13 26 2 5 91 1 Thessalonians 2 6 271 5 12 101 2 Thessalonians 2 7 477 3 1 10  14 124 1 Timothy 1 15 329 3 10 96  16 694 2 Timothy 2 26 30 Titus 2 16 330 Philippians 3 2 195  19 ibid Hebrews 1 5 92  6 ibid. 9 12 See p 247 after p. 248 10 27 18 12 14 31 38  27 377 13 5 57 Iames. 1 18 696 1 Peter 1 12 35 2 5 743 4 7 271 2 Peter 1 5 44 3 16 11 194 1 Iohn 2 16 529   545  18 206   271 5 19 42  21 483 2 Iohn 5 10 54 Iude.  3 189 192  4 191  6 550 Revelation 1 13 682  20 686 2 1 685  4 582  5 ibid.  21 452 579 3 8 716 4 00 579  3 682  6 567 6 22 669  2 683  12 to 14 723 8 27 688 9 1 196  2 ibid.  10 197  14 718 10 7 288 12 15 196 13 00 190 378 16 9 11 80 17 12 73 18 2 to 13 63 70 78 19 1 84 358 21 22 3 4 22 1 282 FINIS Books Printed for and sold by Francis Tyton at the three Daggers neer the Inner Temple Gate THE several following books of Mr. Richard Baxters Aphorisms of Justification with their explication annexed wherein is opened the nature of the Covenants satisfaction righteousness faith works c. in 12o. The Saints everlasting rest or a Treatise of the blessed state of the Saints in their enjoyment of God in glory in 4 o. Plain Scripture proof for Infant-Baptism in 4 o. The right method in 32. directions for getting and keeping spiritual peace and comfort in 12 o. The unreasonableness of Infidelity manifested in four discourses the subject of which follows viz. 1. The Spirits Extrinsick witness to the truth of Christianity on Gal. 3.1,2,3 With a determination of this Question Whether the miraculous works of Christ and his Disciples do oblige those to believe who never saw them 2. The Spirits internal witness to the truth of Christianity on 1 John 5.10 3. For prevention of the unpardonable sin against the Holy Ghost a Demonstration that the Spirit and works of Christ were the finger of God or the Holy war between Christ and Satan on Mat. 12.22,23 A Postscript against Mr. Lyfords exceptions 4. The arrogancy of reason against divine revelation repressed or proud ignorance the cause of Infidelity in 8 o. Christian concord or the agreement of the associated Pastors and Churches of Worcestershire with Mr. Baxters explication and defence of it and his exhortation to unity 4 o. A defence of the Worcestershire petition for ministery and maintenance 4 o. The Quakers Catechize 4 o. An Apology against the modest exceptions of Mr. T. Blake and the digression of Mr. Kendal whereunto are added animadversions on a late dissertation of Ludiomeus Colvinus alias Lodovicus Molineus M. D. Oxon. and an admonition of Mr. W. Eyre of Salisbury with Mr. Crandons anatomy in 4 o. A confession of faith especially concerning the interest of repentance and sincere obedience to Christ in our Justification and salvation in 4 o. Parliamenti Declaratio 23. May 1649. Duke Hambletons case argued by Mr. Steel now Lord chief Baron of the Exchequer in 4 o. The Levellers design discovered by Henry Denn in 4 o. The Collection of Orders of Chancery with the alterations and additions agreed on by the Lords Commissioners of the great Seal and Mr. of the Rolls in 8 o. The anatomy of Iohn Lilburns spirit and pamphlets in 4 o. A short discourse between Monarchical and Aristocratical Government in 4 o. The grand Case of Conscience stated in 4 o. A discours concerning the engagement or the northern subscribers plea in 4 o. Heart-bleedings for professors abominations in 4 o. An English translation of the Scottish Declaration in 4 o. A discovery of some thoughts wherewith many precious souls are burdened by Daniel King in 4 o. English Law or a survey of the houshold of God on earth with an Essay of Christian Government folio The false Brother in 4 o. The rise growth and fall of Antichrist together with the much desired and waited for succession of our Lord Jesus Christ by Edward Haughton Minister of the Word A vindication of Infant-Baptism and singing Psalms by Mr. Sydenham Minister at Newcastle Gospel-mysterie Gospel-life and light by Dorneford A Commemoration Sermon on the fith of November before the Parliament in 4 o. A Commemoration Sermon on the fifth of November before the Lord Maior called a Voice from Heaven in 4 o. Heavenly Treasure or mans chiefest good in 12 o. Communion with God in Ordinances the Saints priviledge and duty in 12 o. XXXI Select Sermons on special occasions in 4 o. All by William Strong Minister of the word of God The horrid bloody Spanish Inquisition in 12 o. Spiritual Barrenness EZEK 47.11 But the myrie places thereof and the marishes thereof shall not be healed but be given to salt THey are great things which the Lord hath spoken of the latter days which are called by the Apostle 1 Cor. 10.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the world so you render it but Grotius renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1.10 The fulness and perfection of times Grotius Deus in omnibus actionibus prisci seculi semper ob oculos habebat tempâ—r a Messiae c. In which there shall be a perfection of Ordinances and of Churches and of Prophesies for the mysterie of God is in the latter days to be finished Rev. 10.7 There is a Kingdom of God which the Lord will set up or cause to arise Dan. 2.44 Which though it shall begin in the days of those Kings in the times of the Roman Monarchies yet it shall be the great Instrument in the hand of God to destroy the Monarchies for Iacob is in the hand of the Lord as a threshing instrument in the middle of the Nations either as dew from the Lord or as a Lyon amongst the Beasts of the Forest the Angels they poured out the seven vials full of the wrath of God which are the seven last plagues they came out of the Temple Rev. 15.6 And this Kingdom of God shall not come to perfection it shall not arise unto its greatness till judgement sit and dominion be taken away from the fourth beast to consume and destroy it unto the end Dan 7.26,27 It s true that the Church of Christ hath a mighty efficacy upon the world but it is secret invisible and comes not under humane observation Nisi oratione doctrina sustentaret Ecclesia mundum uno momento perirent omnia Luther on Gen. 30 But there will come a time when the power and glory of the Church shall be visible The mountain of the Lords house shall be exalted on the top of the mountains Lactantius when the prophesie of Lactan. p. 579. shall be
let the things that are present be sufficient to thee whether I have much or little honour or disgrace it is that that is present Now for a man to subscribe to the dealing of God and to lay his hand upon his mouth and to say This is the disposing of a wise Father it is but in viaticum it is not in praemium it is but for my passage it is not for my reward then I say for a man to say truly Whatsoever I have here if it be but enough to land me sase in an other world it is all I care for O my Brethren this is the pitch that the Saints of God now set to themselves where there is holiness I say these difficult duties the soul propounds unto itself But Further yet Where there is holiness it propounds this To look upon suffering as a gift in Phil. 1.29 to you it is given not only to believe but to suffer for the name of the Lord Jesus Men can look upon imployment as a gift sometimes if God will set them in honorable service O but to look upon sufferings as honorable as if a man by that were to fill up that which is behind of the sufferings of Christ this is that pitch which the Saints set to themselves the mark they aim at is such difficult duties as these are to look upon suffering as a gift to say as in Jam. 1.9 Let the brother of low degree rejoyce that he is exalied I there is reason for that I but shall the brother of high degree rejoyce that he is made low Yes that God hath called thee to any condition to do good O that is a spiritual heart indeed that is a holy heart indeed Besides there is yet another great truth and that is to have such a spirit willing to go alone in duties and not to be turned out of the way that if I am brought to duty though I am left alone yet notwithstanding the duty is mine the special assistance is Gods Man is a sociable Creature indeed and he is in a great measure like a drop emptyed into the Sea he is mightily apt to swim down with the tide O t is a hard matter for a man to be willing in duty to go alone yet so it was with Paul At my first Answer all men for sook me no man stood by me for a man to say One God is sufficient as Mr Calvin I remember hath it upon Zach. 9.12 Go to the strong holds ye prisoners of hope Strong holds they had no strong hold the City was burnt and the Temple destroyed and they had no strong hold to betake themselves to turn to your strong holds Satis praesidii in uno Deo but yet notwithstanding saith he there was succour enough in one God So saith the soul There is society and communion enough in one God if no man stand by me in duty yet notwithstanding the Lord will for a man to go alone and not to balk nor to be turned out of the way because he is deserted by men either by a principle of falshood or Cowardice truly this is one of the difficultest duties of Religion There is one thing more I see I must break off I will but name this one thing and that is To have a mans spirit raised by opposition that the more he doth meet with opposition in a way of duty the more resolute he is for it so far is he from being afraid of the threatnings of men of the frowns of men he shall lose this mans favour incur such a mans displeasure and lose such an advantage and opportunity no his spirit riseth far more for it it is with such a man as it is with the fire in winter the fire burns the hotter because of the coldness of the air so it is with such a soul that is truly inflamed Come to David and tell him O there is a Goliah and he is come out with a spear like a Weavers beam and there is one that bears his target goes before him where is he saith David I will fight with him saith he his spirit doth not fall by difficulties but riseth I am not afraid of any uncircumcised Philistim my Brethren this is a true noble spirit holy greatness of mind lies in this when a mans spirit is born up upon the greatness of his God and the goodness of his Cause it is a base spirit that is born up by the strength of his party I have so many men on my side alass my Brethren that is a base spirit but I say here is a true noble spirit the greatness of his God and the goodness of his Cause and if that will not bear me out saith the soul let me sink in it I am content to perish I remember a godly man the Lord saith he will make Jeremiahs face like an Adamant saith he like an Adamant the hardest of stones truly then let the storm come and the Adamant that shrinks not it fears not it changeth not its hue no not a jot the Adamant is the same Certainly my Beloved this is the Motio of every truly noble spirit Nec spe nec timore it is neither hope nor fear that acts me I can neither hope for any thing ne ther truly am I afraid of any thing that man can do unto me and he doth neither fear nor faint nor flie but the more difficulties rise the more doth his spirit rise I say grounded upon the greatness of his God and the goodness of his cause Now it ye be holy men you do not pick and chuse duties but the more difficult duties are the more you strive to rise to bring up your spirits to them I that is holiness not to bring down the duty to you but to keep up the Law as Paul saith the Law is holy and just and good only labour you to bring up your spirits to the rule of it If you are holy men now it will be thus with you Thirdly a holy man hates every false way and fears it and recovers out of it Psal 119.128 Rom. 12.9 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s to hate it as Hell it self Secondly he fears it Eccl. 9.2 he that fears an oath c. I fear nothing but sin saies the holy man Thridly he recovers himself he doth not lie in his sin Peter sinned but Peter sorrowed for his sin a good man is a living fountain will never be drawn dry grace is a living principle it doth work out the mudd in the heart by degrees as the Sun doth labour for some time with the mist but dispels it at the last the longer any man lies in sin after a fall the more unholy his heart is to sin presently after duty is a sign there hath been little communion with God in the duty and to rise presently after sin is a sign that God hath hold on the man and that the root of the matter is in him Fourthly try
God that men cannot receive the heart makes up a stop a dam against them they pass not through the whole man to bring into subjection every thought 2 Cor. 10.6 but men imprison truth in unrighteonsness Rom. 1.18 and will not suffer it to pass through the whole man through the whole soul this is a marish place c. Secondly when the waters and the earth do mix together this makes the myre when the Truths of God do mix with the corruptions of men that either men can hold some Truths and yet keep their lusts they can stand for truths and yet they live in their sins and so shine as lights and have their lamps and yet be unclean all the while or else when men do make use of the Truths of God to justifie their sins and they do plead the word of God to maintain their lusts they can stand for the Truths of God yet will not leave their lusts but seek to cover them under it Clem. Alex. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. forâ—ing the Scriptures to their lusts Voluptatem sequi non quam audit sed quam attulit Aust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Austin 2 Pet. 3.16 They do wrest the Scriptures and make them to speak that which the Spirit of God never intended in them and all is to favor some lust or other following the hidden things of dishonesty they do handle the word of God deceitfully and make it speak peace when the Lord in the word doth speak terror c. Thirdly the longer men continue the more filthy they grow the longer the Truths of God lie upon the heart of a man and if they reform not they make him grow the more filthy and the more polluted it makes a mans lusts the more hatefull and the more defiling for Ordinances do ripen mens sins as well as their graces and in this respect they may the more fitly be called myrie places Nâ—w the judgment is They shall not be healed they shall be given unto salt First They shall not be healed they had the waters flowing in upon them and by them many were healed but they were not healed under them and now in judgement the Lord saith that they shall not be healed those healing Ordinances which work a very great change upon other men and restore their souls they shall take no place upon them that which was their sin shall be their plague they would not be healed they shall not be healed they would not be purged they shall not be purged they will not come when they are invited they shall not taste of my Supper A man cannot have a greater plague befall him then to be given up unto his own sin and that which is the natural fruit there of Men that have lived under the Truths of God and have not been healed by them the Lord gives them up as incorrigible in judgement they shall not be healed that makes the Anathema Maranatha reserved they are as incorrigible for the judgement of the Lord at his coming for this is that curse upon them which is denounced by God most properly its Gods ordinary way to deal with sinners that shall be their punishment which they chose to themselves as their way of sinning He that is ignorant shall be ignorant still and he that is filthy shall be filthy still he that will not be healed the Lord says he shall not be healed c. Secondly They shall be given to salt which hath a double interpretation given of it First they shall be given up unto a perpetual barrenness Deut. 29,23 The whole land is brimstone and salt it is not sowen and neither grass nor any thing grows therein So Abimelech dealt with Shechem he beat down the city and sowed it with salt Judg. 9.45 Psal 107.34 a fruitfull land he turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into saltness that is barrenness and so Jerom given to salt Ut in perpetuum frugibus careant that they may not bear fruit for ever Secondly Given to salt ut alios condiant exemplorum sale that is he shall be given up unto some exemplary judgement that may teach all other men to beware For he that built his house and not upon a rock when the rain falls and the winds blow he will fall and the fall of that house will be great Doctrine Some men that live under the purest and the most powerful Ordinances are in judgement given up unto a perpetual barrenness For the explication of this there are these sour particulars First that God doth by the Gospel execute spiritual Judgements as well as confer spiritual blessings Secondly that of all judgements those that are spiritual are the most dreadfull Thirdly why the Lord doth in Judgment give men up to a barrenness under the Gospel Fourthly the manner how the Lord doth this and how these Judgements are executed in an ordinary way First the Lord doth by the Ordinances of the Gospel execute spiritual Judgements as well as confer spiritual blessings there are the greatest curses as well as the greatest mercies come out of Zion all Judgements both temporal and spiritual come out of Ordinances for as they have the promises of this life that now is and that which is to come so there belongs to them also the threatnings of the life that now is and that which is to come temporal Judgements come out of ordinances Ezek. 10.2 Take fire from off the Altar and scatter over the city they thought that the fire of the Altar had served for nothing else but ad expianda scelera Calvin To expiate their sins but the Lord doth let them see that it will burn their City also 1 Cor. 11.30 for this cause many are sick and many weak and many are fallen asleep and when the day of Revelation shall come that the Counsels of God and the hearts of men shall be made manisest we shall then see that many of the Judgements that now we complain of will be found to be fire taken off the Altar and to be inflicted for the neglect and abuse of the Gospel which now we do very commonly attribute unto other causes every man according as his own fancy or party leads him and also spiritual Judgments as Rev. 4.5 there are before the throne the seven spirits of God all spiritual gifts and graces are poured out in Ordinances and there are out of the throne thundrings and lightnings and voices which note the terrible ways that the Lord has of punishing wicked men for their contempt and neglect of the Gospel Fulgura tonitrua terribilia supplicia significant nec ullo modo vitanda Brâ—ghtman Judgements from Heaven shall be poured out immediatly upon the spirits of men and that from Heaven Isa 28.13 The word of the Lord was unto them precept upon precept and line upon line here a little and there a little that is summacum industria indulgentia He did it daily and he did it with a great deal
men to call them forth unto the works whom he hath gifted and qualified for it and this drawing out of the spirits of men in that way that the Lord would have them is a special work of the spirit of God 1 Sam. 10.26 God having gifted Saul he doth draw out the spirits of men to call him to the office of a King and to joyn with him in it whose heart God had touched and the finger of God is the spirit of God by whom the hearts of men are touched and therefore Zach. 4.6,7 Not by power and might but by my Spirit that is his spirit that is working upon the spirits of men both in instruments and opposites raising and elevating the one and subduing the other so that the spirit inclining and ordering and over-ruling of the hearts of men in such a work it is an evident testimony of a call from the spirit for their hearts God had touched c. Thirdly there is yet something more and that is persons being thus chosen there is a sanction and a stablishment from the Holy-Ghost that doth come upon them that as all the duties of the office lie upon their consciences by the command of God that whatsoever is required in that office the Lord expects it of them so all the honour and dignity of the office is due to them and that by a command from the Holy Ghost and men are to be subject for conscience sake as an act of obedience unto God as a wowan before she hath chose a husband is at liberty to marry whom she will only in the Lord but having once chosen a husband all the duties that belong to a husband she is to perform unto him by vertue of the Covenant of God and in obedience unto God and as it is with a people in the point of the Magistracy its true that civil government is appointed by God but that it shall be in this or in that form he hath not appointed and therefore though there be several forms of government yet all are lawful and may according to the rules of prudence be made use of in any state as shall be most for the publike good therefore all forms of civil government are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.13 but having made choice of Magistracy in what form so ever the authority of God then comes upon it and ye are to obey as unto God and to be subject for conscience sake Rom. 13.5 and so it is here also and upon these three grounds it is that the holy-Holy-Ghost is brought in for the Constitution and establishment of Church-Officers and therefore it is that he hath set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20.28 He did constitute them in that particular place where they should be Thirdly for this cause the Apostles they took special care to set up all the Institutions of Christ as well offices as ordinances as the state and condition of the Church did require and therefore they did not only gather them into bodies but they did also set Officers over them Acts 2.14,23 They ordained Elders in every Church and the same charge and employment they gave to the Evangelists who were appointed to this purpose to confirm the Churches and to ordain Officers in every Church Fourthly and we see that all the Churches of Christ accepted of Officers and acknowledged them as such as there were Elders in the Church of Ephesus Acts 20.28 and the Church of Jerusalem had not only Apostles but Elders also Acts 15.2,22 and therefore the whole Church is brought under these two heads them that rule over you and all the Saints Heb. 13.24 They are not all Rulers all are not men in office there be Rulers that are distinguished from Saints To what end are officers appointed in the Church what need is there of them they are appointed by Christ for these ends First for the Churches perfection in the Constitution thereof for though a Church without officers be a true Church in respect of the Essence of it when there is a society of visible Saints united into one body by mutual consent in the profession of the faith of the Gospel as appears Acts 6. there was a Church at Ierusalem before there were Deacons and a Church at Antioch before there were Elders Acts 14.23 but yet it is nor a compleat Church in all the parts of it as an Organical body therefore it hath officers superadded and therefore as soon as the Apostle had converted a people to the faith first they did embody them and then for their perfection they set officers over them they did not look upon them as compleat whilest they were as sheep without a Shepherd till there be some to rule and to order them in the waies of a Church and according to the Institutions of Christ and therefore in all ages the officers have been in a special manner the glory of the Churches as the Apostles were Rev. 12.1 Upon their heads is a Crown of twelve stars and therefore Cant. 8.8 We have a little Sister and she hath no breasts that is a stablished ministery and settled officers from whom the sincere milk of the word might be sucked breasts of consolation whereby they might be supported Now this tends to the perfection of a Church as we see it described Ezek. 16.7,8 Thy breasts were fashioned and thy hair was grown it notes coming unto maturity and ripeness of age whereas a Church wanting officers is but a little sister yet in her infancy or minority c. Secondly Officers are appointed in the Church to avoid confusion therefore the Lord saw officers to be necessary 1 Cor. 14.33 God is not the author of Confusion but of Peace in all the Churches of the Saints and Col. 1.2.5 rejoycing and beholding your order according unto Gods order when every man keeps his place and rank that is they that rule keep their place and they that are to be subject keep their place for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military term and if either of these be wanting there will be confusion in the Church therefore he will have some to rule and others to obey that there may be no disorder and by this means no differences for its disorder that is the ground of all differences as it is order that is the ground of peace break order in a Church and you break the peace of it immediately Thirdly the Lord doth it for the Churches edification that as he doth give diversity of gifts and all of them to profit withal 1 Cor. 12.7 It is not that any of them should lie idle and be used barely for a mans self and his own advantage as an ornament to himself but for the good of the Church so the Lord doth also appoint diversities of administrations to officers in the Church that according unto mens gifts so they may have suitable employments in the Church in which they may encrease their gifts and thereby
God ariseth he hath abundance rise with him I say if the Lord old rise alone he is able to do it but whensoever he ariseth he hath aboundance rise with him When the Lyon roars all the Beasts of the forrest tremblâ— Observe I pray you when the Lord comes to Judgement against a people if he doth but say cause the instruments of vengeance to draw neer they come every man with a slaughter weapon in his hand immediately Ezek. 9.1 so when the Lord riseth up to execute vengeance upon an enemy I will give you but one place but it is a very glorious Scripture observe it I pray you Dan. 10.20 there is an Angel come to comfort Daniel and instruct him and he tells you now saith he I go forth against the King of Persia and when I am gone forth the Prince of Grecia shall come mark God riseth up as the Text tells you for it referrs to the same when God riseth up once then truly there is an Angel up and together with him all the power of the Grecian Monarchie When I am gone forth saith he then the Prince of Grecia shall come mighty wars there were between the Grecian and the Persian until the Persian were subdued before him Now how came it to pass the Angel went out first to fight against the King of Persia when God riseth up then I say there be abundance rise with him These are the grounds of the consolation that the people of God did take from the rising of God in his providential actings for them There is a word more that I would speak to A question will rise now in every one of your mouths Oh But how should a people know when by his spiritual eyes can he discern that God is raised up we see men rise an arm of flesh but how shall we be able to say God is raised up out of his holy habitation that were comfort indeed if we could conclude that but what if men rise without God Why now in answer to that I intreate you give me leave a little When God is raised up for a people he useth to cause magnam conjunctionem a great combination as it were and a joyning together of these five things observe them I beseech you and truly I think we may speak it with thankfulness to the glorious praise of our God they have very far concurred in the Lords rising among his people in England In the first place When the Lord is awakened by prayer that is the first thing prayer is Gods way by which he is raised up Iob 8.5,6 If thou make thy supplication to him he will surely awake for thee If thou make thy supplication to him what is the reason that God was raised up for his people here he was raised up by prayer look into Zach. 11.12,13 the Lord Christ he comes and prayeth how long will it be ere thou have compassion upon Ierusalem against whom thou hast had indignation these three-score and ten years why now what is the return The Lord answereth the Angel with good words with comfortable words I am jealous for Sion as soon as ever Christ prayeth my Brethren he prayes your prayers if ever prayer arise God ariseth I am jealous for my people That is the first You shall know when God ariseth if he be awakened by prayer and truly we had cause to hope in the beginning of our troubles that the Lord did pour a large measure a plentiful measure of the Spirit of prayer upon his people Secondly when the Lord defeateth the counsels of the enemy turns their plots upon their heads I beseech you observe the Lord is known by the judgements that he executeth when the wicked is snared in the work of his own hands when the Lord takes men and burns them like Bees in their own Hive truly that is an argument God is up men could not do that God brings mens waies eminently upon their own heads you have a Scripture very remarkable Micah 4. for I dare speak nothing to you but what I have a word for I the enemy say that they would come together and they would thresh Sion why now saith God they know not the thoughts of the Lord these are their thoughts I buâ— they do not know mine why what were 〈◊〉 thoughts Gods thoughts were to make their 〈◊〉 against the people of God to be the means of their own ruine their own counsels should destoy them for so he saith they shall be gaâ—hered togeâ—er as sheaves in a flore arise and thresh O daughter of Sonâ— they thought to come together to thresh the Church I but saith God they themselves shall be threshed they shall be gathered together as sheaves to be threshed it would be horrible ingratitude for any of us to overlook the manifold appearances of God in this kind in these latter daies and not confess the Truth That is a second ground how we may know whether God arise for his people In the third place when the Lord takes away the hearts of his enemies truly my Brethren the discipline of Spirits is not in men but in the Father of Spirits when it shall be truly said the men of might have not found their hands when that shall befall them that the Lord threatneth in Nahum 3.17 their Captains shall be like the great Grass hoppers in a Sunny day the Sun ariseth and they are gone when their strong holds shall be like ripe figgs falling into the mouthes of the Eaters when God shall make the very names of men terrible to the enemies certainly God hath the Discipline of Spirits when it shall be said the sword of the Lord and the sword of Gideon and that as it is said a Barley Cake shall overthrow the Tent this is the Lords doings Certainly God doth arise In the fourth place when the Lord acteth the Spirits of his people unto high and noble and invincible resolutions draws them out to resolutions more then men when he guides their strength when he girds up their spirits to the busineâ—s in Zach. 4 6. Not by power nor by might but by my Spirit how did the Spirit of God do it truly it is the Spirit of God working in the hearts of men raising up their hearts to encounter with the greatest difficulties to look a thousand deaths in the face with boldness and elevating the spirits of men beyond what or linarily is in men this is the Lord the Lord riseth when it is so And then in the last place when the Lord goes on in waies of mercy and draws out his loving kindness sometimes the Lord may step forth for his people and he may withdraw himself again and then the misgivings of their hearts will be ready to say it is the Lord is upon us but when the Lord holds on a continual tenor of mercies when it shall be said as it was to Ioshua there is no man shall stand before thee all the daies of thy life I am with
to stop their mouthes therefore if you would not have Judgements encreased take heed when you see the Lord appearing for his Church providentially acting the Lord is up then Say to thy own soul Let all flesh be silent before him That is the first looking upon these words as referring to the Churches enemies A word I shall add looking upon these words as referring to the poor distressed Jews who were now returned out of the Land of their Captivity but there was a mighty power of the enemy against them why yet saith the Lord do you keep silence silence your doubtings silence your frettings Silence your doubtings It it said of Abraham Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did not dispute the business pro and con and truly neither must you if God be up leave the work in his hand leave off your doubtings leave off your doubtings upon conjectures and suppositions That is the first Let all flesh keep silence silence your doubtings Secondly Let all flesh keep silence silence your frettings saith David Psal 39. I kept silence I was dumb saith he for it was thy doings A terrible Judgement befell Aaron two sons were taken away by an immediate stroke from Gods hand and Aaron held his peace his spirit did not rise and discontentedly fret at the present dispensation Oh ye that fear God take heed when the Lord ariseth for his people keep silence before him silence your doubtings silence your fret tings That I press by four considerations and so I shall conclude I beseech you mark them You that fear God that know his name that expect an interest in all that mercy that the Lord intendeth for his people in the latter daies take heed I say that ye keep silence before the Lord. First Consider but this will you contend with God will you I say contend with God in Judgement the Lord challengeth that Who will appoint me a time who will contend with me in Iudgement Will you dispute the business out with God Consider Gods Judgement is the last Judgement and his Judgement is an eternal Judgement from his Sentence there is no appeal it is the worst course that a man could take that is to be Judged to undertake to contend with his Judgement before God therefore take heed of it you cannot contend with God in Judgement Iob 9.32 Secondly should not the Soveâ—aignty of God put you to silence though it may be all the actings of God be not according to your will should not the Soveraignty of God I say stop your mouthes â— hath not the Lord reserved to himself the power of Kingdoms Depoint Reges disponit Regna he it is that disposeth Kings he it is that disposeth Kingdoms now I beseech you observe this seriously this did silence David I was dumb and opened not my mouth it was thy doings truly had I looked barely upon man it was such a thing I could not have born if I had looked only upon instruments but when I looked upon him as my Soveraign and absolute Lord then saith he I was silent before him In the third place consider this A fretful spirit even in Gods own people doth strangely blind their eyes that they cannot see the goodness of God in the mercy but take many times that which is a high and glorious mercy they take it to be a cross and an affliction My Brethren observe envy will strangely hoodwink a man when the hand of the Lord is lifted up they will not see why for their envy at the people they text saith it is an evil frame of spirit in a Christian a froward discontented fretful spirit a spirit ill becoming a Saint your wisdom should hinder it Solomon tels you a man of understanding is of an excellent Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frigidus spiritu he is a man of a cool spirit a man of understanding a great many men will speak of their understandings and their zeal many times but know that a man of understanding is of a cool spirit Consider the Spirit of Christ comes in the form of a Dove be innocent as Doves without gall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sine felle sine dolo so the word signifies the Dove is without gall as well as without guil and truly that is a spirit becoming a Christian and the want of this my Brethren makes many deny the most glorious actings of God towards his people when many times even an Heathen man a stranger standing by is ready to cry out as he did truly it is a glorious God the God of the Christians Alas they will not look upon it they cannot see it envy I say strangely bleareth the eyes take heed of it therefore In the last place and so I have done Consider doth the wrath of man work the righteousness of God the Apostle S. Iames tels you clearly the contrary certainly you that will maintain Gods cause you must do it by Gods means the Lord needs no carnal weapons no help of any body no fleshly interest to maintain his spiritual cause no I entreat you consider it when if ever you will carry on the cause of God let it be done by the means and with that spirit that God requireth I dare undertake you shall find that of Nazianzen a good rule Nazian Let us be weak that we may overcome I that is the way the way to overcome men or to mannage a cause though you say it is the cause of God I say it is not to be done by humane heats and fleshly animosities therefore this is that I shall leave with you for the present in these five considerations farther and so have done First God hath never set up any authority or way of government but he hath reserved to himself in his providence a power to change it at his pleasure Zach. 21.10 Remove the Diadem take away the Crown God will shew himself to be King of Kings and Lord of Lords Secondly it is his ordinance that there should be a Magistracie they are called the shields of the earth the stay of your tribes the foundations of the earth and it is not good there should be an Anarchie for God hath set Rulers over men some by providence some by promise But yet God sets them over them that should be enough to restrain men of giddy spirits who are like the children of Belial without a yoak therefore let us not go about to pluck up our own bedge and destroy our own foundations Hab. 1.13 The fishes of the Sea have no Ruler over them but devour one another The Persians at the death of their Kings have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on purpose that men might find the evil of it therefore be not unruly boysterous spirits like the raging Sea But be content to submit to the bounds that God hath set you Thirdly though this Government be an Ordinance of God yet the extent and specification of it is but an humane creation 1. Pet. 2.13 〈◊〉