Bernards counsell to Eugenius may bee a good motto for the Councellour at Law Frustratorias vexatorias praecide dilationes By unnecessarie delayes and tedious suites many are served by Lawyers as the poore woman mentioned in the Gospel was served by Physitians They left her uncured of her disease and poverty Mark 5. 26. to boote I have read of a Chancellour of England who in a fore-noone dispatch't all the causes brought before him and hee askt whether there were any other causes and they answered no. I wish Law suits especially Chancery suits were ended with more expedition lest by reason of tedious waiting the remedy oft-times proves worse than the disease But secondly Justice must notwithstanding be executed deliberately Rule 2. Justice must be executed deliberately It must not be delayed on the one side nor rashly determined on the other side It must be performed with mature advice and deliberation There 's Pondus Causae Pondus Legis to be taken in to ferious consideration Justitia licet sit coeca exequendo tamen â—culata dijudicando A Judge must not be Vir Tenâ—dius as Lycophron mentions nor must his instrument of Justice be Tenedia bipennis making as our Proverbe is more haste then good speed Nulla unquam de morte hominis cunctatio longa If there be an Acre of ground an Oxe or an Horse in question Oh! what adoe is there to get an ablesufficient Jury And surely the life of a man is more precious Can Ignoramusses serve for life and death You that are concerned herein seek for sufficient men men of conscience and understanding take not up men that can neither write nor read who must take all upon trust Judgement on life and death is a serious worke and requires prudence and deliberation Joh. 7. 51. Doth our Law judge any man before it heare him and know what he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Commission is of Oyâ—r and Terminer First you are to heare before you determine Job searched out the cause which he knew not Job 26. 19. There must be a serious inquisition after the truth The greatest paines is little enough for the investigation of the truth and the right administration of Justice Justice must be executed impartially Levi must know neither Rule 3. Justice must be executed impartially father nor mother Amicus Plato amicus Socrates sed magis amica Veritas A Judge he mustnot pervert Justice to pleasure my Lord or my Lady mine antient friend and acquaintance Threats flatteries gold or silver may not turne him one jot out of the Bias of Justice It 's said of Fabricius That the Sun might sooner be turned out of it's course then he out of the course of Justice Neither doth a just Judge favour a poore man in an unrighteous cause Exod. 23. 3. Neither shalt thou countenance a poore man in his cause He dares not judge for popular applause to get himselfe a name to be the poore mans Advocate and so swerve from the rules of Justice A just Judge will frequently and seriously catechise his owne conscience and aske this question how shall I answer this great Iudgement before the great Judge of heaven and earth How shall I answer that charge Levit. 19. 15. Yee shall do no unrighteousnesse in judgement thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou judge thy neighbour It was a gallant speech of Worthy Mr Pym a renowned and true hearted Patriot of his Countrey See Mr Marshals Sermon at his sunerall Such a one indeed is my good Friend but I will never pay my private dâ—bts out of the publicke stocke Iustice must be executed according to truth Truth is of such an Rule 4. Justice must be executed according to truth invaluable price as we must buy it at any rate Prov. 22. 23. There 's an heavy charge Is 59. 4. None calleth for justice nor any pleadeth for truth they trust in vanity and speake lies they conceive mischiefe and bring forth Iniquity v. 14. And judgement is turned away backward and justice standeth a farre off for truth is fallen in the street and equity cannot enter You call your Iury good men and true I heartily wish they were all so and the witnesses must be men of truth The ninth Commandement forbids false-witnesse-bearing False witnesse was so abominable among the purblind Heathen that the Law of the 12. Tables ordered That if any bore false witnesse he should See Beards Theater of God's Judgments be tumbled downe the Tarpeian rocke Many fearsull judgements have overtaken perjured persons They are upon record in diverse writers and others are sufficiently knowne by experimentall Knowledge even in our dayes Be sure you that give evidence that you keepe your oath to sweare the truth the whole truth and nothing but the truth Iustice must be executed regularly Neither passion nor prejudice Rule 5. Justice must be executed regularly nor friendship nor gifts may rule nor any unknowne arbitrary Law There 's a Buoy in maritime Lawes to give warning of an Anchour There 's a Pole-starre to direct the Pilot. And the Law of God and of the Land in subordination thereunto must rule The Law of God is the Archetypum All other Lawes are but Transcripts An able Iudge is well-skill'd in the Law of God he hath a copy of it before him So he is charged Josh 1. 7. Onely be thou strong and very couragious that thou mayest observe to doe according to all the Law which Moses my servant commanded thee turne not from it to the right hand or to the left that thou mayest prosper wheresoever thou goâ—st And he 's well skill'd in the Lawes of the Land he needs not the Tutoring of a Clerke he feares no contradiction of By-standers to say This is against Law We read Esth 1. 15. What shall we doe unto the Queene Vasti according to Law because she hath not performed the commandement of the King Ahasuerus by the Chamberlaines So that hence it is evident that the Law is the rule of Iudicature Both sides are allowed a faire hearing None may be praejudged and condemned without hearing Thus many laid the charge as a terrible Tyranny on Richard the 2d who first hang'd men and afterwards proceeded in a tryall against them Qui statuit aliquid parte inaudita altera aequum licet statuerit haud aequus fierit Iudgment is to bee given secundum allegata probata And this is a regular administration of justice 6ly and lastly Iustice must be executed compassionately Rule 6. Justice must be executed compassionately Iudges were usually Fathers and so more likely to shew compassion A Iudges Motto is Peccata interficio hominem amplector King Edward the sixth wept when hee gave his consent to put Joane Butcher to death though
†Gal. 4. 18. zealously affected in a good matter * Praedicare verbum Dei nihil aliud est quam derivare in se furorem totius inferni satanae Luth loc com †In aliis mansuetus ero in blasphemiis in Christum non ita Zuing in Epist ad Servet Luther used to say That to preach the Word of God zealously was a ready way to bring the rage of all the Devills in Hell about our ears But in Gods cause let 's go on couragiously and though we may be vilified by the vilest of men yet let 's resolve with David to be more vile A good God a good cause and a good conscience will carry us through the greatest dangers and difficulties And let us still remember to shew most meeknesse in our own cause and most zeal in the cause of God So * Zuinglius answered Servetus in other things I will be mild but not in blasphemies against God Now I have not yet done with the pressing of this Doctrin◠of union amongst Brethren I shall yet prosecute it farther heartily desiring that my words may leave deep impressions upon your Spirits and obtain some comfortable successe The breaches amongst the Ministers were as an Arrow stuck in the sides of that good man Philip Melancthon Whereupon on his death bed V. Vitam Phil. Melancth per Melct Adamum editam he profest I am very glad I am to leave this World because I shall be with Christ and then shall be freed from the contentions of some Divines which were very great at that time There 's a sad story of two eminent Martyrs for the truth viz. * Epiphan Haeres 68. Meletius and Peter Bishops of Alexandria who when they were put into Prison fell at variance amongst themselves about a petty difference whether the Lapsi were to be received into communion The Schisme was very great insomuch as they drew a partition between each other in Prison and would not hold communion with each other and yet afterward they joyntly suffered Martyrdome And it 's not easily to be imagined what a great Rent their dissention made in the Church of God and gave advantage to the common Enemy And what a dust was raised between two choyce and constant Martyrs Ridley and Hooper one prest conformity too strictly upon his Brother and contended with too much eagernesse for such kind of vaine uselesse Ceremonies which Calvin calls tolerabiles ineptias Yet notwithstanding these two Godly Bishops could not agree in Blacks and Whites they could both agree in Red for they resisted even unto bloud and sealed the truth of their Religion with the effusion of their bloud And now to speak my judgment more plainly as in the presence of God without partiality having no mans person in admiration for advantage I conceive it a word spoken in due season and that there is necessity of speaking of it even to exhort Ministers to study the things that make for peace and especially to agree in a sweet Harmony one with another And I am fully satisfied in my judgment that to effect this much desired union a speciall expedient will be in severall Counties as †London Lancashire Essex Warwick Worcester Norfolke c. some herein have given a good President already to associate into Presbyteries and exercise that Government which by experience is known to be Flagellum Haeresium and ordaine Ministers and to put Church censures into execution When Ministers meet together and sosolemnly seek God by prayer and fasting they strengthen one anothers hands and unite each others hearts The keeping up of Discipline is a speciall means to preserve union amongst Brethren to extirpate Heresies and sweep them away as dung and promote the power of Godlinesse It hath often lain sad upon my Spirit to consider the mischiefe that hath ensued upon want of execution of Church Discipline Hinc illae lachrymae Hence for want hereof a sluce hath been opened to let in an inundation of heresies and blasphemies But it 's much to be hoped that the execution of Discipline will shut up the sluce and stop the inundation Faxit Deus Now having spoken thus farre to Ministers the other part of 2. Part of this use to people my use I will direct to people And the substance of my exhortation is to perswade them with all alacrity of Spirit to embrace the Doctrine of Reconciliation tendred to them It 's the great Doctrine of concernement in an especiall manner to be Preacht and practised The Ambassadours of peace publish these good tidings They come in the name of Jesus Christ offering termes of Reconciliation With what joy with what ardency of love should you embrace such gracious offers O how sweet is the voyce of Christ unto his Church His lips drop as an honey combe If thou be the Spouse of Christ thou wilt delight to heare the voyce of the Bridegroom So the Evangelist tel's us * Joh. 3. 29. Discimus etiam hic quod etsi amicus sponsi i. e. Minister Evangelii non gaudeat gaudium sponsi neque fructum eum percipiat ex Ecclesia qui sponsi proprius est non tamen caret gaudio quodam suo vel ex eo quod stet audiat vocem illam sponsi longe suavissimam quam rursus bona fide tanquam internuncius referet sponsae Rollocus in locum That the Friend of the Bridegroome which stands and hears the Bridegrooms voyce rejoyceth greatly Now consider Christ's messengers are his voyce unto people They come on his errand and deliver what he puts into their mouth O how sweet then will Christs words be to a gracious heart And this is that sweet welcome word which Ministers deliver to pray men to be reconciled and make their peace with God My brethren I beseech you in the bowells of Jesus Christ to set the highest estimate upon this Doctrine of Reconciliation preferre it before your appointed food before thousands of Gold and Silver And have them in honour and account their feet beautifull who do the office of Evangelists and are dispensers of these truths and Trumpetters of Gospell peace Though they be men of like passions yet they are Persons of honour Commission officers authorized by Jesus Christ to Preach the Gospell Private Christians may discourse of these things Charitative but let them keep within the compasse of their own calling and exhort one another to embrace this Doctrine but Ministers exhort Authoritative as Ambassadors and commissioners of Jesus Christ Wherefore Brethren let me be your remembrancer of the great duty incumbent on you all to love and reverence the Persons of your Ministers and have them in honour for their works sake especially I shall put you in mind of a Scripture or two that so my exhortation may leave deeper impression upon your hearts one is * 1 Cor. 4. 1. 1 Cor. 4. 1. Let a man so account of us as Ministers of Christ and Stewards of the
13. 18. Let there be no strife between my herdsmen and thy herdsmen for we be brethren So say I we that are sons of the same mother the Church servants of the same God heires of the same hope how should we consult the good one of another labouring to build up one another in the holy faith considering to provoke one another to love and to good workes We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members one of another Is there a controversy betweene thee and thy brother be not wanting in thy duty to pray for him this if any thing will be the reconciler Imitate thy Saviour on the crosse who prayed for his enemies None are so bad but they deserve thy prayers and commiseration Is thy brother ignorant doe not despise him Consider who made thee to differ from thy brother and a greater mercy requires a greater measure of thankfulnesse Copy out that excellent advice of the Apostle 1 Pet. 4. 8. And above all things have fâ—rvent oharity among your selves for charity shall cover the multitude of sinnes This is to learne Christ crucifi'd when we labour to puriâ—y our selves even as he is pure when we labour to be holy as he was in 1 Jon. 3. 3. all manner of conversation when we imitate him in putting on bowells of mercy and tender compassion My brethren God hath given you greater measure of knowledge and therefore he expects from you greater improvements It was a greivous complaint of Austine in his time Surguâ—indocti rapiunt coelum nos cum doctrinis nostris detrudimur in gehennam God grant that our holy life August may be the confutation Let it never be told in Gath and publisht in the streets of Askelon I wish there were no cause that any son of Levi should prove a son of Belial and make the sacrifice of the Lord to be abhor'd God forbid that in so sacred an order as the Ministeriall Function is That there should be any profane Esaus any taunting Ishmaels and blasphemous swearers We cannot in any wise brooke Intruders into the Church wee abhorre and that deservedly their irregular motions who runne before they are sent wherefore wee should all unite our prayers and endeavours in our capacities and callings to God as one man to hinder such from ever setting footing in our Israel If any such be as I feare there are methinks the fearfull judgments of God executed upon Vzzah and Vzziah for their over-officious services and intermedling without a calling should make them feare and tremble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unpreparedly to adventure upon sacred mysteries In the interim let us walke inoffensively and more circumspectly in our life and conversation and give no just offence neither to Jew nor Genâ—ile nor Church of Gâ—d This counsell is not unseasonable for we know not what advantage a scandalous life gives unto a common Adversary If those that should be Seers yet will be blind if the Watchmen sleep and the Shâ—pheards leave their flocks to hierlings then will some of Jeroboams Priests of the basest of the people presumptuously usurpe the Ministeriall function Take which you will a negligent Minister who performes not his duty or one that runs without a calling of his own mission and the flatteries of such like himselfe they are both abominable superfluous branches which God will pluck up and sweep away as dung out of the Church Would we then have our callings more honoured and our persons more reverenced and our Doctrine with more cheerfulnesse embraced le ts all endeavour to be more consciencious in the discharge of our duties let us not post off reformation from one to another accusing and excusing one another but let 's commune with our own hearts make diligent enquiry into our own bosomes every one saying with himselfe in Jer. 8. 6. particular what have I done The way to contract greater reverence abroad is to be more circumspect at home that as we goe beyond others in knowledg so likewise we should outstrip them in the practise of holinesse Christ in a more speciall manner hath communicated unto us the knowledg of his waies how should we strive with a pious contention which of us should bring most glory to God and advance the cause of Christ It shall be my close and prayer with Moses that God would put his Vrim and Thummim 1 Pet. 2. 9. upon his holy ones even write upon all our hearts Holynesse unto the Heb. 13. 20. 21. Lord that so we may be a Royall Generation a Holy Priesthood a peculiar people to set forth the praises of him who hath called us out of darknesse into this marvelous light I shall conclude with the Apostle Now the God of peace that brought againe from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ our Lord. Baruchs Hurt and Cure Set-forth from JEREM Chap 45. Vers 5. And seekest thou great things for thy selfe seek them not SERM. II. IF ever a word spoken in due season might be At St Maries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Silver such a one is here represented to your view being a word of comfort opportunely administred unto a man of a sorrowfull spirit And in the front of my Text is a connexive particle and drawes down the Context unto the Text. Take a review of the precedent History in this briefe relation The iniquities of Israel and Judah are full ripe and now it 's high time for the destroying Angell to thrust in his sickle and cut them downe But such are the tender bowels of our Father of mercies and God of all consolations that he gives warning before he smites It 's his accustomed method to leave no meanes unattempted for his peoples recovery and for the healing of their backslidings How often doth he draw them with the bands of a man even with cords of love What presuasive arguments what alluring Rhetorick doth he use enough to breake the Rock within thee even an heart harder then Adamant and to melt it into the love of God here behold bowels opened like the sounding of an Harpe and once more rol'd together The Lord denounceth most heavy Judgments and yet in the midst of Judgment entertaines some thoughts of free love and mercy The Lord reveales his secret intentions to his servants the Prophets He makes the prophet Jeremy of his privy counsell The Lord himselfe becomes the inditer of a dolefull writing fraught with lamâ—ntation mourning and woe Jeremy dictates from the mouth of God unto Baruch and Baruch wrote from the mouth of Jeremiah all the words of the Lord Jer. 36. 4. Forthwith they are communicated unto the King and Princes of Judah The King being no whit affected Jer. 36. 4. with these dismall
of activity over his cattle and much more ought they to be men of activity who are to be set over souls No industry no labor like that of the brain I should rather say that of the heart for the heart labor is the best labor of a Preacher of the Gospel There 's no resting from our labors till we come to Heaven we read of Pauls labors in weariness and painfulness in watchings often c. you read 2 Cor. 11. 27. often of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Chrysâ—stâ—mâ—s Homilies Some of Calvâ—ns excellent Commentaries were read every day Let not such as hope to gain souls to indulge their ease 'T is a dangerous thing to be a lover of ease Leave off dallying and procrastinating and sall a working wrap not thy Talent in a napkin but improve it industriously to the glory of God and advantage of souls 9. He that would win souls must be a man of discretion that Charact. 9. He must be a man of discretion knows how to speak a word in due season He must have skill in this soul-trade when to give a Corrasive when a Cordial when stronger when gentler Physick must be prescribed There are Lambs as well as Sheep Babes as well as strong men broken hearted as well as hard hearted and a suitable remedy must be applyed He must speak war where God would have him and speak peace where God would have him O how faithful ought he to be in the discharge of his Function he must divide to every one their portion mercy to whom mercy and judgement to whom judgement belongs Thus was the Prophet Isaiah qualified for saith he The Lord God hath Isa 50. 4. given me the tongue of the learned that I should know how to speak a word in season to him that is weary Gregory de pastorali cura a Book Greâ— de Pastorali curâ worthy of our reading insists largely upon this particular how proud and how humble persons how merry how sad persons how angry how meek persons c. are to be admonished that so remedies may be applyed suitable to the sore This wisdom we must pray for and put it in practice throughout the whole course of our Ministry 10. and lastly He that would win souls must be a man of an Charact. 10. He must be a man of an humble spirit humble spirit Love was the first I mentioned Humility the last but not the least Love must lead the van and Humility brings up the rear and then there 's great hope of a souls conquest The Apostle exhorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye cloathed with 1 Pet. 5. 7. humility The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hensius and Pollux observes signifies vestimentum humile a mean Garment which servants wore and it was a badge of humility Let 's put on Humility as a garment this let us always wear never put it off Next to the Râ—be of Christs righteousness it 's the best garment in all the world When God gives thee parts and thou art proud of them this spiritual pride will be thy ruine But when thou hast good parts and an humble spirit thou art put in a capacity of saving thine own soul and those that hear thee For God gives grace to the humble and pours most precious liquor into empty vessels I have read a Story of one that saw in a vision many snares of the Devil spread upon earth he sat down and mourned and said within himself Who shall pass through these whereupon he heard a voice answering Humility shall pass through them Humility will pass through Caut-ropes Gins and Pit-solds which the Devil lays in the way O beware of Pride and above all pride of spiritual pride It 's that dead fly that mars many a Box of precious â—yntment It 's like that wilde gourd that spoild the pottage and caused them to cry out Est mors in olla Take notice how God blesseth the labours of many of meaner parts who are humble and watchful when as many of greater parts possest with Luciferian pride of spirit are curst in all their undertakings Thus you have heard him set forth in his proper colours and decyphered in legible Characters who of all others is likeliest to win souls Q. But what if notwithstanding a man in some good measure thus Q. qualified cannot reap the fruits of his pains nor obtain the seal of his Apostleship I Answer That must be our stay and supportation Isa 40. 4. A. Then I said I have labored in vain I have spent my strength for naught and in vain yet surely my judgement is with the Lord and my work with my God It 's said Rev. 22. 12. And behold I come quickly and my reward is with me to give to every one according as his work shall be It 's not said according to the fruit but according to the work It may be our sad affliction for which our hearts must bleed that we labor all night and catch nothing yet at the word of Christ we must let down our net Though we plough amongst rocks and sow amongs thorns yet if there be a willing minde it will be accepted God will accept the will for the deed Let us then be conscientious and constant our duty and leave the success to God And thus far for the Doctrinal part of the Text. The third and last head propounded is To draw from the premises 3. Head Application some inferences of practice which is the particular Application I promised you of which in a few words and I shall put a period to my discourse Three Inferences I shall onely draw from this Doctrine for Humiliation Exhortation and Direction 1. For Humiliation Here 's just cause of deep Humiliation that Vse 1. For Humiliation we are so little acquainted with this precious fruit specified in the Text of winning souls It was a saying Few Confessors of great men are saved which a Learned Divine renders in equivalent terms Few great Mr. Calamyes Sermon on Iosh 24. 15. mens Chaplains come to Heaven Few Ministers are skilled in this soul-saving art they that are best skill'd yet have cause enough of Humiliation I well know and shall ever acknowledge that to save a soul is the peculiar work of the great God yet Gods Messengers are accounted his mouth unto his people And the word of God is the power of God unto salvation We have a weighty duty lying upon us Ier. 15. 19. Rom. 1. 16. and we have great cause every one to be humbled to the dust that we come short of our duty And if they that labor all the day in Gods vineyard and are faithful in the work have cause to be humbled for their unprofitableness O how should they lay it to heart and sigh even to the breaking of their loyns who leave the Sheep with Mercenaries in the Wilderness whil'st themselves fare
he shall be recompensed accordingly there being such an exceeding rarity and scarcity of such precious Commodities So immaterial Pearls Gospel Ordinances purely dispensed are rare to be found Pure Officers and pure Administrators without humane mixture or composition are very rare Divide the World as some have done into thirty parts but 〈◊〉 are in Christendom and even in See a Map called Châ—istianographia Christendom are Papists Socinians Arians Pelagians Sons of Heresie who differ from the Orthodox even in Fundamentals And now adays though for what 's already done we have cause to bless God with meltings of heart yet through the manifold obstructions of a formal and superstitious People 't is very rare to finde a faithful soul-saving Ministry Omne tempus Clodios non cmne Catones foret He 's but a meer stranger in Israâ—l who knows not that Priests of Baal and Bacchus such as made the Sacrifice of God to be abhorr'd have been like Sycamores in the valley for abundance And I wish there be not a remnant left of that wicked generation who within these Walls are enemies to Reformation who brayd of the murmuring Israelites saying Come let us make us a captain and go again unto Aegypt The Language of their heart is Let 's have our Altars our Images Copes Genuflexions Cringings the Liturgy with all its bundle of Ceremonies And no wonder Missa non morder These never touch the quick But all this while the faithful sedulous I aborers in Gods Vineyard are very few old Mnasons the good old Puritans are very few The harvest is great and the laborers few We must therefore pray that God would send forth faithful laborers into his harvest Thirdly As Pearls are rare and scarce so they are hard to be got 3. Pearls are hard to be got there 's much difficulty in getting of them even in those places where they are to be found For getting pretious Stones I told you before many venture far and scramble upon Rocks to get Pearls as some Travellers report the Merchant must wait the ebbing and the flowing of the Sea and tarry till such a certain season waiting many days and nights till that come then sound the depth of the Sea Some dive and hazard their lives for them So sor to get immaterial Pearls is a great difficulty All the graces of the Spirit are invaluable Pearls the richest Bracelet or Neck-lace of Pearls that ever I read of you have mentioned by the Apostle Adde to your faith vertue c. To get a common temporary faith a verbal 2 Pet. 1. 5 6 7. love a groundless hope is easie and ordinary but to get a justifying faith an unfained love a stedfast faith here lieth the difficulty here 's the labor here 's the work indeed To get saving Graces thou must be in labors often in watchings often in fastings often and thou must pass through good report and evil report fiery Serpents and sons of Anak You read of a work of faith a labour of love a patience of hope Salvation is a Pearl of glory and we are commanded 1 Thâ—ss 1. 3. Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Work out your own salvation with fear and trembling 'T is the difficultest task in all the World to save our souls The way to Heaven is a straight way a narrow Gate there are many obstacles brakes and bryars in the way Beasts of Ephesus to be encountred withal This conflict cannot be managed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without raising a dust without shedding of Blood Thou must set thy self in battel aray against thy self the spirit against the flesh Cum hac controversiaâ—nati sumus saith a Father Thou must wrestle Matth. 11. 12. against Principalities and Powers thou must run a race thou must even storm Heaven and take it by violence Peradventure thou mayst be stript of all and 't is no matter if in the interim thou beest cloath'd with the righteousness of Christ It may be God intends thee for a Martyr to seal the Truth with thy blood Happy wilt thou be notwithstanding all the hardships and difficulties thou hast grapled withal if thou comest to Heaven at the last one moment of Heavens joys one beam of Gods reconciled countenance will make amends for all The Apostle determines That the afflictions of this present time are not worthy to be compared with the glory that shall bâ—revealed Rom. 8. 18. in us Fourthly Pearls are of invaluable price and estimation Clâ—opatra's 4. Pearls are of unvaluable price Pearl was worth many thousands One Pearl no bigger then a mans thumb may be worth many thousands So the Pearls of the Gospel are of invaluable price This Cabinet contains the most pretious Gems in the whole Universe Every Gospel-promise is a pearl That excellent promise which hath five Negatives and five Negatives in Greek more vehemently deny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 5. is of it self more worth then an inheritance of ten thoufand pounds per annum Those promises John 3 36. and c. 10. 28. are the Jewels which Believers lay up as their chiefest Treasure Fisthly Pearls are full of vertue and medicinable There 's much 5. Pearls are full of vertue vertue in divers pretious Stones Jewels commonly worn have much vertue in them and Pearls questionless much more That which is called the Magistery of Pearls is of special use It 's commonly observed that the Ruby cures the dimness of the eyes and the Topaz keeps a mans hand from scalding The Carbuncle gives light in the dark and the Saphire cures the stingings of Scorpions So the word of God is that Ruby that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Rev. 3. 18. that enlightneth thy eyes that makes thy darkned an enlightned minde Christ is that Topaz that good Physitian that heaâ—s thy distempers both of body and soul Look upon Christ with the eye of Faith and thou shalt be cured of the stingings of Scorpions of Sin and Satan as they were who eyed the brazen Serpent and were cured of Numb 21. 9. the stingings of the fiery Serpents Sixthly Pearls are sterling Commodities in every place In many 6. Pearls are lterling commâ—dity Nations our Coyn is not currant with them neither theirs with us But Pearls are currant every where Certainly therefore there 's much worth in Pearls for God-would not so befool the whole world neither would the Scripture shaddow forth the glory of Heaven by Pearls Rev. 21. 21. were there not an extraordinary worth in them So the Gospel of Jesus Christ is a sterling Commodity where ever it comes It hath the stamp of the King of Heaven upon it where the light of the Gospel breaks in it findes or makes a way for its entertainment It 's so lovely that it will ravish us with its love the Proclamation runs Ho every one that thirsteth come unto the waters The Gospel is right metal and passable wherever God will have it It
have seen this duty tracked by the foot-steps of Gods people let us goe and doe likewise In the third place to give in the demonstration of the Point I shall 3. The Doctrine demonstrated draw a threefold Argument from the necessity equity and utility of the duty 1. From the necessity of the duty Ye have need of patience that Arg. 1. Drawn from the necessity of this duty after ye have done the will of God ye might receive the promise And that is necessary Necessitate praecepti medii For Precepts the Psalmist exhorts Râ—st in the Lord and wait patiently for him freâ— not thy self because of him who prospereth in his way because of the man who bringeth wicked dâ—vices to pass For evil deers shall be cut off but thâ—se that wait upon the Lord they shall inherit the earth And the Prophet Zephaniah exhorts Therefore wait ye upon me saith the Lord until Zeph. 3. 8. thâ— day that I rise up unto the prey for my determination is to gather the nations that I may assemble the Kingdoms to pâ—ur upon them mine indignatiâ—n even all my fierce anger for all the earth shall be devoured with the fire of my jealousie Wait on the Lord be of good courage and Psal 27. 14. he shall strengthen thine heart wait I say on the Lord. Solomon counsels Say not thou I will recompence evil but wait on the Lord and he Prov. 20. 22. shall save thee David layeth a strict charge upon himself My soul Psal 62. 5. wait thou only upon God for my expectation is from him David could have taken opportunity to have revenged himself on Saul he had him as we say at his mercy but he waited Gods time The Lord 1 Sam. 24. 23. 1 Sam. 26. 23. saith he render to every man his righteousness and his faithfulnesse for the Lord delivered thee into my hand to day but I would not stretch forth mine hand against the Lords anointed David though he had an opportunity yet considered Saul was Gods anointed therefore he would not embrue his hands in his blood 2. Necessitate mâ—dii For waiting is an instrumental means Gods way of obtaining a grant of the thing desired Simeon waited for the consolation of Israel And behold there was a man in Jerusalem Luke 2. 25. whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghâ—st was upon him The sons of God waited for their adoption And not onely they but our selves Rom. 8. 23. also which have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body And they wait for the coming of Christ So that ye come behinde I Cor. 1. 7. in no gift waiting for the coming of our Lord Jesus Christ Waiting prepareth us for the receiving of a mercy whereas murmuring querulous speeches do indispose us for a mercy Whineing strugling and quarrelling provoke God to lash us more but a quiet composed behaviour an humble submission to the will of God is a ready way to obtain the thing desired even a comfortable fruition of our expectation God is most ready to help his people when their hearts most long after him for so runs the Promise I will pour Isa 44. 3. water upon him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-sppring After the Church was in pain and travel and endured many throws and hard labor in expectation of deliverance read the gracious answer Thy dead men shall live together with my dead body shall they arise awake and sing ye that awell in dust for thy dew is as the dew of hearbs Isa 26. 19. and the earth shall cast out the dead So that waiting works two things 1. It prepares us for a mercy it seasoneth our hearts and disposeth them for the entertainment thereof so that we are as Vessels throughly season'd 2. It sets a higher price and estimate on the mercy when it comes A mercy beg'd by Prayer waited for with Patience will of all others be the sweetest to us in the fruition Hannah had more children after Samuel but none so valued as Samuel the childe of her Prayers Now if deliverance and settlement to the Kingdom come as an answer of our Prayers O how welcome will the deliverance be It 's a comfortable experience recorded of the Church And it shall Isa 25. 9. be said in that day lo this is our God we have waited for him and he shall save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation 2. The second Argument shall be drawn from the equity of the Argu. 2 Drawn from the equity of the duty duty It 's all the equity and reason of the World that we should wait upon God we are Creatures and is it not equal that the Creature should wait upon the Creator we are Servants and should not Servants wait upon their Masters Behold as the eyes of servants Psalm 123. 2 look unto the hands of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us We are children and should not children wait upon their Father These relations intimate the equity of the duty we say that Relations though they be of least entity yet they are of greatest efficacy Doth not the Husband-man wait for the Harvest Doth not the Mother wait for the time of her deliverance Doth not the Patient wait upon the working of the Physick Now God is giving the Kingdom strong Physick a Purge to some a Vomit to others nay have we not just cause to fear that by reason of our Laodicean luke-warmness God will vomit us out of his mouth Let 's wait and see what God will do though we know not yet he knows the reason of his own proceedings God made Nebuchadnezzar a scourage to the Jews and God calls him his servant but because Nebuchadnezzar acted his own malice and revenge God will turn the wheel upon him Jehu was made an Instrument to root out Ahabs Family but because his heart was naught he aimed at the Kingdom for himself God threatens to avenge the blood of Jezreâ—l upon the house Hos 1. 4. of Jehu God may raise up one to punish another and when they have done God may find out a scourge to punish the punishers themselves These are Gods Acts his strange Acts for so are his judgements Isaiah 7. 20. God will have a razor for that purpose In the same day shall the Lord shave with a razour that is hired namely by them beyond the river by the king of Assyria the head and the hair of the feet and it shall also consume the beard And notwithstanding greatness of
distingens conservans pacificans The Law is Terminus distinguens It distinguisheth one mans proprietie from anothers all would become common as some Anabaptisticall spirits would have it and no Proprietie in goods no man could say that any thing he possesseth were his own were it not for the Law Now the Law appropriates to every one his right It s a good mark-stone to set bounds so far reacheth such and such a mans right and no further It prevents all incroâ—chments and injuries otherwise the strongest though without right would take all The Law is Terminus Conservans It preserves men in their right that so one man may not incroach upon another Were it not for 2. The Law is Tâ—rminus Conservans the Law the Poore mans Acres would be soone impaled in his Lords Parke because of it's vicinity Inde datae leges ne fortior omnia posset And hereupon a Philosopher was wont to say Cives non minus oportet pugnare pro legibus quam pro maeniis We must fight for our Lawes rather then for our walls for it 's possible for a cittie to be safe without walls but not without Lawes 3. The Law is Terminus Pacificans The Law is Terminus pacificans that which prevents controversies and preserves peace Next to our religion we should stand for the fundamentall lawes of our Nation Warre is occasioned for the breach of Lawes The Parliament of England I am perswaded as may appeare from their writings had never drawn the sword at first were it not for the defence of Religion and the Lawes of the Kingdome which they solemnly covenanted to maintaine which were trampled under foot by a Malignant party Now peace should be in the eye of them that goe to law whom the weightinesse of the matter constraines to such a remedie though it sadly and frequently fall out Quod primum in intentione est ultimum in executione Reas 3. From the Mischiefe of Injustice The third and last reason shall be Causa à contrario drawn from the mischiefe of injustice and the sad consequences thereof Contraries we say illustrate one another And of contraries there are contrary consequences As where Government flourisheth and good lawes are put in execution there 's Terminus distinguâ—ns conservans pacificans mens proprieties are distinguished preserved and peaceably injoyed So on the contrarie where 's Anarchy and licentiousnesse every mans humour is his Law Quod libet licet There 's no bound set to distinguish and segregate between mine and thine no safetie no peaceable injoying of any thing As soone as the Hedg of the Law is broken down and the bounds removed the common-wealth proves like a Forrest wherein wild beasts of prey devoure one another the stronger the weaker or like a great Fish pond where the great fishes devoure the lesser If the Law help not might will prevaile above right and people will be trampled under feet by Tyrants who like those blustring ancient Giants made people to fall before them For want of Magistracy you read the lamentable Catastrophe of the people of Laish Judg. 18. 7 27. Then the five men departed and came to Laish and saw the people that were therein how they dwelt careless after the manner of the Zidonians quiet and secure and there was no Magistrate in the Land that might put them to shame in any thing ver 27. And they came unto Laish unto a people that were secure and they smote them with the edge of the sword and burnt the City with fire You read of the Children of Dan's robbing Micha and he durst not speak for fear that angry fellows should fall upon him You read of the men of Gibeah's horrible abuse towards the Levites Concubine And the Spirit of God remindes us of one and the self-same reason in Judg. 19. 1. It came to pass in those days when there was no King in Israel that there was a certain Levite sojourning on the side of mount Ephraim who took unto him a concubine one of Beth-lehem Judah Judg. 21. 25. In those days there was no King in Israel every man did that which was right in his own eyes The want of Magistracy occasioned all those Outrages But I proceed to the third Head propounded How must Justice 3 Head How must Justice be executed be executed Two things I intend to open to you 1. What manner of person he must be how qualified that executeth Judgements 2. What manner and what rules a Judge ought to observe in execution of Justice If you inquire How must a Judge be qualified The Scripture 1. How must a Judge be qualified leaves many Examples upon Record some to avoid others to follow Samuel's Sons took bribes and perverted Judgement 1 Sam. 8. 3. Corrupt Judges swim through Pactolus and land at the back stairs as if they had the yellow Jaundice in their eyes Gold being so much in their sight Justice may neither be bought nor sold Gallio was a careless Judge let all sink or swim he 's indifferent The unjust Judge would do nothing without importunity something at last he did through multitudes of importunate sollicitations not out of respect to Justice but his own ease He would not be wearied with too many supplications for Justice Pilate condemned Christ against his conscience to please the People and to be accounted Caesars friend Such a Judge you ought not to be But what a one a good Iudge should be let him have an eye unto Davids practice Psal 101. 8 I will early destroy all the wicked of the land that I may cut off all wicked doers from the city of the Lord A Iudge should have respect unto Samuels appeal to the people 1 Sam. 12. 3. Behold here I am witness against me before the Lord bâ—fore his anointed whose Ox have I taken or whose ass have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received any bribe to blinde mine eyes therewith and I will restore it you It was Jobs Character Iob 29. 14 15 16 17. I put on righteousness and it cloathed me my Iudgement was as a Robe and a Diadem I was eyes to the blinde and feet was I to the lame I was a father to the poor and the cause which I knew not I searched out And I brake the jaws of the wickâ—d and pluckt the spoil out of his teeth Such you must be as Jethro chargeth you And because his counsel was the Archetypum or first draught of Magistracy for a well ordered Body Politick this instar omnium I shall propose for an exact pattern for your imitation Exod. 18. 21 22. Moreover thou shalt provide out of all the people able men such as fear God men of truth hating covetousness and place such over them to be rulers of thousands and rulers of hundreds rulers of fifties and rulers of tens and let them judge the people at all seasons and it shall be that every
meditatur Sanctius in Loc. quia eum recentium peccatorum non morderet cruciaretque conscientia c. As if Job had not been conscious to himself of late sins therefore he conceives that he now suffers for former sins thus some conâ—ecture as Sanctius observes on the place But this savors not of Jobs spirit though he was exemplary for holiness yet he was sensible of daily sins he knew himself to be a daily sinner he knew what a sinful nature he had full of pollution yet his youthful sins carryed the greatest filth and guilt in them which in his apprehension made the greatest gashes and wounds upon his conscience he knew that his youthful sins had most aggravating circumstances in them that a Bill of Indictment drawn up against them would be blackest and charge him homest Where upon Judicious Mr. Calvin gives two reasons why he speaks of the sins of his youth one is Because in that age lusts are most predominant the Calvin in lâ—cum nature of a man which is sinful doth then cast up his greatest froth the passions are most violent and therefore that age hath need of the strongest Bridle Another reason is Because Job meant to declare that God brought all his sins to remembrance as if he should frame an Indictment against him of all that he had done ever since he was a childe And herein he seems to complain of rigor seeing thou hast pardoned them wherefore dost thou lay them before me But we may not finde fault with God he punisheth less then we deserve The Lord is righteous we have sinned against him A fourth Query is what is meant by possessing the sins of Q. 4. Hieronymi translatio Chald. Parap Jun. in Loc. youth Jerome reads it consumere vis youthful sins may bring Consumptions upon old Age. The Chalde Paraphrase reads it Me haereditare facis Thus Junius interprets Efficis ut possideam haereditario jure As if elder years did inherit youthful sins Gray Hairs even old persons gray headed in sins receive the punishment of their youthful green headed sins for their inheritance It 's an observable note of Pineda on the place * Punishment is the Poena est quasi culpe prognata filia atque adeo ipse homo grandevus senex succedit sibi ipsi puero Adolâ—sâ—â—nti Pineda in Loc. Daughter of sin An old man is successor to himself a young man There is as it were a natural succession and derivation of sins committed in youth to become the inheritance of old age So that a sinner becomes his own Heir the old sinner the young mans Heir The meaning is A man that runs on in a riotous ungodly course following his swinge and full career in wickedness in the days of his youth shall feel the smart and bitterness of his sins in his old crasie bones We render the word in the Text ordinarily to possess and that is Emphatical A man that hath present possession of his Inheritance hath most points in the Law The right next Heir hath a legal Title Now when the Heir hath possession of his Inheritance this adds to the strengthning of his right Now an old sinner doth inherit and take possession of his youthful sins and this is a sad possession to possess the inheritance of sin It was charged upon Ahab for killing and taking possession there is the killing of the soul when there is possession took of sin He then may be said to possess the sins of his youth who feels the smart and pain of them who suffers bitter sorrows for them when the sins committed in his youth even breaks his bones when he comes to be old I have one Query more to propound How is it since Job an holy Q. man whose sins were pardoned yet complains of such an hand-writing against him charging upon himself youthful sins For answer you must know 1. That sins repented of and pardoned A. may yet prove gall and wormwood to the soul They that have repented must renew their repentance The remembrance of the wormwood and the gall the bitterness of sin will cost Gods people many a salt tear 2. Though sins may be pardoned yet the soul may not be able to read that pardon it may want the manifestation of the pardon though there may be a pardon sealed an acquittance a white stone in the Court of the Judge yet it may not appear so in the Court of a mans own Conscience 3. We are to know that Fatherly chastisements are the lot and Heb. 12. 5 6. Rev. 3. 19. portion of Gods dearest Children as the Scripture plainly sheweth There is a Judgement of Revenge and a Judgement of Chastisement Judgements of Revenge are the portion of the wicked Judgements of Chastisement are incident to the generation of the righteous As a Judge God will not pass an eternal Judgement against his people They are the beloved of his Soul and he loves them to the end but as a Father he may and doth pronounce many temporal Judgements as Chastisements against them The fruit whereof is to take away their Dross and Tin and to make them partakers of his holyness 4. It is wisdom in a godly man when present sufferings are upon him to call former sins to remembrance Afflictions brings sins to remembrance Job lookt back upon his former failings he was not unmindeful of his present failings but his former in an especial manner might call for a rod of correction to whip out his folly When afflictions befall us we should inquire into the cause and search out our sins and be humbled for them So Josephs Brethren when distress befell them in Aegypt called to minde their Gen. 42. 21. cruelty against Joseph many years before committed Thus you have heard the Explication of the words from which I 'le draw one Point of Doctrine which I take to be the fundamental Doctrine of the Text That sins committed in our youth will cause much smart and bitterness Doct. in our elder years This Point lies plainly in the Text I shall make it the ground-work of my ensuing Meditations In the prosecution whereof I shall pursue my plain and accustomed method by proving the Point from Method of handling the Doctrine Scripture confirming it by evidencâ— of Reason and reducing all to point of practice by way of Use and particular Application For Scripture proof Job speaking of the momentary joy of wicked men cap. 20. v. 5. sets forth his judgement v. 11. His bones are full of the sins of his youth Hos 12. 14. He shall leave his blood upon him as Diodate and others observe God will not pardon him his sin nor cleanse him from it but will keep it still in remembrance to punish him for it at his appointed time God makes a grievous complaint against Samaria and Jerusalem under the names of Aholah and Aholibah Aholahs youthful Whoredoms are charged upon her Ezek. 23. v. 8. And likewise the same charge
carry them with expedition the day of their Massacre was appointed viz. on the thirteenth day of the Month Adar The news hereof was cause of great sorrow and perplexity to the Jews Esther and her Maids fasted Mordecai cries and rends his cloathes but withall Mordecai puts Esther in mind to do what she could for prevention Who knoweth whether thou art come to the kingdome for such a time as this Esth 4. 14. A very good argument to make the best use of that providence and prize put into her hands to bee the Jews Advocate After fasting and praying she is steel'd with courage and heroick resolution and so she resolves then will I goe in unto the King which is not according to the Law and if I perish I perish Esth 4. 16. She goeth into the inward Court the King holds forth the Golden Scepter he asks her what her request was shee invites the King and Haman to a Banquet the King and Haman go to her Banquet the King bids her make her request she invites the King the second time and in the mean time Haman braggs of that great honour put upon him whereas the banquet indeed proved but a snare to him The Queen impeacheth Haman of a bloody Plot the King was wroth with Haman they cover Hamans face the Chamberlain informs of a Gallows that Haman had made for Mordecai by the Kings appointment hee was forthwith hanged thereon Further yet to reverse the mischievous device of Haman upon Esthers supplication the Scribes were called and the Posts sent with letters to give liberty to the Jews to stand upon their guard Hamans ten Sons were hanged so that the devices of that wicked Haman fell upon his own pate now the day of sorrow being turned to a good day from a day of mourning to a day of joy and rejoycing it 's high time to set a special mark upon so special a deliverance to set time apart for the commemoration of so eminent a deliverance and this was their practice in the words of the Text. The Jews ordained c. which words containe an institution of Divis two Festivall daies in memorial of that wonderfull deliverance from Hamans intended massacre wherein you have first the names 1. The Names given to the solemn Feasts or Eucharistical dayes Purim i. Lots Pur the Persian word signifies a Lot in Hebrew it signifieth to disappoint and in Greek it signifieth fire the Lot was cast for destruction of the Jews but it fell not on those upon whom the enemy would have cast it it was disappointed and therefore as a Learned B. Andrews man wittily observes that the God of the Hebrews gave an Hebrew Pur to the Persian Pur disappointing the Persian Lot so though it was cast it was not suffered to light upon the people of the Jews and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth fire which was intended to blow up the Parliament blessed be God did not singe any of their garments neither did the smel of fire passe upon them Secondly the strict observation of those daies it 's said should 2. The observation of the dayes not fail among the Jews c. The 70 render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take care that they and their children after them every Generation Family and Province and City should keep these dayes thus they hand them over to Posterity and transmit these Records of Deliverance to their childrens children and would have the memory of them perpetuated from generation to generation Thus you have heard the deliverance and the duty ensuing thereupon from the example of the Jews in my Text I commend one observation unto your practise which compriseth the sense of the Text That its the duty of a delivered people to keep mercies upon record and make a thankfull remembrance of signall deliverances and Doct. perpetuate the memoriall thereof from generation to generation This takes in the scope and drift of this Text It 's a word spoken â—n due season the Lord make it as profitable for us as it is spoken seasonably unto us Neither doe we tread in untrackt pâ—ths I might enlarge my self in a cloud of witnesses We have many Parallel examples of Nations and persons delivered who in perpetuam rei memoriam have set a mark upon the place and upon the day resolving never to let slip the remembrance of the mercies or deliverances vouchsafed never to pass an Act of Oblivion of the loving kindness of the Lord. As for instance the Israelites made Songs of Thanksgiving in memorial of their deliverance from Pharaoh Exod. 15. and from Jabin and Sisera Judg. 5. Jehoshaphat and his people met together at the valley of Beracah to â—raise the Lord. Goliahs sword was kept as a trophy of victory 2 Chr. 20. 26. The Israelites set up stones as Pillars for the remembrance of the drying up of Iordan they used to set a mark upon the place and call it Eben-ezer 1 Sam. 7. 12. And for personal deliverances sometimes they gave significant names as Laeah called her fourth Sonne Judah Now saith she will I praise the Lord. Hezekiah made a Poem of gratitude Is 38. 9. David made multitudes of Psalmes for peculiar deliverances as we may read Psal 7. Ps 18. Ps 34. Ps 52. Ps 54. Ps 57. Ps 59. and least his memory should faile the 38 Psalm and the 70 Psalm have one and the same inscription A Psalme of David to bring to remembrance I need adde no more examples you have here given you good measure full prest and running over Let us goe and do likewise Likewise we have variety of Scripture precepts in this particular there 's a special injunction Deut. 32. 7. Remember the dayes of old There was a special command Deut. 16. 1. Observe the Month of Abib And to remember Amalek as we may read Deut. 25. 17. 18. compared with Exod. 17. 14. The self-same numerical day must be Chronicled Ezek. 24. 2. Balack's and Balaam's mischievous plot are to be remembred Mich. 6. 5. â— Chronicle is required Ps 102. 18. And now let 's enquire into the grounds of this Doctrine Some reasons thereof may be these 1. Because the name and honour of God is from eternity to eternity Reas 1. Because Gods name and honour is from eternity to eternity and it s an evidence of our love to God when wee desire that Gods name may out-live ours Wee poor creatâ—râ—s dust and ashes live but a little while in this world and what 's our life but a vapour a hands-breadth a flower swister than a Weavers Shuttle â—e must therefore tell of the goodness of God in the ears of our children and let them tell it in the ears of their children let 's make a Chronicle of Gods deliverences and leave behind us a standing Record that when we are dead and rotten the memoâ—ial of Gods deliverances may be reviv'd and the remembranâ—e of them never faile The Mariners used to hang
We are to consider a Popish Devilish designe and plot contrived And secondly a seasonable and gracious deliverance vouchsafed 1. For the Popish devilish designe we are to consider these eight particulars v. z. Length of time in proâ—ecting Vnwearied Industrie Cunning Conveyance Inveterate Malice the Persons active the Persons that were intended to be passive the place or stage whereon they acted and the horrible cruelty intended Review but these eight circumstances and follow me as I goe along and you will conclude it to be a Treason not to be paralleld in our Age not the like to be heard of by the eldest person that is alive 1. Le ts consider the length of time in projecting This Treason Circumst 1. Consider the length of time in projecting was a long time a brewing and the Traitors were as long with child of this Treason as an Elephant was with young the Treason was originally intended against Queen Elizabeth shee desied the Pope and made strict Laws against the Papists whereupon Pius quintus more properly called Impius quintus to shew his detestation of her set forth his Bulls one whereof was fixt upon London-house and he excommunicated the Queen and under an Anathema absolved the people of England from their obedience The first designe was to bring in an Army Anno 1601. Garnet wrote to Creswell the Legier Jesuit in Spain and Winter and Tesmond were employed to negotiate with the King of Spain to invade England First the King of Spain entertain'd the motion withall the Pope sent two Bulls to Garnet and gave his Blessing both to the Clergy and Laity of England that were Catholicks But before they could ripen their designes the Queen dyed and then being disappointed of their firstintention they thought of this hellish designe of blowing up the Parliament with Gun-powder For the first designe was not against King James chiefly for in the two first yeares of his Reign he did nothing against them but it was first of all designed against Queen Elizabeth but because they feared that the King would act against them as that renowned Queen his Predecessor did and likewise some of the Jesuits raysed a loud Lye the common trade they drive which was carried up and down that there was a designe on foot to cut all the Catholicks throats wherefore though the Queen was dead yet they resolved to goe on in their design In the second place note their unwearied industry they digg'd Circumst 2. Unwearied pains a long time under ground these Romish Pioneers were indefatigable in their endeavours they wrought oftentimes both night and day they stuck at no paines nor cost noâ— charges their labour might be called Labor improbus in the most proâ—er sense these wicked persons wrought a deceitful work 3. Note their conveyance the Traitors took an Oath of secresâ—e Circumst 3. Cunning conveyance neither directly nor indirectly to disclose their design They wrought under ground layd Barrels of Gun-powder in fashion of Barrels of Beer covered them with Faggots hired a Cellar on purpose that so they might work without suspiâ—ion these were their Romish deeds of darknesse Here are under-ground villanies wickednesse in the dark Mysteries of Iniquity a Vault a Cellar a close Cavern in the earth where they might act their wickednesse and not bee seen nor discovered by any man Just like those adversaries of the Jews mentioned Nehem. 4. 11. and those Psal 10. 8 9. and so confident was Faux that Arch-Pioneere of the Devill of the successe in that he feared no discovery as the words of his Letter run that they shall have a great blow and rot know who hurt them the danger is past as soon as you have burnt the Letter 4. Note their inveterate malice it was prepens'd and implacacle they were enraged against Protestants and cried against the Circumst 4. Inveterate Malice Protestant Religion as the children of Edom did in the day of Jerusalem Down with it down with it even unto the ground The Popish Traitoâ—s acted from a Principle of Malice and hâ—tred agâ—inst the Protestant â—eligion they resemble the Scorpions who as Plâ—â—y writes put forth their sting every moment so they are continually pâ—tting forth their sting and would fugn sting to deâ—th the 〈…〉 stâ—nt Religion Gaâ—net being askt whether it was lawfull to deâ—â—oy the innoâ—enâ— with the noâ—ent peremptorily resolved no â—oubt it was if the good comming thereby mâ—gâ—t make recompense â—ee never thought of the Apostles â—ule We may not doe evil that good may come thereof Rom. 3. 8. But he and the rest of his devillish fâ—â—ternity were acted by thâ—â— principle which Augâ—stâ—ne châ—rgeth upon the old Hereticks the Manichees Pereant amici modo pereant inimici A suitable blasphemous speech I have read of a bloody Assassinate Occidite eos omnes quia Deus novit quinam e us sint 5. Consider the persons acting in this business and they are Circumst 5. The persons acting Jesuits and other Papists inverate enemies to the Protestant Religion The names of the principal Counsellors were Garnet Tesmond Creswel Gerrard Hammond Hall and other Jesuits with them were joyned fit Agents for the villany Birds of the same Feather Faux Winter Catesby Rockwood Piercy Digby and these acted according to the counsel of Garnet the Superiour of the Jesuits and to these thus acted by the Jesuits counsell wee may apply that common Prove b They must needs goe whom the devil drives Faux was a desperate â—ngineere of Satan Catesby such another of whom this character is given of him Erat homo subacto versuto ingenio profundâ perfidia and so fitter for the seâ—vice For the more wicked they were they were the more fit instruments to doe the Devill serviâ—e in this design Faux after his apprehension professed that he repented for nothing more but that he had not done the fact and had he not been so suddainly surprised he would have given fite to the powder though he knew that he should be burnt in that slame and it s the special remarkable hand of God to discover this Hellish plot for had it took effect the Jesuits who are Maâ—â—ers of the Art of Lying would have layd all upon the Puritans although none more abhorred such villanies than the Puritans did but God prevented this their wicked intention likewise and though some few were onely apprehended and executed yet the whole Conclave of Rome Pope Cardinals Jesuits Priests even all that black Regiment of Hell joyned hearts heads hands to promote this design for the good of the Catholick cause How many Masseâ— how many Prayers did their Priests put up The Actors were absolved had the Popes blessing they should have been Canonized for Saints nay Faux is put long since as it s reported and so stands to this day for ought I know in the Romish Calendar Strange kind of Saints these who were indeed Limbs of Antichrist and Members of the Synagogue of Satan but it
to every one according to the fruit of their doings And Reas 2. Drawn from Gods Justice this is the end of our appearance before Christs Judgement seat 2 Cor. 15. 10. It 's impossible but that the Judge of all the world should doe right secret Murders secret Adulteries secret Thefts secret Abominations secret Cousenage secret malicious Heart-burnings Murtherous intentions secret Back-bitings Detractings Calumniatings all these shall be made manifest at the day of Judgment Now Justice requireth that as the sinner soweth so hee should reap that as he hath sowen seeds of wickedness so he should reap the fruits of destruction 3. The secrets of men shall be judged for the vindicating acquitting Reas 3. For the acquitting of the godly and clearing of the godly What seâ—ret wickednesses are unjustly and falsly layd to their charge What calumnies forgeries are invented to blast the name and reputation of those that feare God The Primitive Christians in their night meetings were slandered and such horrible aspersions cast upon them as the Father of Lyes could invent What horrible slanders have been cast on Luther Calvin and other eminent Pillars of the Church How are the Prayers Fasts strict walkings of Gods children traduced reproached and scandalized How do the men of the world reproach the Saints for hypocrisie false-heartedness but at the day of Judgment the innocency of the Saints will be cleared What hard measure doe the godly meet withall from the wicked of the world They are buffeted tormented slain all the day long All they say think and do are misconstrued and reproached But at the grand day of Accompt God will clear where men have reproached God will justifie where men have condemned so that secret Prayers Fasts Watches secret communion with God will appear and be openly known and made manifest to the honour of the Godly and to the shame and infamy of their malicious enemies 4. The secrets of mens hearts shall be judged for the further Reas 4. For the further condemnation of the wicked condemation of the wicked All their cunning conveyances secret pollutions all the impure abhominations of their hearts shall bee layd open in the sight of men and Angels We read Psal 50. 21. I will reprove and set them in order before thine eyes God will at that day set all a mans secret villanies and closset abhominations in order before him And this will adde further to the condemnation of the wicked that their most secret wickednesses shall be disclosed to their eternal confusion and horrour These things being premised I shall inferre three Uses for Terâ—our unto the wicked Comfort unto the godly and Counsel to both 1. For terrour unto the wicked Is it so that at that day the secrets Vse 1. For terror unto the wicked of all hearts shall be made manifest and judged then in vain doe hypocrites digge deep and seeke to hide their counsell from the Lord as if they thought themselves secure and undiscovered Though no eye of man can see them yet the eye of God which is tenne thousand times brighter than the Sunne will descry and discover all Then will all varnishes painted glosses vain pretences and out-side professions be discovered and all such who plead for them appear in their colours In vain doe Adulterers wait for the Twi-light as Job speaks c. 24. 15. Though the doors be bolted and though it bee dark night yet the All-seeing eye of God findes out all What shall wee say of secret cheating Tradesmen who thinke themselves secure because man cannot find them out Yet let them know that all their mysteries of cousenage in their Trade all their secret fraudulent dealings shall be discovered at the day of Judgement When men professe one thing and practise another pretending friendship with their mouthes but meditating ruine and destruction in their hearts When men make but Religion a stalking-horse for getting a prey and as a cloak to cover wicked projects When men have no regard to the All-seeing eye of God so they can but escape the eye of men what shall we say of them but put them in mind of the words of the Wise man Eccl. 11. 9. But know thou that for all these things God wil bring thee to judgement Then every vain thought every idle word every lascivious glance all mental reservations all hypocriticall collusions all time-serving complyances self-interests ends and aims shall be all called to account and laid open in the sight of men and Angels 2. Here 's matter of comfort to the godly At that day their secret desires breathings longings and pantings after God shall be Vse 2. For comfort to the godly discovered The broken prayers fighs cries inward compunctions of heart shall be all made manifest The imputations scandals ignominies cast upon the Saints shall then be wiped away Many that have been condemned by men shall be at that great day pronounced innocent Holy Martyrs that laid down their lives for Christ against whom the wicked of the world pronounced a sentence of condemnation shall at that day have a sentence of absolution pronounced by Jesus Christ and bee acquitted before that impartial Tribunal It 's a ground of great comfort to Gods children that God knows their hearts how vehemently their desires are towards him as Psalme 42. 1. Isaiah 26. 9. Though the Saints cannot ofttimes expresse how their hearts stand affected and are not able fully to discover themselves and open their condition to man yet God knoweth their inward groanings their secret breathings vehement desires after Christ Now all these are regarded by God for there is not a tear nor a desire nor a sigh which are not taken notice of by the great God of Heaven and Earth The secret closset devotions fastings prayings meditations which the world knows not of nor understand the value of such divine services all these shall be made known at the day of Judgement Thou seest one chearfull thou knowest not why It 's neither corne nor wine nor oyle nor any thing of the world that revives his spirit It 's onely the light of Gods countenance Psal 4. 6. that's the cause hidden to thee but a childe of God knows it Thou seest another sad and troubled though he may have riches and honours in abundance yet there is a secret damp upon his spirit a secret cause of grief It may be God hides his face from him it may be thou art the cause of his grief he seeth and heareth God dishonoured by thee and this is matter of mourning and sadness to his spirit Let then Gods children amidst all sorrows comfort themselves with the consideration of a day of refreshing a day of restitution a day of redemption and consolation which will one day be at the great and general Assize of the just Judge of Heaven and Earth Thirdly Here 's matter of counsel both to the ungodly godly Vse 3. For counsel to the ungodly 1. To the ungodly Will there
consecrated unto the Lord And if the first fruits be holy the whole lump will be sanctified Pub. Scipio first went into the Senate to pray before he went into the Capitol to consult Christ was at prayer a great while before day Mark 1. 35. David prevented the night watches The Jewes divided the day into three parts the first was for prayer the second for the study of the Law the third for worke I have read that King Alfred the founder of the ancientest Colledge in our University divided the day into three parts eight houres for prayer study and writing 8 houres for eating drinking and sleeping and eight houres in the affaires of the estate My Brethren let 's all make it our business to serve the Lord with all our hearts Le ts in good earnest with all the members of our bodies and faculties of our souls give up our selves to God Let 's offer all we are and have even a whole burnt offering unto the Lord. Let 's give God the best of the best Let 's not sleep away a morning Sermon and be in our beds when we ought to be in the publicke Congregation Cannot we rise early enough for our secular interest and shall we neglect in the mean time the eternal good of our immortal soules The Queen of Sheba came from the uttermost parts of the earth and the wise men came from the East c. And shal any be so lazy as not to step over their thresholds to hear a Sermon Will men loose this Manna for want of gathering it Men ought to labour more to be good then to bee great and to be more careful to discharge their places of preferment then sollicitous to procure them What seeking riding solliciting undermining what scandalizing supplanting perfidious dealings are every where to be found These waies of unbrotherly dealings are very frequently practiced in these evil daies These things my brethren ought not so to be I fear those times and practises are revived now a daies against which the Prophet Micah complains chap. 7. 3. That they hunt every man his brother with a net Thence an exhortation is inferred v. 5. Trust not in a friend put not confidence in a guide But here lies our duty to doe all we can to promote the honour of God to lay out our selves Interests and all to advance the Gospel of Jesus Christ We seek our selves every where our own honour ease and Interest How greedy are many to get more riches how sollicitous of increaseing their substance But how careless are men of doing their duties and discharging the great trust reposed in them Wherefore the other part of my Use shall in an especial manner be directed to two sorts of Persons viz. Magistrates and Ministers 1. Let Magistrates doe their best in their capacity to promote 1. To Magistrates the glory of God They have great advantages put into their hands and let them remember that they bear not the sword in vaine A Magistrate in Gods cause should be like Levi who knew neither Father nor Mother nor Brother nor Sister Of all others a Magistrate should be a man of zeale and courage he should bring the wheel upon the wicked Be they honourable or worshipful he should not spare them in their wickedness Swearers Drunkards Whoremongers Sabbath-breakers these should be punished and Blasphemers who are as bad as the worst For their abomination is never the less because they have so many to plead for them It 's an old Moral Law never yet repealed that he that blasphemeth the name of the Lord should be put to death Lev. 24. 16. What abundance of good may Magistrates doe How many prizes have they put into their hands to serve God in their places Let none be afraid to be good Let them have this Motto or Monitor in their serious thoughts Those that honour God he will honour but as for those that despise him they shall be lightly esteemed 2. To Ministers 2. Here 's one word to Ministers and so for the present I shall conclude Must God have the best then let Ministers offer to God their prayers studies best paines Luther used to say that prayer Meditation and Tentation makes a Preacher And Bernard used to say Bene orasse est bene studuisse Let all Ministers pray much let them first study their own hearts and then study their sermons which they preach to their Auditors The Preacher studied acceptable words A Minister must be an Interpreter one of a thousand Gods mouth to distinguish the pretious from the vile He must have the tongue of the learned to speak a word in due season I have often thought of Davids resolution to Araunah that he would not offer to the Lord that which should cost him nothing Questionless transcriptions Extemporary effusions vain fancies forced Allegories Wire-drawne Expositions are unbecomeing a Pulpit There 's a curse upon all those that doe the work of the Lord negligently Let 's all endeavour to approve our selves workemen that neednot to be ashamed Thanks be to God There 's a choice company of young men who usually supply this lecture Their spirits are serious and their language savory and they preach solid Orthodox and soule-saving Doctrines I must admire and can neuer enough bless God for the same The saying is no more common than true that the hope of our Church is in our young men I will make no comparisons I wish from my heart that we were all better that we would preach more solidly and more frequently And sor mine own part I am of opinion that those who preach most frequently haveing a single eye at Gods glory these are the best and most profitable Preachers and doe most good to poore soules Let none of us hide our talents in a Napkin Let 's not hide our Candle under a Bushel But let 's imploy frequently this sword of the spirit and draw it out lest Ducentas octoginta sex Conciones quotannis habuit Calvinus ad Popu'uÌ„ Lectiones vero centum octoginta sex praeter Epistâ—las Disputationes c. Beza in vita Calvinâ— by keeping it in the scabbard it grow rusty for want of using When we read of Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saith he preacht yesterday and to day And of Calvins indefatigable paines as * Beza writes in his life we may be ashamed that we do no more Let not any ordained Minister especially stand idle in the market place and say none hath hired me There are many pulpits empty both here in adjacent Parishes Yoâ— have places enough to visit were you but of the rare spirit of Amaziah the son of Zichri who did willingly offer himself unto the service of the Lord. Brethren I am jealous over you with a godly jealousy And in love to your soules I am your remembrancer of these things Liberavi animam And so for the present I conclude heartily desireing that what hath been spoken may abide by you
Prophet promised Gen. 49. 10. Shiloh a starre coming out of Jacob the Messiah the Saviour of the world the Redeemer unto whom all the Prophets beare witnesse because you believe not that I am he but despise the Dan. 9. 25. great Salvation which I tender unto you You shall dye in your sinnes i. e. in your impenitency and Infidelity This I said before and I will repeate now I said therefore unto you that yee shall dye in your sinnes for if ye believe not that I am he yee shall dye in your sinnes From the words thus divided and expounded I shall lay down one only point of Doctrine for the Foundation of my ensueing Meditations That of all sinnes Infidelity especially is a grand-damning sinne Doct. against the Gospell For the Inlargment of this Doctrine my method shall be Method 1. To shew what Infidelity is 2. To produce Scripture Testimony for proofe of the Doctrine 3. To Confirme the same by Demonstrative Arguments 4. To inferre some practicall uses and apply them particularly My first inquiry is what Infidelity is or wherein it chiefly consists 1. What Infidelity is For Answer by way of Character I shall endeavour to represent the nature of Infidelity in these Particulars 1. Infidelity consists in not knowing of nor believing that there 1. Infidelity is the not knowing of a Christ is a Christ This is a Negative ignorance which is called Ignorantia purae negationis By beholding of the Sun Moon and starres even by this naturall light or book of nature they may be convinced that there is one God Creator and Governour of all things that this God is the absolute Being Firfi cause Being of Beings But without the Book of Scriptures we cannot know nor believe that there is a Christ This mysterie of Christ incarnate Christ crucified Christs merits Christs purchases is only revealed in the Gospell which is hidden unto Infidells a book sealed unto them above the ken apprehension and faith of the most learned Heathens Wherefore all such opinions that hold that the Sun Moon and Starres are sufficient to teach them Christ and faith in him are abhominable and cursed opinions We must fetch our faith out of the Book of Scripture Faith in Christ is a mysterie it 's of a spirituall cognizance beyond the capacity of a naturall man 1 Cor. 2. 14. And notwithstanding the negative ignorance and unbeliefe of Heathens they are not excusable T is true that those that sinne against knowledge shall have a hotter Hell but all ignorant persons are under a dreadfull curse Jer. 10. 25. 2. Infidelity consists and this is the height of it in not believing Jesus to be the Christ the Turkes account Christ as a great 2. Infidelity consists in not believing Jesus to be the Christ Prophet and will not suffer him to be reviled and blasphemed but they account him not a Jesus a Christ for they preferre Mahomet that grand Impostor before Christ The Jewes believe that a Messias shall come that then shall come that Prophet Moses prophesied of that Shilo that Messias that Jacob and Daniel foretold but as for Christ that they crucified at Jerusalem they reject him altogeather and account him no better then a deceiver and the veyle to this day is yet upon their hearts and their eyes are blinded and God hath given them the spirit of slumber Some Atheisticall scepticks we have now adaies that fancy to themselves a Platonick Christ a Chimâ—â—ra of their own addle braines these are better skill'd in the books of Plato then in the Bookes of holy Scripture this is but what Christ long agoe foretold that there should arise false Christs Mat. 24. 24. Insomuch that if it were possible they should deceive the very elect But there is a comfortable Parenthesis My soule trembles to think of the blasphemies heresies and all sorts of abominations that springs from this cursed fountaine of Platonick scepticisme I shall remind you of these speciall Scriptures which if the Lord set home upon your hearts will abundantly throw downe the Devils great strong holds of new devised whinsicall opinions hammerd upon the Anvill of an Atheisticall spirit Read them deliberately Act. 2. 39. Act. 4. 12. Joh. 17. 3. 1 Tim. 2. 5. And this is the very scope of this Text. Where it is said if yee believe not that I am he yee shall dye in your sinnes Is videlicet quem esse me dico verus ille vobis promissus Liberator So Beza on the place i. e. the same I say I Beza am the promised Redeemer Quaecunque scriptura Messiae tribuit ab ipso sperare jubet so Calvin Regula fidei est ut non modo credamus Calvin esse Christum sed eum quem scriptura docet verum sc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gualter so Gualter We must not only believe that there is a Christ but that he is the true Christ God and man which the scripture teacheth and expresseth to be the only Physitian Saviour Fountaine of living water bread of life our great high Priest the Messiah the annointed of God Piscator gives one Piscator short but pithy note Eum sc quem dico me esse videlicet Christum Now the not believing this Christ here teaching in my Text who was afterward crucified at Jerusalem to be the only Christ the only Mediator the only price of our redemption is a grand damning sinne against the Gospell 3. Infidelity consists in not believing of the Word of God Joh. 3. Infidelity consists in not believing Gods word 5. 38. Psal 106. 24. Neither believed they his wondrous works Ps 78. 22. A strange unbelieving people who neither for the Word nor for the workes of God would yet believe Every threatning and commination in the Word must be believed yet notwithstanding how many blesse themselves as Deut. 29. 19. That they shall have peace c. Every promise must be believed but what a great questioning of and what disputing against promises by unbelievers Many professe that Jesus is the Christ yet when it comes to particulars they walke not answerably to their profession For instance do they believe that they must be redeemed from their vaine conversation that they must be in Christ and be new creatures and be pertakers of the divine nature they must be borne againe if ever they expect to come to heaven These things they believe not these are hard sayings say they who can heare them yet the Word of God is resolute and peremptory and not the least tittle thereof shall fall unto the ground Is this Scripture believed Isa 3. 10. Say yee to the righteous it shall be well with him and Vers 11. Woe unto the wicked for it shall be ill with him Did men believe the Word and cleave to it Did men believe that the Judgments against the wicked and the promises made to the godly should be fulfilled they would not lead such lives as they
of the Laborer in Gods Vineyard upon pretence that his maintenance is Jâ—wish or Anti-Christian will not be excused at the day of account when as covotousness and self-interest is the usual moving cause of defrauding the Ministers It plainly appears that many like Water-men look one way and row another they serve the Ministers in these days as the Pagans did the Primitive Christians They put them first into Bears skins and then they worryed them For there are many who stigmatize their â—alling and Maintenance as Anti-Christian that so they may the more securely run away with their maintenance Just like Demetrius and the Crafts-men who cryed up Diana Great is Diana of the Ephesians but he had more minde to Act. 19. 34. ver 25. the Silver Shrines By this craft saith he we get our living Now all these things one day shall come to light even the most hidden things of darkness All the Machivialian politick juglings of men all the secret designs men drive at for advantage all the Hypocritical defalkations and reservations such as were in Ananias and Saphyra all the Meanders Windings Diverticles shall all be made naked at the day of Judgement then unjust persons Hypocrites Time-serving Politicians false-hearted persons shall appear pourtrayed forth in their proper colours and be the astonishment and open disgrace â—â— men and Angels But I proceed to a second Use and that is for Exhortation I Use 2. For Exhortation beseech you in the fear of God in the Bowels of Jesus Christ to labour after holyness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the motive of the Text be set home upon your hearts What manner of persons ought we to be in all holy conversation and godliness You that are young vigorous and have marrow in your bones labor to be holy Remember now your Creator in the days of your youth God loves the Eccles 12. 1. Mich. 7. 1. first ripe fruits our best service away with that wicked Proverb Angelicus juvenis senibus satanizat in annis The Sun cannot rise too early unless it be to a sluggard You cannot begin too soon Defer not a day not a moment longer O that in this Garden of Learning there might be a great increase of Plants of Righteousness that as Plants planted in Gods garden they may bring forth more fruit in their elder age It 's usually said Spes Ecclesiae est in juveâ—tute Far be it from me to envy but I desire to be thankful and rejoyce to see a sprinkling of holy young men who are grave serious and studious and breath after God and bend their studies to attain to the saving knowledge of Jesus Christ The Lord of heaven adde unto their number an hundred-fold It s oftentimes observed that the Universitie proves the marring or making of many insomuch as a Scholar hath a censure given him like that of Origen Vbi bonus nemo melior ubi malus nemo pejor Look to it you are in your prime and fresh green years O consecrate your selves unto the service of God It was the exhortation of Joshuah Josh 3. 4. Sanctifie your selves for the Lord will do wonders amongst you The Lord may imploy you in great services and make you instruments of great good What a wonder is it for a young Timothy to be able to grapple with the old Leviathan and throw him on his back Consider with your selves all your Philosophical learning though I discard not but â—commend in its due place and distance will doe you no good at the great day It 's holynesse an holy life that will comfort you when you come to dye It 's the knowledge of Jesus Christ that will stand you in stead when all vain Philosophy will Mat. 27 3. doe you no more good than the High Priests did Judas They said what 's that to us see thou to that Mat. 27. 3. O therefore now in your youth labour to be holy Happy is it for any of you with whom God begins betime And to you that are old I addresse my Exhortation you should be examples of holyness you are Beacons Job 32. 7. set upon a hill the eyes of thousands of young ones are upon you Let daies speak and multitude of years teach wisdom You have one foot in the grave would you have comfort in your death O labour to lead holy lives Would you die the death of the righteous O labour to live the life of the righteous your riches your dignities your learning will doe you no good when you come to dye you shall then be degraâ—ed levelled stript naked of all and if you have not the robes of Christs righteousnesse for your cover you had better never have been born What was that which comforted Hezechiah when he received the sentence of death you may read it to be the walking before the Lord in truth and with a perfect heart This 2 King 20 3 is that which will give you comfort and this alone even the remembrance of an holy lise The assurance of a God reconciled in Christ will cause you to bid welcome to the King of terrours That which the Philosopher accounts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be your Marriage day the welcomeâ—â— day that ever your eyes beheld And because I love from myheart plain dealing give me leave yet a litle more plainly particularly to set home a seasonable word of Exhortation You Fathers and Brethren whom God hath made â—ulers in Israel Govern in the University O labour for holyness your selves and to plant holynesse in your societies Root out scossing Ishmaels prophane Esaus suffer not a scoffer at holynesse to be within your walls Let Joshuahs resolution be your continual Monitor I and my house will serve the Lord Set up holy Ordinances Preaching Divinity Lectures and a plain way of Catechizing what abundance of good may this doe Some doe give good examples in this kind I hope the rest will follow after that all our societies may be called Jehovah Shammah the Lord is there In your Elections principally look after holynesse Incourage such as have the Image of Christ stampt on them and are willing to receive Instruction You that are Tutors have great prices put into your hands you have young tender twigs flexible tractable they are some of them instar tabulae rasae in some sense pray with your Scholars Catechize them ground them in the Principles of Religion and season them with grace betimes Quo semel est imbuta recens servabit odorem testa diu Trouble not young heads with disciplinarie Controsies and doubtful Disputations Instruct them in the mystery of Regeneration in the Doctrines of Holynesse Faith and Repentance and Self-denial these are the most needfull things In doing good to one Scholar you may do good to a whole City or Parish if you quit your trust and be faithfull and play the men thousands may have cause to praise God and rise up and call you blessed You
that are Masters of Families be exhorted to set up Holynesse in your Families Teach your children and servants to know God keep up your authority give not liberty to them under your roofe to live as they list Abraham gave no toleration he commanded his houshold to keep the way of the Lord. Let all sorts and sexes old and Gen. 18. 19. young learned and unlearned lay this Exhortation to heart I presse holynesse upon you all O that the Priests Motto were writ upon your hearts and lives Holynesse unto the Lord. You cannot say as Sheba the Son of Bichri said We have no portion in David c. as if this concerns not us but holynesse concerns you all you must all follow after holynesse To excite you to your duty I 'll lay down some moving considerations Consid 1. We are elected unto holinesse 2 Thes 2. 13. 1. Consider you are elected unto holynesse not for holynesse nor through praevision of holyness that 's a false Arminian glosse but unto holynesse 2. We are created unto holynesse All the members of our bodies Consid 2. We are created in holynesse Ephes 4. 24. and faculties of our soules should be instruments of holynesse The tongue should speak holily holy communication should drop from the tongue the heart and hand both should be clean as James specifies c. 4. 8. The feet must keep the wayes of Gods commandements Consid â— We are redeemed to be holy Luk. 1. 74. 75. the understanding will affections the whole man all must be holy to this purpose they were created 3. Consider we are redeemed for this end and purpose that we may be holy 4. It 's Gods will that we should be holy 1 Thes 4. 3. Now our Consid 4. It s Gods will that we should be holy wils must be subject unto Gods will He commands us to be holy we should pray for his grace to enable us to perform his command Holynesse is suitable to Gods will and wee have an encouraging promise 1 Joh. 5. 14. 5. â—olynesse is our calling 1 Pet. 1. 15. 1 Thes 4. 7. Wee can Consid 5. Holyness is our calling have no comfort but when we are in a lawfull calling when our wayes are according to Gods wayes wee may hope for Gods gracious protection according to the promise Psal 91. 11. When any commit wickednesse are unclean drunk associate themselves with wicked persons they are out of their calling and so out of Gods special pâ—ovidence Consider this seriously when you are tempted to Whoredom or any oâ—her sin God hath not called you unto unâ—eannesse but unto holynesse 6. Heaven is an holy place only appointed for holy persons Nothing Consid 6. Heaven is a holy place that 's defiled shall enter there Rev. 21. 27. Onely holy persons shall be acquitted before Christs Judgement-seat They only shall enter into the new Jerusalem 7. In heaven there shall bee no other but holy employment Consid 7. In Heaven there is holy employment singing Hosannahs and Hallelujahs to him that sitteth on the throne and to the Lamb for evermore A prophane person hates holy Ordinances and holy employments here on earth Were it possible for him to be in heaven hee would be weary of the employment whereas the Saints shall have their hearts put into such an high and excellent frame as they shall without molestation weariness or intermission be ever setting forth the praises of the Lord. 8. And there will be in heaven the most holy company the holy Consid 8. In heaven there is holy company Trinitie God the Father God the Son God the Holy Ghost the most holy blessed and glorious Trinity There will be holy Angels the spirits of just men made perfect holy Martyrs holy Ministers holy people No company there but all holy company 9. And lastly to close up all Now whilst we live on earth is Consid 9. The present time is the time to labor after holynes the time or never to labour after holynesse now I mean in this time of life we must make provision for eternity This is Gods summons to day if you will hear his voice Delay not a minute longer Resist not the movings of the Spirit great is the danger of resisting the Spirits movings The Lord set home all these considerations upon your hearts and if hereby the Lord should be pleased to gaine any soul to the love and practise of holynesse I should never be enough thankful for the mercies of this day The third Use is for Examination and Tryal Every one will Use 3. For Examination plead for himself and pretend to an holy conversation As it was said When the Son of man comes shall he finde faith on the earth So shall he find an holy conversation a formal Professor a Christian at large are every where to be found like Sycamoâ—es in the valley for abundance but the power of holynesse an holy circumspect walking are rarely found Now then because its the grand Ministerial duty to distinguish the precious from the vile according to that high commendation and priviledge given as to be the mouthes of God Jer. 15. 19. And because God hath gone forth in a signal exemplary blessing upon this way which hath been so frequently used by old Disciples faithful labouring Ministers whose plain Preaching would it were more revived now adaies It shall therefore be my task to lay forth some distinguishing characters and signs of a gracious sincere heart whose life is accordingly ordered in an holy conversation and by them you may put your selves upon the test and tryal as in the presence of God whether you are such manner of persons in all holy conversation and godlinesse The first sign is spiritual poverty and this consists in the emptying Charact. 1. Spiritual Poverty of the heart of self-confidence self-opinion self-sufficiency and self-righteousnesse whereby a Christian becomes nothing in himself altogether lost undone blind miserable poor and naked He is thoroughly sensible of his own misery and wretchednesse He is apprehensive of his own undone condition and what need he hath of a Saviour such an one Christ pronounceth to be in the state Mat. 5. 3. of blessednesse 2. There followeth the highest prizing and estimate of Jesus Charact. 2. High prizing of Jesus Chr. Christ That soul which is spiritually poor accounts Christ the greatest treasure it apprehends it self blind that Christ may give it eye-salve miserable and lost that Christ may save it naked that Christ may cloath it with his righteousnesse See what an high price the Spoâ—se puts upon Jesus Christ Cant. 5. 10 11 12 c. He is precious 1 Pet. 2. 7. a plant of renown Ezek. 34 29. Such an high price had the wise Merchant to sell all for him Mat. 13. 45 46. So Moses who preferred the reproach of Christ before Egypts treasure Bradford wept often even at meales because he could not bring his dul heart