirdly, the Lord is exceedingly pleafed with the fervices of his people, Hof, 9. 10. / found ifraelas grapes in the Wildernefs^ Sec. but they are then more fpecially acceptable, if their fervices proceed from a fpirit fuited and prepared for them: for a good work from an unprepared heart, is a provocation unto God, and a fign of hypocrifie in the man , 2 chron. i z. 14. and truly if our fervices be not acceptable to God 5 they will never be comfortable unto us. ^uefiion, , The great Queftion therefore which we fhould ftudy all our daies, fliould be, What will make a man fit lor fervice < I will give you a few things briefly. Firftj he that will be fitted for fervice, muft be act- ed by the fame principle Chrift waSj and he muft do all from a principle of union and un(5lion 5 Chrift did his from a per fonal union , and from an undion without meafure, being cloathed with the Spirit •, but we, from 5 my ftical union, and an unBionfrom the fame fpirit ^ac- wording to our meafure^ i fohn 2.20. having received this fpirit as a fpirit of regeneration and fanftificatl- on;for there are no fervices of an unregenerate man, that Cl^rips injlrumeyualfitnefs^ for his fathers ends. 6^x that can either plcafe God or profit himfelf, becaufe of the corrupt principle from which they flovv^for he prayesfrom the fame principle that he fins, and the fpirit of Satandoth as truly work in him in the one^as it doth in the other •, and therefore his religious per- formances are turned into fins, only his fins proceed from a principle of open enmity, and his duties from a principle of fecrenflatterie .• Semen natur^^&cc^ and therefore faies Luther^ Bona of era nonfaeiunt bonum vi- rumy fed vir bonnsfacit opera bona : {J^ good tree bring- Lhther, eth forth good fruit .frucfus nonfaeiunt arbor es bonas vel malas. The tree goes before the fruit, and the fruit is . anfwerable to it ^ therefore if the tree be evil^ and thou have not in thee an inward principle of union and undion, thou art not fitted for fervice, drc. Secondly, Chritl was fitted for fervice by this, that as he did not his own will , fo he fought not his ownglory^butdidallhisfervices from a principle of felf-denyal. ifeek not n^tne own glory , but the glory of him that fent me •, that was all the gain he fought for , that his Father fiiouldbe glorified : Non tantum poffef- fio^fed proprietas acquiritur k Don^tno, There is a two- fold faithfulnefs , as there is a two-fold integrity: there is an uprightnefs particularly in fome one at5l, as there was in Abimelechjn the integrity of my heart did I ihis^ Gen 20. 6. and ifa. 8.2. and 1 took unto me faith- ful rvitne(Jes^ Uriah the Priefl^ who was not faithful to the things of God^c^r.a man may be faithful in parti- cular adions between man and man , and yet be very falfeand unfaithful in the univcrfal courfe of his life bei;ween him and God, as t\i\.^Uriah was , who made the nCw fafliioned Altar for Ahaz» Whileft the Lord Chrift was upon earth, he hadnoc the pofleCSon of Oooo 3 . any 654 C^^^J^^ instrumental fituefsy for his Fathers ends. any thing in tlieearth-,thoiigh he was Lord ofa!,he was maintained by the benevolence of his fervants,denyed hinifelf in his honour, and in his eafe , had no will of his own^ but the will of duty overcame the will of na- ture .* O why (liould not we afpireto be like our Ma- tter! (jrc. but how few make this example theirs ! Hof. 10. II. Men are mlling to tread out the corn^ &c. but it is hard to find men that in fervice are carried with a fingle eye •, it is eafie with ^ehn to pretead Reformati- on, and alfo prorfcr to do much for -God^under a cloak of covetoufnefs or preheminence , to make them- felves rich and great •, I fear that is the defign of ma- ny, and its ftrange to fee what poor refpeds will fway with men in this kind, in things of the greateft confe- quence, as54///, honour me before the ^eofle-^ and MaLi. the Table of the Lord is polluted by the Priefts, they oftered polluted bread, they would have been glad it >had been better, but the people were newly come out of Captivity 3 and did fnuff at the facrifices , and therefore they faid they muft take what the people w^ould bring, elfe they fliould get nothing-,the worlMp of God would ceafe they thought.potm omnia rejiciunty and fo men do, '^'^^ <^'f '^ o-vyy.Ahoun/ct uic-ax v^Ttxyi^^^i Menxhat bend with the times J and maintain truth in an artificial middle way, ^f. Thirdly^ Chrift did allhisfervices from a principle of loveanddefiretopleafe God,'^^/;. i^.ult, he did all, that the world maj knew that I love the Father, Chrift indeed loved the Church , but his great argu- iTient that prevailed moft with him, is love tohis.Fa- ;ther ; Amor efl^^ndus animd : the by as of his foul : Amoredefideriir tobtniikQd to him-, Amore co?nplacef^ ,^/>5,delighting in him-,and the love ofjbenevolence too returns ChriTts mjlrum.entd fitnefsjor his Fathers ends, 655: returns all to himagam ^ for this principle lies at his heart as coals of^nntpcr^ &c. and all this was to pleafe God •, for Chrift did not pleafe bimfelf in what he dki^ there is felf-pleafing, and men-pleafing 5 which a(fls many men in their ferviccs-, bat there are few with- Ghrift and Pmly that do all they do that they may pleafe God. lohn 8. 29. / am not alone , hut the Father is with me , for 1 do alwaies the things that pleafe him^ &c. * Fourthly, Chrift was zealous for God in all things,- and the things of God were dear to him; with how much earneftnefs doth he aflert the truth againft the^ Hereticks^thePharifees, Sadduces, and H^rodians in bis time < he whtpt buyers and fellers out of the Temple : nay if his Difciplebeanlnftrumentof Satan ^hefaith^; Get thee behind me Satan, &c. 2 loh^ 10. if they brin^- not this word, receive them not : give them no entertain- ment, (hew no friendlliip to them^ nor familiarity with them , leaft you -thereby encourage them in an evril - way, as Polycarpus faies to Marcion the Heretick, NO"' vi te e(fe primegenitum Satan£, Men are but as Car- buncles , have a great ihew of zeal for Goi 5 bat' when they come to aft any thing, they are key-cald , ^c, Tr an (lucent admodum ardentis prun£. Fifthly, headed with refolutionj and was not dif- couraged for want of fuccefs. //i. 49. 4. / havs labour- ed in vain^ 1 have fpent my flrengthfor nought^ &c, Tet fmelymy Judgement is with thee^ See. There is a cdrfe pronounced upon him thst doth the work of the Lord negligently^ or deceitiuUyi c^. and he faith, though ifrael were not gathered^ my reivard u with the Lord, Duty is curs^fuccefs is Gods ^ fhould be a Cfariftians Motto 3 when we undertake any fervice for 656 Qonfti infirumental fitnefs ^for his Fathers ends. for God, we (houldcaft oar burden upon him alone, all the burden of fuccefs : for many men do promife themfelves much fuccefs, and undertake a great fer- vice for God, and think to go through the difficulties they meet withal, yet afterward they fay as he did. Old Jdam is too flrong for young CM elan- Sixthly, Chrrft did ferve God fo in his publike Miniftery 3 that he negleded not his* private Com- munion^ he Preached publikely all the day, when it might have been faid, Mdflerfparethy felf-^ yet he got into a Mountain at ni^ht alone to f raj : he rofe up a great while before it was day, to fpend fome time in fecret fellowfliip with God .* and is not this our duty to maintviin our private Communion ? It is an evil way we are all fubjed to, to ne^led private benefits to our fouls,_underthe pretence of publike fervice and em- ploymeats rand let me tell you, fins of omiflionat the lait day will be their deftrudion , when many {hall gnaib their teeth and fay, I have been employed in fa- ving Kiil^doms ; I bore up the Pillars of the earth , but now i am fhut out : I have been employed in that great work in laving fouls, but now I my felf am a caft-away : I flione as a flar upon earth, but now I muft for ever be in the horror of darknefs. Oh who would not tremble at thefe fad apprehenfions, and la- bour for a fuitable fi'ame of fpirit with the Lord Chrift, in all our fer vices! that the Lord may fay unto N lis, IV-H ^'One g&^d an^ faithful jcrvant.enter thoa into the Joy of thy Lord, THE «*— — t THE iMYSTERIES OF PROVIDENCE- 657 Preached at Tauls^ Au^, 18. i but he rules all things by the fpirit, and thatin the Providential, as well as in the Spiritual Kingdom : that is ier forth to you in the 1 2. and the 20. ^)crfes of this Chapter », Whether the Spirit was tego^ihej went '^ an^ where [oe^uer the Sptrit rvas to go^ thither rvas their Spirit Mfof^r to go. ^W^it isa Spirit that a(5ieth the Angels ^as well, Themyjieries of ^ro^videme. 6^(^ well as the Saints,and all inferiour Agents. The Spi- rit is the Vice- Roy ofchrift 5 Mark what I fay.' a-s Chrift is Gods Fr^-l^^AT, and rules for him-, fo the fipirit I fay of the Mediator is the Vice- Roy of Chrift,and rules for Chrift in the adminiftrationot all things •, there- fore obferve, though it is true the Spirit of Chrift is not to the Angels a principle of Sanilification ^ for they ftand in the fame righteoufnefs in which they were created : yet the Spirit is unto the Angels a Spi- rit of direction, and that in all their waies, Rtv. 1 9. 10. the Angels receive a Spirit of Prophefie from Chrift. 1 Am of jour Brethren the ProphetSy faith the Angel there .• an Angel, a Prophet f yes , and he that hath the teftimonie of Jefus •, what is the teftimonie of Jefus ^ the teflimonie of Jefus is the Spirit of Prophecfi Why then the Angels havea fpirit of Prophecy from Chrift ». the Spirit of Chrift the Mediator is the prin- ciple of their Doftrinc^ though not of their San(5tifi- cation. That is the fccond thing in the Order of caufes in the Government of all things. Thirdly, this Spiritacteth the living creatures: that is the third Vifion -, that is 'the third fubordination .• you read in the beginning of this Chapter, of a Fifim of living creatures^ with four faces ^ &c. What were thefe living creatures ? why look into the 10. Chap, and the 20. verfe, you have it there expounded by the Spirit, I perceived ( faith the Prophet ) that thej mre the Cherubimss the living creatures that are there fpo- kenof were the Cherubims ^ they are the Angela that be called the living creatures : for this caufethc Angels now being imployed by Chriftin the Govern- ment of the world, they be called in Scripture Frin- cifahties and Powers . There is a double Government P p p p a come \ 5^© , The myflerks of ^rcrvidence. come into the world with the Kingdom of Chrift^that fliould never have been elf^the government of Angels, the Government of Magiftrates 5 it is truc> both are eminent Ordinances of God, but yet both introduced and occafioned by fin : a natural fubjedlion of man to man there (hould havebetn, if man had not falcn 5 but a civil fub)e(flion of man to maa there teuld not have been : N$wcn ijlud culpa mermt (jr non natura^fdkih ^nRin: ^^P^ • ^^^ ^^ that caufe> fi^hen Chrift jlrall give up the Kingdem to the F^^A^r^he will put down both thefe : the authority of Magiftrates^and the authority of An- gels :- he mllfut down all rule ^ and all authority ^ and power : thefe authorities began with the Kingdom of Chrift: and before Chrift {hall give up the Kingdom to Galvtrf. ^i^g Father, he will put them all down. So Mr. Cahin expounds the place, in i Cor, 1 5. 24. Confider then the fpirit of Chrift : Chrift fends forth his fpirit : the fpirit a<5leth the Angels : that is the third in the fub- ordination of caufes : Only my beloved, there are two ftrange benefits that the people of God have by the Government of Angels. Firft, the Angels rule for them. Secondly ,J:he Angels pray for them : the Angels rule for them, tieh. 1. 14. they are minijlring fpirit s for the good of the Ble£t 5 he gives his K^ngels charge over thee -' Then the Angels pray for them ; fee an Angel praying to Chrift, ^^c^. 1. 12. and there- upon Chrift prayeth to the Father : here an Angel prayeth for the Church , and attaineth an anfwer of prayer, Dan, 4. 16, 17. the thing is hy the decree of the Watchers^ and the demand by the command of the Holy fines : it is fpoken of the Judgement brought upon that great tyrant aad oppreffor iV^^ii^W;^^^^^^ : the demand , you fliall rea4 that in the petitiou : the re- queft, The myjleries of Trouidence. 66i queft, it is the requeft of the Watchers: fo the Angels are called % and I remember it is an obfervation Ori^eff hath, when vvepray ( faith he) there are millions of heavenly Angels, Celeftial Spirits do joyn with us, they do pray with us, unfpoken to, unasked. Then I intreateyou confider, that is the third fubordination in the Government of all things. Fourthly, the fourth in this fubordination , in the Government of the worldj is, the Spirit rules the An^ gels, the living creatures. But then here is another Vifion, d Vifton of Wheels : I, fo all things here be- low are called •, it is refembled to the CMoon^ becaufe it IS in a continual change, Rev, 12. that is to fay, they have the Moon under their feet : refembled to the Sea, D4n, 7. 2. becaufe the iea is in perpetuojluxu^ it is al- waies ebbing, and flowing, never at a ftay : there is an unquiet principle in it felf .• So here fuitable thereun- to, it is refembled unto Wheels: why. ^they are in con- tinuo motu^ alwaics moving, they are never at a ftay 5 their very form of which they are made , fitteth them for nothing elferall things here below are compared to wheels. Now I intreateyou confiderjwhoit is that- aActh thefe wheels : Chrift fendeth the Spirit, the Spirit afteth the living creature s.-NowthCsliving crea- tures are the wheels, and the Text faith, the Spirit of the living creatures is in the Wheels : In the 20. verfe fo it is faid 3 When the living creatures maved^ then the wheels moved •, when the living creatures floods then the wheels flood : Why^ becaufe the Spirit of the living ^ creatures isin the wheels ; the Spiritof Chrift adeth the Angels , the Angels have a great influence in the acting of things below. Now concerning thefe wheelSj here arc feven things fpoken : and truly they PPPP. 3 ^^e ^, pB-i — I III' ' 66z T?^^ myjler'm of fro-vidence, are all of them weighty truths •, truths of very exceed- ing great confequerxe, and of very great ufefor the prefent times, and therefore I {hallm a word offer them to your coa{ideration.This,that is in the text is the laft of them. Fir ft , in the 1 8. verfe it is faid, the Rings of thefe wheels are full of eyes mthm-^ things in the world are not carried by the wills of men, cceco impetu^hy a kind of blind force, as if men ruled the world : No, my Brethren , in all the turnings that there are in the world, know, the wheels be full of eyes- all things are/ carried and ordered by a wife and a fore- feeing Provi- ' dence, Secondly,t^ X-; ■-.::; 5^4 ^hemyjleries of ^ro^idencc. things cire becalmed, that you would think furely now thebufinefsis likeneveriogoonjall things are at a ftand: by and by the fpirit of Goda(Seththc living creatures : the living creatures again, they Z(£t the Wheels : You know how it was in the building of the Temple, fomctimcs the work was at a (land for divers years together ^ by and by the Spirit of God ftirred up the heart of fome one or other again, and then the work was revived, then the Wheels went again. Con- fider I humbly pray you -, fometimes there feems to be a ceffation of Providence, but yet the Lord will carry on his work. In the lad place ; and fo I come to the text, Thereis a Whalin th miMcofa Wheehth^xt is a double interpretation given of it-,you may do very well to take in both, though it is the laft that I (hall ftick to. A wheel in the midfiof a Wheel. Firft, it notes moiionem tranfverfam : I fay there is in It-motio trmfverfa ; that is^ it implyes a motion that is crofs and thwarting, like the motions of Watches,or fome curious vvork,where one Wheel moves one way, and yet it afteth another Wheel that moves quite the contrary way-, this is Gods ordinary way in Provi- dence 5 he accompliHieth things by tranfverfe , and crofs and contrary morions. Soyoumayobfervea Sml labouring for to eftablifluhe Kingdom upon his Pofteritie, was the great means to fettle the Crown upon D^i^vWf head: God doth many times carry on things by a tranfverfe ( I fay ) and a contrary motion. - Secondly, thereis Hkewife not only a tranfverfe ^ motion, but there iszlfomotiocomplexa , a complex * motion : and fo the word fignifies^ 4 Wheel in the midft The myjleries of Tro^idence. 66 5 of awheel : a motion that is intricate 5 intangled one in another , like to fome curious water-works, that you fliall fee the Wheels do not only turn crofs, con- trary one to another, and one wheel moving this way* fliall a<5t another wheel moving that way • but withal, it is a hard matter for a man that is not skilful in the Art, to be able to difcern which way it is the Wheels are turned fo one within another. A man that is not skilful in a Globe, would wonder to know vyhat the meaning of thofe many lines and circle sfliould be; they all go one within another : fo, here is a wheel ia the midft of a wheel 5 • Providence is fo intricate, fo complex, fo my fterious ,it is impolfible for a man that, is not an Artift in Providence, to be able to fee the waies, and the goings forth of God in them. That now is the fenfe of this Scripture , as I conceive : and the Obfervation that I fliall give you from it, i> this 5 * • _ 'Dddtrine. ' The aSiings of ?r evidence are very intricxtf^ and my ferioui : I fay, the actings of Providence are very in- tricate and myflerious •, that it will pofe men of the greatefl parts, and of thegreateft graces to be able to difcern the waies of God in them. My Brethren, there is the wifdom of God in a myfierie^ in his Works as well as in his Word. This I Ihall briefly clear to you by a few inftance^ out of Scripture^ then I fliall flievvyoG fome of thofe intricate and myfterious actings of Providence for the manifeftation of the truth ef the Doctrine ^ and then fliall come to the Applicatioit thereof. The myfterles of ^ronjiience* Firft then for the proof of it, take tbefe three in-t^ ftances. Thefirftisthatin Pf4. 97.2. Clouds and darkne[s areromd about him'^rightcoufnefs andjudgement are the habitation of his Throne : how doth the Lord when he doth minifttr judgement and righteoufnefs in the world, how doth he carry himfelf f truly he doth in- fold himfelf in a dark cloud •, clouds and darknefs are round about him5faith he : as it is faid of the Virgin when (he conceived , the fpirit of God over-jhaddowed her : fo my Brethren, the Lord is pleafed to act things in Providence in an over-fhaddowing way ^ that is the firft inftance for the proof of it. Secondly, look into P/i«/. 36. 5. Th) Judgements are AS a great deepy thoufavefl both man and beajl : it is fpo- ken of the actings of God in the demonii rations of Providence : and he faith, there is no tracing of God, no more then you could trace a mans foot-fteps in the bottom of the Sea : thy Judgements are as a great deep. The Apoftle in Rom. 11. ufeth an exprelTion fuitable, how unfearchable are his waies ! waies that are without foot-fteps, you cannot trace them , you can- not fiy , he re God hath gone, he hath walked fo my- fterioufly : how unfearchable are his rvaies^ and his wif- , dom pafl finding eut^.i ' Thirdly, look into r/4/. 77. ip. Thy way is in the Sea^ and thy path m the great waters ^ and thy footfleps are not known,. Why, the actings of God in the world, they are beyond the reach of the vvileft men , the greateft Polititians^ that the truth is , when they look upon the waies of Providence, they cannot yet tell whether God will go forward, or backward: for his w^y is in the Sea, and his path in the great -waters , his 77;£» myjiertes of Troroidence. ^^y his foot fteps are not known : actings of Providence are very intricate, and n^yfterious •• a wheel in the midfl: ot a wheel. I will give you fome inftances of it^ that by this means, the meaning of the Doctrine may be the more clearly feen. There arc fix inftances as projeds of providence, that I fhall fet before you, wherein you mnft acknowledge that the Lord works very myfterioufly. The firft is this, God carries on all things by a fe- cret andaninvifible vertue^ that though you fee the hand without, yet you fee not the fpring within. It is faidof the Angels, the living creatures^ that they had wings ^ hut they had the hands of a man under their wings: the hand ^ what is the hand ? it is fymholum rohoris^ it is injlrumenturn oferationis^ it is an expreffion of ftrength, itis the greatinftrument of action •, Now there were hands put forth,they worked effedually-, I, but fecretly^ the hands be under their wings .- lo ob- fijrve I befeechyou, there is a Spirit of the living crea- tures in the wheels .• the text faith, all things are acted byafecretj a hidden, and an invifible vertue : that though there do nothing appear, yet ftill the thing is carried on, no body can tell how ; For inftance^ The Lord would build the Temple : there was the higheft oppofition that could be: a Samaritan faction at home, and that backed with the power of the whole Perfian Empire : yet notwithftand'ing there is an invifible ver- tue carries on the work : that all this power cannot hinder , bu; this mountain ?nufl become a plain before ZerubabeU Zach.^,^. Well, that is firft, it muft needs be myfterious I fay, becaufe. though you fee the aft- Q^qqz in^s J he myflerks of Vroa^idence. ~^ in^s wichout^yetthereis an invifible vertae within^ that you do not fee. Secondly, mens fpiritsarc many times raifed unto an extraordinary pitGh beyond the fpirits of men : drawn out to higher refolutions, they pitch upon higher thoughts and puvpofes then ever the times re- quire : why now mark, here is a myfterie in this, that at one time a man fl^iould rife higher then at another time, and their refolutions, and courages rife higher , and they fliould dare to encounter with thofc dimcul- ties that even formerly they did tremble to think of .• What is the reafon of it f" Oh here is the myfterie of Providence-, in Zach, i2. S. the rve^k jhatl i^e as David^ dndD2ivld as an Aiigelof God : What is that ? why, the Lord' makes it as a fpecial promife •, he faith, how he would raife the fpirits of men, that he that formerly was weak, weak in body, weak in heart, hefhould uowbeasI)^^'/^, as valiant,. and asftout a Souldier, as skilful and expert in war, as ready to encounter wiih the greateft difficulties, and look the ftouteft Gyant in the face •, the weak fhall be as David -^ and David a man that had but fucha degree of fpirit as -D^m^had, now truly he (liould have the fpirit of an Ange 1 .* Mark ye^ God raifeth the fpirits of men-, a mighty myfterie of Providence lies in it : V/henthe rvorm^aeohjhall thrcfh '^'^ ' '^ Mountains : I, Vv^henit is a worm, and a worm fliall un- dertake to encounter Mountains : when a Early Cake fhdfl ever- throw a Tent '^n>hen Cities f})all be like to figgs- that fall into the mouthes of the eater : and Captains And valiant men fnail he like tbofe Grafs-hoppers irtr a Sunnj-- day •, here is a great myfterie of Providence,that they tiiat are men of might at on€ time, fball. not fnd their hands The myjleries of Trouidence. hands a;: another : What iVthe reafon < My Brethreiij the works of Providence are very intricate andmy fl:«ri- ous. In the third place ^ God puts innpreffions and ^p- prehenfions upon men many times, that they run to their own ruines : I fay, there be apprehenfions raifed, and left upon the fpirits of men, that they run to their own ruine, as the horfe rujlKth into the Battle: fometimes impreflions of difcouragement : Mark, fudges 7. there was a man dreamed that a Early Cake over-threw a Tent •, God fets on an- impreffion of difcourage- ment : this is nothing (fay they) ^^r /^^yii^^r^^/ the Lord, andthefrvord of Gideon. Sometimes impreffions of encouragements^ 2 King^ 3. 22, 23. thisis aftrangeftory. There comes out a mighty Army of the Moabit(s to encounter with the ifraelites : in the morning as the Sun began to rife, they faw the Sun fhine upon the water, audit looked red like blood : prefently, what was the im- ffrefsion? fay they prefently, ?^^ Kings have deflroycd one another*^ arife Moab to the fpojl : Mark, God fet on fuch an imprefsion-, fuchan apprehenfion upon their fpirits, that they by this means run on to their own ruine , as you fliall fee m the enfuinag ftory. And fo likevvife when the Red Sea was divided before the children of //r4^/, fuch a defperate fpirit feized upon P/y/ir^^/j', that in their purfuite he fhould follow them into the Red Sea. Confider,here lies the myfterie of Providence, God fets on fuch an apprehenfion upon the fpirits of men, that they ihall run on to their own ruine. In the fourth place : God many times raifeth up In- ftrumentSj and he qualifies them for his work : guding ^ , -■ ^^— ^^— »■ ■■ ■■III I — ^^a^M 111 ■■■■— ^^w ,.■,-- 5-Q The mjjtenes of ^ronj'uknce. ""^ ^'up their loyns, and ftrengthening their hands, that they flrall go through that at one time, that you would have thought ten thoufand inftruments could not have done it atanother.This now is Gods feafon.C^r^^, the Loid raif^d him up^ / will hold his hands { faith he) / will gird hishjns^ J fa. 45. 1^2. and then God laies the fame in* llrument afide again at another time : Mark^ many times the Lord will make a combination, and ther€ fliall beaconjunftion of Inftruments, andaherwards the Lord will make ufeof thefe,even to deftroy one another : here are the myfteries of Providence. Abi- ;???i/^^iand the menot Shcchem joyn, they make him King •, who would have thought but that certainly the men of Shcchem would have ftuck to Abimelechiot ever, having now renounced the houfe of ^^crubad ? but mark, when they had done the work that God ap- pointed, their conjundion falls: why then, then j?r^ comes out f?/Abimelech ^ dcvoures the men of Shechem, ;3yj o-2^.t ^yi^jirc comes ottt of the men of Shechem and' deftrojes Abimelech : Here now are the ftrange myfteries of* Providence. In the fifth place : God many times deftroyes men by thofe means by which in all humane judgement they think they iha'il be preferved : [ fay, God doch ufiially deftroy men by thofe means by which in hu- mane judgement they think they fliall be preferved. The people of ifraelwhQn they were in any neceffity, then by and by unto Kin^ ^.^r^6, which fomeexpound to be a helping King • jometimes in the way of AfTyria, fomctimestntheway of Egypt ^ yet notwithftanding^ they were deftroyed by thofe that they brought in to their help. When ifracl was low, why truly they would needs have a King: the King ruined their Nati- r. oa The m)/}eries of Vroa^idence^ 67 1 oh almoft ; the earth is rve4k{l fliould read it) the Land is rvcak^ and the inhabitants thereof ^ I jhould bear up the Pillars thereof : Sad was weak , and deftroyed the Land. When D^-z/z^came to the Crown, he did bear up the Pillars thereof •• I befeech youconfider it, it is an ordinary thing therefore , /p. 44. 25. the Lord turneth tvtfe men hackward-^thQrTiQ^xnm^ of it is-^take all their counfelSj and the events no way anfwer the de- fign, but the quite contrary .• the quite contrary unto what they did defign is brought to plfs-, wife men are turned back. Now thefe are the ftrange adlingsof Providence. They bound Paul that he lliould not preach ; My bonds tend to the furtherance of the GofpeL They banilhed the Church out of ^erufalem , on pur- pole that fo they might have deftroyed it : but that is the Churches prefervationjWhen/^r/z/^^/fw^ is deftroy- ed; Thefe are the ftrange actings of Provi- dence. In the laft place : when things are brought to the loweft ebbj the means weakeft, and the confidence of the enemy and their expedlation higheft^ then many ' times God is pleafed to deftroy the power of the mighty. WhQnGideon hath but three hundred men, . he is fit to fight Gods Battles ^ yea, Sifera muft fall by the hand of a woman. This is mighty confider- able, in Nahum i . 10. When they are drunk as the drun- kards^ and f olden together as thorns : that is, when they are unanimous as one man, their combination ftrong , they are folded together as thorns, you cannot pull them afunder, and by this means they are drunk with confidence as a drunkard^ for fuch a drunkenneis is there fpoken of : What then c' they flyall then be con- fumed like flubble that is drie : they are never fo neer deft>^U(5tion -^ . 57Z ^^^ myjieries of ^ro^idence. deftruition-, thefearethe myfteriousaftings of Pro- vidence •, why certainly then the Government of the world is like a Wheel in a i-^heel i the adings of Pro- vidence are very intricate and myfterious. I am lorry the time hath fo out-gone me : mieed it was the Ap- plication I aimed at . Let this ferve for the Explica- ,-^ tory part : let u* now come to the Applica- tion. If this be fo, I have two Ufes to make of it-, but it is the laft I (hallinfift upon. The firft is • In all adings of Providence fubfcribe tohiswifdom. The fecond is : In all a(5lings of Providence fubmit to his will. Well , thefe are the two Ufes. Firftj I fay;, If there be fuch great myfteries in Pro- vidence , then fubfcribe to his wifdom ^ acknowledge that God only is able to govern the world : he is won- derful in counfel, and mighty in working. I remem- Lfither. bei' it was a handfom reproof that Z^^A^r did once t^ive to Philip MeUncihon when the Proteftant caufe lay very much at the flake : MeUncthon was mightily troubled how things would go : Luther fent him this mefla^e, Monendus eji Philip pus (faith he) utdeft/2at effe mtincii gubernator : you muft admonilli McUnHhon thai: he leave off to govern the world : alas government of the world belongs to God : Subfcribe to his wifdom^ fay only , that he is fit to rule the world. That I did think a little to have enlarged my felf upon, but I dare notjbecaufe I fliall tranfgrefs. But the fecond I would wullingly, though I begg a little time of you to fpeak fomethingof it. As you fliould fubfcribe to bis wifdom, becaufchis providence The myjleries of Tro^ide?ice. ^7^ — — — I ■ V .^ providence is myfterious. So likewife fuboiic to his will, I fay fubmit to his will. Oh , it is a fad thing , that thoie that profefs obedience unco Gods com- manding will^fliould yet harbour in their fouls fo much difcontent at Gods effecting will then nocvvichftaud- ing. Truly 5 this is an evil that may befal a gracioiis heart. I will give you the example of a Saint : lenah, iii lonah/^, God had caufcdaGourd to fpri.ng up as a fliade to lonah in the night , and . the Lord fmoce the Gourd at thjj root and it withered': tlie iext faich, Imahs heart r ej Of eedhecaufe of the Gourd ^ his heart was ihortnedtotheprefent contentment, and upon that caufe Cod takes away the Gourd : I omh is angry with this act of God. Now,! intreate ydUjif it be but a fmal content, a conceit, a petty advantage 5 why yet not- vvithftanding, if God act contrary to my defign , that party goes not up that I would have, it may be, or I have not thofe waies of advantage^or friends one way, that I could make another, for that caufe truly that man is angry ^ this is (confider I befeech you) this is the true caufe of all the grudgings in the world,^nd of all thofe repinings and difcontentments that there are in the world,becaiife men do not fubmit their wills un- to the effecting will of God. Now, I befeech you be pleafed to obferve two or three things. Obferve in the firft place •, you fin in this in a high degree in three things •, vou fin in a high de« Firft, you exalt your wifdom above Gods, and it is as much as if youfhould fay : truly, things go not fo well now as I could wi(h them ; if the government of the world were in my power, truly matters fliould be better Ofdered 5 you do plainly fay fo •, that party Rrrr ihouM (yj^ 1'he myfteries of ^rorvidence. fliould prevail, that I would have prevail , and thofc waies ihould be carried on that I would have • for, (my Brethren) he that correcterh another mans act, doth in that (at Icaft) fuppofe he is wifer then be. Secondly, hereby you exalt your wills above Gods, your will is the rule of goodnefSj not Gods. Now I intreatc you obferve ^ was the Devil ever guilty of higher Atheifm then this ^ for a man to fay, it is true , thus, and thus it is, and I muft needs acknowledge it > that God judgeth the world : but yet I (hould rather have judged it to have been better if it had been thus: what is this to fay ^' truly, this is my will thatis the rule of goodnefs, and not Gods: for if it had been as I wo\ild have it, it had been better. You little confix der when men are carried out in paffion in fuch things as thefe are^ you little confider the abomination of them. Nay,. -' -F In the third place 3 You hereby put God' but of his Throne, for the government of the world ^ fuch a man faith with Abfolom^Here is no man to do jou luflice 5 if the Government of the world were in my hand , things fliould not be carried on with ftich confufion and diforder ^ the Church of God fhould not be brought to that diftrefs, nor the world put into fuch diforder as now it is : Confidcr what a high fin is this: well, thatis the ffrft. But, ..-.., In the fecond place-, I intreate you confidcr this: do you think now wht^n the Providence of God isfo ' qiyfterious 5 and thy willtifeth againft theacftingsof Providence, do you think you will turn God out of his way < do you think I fay, that you fliallturn God out of his way < No I befeecb you, obferve itin ^ '■ ^- The myjleries of Tro-vidence. I fa. ^1.2, the Lordtvill not cdl hack his Word^ faith the Text-, It is not all your grudging Cmy Brethren ) will make God go back •, No^ I entreate you^obferve there in the j. ver* 1 mil rife up again[l the help of thefe that tvork iniquity ^ /, heth they that work iniquity , and they that help them jhall fail together, faith the Text ; they and their helpers ; itis true, many think by calling in help, by joyning partie to pvUtie, counfel to counfel^ they fliall certainly prevail, and fo by this means fcat- ter parties upon different intereftsand ends made up into one ^ Why, but what is the meaning of this f truly 5 they that could not prevail by themfelves, muft never look to prevail by their helpers ; faith God, I will rife up againft them that help them .• do not think you fliall turn God out of his way, becaufe it pleafeth not you, the way that God goes in : No, thou mayft fet thy felf in a way againft God, and fall before him, I will give you two inftances of this: and truly they aHwFery remarkable ones. One is that oiAha^iah the King of /W^^ r /(?r4/// the King of Ifraelis wounded : K^haziah his brother in Law goes down to vifit himr you will fay, this was but a brotherly curtefie : was there any harm in this:' nothing but civilitie. I, but Ahaziah go^s down at the fame time when God was going forth in Judgement againft loran^ , and againft the houfe of Ahah^ and what follows ^ truly^ Ahaziah dieth in the way .• the fameinftrument that deftroy- eth Toram, deftroyeth Ahaziah^ that he periflieth in civihtie. I will give y^ another inftance of a godly man ^ fo that you may fee it is dangerous to have a pre- engaged will againft theadings of Providence, lofiahy he wrought the great reformation that was in Judah after the revolt of the ten Tribes, yet after he had R r r r 2 wrought ^7 6 ^/^^ myjleries of Tron^idence. ^ 0 •*" wrought this reformation, yet this manhemuftbe {landing in the way of Gods Providence. Fharo-Nec^ 3Cing of Egypt was appointed by God to execute, a Judgement ot God upon Charchemifh a Citk that be- longed to the King of Jfjyna upon the borders of Btiphratest,\\Q dcCucs lofiah that he might have Hberty' (, that being the ftiortei cut) to pafs through his Coun- trey, lofiah he refufeth it, and a man would have thought he had good reafon for it too •, he had had a great deal of experience heretofore of the crueltie of. the Egyftims^ they had been ill neighbors- and he was- likewife, in league and covenant with NebuchadneT^^r the King of y///)fr/^, he did awefealtiejand allegiance, he had taken the oath of allegiance to him : and what fliould he not be faithful to his Kingr' upon this ground now he goes forth. {Sofefir Martyr) ~ (So Dod:or U(her in his late chronologies z kind of fuddain fiercenefs there rofe inxhe man, and what f ollovveth < why, truly he dyeth in the way. lofiahs good reforHf^ ijng, tender-hearted Z^/^^, yet he meets God in the way of his Judgements, and he dyeth in the way ; therefore. I fay, take heed, think not your oppofition y.-- i-^^^^'^cM?' Will turn God out-of the way : O^fubmityour wills> Vi^*^/^^^ ^ ^^hls Providence is myfterious. But that 1 may a little Z'\^ T^j x^h^ give you fomc grounds for it, for the quieting.of youj? ^ ^^ ^A^\» ir^^^ hearts; take notice but of that expoftulat ion firft by ' "f^^ ^ ^ the way .-take notice of that expoftulation of God unto Samuel, i Sam. }6» Howlongivilt thou mourn for S:xu.\^ feeifsg J have rejeBedhim ?^Saul was not yet de- pofed from the Kingdom, ^4^/ raigned ftill .* I , but Gods will was manifefted to 54;;^«^/ 5 Samuel mourn- eth,.Codrepraveth his mourning ; as if he (liould ' have told him : Why; doft.thou dote upon x man, as " - ^ - ' if The myjleries of ^nnjtdence. (^yj if the good of the whole Common- wealth lay upon him < rather look out for better for the time to come. God doth not love thofepallionSj neither will he al- low them in his own people, that crofs his will v/hen it is manifefted •, how long wilt thou mourn for SaulMt- ing I have rejedled him 1 Now to bring about your wills to the efFed:ing will of God , I befeech you bq pleafed but to confider thefe two or three things ^ they are mighty quieting confiderations^and fo I have done. In the firft place ^ confider this : all the govern^ ment of the world is committed unto Chrift., I have , told you : I fay the Government of the world is com- mitted unto Chnft : the Father judgeth no man^ he hath committed all ludgcment to the Son ^ it is the fpeeth of jV^^ Chrift that adeth the living creatures, and the living creatures ad the wheels as you have heard. Now (my Brethren ) fliould not you be willing to leave all \xi Chuiftshand, feeing God hath committed all into his hindsc* ThercisadoubletitleChrift hath, heis bound to be faithful in both. I .As it is anofficej in which he is imployed by God the Father: And, Secondly, as the Church is his own inheritance ; Now I intreate you confider, if all be committed to Chrift, the government of all things ^ then I fay, leave it with fubmiffion of will unto that hand into which God the Father hath placed it. Secondly, I entreate you confider this ( which is a ^ mighty quieting confideration ) Chrift governs the n Providential Kingdom,all for the good of the Spiritu- al Kingdom. 1 fay, Chrift fubordaineth the Kingdom of Providence unto the Kingdom of grace, Efh.i.ii. R.r rr 3 hs ••—•••Buffuswrss*^^" jhe myjleries of ^roa.ndence. e he is made the head above all things unio the Church , h undertakes the government of all things for the Churches fake, and he orders all things for their good , he is the head over all things unto the Church. It may be alas poor cre^uure, when thou lookeft upon Provi- dence God walketh in the dark to thee;and how Chrift will bring good out of allthefe, thou canft not tell % leave it to him now; he is called the Artift^the skilful Artifi, You have the place, Prov. 8. 30. / was by htm as one brought up rvith him •, you read it fo. I do a little wonder at the tranflation : I was by him as one brought up with him : it is in the Original , / washy him as an Artificer \ you have the fame word fo tranfla- ted in Cant, 7. \.hy the hand of the cunning work-man \ the very fame word is ufed : now it may be, if a man unskilled fliould come and look upoaaman that were a curious Artift, it may be a Chymift,or the like , he would wonder how he fliould be able to bring fuch great effects out of fucb unlikely things .• yet notwith- ftanding the man is contented to look on with delight, and refteth upon the man for his art-, for he faith, he knows how to bring it to pafs,though I do not. Jefus Chrift is a curious Artift-, when you fee him, take con- tent in it, and reft; for the art is in him, he knows how tobring itabout,thoughyoa do not That is ano- ther very quieting Confideration. But , In the third place-, the Lord hath discovered to us the ends for which he worketh^and I am fure his ends flaall be effected : Now, if God will carry on his own ends, truly, vvhatif fome of my inferiour miftaken ends mifs, iliould I bedifcontentedc'no,let God car- - .ry on his own ends-, he wiil carry them on. Buryou will fay : What are his ends i His ends up- on — - _ p ■ I I I '^hemyjleriesof Troijidence. 679 on the world at prefent are thefe. ^ V\t(i,hervilljhake the things that are made^ Iieb. 12. Z'j. that the things that cannot be fhaken ma^j remain. Secondly, he will make way for theruinc of Anti- chrift and Poperie in all the forn?.s of it. I fay , that is. " another end, and that he may dcftroy Antichrift, and ' mine Poperie in all the forms of it. And, Thirdly, that he may make waie for theaccorfi- pliihment of that glorious promifc -, the Kingdoms of the earth fballhecome the Kingdonts ef the Lord and his Chrijl, Nowlentreateyouobfervc ^ If thefe ends of God be carried on,as they fliall certainly be: then,what need have you to be difquieted, becaufe fomeof your inferiour injudicious miftaken ends be not brought about f truly this is that that comforteth a Godly man ; and I confefs it hath been in all thefe troubles and confufions that have been amongft as , the Land reeling too andfro^ fi^^^^^i^S ^^^^ ^ drunken man^it hath been the principal, the main fupport to me : a godly man can never mifs his utmojl end : Now this I knovv is a rule the School-men give ; finis ultimus perfcit tarn agentemquam actionem : theutmoftend is that that perfecteththe Agent and the action ; the utmoft end : why now that man can never be miferable that atcuin- eth his utmoft end. Here is the miferie of all ungod- ly men, they may attain many inferiour ends, fubordi- nate ends ; I, but their utmoft end they never obtain, therefore they are for ever miferable. But now here is thehappinefsof a Saint, he never fails in his utmoft . end.-but as Aufiin faith of Gods anfweringhis prayers, he did anfwer the hinge of my prayer, that he did : fo.metimes I prayed for the thing, but God did not give me the thing .• I,, but thehuige on which my prayer . ^8o 77?e myjiems of froa^idence. prayer moved, that is, that all might tend to Gods glory ,acS my good, in that God anfwered my prayer •, and fo (hall a foul fay at laft : there were many things that my miftaken judgement did think would have conduced to fuch an end •, but«Godfawit not good: tlieref ore I obtaining my utmoll ends, he lets Gods will go on in the world : and for my pan I am fatis- fied, though many of my inferiour ends I mifs, Thefc are the quieting principles that fhould be in your hearts, when you fubmit to the will of God in his myfterious aiflings in the world. I dare not detain you any longer. Confider I befeech you what hath been fpoken, and the Lord give pu wifdom And und erftAtid- ing in all things. 687 Clirifts care inGlory^ FOR his Churches good on Earth. R B V. 2. ver. I. 7 he(e things faith hi who hoUeth the feve?f Stars in his right hand^ V£>ho waiketh in the midfi of the feven Golden Candle jlicks, & He Works that God the Father ^ gave his Son the Lord Jefus Chrift L to do 3 are of two forts. They are either Ads of Miniftcry, or A<5ks of Majefty : the firft he finilhed when _-»^w^ he was here upon e^rth : For he faid, ■^<^^S5i% ^^ f.^^ fimjbed the work given him to And heisafcendedup toGlory, that fohe might form the fecond .• (that fo he might be both faith- S f f f ful do: per ■ II*U J IL WW •- *»- I 682:, Qhrtjls care in Glory ^ for fuhoGodj and merciful to you O For though he be afccaded up into heaven as our Lord, yet he fits in heaven ftill as the Fathers Servant : For this Caufe ^ though he 'hath changed his place, yet he hath not changed his office ; you fliall have him therefore in this Book of the RcveLitions (which was indited from heaven) defcribed futable to all his offices, according Br^btman. to the vatious Condition of the Church, as Brizhtman hath well obferved , frovaria Conditione EccUfu» He is defcribed as the Churches Prielt, in Chaf. r* ^jcr. 13. He was feen wearing d Garment down to his' Feet : In allufion to the prieftly Ephod,and the curious Girdle under the Law .• for that I undcrftand by that Veflls r^/^m there, and not a defcription of his Im- puted righteoufnefs as fome conceive it : then Chrift though he be in glory, remans the Churches Pneft : for he wears his Prieftly Garments there. » And he remains ftiU the Churches Kingpin Chap,^, ver, 3 . / [nrv a throne^ and one that [at upon it rvas to look upon like to a Lifper and a Sardix Jlo.ne,ipokQa of GodsruUng the Church in the Perfon of his Son. And he is defcribed to be the Churches Leader and Commander, In Bev, ip, ver, 11^12. His eyes are like a flame cf fre , and on his head are manj crowns, clothed with ai'efiure dipped in blood : And the Armies that were in heavenfotlcwedhim upon white Horfes, And he is defcnbed as the Churches Prophet too. InChap. 6,ver 7. There he is fet forth as a Lamb that hathfcven horns andfeven eyes : K^nd he came and look the Book out of the hand of him that fat upon the throne, and of ens the feals thereof: And therefore he it is that receives all the difcoveries of God towards his Church-, andheitis that doth difpenfe it unto the. Church,. \ his Churches good on earth. 68j Church, chap 6. "uer.i, And there rv as given aboi^ and a crowrj, and he went forth coKqncring and to con- ^«^r ; Spokea of Chrifts prevailing by the Preaching (^theGofpel .-as he is defcribed in P/t/;w 45.4,5. So tnat though Chrift hath changed his place^yet he hath not changed his office^ nor his Company : while he was here on Earth, he converfed with his people, and he walks fiillin the midjl of the Golden Candlefticks, And to manifeft that he was ftill in office for his Churches good, that whatever he is, even after his afcenfion, he is alitor the Churches fake .-therefore fliortly after he departs-, he did as Princes ufe to do upon the days of their Coronation, fpargere miftlia^ he fcattercd abroad, poured out certain extraordinary Gifts, to manifeft that ftill he had refped unto the Church : But thefelaftedbut bra time^for this CauTe afterhehad in his bodily prefence been abfent, yea and feemingly filent for about fixty years (for its Ge- nerally conceived, that this book of the Revelation was penned about the latter end of the raign of Domi- tian theEmperour^which was fixty years after Chrifts afcention) nowit W2s i\\d.i he gave this Revelation unte hisjervant John,th:it it might be a ftanding monument UDto the Church, what his afFeilions wxre, though he were now in Glory : therefore he leaves this unto them for their dire iiion, that they might know what to exped in after Times, and what to pray for, and alfo for their Confolation ;. though fiid occurrences were to come, yet the Lord lets them fee the Event and Iffue of all (liould be for good. This is the fcope of the Lord in this prophefie •, he writes in th^s Book of tvvo thinsjs .* The things that are^ ■d/jdthe things that jlhdl he hereafter. Among which S fff 2 ther^ 584 Chrijls care in Glory ^ for there are feveral prophefies that concern the feven Churches of Afia^ of which, this is the fiift to the Church oiEphef us. It may here be enquired, feeing there were fomany other famous Churches in the World •, the Churches o{ Rome^oi Galatia^of Corinth^ &ic. to whom thofe Epiftles were written •, how comes it topafs, that the. Lord Jefus Angles out only the feven Churches of jfia^ to write Letters from heaven to them, pafling by all the reft of the Churches i There are four Reafons I meet with among Inter- preters that are given hereof. Firft, Becaufe Patmos (which y/2iS the Place of lohi^s Banifhment) was nearer to thefe Aftan Churches, and the Conveyance to it eafie by the o^gearr Sea •, By this means being m Exile, he did indeavour to do them good^ being fliu tout from the like opportunity from Churches more remote. Secondly, Becaufe thefe Churches were in an efpe- cial manner part of S^ loh^s Charge •, for though it be true 5 that the Apoftolical Authority was univerfsl over all the Churches, as their care reach t to all the Churches, and was not limited to a particular Con- gregation, as theMinifters of the Gofpel now is; in J^s 20» iS. K^tt€f?dtetheflo€k^ over which the holy Ghojl hdth made you a Btjhof \ thoughthe Apoftles wxre fent forth to ail the World, yet it plainly appears from Gal. 2 . 9, that they did by mutual confent divide the World amoi^g them felves* and did every of them take a feveral part of the w^orld as their more efpecial Charge, as they that write the lives and travels of the Apoftles do clearly fet forth •, among the reft thefe of Jjia thelefs^, are conceived to be the efpecial part of his Churches good on earth' 68 j Jok^s Charge, and upon this Ground he takes eipecial care to write to them. Thirdly, Some conceive it was, becaufe the Lord did forefee that of all the Gentile-Churches thefe were neereft to Judgement and ruine^to have the Candleftick removed from them, unlels their re- pentance did prevent, and therefore he efpecially takes Care toiipply the Remedy where there was the great- eft danger in the Difeafe. Fourthly, Some give a further Reafon^ making thefe feven Churches o^. Afta^ types of all the Gentile- Churches afterwards unto the end of the World; What reafon there is out of the Text for that, Ifhall not fpeakto .-only this lam fureof-, the Lord when he bids lohn write, he writes the things that are, which are diftinguiflied from thofe that are to be here- after 5 and therefore I am not to contound them / But this is moft true, if thefe i^fian Churches were not types of all the Gcnnle-Churches, yet certainly they were as it were the pattern^, and all the Gentile- Churches were to take warning by them, that the fame Gorruptionswere as truly incident to all the reft of the Churches, which had now overgrown them ; and lohn having opportunity to write to thefe, doth by them admonifli all the reft. The words that 1 have now resd unto you, are a Glorious defcription of the heart of Chrift m heaven^ and of the care that Chrift hath of his Church in Glo- ry. It is true, thac of htm the whole family in heaven and earth is named^ and he it is to whom Angels, Principalities and powers are made fubjed after his- afccnrion into Glory, i P^r. 3. 22. Heitis to whom the Providential Kingdom of God is committed •, for, . be. ; 6' 8 6 Ch'iTis care in Glory , for he hdth committed all J^tidge?ncr}t unto the Son,^oh.^ 23. But vec notwithftanding though he takes Care of the whole providential Kingdom, yet he hath an efpecial eye on his fpiritual Kingdom, be doth not forget his Lambs : the. Kingdom of Chrift in this world is made uDoftwo Parts or Branches, Officers, or Members-, both which are defcnbed in the Text. Chrifts care that he takes of officers; this^f, and there- fore it is not every fociety or conftitution of men that Will be lookt upon as a Church to Chrift j but when tk Lord lays the Foun4iitm of a Chnrchy he doth it with Saphirs .• , ^im — ™ " 6^6 0^^'^fi^ ^^''^ ^^^ Glory ^ for Saphirs I Jfa» 54. No?j cfi de daciririA^ Jed homtmbuS'^ there is a double Foundation of Churches, as Divines doobfcn/e, doSiri^d cjr perfon^-j the Church is found- ed on dodlrines ^ but here of perfons ^ the Firft founders of which the Church is built, they muft not be common (tones ; for if the Church become corrupt, if the Gold become Hioisjifthe houfe of the Lord become m ouUvard Court, then the Lord will take no care either to build or to meafure it : and there is Golden Do- iSirines, i Cor. 3.12. The light that doth (liine forth in this his Candleftick-, and then the Lord is curious with what oyl the Candleftick is maintained-, for the Lord will not have it maintained with common oyl, that Perfons may put in themfelves, but God will not delight in them ^ It is a ftrange expreffionj that in Zach,^. 12. Thefe, empty golden oyl out of them- felves V their parts , their pains, and all, it muft be golden oyl. Secondly, Becaufe Gold of all other mettals is the mod precious, and of the higheft efteem-, there is as much difference between the Church of God and other men, as there is between Gold and Dirt in the ftreet 5 as between Diamonds and Pebbles in the Lords efteem : make Ifraela Church, and then, all the earth is mine^ jaitb the Lord, hut thou art mj peculiar trcAfure^ in Exod. 19. 5. they are to God above all people-, the truth is, they are the firft fruits of all the creatures 5 the Church is called fo, lames i. 18. The firft fruits were befl: , and were dedicated to God, and they i'lA alfo confecrace the whole crop •, you all claim a title to Church memberfliipt, look they be golden Candkfticks •, the Lord hath his fcaks to weigh y ou^ and his touchftone to try y oUj and let me tell '■»'^y» — < < — -; ; rf-w— — - [J his Churches ^oodomarth. , 6^y tell you, the leis Gold there is in nny CImrchj the lefs \'a!ue God fets uponit. 1 hirdly, How is Chrift faid to walk in the midftpf the Goldtn Candleftickdt denotes a promife of efpe- cial prefenceand fellowlliip :this is the promife that the Lord made unto the Jews, Zfi^. 26. 12. I will rvalk amongjOH, and 1 will be jour God^ and my foul jh all not ahhon y(yit: zCer, 6.1 5. I will dwell and walk amongfl them : it notes his prefence with them in all ways ot love and CommuHioa: tor K^mos j. 3, Two *' CAnnotw.ilk together unlc{s thr. J be itgrecd\Vsl\\tw God hath Communion with us, he is faid to walk with us 9 therefore we read of his z^inzs tn the Sanoluiin \ tliis then IS the meaning, he afi-ords his eipecial prefence and Communion. Now here is an obfervation that IlTiallhintuntoyou. There is agratfous prefence of Chrijl with his Church ^n all Church-admimftrAttons . ■ Two Scriptures hold forth this glorioufly untoy9U9 one is Pjdlm 27. 4. 1 rvouldfee thy beauty and glory as I havefeen in thyfancfuary : thy beauty, what is beauty r* It is a fymmetry and a proportion of parts ; now when youlookabrowidon the works of God, you fee one Attribute manifefted in one workjand another in ano- ther: you fee not thefe parts put together: and fo the beauty of them doth not appear : God doth great things when he manifefts an attribatei,when he would fiiew his lovejie gives his Son. -Avhen he v;ouid mani- feft his mercy jhe pirdons fin •, fo that in the Works of God, the Atributes of God are thus fcattered, yoa cannot fee them together. But come to the Sanclu- arv, 2nd there you fee beauty : all the Aitributes of God are difplayed there : for :is. Chrift as Media- U u u u tOUl'j 6p8 ' Chrl^s care hi Glory ^ for tour^ is the ftage on which all the Attributes of Gcd are acted •, for he is the Image efthe Jnnjifible God : fo is the Church the ftageorfcene on which Chrift ads all thefe Attributes. Rev. 1 1 . There is the fpecial prefence and bekity of God to be feen there, beyond what there is in all the world befide. Secondly, There is the great Glory of God to be feen in heaven 5 and you (hall find that there is a great re femblance between his prefence in his Church and in Glory : In Heh, 12. 22,25. When you read it, you will fee but little difference between that and heaven, that you can fcarce know it from heaven -, rve are come to the heavenly ^erufalem^to the General af- fembly of the Church of the ^rfl-horn^ whofe names arc Tvritten in heaven ^ to God^ the Judge of all ^ to Jefus tbemediatotirof the Netv Tejlament , o'c . Let us com- pare a Uttle the prefence of Chrift with his Church, with that of his prefence in Glory : take the parrallel inihefe five particulars. Firft, Chriftin heaven is prefent in ^Majefty and Glory ; It is called the throne of his Glory : and fuch is bis prefence in his Church too: And therefore ob- ferve it, he is f aid to fit upon a high Throne in the midft of his Churches. Rev,j\.7,. The name of the Church is called lehovahShammah^ on that account, the Lord is ther^-^ Ezek,ii. Chuft doth nowhere but in heaven difcover fo much of his Kmgly Ma/efty, as he doth in the middle of his Churches and Church* adminiftrations: aridifthe Lord once take away the vail that is upon our eyes> then we {hall he able to kt the glorious prefence of Chrift in Gofpel-admini- flracions. As I remember, Junius when he read the Scripture 5 and the Lord had taken, the fcalesoffhis eyes^ ■' ■ - • ' ■ ■ ■ — — — .1 ■ .^- — ^^^^ ^ his Qhurches good on earth. (Jpo eyes, to fee the Majefty of It^refente divinitatcm argu- menti^ Script majefldtem authoritatemque Jc^iferim^ Ion- ^^^i^^» . go intervallo omnihui doc^HtntiAhinnxnA fr^euntem^ horrehat Corpus , [iufehat mimm 5 he faw a majefty fo far beyond alt humane eloquence, that he confelTes his foul ftood amazed at it^ fo it would be to you-, only there is a vail before your eyes. Secondly, In heaven the Lord is prefent as reveal- ing his mind and will unto his people •, the Saints in heaven know the whole mind of God, concerning what ever belongs to Gods Glory or their [own duty : there xvc ^aU know as we are kmwn, r Cor. 13, 12. and fo he is prefent in the m'ldft of his people ^ In I>f«^. J3.5. As his Saints fa dome at his feet, they aH receive of his words •, he gives forth what his will is concernmg his Glory, and their Duty : nay, look to Revd, 4, 2 2. 7 hey flmllfee his face^ and his namsfhall he written in their foreheads. It is not fpoken of the Glory to come 5 it is new lertifalem that comes down from God out of heaven 5^ and yet fuch Glorious Difcoveries there iTiall be of the will of God, and the mind of Chrift unto his people, as if fo be they faw Gods face in heaven •, fuch a Glorious prefence of Chrift there is with his Churches. Thirdly, In heaven there (liall be a glorious and full Communication of all Grace-, not only in refe- rence to the fecrets of his Counfel, they know his Will 3 but he will witiiolA none of his graces from you ^ as your Communion fliall then be pei fed with him, fo ihall the Communication of all his gi ice be to you. Now you know> It is death that puis an end to fin : mark ic, it is death that puts an end tomortifi^ cation-, iothe'tkatisdeadis free from fn^ i John3.3« U u u u 2 Blit 700 Ch'lUs care in Glory ^ for But it is the Beatifical vifion that perfefts Sandlifica- tion^ and rc'ddtt nos imfeccahiks mdkts the foul impec- cable, as the Schoolm-en obferve y there is a great re^ iemblance of this too in the Ordinances of the Go- fpel^ and Chrifts prefence in them. Beholding as in a Clajs the Glcrj of the Lord, rve are transformed into the fame Image 2 Cor, ^. ult. For there are before the •Throne (even lamps of pre ^ and the (even fpirits of Cod, Revel. 4^5. The Throne is Compared about with a Rain how ftgnnmgratia^^nd it is not]of many colours, butotone-^ to fliew, how fteadyjand conftant, and unchangeablej Chriftisin his ways and difpenfations towards his people. Fourthly,! n heaven there is convolutio aniwA indeumy as the Schoolmen exprefs it •, the foul is wholly as it were refolvM into God:Roled & transformed into God,. that iS;God wholly takes up the whole foulahatis all I mean : I w^ould not be undcrftood after that new fan- cy, that men are deified with God : But as it is faid of the Angels^ thej behold the Face of jour heavenly Father continually, M:'.t. j8. 10, never look off from him to e ernity : there is a glorious refemblance of this in. theLords prefence with his Churches •, their eyes are faftned upon the Lord* their eyes watch for the Lord^. more then they that rvatch for the morning \ their foul is fatisfied as mth marrow and fatne(s , which is in the- houfe of God •, there is that (weetnefs »in the prefence of God in his Ordinance*, w|jich is next heaven ic felf, when a man is made to drink out of thenvers of htsflca(ure : fomeof Cods people can fay fo, onedajin thy Courts ts better then a thousand elfwhere : there is a fweetertaftof God in Ordinances then there isany- wherein the world befides. Yr his Chunhes good on earth. 7 o i Fifthly , in heaven there is theprefence of Chrift among his Saints and Angels .• if we fliouldfeethe Lord fit upon his Throne, and all his Angels and Saints gathered together round about him, oh what a glorious prefence this were ! but its fo in all Gofpel ad- miniftrations : there is not only Chrft fitting on his- Throne in themidft. Rev. /\» 24. Elders compafs his Throne '^ but then in ^e^'. 5. 11. the text faith, ?^^rc^ a guard of Angels round about the Elders ; Every time you come to worfhip God, Remember there is Chrift upon his Throne 5 and Church- Officers compaffing the Throne •, and Church-members the people : and then the Angels as a guard about them. Confider but that place in Zach» 3.7. If you mil keep my rvaies^ I will give you Galleries to walk in among fl tk ofe that fiand by. A man fliall be taken into fellowlhip and Communion with the Angels •, then there is a glorious prefence that Chrift affords unto his people 5 he walks in the midfi of the golden Candle/licks, For the Application. Firft, how fliould this command reverence in every foul of you, when you come to have to do with any Church adminiftrations! you do not confider the King will comeinto fee theguefls:,youthinkitisbuz to.hear a Sermon,. to joyn in prayer, to go unto the Sacrament : but confider not that you- have to do there with the Lord Jefus Chrift, who is prefent in Majefty and Glo- ry : take heed therefore of all rafli approaches to- Chrift, and dealing raflily in any Gofpel-inftitution, Gh that the Lord would but fet on this very appre^ henfion on the hearts of thofe that profefs to fear God in the Nation, that they would take heed of raflinefs in-dealing with Church-inftitutions!ini^^i^.2.d4 24,. Uuuuj Ifi -ji 70X Chrijls care in Glory ^ for Jf you wdlkat adventtire rvith mc : Railily with rae, fo the word is many times uied, np;3 temere,fme perfon£ difcrimine •, the» God will walk at an adventure with you : ' do not draw neer to the Lord Jefus Chrift at an ad- venture •, for he is prefent at all Church-adminiftrati- oiis •, there is a ftrange prophanefs of heart that men iliew in it ; and ufually an hajly heart makes a rajh mouth, as Solomon ^\>Qdks : take heed therefore in all Charch- adminiftrations, of raflmefs ^ for Chrift is here ^ and he hath faid, you /Jjall reverence my Sanctuary , for i am Jehovah : Let all be done with reverence and godly fear. Secondly , Is there fuch a gracious pretence of Chrift in Gofpel adminift rations, labour to fee it there, labour to have your fouls afFe^ed with the fpiritual prefence or abfence of Chrift there ^ The Prophet E^kiel could (tQ the glory of the Lord go up from the Cherubims ^ but the people could fee no fuch thing-, the Ordinances remained^and they were well pleafed/ yet though the Ordinances were not removed, the glory of the Lord was gon ^ and therefore have your hearts '^atfefted with this : look upon it as your great afflicti- on, that it fliould be with you as it was with the Difci- ples after Chrifts refurredion ^ the Lord appeared to them^hut their eyes were with^hcld^they dtdnot know him, God difcovers himfelf glorioufly in Church-admini- ftrationSj and all the time thine eyes are with-held^and thou doft not fee itv I remember it was Bernards drifts . and it argueth I confeft a very holy Spirit in the man-, Bimar . ^^-^^ ^^^^. (faith he) in languore deftderii mei^quis amat quodnon videt^ moriar ut te videarn : he fighs in the lan- guiftiing of his defiresj andintreats God todifcover himfelf to him : Lord, I am willing to dye. to have a further his Churches ^ood on earth* 702 further difcovery of thy felf ; A man {hould come into the prefenceof God, with high expectations of the beatifical vifion ^ and every new difcovery will in- creaf thedefire to enjoy more Communion with God^ and therefore prefs the Lord with fervent prayer^as he doth in that pLice, De ainore Dei, ca. i, qued obiter vidi Accenfo defiderio visfdtienter expeBo ; auferas a me ma- Yium tigentem : and the Lord can make a fliort cut of it wbtnhe will *j hakt (^ gratis fapie^tia fua ccmfendia • Defire the Lord to take that hand of his fromhim, that hid him from his eye •, is there fucha prefencec'be. not fatisfied until thou feefl it. Thirdly, Remember Chrift is prefent, but he is prefent in holinefs 3 there is no attribute of Godfo terrible to a finful creature, as that of his holinefs ^ Juflice and wrath are no way fo terrible as his holi- nefs : and this attribute Chrift fliews forth in his pre- (ence in Ordinances : this attr bute the Angels of God in glory do admire, in the 6. of ^faUh 5 and wrien the Samts come to woiiliip, what do they call down their Crowns unto ? unto his holinefs. Rev, 4.8. Holy^ holy^ holy Lord Cod of ho fli -J It is not avain prefence , bun its a very holy prefence, Laftly , take notice he is prefent in jealoufie : roti> C4nnot jerv^ the Lord : Why <\n^vfbua 24. 19. for he is a jealous Cod : now there is a double fruit of Gods- jealoufie, and do you tremble at the hearing of it. Firfl , if you comeat an adventure with God in Church-adminiflrationSjthe greatefl temporal Judge-- ments fliall beinflidleduponyoudook ioE\ekieliQ.2^ ihe Angel of the Lord takes jire of the Altar^ andjcat^ tiers over the City •, the Jews thought that the fire of the Akar did tend to nothing buLto expiate their fin^ s: 704 Qmfls care in Glory ^ 8cc. ^Oj faith God, it fliall burn the City to-, no fire bums as coals of^unifer^ like that fire. Secondly, if the Lord fpare you in temporal jadgeT ments^ he will pour out fpiritual judgements. I only put you in mmd of one place of Scripture, in Ezekiel 47.. II. But the myrie and the marifl) places thereof, they [hall not hehealed, they f]ull be given to (alt : What, is the meaning of it / here is waters of Dodlrine and , Grace iffue out of the Sandluary : wherever thefe come^ there is glorious healing : but there fhall be under thefe Ordinances , myne and manfh places , where the water ftandeth-juew plagues (hall light upon, thefe places, they ihali be given to fait / they {hall be' delivered over to perperual b irrennefs ; let never fruit ^r(?)i? Bpon that foul, nor that people more ^ the e are the fpiritual Judgements that God will pour out upon thofe that walk at an adventure with Chriftin Gofpel adminiftrations- for there is a glorious prefence of Chrift in them •, he walks in the rmd^of the [even golden Candle fiicks. So much for a brief Explication of this portion of Scripture. Gifts •*%. 70J '■■0 Giks and Talents Shall be accounted for. ->■«■ I , ■^- Preached before the Parliament on a day of Thankfgiving, Se/)f.3- . _:_ -— ■ k^ m... ..A,- Luke 12* 48. T*^ rvhomfoevcr much is given ^ of him much [hall be re^ qnired^ Hrift having before exhorted his Difciples to a continual,watchful and conftant pre- parediiefs for his coming , ( the coming of the Lord)as it is the great hope of the Saints, thej lengfer and hafien to the com- ing of that day of God •, fo it is the great care of the Saints, they knowing the terror of the Lord •, and rhe]^ are to give their utmoft dihgence to be found of him Xxxx in ^..jj^ift-ssciiyfs: I v7o5 Gi/rj ^wi talents pall be accounted for ^ in peace, that they may be like unto the fervants that wait for their Lords return, htczM{^ thej know not thi hour when the Son of mdn will come. Upon this F^/^tr propounds the queftion , 'uer, 41, Lord, fpeakeff thou this parable unto Hs^er evert unto all *: Chrift anfwers aot dire&ly^ who is the faithful and wife Steward : Non negat ad omnes fertinere, pr£cipue tamen ad Jpoftolos, what I fa) knto yon , / fay unto all, watch^ Mark 13. jy. wher€ the fame Eidiortationis given.:_ Thefe Verfes fet forth two high aggravations of fin when the Lord comes to reckon with his fervants. Firft, the knowledge that they have. Secondly, the gifts and talents that they have received. Firft the knowledge that they have^ he that knows his Maflers mil and doth it not^fhallhe beaten with many (Iripes •, its true^ that knowledge is a great gift, in fo much that the Jews have a proverb, ny VH n;;nD ^^ Pauper mn e({ nifi fcientia dejlitutus. There is no man poor but he that wants knowledgesto be richin knowledge, is to be indued with all riches : but yet knowledge is given unto many a man in wrath, and not in mercy, to aggravate the contumacy, and fd the condemnation of a man. Nihil aliud eft fcientia nejira quam culpa ^uoad SalV' hoe tdntu/n legem novimui utmajori offenfionepeccemuSj Salv, * Its a great mifery to live without the Ordinances of God, to be out of the Valley of fifion^ and in the dark places of the earth -, better isthe bread of afp^icn^ and the water of trmhk , then a famine of hearing the word of God^ Amos 8. 1 1 .yet it is much better to be with- out a teaching- Pricft, and without the Law, then to enjoy them to no other end, but with the higher hand IQ fin againft them^ there is no burthen like unto thai Gifts and talents Jl?a!l be accounted for. 707 of the valley dfvifioh, EFay 11,1. No woe like un- to chat of^rjely'E(iy 29. The word is by fomerenae- red the Lyon ot God, becaufc of the ftrengch of that City, and its power to fubdue other Naticai; that it is as a lycn or invincible ftrength, nobeaU oTthe field could (land before it : bat others do render it tlie Altar of the Lord, and it is the name given to the. Altar, Ezek.43. 1(5. 7he Altar fjj^ll be twelve cubitP long ; it is Ariel •, fo that they that had the ordinances of God, and the facrifices of God amongft them^n there is a wo unto them above all other people, though it were the Cttj where David dwelt : fo that they that abuie their knowledge, and walk notanfwerable un- to it .' here you fee, the Lord will furely reckon with them for their knowledge in the great day that he hath appointed to judge the world. Secondly, not only the knowledge, but the gifts of men, the gifts that men have received, they wiUalfo aggravate their fin and increafe wrath in the day of their account: the Lord will require nothing, where he hath given nothng • he will reckon with his fer- vants only for the talents that they have received •• he doth not exp d to reap where he hath not fovn^ but where he hath co.nmitted a d^fefttum^ he will require it, and he will account with men according unto what their rece-its have been-, and anfwerable un- to that, fo will ±eir Judgement be ^ there fh.iU be different degrees of punifhment, anfwerable unto t^.e different meafureof Talents abufed and n^^glert^d; The ohfervations out of the text are four. Firft, What ever a man bath here^ iyhoth given to X X X X 2 L^m V ir-i ~ III : : 1 II II II I Mill ■^«^.>i 708 Gifts and taknts (full he accounted for* him as a gift , and committed to him as a Talent* Secondly, They are not given or committed unto all in the fame meafure^ hut untofome mnch^ and unto fomelittle^ in different meafures. Thirdly, Whe- ther a nlan hath much, or little, it is given or com- mitted to him, as that which he jhall be called to an account for, it fhall be hereafter required of him. Fourthly, The more any man hath received^the more fliall be required of him in the general day of Judge- ment ; mens accounts fhall be anfwerable to their receits. Whatfoever men receive frem God^ they are given them, er committed unto themt, There is that over- flowing fulnefs in him who is the fountain cf living r&aters ^ that there is no man but receives fomething from him, much or little every man doth receive, and thefe blefings are to be confidered in a double refped •, either as given^ or as committed. FirftjThey are all given,and are to be looked upon 2S dona^p.{t% meerly of grace : a man can receive nothing, u^iefsu he given him from above ylohn 3.27. Every good gift comes down from him who is the father of lights. James i. 17. All good things are from above, and they comeuiito us only in a w^ay of gifr. There are but four ways of the conveyance of any thing one from another. Firft, E,x debito^hy way ofdebt, which is due to be paid, and fo the Lord is debtor unto none : xvho can [ay they gave unto G&d firft ^ and' he fhall be recommenced f and though by hiS promife, hefeems after a fort to be- come Gifts and tale?its p?all be accounted for* 709 come a debtor unto us •, yet its true, reddit dcbita^ nulli dehens •, the rice of his promifes are meerly his own grace, and his obligation by them is not fo much unto us as his own faith fulncfs •, that is true of v^qmnas^ . . touching all the blcffings of God beftowed upon ^ men. Of us juJiitU divine fcmper fnppomt opus mtferi- eordi^^ cJ* i^ eo fmdatur. Secondly, Ex pretio^ By way of purchafe ^ and fo we have nothing to pay , for they are not our own. Thirdly, Ex mentOyhyway o( delert, and fo we can have no right -, for, when ivc have done aH thdtis commanded^ we are unprofitMe fervmts •, it cannot be agreeable to a created nature t3 merit any thing at the hand of his creator •, even the Lord Jefus Chrift himfelf cannot be fard abfolutely , and in a full fenfe to merit as Mediator,at the hand of God the father •, and therefore grace was the foundation even of the merit of Chrift himfelf •, there is gratia unioms^ and gratia : unElionisj according unto that ordinary faying of the Schoolmen '.Etiammmtum Christ hahe} Gratiam in- 'vifccratam : and iithe aJMediatonr who p;lid the debt, could not merit, much lefs can we. Fourthly, It muft therefore be cxdono^ purely, meerly of gift ^ all our rscerts from Cod are of his grace : he fh€tvs mcrcjfor his own fake. Secondly, They are not only given unto them, but they are alfo committed to them,, and fo, that they are to be looked upon as depofita committed un- to them : the one impiyesgrace in God , and cals forthankfiilnefs •, the other, truft in us, and cals for foithfulnefs ^ the Lord is that great wife man fpoken QiinLHkei6.i. and he hath put his goods into their X X X X 5 hands, naf. ~~— — — — — ■ — ■■■ I ■ u ■ . I — — — — — , 710 Gifts and talents fl)di be accounted for* hands, that they may preferve and imploy them : as. there is no man thnt is fme donoSo there is none ahfque officio X they are all of them ftewards, but not propae* taries, and the time of their fiewardfliip will have an end,and then will the day of their account be; that as it IS faid of the Jews, that the Scriptures, ths Grades of Cod J that they ivere CQjrmittcd unto themj Eof»*^.2. The word is cTn^e^-f , thev were concredited to them, or left to them as a dcfcjitum^ which they werefo to keep^as they were to tranfmit unto their pofterity -^fo its true of all the pledges that the Lord doth betruft his people with, they are committed unto them, con- credited with them, as goods left in the hand of Of- ficers •, for every man is a Steward of fome of the graces of God: and under this double notion all men are to, look upon the bleffings and mercies that they enjoy ^ not only as gifts beftowed from the grace of God, but as pledges committed unto their truA : and here interpreters upon this place do poi-nt us unto a double diftinftion . Firft; Ratione rci^io they are gifts to be received, that the free grace that is given may be acknowledged. Mania his fall had forfeited all his right to the blef- ru-igs ofGod, for he was now under the ctnfe of the Law : But the Lord did by a fecond Covenant gwe all- things into the hand of the Son •, the Father leves the S^niandhath gvvcn all things into his hand •- for hets ap- pointed heir of all thingS'^which cannot be underftood of him as God,for fo he is hd; cs natti^ ^ but as Mediatour, fohe came under an a and by imploying it,improveit. - Secondl)-, Eatione per fon a, is they ^ve data in falu- tempropriaffj^andcommendatain falutem & ddificAti' tnem aliorum. Firft, fome there are that arc heirs offalvation, Heh. i,i4.and all the dealmgsofGoddo tend to prepare ' themforthatgreatend, bat toqualifie them for their inheritance, being they are as yet but in their nonage, that they may be made m^et inheritors^ &c. '^-*^»^ CoL 1. 12. there is a fpintuil preparation by which the foul is fitted for fo great mercies as the Lord doth in- tend in reference to eternityj tobeftow upon man .• and fo the Saints have an inter eft in the foveraignty of God overall things in the providential , in reference unto the fpintuul Kingdom •, that as the Lord Jefus Chrift : 7i2 G^f^^ ^'^^^ talents p}dl be accowtted /or. Chrift hath undertaken the government of it in order unto this enJ^ £ph. i,uit. and therehre all things work together for good ^ Rom. 8. 28. the word is 5^'^-^, all chings ( that is ) o^^iis cr aturd^ omnes even- tm-^ (hall work together^ that is, not of themfelves, but b)' a gracious Cvjncurr ence or co-operation of God with them-, and Minifters are (aid to be, 5'u\fe?>j.', workers together mtb God^ 2 C r.6. i . by a gracious concurrence ot the principal caufe toi^ethe^ with the inftrument \ for infinimentum agit d'f positive in virtute prwcipalis agcatis. Others do r^fer working together unto the creatures themfelves, that is not apart, they majtnot feem fo, but by a bleffed difpoficion and a fweet com- bination and concatenation, thej do work together for good'^ the Greek word is/-'^ *V-^' = thatis^ ad .tter^am faltitem •, for fine fummo bono ntl bpnum : There is no- thing good to him that is without the chief good , there isnothing good but that which is in order to the . chief good ^ the Ordinances of God are good, and they are therefore good, becaufe they are Ordinances thiit God hath appointed for fo good an end as to fit us CO enjoy the chief good,//^^. 6. 7. Thegroundtkit drinks in the r^nn thM tt may bear fruit meet for him thdt dr[?cth it^ and fo receive, ablefstng from Cod •, and fo Fdii!^ &c, isjonrs^ i Cor. 3. 22. that is, given for your fakes, and with a fpecial tendency to your good • and fo aifo it is true at providences, there {ball be delive- rance, ^ fa. ^^.j^S. The parched ground jla// become a pool^ and the thirfiy Undfprings offvater -^ that wiiich had nothing but barrennefs^now (hall become fruitful^and that which was no way profitable but hurtful for men, a habitation of Dragons ^ thac (liaii now bear grafs for < the ufe of iiian-, for the Lord will make a way for thur .return (^ifts and talents jl) ^11 be accounted for. y \ j return into their own Land, and it fliall be 4 rv4jf of ho linefs^ that is, viafarj^itatis ^jan^iifcdta ^ for a way in which they that are holy lliall walk, and a way that fliall tend to make them to become more holy, ^oel ^.17. Then fhnU^erufalem be holy ^ andno (Irangers (hdl pafi thrfiHghher anj more •, their deliverance (liali come upon their holincls ^ and Dan, 1 1 . ult. when Daniels feofle fliall be delivered by the overthrow of the T urkifh Empire ^ for that great Empire fliallfallby the hands of the Jews in the glorious Land ^ and it is the coming together of hones ^Bzek. 37. 7. ^A^ ncj^e and thefhaking that is fpoken of, is tidings ont ofths North and the Baft •, and there he (hall come to an end, and none fhallhelp him •, and whereas Canaan was not called the holj Land^nov ^erufalem the holy City,after the death of Chrift, yet until this time it was called fo,x/ as its faid, this rvas the firfi Miracle tFat he did , and this n\is the fecond Miracle that ^cfus did after he came cut of Judea /;?/^ Galilee : So alfo the Miracles that Chrift did work in glory are all numbered tas the Lord numbers the feveral degrees of his enemies downfal, infcven Scales, (even Trumfets^ znAfeven Vials -, fo he doth number alfo the feveral degrees of his peoples de- liverances •, and 2 Numb* 14. 22. he doth number^ their fins anfwerable unto the number of his mercies % they have feen my Miracles4n Egypt, and in the mlder* nefs^ and they have provoked and tempted me now thefe ten times : it is true that the mercies God beftows on us are a multitude of mercies^ and it is as eafie for us to anmber the ftars as it is to count them all ^ but though we cannot doit, yet God can do it, and he doth it ,. who can tell the number of the ftars, and call them all by their names, Pf^/^yi.i 5. P^t'/W faith, that he would (hew forth the jalvattons of God all the day long , for I know not the nuhher of them) &CC, and wemuftconfi- der God hath his fet number of mercies for a people 5 if theyabufe them and walk unworthy of them , he will not [hew mercy for ever, he will not draw forth his loving kindnefs from generation to generation : Cefjat de- fcenfus fi in perpetaum afcenfus ceffat t, as Behfhazers Kingdom was numbered , the Lord wrote a memorial for him, fo he will write a memorial upon fome mercies,as the number of fins is finiflied , as Antichrifthath his Numbers, the number of the heafl is the number of a man^ &c, and mercies may have their number alfo: even your mercies.-the Lord may fay, Now your pro- fperity is numbered, your deliverances & vi(5tories are numbered^/ will deliver yoH^mmore^ as our Lord Chrift - after Gifts and talents floall he accounted for. 72^ after his facisfaflioa is faid to /J/i///; tranfgrcfsion ^ and make an end of fin : fo men by their tranfgrenions may finifli and make an end of mercy alfo, it may come to its full number. Now why doth the Lord in this man- ner record and number the mercies he hath bellowed upon a people ^ furely it is in reference unto a Judge- ment; he will call them to an account for the plac€ where he fetthem^ m a fruitful hill-j the wall he made aiouf them of protecflion^ the mne-frefs of Ordinan- ces thathefetup in them, and the overthrow of their enemies that he wrought for them. Thirdly, the abufe of mercies is by God imputed to men, and puniflied by hlmirvoto Af'fel: Artel y^is> either the Altar of God where the facrifices were of- fered, or the Lyon of God, quodvicinas Gentes [ubju- ga(Jet : and yet thereis a woe unto them : Have I been aWildernefs toyou^or a Land of darknefl and what ini- tjuity have your fathers found in me i therefore I will he a Lyon unto'^^\\ii\m^arid AS a Leonard I willohferve them. And what arethefe but ultirni \udicii fr ^indicium < for nowthereafonsof Gods Judgements are fecret, and no foUl fees them, but the Lord will make it ;ippear in the day * ^<^^t/'45«f j the day of Revelation of his right e^ ous judgement , and all the Nations of the world Ihall fee that it is not without caufe all that the Lord hath done; therefore particular Judgements are refem- blances of the general Judgement •, its faid, the Sun P)all he turned tnto darknefs, and the moon into blood ^Rev* 6. 12,13,14. There was a great earth-quake^ and the Sun became black i^s a fack'Cloth of hair^ &c. which fomc have mifapplycd unto the day of Judgement, becaufe of the refemblance in the defcription of it : but it hath a great refecnblmce becaufe it was all in reference to Z z z z 2 it -, 7^4 Gifts andtalentsjhall he accounted for. it -, therefore all the mercies that people do receive 3^ they are in reference to an account* ft Fourthlyj anfmrahle nnto mens rcceits^ fo fball their 4ccount be ^ they that have received much ^ {hall ac- count for much;and they that have received little^ftiall but for a little •, he that hath received five talents muft look to reckon for five; and he that hath received but two, {hall count for no more •, it is fomekind of com- fort unto them that have received but a few talents, that they count but for a few 5 as he did comfort his friends that had but one eye, he {hould count but for the fins of one eye •, and it is a comfort unto godly men many times, who have little of the things here below, that their account for them {liall be Icfs then many another mans-, and it is a great ground of fear and tcr- rouruntothem who have received much from God ^ furely great will their account be s ^omc {hall account for An hundred talents yZnd others but for few; indeed much mercy is fweet in the receit , but it is fad in^he account-, and yet thus it muft be upon a double grounds Firft, becaufe all the mercies of God are given.un- to eternal ends, and therefore they fliall all of them be brought foith and accounted for in the eternal Judge- ment • its true that the Lord hath fome temporal ads thathedothin time^bnthc bath notemporaleadS',they are all of them eternal; and all that men do, all their anions alfo are in reference unto eternal ends ^ there- fore they {hal! all be brought forth at the eternal judge- ment;^ fo {hall all that the Lord doth alfo^ and rtiough the ■I I m — ' Gifts ajid talents fh all be accounted for. yi^ the frame of this world (hall ftand but for afeafon, yet the Lordwillhavcan eternal glory thereby, when all the creatures {hall be delivered from the bondage of corrupion^ into theghrious liberty of the fons of Cod •, fo though there be great variety of mercies given to the children of men, yet the glory that God (hall have by them fhall be everUfling glory : as it is in our a6s of fin, though it be but for a feafon^ yet the miferywill beeverlafting : fo though Gods ads to the creature in this life be butiemporal, yet the glory of them will ' beeverlafting- there is not any one of thefe temporal mercies that you enjoy, but the Lord doth them to eternal ends, and therefore he will reap by them eter- nal glory 5 and therefore fome make that the mcanr ing of that place, Bcslef.-^.i^. What ever the Lord doth, he doth for ever % ab imutabilitate'^ men can change none of the works that they do •, indeed men may do works in one age, which the next age may deftroy and pluck down-, but men cannot do To of the works of God: what he dothjthercisnomaneanadd toit, or take from it. For the ends of all Gods works they have all of them reference to eternity : he doth theni all for an eternal end, which fliall remain ^ when the work is deftroyed , yet it toll attain its end,and fliall redound unto his eternal glory. Secondly, becaufe all the Judgements of God Ihall he rigkeous^udgemcntS'j now^righteoufnefs doth con- fift in a proportion •, therefore it fliall be exacfily cn- fwerable unto mens fins which they have committed -y and to the mercies which they have received ; it muft neither exceed nor fall fliort: there is a great deal of difference between ads of foveraignty and dominion in God when the will of God only is to be looked up-, Zzzz 3 on,j rt- ■ ■L:^!Mi«*'Tw>^^*-jr-=g'y»-J ^.^♦^--s'ggie; c-a=^-l^' W^*'«'1H.'»«iU"^wm"ff''w^«W^WMjt»i Rivers^ Efoi 33. 21. Rivers, firft forfruitfulnefs^Pf^/. 10. 7. a fruitful land, a land of Rivers^ &€• Secoindly, dcf^jace^ /ihifis 3. 8. Whofe rampant rva^theSc^^ and : Gifts ami tahiisPutI be accounted fer^ 7 j j whcfervallnf4sfr^mth£ Sea. Thi^Jtly^ for plenty , £fa. 23.3. Tk harveji of the River is 9tr revenue ^ andthii is aO^iarP of NatiMfy Scc. And whereas Srioah was a little River, what they wanted in the crea>ture ilwuW befupplyedin God, he would be a place of broad' Ri- vers to them. But Rivers may give acccfs to enemies , as well as do good to the inhabitants •, there were but two forts of fhips , fome for burthens, and fome for war : but no galley vpith oars , or fhips for war jhotdd fafs •, but the fupplies from God fhall be without any inconvenience, they fliall receive good from God without ^vW^&c. Fourthly, confider how mercies fhall be avenged, there is no provocations like unto them cf fons and daughters , becaufe there are none that are fo much againft mcrcy^ and thofe mercies that are not returned in thankfulnefs and obedience, wil furely be required in punifliment : in rewards the Lord doth not return unta men according to their fervices, but he doth reward nien in the 'S"? of mercy, Hof. 10. 1 2. but punifliments fhall be anfwerable to abufcd mercy, and that either here or hereafter : there is no people fo highly the people of his curfe as thofe that have been the people of his mercies, and thofe to whom he hath (hewn moft love : jon have I known of all the Nations of the earth y &c. therefore you mil J pHntfl) ^ ^mos ^, 5. and its mercy and light that will be the great aggravations of • mens fins hereafter^ the Lord doth come to ask fruit hcrem vvaies of grace , but he will exad hereafter in waies of Juttice, for he tvill not lofe any of his mer- cies-, but if he hath them not returned here in way of ihanktulnefs , he will hereafter in a way of torment , Aaaaa 3 as- ^gj-!mj» 7J4 Gifts and talents Jhall he accounted for. as mens mercies have been, fofliall their torments be; the greater vcflcls of mercy men have been in this life , the greater and the larger veffels of wrath they fliall be in the life to come, for metcy here doth but inlargc the heart for wrath hereafter. The 735 The upright Heart AND Its Darling Sin. Psalm l8. 23. We him^ andkeft mjfdf from mine IwdSdlfd ufrl iniquity. Avid now being grown old^his enenfiies being fubdued , the promife that God made to him fulfilled , and the King- dom fettled upon his head, and he was not only delivered from the danger of the hand of Saul^ but alfo from the fear of the houfe of 5'W^he cannot let the remembrance of fttch a mercy pafs without a fong of praifes ('though for particular deliverances he made particular fongs be- fore) ,^ . . , ,, I , 111,^ - ■ T- . ■■-.•• -.. -1 ■-- - — -■ ■ - , , .1- ^ III, I - ^ML I fl , ___ ^^.^_^__^___ fi6 The upright hearty and its Darling fin. fore) that God might have praife is his end inbeftow- ingmeiey, and it fliould be our end in defiringmercy^ ai|idi;hey are ourgreateft affarance of enjoying of n^ierdes, when Gods enlarging of his hand is ahb a means of enlarging of our hearts, for he doth exped no other fac ifice but fbe calves of ear Itfs : Heie are four or five things that />4i;/^ here takes notice of. Fi^fta he Ifts -forth the greatnefs of the danger that i^A^^^ in^ the forrdws t^f death €&mfaj[ed me round , About ^ &c. Secondly, the glory, of the deliverance, and that was as an anfwer unto prayer. Thirdly, the frt^itot it;^ and to be unfruitful un- der mercies is the greateft barren nefs, for they drop fat- nefs^ and not only the fruit of the lips, words in labris naa •, but it muft be from inward and hearty affecti- ons, efulco fc^toris: God expeds fpecial fruit ufider mercies, or under croffes^ and if he comes to find truit upon a figg' tree dunged, he will be much difpleafed if he find none,: Now the fruit of the mercy is three- fold. Firft, the love of God is enlarged and inflamed^the more mercy a gracious heart receives, the more abun- dant he is in love to God^ for our love to God is but by reflexion, rveloveGod^^hetmj^he loved us firft • and the more the f(iul tafts of Gods love in a mercy, the more it doth draw forth in him Jove toGod ^^zm-^much fvas forgiven her f therefore (he loved much i fo much is given to a Saint by God , therefore he loves God much. Secondly, his confidence iw God is enlarged •, th^ Lfirdis mj rock andmyfortrffs^mfdelivSrer r,Andwhen J caH \ The upri^l^t heo} t^ md its Varlhi^ fin^ yv^ 'call upon him ^tfhittl Ke ftived from mine enemies , the Lord is the God of Jahations^ and to him bdong the ijfues from death^ and this God I have an mtereftin, he is mine by CovenaiUjand he is by my experience all this tome; 7 hirdiy, he is by this qnickned and encouraged un- to prayer , therefore ^ will call upon the Lord , and I mil ,J^^dy to him in all dangers , and my cry jhall come before him, it fhaS enter into hs ears^ &c. T he proper fruit of mercy indeed, is the inflaming of a mans love to God, and theftrengthening ot a mans taith, and his encou- ragement and the mlarging of a mans heart in prayer. Fourthly , he fets down the grounds of all thefe mercies. Firft, Cods free- grace ysn becaufe it was Gods good pleafure,and from this fountain do iflueall Gods mercies totheSaints^as Chrift refolvesit, Mat, ii, i^ , Even fo Father^ for fo was thy good fie a fare ^ nay the greateft bkffings that ever wercbeftowed upon a crea- ture, andthehigheft advancement that the creature was capable of, the union of the humane nature with the God-head , to be ex nullo merito fed gratis. Secondly, in the perfon to whom the mercy is be- ftowed, for as God ftands in a peculiar Covenant-re- lation to his people, fo he hath a peculiar providence over them, ^olip,^ The fecret of the Lord is upon their Tabernacle^ and according to their integrity the Lord will appear for them^ and own them tn trouble : Gpd is^'^^ with his people at all times, but he :s neareft to them^«'^' in the worft times. And here there was firft, ^upti4 " caufjt y the Lord hath undertaken the cdufe of the ofpref- Bbbbb led. 'A 7 1 8 T/;e n[!rl^ht hearty and its Darling fm. fed, and the relief of the innocent, 'Hov^ they charged me with treacherie, with a defign to kill the King, and to take the Kingdom as a man that raifed fedition , and civil wars in the Nation, the Lord knows, in this mj integrity^ according to the uprightnefs of mj hearty and the cleannefs of my hands hath he recomfenced me. Se- condly , ^ufiitia perfona^ a legal righteoufnefs there cannot be, (o there is none righteous^nonotone-^ but there is that which in Gods account goes for righte^ oufnefs evangelical, and that is fincerity and truth in the inward parts, God delights in the works of his own fpirit,and in reu'arding the graces that he himfclf hath wrought in a man •, ^itrihuitut henefaceremJecundum pHritatemfa^tornm retrthuit mihi . A uft» in loc. Now he Mgf*fi* {hews wherein this fincerity doth appear in thefe three things. Firft, 1 ha.i^e not departed from God mckedly t, that is, withapurpofeandrelolutionof heart to continue in a way of finning, and that is the property of fincerity -, a mm indeed may be over- taken and furprized by a temptation, but it is not with a rcfolution toforfake God^ and to cleave unto the fin, or reft in it , he will not fleep in it, fpare it or favour it 5 that is, todo wic- kedly againft God,to have a double heart,and a double eye : to look upon two objeSs, partly at God, and partly at fin •, fo to keep God,as to ke*ep fome fin alfo , as it is with all falfe hearted men in the world, they look not upon God alone, let them pretend to Reli • gion never fomuch>yet they look not unto God alone bi^tup^on fomething elfe together with God-, as Herod he regarded ^oh/^ but regarded his Herodias more 5 and the young man in the Gofpel , comes to Chrift , yet he looks after his eftate5 and /»^#/ followed Chrift, yet The upright hearty and its Darling fin. y^^ yet looks after the bagjthis is to depart wickedly from the Lord. Secondly , all his Judgements were before me : a fin- cere and an upright heart hath a reffeSl to all the Com- 7nandme»ts ^ as its faid oi David ^ C/i6ts 13.22. A man after Gods own hearty he mu (I fulfil all his wills ^ not on- ly eafie duty, butdifficultduty^ not only thofe that arc in fafliion, but thofe that are out of fa/liion , and are difcountenanced amongft. men ^ in the leaft as well as in the greateft 3 for the whole Law is written in the henrt 5 and his obedience thereunto is univerfal , £om. 6» 1 7. And the more of Gods authority there is ^ in the Law , the deeper impreflion it hath upon the fpirit. Thirdly, / was alfo upright before him^ and j kept me from mine iniquity, A fincere heart hath the moft feri- ousrefolutionsjthe moft unfeigned deteftations, and therefore the greateft and the moft diligent \yatchings againft his own iniquity that fin to which his nature is moft prone,and wherein he is moft apt (and haih com- monly been) to be enfnared. In the words are two things. Firft Davids profef- fion of his fincerity. Secondly, his teftification of it. Firft, I was upright DtDn perfed, there is a two-fold perfe(5lion •, Firft a legal perfedion, which is a perfeil: conformity in nature, and in lii'e to the Law of God 5 fuch as was in Adam'm the ftace of his innocency, and this the Papifts contend to be attainable even in this life-, but here, Who can [aj my heart is cleans or J am furged from my fin 't therefore furely this was not the perfection David here fpeaks of, for his fail- ings were known ^nd confefted by himfelf , and Bb b bb 2 remaid 74^ The upright hearty and its Darling Jin. remain upon record ^ known and read of alL men-. Secondly, there is an evangelical perfedion , a .per- feftion according to the tenour of the fecond Cove- nantj and this is two-fold, Firft, in a mans Juftification, and fo a ma^i is perfe- fe^iUy juftified that is in Chrift . (or, we are mad^ the rigkeoufnejs of God tn him^ 2 Cor. 5. 22. . So we are faid to be comdeat in Chrtjl^ and bj his blood to haajc no more conscience of fin. So the Church is faid to be all fair^ andtohavenoffot inber ^ and io^ b'j one offering I he Lord hath for ever ferfeSed them that.be fanSified , Heb. )0. 14. Secondly 5 a perfe<5lion of Sandification, and this is perfed in the parts of it, that is , i Thef 5. 23. . when a man is (anllified throughout 5 that is, in every part, though he be not perfeftly fan. ^s fW faith he was ,• PhiL^, Concerning the, ■■■ I » f --^ The upright hearty md its Vnrltngfin, 741 the righteeujnefs of the law hlamLlefr' ^ but though I know nothing by my felf, yet I am not thereby jufti- fied ^ for the eyes of the Lord they are pure eyes,and he looks not asman looks-, men look upon the appear- ance^ but God looks upon the heart. There are three expreflions of this in the Scripture. Firft, to walk with God^ Oisits faid of Enochs Gen, 5.22. and iV yet David can fay to God, that he rvasper- feB with him , for all that •, it is a ftrange boldnefs that the Saints have in the prefence of God , by vertue of theNevv Covenant, all their fins fhall be laid open at the laft day as a canceld bond , that they wonder how they fhall look upon them and not blufti, but the fame fpintof fon-ihip thatfliall give themperfe<^ boldnefs then, doth give them boldnefs in a great meafure ^ be- gins in this life •, that they (hall be able to fay. Neither height nor depth, &c. Nothing (hall feparate us from the love of Chrift* * Now for the teftification of it, how did he prove this perfection < Why by this, ^ have kept my felffrom mine iniquity •, the word in the Hebrew , •53'Tj;r fome interpreters do refer unto his enemies that he had ma- ny corrupt affections that were ready to break forth , and in all this time he had very great temptations3 but yet his care had been to keep them under, that they got not the power over him •, fometimes his unbelief did arife, and he was full of defpairing thoughts : to fee that all men were lyers , and the promife of God would fail them : fometimes the revenge of his fpirit did arife, thathehadmotions to avenge himfelf with his own hand, and fometimes the impatience of his fpirit in reference unto the mercy promifed, that he could not ftay Gods time, but to have ufed indirect means to accomplifh it : but he did watch againft all thefe, and did not fuffer them to carry him headlong , (^c. But there are fome Interpreters that commonly refer itun to fomeproper and pe<:uliar evil, and way of finning TU upright hearty and its Darling fin. 74 J. finning chat D^i/zW had refpcct unto here which the Fathers commonly call feccatum in delitiis ^dimzns fpecial darling , and beloved fin •, and what ever that W2LSyDavial tcftified his uprightnefs by kj that his care was to keep himfelf from it. {^Keef htmfelf^ who made man his own Keeper ^ its the Lord that is his Keeper : He is the Keeper oflf- rMl^artdthef re ferver of man-^ii 2, mdiH cannot keep him- felf from forrow, how is be able to keep himfelf from fin ? God indeed in our firft converfion works upon us as he did upon th'e earth or K^dams body, in- Para- dife, before he breathed a foul into it, and made it a living creature v" fucha povvcrasChriftput forth up- on Lazarus in his grave -, for we are dead in trefpafj'es and fins ; but yet being livings he muft walk and a<5l of himfelf, the Lord v^ill have us to co-operate together with him, for we are built upon Ghrift, not as dead, but 2S living ft ones ^ i Pet. %, 5. The grace whereby wcj are made alive is his, and the power is his, he it is' that works in us both to mil and to do : vv hen we perform any thing, and yet by his grace wedo it alfb :/// Kingdom of fin.iliali require v^fomecimes it requires ia manitxDCommitithisfinyand then another 3 and many': times makes men commie thofe fins that before they ■ abhorred and;ftarted at the thought of, as we fee it in Haz,aeL But the acSual reign of fin, is commonly of fome /pai ticuUt mafter-luftjWhich is as the vicc-roy over all ;th ^/;e upright hearty and its Varlmgjtn. 74 y the reft of the fins in the foul, and coiTimands them all • as Lord paramount, and makes them all fubferviciit and fubordinate unto it^ and this is according to cuftom, calling, conftitution, abilities, relations,and according to the different adminiiirations of the fpiric of God •, for though God be not the Author of (in , yet he is the Orderer of fin. So that, it is that way of fin and death that a man chofeth to himielf, he having looked abroad upon all the contentments of the world, his own corrupt inclination doth chofeunto himfelf to follow with greateft fwcetnefs and content- ment, and delight , as that wherein the happinefs of hislifeconfifts -, that as in the body there is in every one fome predominant humor ^So there is in the body of fin alfo-,That as in the natural man, though there be all the faculties, yet fome faculties are in fome more lively and vigorous then in others , fome are more witty, fome are more ftrong, fome quick of fight, fome have a ready ear,and others a nimble tongue,^^^. So it is in the old man alfo, there is all the power of fin in an unregenerateman, but in fome more dexterous one way then another t, as men in the choice of cal- ling, fome have a greater inclination to one thing then to another, fo it is in the choice of contentments alfo: as in the appetite for food,fo it is in luft, being nothing elfe but the appetiteof the creature corrupted to fome finful objecl. As in the regenerate man, though there be the whole new man wrought, all graces at once, yet there are fome pecuUar graces wherein fome men excell above others •, Abrahamin faith 5 and C^iofes in meek- nefs-, ^ 747 as we (tQ^Pmls darling luft was perfecution in the daics of his unregencracy, and he never lets that go out of his mind, to humble him, i Tim. i . 15./ rvas a perfecu- tOTy and I rvas an avenger : and when the hloodof thj Mar- tyr Stephen was [bed, I was cmfenting unto his death^ and kept the cloaths of them that flew him, &c. And Ufi of ally Chrijl was feen of me^as of one horn out of due time^ mt worthy to he called an Apoflle^ the kajlof Saints , thj: greatefl of finners^ I perfecuted the Church of God-^ what fins foever he left out in his confeffion, he never for- gets that from day to day. Secondly, there is no fin that the heart of man is more perfe(5tly fee againft .- indeed as a godly mans op- pofition unto fin is univerfal, as well as his obedience unto God, there will be a hatred of every falfe way •, but yet he hates that fin moft, and breaks out againft it with the greateft deteftationjby which God hath been moft diflionoured, and whereby his confcience hath been moft kiflaved in times paft, Hof. 14. 8. Thejfhall fay^ what have I to do any more with idols'", they dicf for- merly think rheir choiceft gold fcarce good enough to frame their Idols of, but now they think no place bad enough to caft them upon, Bfa. 2.20. and 30.22. To the moles and to the hats^ and they fliall caft them away as a menflrous cloathy and fay unto them. Get you hence ^ &c. Thirdly, he is in this above all other fins moft jea- lous of his heart ^ he fears it in refpec^ of every occa- fion^and opportunity, and temptation. Petcr^ his evil was frdwardnefs and felfconfidence-, there was no fin that after Peters fall he was further from , 3 oh. 21.21. Lord thou kncwji I love 'thee 5 no more comparifons *^*J^' now, ^c. So ^/^y?/;? being often infnared in unclean- C c c c c 2 nefs 74^ ^''^ «/>rig/;t hearty and its Darlm^fin. nefs in his younger timCj he was moft careful to avoid all occafions of Lt afterwards, ^c. Fourthly, this fin he prayes moft againft •, and if it be a Devil, chats the way tocaftitout, andufually it Will not go out any other way,h€ doth it by fafting and prayer, and calls in the affiftance of Chrift and his Al- mighty power for his prefervation. Fifthly^ he turns the edge of the threatning againft this fin- for the fame method that the fpirit of God doth ufe> that doth the foul alfo ufe, for fin will dit by no other fvvord,!)^;?.^* 27. Ncbuchadm\drs fin had beea cruelty and oppreflion, now he would have him break it off, by (hewing mercy to the poor^ as before he had made many poor: lohn Baftifl; that preached to Hcrody ■\v\\o heard him gUdlj ^ 3 et \it iHicksdilhi^ He ri)di as :- & Paul being to preach to Felix ^^ corrupt and a lafci-. vious Judge, he doth it of righttoufmfs^ andtemft- ranee .and ]tidgemcnt to come \ and John met with their peculiar fin, which was felfiihnefs in the pet)pIe,extor- tion in the ,p-ublicanv and violence and rapine in tke. fouldicrs-^ and Chrift to the woman of Canaan, Go callthjhmband, loh. 14. 16. And to the young man, One thing then lackefiygo jell all that thonhafl •, fo^ a man : that knows the corruption that oftneft leads him cap- . tive5he fets the edge of the word againft-it. Sixthly he doth endeavour to grow up iathe con- trary grace, and ftrength-ens it by all meaas ♦, as we fee Zuacheus \i\s fin was worldlinefs and defrauding, now he grew in reftitutioi and liberality ^ the fin of the Jay lor was cruelty, nowhe grows upin courtefie-, and P.ii//,was a periecutor, but now a preacher .-he thinks he can never do enoughto advance and exalt' that w:hicb before be, did labour, to -bis utmoft^endea- The upright hearty and its Darling fin. 74^ vourto deftroy, / laboured more ahundantlj then they dH. ThJ! dly, How doth this prove a fincerc heart < FirfhThis doth (hew a man to be truly affected with Gods difhonour •, there is no way of evil wherein he hath fo much diflionourcd God as in this •, now look- ing upon fin, as a wrong unto God, that wherein he hath diilionoured God moft vvith^ that he is affeded raoft with. Secondly, This is a fin that he hath found the pow- er of Satan moft in, and h sown weaknefs moft un- able to refift, and therefore againft this fin he fets himfelf with the greateft earneftnefs, this his fw did lie at his door in the guilt of it. Gen. 4. 7. which is a miferablc x.\\m^^talcm habere ^anitorem. . This he did intheguik ofit,moftfear, and therefore this in the power aud dominion of it he doth moft hate, which he doth (hew a holy revenge againft. Thirdly, This (hews the truth of a mans felf-deni- al, and his hatred againft fin : thei'e be fome members in the body of fin^ that a man can be content to have them pared when they grow troublefom excrements^ or prejudice him in his reputation or advance in the world : but now tor a man willingly to cut off a right hand^ and puck out a right eye , when a man comes to that once, that he will notfpare his darling, he may be fure he hates fin indeed. Fourthly, This jliews forth the fincerity of a^ mans love to GodrforChrift faith he that loves Father or Mo^ ther more then »^^,Houfe or Land,thaLwill not part with thefe when God (hall call for them, he is net worthy of me i, now if a man pare with what is deereft, then his love to Chrift is in truth ^ Abrahams love to God Ccccc .3 appeared.' 750 T?;e upright hearty and its Darling fin. appeared in this, that he did not fpare Ifaac 5 fq we fliould do as a token that Gods infinite love com- manded us to part with it ^ as ke [fared not his fon^ fo (hall we commend our love to God in this alfo, to part with that morfel that we have tafted the greateft fweetnefsin. Ufe4 Try the uprightnefs and fincerity of your hearts by this : can you fay that you have kept you from your own iniquity^ many menprofefs Religion, and may go far in a form of Godlinefs, and yet ftill their hearts run on after their former darlings, ^oh zo. 11,12^13. A fin that many a man carries with him to his grave, and a man lies down in his grave with his bones full of a fin, that hath been bred and grown up with a man from his youth. But how fliould a man kaow what that fin is ^ Firft, It may be that which you may count a fmall fin, and that which may lie in lawful things ^ the yong mans darling was covetoufnefs, and the thornj ground^ their lufts ran out in a lawful way, ik/4^ 13 22. A mans individual love to a wife, to achildj &c. may draw a mans love from God, and ruin him, &o. Secondly, this fin may be fo far fnibbed and pruned .by the word, that for a long time it may not appear, Hek 12. 15. A ro$t of bittermfs^ yet it may lie hid as a root in the ground a long time> and a man may caft it out at laft, and afterward he may return unto his vomit. Thirdly, A mans darling may change with the change of a mans condition, and fome occafion that may TJ?e upright hearty and its Varlmg fm.^ y^^ may prefent it felf ^ what was Sauis and ^ehues Sin before they came unto the Crown we know not • but finely it was that wherein their luft did afterward run out, the eftablifhing of the Kingdom upon their pofterity : wantonnefs may be the darling of a mans youth, and worldiinefs the darling of his age, and a mans being raifed unto honour, and having the op- portunities that he had not in times paft, the luft may run in another channel, he having now fuch an oppor- tunity that before he never expefted. How may a man know what it is ^ Firft, It is that tphere a z/iamtreafureiSy Mat. 6. 21. there a mam heart is. Now all things do tafte beft atthe fountain^ and grapes at the wine-prefs ; Now a mans thoughts are the immediate iffues of the foal ; let me ask thee where are thy thoughts in the midft of thy imployments < thou art impatient till thou have leafure to take up thy mind wholly with thy. treafure • and as Sampf&^^wh^n thou returneft unto thy fell, thy heart retreats unto thy Dalilah, Secondly, What fin is moft fweet to thee, and brings thee in moft delight andpleafurer lob 10,11. It is fweeter to a man then any thing elfe, all other fins have not that fweetnefs that this one fin hath; it is the meat that his foul lives upon from day to day, PfaL 1 1 . 3 . Wicked mens dainties. Thirdly , this fin a man favours moft ^ and hides moft, he cannot endure to have it croft, as we fee in Haman^ Heft, 5.13. being croft in his ambition, if his darling be not pleafed, all other things will do a man no good •, and Herod alfo, he will part with any thing, till it comes to his //^r^^M/ ; this is a fwcetmorfeL he hid. 75^ ■ — -. .. ,11^1, ■h,— ■-■— ■■■.■■■■■ ». — ■ .^■ 11 I ••' • ^»m m ■— ^W— ^-^^M^^M^i— a^^M^^" j'he uprigj?t hearty and its Darling fin. hid it under his tQngue : cannot endure to hear it repro- ved, &c. Fourthly, this fin makes al! tHe. reft of a manslufts fervireable ufi CO it-, indeed men in their unregenerate ftate dofervediv€rs lufls ^;?//^//4/«r lef- 4 (lAh ^Alphabetical Table of the T^r'mcipal Heads and Matter in thcfe preceding Ser^ mons. A ^f of God that he cxer- -^^ Cifeth , arc of two fo^ts , P-23T ^d^m manwas inhlm tv^^owaies ^ffi fthfts prevent fin p 1 80 y^ffltSiiofjj are for in{tru(^ion, ilful J^itiions arc for fandificailon , p. 181 Agy^emcnt between God and Man is twofold P' 340 All i^ratU a double fenfe of \i , p. 27* All QT^iw^/ arc the Saints. Sceafccr page i(5j:in p. \a^6 c^;«^tf/applyedto Church- Oi!icers» p. <5S6 y^«^^// differ in oHfice p 49,71 tyfngeli additional glory (hall be niade out to them ihid //rfTf//, vvhy im peccant p.i^S Angels that never fell , what they have by thrift. Anger of God is rwo-fold, p 176 Aicichrtp, a three-folddtlcGvery of him p. 75' Ar.tichrifi^ the fruir and confequen- ces that wiU follow upon his de- ftruftion p.86 Aniicsfiitt^kiWm a doable ^>eail, P ;78 Army hath three things to maueu • orderly p. 95 Authority threefold , erei^ed by Cbrift p. 565 D d d d d 1 B^h)idn The Table. B be fo, directions for ic Bondage : lee Covtnantt p.22> Babylon the great is fallen p • 70 B^hylon, who fpeaks ic ? ih, Babylon, why fo called? p. 74 Bab) /on f how is it faid, it is fallen , P 75 Babylon {hall certainly fall p.76 Babjhns caufes of deftrudion , P«77 Tabjloni deftruftion fhall be double p. 81 'Babjlons dcftrudlion is matter of Triumph to the Saints p. 84 Bah) Ions confcquences of her de- (IruMion p. 86 Bftbjlom ruine, how to improve it , P 87 B^rrennefs perpetual , why inflided for the negled of the Gofpel, p. 19 'Barrennefs fpiritual, are of three forts p. 20 Barrenmfs perpetual , why God gives men over to it p. 23 Sttrrennefs hath three feveral fteps and degrees p- 25 Bittle bow^ whdit\t\% P>93 Be^ft th2i the woman rides upon , what is it p. 7^ Bea^ hath three names given to it, ibid*, Beaji full of eyes, what it notes, p. 570 Bi^fist the four what they ft t forth p. p.124 Church comforted with affurance of deliverance p. ^66 C^«rr^> her glorious condition af ter deliverance p'467 Chmcht vrhy called a Candleftick , p. 693 Churchy why inftltutad p. 694 Church , why called a golden- Candleftick p 695 Church hath a double foundation, p.6;6 City , what Is meant by ic p. 5 0eAnftng , men have great need of it p. 434 CleanJiKg^ iule5 to know a man comes nearer the pcrfedion of it, P 457 CUayjftng^ the Motives roit, p.440 Communion with God keep? up n the foul fuch qualifications as make afflictions eafie 150 Commumon'\%\hz^\i^ fruit offtui- fion p 163 Confenw the Jefuites advice p.n ConfoUtions provided for Gods people anfwerablc to their affli- ctions p-558 Confolatio»s of Daviil , or of the Pfalmft-y what are they p 559 Convtrfe, See Hecdlefnefs. Covenant twofold, with a twofold head p. M^ Covenant hath a double property , ihid. Coven.tYit made with mankind, p.:? 38 Covenant the fecond, to judge whe- ther v\e be under it or no p.348. Covencint , he that is under the firft, how he is in bondage p.549 Covenant ^ what is fpoken to them thatareunder the firft P'55t Covenants two in the Gaiut. what; is meant by them p. 5^5, 3 s7 Coven Ants two , made with two fc- veral heads p 3 ^o Covenants unditr which men are» Cod deals with them indiffcrent- h' P-4) Courage f'^^oMA p6l8 Corrrcr Qiall come out of him , what is that, p. 39 1 . See U^TagU /Irate''. Cro\\>!^ commonly belongs to the v^aints p. 48 CroW'nj peculiar belong to fome Saints Of id. Curfe twofold upon the creature, Dd.d.d.d.1 in The Table. MkOIMMkJM^MI jkA^ttiAiAaaid in reference to Man p. 5 2B Cnrfe hath two things in ,ic , p. 215 i^Hrfe threefold upon the creature , to all unrcgenerate men p 54^^ D Davids temptations and affliftions, P- 134 BAvid had three things difcovered to him ot unregenerate men, pns 2>,iW was taught fomethingof his own people P-i3^ ^aj ofTrouhU. See Tronble^ Dmt five, great in Scripture, p. 167 I>Ay, tione fuch like it p. 170 Diath of the Saints hath fomething chat is peculiar to them in it , p. 215 Deaths confcquences P- ^ ^ / D^i:?'*^, why fo called P-4)S D sliver Anceyho'^ to kao^ it when it is near P"iS5 Delivirmcei to what ends did God work it p. 730 Defeftioft is an aft of judice, P'»37 DsHres of moft m:n, two thing? in it. p. 187 thec^feU'es p.zo> D:f/?''«5^*W5howdang5rouito Na- tions ib'^d. Blfcovsr'es , thsre are diff^srent of .the excellency of Chrifts pet' Ton to the Saints p 57 5 Di/hartotir, how Co God p. 204 Difpevtfationi prefenc , compared with the rules of the word , p. 183 Z>^t;;/ draws men from Chnft two waies p 52 DevU^ how he is gratified p 2©4 Dominion \% ZvjofoW, See p. 148. follow p. 16 3 Dra^nsAT to God^ in evil trines is good p 1 3 7 Z)r^W near^ what is ic, j^/^/. Draw ne^^r^ why is it gocid p 14^ jDr^n? «?4K to God, h jw o he im- proved P- 15^ D/-.i^ ^ji?/?*- to God, how we lhould> "" p. i>4 Duties difBcuk in Religion. See OlJicers^T^gople, p* 5^ Oig^ when Godly m?n die, they are to he la menced p. Z2i Dle^ the death of the righteous , Confiierations of it. Page 224, See wifemnn* JS . Ele^lon. See T^^ffors. Eadt 4. principal appointed Chrift to accompliih p.6.^z E'ih additional accomplifhed by Chrift^ 2 p 646 Bnit of Goi, w!ut are they on the world at prefeni: ^679 Mflrmgsm^^t of llaaers. See Xw« Evji-^islifis appointed by the Apoftlei Tl^e T^hle. {Apoftlcs to fct up Officers piij Evii twofold that befell the crea- ture. Seep. 1^8. follow p. i<^3 ExuHors^ what it is p. 3 94 £^tkieiy fome j'ght into his 8. la ft Chapters p. 3 Faith 2indkopei\ffcr. Seep. 152. follow P- 1^3 J'4, its acts p. 184 Faith muft be ftrivcn for p. 1 89. or clfc dangerous /^/W. Faith hath fcveral acts p. 485 Fafif why Chtift did fo p. 55)0 Fat yvAxtd, it feath a double fignifi- cation p. 520 Fearlefrtfs of Judgement, p- 1 5 3 FeSoTv/hip hath peculiar times, p. 1 57 Fit for ftrvice , what will make a man p. 652 Fitriefs inftrumcntal,a great honour to God P 651 For fake God, he that doth it (hall be forfakcn of him P- 234 To Fvrfake God, what isic p. 248 Ferf^f^e God, how men da fo. See p. 247. follow p 248 Forfaken^ the grounds of it are diffe- rent p. 24^ Forfaken of God, what is it. p. 258 Forfuken by God, the milery it brings p. 265 FjOHndation^O\^\Q . p. 228 Fruit futnefs is an Argument of Chrifts delighting in a man , p. 2 1 F ruitj of mercy. See Mtr ^ Ffilr.ejs of fin P- ^53 > ». Calltries wherein Gods people walk are two p. 145 Qifa of the fpirit arc of two forts, p.41 gifts that C hriit befiows, he hath a double ground for it p. 711 gifts are r.ot bcf^owed upon all perfons in the fame meafurc, r.714 C^ts are rot mcafurcd unto all a^es alike p. 71P Gifts ^ God will reckon with men for them p. 706 GUry additional, (hall be made out to the Angels P-49 Cjodlj mans defcription p. 209 Gedij men die not as others do , . p. 211 gaMifsefs^ its duties are of two forts, p. 5 89 GooAnefi of God, the evil in not re- turning according to it p. 209 Go&dnejs of GQjd. Take notice of it, p. ^49. (7p/jpf/ncgleded,why punifhed with perpetual Barrennefs p. ^9 gofptl wherever fent , it is with a threefold reference p. 3 1 o Gofpel Ordinances , fee up in purity and honour to the meaneft , p. 314 Gofptl^ how to walk towards it, P-327 Govern*' - the Table. Government civil is lawful p. 1 14 Government ^QVi to make it to pro- fper p 6oJ Government doth ftand upon a double Covenant p*^ ^4- Governmcm of Angels, by them Gods people have a double bene- fit P<^^^ (Jr^ff of God, what is meant by it, P '92 Grace oi God, to turn it into wan- tonnefs, what is it P ^94 Grace of God dired ; to take hecdof turning it into wanton. ncfs P ^°5 Grace only is truly wifdom p.495 Grace the excellency of it wbcrem it hes' P'504 6'r^cr,Ttyalsforit, P-5'^ Grace, bow to attain it, P- 5 ^ ^ Grace ms the foundation . jven ot the merit of Chrift hirofelf , p. 709 C^r^cf/excellinlbmc more then in greatnef, of fpirii that is holy ,«»'"- in it lies , ^i'a^ Grmi Of grace HI feme g peas as neceffary as truth of ^race^. H H.*i^.r,-.«of bisholinefe, what is meant by It , ^ . llttxt Hand,Qoist\g\st\^^rA,^^^^^^ notes *^* Bear ^ take heed how, and what p a9i Ht^avsH hath not in it four thir.ys, p. 6 HceM fnefs in converfing with God, a provoking evil p 302 . Beedlsjiujs conftant , a certain lign of a corrupt heart p 305 HeeMef}7efs ydirtdions againft it, »^. He/l, what makes it p- 3 81 HeUs torment hath init two things, p. 528 HUing place for Gods people is twofold p 2ip Holy, how a man (hould know it , P-49 Bolinefsy what is it p. 33 Helinefs is twofold ^^^^. Holinefs the only way to happinefs, . ^ P 3S Holinefs^ quoadprinciftum^ is, called regeneration, p- 39 Holinefs y^fioadincrementHm^iscalkiL fandification P 44 Holinefs, quoad exercitiumi i$ called Obedience P* 47 i7<>/j>7^/} weighs the fecft p. 224 Holinefs, the Motives to It p.422 Holinefs. the perfedion of it con- fifis in three things p. 4*5 Hm is converfant about things to come. Seep. I $2. follows p.i 6 3 Jacob put for all the Tribes p. 1 65 Jdols, take heed of them p- 483 11)6 Table. pktt*j{ctvkc p. 2 89 fihtii's hcarc not right with God , ! p. 291 * Jtbue'iccnCurc p'2^93 . Jw/(?«/iffofGod hath a double fruit p. 703 JefurHni the word opened p. 5 1 8 519 ItfurfinVJ^lLcdf^Lt p. 520 ■ liws^ National converfion p. ^74 ' liWs^ God hath not caft them off, p. 268 le}^! (hall be ingrafted again , lewsCbM be converted by fight, P 277 /fj»/, calling the manner of it , p. 280 Itws, calling the time of it p 281 liT^t, when converted, what (hall be amongft them ' p. 182 le^s converfion , the grounds for it. Seep. 283. follows p. 2S8 liivs converfion, the ufe of it. See p. 282. follows p. 288 leVPs ob)e(^ions concerning them anfwered. See p. 278. follows g.288 /tfWi facrifkes of two forts, p. 3 58 Inheriunce o^iho, Saints. See 145 follows p. 1^3 Int^nltj our own,how to keep from it V' ^59 Ini(faitj2L mans own,what is itp 744 Im^mtj our own, what is it for a rtian to keep himfelf from it, !,v.- Jntereft in Chrift, rales to know it , p. 348 Joj in Scripture is twofold p. 6 J Itidgements ^ what they are upon men unfruitful under Oiilinanccs, lodgement hath a fet time. See 2^- tton, Jftdgemeftt determined in the time of it, is fet forth by divers expref fipns p 54ij. Judgement ^ the means that did formerly prevail in the time of it , doth not now prevail , P'45S( I-udgementh their manner howexc^ cuted in an ordinary wayv- p. 13 ludgemefitj , none like fpintual, ludgemgtitsot G*>d are an evidence of reprobation.and an earned of condemnation p. 17, 18 ^udgtmentt\X^Ot\ Babjlon p.8i ^udgimtnts ^ the ufe ©f themt Judgement J , figns fore-going , p.4SS ludgements beginning, a token tha^ the time of Judgement tIraWi near p. 161 K perfe6l, objeftions concern- ing it anfwered p. 429 R Ratftd^ how God is faid fo be , p. 365 Rdfed up , when God is, how to know it p.572 Rtcsiving little or much , it is to be accounted for, p. 720 and the Son of God himfelf will be the Judge ibid. Receipts zx\(vittdih\Q thereunto (ball mens account be ?• 7^4 J?^m;//,vohat improvement to make of them p.726 Reformation is twofold p» 59^ Regeneration , in it a man receives two things P* 42543 Relations arc of t,wo forts , p. 142 Religion^ Luther found in it three things very difficult p. 56 Religion alwaics attempted to be corrupted p. 470 Reproifation hach three confequen- ces p jg if?f/? is twofold p. 550 Returning to God is twofold, ' p. 137 Revelation, the Book of it divided into two parts, and what it con- ^^»»ns p. 567, 568 Revelation of Saint hhn^ when and for what e^d was it penned, P' ^83 Righteous men dying,are taken from the evil to come (a fpecial mercy) P S^S^iS^o Riff up prefently, two things caufcs God fo to do p 368 Rowesd^^rudion, matter of joy to the Saints p. g^ Rule of the word , what is it , p. 298 Saints have a double right to heaven P 45 Saints , fome of them are taken up into Heaven betimes , p. 47 Saints great work in this life , p. 63 Samts have three Titles given them, Uid: Saints thi Table, S/tfHtj have two things terrible, of which they are afraid p.99 Saints ac the laft day will feave foraething that will be even mat- ter of forrow p. 129 Saints and Angels why imperant in heaven p. 148 Saints Inheritance. See inheri- tance Saints great comfort in their ftraits is to fee God arife for them. p. ; 66 Saints labour in their ftraits to awaken God 368 Saints comfort muft needs be g' eat from Gods arifing. 369 Salt given to a double interpretati- on p 12 SanEit^c^Uon confifts of two parts P243 Scripture wrefted. See, Searchers Sre God,what is it p 34 ^ff God,asheisin himfelf. ^6 See GoJ,in his Saints p ^7 Servants are of two forts p.6j^.o Se>v'ce ^ccc^^:&hk to God m'ift be hecdfufly done 294 Sirvxi who the perfon is that per- forms it. p.^oo Service introduced by fin. threefold P 641 Silence in the World is fvofo d P379 Silence of all ungodly ruen hath a double ground for it ihiJ, Silence 10 kQCp it Upon a fourfold account , p. 3 80 Sileric: wh y to be kept ?• 3 8 3 5^caufcsadoubled;ftance p 137 J/wtht^Mifery byit,(>ands in two things 347 Sm IS hlthinefs P*423 Sin-y darling how (hould a man knowwhacitis P-75^ Sin the reign of it is double p.744 *^i^ darling how a raanmay know what it it P75I Sim darling are of three forts P7>5 Stn darling moiives to take heed of it P7S? ^;«ifome more peculiarly break a mans Communion P ^ 58 Sin^ fome efpecially caufe God to depart from his J^anduary p.333 Sins o^Jndah what did ripen them P4T8 Stnt of the Prophets. See Pro- phets. '34 Sincerity^ David (hews wherein it appears P73S Seyjlf^xht truft of them, the greateft p.127 So4tls they afcend into heaven two ways p. 144 cJ^^/Wns double, that aftsali man kind 4t Star Tthe 7ahU. ti^'mm^mmvt^ Star^ what is meant by it p.68 3 Star^m Chrifts right hand what no^ ted from that p. 689 State of Man is twofold p 340 .Sfnt/^ for the Faith. See Faith. Strive with whom p. 1 9 1 SHbordination of Caufes fourfold in Gods providential kingdom p.6s8 T Talent i arc not alike given to all perfons in the fame meafure P714 Things whatever men receive from God are given to them, or Com- mitted to them, 708,709 Thingr have four ways of Convey- ance each for other p. 708 Thoughts in troublefom Times come in bymttltitudes p. 546 Thoughts mi\xm more troublefom to a godly man then troubles with- out p 548 Thoughts unruly in , troublefom times rob the foul of itschicfeft ornaments. P SS3 Thoughts (uch a multitude in D4- t//3i Times there are peculiar for fellow- fliip p.157 T'f'ffii^/ of trouble what is meant by it. p. 1 66 Tlw^ of trouble referved for Gods own people. P-i75 7ViW(p twofold fet unto men p. 22 5 Tiwr there is when God feemsto fleep p. ^66 Time for Judgement fet to a finful Nation. P'449 T'iwr hath its fet bounds 45 3 Time of Judgment, Old means 'prevail not in it P 45 7 Time of Judgement may, and muft bekown. P'457 Tim^ of Judgement againft its com- ing P463 Tranjlation muft have a double Change p. 347 Tree of life p. 54 1 ,3 42 Trfr that is barren hath a double curfe 22 Troubles of Gods Peoples arc grea- ter by how much more their light grows P-I74 Troubles J i. With what mind doth God bring his people into them p. I n6 z In what meafure lie will 1. doit. p. 179 4, Vn^ The Table. Fourthly , unto what ends God doth ic p. 179 TroubUt have a day, theufe thereof p. 182 TYuth\% theintcreft that Chrift hath in the world, p. 627. Sec Magi- prates* Truth is the Mother of holincfs , ^ Vimyarci^ a man's own to negleft is a fad thing p 611 Vimyards committed to kecp,is two- fold p. 595 ^i//^« of God is twofold p. 35 Vnion with Chrift^ the end of it, p. 21 Z^«/^», the waies of it p ^09 Vftiverfalitj^ the great note of fin- ccrity p. 61 Vnregenerate men ( all ) that are in a ftate of nature under the Co- venant of works p»34? Void that fpake in Ignatius p. 158 Voice in the Revelation is twofold , p. 81, 364 r*/r^ of trembling, what apprchen- fionsofit p. 164 pyalkjyig holily hath a double goodncfs in it p. 224 Twich "p fVafki»g < before >God. Cafter j Sets forth a choice pcrfeftfon , P.471 iVmtonnefs^ what is meant by.it, p. 193 ff^antoKneft in corrupt Teachers, iVAten iffuing out of the Sanduary, what is meant by it p. 8 Watchmen of two forts P* 59^ Waiei of holinefs, the beft waies, p 223 iVeM'iYig'garmtYit what it is p. 40 Wheel in the middle of a wheel, what it notes p. 664 fVheels^whzt things fpoken of them, p. 66z Wid^fdnefs, depths appears in Sarans influences p 199 fT/// whole of God, is the ground of prayer P 43 1 fVi/is ours , bow to bring them to Gods effeding will V- ^77 Wings, v/hsit they note P« 571 Wifdom^ what is meant by it p.495 Wlfdom without grace is folly p.49<5 W'ifdom, nothing is it but godlincfs, P- 5^3 Fffff Wi[dQn$r ■*—»■. 7 he Tahle. mfdom, is feen in anghc Judgement of all things . P- 5<>o Wifdom the principal thing p 5<=4 pyife-tnan^ how he dies p. 2 ^ 3 ff'ir^f (T^i at^he laft day, three great asainft thofe that prohtnotby the means P; ^S^ Word o( God, what compared unto in Scripture. See 152.. follows 163 mrd liath in ic two fort of rules , P.1S3 Wcrd, kcepclofetoit. In the I. Do<^rine of it p.626 In the 2. in the worftiip of it , p,63o In the 3 . prs dife of it ^ p.65 1 Word^xn not keeping clofe to It.what confequencts follow p. 6 3 o Workj, God the Father gave to Chrift, are of two forts, p, 6%i PVor.[hh of God is twofold, p. 250 fi:^is. !MLU.tt»gi-J.lJl UPJgMftMJWWWIiEJMlWI t*ll Some ErrAta arc in the Printing, and ibme words not enough plain, which the judicious Reader will obfcrve, and may corrcd as he meets them here and there : fuch as are ; pAg. 18. 1. ij.makc hW^x^ iX^^"^ ^ > P* ^^X'^lT^-y^tter ;p.^o.l.i7. make it plain, am^pjy'^vTiiy and p. 81 1. i i.KoiTrof j p. 8j. 1. 8. fuvf mam ; p. 91. 1. 10. make it plain, Ta'J/j , p. 1 1 1. 1. uU. for is, r. in j p. 1 5f. 1. 27 . Ecdiunt 3 p. 1 46. 1. 2. hvi^ V ; 1. 14. potejlatcftj > p. 149. 1. 1 1. om- nis ; p. 1 55«l. i i. pmvenlensi p. 1 65. 1. 4. r^r^^/f ; p, 17 1 . 1. 51 certam pYomilJionun j p. yj^-LiS.pirfecuiioncm i p. iS^.l. 6. ^/.//^r? j p. 187. I.7.»-4r(>5 p. 100. li. z^Juce veritatis cxtinBa : p 116,1,19 double i fu zi. 1. z5. Tv/jh ; p. 2^2.1. 5. p/<7»^ 5 p. 261. 1. 25. AflruUive > p. 368. . 19. proemei P« ^^3. margcot, r. i« p 284. 1. 14. blotcm ^'f^rw^/yj p. 285.1. 13. r. Chnfi vpas mt glorified : p. J29.I. 28. r. ^//<7»3; p. 384.I 34 (iepofeth j p. g86, 1. 26. I^jr ; p. ^ 9^X1}. proper tio'/i 5 p. 437.1.19. j^om/^a- Taj p. 467. 1. 3, Hornesy p. H*- 1 i. trcuhle j p 541 1 7. ^uartuii p.574. 1.18. Cfcf rwi?. p. s 8 1 . 1. 1 3 . defctnd 5 p. <577. 1. 1 5 . 5^ir;/