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-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
orderly walking of members Thirdly the orderly carriage that should be between officers and members each of them keeping their place and unto each other performing the duty of their relation and it is this last on which I shall speak of at this time You are met here at this time for the election of a Pastor for no man is to take upon himself an office in the Church but one that is set apart by God thereunto and the way by which God doth set men apart for this office is by the election of the people whose power or whose priviledge it is to choose their own officers that shall be over them as appears in that instance of the Deacons the lowest officers Acts 6.5 they chuse them and the Apostles ordain them unto the office and when the people chuse those persons that are qualified according unto the rules prescribed in the word then they may conclude these are the officers that God hath so◠over us and the Holy-Ghost hath made us over seers and the officers are to take it as a call from God unto the employment and being chosen it is not to be looked upon as a humane but as a divine institution and he that is chosen is to be looked upon as an officer unto Christ and to have his power from Christ according to the rules of the word over that people It is necessary therefore in so weighty a business that you should know the grounds upon which you go and what the office is unto which you are now to elect a person and what the Order is which the Lord hath set down to be observed between the Pastor and the people that so you may know what to expect from him in way of duty and what he in a way of duty is to expect from you that so the order of God between both may be observed First what is the office of a Pastor The office of a Pastor is an Institution of Christ all that rule in the Church do rule under Christ and therefore they must have their office from him it is not for men to make a new officer in the Church any more then it is for them to make new ordinances in the Church as all offices in a State are appointed by the supreme power and there is no man is to take an office upon him that they do not authorize so also it is with the Church 1 Cor. 12.28 he hath set over them in the Church Eph. 4.11 he gave gifts to men that is the office and the gifts that did qualifie for the office officers that are set in the Church are of two sorts some temporary as Aposiles Prophets and Evangelists and their gifts were but for a time the gifts did cease with the office but there are some officers that are standing and are to continue in the Church until the end of the world for there is a work of the ministery that must continue till we all come to the unity of the faith for the gathering and the perfecting of the Saints till we all come to the unity of the faith that is till all the Saints of God that are scattered abroad all the world over be gathered together to the unity of the faith that is if they be converted and do all believe For there is but one faith which all the Elect of God must have and till that be begun and their sanctification be perfected till they all do become a perfect man and attain to the fulness of the stature of Christ that he hath himself appointed them in this life to attain to before they be translated to glory therefore such officers in the Church Christ hath instituted and and he will continue them till the end of the world so long as there are any Saints to be gathered or graces in them to be perfected Secondly the election of a Pastor is the priviledge of the people and in that the will of Christ is made manifest and the call of Christ is to both the person chosen and the people it s given them by Christ and they are thankfully to accept it and carefully to improve it and preserve it and not suffer them to be taken from them the Saints of God are to look upon priviledges to be saved as well as promises and they must not part with any of them First the Apostles Acts 6.5 that had the highest authority under Christ yet they did not take upon them to impose any officers upon the Churches but they must look them out and they must choose them then the Apostles will ordain them and surely they that would not impose a Deacon which is the meanest officer they will not impose any higher officer and it is the rule that the Apostle gives 1 Tim 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be proved first and also approved by the people for the word signifies both to try a thing and upon tryal to approve it Secondly the ordering all things in a Church state doth plainly argue it for every thing there is done by mutual consent and there can be no union in the body but by their own consent for as consent doth unite us unto Christ so it doth also amongst our selves for in all things as it is in the Church invisible faith and holiness in Truth makes a man a member of the Church invisible so the profession of that faith and holiness makes a man a member of the visible Church consent of the heart makes a man a member of the Church invisible and this consent professed makes a man a member of the Church visible and as it is between the members so also it is between members and officers for all power is of three sorts either it is natural or voluntary or tyrannical now all Church power cannot be natural and it must not be tyrannical therefore it must be voluntary and by the consent of parties 1 Cor. 5.12 Do not ye Judge those that are within says the Apostle therefore they that were within came under this power of judgement because they had given consent unto that power to live under it and to be ruled by it whereas they that were without and did not consent to it they were not subject to it or bound by it Thirdly from this election of the people there doth arise a voluntary relation between the Pastor and the people Acts 20.28 The Elders of Ephesus came to Paul and he commands them to take heed unto themselves and to all the flock over which the holy Ghost hath made you overseers and Col. 4.12 it is said of Epaphras that he is one of you for he was Pastor of the Church of Coloss and so the Angels of the seven Churches there were some general officers over all the Churches as the Apostles were and so were Evangelists and those that planted Churches but there are particular Church-officers that have a relation to such a people by vertue of their election and their own
give us is this Doctrine Holiness is the only way to happiness there is no seeing of God in glory without it none shall see God but the holy man And here for the right understanding of it we are to consider holiness three waies First quoad principium according unto the principle of it and that is Regeneration when the seeds of holyness that is holy principles are sown a new image is begun Secondly quoad incrementum according to the increase of it which is sanctification by which he that is new born to God grows up to the perfection of those habits received in the fear of God Thirdly quoad exercitium for the putting forth of those inward improved principles in a way of holy walking and this is in Scripture called obedience without holiness in all these suitable to the time and means that God doth vouchsafe man in a measure of truth and sincerity there is no hope to see the Lord. First Holiness quoad principium which is commonly called regeneration and without this there is no salvation John 3.3 Jesus said verily verily c. except a man be born again he cannot see the Kingdom of God we have first the manner of the assertion first nota dignitatis there is no truth but is a beam from the father of light but there are some truths more precious and of greater worth then others Secondly not a certitudinis all his words are true yet he doth set a special impress of truth for to be observed upon some words more then upon others Secondly the thing asserted except a man be born from above non unius partis correctionem sed totius naturae renovationem designat Calvin Calv. T is not the understanding is blind Labour to get it illightned the morals are ill Labour to reform them it is not the change of a mans way or his leaving some sins and taking up the practise of some duties but it must be A new nature as if he were new born into the world 2 Cor. 5.17 thou must have a divine nature a new creature there is nothing of the old building will serve all things must become new t is called therefore the new creation of God Thirdly the universality of the assertion aequivalet universali what age or calling or condition soever though this man were one that lived in the Church a Pharisee civil in his Conversation a Saint in his generation he was a man that had attained a more then ordinary pitch of knowledge a teacher and of a good disposition a man not bitter against Christ as the rest of his sect were and yet Christ saith to him he must be born again a man may be a member of a Church of a loving and ingenuous disposition a fair and unblamable conversation and a man of that eminency in knowledge that he may be a teacher of others and yet this man must be born again or he cannot see the Kingdom of God Fourthly the necessity he puts upon it also the Kingdom of God is both the Kingdom of grace here and hereafter of glory and to see it is frui to enjoy it participem fieri as ver 5. he cannot enter into the Kingdom of God so that to see it is to enter into or to have a mans own part and portion in it with the rest of the Saints so that let a man be never so great in the world never so eminent for profession let his outward carriage be never so upright nay Angelical yet if he hath no birth but his first birth he is not in Gods account a member of this Kingdom of grace nor hath any right to the priviledges of it here or of the Kingdom of glory hereafter he hath no part or portion therein There are two parables by which Christ doth hold this forth to us clearly first that of the marriage of the Kings son Matth. 22. there is a guest that comes without a wedding garment it is not a sleight thing to come to the ordinances in the Gospel in an unregenerate state if there be but one the King will come in to see the guests this wedding garment is Christ put on by faith in a work of vocation and the image of Christ begins in a man in the work of regeneration and he shall be cast out from the wedding that is so in the day when the Lord shall come and visit the guests so that parable of the foolish Virgins Math. 25. First Virgins they were and kept their garments from gross pollutions Secondly they were Professors and they joyned in society wih the wise Thirdly in high esteem they were for they had oyl in their Lamps they did shine as Lights in the world Fourthly they held out with great expectation unto the coming of the Lord for they went out to meet the Bride and yet they were shut out when the Bridegroom came because they had oyl in their Lamps but none in their Vessels the gifts of the Spirit of God are of two sorts some qualifying as the Spirit is forma assistens and works upon them in acts and this is oyl enough to cause them to make a profession and to shine as Lights in the world but some are renewing as the Spirit is forma informans A spirit dwelling in the Saints as a fountain of living Waters springing up to Everlasting life Now they that had the one without the other were shut out with I know you not c. And we have one famous instance in the Scripture and that is of Timothy he was born in the Church of godly Parents there was faith unfeigned in his grandmother Lois c. he was one Religiously educated for he knew the Scripture from a child and he was a child of a great deal of forwardness in so much that the People of God had great hopes of him there were many Prophesies that forespake him that he would be an eminent and a blessed instrument in the Church of God Paul saith according to the Prophesie forespoken that went of thee and yet for all this there had been no Salvation for Timothy but that he was begotten by Paul through the Gospel He is my own son in the faith 1 Tim. 1.2 And the reasons of it are two First it is in Regeneration that a man receives a new and another spirit 1 Cor. 2.12 We have not received the spirit of the world but the Spirit which is of God My servant Caleb hath another spirit saith God Numb 14.24 There is a double spirit that acts all Mankind all unregenerate men are under the power of the devil who is the spirit of the world the world lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 5.19 In aliquo posicum esse est sub ejus esse potestate Camer And this spirit acts and effects works in all the children of disobedience yea even in the elect before their conversion before their regeneration the strong man armed keeps the house till a
to preach that Doctrine there may be many of the Elect of God that may delitescere and be ensnared by Rome some way or other that do not wholly follow the Beast and receive his Image but how ever now God goes forth in Judgement come out of her let me exhort you in the name of the Lord do not cleave to Rome now you will surely partake in her plagues if you do joyn with her in her sins and if you take part with her now you come in at the worst time when it is falling when Popery is falling now ye that have been against it prayed against it fought against it and now by a wile to be brought into it to support it when it is falling now its Judgement is at hand it is the greatest vanity that can be Fourthly then a man were better with patience suffer with Sion and the Churches party a while rather then joyn with the Romish partie and be ruined with them in his end Rev. 14.12 here is the patience of the Saints ye shall suffer a while and be trodden down by them and you must stay for the full accomplishment of this promise for your deliverance but I will surely come and will recompence all your patience and therefore be nor discouraged and faint in your minds let not your hearts turn back unto Egypt and hanker after Rome and those remnants of Baal which God will surely destroy Fifthly how abundant should you be now in prayer for these two reasons First because the time draws neer now your prayers shall not be long unanswered Dan. 2.19 and ye shall be sure of a gracious answer Secondly the Lord doth let you see that he hath begun the work now follow him the Promises do begin to bring forth let us not be wanting to assist them in the birth if ever you would pray do it now when God is doing the mercy and you may expect a present return the Judgements of God upon his enemies and yours do invite your prayers Lastly beg of God for your Governors that they may never comply with Rome which hath brought so great miseries upon all Christian Princes and estates complying with Rome upon Politick respects thoug not upon Religious O let us abhorr it and desire God to keep their hearts from it for Rome shall perish Babylon shall fall and truly there is no partie be the what they will be and let his respect be what it will that do comply with them but they will fall with them for they are the people of Gods curse with whom God will never make peace and therefore neither should we Queen Elizabeths Motto was No peace with Spain So I say No peace with Rome and truly that is the way to have peace amongst your selves and to have your work carried on strongly when you do firmly stand with the Lamb upon mount Sion and be not shaken sometimes this way and sometimes that way savouring this way and then another as it serves our Politick ends God is with you whilest you be with him and if you be through for him he will be so for you if you be not the Lord will surely leave you to perish by that hand with whom you sinfully comply as the people of Israel did when they complyed with Assyria if they will go to King Jareb or go to Egypt for help they shall surely by the same hand perish and the Judgement came upon them from their helpers in the end Gospel Order A CHURCHES Beauty Preached when Mr. Strong was chosen Pastor Dec. 9. 1650. Col. 2.5 For though I be absent in the flesh yet am I with you in the spirit joying and beholding your order c. CAlvin upon this place saith that the Churches perfection doth stand in these two things in their faith and in their order and indeed all things that are necessary to its glory that it may be presented without spot to God are to be reduced to these heads It is your perfection that I earnestly desire 2 Cor. 13.9 Therefore I shall endeavour to instruct you in both these that you may be led on to perfection by it As for matters of faith it hath been the constant course of my ministerie amongst you Now I shall speak something to matters of order that so there may be no part of the councel of God that concerns your duty hid from you Now the order of a Church doth consist in three things and so I find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Scripture First it is put for the holy and orderly walking of every particular member when they do all walk by rule 1 Thes 5.14 Warn them that are unruly disorderly 2 Thes 3.6 Withdraw from every brother that walks disorderly that is that doth not walk with a right foot towards the Gospel whose conversation is not holy as becomes the Gospel of Christ and so order belongs unto mens conversion Secondly it is put for the right administration of all the Ordinances of God according to the rules and Institutions of God Heb. 1.5,6 The order of Melchizedeck is nothing else but the Institutions or prescribed rules given unto Melchizedeck and the order of Aaron are the rules prescribed by God for the Priesthood of Aaron and so Bezaon Hebrews cap. 7.15 makes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be all one and so we use it 1 Chron. 15.13 We sought him not after the due order that is according to the rule and to the institutions of God so that when all ordinances are administred according to the Lords Institution that is the order of the Church for then the order of God is observed Thirdly it notes the due subordination that is appointed by Christ to be observed in the Church for that also is order 1 Cor. 15.23 All shall arise but every man in his own order First Christ and then they that are Christs at his coming and so order is opposed to confusion when no man knows nor keeps his own place and station in the body When they that rule keep their place and they that are to be ruled keep their place and they do it with subjection to Christ as being concluded under the Power of an Institution that is properly order for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is military and taken from the order of an Armie Now there are three things that make an orderly army First that every souldier walks honestly and doth not oppress and run out of their rank Secondly that the Governors and Commanders do keep their places and do their duty in them Thirdly that all that is to be done be done according unto the rule of the Commanders and by their the Souldiers do nothing of themselves and by their own appointments and this is properly the order of an Armie when every one doth keep his own rank doth his own duty c. I should speak of the orderly administring of ordinances Secondly the
is for the good of the soul that is committed to the Officers of the Church Thirdly all their power is for spiritual ends all with relation to the soul First for preservation they do watch over them that they be not deceived with corrupt Doctrines lest being led away with the error of the wicked they should fall from their stedfastness and because VVolves will come in watch therefore take heed to your selves and to all the flock Act. 20.30 and also lest they be corrupted in their practises for a little leaven will leaven a whole lump therefore Church Officers are made watch-men to discover the danger that is coming upon them and to prevent it Secondly for their edification therefore S Paul saith The power was given for edification that he had authority in the Church it was that he might have the greater opportunity to edifie the Church of God and 1 Thes 5.12 They labour amongst you and admonish and instruct you all is for the edification of the body of Christ till we all come to the unity of the faith and to a perfect man Thirdly for their salvation all is done that the spirit may be saved in the day of the Lord 1 Cor. 5.5 and therefore the great care of all the Officers mentioned in Scripture hath been of the souls of men and to see their souls prosper and their graces thrive how ever it was with them in outward things if they were rich in faith and abounding in hope and full of good works though it went never so mean with them in outward things they were not afflicted with it and therefore Paul is mightily troubled when they are turned away from the Truths of the Gospel and when any of them do walk scandalously to the endangering of the souls of the rest of the body c. Fourthly Officers must give an account of souls that are committed unto them Here first every man must give an account to God for his own soul and his own waies for we must all appear before the Judgement seat of Christ to this end 2 Cor. 5.10 Secondly every man shall give an account of the souls of others so far as either they have been under his power or he hath had a hand or been instrumental in their destruction as the destruction of Israel will be charged upon Ieroboham who made Israel to sin and Lev. 19.17 Thou shalt not bear sin for him Ab alienis meis Austin Austin and it is a terrible thing to be Instrumental in any mans destruction Thirdly but Officers in a special manner that do take the charge of souls they shall give an account for them that is according to the terms of the Prophet Ezek. 3.17,18 If thou give him warning he shall dye in his sin the blood shall be upon his own head thou hast delivered thy own soul but if thou do not give him warning he doth perish but his blood shall be charged upon thee it shall be required at thy hands it is the guilt of blood that is the greatest guilt and of all bloods the blood of souls yet this is that which lyes upon you which Erasmus saith Erasmus are fulmina non verba it s a terrible thing to consider such a charge upon him with such a danger A man that considers what account he hath to give of his own sins he would not be willing to take upon him also the guilt of other mens sins and give account for them Fourthly all that are imployed by God there will come a time when they must come unto God and deliver up their charge for the talents that they have received I had five Talents here they are and are improved to five more the unprofitable servant must come also that hid his Talent in a Napkin and conscience shall give up its charge when it layes down its viatory office delivering the man up perfectly unto the grace of God and Christ the Kingdom which some as Chrysostom do understand of the Church of the Saints and that fitly and truly unto the Father I have kept them through thy name take them now to thy self that they may be with me where I am and so for a man to lie down in the dust with this account and to appear before God with this truth Of all the souls that thou hast given me this is my account that I have brought them unto thee safe here am I and the children thou hast given me Fifthly of all trusts in the world that of souls is the greatest First it is the great thing in the man and the man is lost when his soul is lost and therefore in one place it is said loose thy soul and in another loose thy self it is eternal destruction when the soul is lost it is more worth then a world it will not profit a man to gain the world if he loose his soul Secondly it is the great thing that Christ betrusts us with he doth prize it above all things else all other Talents that he gives us are but for the good of the soul and it was in love to the soul that Christ did and suffered all that he did for poor lost man it was meerly for the redemption of his soul the great thing that Christ hath an eye to is the soul the which he hath most glory and about which he hath laid out most grace Thirdly it is that which Satan doth most of all oppose and desire to destroy he is indeed Abadon he hates all man-kind but his chief aim is at the soul he is a murtherer but he will murther the soul if he can that is it which he doth charge all his volleys at he cares not for mens estates and for their honours it is their souls that is the great thing in his eye therefore there is nothing is in so much danger and there is no such trust committed unto a man as the souls of men it is a greater trust then to have the charge of all the Kingdoms of the world Sixthly surely then they had need know the souls well that are under their charge they had need of a very exact account of them and to keep an account of them that shall give this account before Christ at the last day and therefore all that are heedless in this office and that for low and poor ends undertake such a charge and are negligent and are wanting in that labour and diligence in it it doth plainly argue that men do judge the account of souls to be but a small thing and that which may be easily passed over and truly as he that hath no care of his own soul will never take care of an others so he that makes no matter of giving up an account to Christ of his own soul it is no wonder if it be a small thing to him if he had the burden of all other mens souls upon him also but he to whom the account of his own soul is dreadful he
he beleeves that death shall be unto him a blessing and not a curse 1. Cor. 3.23 all things are yours that is in ordine ad spiritualia whether life or death 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness 2. Cor. 5.1 We know that if this Earthly house of our Tabernacle were disolved we have a building with God c. And towards the time of a Saints death Faith commonly puts forth the most glorious acts the Sun shines brightest at its setting so that the soul can say with Ambrose nec pudet vivere nec piget mori c. 2 In respect of the Church though he never lives to receave the promises nor to see them accomplished yet as they have exercised faith upon the great things promised and have laid up prayers for after times so they dye in the faith of them that they shall be fulfilled in their season Heb. 11.23 God will surely visit you saith Joseph and therefore what difficulties soever they see rais'd against it yea the Archers shoot at the Church yet his bow abode in strength his faith holds out and can look through all opposition whatsoever 3 For their posterity Men are commonly troubled what shall become of the little ones they leave behind fatherless and friendless Orphans but his fatherless children he can leave with God and the widow that trusts in God shal not be forsaken although my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure c. Luther in his Will says Lord thou hast given me wife and children I have neither Land to bequeath them nor houses nor portions to leave them onely tibi reddo nutri doce serva ut hactenus me pater pupillorum judex viduarum Thirdly The dye in obedience to God Obedience is not real if it be not universal a submission to the will of God in doing as well as suffering in dying as well as in living Rom. 14.8 None of us lives to himself nor none of us dyes to himself but whether we live we live unto the Lord or whether we dye we dye unto the Lord for grace having made God a mans utmost end it is his glory and a submission unto his will that is the great th ing in that mans eye whether in living or in dying if God will further use him he is content to live and if the Lord will translate him he desires to dye and so God may be glorifyed in him whether in life or death he passeth not and when he hath honored God in his life he desires that he may honor God in his death also 2 In reference unto death it self and so there is something peculiar to the death of the Saints take these three things First Though death in it self be a fruit of the Curse yet unto him it is turned into a blessing though it be a curse in the thing yet it is a blessing to the man because he having his Covenant changed he is delivered from the Curse Christ being made a curse for him A Curse hath two things in it First something that is evil in it self Secondly The wrath of God therein Now unto the Saints death is not evil and therefore they have desired it I long to be dissolved and to be with Christ neither is it a fruit of Gods displeasure to them but it flows from his fatherly and eternal love that it may be a passage unto a better life whereas all other men dye by vertue of that ancient Curse The day thou eatest thereof thou shalt dye and in death the wrath of God abides upon them Secondly Unto the Saints death hath no sting 1 Cor. 15.55 Death is compared to a Serpent which by nature we fear and flye from and the thing that is dreadful in it is the sting but if that be taken out there is no fear of the serpent now the sting of death is sin and this is taken off by the surety 2 Cor. 5.21 for he hath made him to be sin for us and therefore there is no sin stands upon our score that should cause us to fear the serpent for ever but other men dye in their sins Joh. 8.21 and have all their sins to answer for before the judgement seat of Christ and not a drop of his blood shall take one of them off his score Thirdly Over the Saints death hath no dominion Rom. 5.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now what is it that doth constitute death in dominion that is when it can put forth its utmost power and there is none to control it but there comes upon a man quicquid mortis est usque ad novissimum it hath a power to keep them under for ever but unto the Saints the dominion of death is controlled for death entred by sin and it reigns by it therefore when the dominion of sin is broken the dominion of death is also so and the Saints are freed from the dominion of him that as an executioner hath the power of death that is the devil Heb. 2.15 Psal 49.14 but for wicked men death shall feed on them and there is none to deliver them but for the Saints the gates of hell shall not prevail against them I know that there is a Dalile interpretation commonly given and received from that scripture Mat. 16. First gates is put for the power of hell because the strength of Cities was in their gates but surely this seems not to be the meaning for by gates of hell is meant that power which should oppose the Church and surely gates by their strength might be for defence unto them but not for offence unto them without they were propugnacula non â—ppugnacula they did not fight with gates Secondly Anciently Councils did usually sit in the gates and so it signifies all the council and the policy of hell but that also seems not well to agree with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used which signifies to prevail and overcome by power not by policy by strength and not by art but that which prevails most with me is that our Divines have commonly asserted against the local distance that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never put for Hell or the place of the damned but either for the grave or the state and condition of the dead and if that â—e true then we read of the gates of the grave Job 38 17. Isai 38.10 of the power of the grave to keep â—hose that are under its possession and so Christ doth argue from the greatest to the least no enemy shall preâ—ail because even when you are brought under the Dominion of death and the power of the grave yet you â—hall have a glorious Resurrection and the grave shall â—ive up its dead and being risen you shall dye no more â—…th shall no more have Dominion over you the gates of â—…e grave shall not be able to prevail against you and â—…erfore
power Rev. 9. that though they had faces like men and the teeth of Lyons a great shew of meekness and yet abundance of stoutness and courage joyned with success in all their undertakings for they were crowned Locusts yet they had a sting in their tails diabolicam pseudo-Propheticam propaginem denotat all the power of their Conquest was used to no other end but to leaven and poyson all places where they came and conquered with their corrupt opinions whoever they be that use their power in this manner be their success what it will be they are in judgement and for the Torment of all where they come and such Locusts proceed out of the smoke of the bottomless pit Secondly They forsake God that forsake his worship ye are they that forsake the Lord that forget his holy Mountain to prepare a Table for that host c. Isa 65.11 Some expound it of the host of heaven and there is a great number of them for they that forsake the way of the Lord they do find out many inventions in Gods worship There is a double worship of God natural and instituted the one following upon the nature of God and the other flowing from the will of God and the latter the Lord did see necessary in all ages as medium cultus naturalis it was necessary unto Adam when he was in Paradise the Sabboth and the tree of life and the Tree of Knowledge of good and evil were then instituted it was so for the honor of God that the Lord Jesus himself observed it in the days of the flesh and did thereby fulfil all righteousness and worshipped God according unto the institution of the Jewish Church and he hath left such Institutions to be observed in his Church to the end of the world the Saints continued in the Apostles Dectrine and fellowship in breaking of bread and prayer and now men are grown so Religious as they cry down instituted worship and say that they are but forms it is true that rested in they are no more as the Ceremonies of the Jews were not but as they are Forms so they are Duties therefore to say men may use them or not use them and that Christians are sometimes for seeking under Formes but there is yet a higher way some that are unwedded unto any Forme that reserve themselves single for the immediâ—te embraces of their love What is this but to forsake the Lord because it is to forget his holy Mountain to worship God in any other way then he hath appoynted that is Idolatry and to neglect that way of Worship that he hath appoynted his people to walk with Him in that is prophaneness We complain of the prophaneness of the people throughout the Nation they are such Principles as these that are the great Grounds of prophaneness and from hence it goes forth into all the Land for how ready will all they that were weary of Ordinances and lookt upon them as a burden long agoe how greedily will they imbrace such a Doctrine as this is that may be a bribe unto their Consciences in their prophaneness and utter neglect of God surely it is a good rule qui non est Religiosus Christianus non est that man doth very much forfeit his Christianity that doth either in Doctrine or Practice in this manner decry the instituted Worship of Christ I am not willing to speak much of Officers now which is an Institution as well as that of Ordinances for the Lord hath set them in the Church 1 Cor. 12.28 and he hath appointed their term of continuance till we all come unto the unity of the Faith unto a perfect man till the whole body of Christ be gathered and perfected and the end Ephes 12.14 why he hath appoynted them is that we may not be carryed away with every wind of Doctrine that was the end why God appoynted them and this is the main reason why men oppose them because they cannot carry men away as they would by this means and theresore it is a true observation that never any man did begin to overthrow and corrupt Religion but he began with the Ministery first It is that which Adam Contzen directs to the Ministers and those that give their Testimony to the Truths of God specially suppress them error cui patrocinium deerit sine pugna concidet so calls he Truth and there is a promise made to them that God will be present with them to the end of the world and a provision is made for them to the end of the world for the Lord hath ordered that they that serve of the Altar should live at the Altar Cor. 1.9,14 though now a great part of the Religion of the times is to cry down a Ministery and so as Luther hath observed Satan hath had two ways to put out the light of the Gospel mendaciis Inopia And he saith men do profess Ministris nihil opus est they were things not much to be regarded though there is a justice to be exercised unto them as men how much soever they are despised as Ministers but it were not much to be regarded though you look upon them as men of all others the least considerable if God were not forsaken in it but to forsake Gods Worship is in the Scriptures account to forsake God Thirdly we forsake God by carnal confidence The Lord saies Jer. 2.13 they have forsaken me and they have digged to themselves broken Cisterns Jer. 17.5 Cursed is he that trusts in man and makes flesh his arm and his heart departeth from the Lord if the Lord be not exalted alone in the soul either sub ratione boni aut auxilii the heart of man forsakes him and leans on something else that is not God Now if it be Counsels of men the power of Armies the Assistances of Confederates so far a man forsakes the Lord therefore the Lord doth way lay all humane succours that they shall prove vain and unsuccessful and men shall be ashamed of their Confederacies thou shalt be ashamed of Assyria as thou hast been ashamed of Egypt thy considence yea destruction comes out of it they that sit down under the shadow of a creature it is but under the shelter of a bramble fire will surely come out of it to consume the Câ—dars of Lebanen when men turn to God they are taken off from carnal confidence they shall then say Ashur shall not save us therefore men turn to the creature when they do forsake and depart from God Fourthly men forsake God in their conversation when they neither walk with God or worthy of God the waies of sin are departing from God going into a far Countrey it is communion with Belial and walking in waies of pride oppression and uncleanness it is living without God and therefore surely it is a forsaking of him a departing from him and forsaking of his Truth and Worship is the only and special means thereunto our Saviour says
to Magistrates though it be given generally to Christians My Brethren be not many masters saith the Apostle in Iam. 3.1 When a masterless disposition bears sway in Rulers truly then if their pathes in every thing be not trodden they are so far from being Counsellors that they are themselves uncounsellable My desire therefore to you is this that such Breaches amongst your selves may be made up that amongst you there may be none such if it may be But I should further desire that if any such be you would with more wisdom keep them amongst your selves then you do if such differences and breaches whatsoever they be amongst you in counsels come abroad they cause great divisions amongst the people and great animosities in the hearts of the people some one way and some another as their party or their fancy leadeth them In the third place labour for union amongst the Ministers that should be one thing that the Magistrate should take special care for endeavour a union among the Ministers of the Gospel they will have still and God would have them have a great influence upon the people If there be jarrs between Paul and Barnabas it is no wonder then if one be for Paul and another for Apollo people presently fall to parties therefore I desire you to consider in a special manner let it be your care that the Ministers be united far be it that they should be men to stir up strife and that they should cause divisions or nourish them amongst the people surely it is your duty Rom. 14.19 to follow after the things that make for peace and those that will edifie one another It is an observation that Bullinger hath Bullinger I remember in a Tract that he hath written de persecutionibus Christianae Ecclesiae be saith that whensoever the Church had peace auctae sunt dissentiones praecipue inter Episcopos Doctores quibus populus nihil aedificabatur by and by there arose differences amongst the Ministers and by this means the people were not edified but destracted and what then then the Lord gave them to such a persecution and then to such a persecution ad abstergendam aeruginem and those of us now that cannot pray together nor give thanks together no by no means we can neither pray for the same mercy nor give thanks for the same deliverances truly then we may go together in the same prison and it may be die at the same stake far be it therefore from the Minister of the Gospel I say that they should cause division or uphold it but if such a thing be it was Nazianzens last request to the Emperour before he left the Court Nazianz. that he would use all the Authority he had to reconcile the Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cause that dissention cause that war to cease Oh But you will say how is it possible we should do it how can it be Truly the Apostle hath a Rule if it were we I understood and as well practised would reach very far in it you have it in 1 Cor. 14.32 the Spirit of the Prophets is subject to the Prophets the Spirit of the Prophets is subject to the Prophets the Spirit of the Prophets that is the Doctrine which they did profess to speak by the Spirit this Doctrine is subject to the Prophets how prophetarum censuris to their examination and to their censure they were to try it by the rule of the word whether it were the word of God or no Now if the Spirit of the Prophets be subject to the Prophets then certainly if men were to undergo such a tryal of Doctrine they would not be so ventrous both in the Press and in the Pulpit as now every where they are but it is for want of this rule not being observed the spirit of the Prophets is subject to the Prophets That is the third direction Reconcile the Ministers and you will unite the Nation In the fourth place I will but add a word of the rest Take away all oppression and all partiality in judgement there will never be a union till then while there is oppression there will be division it is a sure rule Ubi desinit judicium ibi incipit bellum war begins where judgement ends a sure rule hold the reins of Government with an even hand I say do not hold them strait upon some and loose off upon others for if you do there will be a heart-division that will arise take but that Scripture but mark it is a notable Scripture Job 34.17 Shall be that hateth right Govern saith he the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall he that hateth right bind up so it is in the Original shall he that hateth right bind up truly that man that doth not administer judgement righteously in his Government that man will never bind up the breaches of a Nation he that hateth right will never bind up the sore In the last place pray for this mercy you that are Magistrates pray for it it is not only your duty to rule the people but to pray for them Hezekiah prayed for the people and you find upon every occasion Moses his hands were up and Samuel saith God forbid I should cease to pray for you saith he And God hath promised to hear the prayers of the Magistrates in an especial manner you pray ex osficio you pray as men in office their prayers are more then the prayers of any private and particular man if they be godly Consider I humbly beseech you as it is in Church-Officers Iames 5.14 15. saith the Apostle If any man be sick let him send for the Elders of the Church and let them pray over him why not for the Brethren as well as for the Elders The Lord hath special respect to men in office and in an especial manner let your prayers be by strength of arguments of faith drawn from those great promises I will give them one heart and one way the two sticks shall become one in my hand and by this means the Lord may make you the healers of the breach the Corner-stone to unite as well as to uphold the people This is the dignity and this is the duty of Magistrates that as Corner-stones they uphold the building and that as Corner-stones they unite the building Now I have a word of Application suitable to the present occasion and I have done The Use that I shall make of it is unto you my Beloved that are to vote in this Election it is a great trust that the Lord hath committed to you the good and the publick welfare of this great rich and populous City I say it is a great trust that the Lord hath commited to you You are now to make choice of a Corner-stone to rest the weight of the building upon a Corner-stone in whom the several parts of the building be united You see what manner of person he ought to be You see what the office is to
beset us Isa 6.6 and 7.8 when the Lord saith Whom shall I send the Prophet saith send me non tardat uncta rota but see the contrary in Moses and Ionah and this makes men in all the duties God cals them unto no longer then corruption is bribed to drive heavily Fourthly This makes all our services the more sweet unto God the more clean the heart is in them Mal. 3.4 Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord c. Psal 66.18 But if I regard iniquity in my heart God will not hear me the duty would be more valuable in Gods account Luke 21.3 The poor widdow cast in more then they all because her mite came from a purer spirit then their great gifts therefore such services of the Saints Christ cals them the honey and the honey-combe wine and milk to shew how acceptable they are Cant. 5.1 Lastly consider the glorious motives and encouragements we have therein as First the promises Ezek 47.8 and Zach. 13.2 Secondly the Spirit of Christ to be a spirit of burning Isa 4.4 and when the Church is in the purest condition yet alwaies this spirit is leading her on to perfection still the spirit and the Bride saith come Rev. 22.17 and Christ and the Father love the purity as well as the prosperity of his people and if we would set faith on work he hath promised to manifest it Iohn 14.20,21 In that day ye all know that I am in my Father in his counsel in his â—osom one with him in Majestie and in power and we have the same purposes and intentions towards sinners and you in me your nature and your infirmities you are in my bosom and in my heart cloathed with me and living with me and while I live you shall live I dyed your death and you rose my resurrection I bear your in firmities and you are filled with my fulness I pray your prayers and you weare my righteousness and I in you not only by my righteousness to justifie you but by my Spirit to purifie you by my wisdom to guide you and by my power to keep you and by my glory to Crown you You unto whom I will say Enter into the joy of your Lord these are the better promises of the Gospel and it is the lowness of mens spirits want of Christian greatness of mind grounded upon the consideration of this that is the true cause why Christians lie fettered with their old failings and out-grow their infirmities no more then they do A Set Time FOR Iudgement JER 8.7 The Stork in the heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming but my people know not the Iudgement of the Lord. EVery faithful Minister of God hath a double reference First unto the particular Flock over which God hath made him an Over-seer Acts 20.28 Secondly unto the Land in general where he lives unto whom God hath made him a watch-man to foresee danger Ezek. 3.17 and a Trumpeter to discover it Numb 10.8 For first every private Officer in the Church is to have a publike spirit and so to perform his particular duty as to have respect unto the general good a Minister is so limited to a particular Flock as he must also remember that he is the servant of the whole Church and as every particular Church hath an interest in the gifts of all 1 Cor. 3.21 so every particular Minister is to have a care of the good of all though in a more peculiar manner of the Flock committed unto his own charge Secondly there are not only Congregational and Personal sins and mercies but there are National also and there are times when God cals a people to be humbled for the one and to be thankful for the other and in both these the Ministers of the Gospel must be employed as Trumpeters to sound forth the praise of God and as watch-men to give warning of Gods displeasure and of the time and approach of Judgement Being thus debters unto both we must pay both debts in their season and be so far careful of our particular charge that also we forget not to be faithful to the Nation and Church wherein we are for this is the common Ship in which we are all embarked and if this in Judgement be cast away whether dashed against the Rock of any forraign power or swallowed up in the quick-sands of domestick divisions it must needs hazard all the passengers Or if you were sure that for your parts you might be safe would it not be a bitter thing to you to stand upon the shore and to see so glorious a Vessel as this Nation is to be cast away to see this glorions Land defaced the blessed Gospel polluted the golden Candlestick removed it cannot but affect men that have any bowels Or if this move you not yet to see a stranger to Lord it in thy habitation and thy dwelling to cast thee out for your delightsom dwellings your pleasant and well-tilled fields to be made a prey and for you to sow and another to reap Impius has segetes c. for the delicate woman upon whom the wind must not blow and that scarce dares venter to set the sole of her foot upon the ground for tenderness Deut. 28.26 to be exposed to the lusts and cruelty of an enemy and to be glad to flie away naked to prolong a miserable life which they would be glad to part with for death were it not for fear of the exchange for the tender mother to look upon the child of her womb and consider Must this child in whom I have placed the hope of my age for omnis in Ascanioâ—stat chari cura parentis he that hath been so tenderly bred up must he fall into the rough hands of a bloody souldier skilful to destroy it had been well for me if God had given me a miscarrying womb and dry breasts rather then to bring forth children unto murderers if you might be safe how could you endure thus to see the evil that should come upon your people and the destruction of your kindred as it was her expression Hest 8 6. I do not Rhetorize and fawn to draw your affections your Brethren are a sad Comment upon what I have spoken and Ireland the stage upon which you may see this Tragedy acted before your eyes And is this nothing unto all you that pass by are you nothing concerned in the misery of your Brethren is not the Lord come neer un to you and may not you be consumed by the same fire tunc tua res agitur c. is not Iudah neerly concerned in the desolation of Israel can we see the dealing of the Lord with our Brethren say I shall sit down as a Ladyfor ever I shall see no forrow shal we say when the over-flowing scourge shall pass over it shall not come at us Isa 28.15 shall we