are we during the present state We know but in part and we are sanctified but in part and there being such a mixture in the principâ—â—â— of operation every action is mixt It is notable that there is no commendable act in Scripture recorded but there is some mixture of corruption in it even in the most Heroical exercises and discoveries of Faith Moses beleeveth and therefore smiteth the rock but he smiteth twice Sarah beleeveth the promise but giveth her maid to Abraham Rebâ—â—â—â— was told that the elder should serve the younger and beleeveth it but yet she sets Iacob awork to get the blessing by a wile Rahab saveth the Spies but maketh a lye c. Thus is our wine mingled with water our honey with wax and our silver with tin All the tryal is that the better part prevaileth and that we are still growing and halting on to perfection as the morning Sun doth to high noon Prov. 4. 18. 2. For actual Sanctification which standeth in a conformity to Gods Will when the heart is changed so as the life thoughts words actions all are sanctified there is a spirit of holiness working within and breathing without in sanctified discourse and holy exercises all the actions savour of grace Now our actions are sanctified and savour of grace when they are performed upon new Principles and new Ends. 1. New Principles Duty swayeth the conscience and love inclineth the heart 1 Tim. 1. 5. The end of the Commandment is charity out of a pure heart and good conscience and faith unfeigned No act is gracious and an act of pure obedience unless it have these qualifications It is not the matter that maketh the work good but the principles all that we do must come from a principle of faith love and obedience obedience respects the Command love the kindness and merit of the Lawgiver and faith his bounty and reward the first swayeth the Conscience the second inclineth the heart and the third giveth encouragement This is to do duties with a Gospel frame of spirit obedience takes notice of the Laws of God love of the kindness of God and faith of the rewards of God and so obedience sheweth us the matter of the duty and faith the encouragement so that what ever is done as an act of the new nature or sanctified estate it is an act of obedience out of gratitude upon the encouragement of our glorious hopes and advantages in Christ As if it be asked Why do I do it God hath commanded it Why with such strength of affection and earnestness God hath deserved it because of his love and bounty in Christ Conscience is sensible of the obligation and love and hope sweetens the duty There is a natural conscience of good and evil which is known by legal ayms and carnal motives what is done out of natural conscience is not done out of obedience and thankefulness but out of bondage and with a servile frame of spirit like fruits that are ripened by art and force not naturally nor kindly 2. New Ends here indeed the discovery is most sensible Principles are more hidden and discovered mostly by ends Now the only end must be Gods glory All that is done in the spiritual life be it an act of piety justice temperance or charity it must be done with this aym that God may be glorified by our obedience to his Will I owe this duty to God and I must do it for Gods sake be it a duty of worship or in your civil relation and traffique as if I pray the last end of prayer must be Gods glory whither I seek grace and pardon or the conveniences and supports of the present life Grace still sublimateth the intention of the creature therefore carnal men are taxed for praying out of self-interests Hosea 7. 14. They have not cryed unto me when they howled upon their beds they assemble themselves for corn and wine and oyl It is but a brutish cry when men seek only their own commodity and welfare as beasts will howl when they are sensible of any smart and injury dogs or any brute beasts may do the same there is no act of grace in it So in charity many men make it a kind of bargain and traffique they do it to be seen of men Mat. 6. 2. to gratifie their worldly interests not to please God or honour God for their credit and repute to be well thought of and there Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is they have that which they look for for other things they give God a discharge and acquitance Briefly the aims of men not regenerate or sanctified are either carnal or natural or legal 1. Carnal when men make a market of Religion their worship righteousness and charity is set to sale and by a vile submission made to stoop to their own private interests as the Pharisees made long prayers to devour widows houses that is to beget a fame and repute of honesty that they might be entrusted with the management of their estates So some may pray to shew parts preach out of envy and to rival others in esteem Phil. 1. 15. Often is this vile scorn put upon God that his worship is made a cover and pretence to unclean intents which is as if a cup of gold made for a King to drink of should be filled with excrements or as if we did set up another god beside him for that which we make our utmost end we make it our God as false Teachers are said to make their belly their God Phil. 3. 19. because all that they did was for belly chear to flow in abundance of wealth and worldly pleasures by this means setting up the belly and the concernments of the belly in Gods stead 2. There are natural ends It is grace as I said that sublimateth the intention of the creature A carnal man can go no higher then Self as water cannot ascend beyond its spring Now all natural men are not hypocrites to put on a pretence of strictness out of design the Apostle saith They do by nature the things contained in the Law Rom. 2. 14. that is upon the impulses of natural conscience they avoyd such sins as Nature discovereth upon such arguments and reasons as Nature suggesteth If they worship it is to satisfie their own consciences if they be strict and temperate it is not out of reasons of obedience but because the matter of carnal pleasure is gross and burdensom and hindereth the free contemplation of the mind or because these pleasures emasculate and quench their natural bravery and so hinder their reputation in the world if they be just it is to maintain commerce between man and man if they be kind in their relations it is for their own peace and quiet nothing is done as in and to the Lord as the Apostle enjoyneth Ephes 5. God is neither at the beginning nor at the end of any of these actions the love of God is not
of Christ How durst thou that art a sinner look him in the face lay hold of Christ hope for glory Still the Call is our Warrant and Title If it should be asked of the guests that came in a wedding garment Friends how durst ye come hither and approach the presence chamber of the Kings son they might answer We were bidden to the wedding Mat. 22. So in Mat. 20. Why do not you go into the Vineyard their answer was No man hath hired us they had no calling Partly to give us encouragement We need not only leave to come to God by Christ but also quickening and encouragement for we are backward In other preferments there needeth nothing but leave for there men are forward enough but here guilt maketh us shy of God and God is forced to call and hollow after us By nature we are not only exiles but fugitives Before God banished Adam he first ran away from him he ran to the bushes and then God called him Adam where art thou Gen. 3. 9. How often doth God hollow after us in the Word before we return and come out of the bushes He maketh proclamation Isa 55. 1. Ho every one that thirsteth c. We are under spiritual bondage as the Israelites were in Egypt under corporal bondage and God sendeth again and again and out of very anguish of heart we will not beleeve him therefore he calleth and cryeth Sinners where are you why will you not return unto me Gods outward Call is managed by men and therefore it is very hard to perswade them to discern the voyce of God as Samuel would not be perswaded but that it was Eli called him when it was the Lord We think it to be the charity of the Minister and will not easily acknowledg a call from God and therefore do not only need leave but encouragement Partly because God will work in a way suitable to his own nature and ours fortiter suaviter strongly like himself and sweetly with respect to us and therefore he doth not only draw but call not only put forth the power of his Spirit but exhort and invite by the Word the efficacy of divine grace is conveyed this way more suitably to the nature of man There is grace offered in the Gospel and the Spirit compelleth to come in In all the Works of God there is some word by which his Power is educed and exercised In the Creation Let there be light c. At the Resurrection there is a Trump and the voyce of an Archangel Arise ye dead and come to Judgment In all Christs miraculous cures there are some words used Be thou clean and Be thou whole and Be thou opened and to Lazarus in the grave Christ useth words of ministerial excitation Lazarus come forth So in converting a sinner there is not only a secret power but a sweet call and invitation some word by which this power is conveyed and represented in a way suitable to our capacity For all these Reasons doth God work grace by calling Again Gods people are well stiled a called people because they are so many ways called from self to Christ from sin to holiness from misery to happiness and glory They are called from self to Christ Mat. 11. 28. Come unto me all ye that are heavy laden The main end of a call is to bring Christ and the Soul together every dispensation of God hath a voyce and God speaketh to us by Conscience by his Works by benefits by crosses but chiefly by his Word the application of which by the Spirit is as it were an awakening call but the chief call of God is by the voyce of the Gospel wherein the offers of grace are discovered to us Câ—me poor wearied Soul come to Christ and thou shalt find ease and comfort Again they are called from sin to holiness 1 Thes 4. 7. God hath not called us to uncleanness but to holiness though the immediate end of divine calling be faith yet the intermediate end is holiness as the ultimate end is glory Thus we are called out of Babylon into Sion from the Tents of Kedar into the Tents of Shem from nature to grace and the power of Satan into the Kingdom of God in short this call is a separation from uncleanness and all common and vile uses Again they are called from misery to happiness and glory from aliens to be friends from darkness to light 1 Pet. 2. 9. from being enemies to be reconciled from bastards to become sons from vessels of wrath to be heirs of Glory With respect to all these sorts of calling it is termed sometimes an high calling Phil. 3. 14. sometimes an holy calling 2 Tim. 1. 9. and sometimes an heavenly calling Heb. 3. 1. It is an high calling because of the honour and dignity of it it is no small matter to be children of God coheirs with Christ Kings and Priests to God Many are lifted up because they have born Offices and are called to high places in the world a Christian hath a calling more excellent he is called to be a Saint a spiritual King an holy Priest to God It is an holy calling because of the effect and purpose of it Mans calling may put dignity and honour upon us but it cannot infuse grace it may change our condition but not our hearts It is an heavenly calling because of the Author of it God by his Spirit and because of the aym of it the grace whereby we are called came from Heaven and its aym and tendency is to bring us thither see 1 Thes 2. 14. 2 Pet. 1. 3. Called us to glory and virtue c. We are first called to grace and then to Heaven first the sweet voyce saith Come unto me and then the great voyce Come up hither from self sin and the world we are called off that we may enjoy God in Christ for evermore You see the Reasons let us apply it now First It serveth to press us to harken to the Lords call Many are kept off by vanity and pleasures others by their own fears To the first sort I shall only represent the danger of neglecting Gods invitation and slighting a call Prov. 1. 25 26. Ye have set at nought my counsel therefore I will laugh at your calamity and mock when your fear cometh Gods wrath is never more terrible then when it is stirred up to avenge the quarrel of abused Mercy Men cannot endure that two things should be despised their anger or their kindness Nebuchadnezzar when he thought his anger despised he biddeth them heat the furnace seven times hotter and David when he thought his kindness despised threatened to cut off from Nabal every one that pissed against the wall Certainly the Lord taketh it ill when the renewed messages of his love are not regarded and that is the reason why where mercy is most free God is most quick and severe upon the refusal of it The Lambs wrath is most
their spring and rise nor the glory of God their aim If they pray there is no intention beyond Self and the welfare of their own natures the matter is but the outward work of the Law and their aim is but the freedom and welfare of nature 3. There are legal ends When wicked men are most devout it is but to quiet conscience to satisfie God for their sins by their duties they would fain buy out their peace with Heaven at any rate Micah 6. 6 7 8. Wherewith shall I come before him what shall I give for the sins of my Soul They are devout charitable that by diligence in worship and exceeding in charity they may expiate the offences of a carnal life If peace of conscience were to be purchased with money they would not spare they would rather part with any thing then their corruptions because nothing is so dear to a carnal heart as sin So that you see devout nature is very corrupt and perverse and therefore all its actions are justly hated of God Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he offereth it with an evil mind that is to buy an indulgence in other sins that he may sin them freely and with leave from Heaven In short all their duties of worship and charity are performed as a sin-offering and not as a thank-offering to satisfie God not to glorifie him usually they are extorted from him in a pang of conscience as a Mariner casts out his goods in a storm or a traveller yieldeth his money when beset with theeves there is no true delight in God or in obedience And thus I have shewed you what it is to be sanctified in heart and life which was the first thing propounded Secondly Let me now shew why Gods called people must be sanctified and that briesly and in few words 1. For the honour of God of every Person in the Trinity Father Son and Spirit For the honour of the Father that his choyce may not be disparaged Ephes 1. 4. He hath elected us to be holy There is some conscience in the world that maketh them adore strictness meer morality hath some majesty with it in the eye of Nature but especially Gospel holiness whereas looseness is looked upon with scorn and contempt so that his chosen people would be a dishonour to him if they were not sanctified therefore God the Father aimeth at it in all his dispensations he chooseth us that we may be of a choyce spirit as when Esther was chosen out among the Virgins she was purified and decked with ornaments and had garments given her out of the Kings Wardrobe so we are made holy being chosen of God And then he calleth us that he may put this honour upon us in the eye of the world to make us like himself Be ye holy as he that hath called us is hâ—ly 1 Pet. 1. 15. It were monstrous that God should set his affections upon a people altogether unlike him that he should call them to be so near himself that continue corrupt and carnal It is the aim of his Providences as well as his special grace we are afflicted that we may be partakers of his holiness Heb. 12. 10. threshed that our husk may fly off God certainly delighteth not in the afflictions of his people no he loveth the prosperity of the Saints but he had rather see them in any condition then see them sinful Again It is for the honour of God the Son whose members we are Head and members must be all of a piece like one another It were monstrous that Christ should have such a body as Nebuchadnezzar saw in his dream where the head was of pure Gold and the thighs Brass and the feet Iron c. and it were an odd sight that a face of Europe should be put upon the body of a Negro or Ethiopian and as strange and odd it is that Christ should have a disproportioned body quite unlike himself yea it is little for his honour that he should be the head of an ulcerous body as well as a monstrous body so much of sin as you continue so much you disparage your Redeemer and put him to shame therefore all Christs aim is to make us holy for that end he redeemed us that he might sanctifie us and make us a glorious Church without spot and wrinkle Ephes 5. 26 27. When Christ was upon the Cross in the height of his love he was devising what he should do for his Church to make her honorable and glorious and he pitched upon Sanctification as the fittest blessing that he could bestow upon us Every distinct Society must have some distinct honour and priviledg Now Christ had set apart the Church as a distinct Society to himself and therefore he would not bestow upon her pomp and worldly greatness other Societies had enough of that but holiness grace which is our splendor and ornament And indeed this was a far better gift then any outward greatness and excellency could be for moral excellencies are far better then civil and natural It is Gods own honour to be holy therefore it is said that he is glorious in Holiness Exod. 15. 11. He is elsewhere said to be rich in mercy but here glorious in holiness his treasure in his goodness but that which he accounts his honour is his holiness or immaculate purity as you know among men their wealth is distinguished from their honour But in this gift Christ had not only respect to the excellency of it but to our need and want Christ was then repairing and making up the ruines of the Fall now we lost in Adam the purity of our natures as well as the favour of God therefore that the plaister might be as broad as the sore he would not only reconcile us to God but sanctifie us his Blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lavor wherein to wash us and make us clean as under the Law there was in the Tabernacle a great Lavor as well as an Altar to shew we must be washed and sanctified as well as reconciled to God and Christ came not only to abolish the guilt of sin which is against our interest our peace and comfort but also to destroy the power of sin which is against Gods glory And as this was Christs aim in Redemption so also in the Gospel and all the precious Promises of it he dyed that Ordinances might be under a blessing and conduce to the promotion of holiness for so it is there in Ephes 5. 26. That he might sanctifie us by the washing of water through the Word There is a treasure of grace purchased and left in the Church to be conveyed to us by the use of these Ordinances So John 17. 19. I sanctifie my self for their sakes that they may be sanctified through the truth When ever we come to the Word
Prophetically spoken not execratâ—rily as a threatning or denuntiation not as a curse For they have gone in the way of Cain Cains example is produced because he was the first and chief of them that departed from the true Church and pure service of God Gen. 4. 16. Cain went out from the presence of the Lord and dwelt c. Tertullian saith he was the Devils Patriarch the first root of the carnal seed or of the seed of the Serpent in whom persecution began Now Cains way was a way of murther he slew his Brother because he was more righteons and godly then himself 1 Joh. 3. 12. and so they go in his way that have an envy and hatred against their holy brethren which many times proceedeth so far as violence persecution and murder This instance is fitly applyed to these Seducers for if the Targum of Jerusalem say true besides the particular grudge which Cain had against Abel about the acceptance of his Sacrifice There was a dispute which happened between them in the field concerning the providenes of Gods last judgment and world to come Non est judicium nec judex nec saculum aliud nec merces bona pro justis nec paena pro impiis nec Dei misericordia creatus est mundus nec ejus misericordia regitur eo quod suscepta est oblatio tâ—a cum beneplaâ—itâ— mea verâ—â—â— Tarq Hieros So were these Seducers exasperated against the Orthodox not only because of the greater presence of God among them but also because of difference of judgment about Christ the world to come and Providence with other wholesome Doctrines by which godliness is maintained Again Cain slew Abel so were these Gnosticks ready to break out into all violence against those that dissented from them and stirred up the Jews to persecution against the Christians Cain after this murther was haunted with his own Ghost and trembled where ever he came so doth Cains end attend Cains course such quakings and fears of conscience following them where ever they went 't is said The Lord set a mark upon Cain Gen. 4. 15. what this mark was is much disputed most say it was a continual trembling and quaking throughout his body Vide Aug. lib. 12. contra Faust cap. 12. Chrysost hom 19. in Gen. And the Sept. render that Geâ— 4. 12. Thou shalt be a Vagabond upon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt be groaning and trembling upon the earth and the word Nod the name of the place where he sojourned is by interpretation agitatio commotio quaking or trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Basil seleuc apud Neiremb stromat 1. pag. 23. which if so our wicked Quakers may see who was their Patriarch Now from this first instance observe First That the practice of wicked men now and the practice of wicked men from the beginning is still the same Cains Club as Bucholcer speaketh is still carryed about in the world stained with the blood of Abel see Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the spirit even so 't is now So 't was then so 't is now so it will be while the spirit of the Devil worketh in the world we have the same original sin which they had in former times for a long time a disease runneth in the blood and is continued in a line and family but after some generations 't is worn out but this filth will still run as long as there is a channel of carnal generation to convey it Again we have the same Devil to tempt us who ever is converted he will never turn Christian to be sure and there are the same provocations and occasions to exasperate mens corruptions Well then let us not be over troubled there is no new thing under the Sun the same Devil that rageth now hath been a murderer from the beginning John 8. 44. The same Devil that deceiveth now was a lyar from the beginning are there those now that separate from all Churches of Christ there were Donatists in former time are there now that deny the God-Head of Christ There were Arians then are there now Ranters Familists and there were Gnosticks then are there bloody enemies of the truth every Age can yield its Cains Again if we would better know the state of our times let us blow off the dust from our old presidents the Devil doth but play over the old game and though the Scene be shifted and furnished with new Actors the Plot is the same Observe again Hereticks and Libertines usually turn persecutors for 't is said here They go in the way of Cain Satan that is a lyar is also a murtherer a false way cannot subsist without the props of blood and cruelty witness the Circumcellians the Priscillianists the Arians the Donatists the Tragedies at Munster An erroneous opinion is touchy and therefore efferates the minds of men against those that oppose it beleeve not Seducers then when they come in sheeps clothing 't is but that they may get a power to play the Wolves the better and when Libertines encrease let Magistrates look about them there are Clouds gathering together towards a dismal storm and though they seem to be meek and full of love while their party is contemptible yet when they grow considerable they appear in their colours Again let us bless God for the peace we enjoy there are swarms and droves of Locusts abroad but blessed be God that there is a restraint upon them that there is a spirit of perversity mingled with their counsels I tell you the great danger of the latter times is from Libertines many fear a second deluge of Anti-Christianism but that is not so probable as the seditious insurrections of Sectaries What sad havock will be made of the people of God when once these bloody minded wretches get power The latter times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perilous times 2 Tim. 3. 1. Why from what sort of men will the danger arise not from the Anti-Christian or Popish party so much as from a Libertine party from Quakers Ranters Anti-Scripturists Familists c. The Anti-Christian party carrieth things by power and wordly greatness but this party there described is a creeping party that gets into houses leadeth captive silly women verse 6. the Anti-Christian party abuseth the Sword of the Magistrate but this is a trayterous party heady high minded verse 4. a party rising up against Magistracy The Anti-Christian party are stiffe and obstinate in their old forms but this is a party of seekers looking for new discoveries holding nothing certain in Religion ever learning and never coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the acknowledgment of the truth vers 7 In short the party there described are a party that deny civil reverence natural affection and are contemptuous despisers of the true and holy servants of Christ and all this carryed on under a pretence and form
wicked men come like miserable captives how shall the Saints arise out of their graves like sons of the morning They and Angels intermixed in the train of Christ what is wanting here is richly made up there 2 Walk as those that shall be associated with Christ in judging the world walk with Christ now and you shall come with him then follow the Lamb wheresoever he goeth when he is crowned at Hebron he will not forget his old companions cleave to him cry not up a confederacy with them that cry up a confederacy against him he will say to you you have been with me in all my sufferings and sorrows now you shall be with me in my glory Matth. 19. 27 28. Again Judge the world now condemn them by your lives as knowing that you shall condemn them hereafter by your vote and suffrage Nâ—aâ— condemned the world Heb. 11. 7. a serious Christian is a living reproof a carnal professing hypocrite justifieth the wicked ye have justified your sister Sodom see Ezek. 16. but a sincere Christian condemneth them 7. From that with ten thousand of Saints At Christs appearance his train shall consist of multitudes of Saints and holy Angels Now they are but as two or three Berries upon the top of the uppermost bough scattered here and there as God hath work and service for them to do but when they appear together in that great rendezvouz they are a number which no man can number see Rev. 5. 11. and Rev. 7. 9. 't is a comfort against the paucity and smalness of those that are upright with God in heaven we shall have company enough Gods family when it cometh altogether is very numerous or rather innumerable Heb. 12. 23 as the wicked shall be exposed to the fellowship of divels and persons like themselves where the company shall add to the torment so shall we be called to a great Assembly and to bear a part with that glorious train which cometh with Christ Verse 15. To execute judgement upon all and to convince all that are ungodly amongst them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him HAving described the Judge with his attendants he cometh to describe his work which is to convince and execute judgement together with the persons against whom he will thus proceed All that are ungodly amongst them as also the grounds and reasons of the Process because of their ungodly practises and hard speeches against Christ Some say the 14th verse doth only contain the prophesie of Enoch and that these words are the Apostle's application or explication of it but improbably the words running on in a continued sense or form of speech and the application is at the 16th verse To execute judgement 't is an hysteron proteron the last act is put first execution before conviction or arraignment upon all that is upon all such as are here spoken of upon all the ungodly for judgement is not executed upon the Saints but for them And to convince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it implyeth such a clear proof that we see 't is impossible things should be otherwise at the day of judgement wicked men are speechless Matth. 22. and self condemned all that are ungodly amongst them that is amongst the wicked and the severity of the process is chiefly bent against those that are ungodly of all their ungodly deeds in the Greek the deeds of their ungodliness now ungodliness here is not taken in its proper sense for denying God his due honour and worship but for any opposition against his servants worship truth which in an ungodly manner thy have committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which argueth the malice spite which they bewrayed in their oppositions and reproaches and of all their hard speeches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard as applicable to things as well as speeches our speeches are here intended as appeareth by the following clause wicked practises and an evil tongue are seldom severed that by hard speeches is meant any proud taunting cursed or contumelious language see 1 Sam. 2. 3. in the Hebrews and Psal 94. 4. How long shall they utter and speak hard things and the workers of iniquity boast themselves which ungodly sinners not only sinners but ungodly sinners for the greater emphasis see Psal 1. 1. against him that is against himself against his person or messengers or truths ordinances for what is spoken against any of these is spoken against Christ himself This verse is large and full of points but because the doctrine of the day of Judgment hath been already touched upon and ungodliness opened at large verse 4. therefore the briefer notes will serve the turn 1. Christs second coming is to judgement so 't is said in the Text He shall come with ten thousand of his Saints to execute judgement Of his first coming 't is said John 3. 17. God sent not his Son to judge the world but that the world through him should be saved he came not then as a Judge but as a Redeemer offering and procuring grace and life when we frustrate the end of his coming as a Redeemer we make way for the end of his coming as a Judge and he that then came to us will now come against us 2. When Christ cometh to judgement one great part of his work will be to convince sinners and that openly publiquely Some think that the whole work will be dispatched in the Conscience without any audible and external voice both as to exâ—mination and sentence others think the tryal and conviction shall be in the conscience of a sinner but the sentence audibly pronounced and because the punishment is too light upon body and soul the ear is to receive it as well as the Conscience feel it I conceive that conviction tryal and sentence will be all open and publique though I cannot expresly say that every particular sin shall be discovered before the whole world yet enough manifested to shew the sentence just as their unfaithfulness in their callings their opposition of God and Godliness their oppression of his servants their neglect o grace c. with all the circumstances and aggravations of it as the gracious opportunities and means which they have enjoyed stirring sermâ—ns motions of the spirit checks of Conscience blessed methods of love and mercy c. God keepeth an account of these things those passages which imply Gods reckoning with his people in the world are but pledges of what he will do at the day of our last account now here God taketh exact notice of the long time and many means which we have enjoyed as Luke 13. 7. these three years c. it alludeth to the time of Christs ministry he was just then entring upon his last half year as by a serious harmonizing the Evangelists will appear John 2. 54. This second miracle did Jesus in Canah of Galilee account is kept of a former 1