to the unknowne God whosoever he was Act. 17.23 as the Romans had their Pantheon a Temple for all Gods whatsoever Now as the hot and various disputes concerning Religion shew that there is such a thing as religion and that there is an excellency in religion so those different opinions concerning God shewes that there is such a transcendent Being as God who is the very source Fountain of all our hapinesse and should be the object of all our worship and praises This is the first lesson a servant of God is to learne to wit that there is a God and that he is A rewarder of them that feare him We cannot come to God with fiducial or justifying faith before we have attained this Historical or dogmatical faith he that will come to God must believe that God is Heb. 11.6 As I have demonstrated the latter verily there is a reward for the righteous So I shall proceed to shew that doubtlesse there is a God 2. From the book of the creatures Now this book is very large voluminous consisting of the two Dyptyches of Heaven and earth which as they make up one great globe so they constitute A vast Folio wherein all the Creatures from the Sun and moone in the firmament to the Ant and Hysop upon the wall are so many Capital letters which both single and joynt set forth the wisdome and power of God Any illiterate men that know not one letter of the Alphabet may run and read without offence what the Papists say of Images we may justly say of the Creatures that they are Lay-mens books Neither are they so many dead letters or silent Hieroglyphickes but as great Schollars are said to be walking libraries and Holy men are living Bibles so the Creatures are speaking boâ—â—â—s As we have read of a vocal grove where the trees spake and gave answers t Quaere supra nos nam ipse fecit nos as Austin brings in the Creatures answering him enquiring of them whether they were his god in his consess so the whole world is such a Grove All the creatures in their several ranks and places set forth the glory of their Creator The Heavens declare the glory of God and the firmament sheweth his handy worke Ps 19.1 neither is their voice intelligible in such and such Countryes onely like other languages but their Dialect is universally the same to all Nations There is no speech or language where their voice is not heard Ps 19 3. Pythagoras thought the Heavens made a musicall Harmony in their motion but sure I am David calls upon the Heavens to praise the Lord and to praise the Lord is the most excellent melody in the eares of God and good men they proclaime the Honour of him that dwells in the Heavens Thou hast set thy glory above the Heavens Ps 8.1 or as Aynsworth saies the word will bear it thou hast set thy glory upon the Heavens As the painter shewes his skill by setting forth some Curious and almost breathing portraiture and exquisite and accurate needle-work sets forth the Art of her that made it So a The pictures of starres are said to be in the stones at Shugborough being the armes of a Family of the Shugboroughs there so the arms of God his wisdome power and goodnes are in every Creature M. Fullers Ho sta the Lord hath set his glory upon the Heavens as upon an excellent peice of imbroiderd work they are said to be drawen forth by line Job 38 5. and to be the word of Gods Fingers Ps 8.4 because of the curious and wonderfull wisdome which is expressed in the structure of them He stretcheth out the Heavens as a Curtaine or Canopy Esa 40.22 By his spirit he hath garnished the Heavens Job 26.13 Therefore the Lord sets himselfe forth by such names and titles as relate to the Creatures As Jehovah which comes from a roote signifying Being because he hath his Being from himselfe and is the cause of all Being in the Creatures In imitation whereof it is thought the Heathen set this Motto a Plutarch ET thou art upon the Temple at Delphos He is called The God that made the Heavens b 1 Chro. 16.26 Josh 3.11 1 Sam. 12.17 Job 26.7 The Lord of all the Earth And by a periphrasis He that sends the thunder and the raine and Hangeth the earth upon nothing Orpheus himselfe could say If any claime the title of a god Deum non alias manifestum est esse quam quia totum condidit hoc Tertul p. 448. Saepe mihi dubiam traxit sententia mentem Curarent superi terras an nullus in esset Rector but after when Dispositi quaesissem foedera mundi tune omnia rebar Consilio firmata dei Claudian Tanta eventuum similitudo ad certum sinem quasi conspiratio indicium est providae directionis nam in aleâ Venereum aliquoties jaccre casus esse potest at centies si quis eundem jaciat nemo erit qui non hoc ab arte aliquâ dicat proficisci Grotius de Relig Christiana besides one let him make another world like this and then say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my world and then we will beleive He is a god Thus the works of nature do manifestly discover the god of nature From second causes and inferiour effects we may easily arise unto and acquiesce in the First Cause and the First Mover of all things even as we may pursue a River to the spring-head and Fountaine from whence it flowes The invisible things of God from the Creation of the world are clearly seene being understood by the things that are made Rom. 1.20 Who can be ignorant of a God that observes the constant motion of the Heavens the orderly vicissitude and succession of Summer and Winter the wonderfull ebbing and flowing of the sea If we should see a ship upon the sea sayling directly to the Harbour we might conclude that there is a pilot in that ship to steere her Course a Theophilus in fine Justi Mar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So we may resolve that there is a supreme moderatour and Governour who orders and disposes of all things in their seasons Quaelibet herba deum Singula animantiuÌ„ genern deum esse demonstrant Nazi p. 63. Who can be ignorant of a God that veiwes the Herbs of the Feild and sees with what beauty they are clothed and tastes the different virtue that is in them who ponders the stupendious properties of beasts and birds and fishes with what instinct they propagate their kind and provide for their sustenance and safety who can forbeare even to cry out Altitudo O the Height and depth of the wisdome power and mercy of a God that reads those Naturall Histories of Pliny Aelian and above all that reads the book of Job and considers the wonderfull observations there even from nature her selfe Hereupon I have not a litle wondered
with my selfe at that imputation I hope it is no better which is commonly cast upon Physitians as if their very calling did incline them to Atheisme Whereas that necessary and excellent a Cum siâ— mortalis non est mortale quod optas profession may furnish a man with arguments enough to convince and reclaime the greatest Atheist These are supposed to have a narrow inspection into the secrets and mysteries of nature which may prove a sufficient Antidote or preservative against the poyson of Atheisme and a charme to allay all tumultuous and doubting thoughts concerning a God Physitians me thinks should be like Merchants who go b Ps 107.23.24 down to the sea in shipps that do businesse in great waters who see the works of the Lord and his wonders in the deep So these may evidently behold the deep things of God even in the very fabrik of the body of man this is Commentum Dei mirabile a wonderfull Commentary upon a God as Lactantius calls it who largly a Ex ipsis membrorum officiis usibus partium singularum quantâ vi providentiae quis que factus fit intelligere nobis licet Lactantius de opificio Dei proves the existence of God from the beauty and usefulnesse of our bodily members The sight of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see how harmoniously the bones are knit together is a loud sermon of a Diety and every Anatomy may be a divinity lecture and therefore Galen one of the Fathers of Physitians contemplating the curious structure of mans body could not but acknowledge that it was compos'd by no lesse then a divine Artifice and cryed out in words like those of David viz. That we are fearefully and monderfully made How degenerous should the sonnes of Galen be if they should terminate and immerse their thoughts in the things that are seene and forget God who though he cannot be seene yet is he alwaies about our pathes and we also in him In him we live and move and have our being Those study nature aright that use her as a handmaid to lead unto the Almighty and break forth into the praises of Gods wisdome power and goodnesse amidst their naturall speculations David was such a Divine Philosopher When I consider saith he thy Heavens the work of thy fingers the Moone and Starres which thou hast ordained He adds by way of admiration what is man that thou art mindfull of him or the son of man that thou visitest him Ps 8.3 4 As the covetous man that rests in his riches and sacrifices to his gold is an idolater so also is such a naturalist that looks not at the living God through second causes 3. God is manifested by his judgments Though God delights not in judgment it is opus alienum his strange work to rise a Esa 28.21 up as in Mount perazim and to be wroth as in the valley of Gibeon He is not such a God as the Poet describes Jupiter one that delights d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 57.16 Si quoties peccant homines c. in thunder for then the spirits should saile before him and the soules which he hath made If the Lord were as ready to powre downe his judgments upon us as we are to provoke him or to take vengeance on them that provoke us the whole Armory of heaven might ere this have been emptied upon our heads but it goes even against him to execute his wrath e Hosea 11. â—1 His very heart is turned within him and his repentings are kindled together How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim yet the Lord is not so sparing of his judgments but that he may be known by the judgments which he executeth Psal 9 16. This I shall shew more fully when I come to the last words of the text He judges in the earth but here we may see his indignation display'd against blasphemers It is easy to reckon up many t See D. Beards Theater of Gods judgments examples of this kind as also of murders which have been miraculously discovered in which he that doth not see the finger of a God is altogether blinde but in a particular manner g Diagoras Pherecides Lucian Olympius Julian Atheists have felt the strokes of that God whom they have denied Some have been burnt some eaten up of lice some devoured of Dogges Others Thunder-shot from Heaven and that in their very Act of challenging and blaspheming God O quake and tremble all ye that forget God All ye that never think upon God but when ye sweare profanely by his name O feare lest you become the next monuments of his wrath For the repressing of Atheisme an inquisitâ—ion were merciful justice Bpâ— Lâ—k Seâ— p. 146. and so be cured of your Atheisme by â—he torments of Hell and become the Dâ—vels Converts and together wiâ—h them believe and tremble for though through the indulgence of God and Princes Atheists for a time enjoy a cruel libeâ—ty and exemption from torments yet this patience shall one day adde to their plagues 1. Vse To confute the mistaken wisdome of some luxuriant wits of this age who by wisdome know not God 1 Cor. 1.21 Such as are ingeniose nequam witty and subtile Proctors Pandars and Decoyes for Hell it selfe Wisdome and learning in such wretches is as a diamond set in dirt or a jewel in a swines snout The Lord complaines that he gave his people corne b Hosea 2.8 Jer. 5.7 and wine oyle and multiplied their silver and gold yet they prepared them for Baal He fed them to the full and they committed adultery the same complaint is too just against some I hope not many of refined and elevated parts who imploy those very parts which God hath given them against God himselfe He hath given them a mouth and wisdome and their mouthes they set and level against heaven as if they would batter it downe with the volleyes of their blasphemous speeches And their understanding they use as an engine to undermine and subvert the throne of God but this God will bring to nothing the understanding of such prudent ones 1 Cor. 1.19 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in cap. 12. ad Rom. Better they had never been borne or been natural fooles then to have received great abilities and parts and not to have spent them and drawne them forth to the honour of their Creator How shall these miscreants be confounded another day what can they plead for themselves will it serve their turnes to say they had thought all things had been made by a contingent meeting together of Atomes no the beautifull harmony of the world the even and constant motions of the same without monstrous productions may confute such a dreame though the book of Genesis were quite abol she and lost Better they were dasht
a peices themselves and broken into atomes never to be gathered together againe then to appear before God with such a Fig-leav'd excuse which he shall consume as so much stubble and destroy with the brightnesse of his comming 2 Thes 2.8 What can they say they were ignorant of God and could not by all their industry finde any footsteps of a God in the world Alas then all the Creatures though Ministers were silent will swarme about them and tell them to their faces they would have taught them but they would not learn their own Consciences must needs subscribe to such an inditement that whether they were Schollars Mariners k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. p. 63. Husbandmen or of any other caling whatsoever they could not be destitute of arguments to convince theÌ„ that doubtles there was a God Let these men boast of their wisdome never so much yet they are the veriest l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. p. 15. fools in the world methinkes Chrysostome does excellently school taunt one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why doest thou stretch forth thy neck and walke on tip-toes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why does thy brest swel with a conceit of thy own knowledge doe but coÌ„sider saith he that thou canst not make one haire white or black If the feare of God be the beginning of wisdome then the root of the grossest folly is to be ignorant of the Lord. A Poet durst once say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o the folly to believe that there is any God at all but we may truly say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O madnes to think other waies We read indeed of one that said there was no God but it was in his heart only he did not eructare belch forth this poyson for very shame he stands branded upon record for a foole for his labour dixit Nabal dixit Nebulo the foole hath said in his heart Ps 14.1 Ps 53. â—1 there is no God There was another also who went beyond this foole 2 Sam. 16.22 he bewrayed his folly with his lips and proclaimed his sin as Sodome or as Absalon when he lay with his Fathers Concubines in the sâ—ght of all Israel It was Pharaoh And Pharaoh said who is the Lord that I should obey his voice Exod. 5.2 But as the Prophet said of the succeeding Pharaohs Kings of Aegypt that the Princes of Zâ—an a city of Aegypt were fooles and the Councellours of Pharaoh became brutish So this Pharaoh went beyond them all as in his folly so in his punishment for when he ask't who is the Lord He that sate in the Heavens laught Ps 2.4 the Lord had him in derision He got himselfe honour on this very Pharoh for as the starres in their Course fought against Siâ—era so the waves of the Sea fought against Pharaoh He m Exod. 15.5 sanke into the deep as a stone so that Moses sang who is like thee O Lordâ— among the Gods v. 11. who is like thee glorius in holinesse fearful in praises doing wonders Be wise therefore O ye Inhabitants of the earth Serve the Lord with feare and rejoyce with trembling Ps 2.11 2. Vse To reprove practical and life Athtists who acknowledge there is a God they are all for God and Godlinesse in their words but they worship him not as God They cry Hosannah unto God at present the next moment by their ungodly practises they crucifie their own confession Such a personaled godlinesse whilest men look one way and row another they pretend for God and act for Baal hath hardened many men in sin and given the enemies of the Lord occasion to blaspheme How ridiculous is it to speak of the glory of the true God and yet holde a confederate correspondency with Satan himselfe to cry the Temple of the Lord and yet sacrifice to the Idol of preferment to fly aloft in aery empty and notional expressions and yet with the fowl to have their eyes wholy upon the carrion of this world who can otherwise think but that gaine is their godlinesse When men act lewdnesse in secret and then say tush God cannot see God will not remember or God will not punish for Atheisme is at the bottome of every sin what a pageantgod do they make him robbing him of all his Attributes They give him the title of a God but trample his majesty under their feet as the Frogges in the Fable leapt upon the logg which Jupiter deputed to be their god or as the Souldiers dealt with Christ they bowed the knee Mat. 27.29.30 and cried haile King of the Jewes yet they spit in his face and smote his head with a reed Herod had the worship of Christ in his lips when he sent executioners to slay him It was a sad complaint of old that Arrianisme which was a kind of Atheisme came on so fast that the world wondered at it selfe that it was so soone overspread with the contagion of that poyson I wish this part of the world neither in our daies nor in the daies of our posterity after us may never have an occasion of wonder thâ—t it is overrun with a torrent of Gothes and Vandals I meane barbarous and Atheisticall wreâ—ches let us take heed lest there be in any of us an evill heart in departing from the living God Heb. 3.12 And what we know of God and his feare let us be more industrious to transmit it to our off-spring then to provide lands and livings which are but perishing portions As it is most evident that there is a God so let us worship him as God in spirit and in truth let us constantly give him the tribute of prayers and offer unto him the incense of prayses and thanksgiveing for all the mercyes we injoy If I am a Father where is my Honour If I am a Master where is my Feare Mal. 1.6 So may he say If I am a God where is my worship The very Heathen set apart Festivall times to the Honour of those gods whom they acknowledged Bacchus had his Bacchanalia Flora her Floralia and in the observation of these they were most strict and diligent The worshippers of Baal did even cut and lance themselves parents did not with hold their owne children from Moloch Passe over the Isles of Chittim and see and send unto Kedar and consider diligently and see if there be such a thing hath any nation changed their gods which yet are no gods Jer. 2.10 11. Shall not the very Scythians and Americans rise up in judgment against us if we grudge to spend any time in the service of the true God if we observe his sabbaths formally and perfunctorily If we profane his a Qui per-Deos jurant eos colunt Christiani non sunt Tertul. p. 91. name by horrid execrations the very Turkes saies the b Sands in the survey of Religion Travailour punish their christian prisoners the more if they heare
consecrated his son to be his priest Who was of the tribe of Ephraim and not of Levi which fault he rectified v. 13. the circumstance of time is famous in those daies there was no King in Israel Judg. 17.5 6. As rulers are custodes utriusque tabulae the maintainers of religion to God of peace and charity towards men so ecce duos gladioâ— Loel here are two swords one to cut off serpents and wâ—olves So d De jure belli pacis lib. 2. Grotius calls malefactors that infest the civill state another to strike through the jawes of those Beares and to restraine those petulant Foxes that would lay the Church wast But as our eyes behold our teachers so may we long behold our rulers that the scepter may not depart from our Judah nor a lawgiver from between her feet till Shiloh shall come the second time till all power shall be resigned up to Christ when he shall come to judgment 1 Tim. 2.2 And good reason we have to pray for those that are in Authority that we may live a quiet and peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in e Espencaeus godlinesse and chastity as if loosnesse and carnall licentiousnesse would break in like a mighty torrent Amos. 5.10 if the gates of authority were flung off their hinges if there were none to reprove in the gate sin would soone have an impudent whorish forehead And as we must pray for them so we must honour them too They are Abimelecks fathers of their country and so may claime honour by vertue of the fift commandement they have on them Gods owne stampe Elohim gods therefore Exod. 22.28 Thou shalt not revile the gods nor speake evill of the rulers of my people Thou shalt not blaspheme the gods so some read it such Shimei's as dare bark at all that is called God shall one time or other be met withall Now as we have seene the necessity of Magistrates and what our demeanour should be towards them let 's see also how they must carry themselves towards such as are under them Their qualification c. This neck must be as a tower of Ivory 1. They must as Ivory be pure streight 2 Kin. 19.17 faire transparent Solomons throne was of Ivory The Curules among the Romans sate in Chaires of Ivory Sceptro innixus eburno which might be Emblems of innocent and upright judgment as the houses of the gods were feigned to be roof't and sealed with Ivory Ebur nitidum fulgentia tecta tegebat and Jupiter had an Ivory scepter to shew that purity which was thought to be amongst them or as judges are still cloathed in scarlet which is of a deep perfect lasting dye to put them in mind of integrity and conscientious constancy in the administration of justice Magistrates must be pure and cleare in their lives and profession of religion as men Let Machivilians and Achitophels say what they will those men are like to be the best Magistrates who are the best men and that government prospers best which is grafted on the stock of religion those rulers will warpe with any base compliance they will steere their course according to the Card of selfe interest popularity and sinister respects who are not pois'd and principled upon religion Luk. 18.2 and conscience they will do injustice for a peice of bread Amos. 2.6 they will sell the righteous for silver and the poore for a paire of shooes Constantine coming to the throne Eulebius first made proclamation that whosoever would not renounce the Christian religion and sacrifice to devills supposing that some would serve the devill himselfe to save or get preferment they should be none of his court no officers of state under him but when he saw who would forsake Christ to cleave unto this present world he discharged them and retain'd those that kept their constancy to the Christian religion How shall they said he be faithfull to me to their countrey who are faithlesse to their God The application is easy All that professe themselves true members of Christ if they be not Cancers and excrescencies of that body must be cloth'd with a wedding garment with a virgine tire of purity and sincerity casting away all sulli'd rotten raggs which stinke of the plague sore of sinne hating the very garment spotted with the flesh we must keep our garments undefiled here if we hope to walk in white hereafter Rev. 3.4 O how ugly is any private Christian swelling with a Tympany of pride envy anger burning in the flame of any lust wallowing in any uncleanesse or vomit eaten up with strange heretical doctrine Myrthe Alloes Cassia were to be kept in Ivory palaces i. e. wardropes no sullied things were to come there Ps 45.8 which eate as a canker but how monstrous is a ruler roling in any Lerna's or sinkes of filthyness they should exceed others in piety and religion as much as they do in power and authority others must be of Ivory they as towers of Ivory Inter eburna cupressi as Saules among the people in holinesse T is an arrant absurdity that men should be publike governours Annot. and private slaves at the beck of base lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basill The lives of rulers are very exemplary David was called the light of Israel 2 Sam. 21.17 We count in genus obsequii a kind of duty to imitate their very failings They do live upon the pinacles of the world In excelso vitam agere all men have an eye to their actions Cyrus commanded the chiefe officers to keep a strict reine over themselves Xenophon that was the way to keep the whole army in order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian Menippus reading of the incest adulteries murders of the gods could say presently that the gods would never have done thus Plurimos secum perdunt and thus had they not knowen it to be lawfull thus wicked Magistrates seldome fall alone they draw many after them as the * Re. 12.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 22. dragon or Lucifer falling from heaven drew the third part of the starres after him or as Sampsons death was accompanied with many of the Philistims But let such know that occasion the falls of others that their falls shall be the more grievous others falling upon them their sorrow shall be aggravated by the sorrow of others As their sinnes affect their subjects with judgments Manasses fill'd Jerusalem with blood so that Jerusalem was delivered to the Caldeans 2 King 21. As Magistrates so they must be cleare and pure as Ivory 1. From acceptation of persons in judgment friends and kinsmen must not then be knowne as Zeleucus is stori'd to sentence his own sonne Judges must be like Melchisedech without father mother allies or as the Athenian judges who judged by night when the faces of man could not be seene
you one Caveat Cyprian Ibidem take heed of that prostitutae vocis venalis audacia of painting a rotten cause with the varnish of Sophistry and Eloquence Nazis this is to cast the flowers of Rhetorike upon a sepulcher This is cum lingua scortari to constuprate nay murder justice when by your Midwifry you should bring it to light Alas what good shall all fees do you when the great judge shall frowne and your owne consciences shall vomit up all ill gotten goblets then the clearer you have bin in your practise here the more comfort shall you meet at another barre and the brighter shall you shine in another firmament You of the severall Juries Jury Be faithfull in the discharge of your oaths this day be neither partiall nor rash steere your course twixt rigorous severity and foolish pitty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be prodigall of mercy is as dangerous to a Common-wealth as too much rigour As a Tyrannicall governour is better then at none all A little blood seasonably shed do's prevent a greater torrent afterwards therefore endeavour to temper mercy and judgment together Be not meal mouth'd in concealing or mineing the abuses of the County bring them to the physitians of the State that they may be healed be not indulgent to swearers and drunkards say not all is well when sin eccho's so loudly like the Amalekites cattle in the eares of Samuel this is to exempt them from the answer of men and to expose both your selves and them to the vengeance of God As for those that wait on either Court to give in their Testimonies Witnesses I need only to mind them of the awfull Majesty of God by whom they are to sweare even the almighty God of truth therefore take heed of invoaking him to justify a lye Solemne oathes were to be taken before the Altar 1 King 8.31 which was a signe of Gods presence that the greater feare and reverence might be wrought in men therefore still we lay our hands on the book a false oath will recoyle into your owne bosomes and the venome of it will drink up your owne spirits the greatest mischeife will be to your owne soules D. Zouch Perjury saies a learned Civilian is worse then Atheisme the Atheist denies there is a God and lives accordingly but the forsworne man acknowledges there is a God sweares by him yet derides him such persons make this land to groane and mourne Let these words Jer. 4.2 be alwaies in your thoughts in your hearts Ex. 28.36 thou shalt sweare in truth in righteousnesse in judgment so shall righteousnesse unto the Lord be set up in the midst of you The gates of Bath-Rabbim shall this day shine and you shall make preparation to enter through another gate you shall passe from the gate of Sion to the gate of heaven from the Areopagus or Hill of justice to the holy Mount of eternall mercyes From Bath-rabbim the daughter of a multitude to Rabbim a multitude indeed from one assembly to another from a mixed Assembly of an handfull of men to the generall Assembly and Church of the firsthorne nay to an innumerable company of Angells and to the spirits of just men made perfect And now me thinks I am so rapt up and ravisht with this advantageous exchange of ragges for robes and dirt for gold that I find my spirits quite mov'd into another channell I must leave preaching and begin to pray that God of his infinite mercy would in his good time make us all free of that Jerusalem which is above Ps 82. v. 1. God standeth in the congregation of the mighty he judgeth among the gods THere was no Nation under heaven to be compar'd with the children of Israel for hapinesse and glory in that God was so nigh unto them in all things that they call'd to him for as Moses makes the challenge in their behalfe Deu. 4.7 And indeed happy are the people that are in such a case yea blessed are the people which after this manner have the Lord for their God and David gives the reason for in his presence there is fulnesse of joy Ps 16.11 Are not we happy upon this account at this present if we knew but our owne happinesse may not we take up Moses his gantlet and answer his challenge May not we confront our Goshen with the Israelites Canaan and compare the Lords going out before us in his word and spirit with his going before them in a pillar of cloud by day and a pillar of fire by night We have not only a title to Gods generall presence as he fills heaven and earth For so he is alwaies about our paths and about our bedds either to smile a Ubi non est per gratiam ibi est per vindictam or frown upon us b Act. 17.27.28 for in him we live move and have our being Whither shall I go from thy spirit or whither shall I flee from thy presence Ps 139.7 8 9. But now I hope we are all met together in the name and feare of God here at the mercy seate at the Aâ—ks of the Testimony and then God will not onely treate with us by his delegates his Angells but God himselfe will vouchsafe to give us a meeting We have his owne promise for 't Mat. 18.20 Where two or three are met together in my name there am I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them there is his speciall gratious propitious saving presence He stands in the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodian so that t is no paradox to affirme that this place is heaven it selfe Rome is there where the Emperour is the court is there where the supreme magistrate do's reside and Heaven it selfe is there where God vouchsafes his speciall presence and therefore the Church of God is so often call'd the kingdome of heaven in the Gospell But we have another advantage of Gods presence at this juncture of time The gods are come downe unto us in the likenesse of men and where these gods upon earth are assembled the God of heaven will not be farre off God standeth in the Congregation of the mighty he judgeth among the gods Basil speaking of this book of the Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. calls it a common treasury or storehouse of all wholesome doctrines standing in the midle or center of the scriptures as if the lines of the whole book of God met in the book of the Psalmes Here are seasonable lessons for men in all conditions Art thou under the harrowes and sawes of outward affliction art thou roaring with Heman under spirituall desertions art thou stretching thy selfe upon thy bed of languishing art thou opprest imprisoned derided Here are Elegies mournfull dities whereby thou mayest empty thy soule or allay thy sorrow Art thou elevated or dilated with inlargements of heart dost thou flourish as the palme tree or sprout as the cedar in
world Psal 73.6 God is Judge himselfe he sets up and pulls downe Even wicked rulers derive their power from him Thou could'st have no power against me said Christ to Pilate except it were given thee from above Jo. 19.11 Qui regnum Augusto ipse Neroni commisit Auguste de civitati dei l.b. 5. c. 21. He that made Constantine the Christian Emperour he gave power to Julian the Apostate But here we must distinguish of power as we use to doe of sinne in relation to God viz. He is the cause of its materiality as t is a physicall action but not of its obliquity and sinfulness He is the Efficient cause of what is good He is the permissive or deficient cause as the Sun of darkness of what is evill so the power it selfe in evill rulers is from God though the sinister way of coming by it in some or the abuse of it by pride and cruelty in others is from their own corruption Rev. 13.12 or the Devill as the keyes of the beast was from the bot tomless pit and he received his power from the dragon Now seeing your power is from God Use O referre it and mannage it to the glory of God and the comfortable protection of Gods people turne not your swords or power against him that put these into your handes 4. He stands to protect and defend them How many black designes have been laid as low as Hell and been manag'd with all secresie against these Gods in the text yet as if a bird of the aire had told the matter they have brought forth the whirlewind those treacherous fowlers have been taken in their own gins and these gods have been delivered Could rulers but behold those spiritual guardians that watch about theÌ„ 2 Kings 6.16 they may say with Elisha they that are with us are more then they that are with them As God protects them so he * Funestus ille annus quo primi consules creaâ—i sunt expulsâ regiâ potestate Aust civ l. 3. c. 16. Certè violata potestas invenit ista Deos avenges them on their enimies Had Zimri prace that slew his master 5. He stands to restraine their fury if they should be bent to ruine their people as he that wisht the people of Rome had but one neck He puts hookes into the jawes of these Leviathans and sets bounds as to the raging sea hitherto shall ye goe and no farther which leades me to the second particular of the second general 2. He judges among the gods 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag Jerome Esa 10.1 2. dijudicat deos He judges the gods As the Judges come to judge the people so God comes to judge them if there shall be obliquitie or irregularity in their judgment if they shall goe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a crooked Arist Rhet. Lesbian rule if they shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall warpe with anger Sr. H. W. Of the Duke of Buck envy or ungrounded pitty Magistrates should be like that states-man of whom t is said how truly I cannot tell that he carried his passions in his pocket When Joshua gave judgment on Achan he said my Son c. Josh 7.19 to shew that he was free from all rage Annota Lex est meus sine cupiditate They must take heed of Calculating justice according to the Meridian of particular interests or of looking upon causes through a falsifying glass turning one end of the perspective upon some offenders that may extenuate Mountaines into Mole-hills and the other end upon others which may aggravate and swell up motes into beames and lapses into piacular offences noe Tros Tyriúsve let them be what they will let them have justice impartially and endeavour yet to be as indifferent as the Aequinoctial betwixt the two Poles that men may see you condemne crimes and not men O remember the judgments of God on Saul Vid. Constantini orationem ad sanctorum coetum cap. 24. apud Eusebium Potentes potenter cruciabuntur Ahab Joram Oreb Zeb Zeba Zalmanah and if you turne over other stories you shall find Rara in nobilitate senectus few have lived out halfe their dayes neither have they dyed sicca morte upon their beds soe that the * Specimen Historiae Arabum Herodotus l. 5. Lâ—timers sixt Seâ—mon before King Edward the sixt Arabians meeting their King saluted him thus abunas maledictionem take heed of a curse I read it of Camebyses that he commanded an unjust Judges skin to be flayed over his cares and to be put upon the chayre of judgment that others siting in that chayre might remember justice and equity T is reported also of Senacherib that being dead he thus spake I meane he had this inscription upon his statue or monument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon me and consider the judgment upon me then learne judgment and piety It is time for rulers to learne righteousness by the sad examples of others lest they also should fall under Gods Scepter and be dasht in peices Discite justitiam moniti 2. He Judges among the Gods by approving confirming their judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 entering it into the Court-roles of Heaven He sits upon the bench votes and passeth sentence with them as one of their fellow judges As the afflictions of Gods people come immediately from second causes as Josephs bannishment from his brethren Jobs losses from the Caldeans and Sabeans yet they come mediately and principally from God himselfe the Lord sent me hither said Joseph in Egypt the Lord gives and the Lord takes away said Job overlooking the Caldeans so the sentence of a malefactor though it proceed from the mouth of the Judge yet therein his voice is but the Eccho of Heaven as Joshua told Achan that the Lord should trouble him and therefore he was commanded to give glory to the God of Israel Josh 7.19 25. 1. Now right honourable To the Judges would you have Gods presence and his suffrage would you vouch the Lord for what you doe you must strive to resemble him now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cle Alex pag. 61. God is most just and in nothing are we more like unto him then by executing justice 2. You must strike most at those faults which God hates most Look to the first table piety towards God you have the law of God and the law of land to beare you out Idolatry blasphemy sabboth-breaking must not goe without controule a gentle reproofe will not serve turne so Eli reproved his sons and yet you know what became of Eli As faint asking does but teach to deny so a cold reproofe does but incourage sinne let them know Qui omnes vetat peccare cum posset debet jubet that as you are Gods Vicegerents so you must not see your God dishonoured unless you will bring the guilt upon your own heads When Basil was
God of my salvation Though events be never so o blacke and dismal a As when Juno persecuted Calâ—sto the Daughter of Lycaon Jupiters harlot upon earth Jupiter took her up into heaven and made a starre of her unanswerable to our expectation Though Vrceus Exit when we look for peace behold war and confusion when we look for beauty behold baldnesse and ashes yet there is such a potter sits at the wheele there is such a Moderator of all successes and issues in this valley of teares who can file and polish the most deformed lumpes and make all things whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to work together for the best to them that love God Rom. 8.28 What can be of greater force to compose and setle our distracted spirits amidst so many amazing dispensations as we have met with all in latter times then to consider that when we see the oppression of the poore and violent perverting of judgment and justice in a province that he that is higher then the highest regardeth and there be higher then they Eccl. 5. 8. Providence is full of mysteries let the way be shame the crowne is glory and the present condition be Hell the end is Heaven Blood p Ruthera ford on John pag. 147. 179. warrs confusions oppressions crushing downe of Christ and his Church are congruous meanes when they have the vantage to be handled by omnipotency murmur not then at those tragical changes and passages which thine eyes have beheld under the Sun for couldest thou behold the further end of them thou wouldest say all the policy of man could not have contrived them better the Lord is wonderful in all his works in his works of judgment and vengeance as well as of mercy and kindnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.22 23. And though many things come to passe by Gods permission only and not by his approbation allowance yet as toades and serpents contribute to the perfection of the Universe so these harsh and rugged events conduce to the Harmony and beauty of divine providence Say not thou what is the cause that former dayes were better then these for thou doest not enquire wisely concerning this Eccl. 7.10 let us run with patience the race that is q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.1 set before us and still trust in and depend upon God though he kill us The Stoicke could say we doe but Act r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicte cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem c. 13. that part upon the stage of the world which our Master hath appointed for us and therefore we should not be our own carvers but endeavour to sui mit our willes to the present occurrences Nay the the poore s M. Fullâ—rs Holy staâ—e Shepherd could say being asked by the Travelour what weather we should have that we should have what weather pleased him not as if he as t is reported of the witches of Lapland could raise windes and change at his pleasure but we shall have saith he what weather pleaseth God and that weather shall please me so it were well if we could truly say with olde Eli when the cloudes gather and the heavens waxe blacke t 1. Sam. 3.18 and gloomie It is the Lord let him doe what seemeth him good For what seemeth good to the Lord wil at last prove good to his Church If any have been so profane as to account religion fruitlesse and barren and so be startled in the same If any have been so foolish upon the prosperity of the wicked as to mutter in their Hearts that there is no God they shal at last be so far convinc'd that they shall sing another tune eitheâ— with David in the text so that a man shall say verily there is a reward for the righteous doubtlesse there is a God or else with Salomon He hath made every thing beautiful in his time Eccle. 3.11 And since I have mentioned these words of Solomon me thinkes I heare a Monitor within my brest prompting me to breake off the thread of this discourse seeing I can speak nothing on this subject quod non fuit dictum prius which hath not after a more u D. Wilkins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sermons of providence on Eccl. 3.11 accurate manner been delivered not long since from those words and this place I come therefore to modulate and begin unto you the first part of this song expressed in the text 1. The Proem or introduction on So that a man shall say 2. Obs The works and judgments of God are done for this purposeâ— viz. to be taken notice of by our talking and speaking of them So that a man shall say There is a Canker and Gangrene which commonly runs through the veines of our discourse either it is spent idlely and profanely or else it is versed in impertinencies like the Athenians in telling or hearing of newes Seldome a word of the judgments or mercies of God towards our selves or others Never did any age abound with more monuments and presidents of both kinds and never any people took less notice of them As the noise of Nilus falling from the mountains makes the people inhabiting thereabouts to become deafe and an object applyed too close to the Organ takes away and prevents the act of seeing so the commonness and frequency of Gods judgments hath even made us dumbe and deprived us of the sense of them It was far otherwise with David He was never well but when speaking of the works of God When the Lord had made any gracious discoveries unto his heart Scire tuum nibâ—l est nisi te scire hoe sciat alter Pers he was even in travaile untill he had reveald these experiences unto others Comeâ— saies he I will tell you what the Lord hath done for my soule If God did shew himselfe eminently in his works towards others he could not let them passe without observation and having observed them he could no more be restrained from speaking of them then gun-powder from giving a Crack when once it hath tasted of the fire for to this he seems to allude Ps 39.3 Jer. 20.9 My heart was hot within me while I was musing the fire burned then spake I with my tongue And what did he say in this case why the Lord is terrible in his doings to the children of men Ps 66. 5. Men shall speak of the might of thy marveilous works and he will bear his part too he will make one and I will also tell of thy greatnesse To this end he calls upon others Ps 145.4 5 6. Talke of all his wondrous works Ps 105.2 Nay he accounts them beasts and Ideots that apprehend not the language of the rod or the dialect of mercies O Lord how great are thy works a brutish man knoweth not neither doth a foole understand this Ps 92.5.6 though sometimes the works of God are so transparent and illustrious that
of the Saints Rev. 14. 10 11 12. they must stay untill the time come that the Lord make inquisition for blood then he will remember them Psal 9.12 And as the Lord doth not presently take vengeance of the wicked so doth he not presently reward the righteous He looks into the records of Heaven his book of remembrance first wherin all their righteous acts are written as Mordecai was near the Gallowes though he discovered the Traitors and so saved the Kings life till Ahasuerus read in the Chronicle where this was recorded Ester 6.1 2 3. 2. God rewards the righteous with Honour Prov. 10.7 Esa 65.15 The name of the wicked shall rot and they shall leave their name for a curse They are as chaffe as scume as refuse silver And though they ruffle never so much in the gawdy plumes of glorious titles yet it may be said of them as it was of Naaman but they are Lepers but they are sinful wretches this degrades them this spoyles staines and dashes their honour and layes it in the dust as t is said of the Eagles feathers m Francius part 2. c. 1. that if they are mixt with the feathers of other fowle those will consume devoute these so where there is the worme of a predominant sin it will undermine the gourd of aspiring glory Reuben shal not excel though he was Jacobs first-borne and the begining of his strength because he was incestuous and went n Gen. 49.3 4. up into his Fathers bed They that despise me shall be lightly esteemed though they be never so great they stinke in the nostrils of God and good men 1 Sam. 3.30 According to that tradition of an Angel walking by the way meeting a proud gallant in sumptuous apparrel all to perfumed and going in such a stately garbe as if he would strike reverence in those that saw him even to adoration This Angel started out of the way and held his nose as if he had passed by some stinking carcasse or nasty dunghil to shew that as God seeth not as man seeth 1 Sam. 16.7 for man looketh to the outward appearance but the Lord lookes on the heart So Holy men see not as the men of the world see these turne the eye of respect after tall Eliabs and after the glittering objects of riches and power as the Sun-flower and marrigold turne after the Sun but the other honour those most who excell most in grace and goodnesse As when Jonathan saw the prowesse humility and other transcendent qualifications in David t is said the soule of Jonathan was knit with the soule of David and Jonathan loved him as his own soule 1 Sam. 18.1 It is true we must honour even wicked men according to their places authority and relations but herein our honour is to be terminated upon the image of Gods power in them and not upon their personal abominations But now the righteous are honourable even in ragges their faces shine with rayes of majesty reflected from God himselfe though every Balaam cannot discern them As the blinde Jewes could see nothing in Christ himselfe that was desirable Esa 3.2.3 But the Easterne wise-men saw the divinity sparkling in him amidst the straw and the litter and therefore they came many a weary step to worship him this they o Aurum regi thus Deo morituro myrrham Chrysol Ser. 158. acknowledged by their mystical gifes gold myrrhe Frankincense so the generatió of the righteous have beenillustrious glorious wheÌ„ under the sawes harrowes of persecution p Russinus l. 1. cap. 4. Constantines eyes saw such luster in Paphnutius the Confessor when Maximian had pluckt out one of his eyes that he fell upon him and kist him and he kissed that place most where his eye had been pluckt forth that as the heart of Christ was ravished with one of the Spouses eyes understand it of her faith or love My Sister my Spouse thou hast ravisht my heart with one of thy eyes Cant. 4 9. So the good Emperours heart was ravisht with the very hole wherein one of the Confessors eyes had been The Romane Senatours were very awful in their gownes so a Christian clothed with the garment of holinesse looks as if he were clothed in purple since thou art pretious in my sight thou hast been honourable c. Esa 43.4 He is honourable in his life A king a Priest guarded with Angels He has a new and royal name better then of Sons and Daughters Esa 56.5 Honourable after death His very name shall carry a sweet savour with it A good q name is better then pretious ointment The memorial of the Just is blessed Eccl 7.1 Ps 112.9 Prov. 10.7 His horne shall be exalted with honour We are most of us very Aery we would faine fly through the mouthes of men upon the wings of fame let us conquer our own Corruptions so we shall be more famous then Alexander or Caesar Let us expresse the power of religion in our lives our names shall out â—ast brasse and marble such a reward have all the righteous such honour have all his Saints Ps 149.9 3. God rewards the righteous with security and protection He is round about his people as the Hils staÌ„d about JerusaleÌ„ Ps 125.2 the Church is a garden inclosed God is a wall of fire about his servants in the wildernesse of this world so that no Lyon or Tyger can assault them without Commission from him nay without assaulting him himselfe In touching them they touch the apple of his eye In their afflictions he is afflicted therefore he is said to carry his people upon Eagles winges standing betwixt them and danger He beares them in his bosome and compasses them with his everlasting armes His left hand is under the head of his Church and his right hand imbraces her she is hid in the clefts of a rocke The Angels stand about her with their flaming swords Behold his bed which is Solomons this bed is the Church threescore valiant men are about it of the valiants of Israel that is of Angels Cant. 3.7 If he suffers them to fall into dangers he keeps them from being infected with the venome and malignity of them that they tempt them not to sinne and from the bitternesse and extremity of them that they be not swallowed up in the gulfe of anguish and paine He will walke with them in the furnace He will not forsake them when they passe through fire and water as their tribulation abounds so their consolation shall abound 2 Cor. 1.4 There is none like the God of Jesurun who rideth upon the heavens for thy helpe and in his excellency on the skie Happy art thou O Israel who is like unto thee O people saved by the Lord the sheild of thy help and who is the sword of thy excellency thine enemies shall be found liars unto thee and thou shalt tread on their high places Deut. 33.27 29. 4. God Will
reward the righteous hereafter With everlasting glory Righteousnesse is pregnant and teeming with many excellent rewards in this life It becalmes and Hushes the conscience with a lasting serenity which renders a righteous man unshaken though the mountaines fall into the midst of the sea As learning and Knowledge would be desirable though there were no preferments in the world to attend them Virtus est virtutis praemium They would be their own reward So righteonsnesse would be a recompence to it selfe though no reward were expected her eafter The strictest walking is full of joy and the hardest rock of Christian duties as fasting humiliation and mourning for sin has its honey and sweetnesse The heart of a godly man is affected with secret exulting and comfort when his eyes are blubberd with teares his face pale his knees smite one against another even as the trees have sappe within them when they are made naked and deprived of their fruit and leaves Christ had meat which his disciples knew not of and the Saints have a spring of joy flowing in them which is above the envy of the men of the world They have fruit in holynesse and the end everlasting life Rom. 6.22 Ps 19.11 In keeping thy commandements there is great reward yet the fruit of holinesle in this life is but as the first-fruits or as the bunch of grapes which the spies brought from Canaan which were pledges of an after harvest and of a country flâ—wing with milke and honey God deales with his servants as Jacob with Rebekah and Boaz with Ruth Jacob gave jewels to Râ—bekah first and married her afterwards Boaz left more then ordinary gleaning to Ruth and afterwards gave himselfe unto her so the Lord refreshes the hearts of his people with some glimpses and dawnings of comfort as it were through the lattice in this world as an earnest of that unspeakable light which we shall injoy when we awake out of the sleep of death we shall be satisfied with his likenes we shall so behold the image of the Lord Ps 17.15 as to be changed into the same image from glory to glory 2 Cor. 3.18 When we shall attaine this eternall weight of glory so as to enjoy the blessed presence of God the communion of Angels and the soules of just men made perfect when these bodies shall shine like the stars in the firmament and the high praises of God shall be in our mouths to all eternity when all teares shall be wiped from our eyes and all sin from our soules then and not till then shall we receive the bulke of our reward the accomplishment of our happinesse Then a man shall say verily there is a reward for the righteous Aspice venturo laetentur omnia seelo Caution Though God do's reward the righteous yet t is not out of strict justice as if there were such merit in our righteousnesse whereby we could lay claime and challenge to such a reward when we have done all we are but unprofitable servants All our merit consists in It is due also Justitâ—â promissi saies M. Mede on Noh 13 p. 330. M. Barrough's Mos Ch. and rests upon the divine dignation the mercy of God and the merit of Christ Eternall life do's not belong to us in respect of our works but as we are ingrafted into Christ and so have a title to that inheritance which he has purchased for us It is called a reward in one a Mat. 5.44 place and a free b Luk. 6.32 compared gift in another Q. But may we Act with relation to this reward A. I am not ignorant what the Family of love answer to this question They account it below a truly sanctified soule to aime at any thing besides God himselfe and his glory It argues a servile say they and a mercenary spirit and indeed primarily in all our enterprizes and performances we ought to eye the glory of God Omnis amor mercedis non est amor mercenarius Dr. Prest but in the second place we may also respect our owne salvation and herein also we may aime at the glory of God seeing Gods glory and our salvation are interwoven together God is glorified by our salvation therefore Moses had an eye to the recompence of reward Heb. 11.26 Though some have said it and t is true we should serve and worship the Lord were there no Heaven at all yet seeing we are flesh as well as spirit for our incouragement we have the joyes of heaven set before us at which we may levell all our actions in a holy subserviency and subordination thereunto even as the Archer aimes at the white in the But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 4.18 Whil'st we look not at the things which are seene but at the things which are not seene Vse Is righteousnesse so beneficiall shall it be rewarded here and hereafter above all things let us labour for righteousnesse which is so gainefull a profession He a Prov. 21.21 that followeth after righteousnesse findeth life righteousnesse and honour That rich man is a very beggar whose stock lyes wholly in perishing riches and is not rich towards God nor has the reward in my text in bank That beggar is richer then Croesus in b Non potest vir bonus esse non beatus Salvi all his glory who hath the garment of righteousnesse under his nasty ragges In the keeping of Gods Commandements there is great reward Religion is more profittable to us then it is to the Lord. All our praying bearing fasting adds nothing to the perfection of the Almighty He had bin completely glorious in himselfe had we never bin and so he would be should we all perish but in serving the Lord we serve our selves we get the greatest c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle Alex. Stro. 4. p. 535. advantage to our selves by our worshiping of God we lay up for our selves a treasure in heaven that when these tabernacles shall be dissolved we may be received into Everlasting habitations above As that Viceroy sent provision into an Island that he might live like himselfe when he should be banished from his owne kingdome No wonder the primitive Christians did venture so much to meet together in woods and Cavernes of the earth and that before day before the sun rose upon the mountaines to worship God in sincerity and to offer the sacrifice of prayer to him when they were in danger to have their blood mingled with their sacrifices when there was a snare a Hos 5.1 on Mizpah and a net spread upon Tabor And the Amalâ—kites lay in the way to intercept them and cut them off that they should never returne to their owne homes why did they run such hazards certainely they had an eye with Moses to the recompence of reward they did verily beleive to see the goodnesse of the Lord in the land of the living Though heavinesse might indure for a night yet joy
will not serve their turne when the Lord will not answer them neither by dreames nor Vrim nor by prophets 1 Sam. 28.6 Then they will go to a Flecterè si nequeo superos Atheronta movebo Endor to some wizard or sorcerer to try how propitious the devill will be unto them Now this is an high Affont to Heaven A dethroning of the Almighty and a setting up of Lucifer in his roome and therefore I may well call it Atheisme When 〈◊〉 Ahaziah sent to Baal-zebub to know whether he should recover of his disease the Angell of the Lord sent Elijah with this message Is it not because there is not a God in Israel that ye go to enquire of Baalizebub the god of Ekron 2 King 1.2 3. 3. There are swarmes of practicall Atheists who in words professe there is a God but in works deny him God is not in all their thoughts Ps 10.4 without God in the world they set not the holinesse nor glory nor power of God before their eyes to restraine them from sin as if God had eyes and saw not nay in the Act of sinning they either beleive there is no God or n Quod metuunt periisse expetunt wish there were none Now crosse to these It is the first Article of my faith that there is a Father Almighty maker of Heaven and earth that there is a God and that he is a rewarder of them that diligently seek him Heb. 11.6 And this I shall make appeare even from nature and reason which are only classical and Canonical to Atheistical wretches 1. From the natural notion and Idea of a God which resides in the minde of a man so long as it is not crazed God has set his stampe upon us in an indelible character whereby we cannot but own him and pay the tribute of homage to his awful Majesty and that especially when he frownes and inflicts upon us some memento's of his o Hi sūt quque trepidant ad omnia fulgura pallent Cum tonat exanimes primo queque murmure Coel 1. Juve Sat. 13. Per hoc tēpus sc sub imperio Constantii sava continua terra concusiones quasi quadam prodigia coelestem iram ost entantia religionem aliquam humanis pectoribus incusserunt Sigonius l. 5. p. 110. Afflictio dat intellectum power then the profantst varlet will cry out O God! O Lord who in time of prosperity did hang out his flagge of defiance against God and against Heaven The pround daring Emperour could hide himselfe at a clap of thunper and the Babyllonish Monarch who did affront the Almighty by drinking wine in sacrilegious boles was struck with a trembling palsie at the apparition of an hand writing on the wall Those Heathenish Marriners that were wasting Jonah unto Tarshish when they were tossed with a Euroclydon a violent and tempestious winde so that they were all in danger of drowning they found everry one a God to pray unto Jonah 1.5 when he sl W them then they sought him and they returned and enquired early after God and they remembred that God was their rocke and the high God their Redeemer Ps 78 34 35. So it was with the Israelites themselves who in time of liberty plenty and health had a tang of Atheisme So it was with David who said in his prosperity that he should never be moved When Manasses made groves caused the children to pass through the fire in the valley of Hinnom and used witchcrafts and inchantments did he ever thinke upon a God at least on the true God But when the King of Assyria bound him with fetters and carried him to Babylon then p Moses invenit Deum in rube inter spinas quem pro tempore amifit Solomon in thalamo inter rosas Maria retinet Christum in Aegyp to quem amisit in festo D. Prid. 2. Conc. Manasses knew that God was the Lord 2 Chr. 33.12 13. There was the sparkle of the knowledge of God in him before but so rak't under the ashes of dissolute thoughts and practises that it could scarce be discerned yet not quite exstinguish'◠and smother'd Now affliction did so fanne and winnow away those ashes that the notion of God implanted in his brest did shine forth in its genuine and primogenial lustre Thus Nebuchadnezzar q Dan. 4.32.33 34. knew that the most high ruleth in the Kingdome of men after he had gone to schoole for some months to the beasts of the feild It is reported of a famous Carver who making a curious image of Minerva did secretly ingrave his owne upon it so the Lord of Heaven if it be lawful to make such a comparison hath interwowen his owne image in us which remaines as a marke whereby we may be known to be his Workmanship his people and sheep of his pasture And although the glorious lineamens of his draught are much defac't yet there are such reliques and remainders left behind that as in an old sullied globe or map we may guesse at the former lines so there is so much of Gods image left in us which will serve to spell or find out a God What is Conscience but a divine facultie in the soule which is the Lords spy or Lieutenant in us and over us why doth it smile upon us after we have done well though the world foame and rage why doth it fly in r Cui frigida mens est criminibus tacitâ sudant praecordia culpâ Juve Sat. 1. Scclus aliquis tutum nemo Sccurum tulit Sen. Hyppo our faces and pull us by the throat when we doe amisse though no eye behold us nor any law can punish us our own thoughts either accusing or excusing us Rom. 2.15 And so man keeps a compleat Court of Assize within his own breast and passes sentence upon himselfe This is the Booke which shall be opened at the day of judgment This is the candle of the Lord which searches the inward parts of the belly Prov. 20.27 Why could neither Cain nor Heman nor Spira appease the fury of their own Spirits What does this argue but a superintendent principle to whom we are all subordinate before whose tribunal we are to appeare another day and are as it were summond and bound over to answer for all misdemeanours by the verdict of our own Consciences here Moreover that there is such an impression of a God naturally appeares from the Devills themseves who believe and tremble and from the most s 1 King 17.30 31. paganish and most barbarous people and nations who have acknowledged some god or other and worshipt him accordingly As the Sun the Moone the starres some Freind or Benefactour some beast or other that has been profitable to them Nascuntur in bortis numina or else their very leekes and onions or if they knew not what God to worship in particular rather then they would owne no God at All they Inscribed their Altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
be as the sun when it goes forth in its strength 2. God so judges in the earth that often he payes the wicked in in their owne coine 1 King 8.32 and brings their waies upon their own heads the iniquity of their own heeles compasse them about So that their sinnes may be read in their punishments this the Lord threatens Joel 3.6 7 8. The children of Judah and of Jerusalem have ye sold unto the Greaclans and I will sell your sons and daughters into the hand of the children of Judah and Esa 33.1 Those that spoile shall be spoiled and those that deale trecherously it shall be dealt trecherously with them A tooth for a tooth An eye for an eye yet stands unrepealed God himselfe do's frequently put it in execution and that not only among the damned spirits in Hell in apportioning their plagues according to their severall sios As by abasing and treading under foote the prond by crushing the a Quae maxima turbâ— est Virg. Aeno 6. Covetous with the weight of their owne wants by devouring the glutton with ravenous hunger by scorching the drunkard with thirst or filling him with flagons of brim stone By wrapping the unchast in the imbraces of stinging and stinking flames by making the mercilesse to become endlesse and bootlesse suitors for a drop of water who regarded not the poore crying for a crum of bread c. And as this is like to be the Method of Gods judgments in Hell so also He judges b Dr. Reynolds on Ps 110. v. 1. p. 125. in the earth If we compare our sufferings with our sins the language of the rod will commonly interpret the dialect of our transgressions and point at the very Achan which troubles our Camp Those Capitall plagues Warre Famine and the pestilence may easily be foreseene without a spirit of divination in their rootes and Causes I meane in the abuse of peace plenty and health When the Lord thunders out of heaven against any of us let us discover by the flashes of his displeasure the bratts of sin lying at our doores which before like so many atomes lay undiscerned that so at least by this meanes we may c 1 King 17.18 call our sins to Remembrance In my reading of the scriptures with other authors and stories with speciall notice I have observed the dealing of God in this kind in the dispensation of his judgments 1 To begin with scripturall examples Joseph's brethren dealt hardly with him no intreaties would serve but he must be sold to the Ishmeelite merchants for a bond slave Well about fifteene or sixteene yeares after they do arte perire suâ they go to Egypt for corne in a time of famine and so are detained as prisoners for coming as spies And they are so ingenious as to a Justa dei ultione fieri agnoscunt ut suppliciter deprecando nihil obtineant quia inexorabiles ipsi fuerint erga fratrem Calvinus in locum acknowledge their fault in the midst of their sufferings And they said one to another we are verily guilty concerning our brother in that we saw the anguish of his soule when he besought us and we would not here therefore is this distress come upon us Gen. 42.21 Adonibezek had cut off the thumbs and toes of no lesse then threescore and tenne Kings and when he became a Captive to Judah and Simeon they cut off his thumbs and his great toes so that he confesses As I have b See Mr. Joseph Mede on Judg. 1.7 p. 171. done so God hath requited me Judg. 1.6 7. Nadah and Abihu offer'd strange Fire which God did not c Lev. 10.1.2 See also Num. 16.35 Command and God Commands strange fire to consume them Sodome d Gen. 19.24 burn't with unnaturall lusts and the Lord burnes them up with the flames of a supernaturall fire The Ammonites offer'd up their e 2 Sam. 12.31 owne Children as a burnt sacrifice to Moloch and David when he had subdued them he made them passe thorow the Brick-kilnes Nay the valley f Jer 7.32 and 19.6 of Hinnon where the Jewes burnt their sons and daughters with fire was the very place which the Lord chose to be the valley of slaughter for the Jewes themselves Pharaoh commanded the g Exod. 1.16.14.27 male children of the Israclites to be drowned and the red-sea swallowed him up together with his whole numerous army Ahab and Jezebel were so prodigall of poore Naboth's blood that they shed it to the intent the doggs might lick it up And they become dogges meat themselves the Lord will not abate them the circumstance of the place The h 1 King 21.23.2 King 9.26 dogges shall eate Jezebel by the wall of Jezreel Agag the King of Amalek had kill'd many a mothers child and when his turne came to be hewed a peices Samuel puts him in mind that i 1 Sam. 15.33 as his sword had made women childlesse so should his mother be childlesse among women k 2 Sam. 3.27 Abner killed Asahel under the fift râ—b and just in the same place did Joab let out the life of Abner l Esther 7.10 Haman set up a lofty Gallowes for Mordecas and he was exalted to the top of it himself Sampsons wise was treacherous to him in expounding his riddle to the Philistims that so shee might preserve her selfe and her Fathers house from fire and this was the occasion that both a Judg. 14.15 and chap. 15.6 shee and her Father perished by fire by the treachery of those very Philistims b Judg. 9.5 Abimelech slew his Brethren the sons of Jerubbaal vers 53. and Judg. 19. The Levites wise through lightnesse straggled from her husband and shee was forc't to death by the men of Gibeah being threescore and tenne persons upon one stone and a certaine woman cast a peice of a milstone upon Abimelech's head and all to brake his scull Hezekiah prided himselfe in his treasures his heart was even wrap't up in his wardrope and therefore when the Babylonish Ambassadours came to visit him after the recovery from his desperate sicknesse instead of magnifying the Lords goodnesse to him in that deliverance he shew'd c 2 King 20.13 them the house of his pretious things his silver gold spices pretious oyntments and all the house of his armour But all these thinges were taken from him afterwards and carried into g cap. 24. Babylon Eli did not bow the stubborne neckes of his Sons with the yoke of discipline and correction and he falles h 1 Sam. 4.18 from off his seate backward and his necke brake and he died David also was inordinatly fond and affectionate to his Sons Adonijah and Absolon and they scourge him for it by their disobedience and rebelion And now we have begun to speake of David we may see this Talio in most of his sufferrings they doe evidently resemble the Complexion of his sinnes How
number to note the mystery of the persons in the unity of the divine nature like creavit dii Gen. 1.1 3. This God do's not neglect the affaires of the world but though Heaven be his throne yet he do's providentially dispense equity and justice among the sons of men He keeps his sessions and rids his circuits here below He Judge sin the earth But before we speak of these parts in the body of the text there is something worth noting from their connexion with the context and is implyed in the first word so that which joynes this verse with the former parts of the Psalm and shewes this to be an illation from them what did God so suddenly as with a whirlewind overthrow those wicked Judges who Lorded it over his people did He make those Lions melt like snailes did he confirme the joynts of his people which were a little before trembling and smiting one against another as if they had been so many forlorne wretches expos'd and cast forth and no eye to pitty them as if they had been floating with Moses upon the sea in a basket of bulrushes without any pilot to guide them and even ready to cry out with the disciples Master carest thou not that we perish did he then command a calme and bring them to the haven where they would be did he turne their howling like dragons and chattering like cranes under the whipps and sawes of tyrannicall task-masters into a song of joy and triumph did he dismantle himselfe of that cloud wherein for a time he had so inveloped himselfe that he seemed not to behold the pressures of his people did he I say then step in to his peoples rescue by breaking their yokes as in the day of Madian and Kissing them with the Kisses of his mouth So that a man shall say verily there is a reward for the righteous doubtlesse there is a God that judgeth in the earth Obs Though the passages of Gods providence may seeme so rugged and uncouth as if they were destructive to his Church and likely to put out the eye of his owne glory yet our God will so dispose of them in the close that they shall have an advantagious tendency to the setting forth of his Honour and our good What could seeme of more dangerous consequence to the world then the fall of Adam the death of Christ and the commission of sinne yet Adams fall made way for Christ who was the Saviour of the world and put us into a better a more certaine condition then we were in the first Adam When Satan had thought to have Cut off this Saviour and prevented him that he should not accomplish the work of our redemption by combining the Jewes against him and putting it into the heart of Judas to betray him yet herein they did but a Non fiunt praeter dei volunta tem quae contra ejus voluntatem siunt Cal. Insti lib. 1. cap. 18. further the work of our Salvation and fulfill the determinate Councell of God concerning the same Act. 2.23 In shedding his blood they did but Compound a plaister for our wounds for by his stripes we were Healed Nay God can so order and dispose of sinne it selfe that thereby also he will get b Dei consiliis militant qui ejus consiliis repugnant Honour to his justice and the manifestarion of Gods Justice in the exercise of his severe judgments may make way for the declaration of his mercy not only unto others Rom 11.11 as through the fall of the Jewes salvation came unto the Gentils the Rebellion of Absolom tended to the stablishment of Davids throne as Seneca sayes of the sturdy oakes the more they are tossed with the winde the more firmely the are tooted in the earth and the destruction of i the foure great Empirs of the world the Lion the Beare the Leopard the dreadfull beast with iron teeth terrible Horns Dan. 7.4 5 6 7. c. was to this end that thereby a way might be made for the Ancient of dayes that out of their rubbish a stone might be brought forth without hands and therefore t is observable that the revolutions and tumblinges downe of those mountanous kingdomes were not casual but directed and ordered by the providence of God even those wheeles were full of eyes round about Eze. 10.12 Moreover Gods Crosse providences bring forth peace and comfort to the same persons Joseph k Negotiatio est aliquid amittere ut majora lucretis Tert. pag. 136. Galli faces Romae intulerunt Sed civit as non deleta nec obruta sed expiata sed lustrata videatur Flor. lib. 1. cap. 13. had not been raised to that preferment in Egypt had he not been solde to the Midianitish Merchants Ruth had not been married to Boaz had there not been a famine in her own country periissem nisi periissem If I had not been undone I had been undone indeed may many a man truly say All my fiery trialls have served to refine me and make me the more glorious and resplendent Awake O North-winde and come thou south blow upon my garden that the spices thereof may flow out Cant 4.16 was the prayer of the Church not only the l warme Southerne gales of prosperity D. Sibbs in locum conduce to the welfare of the Church but even the nipping boâ—sterous blastes from a contrary Coast from the North doe often make the graces of Gods people more fragrant and vigorous 1 Vse Let 's admire the wisdome and power of God whâ—se wayes are thus past finding out who can bring health out of sicknesse and life out of death who is such an excellent Physitian as can m D. Renolds on Psal 110. v. 1. p. 126. Let us deny our owne wisdome and give glory to God acknowledging that there is wiser counsel in every thing we suffer then we can attaine M. Paul Bayne on Eph. 1.11 Rev. 19.6 Ps 46.2 temper the most poysonous herbes make the most unlikely means and instruments to worke forth most glorious ends though nothing but gall and wormewood be in the premises yet the conclusion shall be sweer and comfortable though the Assyrian Sennacherib breath forth nothing but rage and tumult against the Lord and his people yet he shall feele a booke in his nose and a bridle in his lippes and be turned backe by the way by which he came Esa 37.29 The Lord reignes though the earth be never so unquiet the multitude shall cry Alleluja for the Lord omnipotent reigneth therfore will we not fear though the earth be moved and though the mountaines be cast into the midst of the Sea The Church can never be in a desperate and deplorable condition which has such a Chymist alwaies at hand who can bring gold out of drosse Although the n Habak 3.17 18. Fig-tree shall not blossome neither shall fruit be in the vines yet I rejoyce in the Lord I will joy in the