second calls but before he could take any rest he was [3] 1 Sam. 3.5 10 made to know the Lord. Object But assuredly God hath his [1] Rom. 9.22 Vessels of wrath Answ He hath so namely the [1] Rom. 9.21 Vessels unto dishonour Object And them he fitteth unto destruction Answ Not so They [1] See here page 56. forwards Hos 13.9 fit themselves for destruction The Vessels of mercy are prepared unto glory by God but the Vessels of wrath draw their own destruction upon themselves The wages [2] Rom. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opsonium est stipendium esculentum apud Romanos Paraeus Caius panaria cum opsonio viritim dedit Sueton in Caio cap. 18. The military stipend for which sinners fight under sin against God meruere Who goeth a warfare 1 Cor. 9.7 at his own charges The pay which unbelievers serve for is Death of sin is death but the [3] Cùm quis propter nullam aliam causam doaat quam ut libertatem munificentiam exerceat Haec propriè Donatio appellatur Julian Dict. de Donationibus lib. 1. gift of God is eternal life Object May then he who was formerly a vessel of dishonour now be a vessel unto honour Answ 1. Leave [1] Deut. 29.29 Tiberius acriùs accepit recludi quae reprimeret Tacit. see Prov. 25.2 3 secret things unto God Answ 2. For ought that you or I know the same person who once seemed a Vessel unto dishonour may hereafter prove himself to be a Vessel unto honour namely If he [1] 2 Tim. 2.21 purge himself Object Can a man purge himself Answ Because I have purged thee and thou wast [1] Ezek. 24.13 not purged There is an effectual purifying upon Gods part and a [2] 1 John 3.3 Dij prohibebunt haec sed non propter me coelo descendent vobis dent mentem oportet ut prohibeatis Liv. lib. 9. dutiful purifying upon our part Friends if when the holy Spirit cleanseth a person that person [3] James 4.8 Spes inanes quae in medio spatio franguntur corruunt ante in ipfe cursu obruuntur quam portum conspicere possunt Cicero de Orat. lib. 3. Altiùs ibunt qui ad summa nituntur Quintil lib. 1. in Prooem 1. John 3.3 cleanseth himself too it is then a [4] Magnae indolis signum est sperare semper Florus lib. 4. Nimis durus est animus qui 1 John 4.19 Luke 7.47 dilectionem si nolebat impendere nolit rependere Aug. de Catech. Rudib. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocrit Vin ' ut ameris ama Martial sign that he is a vessel sanctified and set apart that he is [5] 2 Tim. 2.21 therefore a vessel unto honour because meet or rather [6] Col. 1.12 made meet for the Masters use and then at length is he meet for the Masters use when he is prepared unto every good work Object How unto every good work Answ Yes unto every good work A vessel meet for the Masters use is therefore ever prepared unto every good work because ever empty of it self and ever cleansed by the Spirit Then when Gods will meeteth with a carnal mans interest even a [1] See Bishop Sandersons Serm. on 1 Kings 21.29 Dykes deceitful Heart cap. 6.7 8 Downhams Christian warfare part 4. l. 1. c. 13. sect 3. and l. 2.11 Boltons walking with God mihi pag. 299. deinceps gracelesse person will after an unsanctified manner be for the wayes of God but Sirs the truth of our graces lyeth at least appeareth chiefly in our self-denials O Friends self self [2] Mat. 16.24 betrayeth us Until we are throughly [3] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alexan Strom. l. 4. for Intellectio quies i uellectûs satisfied that God is wiser for us then we are for our selves more faithful unto us then we are unto our selves better [4] Charior est fuperis homo quam sibi unto us then we can be unto our selves we vainly seek our own interest but [5] Tum Deum amare libet cum persuasum habeamus ipsum esse optimum maximum ubique praesentem omnia in nobis essicientem eum in quo vivimus movemus sumus when once we have tasted of that spiritual sweetnesse which is wrapped up in the performance [6] Dominus non necessitate sed Psalm 40.7 8 obedientia urgetur ad mortem Omnia fiunt sacilia charitati Aug. de nat gra c. 69. suave fit quod non dèlectabat Idem Non est terribile sed suave mandatum Idem of a duty out of dutifulnesse and in the exercising of our selves unto obedience we then take a delight to be not at our own commands but at our Masters service Glad we are then that the high and mighty God will vouchsafe to cut out any employment for us Psalm 119. ferè per totum Beloved There is no such freedom as that which the blind world accompteth strictnesse Call to mind the lamb [1] 2 Sam. 12.3 Esay 1.3 in Nathans Parable or the [2] Issa est passere nequior Catulli Issa est blandior omnibus puellis Hanc tu si queritur loqui putabis sentit tristitiamque gandiumque collonixa cubat capitque somnos Martial lib. 1. Ep. 101. Cat of Publius or Vlysses [3] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Odyss 5. his Dog The lamb will grow up together with the poor mans Children the Cat naturally savage will affect the bosom of her mistresse and how dogged soever the Dog will hardly be beaten from [4] Tobit 5.16 11.4 Non quiesco nisi osculetur me osculo oris sui Gratias de osculo pedum gratias de manus sed si cura estâ—illi ulld de me osculetur me osculo 〈◊〉 Non sum ingrata sed amo accepi fateor meritis potiora sed proâ—sus inferiora vot is desiderio seroï non ratione c. Bernard Serm. 9. in Cantic his owners heels These and other brute beasts tamed by men are even transported if allowed freely to associate themselves with their masters O my Beloved man reasonable man man instructed well may he take a thousand thousand times more delight in the acquaintance wayes pleasure presence and communion of his God! Christian art thou dearer unto the Spaniel now at thy heels then the person speaking in my Text is unto thy redeemed soul How is it that thy soul is not ravished with his Spirit Plainer and fuller sentences are not extant in Holy Writ then such as [1] John 8.33 36 Truth maketh us free Where the [2] 2 Cor. 3.17 qui non amore justitiae se sentit abstinere ab opere peccati nondum est liber ac alienus à voluntate peceandi In ipsâ enim voluntate reus est quâ mallet si fieri posset non esse supplicium quod timeat ut libere saciat quod occulte desiderat August demat gra cap. 57.
YOUR day sanctifying the Lord of hosts in your heart exalt him not only as a Diadem of beauty unto the residue of your people but as a crown of glory unto your Royal head And you the happy subjects of a (1) Ezra 7.27 serene Monarch why are ye the last (2) 2 Sam. 19 11 to defend the glory of your God Knowledge covereth our Island as waters cover the Sea the late Rod of Gods wrath we (3) Mic. 6.9 could not chuse but hear the present plenty peace and prosperity we (4) Psal 34.8 both see and taste neverthelesse multitudes multitudes from among us have (5) 1 Tim. 5.15 turned aside after Satan Beloved what wickednesse may we expect from forreign Dominions if in this Kingdom a Kingdom so (6) Esay 26.9 schooled by late judgements so (7) Psalm 144.14 endeared with preseut benefits so (8) Acts. 17.30 enlightened with the truth of the Gospel so small a remnant give glory to the Lord their God More knowledge then any beside us we have but we have likewise lesse grace then any beside us else what others have is excedeing little lesse then is a grain of Mustard seed for that brancheth forth Surely the fear of God is in very few places I had almost said in very few persons Ye then who fear the Lord (9) Matth. 3.16 speak often one to another Let not the Royal Standard fall to the ground since (10) 1 Joh. 5.19 the whole world lyeth in wickednesse see that ye (11) Phil 2.15 shine as lights in the world When other of Christs Disciples went back and walked no more with Jesus Jesus called unto these in my Text (12) John 6.66 67 Will ye also go away Brethren the more universal the defection the greater the alarm Wherefore take unto you the whole (13) Eph. 6.11 armour of God The Lord looketh out of his Chariot (14) 2 Kings 9.32 Who is on my side Who by this will he finde whether we be for him or against him if (15) 1 John 2.29 3.7 3 John 11. we seek after holinesse as he is holy should so small a remnant as list themselves under his Banner neglect to fight a good fight (16) Acts 1.8 of faith What will God do unto his great Name True His (17) Psalm 62.11 is the power but it more becometh the Majesty of the Emperour to look on then to fight or if fight he do let the Adversary know that the Generals Souldiers love their Commander The (18) Heb. 2.10 Captain of our salvation must have glory from his followers as well as from his own Prowesse The Lord subdueth our Canaanitish affections but (19) Josh 23.10 1.7 Phil. 2.12 31 Joshus must fight the Lords battel the sword of the Spirit is the Lords but (20) Judg. 7.18 Gideon must draw it God winneth the Victory but (21) 2 Sam. 23.12 Shammah must stand his ground too accursed are we if when God is ready to work in us and by us we our selves (22) Judg. 5.23 come not in unto the help of the Lord If we hold our peace His glory (23) Esther 4.14 Eph. 5.16 will not he give unto another but who knoweth whether we are born in this backsliding generation for such a time as is this if as Saint Paul did Christ should complain No man (24) 2 Tim. 4.16 stood with me but all were against me the Lord would lay this to your charge and mine But the (25) 2 Cor. 5.14 love of Christ and not a fear for our selves should constrain us to stand upon our guards Let us draw out our affections Have we a King and (26) 1 Pet. 1.17 18 Heb. 12.4 such a King let us then resist our corruptions unto blood let us (27) Judg. 5.18 jeopard our lives that is (28) Matth. 10.39 save them let us jeopard our lives unto the death that is (29) Mark 10.30 exchange the for an everlasting life If the conspiracy be strong if Achitophel be in the conspiracy of his own accord Hushai the Archite will (30) 2 Sam. 15.32 both rent his coat and cover his head with earth If David be in a strait Abishai the son of Zerviah (31) 2 Sam. 21.17 will succour him Christians stand to your Armes keep to your Colours follow your Leader even the Captain of your salvation for Legions of Devils and a world of men are risen up against him O be not ye like unto them whose damnation is just but resist (32) 1 Pet. 5.9 stedfast in the faith Though ten (33) 1 Kings 12.20 Hos 4.15 Tribes revolt let Judah walk with God and if nine Lepers neglect their duty let not the (34) Luke 17.15 17 tenth fail to testifie his thankfulness Let God instance in us as he did (35) Job 1.8 in his servant Job Let the Devil know that (36) 1 John 4.5 6 all are not of the world that are in the world Let not the Lord of our hosts want a Souldier to fight his spiritual battels so long as (37) Psalm 104.33 you and I have any breath in our bodies although all men should forsake him let us perfectly cleave unto him By how much the more he is dishonoured by others by so much the more let him be by us glorified Creatures void of reason cannot those void of grace should but will not but God give us grace that as well as we can we may zealously bring glory unto the Throne of his Holinesse Prophanesse spreadeth from one corner of the Land unto the other it is therefore high time for us to bestir (38) See Mr. Baxters Now or Never our selves it now concerneth us that our God be by us glorified more then ever Again Naturally a right understanding will no lesse desire to cleave unto the living God then a dying creature would struggle to prolong life Nor is it possible there can be invented a greater Doom then to be for ever justly separated from the only God When at length the last the just the terrible the avenging day is fully come Depart from me ye cursed will then [1] Matth. 7.23 21.41 be the last the blackest sentence The foreknowledge of this one truth makes [2] James 2.19 even the proudest of the Devils stoop and tremble yet is this sentence this dismal sentence the unadvised choyce of every gracelesse person Fight against God the ungodly will although they dye for it in the place they will rather [3] Jonah 2.8 2 Chron. 15.2 Ezra 8.22 Esay 1.28 Psalm 9.17 hazard rather damn body and soul then not depart from the presence of their holy God thus unadvised wicked men are but why they are thus unadvised they themselves can in no wise pretend a reason No [4] Matth 27.23 evil hath Christ done that the Jewes should all of them be thus maliciously bent against him nor is there iniquity
of grace then those [11] Isa 41 2.55.5 Jer. 4.2.10.7 Zech. 2.11.8.22 Turks have which worship Mahomet the same God which (12) Isa 38.19 Eccle. 8.113 Dan. 4.17 Psal 66.9 spareth unto thee the breath of life while Judas Julian nay while some born since thou wert born are grievously tormented in Hell the self same God would have thee [13] Ezek. 33.11 escape the everlasting torments due unto thee and to thy heart of unbelief Thy Rebellion [14] Isa 1.2 4 24. Nahum 2.2 6. hath been inexcusable and thou liest wholly at the power of that King against whom thou hast rebelled yet lo he offereth [15] Ezek. 18.32 Isa 55.7 a Free Pardon yea he offereth terms of Peace every way for thine advantage thou (16) Rom. 8.7 art at enmity with him but he hath Love free (17) Hos 14.4.2.19 love everlasting loves for thee though (18) Psal 9 17 11.6 Hell be thy portion fain would God entitle thee (19) 1 Pet. 1.4 to an inheritance in heaven When thou hast done all that ever thou canst be able to do thou wilt be at the best but an (20) Luk. 17.10 compared with Mat. 25.30 unprofitable creature I wiss yet loe God longeth to (21) Deut. 4.6 7.28.58.10.21 Psal 34.2 Jer. 17.14 honour thee with his service as (22) Deut. 3.1 Ezek. 6.9 corrupt as thine affections are God (23) Hos 2.14 Jer. 3.14 Isa 54.5 wooeth thee for them as wicked as thy heart is God (24) Gen. 6.5 compared with Jer. 4.14 and Prov. 23.26 calleth for it if thou wilt not believe him search the Scriptures in them he offereth thee his (25) Prov. 1.23 own Spirit in them he offereth unto thee his his own Son Oh he taketh glory Luke 19.10 in saving so lost a sinner as thou art Thou witness thy life past thou hast had no (26) Psal 14.4 knowledge of God let it be Gods glory that he can cause thee to (27) Jer. 24.7 know him thou hast a stony heart of thine own let it be the glory of thy God that he can (28) Ezek. 36.26 give thee a heart of flesh The Lord hath (29) Deut. 29.4 not given thee a heart to perceive nor eyes to see nor ears to hear unto this day let it now be his praise that he hath giveth thee a (30) Pro. 20.12 hearing ear a seeing eye and a believing (31) Phil. 1.29 heart too Thou hast had no (32) Rom. 3.18 Job 6.14 fear of God before thine eyes let God have the honour of (33) Jer. 32.40 Psal 51.6 10. putting his fear in thy inward parts Happily God hath hitherto winked (34) Act. 17.30 at thy carelesness on purpose that the (35) Rom. 5.20.7.13 transcendency of thy guilt may exalt (36) Luk. 7.47 Isa 30.18 Psal 130.4 his free his unsearchable mercies the (37) Luk. 51.13.25.11 Dan. 9.9 Lord forgive thy sins for they are great the Lord help (38) Mar. 9.14 thine unbelief for thy heart is not stedfast the Lord have compassion upon thee for (39) Heb. 5.2 thou art ignorant The holy God can write his Law even in (40) Jer. 31.33 thy heart he can pour upon thee a (41) Zec. 12.19 Spirit of Prayer and of supplication In all thy doings (42) Ezek. 21.24 thy sins appear but the person speaking in my Text can take away those (43) Zech. 3.4 Isa 64.9 filthy rags from thine incurable wounds thou hast no (44) Jer. 30.13 healing Medicines but the Physitian in my Text is the God of thy health he (45) Jer. 30.17 can heal thee and all thy back-slidings he can cause thee to draw near and to (46) Jer. 30.21 approach and to come with (47) Heb. 4.16 boldness unto the Throne of His grace Sinner thou hast (48) 2 Kin. 17.17 sold thy self to work wickedness but be no longer the (49) Rom. 6.16 servant of a Devil for Christ (50) 1 Cor. 6.20 hath bought thee and that not with corruptible gold but with his own blood his precious blood his precious his most precious blood Greater love hath no man (51) John 15.130 then this viz. that he lay down his life for his friend but Christ commendeth his love toward thee in that thou being (52) Rom. 5.8 an Enemy a polluted an inconsiderable a contemptible enemy and He being a righteous a holy person a person therefore a man (53) Heb. 2.14 because a God died died the shameful death of the Cross and despised the shame because he died for thee Who (1) Rom. 8.34 is he that condemneth It is the person speaking in my Text that died Thou who hast been so careless of Christ hitherto happily thou now turnest over a new leaf happily thou wilt now (2) Ephes 5.16 redeem thy time and amend one the (3) Jer. 7.3.23.22 evil of thy doings thou wilt put away from thee if thy canst thou wilt be renewed (4) Eph. 4.23 Col. 3.10 as well as thou canst in the spirit of thy mind happily thou art mortified and grieved and full (5) Zech. 12.10 of bitterness for the (6) Eccles 7.25 wickenness of thy folly happily thou resolvest to (7) 2 Cor. 7.1 clense thy self from all filthinesse of the flesh and of the Spirit to give (8) 1 Thes 5.17 thy self unto prayer to exercise (9) 1 Tim. 4.7 thy self unto godlinesse and to (10) 2 Cor. 13.9 strive after perfection all the days of thine appointed time if so this is a good change of mind in this thy good resolution go on prosper this notwithstanding know unless thou make the person speaking in my Text thy Refuge thy practise of Piety will never (11) Heb. 10.22 Tit. 3.5 quiet thy conscience the reason is though a (12) Rom. 8.15 spirit of bondage may restrain thee from evil and may presse thee upon duties yet it can (13) Ephes 2.9 never render thee acceptable in the presence of an offended God alas the best works that ever thou canst perform (14) Tit. 1.15 Gal. 2.16 shall never be able to satisfie the most infinite Justice of a provoked God no not (15) Heb. 9.22 for the least of the least of all thine infirmities Be as upright as ever thou canst yet of all those innumerable debts due from thee unto thy Lord thou shalt never be able to pay (16) Mat. 5.26 one mite that is sterling if this alone be that Plea by which thou hopest to (17) Rom. 3.20.24 answer the Law never never look the severe Judge in the face assure thy self that the just Judge of all the earth will do right Judas (19) Mat. 27.4 repented himself of his evil and yet Judas (20) Act. 1.25 perished in his transgression and so mayest thou if thou hope to pacifie God by thine own righteousness How then shall my Conscience obtain peace with
Believers they seem unto themselves I say of this breast-plate of Salvation the generality of Believers are utterly frustrated 〈◊〉 〈◊〉 Most true is that of Saint Augustine It seemeth good saith (1] St. Augustin de Civitate dei lib. 1. cap. 7. he It seemeth good unto the Almighty Providence to prepare such Blisse in the world to come as the just only shall enjoy and not the unjust and such torments as the unjust only shall feel and not the just but as for things temporal these the divine providence distributeth both to the just and unjust Mat. 5.45 viz. that temporal blessings may not be too vehemently desired loe even the wicked are sometimes happy in this world again that worldly evils may not be too much avoyded even the dearest of Gods children are sometimes afflicted in this world Beloved hence hence it is that [2] Eccl. 9.2 All things come alike to all that both adversity and prosperity seem promiscuously common to him that [3] ibid. sacrificeth and to him that sacrificeth not to the clean and to the unclean to the righteous and to the wicked In the mean while as I have already [4] viz. from page 57. forwards argued at large Look how much unbelief reigneth in the heart so much the heart is troubled I say Whether one be prosperous in his sinfulnesse like [1] 1 King 12 Jeroboam Or whether the more he trespasse the more he be distressed like [2] 2 Chron. 28.22 Ahaz Or whether he do that which is right but not with a perfect heart like [3] 2 Chron. 25.2 Amaziah Or whether though he end in the Spirit he begins in the flesh like [4] 2 Chron. 33.12 Manasseh still still the heart while a heart of unbelief must necessarily be troubled First View sinners who are not [1] Psal 73.5 in trouble like other men sinners who are compussed about with pride [2] Psal 73.6 as with a Chain who [3] Psal 73.8 speak loftily and set [4] Psal 73.9 their mouth against the Heavens These Asses are thus pampered with provender that they may bear such burdens [5] Deut. 6.10 11 7.22 1 Kings 9 11 Esay 45.14 Prov. 21.18 compaced with Esay 43.3 as might possibly cumber and divert the Church in her pilgrimage While sound Believers spend their time and thoughts upon things spiritual these Unbelievers though no thanks to them for they [6] Deut. 10.7 mean not so drudge for their service in the affairs of this World just as Indians dig Gold and Christians traffique with it I say notorious sinners are permitted to wax fat and well-liking that they may be like [7] Josh 9 27 â—sâ—y 49.22 23 2 Chro. 36.22 Ezra 1.7 8 Esay 44 28 45.1 hewers of wood and drawers of water for the Lords Congregation Or it may be God suffereth some of them to prosper that they may be the [8] Ezek. 19.18 19 38.11 12 5.30 4 5. overthrow of others as Judges reprive one malefactour that he may be the Executioner of his fellows Or God suffereth them to slourish and branch forth that he may use them as [9] Esay 10.5 Psalm 17.13 Judges 2.22 Rods for the correction of his Children Or as Tryals [10] Esay 3.1 Phil. 2.15 to let the world see that the prosperity of evil-doers cannot allure Gods servants unto wickednesse Neverthelesse while these prosper in the world settle upon the lees are at ease in Zion dwell carelesly and blesse themselves in their abundance while they have more then heart can wish poor fools their present prosperity [11] Pro. 1.32 Eccles 8.11 threatneth their eternal destruction Let them ask [12] Exod. 5.2 Prov. 30.9 who is the Lord that we should obey him Let them say [13] Zeph. 1.12 The Lord will do neither good or evil [14] Psalm 73.11 How doth God know is there knowledge in the most High Lo God hideth his face to see [15] Deut. 32.20 Jerem. 7.19 what their end will be to see what falshood they [16] 2 Sam. 18.32 will work against their own life Let them alone saith [17] Hos 4.7 1 Matth. 15.14 13.14 God I will not reprove them nor set before them the evils which they do let them fill up the full measure of their iniquities let them treasure up wrath against the day of my wrath Beloved the more these glory in their vanities the more at the great and last day will God exalt his Severity his Wrath and his Justice [18] Pro. 16.4 Rom. 9.22.17 2 Pet. 2.9 upon them Therefore since they had rather be [19] 2 Tim. 2.26 captives to Satan then made free [20] John 8.32 36 Rom. 6.18 22 8.2 1 Cor. 7.22 by Gods Spirit let them glory in their choyce at Doomes-Day when Satan shall accuse them God will [21] Psal 2.4 37.13.59.8 Prov. 1.26 laugh at them Since they had rather be bond-slaves to the Prince of darknesse then Heires to the Father of Lights let them have their bellies full of pleasure God can [22] Psa 50.8 12 13 22 Job 22.2 3 Tir. 3.5 Ephes 2.9 Job 35.6 7 live without their service or good affection Serve him they do and [23] Isa 66.2 60.12.43.13.44.24 Ephes 1.11 Exod. 18.11 Psalm 72.11 1 Chro. 29.14 Nehem. 9.6 Prov. 16.4 Psalm 135.6 Rom. 11.36 shall but against their wills God will not be beholding to them for their obedience nay he will not honour them so much as to deigne to [24] Esay 1.5 Hos 4.14 Esay 57.17 punish them here they shall not have the the [25] Hos 4.17 Heb. 12.6 7 favour to be scourged yea they are not worth a whistling after they forsake forget despise and neglect God and God hath as [26] 1 Sam. 2.30 light an esteem for them he doth but will not see them he leaveth them to their own presumptions in a Glorious Neglect Notwithstanding they are rendred altogether inexcusable for God meeteth them in their own [27] Hos 8.11 folly a whelp of Lilly they request and a whelp of Lilly is given them They desire no other portion then in this life and in this life their [28] Psalm 17.14 portion they shall have God oweth them no such patience no such [29] Rom. 2.4 goodnesse yet let them partake of either let the Church see whether Gods long-suffering will indeed lead the world to Repentance and make men wise for their latter end They can have no pretence that God is [30] Matth. 25.24 Zeph. 3.5 a hard Master for he is before-hand with them in his wages all [31] Esay 66.2 Rom. 11.36 Acts 17.28 that they are or have they receive from him and from him only They cannot say but that a Lord who is is so liberal unto them while they continue [32] Mat. 5.45 Zeph. 3.5 17 Psalm 31.19 Acts 14.17 Psalm 132.15.16 enemies and rebellious might prove a favourable Benefactour unto them would they
Kingdomes within my Text since travail through them I can not Beloved These three generals are the particular limits of my remaining Discourse the which our God the God of all grace and glory so sanctifie unto us all that his most blessed Name may be by every one among us more and more abundantly glorified GOD is said to be glorified both by Himself and by his Creatures 1. In what sense God is said to be glorified By Himself If we cast into the Ocean one only spoonful of water nay By himself one only drop of a bucket we thereunto add because although the Sea be great and wide infinite it is not but unto Gods essential glory none can add for his glory is like [1] Acquaint thy self with God as be is described by B. ushers folio Christian Religon Bishop Baily his Practice of Piety Mo nay his Truâ—nesse of Christian Religion Balls larger Catechism or such others for It is life eternal to know God viz. Veluntas sequitur intellectum every other of his Attributes every way infinite It is more impossible infinitely more impossible for any yea for all the Creatures in the world to add either glory or blessednesse that I may not say delight or content unto the most infinite God then it is for the darkest Dungeon to augment the brightnesse or for the blackest coal to multiply the beams of the mid day Sun There can be no accession unto his essential blessednesse because he is for ever most infinitely blessed There can be no accession unto his glory because His glory is eternally the same In the soul of man the power of the Understanding of the Imagination 1 Non est necesse Deum velle aliquid nisi seipsum Non est ergo necessarium Deum velle quòd mundus fuerit semper Sed eatenus mundus est quà tenus Deus vult illum essè cum esse mundi ex voluntate Dei dependeat Tho. Aquinas 1 â. q. 46.3 c. and of the Memory abideth equally the same whether what is undestood conceived and remembred be or be not produced in word or writing so after a most incomprehensible manner in the divine nature the glory of the Father the glory of the Son the glory of the Holy Ghost was equally the same before all worlds as ever since the Creation it hath been and for ever hereafter will be The great God who from all never-begun Eternity unto the beginning of time took pleasure in forbearing to make any Creature at all did not at last [1] Gen. 1.1 John 1.1 Heb. 1.2 11.2 make the Heavens and the Earth as repenting himself of his eternity of leisure before neither did his then Creation proceed [2] St. August de civitate Dei lib. 12. cap. 17. With men animae quiescendo fiunt sapientiores it is not so with God from any new intent neither may we conceive that his Rest affecteth him one way and his Work another I neither was his Vacation idle or his working painful for as before the Creation he rested working so since the Creation he worketh resting again as at first in creating so afterward in redeeming preserving ruling sanctifying c. neither encreaseth he his essential glory neither changeth he his eternal purpose He in all these only applyeth his eternal Will unto new workings As [3] Rom 11.36 of him and through him so to him are all things yet of all those things which he hath made and doth govern it is His Glory that he [4] Psalm 50.12 Job 12.2 3 needeth none Wherefore as it was of his free goodnesse that he in the beginning created the world so [5] Deus suam gloriam quaerit non propter se sed propter nos Tho. Aquin. 22. ae q. 32. art 1. ad 1. mum of his free goodnesse it is that he ever since glorifieth Himself in them Then is God said to glorifie himself when he vouchsafeth to manifest any of his excellencies whether [1] Esay 6.3 Hab. 3.3 1 Pet. 4.13 universally by way of Redemption Creation c. or [2] Esay 60.7 Ezek. 43.2 Numb 14.21 John 13.31 particularly upon distinct ages places or persons 2. By his Creatures God is also glorified for By this crehtures while they glorifie although all the Creatures in the world could not 〈◊〉 they would resist the [1] Voluntati benâ—placuâ— Will or diminish the [2] Job 22.2 3 35.6 7 Psalm 16.2 50.8 12 Prov. 16.26 Rom. 11 35 self-glory of the most high God yet on the other side such several prints and degrees of his goodnesse hath the most high God [3] Acts 14 17 Rom. 1.20 communicated unto all his works that all his works glorifie him as they concur with the good pleasure of either his revealed or his secret Will thus all of them more remarleably set forth the wisdome c. of his providence some of them the power and severity of his Justice others the Riches of his free grace and mercies First His Providence To say nothing of [1] Psalm 77.19 135.6 unsearchable co-operations harmonious contextures regulated contingencies sim Every creature as it existeth and worketh after its kind setteth forth Gods Providence whether Rivers as they [2] Eccles 1.7 run into the Sea or the Sun as he knoweth his [3] Psalm 104 19 148.3 9 going down whether the Stars as they keep their due motions or the Trees bearing fruit in their season yea Angels whether good or evil while they reserve the nature of spirits and men whether regenerate or unregenerate as they partake of body and of spirit too For although Devils have [4] Jude 6. corrupted themselves with envy malice pride c. and although man hath [5] Eccl. 7.29 fallen from his integrity yet the nature of Devils as it continueth the distinct nature of intelligent spirits the body of man as it speaketh the flesh neither of beasts nor of birds nor of fishes but of men likewise mans spirit as it produceth the operations of the soul not of a brute but of a reasonable Creature do all of them after the same manner as all other Creatures do [6] In quantum sunt res quaedam Deus est in daemonibus Tho. Aquin. 1 a. q. 8. 1. c. 4. m. Uâ—â—co simplicissimo actu omnia in suâ bonitate vult Deus licet ejusdem suae divinae voluntatis nulla prorsus sit causa Idem 1 a. q. 19. art 5. c. bring glory unto the Providence of the great God I say whether Physically or Metaphysically considered the worst of men and the worst of Angels by performing that whereunto their nature was ordained and in observing after their kinds the ocult lawes of their Creatour glorifie Gods Providence that is they expose an open view of it unto [7] Psalm 148. per totum Psalm 139.14 Revel 14.7 Creatures reasonable and intelligent Secondly Creatures His Justice as creatures shew forth Gods Providence
although they mean not so but Reprobates as Reprobates though even they also mean no such matter do [1] Rom. 9.22 set forth his Justice St. Augustin rightly [2] St. August de civitate Dei lib. 11. cap. 17. and cap. 16. affirmeth that the Almighty God would never have foreknown vice in any work of his whether Man or Angel but that He likewise foreknew what good use to make of their bad conditions His World like a well composed Poem is made the more graceful by [3] Eccl. 33.13 Antitheses contrarieties and things opposed The [4] Omnia propter seipsum fecit Deus omnia propter suos Bernard Serm. 3. in Pentecost good Mason refuseth no stone The Lord for this purpose [5] Rom. 9.17 raised up Pharaoh that he might upon Pharaoh exalt his power The World shall know that he is greater then all Gods Whereby shall they know it Ans In the thing wherein they dealed proudly he [6] Exod. 18.11 will be above them The Lord he as he [7] Rom. 8.28 extracteth Oyl so he forceth fire [8] Prov. 16.4 out of Flints While ungodly persons rage as enemies the [9] Psalm 56.10 wrath of man worketh Gods praise The fiercer the [10] Jer. 51.20 Psalm 17.13 Lion the more serviceable for his pleasure The blood-thirstinesse of the Horse-leech is [11] 1 Cor. 3.22 subservient unto the skill of this Physitian Then when the Lord [12] Esay 25.2 3 reduceth strong and terrible Nations unto fear and ruinous heaps those Nations now no more strong and terrible shall glorifie him viz. they shall make the severity of his power the more conspicuous The mighty God then appeareth like himself when he [13] Obad. 4 over-toppeth haughty sinners He as he is the [14] 2 Cor. 3.5 James 1.17 free Doner of good desires so he is the [15] Esay 66.18 great Disposer of evil wills While men and Angels encline their free will evilly he useth their evil wills [16] St. August ubi supra rightly and well As the fruitful so the dead and withered Tree setteth forth the heat of the Sun His strength is seen as upon the melting wax so upon the [17] Rom. 9.18 hardened mud It is the [18] Compare the beginning of Bishop Reynolds 3 d. Serm. upon Hos 14th with the beginning of his Sermon called Sions praises glory of this Sun of Righteousnesse that he sheddeth light upon those Creatures from whom he receiveth no retribution at all and that where heal he doth not there scorch he will As he driveth wicked wretches upon those issues which they never designed so he bringeth upon them that end which he ever intended as he hammereth stubborn Irons unto his more immediate purposes so out of their obstinacy he fetcheth praise Although transgressors start aside from the order of Gods Precepts they abide still within the compasse of his Providence His merciful his revealed Will they resist but [19] Rom. 9.19 beyond his just and secret Will they cannot go I conclude then while the wicked by those evil practices which accompany unbelief draw upon themselves [20] Hos 13.9 2 Pet. 2.1 perdition they by their perdition [21] Rom. 9.22 Revel 18.20 19.2 glorifie the justice of our God Thirdly Whereas all the works of God His free grace as they are His works [1] Psalm 145.9 10 generally declare his Providence and whereas unbelievers as unbelievers [2] Psalm 46.10 become a chief object of his severity [3] Psalm 145.10 and justice the free goodnesse of God that principally appeareth toward his Elect. These these voluntarily and intentionally [4] Psalm 11.12 honour Him who is above all and in us all As the Reprobates are [5] Rom. 9.22 23 vessels fitted by themselves for destruction so the true Believers of the Gospel are made by God vessels of mercy God can [10] Bishop Reynolds ubi supra bring light out of light as he bringeth the light of the stars out of the light of the Sun and God can bring light out of darknesse as at the Creatiou he did we may fetch fire out of a flint and from a burning coal in the burning coal there is a meetnesse for such a use in the stony flint no such aptnesse Now they best glorifie God who are meetest to set forth his honour and such are [11] Psalm 50.22 23 2 Tim. 2.21 the Elect. From unbelievers God [12] Jer. 16 v. 21. compared with v. 18. forceth his praise from sound Believers it [13] Psalm 50.15 floweth kindly The dreadful Name of Jehovah they exah upon necessity these out of duty They unaware to themselves These upon sincere choyce The ungodly although they mean not so fulfill Gods secret pleasure the godly with full purpose of heart obey his revealed Will. Creatures uncapable of reason nor do nor can know that they serve their Maker while [14] Esay 66.2 45.18 their Maker they do serve gracelesse persons know they should magnifie him but to magnifie him they [15] Esay 41.28 26.10 have no heart but as for the faithful Disciples of Christ they as they know that it is their duty so they [16] Psalm 51.19 9.14 64.10 make it their desire to exalt his Name Unto the glory of his blessed Name all the works of God [17] Psalm 119.91 concurre but the true Believer he not only coucurreth but assenteth not only assenteth but endeavoureth [18] Esay 26 8 9 earnestly endeavoureth c. Beloved in this sense it is that the Lord God doth [19] Esay 24.15 Jer. 9.24 in his most holy Scriptures and that I the unworthiest of his Ministers do in this weak Discourse stir up your pure minds to glorifie your God the God and Father of our Lord Jesus Christ to whom also together with his Spirit of Grace be glory for evermore Amen Now God blessed for ever is glorified by us in our words in our works in our hearts James 3.2 If any man offend not in word In our words the same is (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manton in locum a towardly Christian For although (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer God hath hedged in our tongue with a row of teeth all the teeth we have naturally suffice not to bite in our lips He must have knowledge that (3) Psal 15.3 34.13 Prov. 4.24 10.19 14.3 17.27 James 3.2 3 4 5 6 7 8 spareth talk The tongue (4) Domat feram non domat linguam Aug. Serm. 4. de verbis Domini can no man tame yea though one should skill with 5 David how to bridle the mouth yet should one pray with David to have a Watch set before the doors of it alas therewith we boast our selves and therewith we curse others but how unruly soever this fiery member is yet its genuine and proper use is to blesse God Other Creatures have tongues but speech is a
discovered in your (32) Jer. 17.9 treacherous hearts what (33) 2 Pet. 2.9 escapes from temptation what (34) Jer. 31.19 helps to Repentance what (35) 2 Pet. 1.10 advantages towards Duty what (36) Psalm 27.13 supports of faith what [37] 2 Pet. 3.18 1.8 growth of grace ye have observed within your selves that cordially impart unto your bosome-friends So many of you as understand what [38] 1 Tim. 6.18 Heb. 13.16 belongeth unto the neighbourhoods of Piety engrosse not that experience unto your selves which may benefit others Freely ye have received [39] Matth. 10.8 freely give The Lord is with them that [40] Psalm 34.4 uphold my soul Come and hearken all ye that fear God I will declare what he [41] Psalm 66.16 hath done for my soul What ye believe that enjoy ye believe the Communion of Saints in such Communions our [42] 1 Thes 4.9 God is glorified Thirdly When in the worship of the most holy God our self-accusations confessions complaints intercessions supplications and petitions are for the matter and form of them Scripture-proof and go not out of [1] Psalm 17.1 feigned lips then do (2) Rom. 10.10 See Matth. 6.6 our words glorifie our God and more when (3) Matth. 18.20 jointly with others then when separately by our selves alone more when in (4) Gen. 18.19 Josh 24.15 our open families then in our retired closets more when in our (5) Psalm 107.32 26.12 publique congregations then when in our private families I was (6) Psalm 122.1 glad when they said unto me Let us go into the house of the Lord. Object That house of the Lord was erected by Gods immediate command our Steeple-houses not so Answ 1. That Command was [1] 2 Tim. 3.16 Rom. 15.4 written for our learning Answ 2. As the Temple at Jerusalem was a [1] Esay 56.7 House of prayer unto all Nations viz. an [2] Esay 62.10 Ensigne lifted up upon Mount Zion to draw in all the [3] Psalm 22.27 Esay 55.5 Zech. 2.11 Gentiles unto the then true worship of the only true God So among us Houses set apart for divine worship are [4] 1 Cor. 14.23 24 10 20 21 11.19 Revel 14.6 John 15.22 Cant. 1.8 Jer. 13.11 Gods witnesses and Ensignes set up to leave inexcusable may to reclaim Sectaries Papists Jewes Turks Pagans and Atheists from the errour of their way unto pure worship of the God of truth Answ 3. It is fully as [1] Acts 9.20 13.5 15.2 18.4 lawful for us to have our several Churches for the convenience of our several Villages as it was for the Jewes to have their [2] Psal 74.8 Matth. 4.23 9.35 Mark 1.21 39 Luke 4.16 7.5 John 18.20 divers Synagogues for the convenience of their divers Cities Answ 4. Compare Deut. c. 17.14 with c. 12.9 10 11 12 13 14. In 2 Sam. 7. compare v. 3 7 10 with v. 2. and v. 6. with Acts c. 1.13 and c. 2.1 Compare 1 Thes 1.9 [1] When the Temples of dumb Idols are like those Censers Numb 16.37 38 39 40. consecrated unto the living God they are unto us memorials of Thankfulnesse with 1 Cor. 11 17 18 22. compare Esay 66.1 with Hag. 1.4 and although I know assuredly that the glory of the Gospel consisteth not in pomp but in truth not in things carnal but in things spiritual yet compare Hag. 1.4 Prov. 3.9 Luke 8 3. Rom. 15.27 1 Cor. 9.11 John 12.7 2 Cor. 8.9 12. Phil. 4.17 with Psalm 72.10 15. and with 2 Cor. 3.9 10 11. Esay 60.6 and 61.6 and 66.10 11. and Hag. 2.7 8. compare Philem. 19. with 2 Sam. 19.30 Answ 5. In the room of the Levitical Priesthood Jesus Christ [1] Mat. 10.1 Acts 1.8 Ephes 4.11 1 Cor. 12.28 ordained a Ministery in the stead of Circumcision he brought in [2] John 4.2 Mark 16.16 Matth. 3.16 28.19 1 Pet. 3.21 Baptism and in the place of the [3] 1 Cor. 5.7 8 11.24 25. Passeover he instituted his Holy Supper Now those being required it were superfluous to enjoyn time and place these are naturally coincident if God was solemnly magnified in the Messiah yet to come the Messiah being already come God must much more be magnified A Testament we still have and that [4] Heb. 9.15 not the old but a new one If God take away the first it is that he may [5] Heb. 10.9 establish the second If old things are passed away [6] 2 Cor. 5.17 new things doth he declare Object That Christ ordained a Ministery Baptism and the Eucharist we read we read not that he appointed Festivals Meeting-places no nor yet the Lords-day A. This new Covenant which the Lord now maketh puts such lawes as these [1] Heb. 8.10 11 into our inward parts Should we [2] Psalm 30 4 give thanks at the remembrance of his Holinesse and not second Jewish rites with Christian Festivals the Sabbath celebrating the Creation with our Lords day celebrating the Redemption their Tabernacle Temple and Synagogues with our Churches set apart for divine worship we should deny our gracious and merciful Lord the tribute of [3] Rom. 12.1 1 Cor. 14.20 37 Heb. 8.11 Esay 35.8 10 our reasonable service Object Unto a publique worship we assent but not unto set-forms Dub. Answ 1. Divine Worship without set-forms will scarcely deserve the name of a publique worship so soon will it [1] 1 Cor. 14.26 Rom. 14.19 Phil. 2.4 crumble into private sects and factions Answ 3. Examine and you will find Vnto that Congregation which joyneth with him in prayer the extemporary prayer of the best gifted Minister upon the whole earth is a [1] Yea what are those Psalmes Hymns and spiritual Songs wherein we should Ephes 5.19 speak unto our selves but professedly set-forms set form Answ 3. Such as condemn set-forms do not consider that unto a heart intent upon spiritual desires it is one and the same thing to shape cloath and word those [1] As for God he Psalm 139.2 4. knoweth our thougets beforehand Matth. 6.8 spiritual desires in the foreknown phrase of a Liturgy and in the new found phrase of an extemporary petition In all his providences the mighty God [2] Acts 15.18 applyeth his eternal Decree unto new workings in like manner devout souls do in the use of Liturgies [3] Rom. 12.11 12 1 Pet. 4.7 Col. 4.2 1 Cor. 14.15 Acts 1.14 Rom. 15.6 apply set and prepared formes unto fresh and new ejaculations Answ 4. That thine heart may not be hasty to utter any thing before the dreadful God be not [1] Eccl. 5.1 2 rash with thy mouth that thou mayest not be rash with thy mouth let thy words be few and since few they must be find out [2] Eccl. 12.10 Rom. 12.1 acceptable words even words of truth and such thou wilt find in the Liturgy of our English Church Take with you words [3] Hos 14.2
saith Hosea Answ 5. I have seen indeed a cool Discourse [1] Printed 1662. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of or rather against the Imposition of Liturgies but while it seemeth to plead for the glory of the Spirit in Gospel-times unto me it seemeth to [2] Rom. 16.17 18 14.19 undermine the glory of the Gospel and of the Spirit too for First Lamentable and [1] So late as our last civil Wars late experience evinceth that in Gospel-worship a [2] 1 Cor. 14. v. 26. compared with v. 1. with c. 13.1 want of Vniformity disturbeth Gospel-peace and we must needs know that a want of peace with the Gospel eclipseth the [3] 1 Cor. 12. v. 25. compared with v. 31. See Hammond upon Revel 19 6 7 8 9 glory of the Gospel Secondly That in these last dayes God poureth out more of his Spirit then he did then when taking them by their armes he [1] Hos 11.3 taught Ephraim to go is a truth [2] Acts 2.17 unquestionable Neverthelesse a lesser measure of Gods Spirit in the dayes of Temple-worship was [3] 2 Chion 6 41 compared with Psalm 132.8 and with Num. 10.35 36 c. 6.24 25 26 27. and with both the Psalms of degrees and the Titles of divers other Psalmes no reason at all of the set forms therein used For under the Law if not [4] Psa 106.30 1 Sam. 2.27 2 Kings 4.22 their Priests sure I am their Prophets were endued with the holy Spirit in a greater measure then since the Apostles dayes ordinarily any of us Christians are Wherefore if the duty and ability of Gospel-Ministers be a sufficient bar against set forms under the Gospel then had the duty and ability of [5] Gen. 20.2 compared with 1 Sam. 12 23 and with 1 Chron 25.1 all their Prophets and of some of their Priests been a greater bar against the imposition of Psalmes and of [6] See Mr. John Gregory upon 2 Sam. 1.13 other set forms in their Temple-worship Thirdly Whether Primitive Churches did or did not make use of Liturgies we of this Age and Kingdome have seen what will again quickly befall us if we do not all of us persist to [1] Phil. 3.16 walk by the same Rule to mind the same things yea and [2] 1 Cor. 1.10 to speak the same things too I conclude While those [1] 1 Cor. 12.28 compare 1 Tim. 3.1 with Eph. 4.8 11 12 helps and governments which the good hand of [2] Matth. 28.20 Rom. 13.1 our God placeth [3] Compare Rom. 13.1 2 5 and Heb. 13.17 with Deut. 17 8-12 over us have in a forme of wholsome words taught us how to pray in so doing they have imitated no worse an example then that of Saint John the Baptist yea [4] Luke 11.1 2 and John Gregory upon Matth. 6.13 then that of Jesus Christ himself and Christ ye know is as the Head of his Church so the Mouth and Wisdome of his Father Hitherto of glorifying God more remotely with our words properly and more immediately we glorify our God with our words when we sacrifice unto him the calves of our lips and then we (1) Hos 14.2 sacrifice unto him the calves of our lips 1. When we render thanks for the [1] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est gratum se declarare accepto beneficio illad agnoscendo authorem ejus praedicaudo Nam in hoc differt gratulatio religiosa à gratutatiobus civilibus In bisce solemus fortaam vel industriam vel prudentiam illorum belebrare quibus bonum aliquod magaum obtisse laetamar at gratulat â—â—a 〈…〉 aliud sunt quam simplices gratiarum actiones quibus celebrant benigaitatem Dei Patris qui doaavit hominibus bona spiritualia Davenantius in Coloss 1.3 great benefits which we have received at his hands 2. When we set forth his most worthy praise for praise is the reflection of that which is praise-worthy 3. When we tell of the Honour due unto his Name for honour is more then praise praise commendeth what is good honour esteemeth what we commend 4. When we blesse him as exalted above all blessings for blessing is more then honour Honour admireth that God whom we praise blessing adoreth that God whom we admire Men blesse men by their mutual prayers God blesseth man imperatively he blesseth when he maketh blessed Man blesseth God optatively then man blesseth God when he rejoyceth to know and make known how blessed a God God is Thanksgiving may be a forced act of meer justice Praise verbal complement Honour the result of a generous mind but blessing includeth these and more Blessing includeth an unfeigned thankfulnesse a serious praising a respectiful honouring and a reverend acknowledgement Praise may be matter of complement Blessing is matter of devotion ye that fear the Lord blesse ye the Lord. But secondly not ye who fear not the Lord. In works He that is one of [1] Psalm 15.1 2 this Quire must be cloathed in white for Thanksgiving consisteth more in good works then in good words Betwixt works and words the [2] Gen. 18.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy language putteth no difference at all Thou until thou depart from iniquity hast [3] 2 Tim 2.19 no right at all to name the Name of Jesus Christ So long as thou hatest instruction what hast thou to do to [4] Psalm 50.16 17 take his Covenant in thy mouth Though thou sayest [5] Jer. 5.2 the Lord liveth surely thou swearest falsly Quest Wherein Answ It is a disparagement to be well spoken of by an unworthy person if thou livest not unto him little will the world believe that thy God is a living God As praise is [6] Psalm 33.1 comely for the upright so [7] Pro. 17.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nullus fatuus timet peccatum excellent speech becometh not a fool The wicked mans gift hath [8] Job 14.4 Psalm 5.9 Heb. 11.6 Gen 27.22 a touch of his Master and if the Lungs be corrupt the breath will certainly displease If thou wouldest have thy voyce the voyce of Jacob let not thy hands be the hands of Esau before thou lift them up unto Gods glorious Majesty lift them up unto [9] Psal 63.4 119.48 his Commandements first The pure God hath an [10] Jer. 8.6 ear for thy works and an eye for thy [11] Esay 59.15 16 words Awake up my glory awake [12] Psal 57.8 Psaltery and Harp Beloved then when David maketh good Musique he moveth his hands as well as his lips Ah with what [13] James 3.10 face can an unrighteous wretch speak good of the most righteous Lord or a cursed unbeliever of the blessed God Know that man whom the Lord setteth apart for himself is [14] Psalm 4.3 the godly man Wouldest thou that salvation should be shewed unto thee see that thou orderest thy conversation aright He and only be who offereth this
ever was is 1 and will be his own we betray our trust if by us God be not glorified Let prophane wretches know that the next time that the Lord prepareth another world for them they shall seek magnifie and love not It but Him O ye fools when will ye understand If the Vessel be pleasant for use for shame (1) Si alia nulla nobis esset merces illud tamen vel maximè nobis ad gloriam valeret si divinis in laudibus versari aon indigni haberemur siquidem qui principum laudes eloquuniur vel hoc uno si nihil reliquae esset mercedis quod Principem magni faciunt satis videntur ornamenti assequuâ—i Idem è Chrysost take cognizance of the Potter if the building be so wonderful to the eye look up unto the great Master-builder You who mind earthly things God hath sent every atom within this vast Universe to invite you unto himself Friend Hast thou no glory to attribute unto him who made both thee and what thing soever thou thy self desirest create one worm one grain one hair one grasse one dust nay create the very paring of thy nails or the very dropping of thy nostrils if thou canst Look on all else which thou possessest Tell me now those works of God which thine eyes behold are none of them worth (2) Psalm 28.7 a song Span the Heavens measure the earth number the variety of works in either and is it possible that you can despise the contriver of all these Rarities Have you so excellent a prospective and as yet do ye not discern him who layed the Foundations of the earth Must it be that of all which is everywhere before thine eyes not any one creature can hitherto (3) Quid scribam nisi ut te exhorter ed bonam mentem Hujus fundamentum quid sit quaeris Ne gaud as vanis Fundamentum hoc esse dâ—x etiam culmen est Ad summam pervenit qui scit quo gaudct Sen. l. 3. ep 13. ad Lucil. win thee over unto the Father of all things Are the marvailous works of Him whose Name is Wonderfull so much below your notice above your apprehension they are shall they be below your notice too God saw that whatsoever he made was very good seest thou not how that God is in Himself infinitely more good Hear O Heavens give ear O earth the Lord he (4) Jer. 23.24 Acts 17.27 filleth both Heaven and Earth but the Sons of Adam will not know it They do know it but will not Of all the creatures Lord in sea and land (1) Mr. George Herbert in his Poem entituled Providence viz. his Church mihi p. 109. Only to man thou hast made known thy wayes And put the pen alone into his hand And made him Secretary of thy praise Beasts fain would sing birds ditty to their notes Trees would be tuning on their native Lute To thy renown but all their hands and throats Are brought to Man while they are lame mute Man is the worlds high Priest he should present The sacrifice for all while They below Vnto the service mutter an assent Such as springs use that fall and winds that blow He that to praise and laud thee doth refrain Doth not refrain unto himself alone But robs a thousand who would praise thee fain And doth commit a world of sin in one God is [1] Esay 28.29 excellent in working but as the Apostle [2] 1 Cor. 9.6 pleadeth for himself hath he not a power to forbear working Verily he hath Yet loe he made he preserveth he governeth the curious wheels of the worlds most [3] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de Caelo lib. 2. cap. 14. exquisite Fabrique For this end he maketh preserveth ruleth it that his Name may be glorified glorified not by things which cannot reflect upon his Excellencies but by us reasonable creatures The [3] Criminibus debent hortos praetoria mensas spacious Gardens and Orchards the sumptuous Structures and Buildings the superfluous Plate and Furniture the expensive Retinue and Apparel of Rich men are commonly more for pomp then for use Forsooth the owners fancie while you gaze upon their wealth ye will admire [4] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist their persons Ye know how much the Ambassadors had dis-obliged King Hezekiah had they refused to view his Treasures and yet Hezekiah provided not these Treasures for those Ambassadors sakes Now what is ostentation in foolish man in God is not vain but solid glory To be at the [5] Luke 14.24 Matth. 22.4 Hos 2.8 charge of a Banquet and the treatment not at all resented to make a costly preparation for the welcome of a friend and for that friend when come to overlook all as altogether inconsiderable Such neglects were as uncivil as ungrateful as absurd as uncivil How much more if these neglects proceed not from a superiour but from an equal not from some of our equals but from some inferiour servant yea from some beggarly malefactor Beloved the case is the same infinitely the same and more [6] Omnia omnibus clament se Deum habere conditorem cui parere quem extollere est ordo totius universi Augustin between us and our God Mans heart is [1] 1 Cor. 3.19 foolish at the best but such as [2] Eph. 4 18 affect ignorance shall have even their foolish heart [3] Rom. 1.21 darkned their imaginations shall become vain and their affections vile knowledge is [4] Pro. 14.6 easie unto him that understandeeth therefore most equal it is that [5] Matth. 14.12 25.29 Mark 4.25 Luke 8.18 from him that hath no mind to know God as God is revealed in his Works should be taken away that little benefit of the Scripture which he might have So nearly are we concerned in [6] Acts 17.24 27 all which is before us that [7] Epb. 2.12 whoso live without God in the world do for their part annihilate the whole Creation at once nay what is worse they do render [9] Tit. 1.15 heaven and earth hurtful unto themselves and themselves [10] Rom. 14.23 offensive unto their Preserver By God men live and [11] Acts 17.28 live in the world yet so [12] Esay 1.13 great is their stupidity they live in the world without God! The world which should [13] Rom. 2.4 Acts 17.30 lead us toward him draweth such from him It should be our conduct they make it their [14] Hos 2.12 Rom. 1.23 seducement it should be our Remembrancer they make it their Detainer Through a childish mis-usage [15] Jer. 8.7 the same Spectacles which should help their eyes hinder their sight By the things which are made is [16] Rom. 1.20 clearly seen the eternal power of the Godhead clearly seen it may be but is not looked after nay some there are who [17] Jer. 8.5 9.6 wilfully look from it I
magnum est habere fragilitatem hominis securitatem Dei Seneca instruct us That Children may learn from whom they receive their maintenance Parents before they furnish them with moneys first suffer them to write their wants and that his Disciples might know who brought fish to their Net Jesus made Them (2) Luke 5.5 2 cast their Net into the Sea Thirdly To render us profitable unto our own souls thus we educate our Children to better not us but them thus we place windows in our mansion-houses to give light not unto the day but unto our dwellings and thus God setteth eyes in our heads to enlighten not the Sun but our selves Of what use are all those things which we see unto the eyes of a blind person so of what profit is the whole world nay of what profit are the excellencies of Him who made the whole world unto that ignorant wretch who sees not how to glorifie God as God Fourthly To [1] Fidelibus totus mundus divitiarum est reward us Thus Potentates finde especial employments for those favorites whom they resolve to advance Fifthly To endear us Thus gracious Kings to endear their people draw not their Chariot-curtains but suffer their subjects to have a full view of their Majesty and Persons O my Beloved The [1] 2 Cor. 4.6 face af Jesus Christ may endear us all and the [2] Psalm 89.15 In eundem hominem non puto convenire gaudium silentium Pacatus in Paneg. light of Gods countenance may enflame us all to mention his prayses Sixthly To delight us A Child is highly pleased if you suffer him to feed himself with the Nurses spoon To a man a very great satisfaction it is to view a house of his own good contrivance to taste fruit of his own planting c. Now God who both does all for us and can do all without us therefore glorifieth himself in our duties that we may be unto our selves the instruments of our own comforts Oh what a delight must it necessarily be unto a Christian to have a hand in fulfilling the good pleasure of his Redeemer and to be an [1] Uben Alexander saw his Father Philip conquer enemies so fast he complained that his Father would leave him no work to do For said he what will it comfort me that I possesse the whole world if I have no world to conquer with mine own bands Plutarch Apolog. instrument although a weak instrument of glorifying the great God Seventhly To encourage us Little Infants able neither to speak plain nor to go high alone are [1] See page 266. of this Treatise Vix dici potest quanto lâ—bentius imitemur cos quibus favemus Fab. Instit lib. 2 cap. 2. ambitious to be sent upon their Parents errands and to do for them petty services Prohibit them from busying themselves and you dull them you animate them if you finde them businesse Oh what an encouragement is this that such [2] Eph. 5.1 infants as we are may be allowed to walk with the Father of Lights Be we holy be we perfect as our heavenly Father is holy and perfect Eighthly To honour us It is a most unspeakable honour unto the lost sons of Adam that any of them may be at any time [1] Malim ego cum Christo ruere quà m cum Caesare stare Lutherus Theodosius imperator Ecclesiae membrum esse magis quam in terris regnare gaudâ— bat Aug. de civitate Dei lib 5. c. 26. admitted to observe obey worship prayse blesse and glorifie the most incomprehensible Lord God! The meanest Office imaginable about his sacred Majesties person is therefore honourable because it relateth unte a King They are Bishops and Nobles who stand before our Prince and we are Priests and Kings if we attend our God Lastly To make us ever mindful of our own felicity Many subjects are happy in their Soveraignes but will not [1] If the Peloponenses undervalued Philip of whom they had received favours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. know it We the Children of this generation we whem the Lord hath sorted out to be the prosperous subjects of so gracious a Prince and of so vertuous a Princesse break forth with the [2] Psal 144.15 Psalmist Happy are the people which are in such a case and yet the more some Pliny the second shall set forth unto us the prayses of Our Charles the second the more we his subjects shall perceive how exceeding happy we are When we set [3] Psal 100.4 forth the prayses of our God we do not add unto the goodnesse of God but we add unto our selves a further [4] Psal 9.10 knowledge of Gods goodnesse Had Cromwell known he would not have been the death of King Charles the first Had the Jewes [5] 1 Cor. 2.8 Jer. 13.11 9.24 known they would not have crucified the Lord of glory Did sinners [6] Simul ut desinunt ignorare cessont odisse Tertul. Apoleg cap. 1. understand what prayse the eternal God deserveth they would no longer be disobedient unto so gracious a God Were God set [7] Psalm 48 11 22.3 forth unto us in the prayses due unto his Name we should the lesse need to be called upon to glorifie him as God Worship him [8] 1Psal 95.6 135.3 all ye people would we fancy unto our selves a [9] Micah 6 3 1 Chro. 16.10 31 God after our own hearts desires were there other Gods beside the only true God we could not chuse if any were to be chosen we could not if we would desire to be protected by a [10] Psalm 148.13 14 149.9 Rom. 1.7 Revel 15.3 Psalm 145 per totum Esay 62.5 63.7 26.3 4 12 Jer. 17.12 13 14 Deut. 10.20 21 more easie a more indulgent a mor gracious a more glorious a more lovely a more absolute God then is this God whom we serve in the spirit we can never enough set forth his glory we can never enough glory in his protection and government we can never [11] Nam cum Deus amat non aliud vult quam amari Bern. Serm. 88. in Cant. sufficiently glorifie our Lord and King our King and our God! 2. In regard of Himself God hath all the reason in the world to require man to glorifie his most blessed Name for First Although from the first minute of Adams fall unto this very instant we cannot bring unto God the tribute from us due neverthelesse it is most just with God to demand [1] Homo cum sis id fac semper memineris Si me arguat Deus non redarguitur à me sed ex me potius just ficabitur bid from us that perfection of prayse which while our first Father stood we were enabled to surrender Secondly Seeing then when Adam was found guilty of Treason the Lord [1] Rom. 2.14 seized not upon the whole forfeiture but left in us remainders of conscience of memory of understanding and
mention that Lady but that Ladies name was ever solemnly attended with a long train of this Gentlewomans just and real Commendations [3] Vita est mansio animae in corperâ— As she never spake evil of the absent so she never interpreted the praise of another to be a diminution unto her self One thing I ever observed in this Gentlewoman which I can by no meanes conceal She was an absolute Governesse of her passions The empty fallacies of mirth [1] Res severa est verum gandium Seneca deluded not Her soul Ever chearful she was but still sober still modest She was that person whose passion never no not in her most retired familiarity dissolved into any excesse No jollities could make Her frolique She had so wonderful a command over her lively Spirit that her moderation could not but be known unto all that knew Her manner of living Free from exceptiousnesse she was in truth Her vertues had no weaknesses to be jealous of Small cause had she to suspect the whispers or fear the mis-reports of others being conscious unto her self of nothing except of comlinesse and integrity You could not provoke her unto revenge A discerning spirit she had could see a neglect as well as another She could see it but would not see it Or if too too palpable it was she was so far from being overcome of evil that she would most industriosly seek I had almost said steal opportunities to overcome that evil with good You have heard some part of her self-denials But She was in many other circumstances an [1] Egregia virtutis exempla veluti lumen in edito ponenda sunt ut omnibus praeluceant multosque ad sui aemulationem accendant Erasm ad Archiep. Tolet. Augustini operibus praefix p. ult example worthy the imitation of Believers All along She was Exemplary Exemplary even from her Infancy so pliant so obedient unto her Parents so filial she was Exemplary in her minority Other Virgins marry she was given in marriage Her affections followed her judgement and her judgement was led by her Parents Exemplary as a Subject Loyal even then when Loyaltie was not only a ruine but a seeming disgrace An exemplary Friend more then usually that Sexe can be Her fidelity was above the fidelity of women firm and judicious for although she enjoyed the soft vertues of a woman she wanted not the perfections of a man Unto Mistresses of families She was exemplary How peaceable how discreet how bountifull a Mistresse she was The sorrowes of her weeping Hand-maidens will best resolve you I am not ignorant that [1] Sir Tho. Overbury his Wife Contiguous businesse much that Sexe befits But a truth it is She in understanding was masculine as she never despised Martha for being busied about many things so she was ever accompanying Mary in that better part which could not be taken from her A notable exemplary Mother she was For She reformed her Children not by reproofs but by examples Witnesse her Daughter [2] Christiana a Christian that hitherto miracle of Children Other Parents suffer their Children to be the Trouble of their Parents and the shame of themselves but this Parent was so discreet that Her severities were pleasantnesse and her smiles corrections As a Wife she was exceeding exemplary like The Beloved in the [1] Cant. 5.16 Canticles not a Wife but a Spouse not a Spouse but a Friend Her love was even saving that it was daily encreasing Her privacies were not fondnesse but dearnesse Such her conjugal Society that the longer she lived the more she was a Bride a discreet one though If ever Wife was a Help meet for her husband This was she She gave very great examples of liberality and bountifulnesse There is that [1] Pro. 11.24 scattereth and yet encreaseth She was such a one Her liberal soul was made fat and liberal things she devised She was not alone in this Duty but in this Duty very exemplary she was No Coine was so good sterling with Her as that which testified her bountifulnesse Verily she was eminently generous and gave so great encouragements unto the ministery of the Gospel that of her quality I have not known her second Far from vain glory she was but most singularly munificent She did so heartily imitate the goodnesse of our [1] The Lady Hester Overbury the vertuous wife of Sr. Thomas Overbury Kt. present Lady that her pious Charity was no whit inferiour unto her specified generous liberality It is the blessing of these [2] Of Burton on the Hill and Morton in the Marsh of Gloucestor shire Villages that God hath brought among us Christians very eminent for casting their bread upon many waters Ladies ready to distribute Ladies ever lending unto the Lord Such a one was this Gentlewoman Under God I can attribute the lives of some Widowes in this Parish unto that sustenance and relief which they received from this Gentlewoman in the mean space Her right hand knew not what her left hand did Very pitiful very tender-hearted very full of compassion she was She took it as no small kindnesse when at any time I enformed her who among us was in poverty or any otherwise distressed Let me speak it in the audience of this large Congregation She professedly took more pleasure in visiting the sick the poor the needy then in visiting the great the rich the prosperous Forbear weeping poor people Yet alas were it not for the [1] The vertuous Lady the Lady Hester Overbury and the good Lady and some [2] excellent Gentlewom n Mrs. Whitlock Mrs Creswick c. few others amongst us what would your sick beds do now that you have no Mrs. RUTTER to stand by you The Lord comfort you Trust in Him he will make your beds in your sicknesses As were her fruits such was her faith Her heart was therefore exercised with such charitable practices because so much exercised unto godlinesse She loved the Gospel in the purity of it She was an example unto you all in frequenting the Church and no marvail for she frequented the Church as the House of Her God She sat not down in her Pew to read some Historical Scripture or some private Book to talk of vanities to tosse her heels against God or to sleep in sin c. No she was truly zealous in her Devotions Some sort of friends we have which are a kind of Trencher-friends which visit you more for your Table then for your Society In like manner some sort of Gospel-professors we have which although the chief end of Sermons is to fit us that we may worship our God come to Church for the food of a Sermom not for (1) Inanis potentia quae non reducitur ad actum the worship of their God No Sermou no worship with these except they may edifie their soules by a Sermon they will not meet here to speak good of Gods Name to give thanks for
the tribes of Israel we see a [2] Revel 7.4 hundred forty four thousand sealed In the beginning of the world [3] Jude 14 ten thousand of the Saints were heard of If you will allow the seed of Abraham to be [4] Gen. 22.17 like that father of the faithful [5] Gal. 3.7 8 true believers you will as soon number the stars of heaven as them For although unto the great God neither [6] Psalm 139.16 they nor the [7] Psalm 147.4 stars are innumerable yet unto us finite creatures they are a [8] Revel 7.9 great multitude which no man can number Answ 4. A multitude of the heavenly host [1] Luke 2.13 seconded one Angel how great that multitude was God alone knoweth Every legion of Angels is computed six thousand six hundred sixty and six in number of these you may observe twelve legions mentioned [2] Matth. 26.53 like one single troop We read of [3] Dan. 7.10 thousand thousands spirits who ministred unto God and of ten thousand times ten thousand who stood before him and again [4] Revel 5.21 ten thousand times ten thousand and thousands of thousands Beloved in my Fathers house none of all these want their mansions Answ 5. Many viz. for the [1] Hos 4.16 greater solace of these Disciples Some conclude that one of hell-torments shall be an oppressing and [2] Esay 22.5 over-crowding one another thorough the narrow scantnesse of that bottomlesse pit If so One of the pleasures of Heaven shall be a [3] Mark 14.15 Psalm 31.8 118.5 Matth. 13.30 spaciousnesse of room God will [4] Esay 54.2 enlarge our Tent. The Saints shall not complain that the place is [5] Esay 49.19 20 too strait for them Answ 6. Many viz. to set forth the [1] Pauperis est aumâ—rare greatnesse of God their Maker and Builder Great is the House and therefore many are the mansions which he buildeth for [2] Dar. 4.30 1 Chron 29.1 the honour of his Majesty Saith Solomon [3] 2 Chron. 29 What house I build shall be wonderful great Answ 7. Many because of [1] Noâ— malè veteres intelligunt cum graduum differentiis G â—ot in locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Serom. 6. Quonodo multae mansiones â—pâ—d Patrem si non pro varietate mer'torum Tertul. Scorp Plures sunt mansiones jam paratae secundum electionem aeternam sed parandae adhuc secundum merita Gorran in locum many degrees At Jerusalem one [2] Consulas Maymon in biath Mik lash Abah R. Nathan per. 34. Rambam in Kelim per. 1. sim Josephum de bell Jud. lib. 5. cap. 14. R. Solom in Kelim per. 1. c. part in and about the Temple was holier then another A stranger might not approach the Ally before the Temple A Priest might enter the Courts which an Israelite might not Between the porch and the Altar no Priest might come unlesse his head were covered The inwarder part of the Temple was more holy then the Priests Courts and within the Vail was the Holy of holies So in heaven there be mansions one of a higher degree of glory then another Hereunto the person speaking in my Text principally alludeth Saith he This is the victory which overcometh your troubles even your faith wherefore believe in God believe also in me and take this for your encouragement The greater your faith is the greater your victory and the greater your victory is the greater shall be your Reward for I will reward every one of you according unto his work of Faith and that I may reward every one of you according unto your work of Faith In my Fathers house are many Mansions _____ are It is not said they shall be but they already are Thiâ— is yet one more incitement unto a thankful glorifying of God as God viz. the [1] Beatitudo haec duo requirit frutionem incommutabilis boni certitudmem aeternae sruitionis See Ephes 2.6 Phil. 3.20 c. full assurance the lively hope which is set before us There [2] 2 Pet. 3.13 Revel 21.1 shall be new heavens nay there [3] Esay 66.5 17.18 are There are mansions many mansions many mansions of many degrees of degrees already prepared to recompence the highest degree of faith and love which any Disciple can possibly reach wherefore my beloved Brethren be ye [1] 1 Cor. 15.58 stedfast unmoveable alwayes abounding in the work of the Lord for so much as you know your labour is not in vain in the Lord There are many mansion in my Fathers house Quest Why is the kingdome of glory compared to a house Answ For the same reason that you here see many mansions not only mansions but many mansions as I told you The glory of the invisible (1) See Bishop Reynolds on Hos 14. Serm. 5. Sect. 2. in The beauty of Lillies infinitely transcendeth the glory of the visible world Hence as we are forced to use many letters to spell one long word or many words to compose one eloquent speech so by reason of our imperfect understanding we are constrained to borrow many worldly excellencies to represent any (2) 1 Chron. 29.1 Revel 21.2 one glory in heaven Be Jerusalem the (1) Psalm 48.2 137.6 joy of the whole earth yet Jerusalem which is (2) Gal. 4 26 above if she would make her self known unto us below she will (3) Esay 54.11 12 Revel 21.19 take up Jewels and Riches and Gold upon trust So immoveable is heaven that name (4) Psalm 46.5 Mount Zion and you say nothing Be a Throne glorious and heaven is (5) Psalm 113.4 Flay 66.1 exalted above that glory The Crown there is a Crown which (6) 1 Pet. 5.4 fadeth not away The inheritance there is (7) 1 Pet. 1.4 undefiled incorruptible The substance there is (8) Heb. 10.34 an enduring substance The peace there (9) Phil. 4.7 passeth mans understanding Life is there life immortal life (10) Rom. 2.7 1 Cor. 15.54 eternal There pleasures swim in (11) Psalm 16.11 whole Rivers they (12) Esay 48.18 roll in upon us like waves of the Sea Call heaven a house and the builder and maker must be (13) Heb. 11.10 a God Call heaven a House and that house must be as wide as heaven The windows must be (14) Esay 54.12 Agates the gates Carbuncle the battlements pleasantnesse and whatsoever else is precious the pavement love joy and glory The azured firmawent which our eyes behold is but as the rough rags the made-earth the unhewen the lowest the buried part of the foundations of this House The stars of the firmament are but as so many sandy dusts everywhere scattered within that azured that clayie rubbish The Moon and Sun which seem so bright unto us unto the inhabitants of this House in my Text do indeed a little glizzen but no otherwise then two shells of
just sicabitur omnis case coâ—am illo accipentes quippe mandatum seatientes defectum clamabimus in coelum miserebitur nostri Deus S. Bernardus Serm. 50 in Contic seek Gods face in vain Object Where then lyeth the Controversie Answ In mans pronesse to [1] Rom. 9.20 We are like him in Seneca Dic aliquid ut simus duo dispute against God Sirs Truth [2] John 8.32 would free us from extreams would we receive a love of the truth For instance Them that are without the pales of the Church God [3] 1 Cor. 5.13 judgeth therefore What have we to do to [4] 1 Cor. 5.12 judge them that are without Next since we of this Kindom are a people near [5] Psal 148 14 unto the Lord let every man mind his own Duty [6] Phil. 2.12 2 Pet. 1.10 If the Lord will that John should tarry in the flesh until Jesus [7] John 21.21 22 come in his fury against Jerusalem what hath Cephas to do with that Let Peter follow Jesus and leave John unto his Masters pleasure Thitdly The good Angel in my Text would quickly roll away the stone would we cease to interpose our thoughts [8] Esay 55.8 9 against Gods thoughts Had the woman of Samaria known the [9] John 4.10 gift of God instead of urging [10] John 4.12 Art thou greater then our Father Jacob she would have asked [11] John 4.15 Sir give me of this water that I thirst not On the other side While Naaman is wroth [12] 2 Kings 5.10 11 12 13 14 Omnis fessinatio caecaest Seneca de Renefic l. 3. c. 3. Lukc 16.15 to see his opinion crossed he continueth as leprous as ever The Question was not whether had been the better manners in home-bred Elisha to send his messenger or to come out himself unto Prince Naaman Nor whether was a more probable course like our Princes which heal the Kings Evil to move the hand over the place affected or meerly to wash it with cold water no nor yet what was most seemly in a Prophet whether to send a stranger unto an unheard of practice or to stand and call upon the name of the Lord his God no nor whether were to be preferred Abana and Pharpar or the Rivers of Israel nor lastly whether the waters of Jordan were cleansing waters No The state of the question was Whether [13] 1 Cor. 1.20 25 27 28 29 How brâ—â—ish and below our thoughts is the manner of mans generation and yet God is pleased from that brutishnesse of humane nature to raise unto himself his own Image even a nature exalted above the nature of Angels Water in Baptism how common an element Bread Wine are ordinary food and yet by these God vouchsaseth to convey his Spirit â—rby Answ The more inconsiderable the meanes of any mercy or grace the more plainly God is seen to be the Author of that mercy and grace 1 Cor. 3.7 Jordan could cleanse from the Leprosie then when the Lord said Wash in Jordan and Jordan shall cleanse Just so The Question is not whether a natural man can discern the things of God for we are all of us born spiritually blind no nor yet whether the Lords Christ can give sight unto the blind for unto God all things are possible but whether clay and spittle even earthen Vessels may not then help men to their sight when Christ so ordaineth Sure I am in every Ordinance of His the power of his [14] Luke 5.17 Spirit is ready to heal A leprosie we all bring with us into the world and let Gehazi reprobate as he is accompt upon it that he shall dye leprous but if Christ bid a man shew himself unto the Priest though that man were a Samaritane I would not [15] Luke 17.16 question his recovery Except a man be born ugain drawn of God endued with Christs Spirit c. there can be no entring into the Kingdom of Heaven It is confessedly true And of this truth both the Jewes were frequently animadvertized and the Gentiles throughly informed and herein great was the loving kindnesse of God unto both Jew and Gentile but Christian in the mean space what signifieth the ministery of the Gospel Is not the ministration of the Gospel the [16] 2 Cor. 3.8 administration of the Spirit Verily it is Unto them who are without [17] 2 Cor. 4.3 the pales of the Church our Gospel is hid unto them within hid it need not be It is I say the savour of death unto death [18] 2 Cor. 2.16 only unto such as chuse death rather then life Object Without me ye [1] John 15.5 can do nothing Answ By God thou [1] Acts. 17.28 movest Tell me is that a pretence for thee that thou canst not stir Rather as I have already answered it is [2] Phil. 2.13 an argument that thou mayest stir if thou wilt That which thou sowest thou sowest not [3] 1 Cor. 15.37 that body that shall be but bare grain yet be not deceived [4] Gal. 6.7 God is not mocked What thou sowest that thou [5] Gal. 6.8 therefore reapest because unto [6] 1 Cor. 15.38 every seed God giveth his [7] Matth. 7.7 Luke 11.13 sim own body The same God which [8] Matth. 16.27 maketh our obedience the measure of his heavenly gifts the same God which maketh our mortal life the beginning of life everlasting the same God which useth the blood in our veines to conveigh animal spirits the same God which frameth the body for the benefit of the soul the same God blessed for ever maketh use of our natural senses while he infuseth into us spiritual graces If we desire that God should [9] Heb. 2.3 12.25 Hos 2.15 Psalm 126.5 Phil. 2.12 Despice ne parùm sit providum sperare ex aliis quod tibi ipse non praestes Plin. lib. 2. Epist. 10. Neverthelelse Ille facit ut nos faciamus quae praecipit nos non facimus ut ille faciat que-promisit Aug. Epist 143. see Psalm 57.3 Inspirat Charitatem ut quae discende novimus diligendo faciamus Therefore Phil. 2.12 13. Take the ball at the bound not be wanting unto us let not us be wanting unto our selves Unto your finest and smallest white thred tye that thred which you call brown tye unto that pack-threds unto that the smallest Twist unto the Twist a small cord to that a threefold cord to a threefold cord a Cart-roap to a Cart-roap a strong Cable and although the weaknesse of the first thred could not yet the strength of the Cable may wind up an Anchor of hope at the last Object But certainly it is non in mans power to come unto Christ Answ Where [1] Matth. 11.28 compared with Mat. 14.27 28 Christ calleth there is hope given that he will [2] John 6.37 give a power Samuel knew not the Lord at the first and