Carthw Catech. Church of a more narrow compasse is such a particular Church or Parrish that dwelling in one place may conveniently at one time be taught by the mouth of one Minister Now both for the Church in generall and for the particular Church especially wherein we live we ought to pray and make frequent supplications to the Throne of grace For the whole body of Christ i. e. the universall Church we must pray for the Nationall Church wherein we live under the visible Ministry and dispensation of visible Ordinances and where there are visible Professours We may not straighten our prayers nor confine the Church of Christ as the Donatists did of old only to a narrow compasse in Africa Although in a true Church where are true Ministers true Sacraments and God hath blest the Ministry with converting of Soules yet there may be many rotten professours many formalists many hypocrites yet we must labour to reforme what we can and pray incessantly for amendment of what is amisse but we may not seperate from a true Church We must separate from Heathens and from Antichrist We are to come out from amongst them but we may not gather Churches out of Churches that were to make a schisme between the members amongst themselves and to subdivide the body of Christ and make a separation where we ought to endeavour an union 4. What is meant by establishing Jerusalem a praise in the earth Q. 4 To make the Church a praise is all one as Calvin observes Ans as to make it glorious for that the Lords remembrancers must pray that Jerusalem may be the subject and matter of praise that Christ may rule and settle his Ordinances there fill it with knowledge make it eminent for graces that as vers 1. The righteousnesse thereof may go forth as brightnesse and the salvation thereof as a lamp that burneth Then may Jerusalem be said to be a praise in the earth But of this more largely in the application To summe up all Though principally this charge is given to Ministers yet in a larger sence I shall take it according to the judgment of good Expositors as taking in Ministers and people both injoyning to both the duty of remembring the Church of God before the Throne of grace And in an especiall manner though the Universall Church must be remembred the Particular Church or Nationall Church wherein we live must be remembred And this remembrance must be a fervent incessant and diligent remembrance till the Lord be pleased to settle it as a naile in a sure place and bring forth the top stone of Jerusalem with acclamations crying Grace grace unto it This concernes Zach. 3. 7. us all both Ministers and people We must all pray for the establishment of Jerusalem a praise in the earth Which words thus opened containe one Principall Doctrine which in it's latitude and compasse takes in the whole sence of the words That it is the obliged duty of all the Children of God to he earnest Doct. 1 and assiduous suitors at the Throne of grace in the behalfe of the Church of God More briefly We should all as one man continue praying to God that he would establish Jerusalem a praise in the earth 1. In unfolding of this point my method shall be Method 1. To illustrate the truth propounded by parallel examples 2. To prove it by variety of precepts inculcating so great a duty 3. To confirme it by strength of Reasons And 4. To conclude all with some usefull Application 1. For the resuming of what I first propounded time would 1. The Doctrine illustrated by Examples faile me to enlarge my selfe in so great a cloud of witnesses Some of the chiefe I 'le mention and leave the rest to be supplyed in your serious meditations How earnest was Moses for Israel the people where God was named above all the people of the earth When Amaleck was fighting against Israel Moses his hands were lifted up and Israel returned Conquerours when God threatned the utter ruine of that people and offered to make Moses a greater Nation than they O how zealous was Moses in their behalfe Moses besought the Lord his God and said Lord why doth thy Exod. 32. 11 12. wrath waxe hot against thy people which thou hast brought forth out of the Land of Egypt with great power and à mighty hand Wherefore should the Egyptians speak and say For mischiefe did he bring them out to slay them in the Mountaines and to consume them from the face of the earth Turne from thy fierce wrath and repent of this evill against thy people c. So Numb 14. 18 19. The Lord is long-suffering and of great mercy forgiving iniquity c. Pardon I beseech thee the iniquity of this people according unto the greatnesse of thy mercy and as thou hast forgiven this people from Egypt even untill now Psalm 106. vers 23. Therefore he said he would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them To Moses I 'le adde Samuel as he himselfe was a Son of prayer so he was a praying man 1 Sam. 7. vers 9. He cryed unto the Lord for Israel and the Lord heard him 1 Sam. 12. 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Moses and Samuel have Characters of honour put upon them for praying persons Jer. 15. 1. Moses Aaron â—nd Samuel are alâ— three joyn'd together And Psal 99. vers 6. Moses and Aaron among his Priests and Samuel among them that call upon his Name These were noted for choice Intercessours with God So likewise David was a man made up of affections towards the Church of God Psal 14. 7. O that the Salvation of Israel were come out of Sion when the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Psal 137. 5. If I forget thee O Jerusalem let my hand forget her cunning Psal 51. 18. Do good in thy good pleasure unto Sion build thou the walâ—s of Jerusalem Psal 25. 26. Redeem Israel O God out of all his troubles How doth Daniel urge the most prevailing arguments in the behalfe of Jerusalem Dan. 9. 18 19. O my God incline thine eare and heare open thine eyes and behold our desolations and the City which is called by thy name c. O Lord heare O God forgive O Lord hearken and do deferre not for thine owne sake O my God for thy City and thy people are called by thy name I might instance in Isaiah Jeremiah Ezekiel Ezra and Nehemiah who all were much upon their knees for the publick and made the very burthen of their prayers as it were versus intercalaris frequently repeated the establishment of Jerusalem upon the sure basis of truth and peace If we passe from the old
truly of calamities and of their causes shall in silence and with patience worship Gods Justice without any murmuring or scandal David falls not a railing at Shimei he was better instructed then to render railing for railing but he looks at a higher hand and submits So when Iliads of troubles surround thee and one cross follows upon the neck of another as one Wave of the Sea upon another Oh! do not break forth into cursing and reviling but look at the hand of God and say Lord I see thy hand I desire to know thy meaning to be instructed with Ephraim to smite upon my thigh and submit unto thy hand in every thing and I beseech thee what I understand not teach thou me and wherein I have done amiss I will do so no more Job 34. 32. 3. We must wait patiently 3. It 's the nature of Faith to wait patiently This is waiting indeed when with a quiet frame of spirit I expect the fulfilling of the Vision whether it speak good or whether it speak evil I am content my heart is of Davids temper My hâ—art is fixed O God my Psal 57. 7. heart is fixed I will sing and give praise The Husband-man waits for the Harvest so must we wait patiently for the Harvest of deliverance Delay is the sickness of the soul Patience is the cure of it Patience is the very soul and life of waiting Waiting without patience is inraged sury We must bear Gods anger patiently I will Micah 7. 9. bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgement for me He will bring me forth to the light and I shall behold his righteousness We must wait for that we see not If we saith the Apostle hope for that we see not then Rom. 8. 25. do we with patience wait for it Hence are we commanded In your patience Luke 21. 19. pâ—ssess ye your souls There 's a Philosopher that hath this expression if the Gods would grant me my desire and bid me ask what I would have I would ask of them this thing That I might have the spirit of Socrates such a composed spirit as he had It 's observed of him and of Cato likewise that they were in such a quiet composed sedate frame that they never changed their countenances upon any thing that befell them This should stir up Christians to beg of God the ornament of a meek and quiet spirit whereof the Apostle 1. Pet. 3. 4. speaks which is in the sight of God of great price Pray hard for the excellency of a quiet composed spirit Come what will if thou be armed with patience it will ward off the blow 4 It 's the duty and property of waiting Christians to exercise Faith 4. We must exercise faith upon the Divine Promises on the Divine Promises A Heathen out of a Cynical stupidity and by Moral Documents may have patience and pass by injuries but he knows not how to believe against sence he 's a stranger to Faith he discerns no excellency in a Promise he cannot live upon a word he knows not how to relie upon a Crucified Saviour and live by Faith on the Son of God But a true Christian waits believingly he lays hold upon Jesus Christ by Faith and lives upon the Divine Promises and applys them by Faith unto his particular condition Faith gives the soul a firm bottom to stand on a strong foundation to build on which is the Word of God Faith saith the Apostle is Heb. 11. 1. Psal 27. 13. the substance of things hoped for and the evidâ—nce of things not seen There are two great words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had fainted saith David unless I had beliâ—ved to see the goodness of the Lord in the land of Rom. 8. 28. the living A Believer knows that all things shall work together for good to them that love God to them who are called according to his purpose Mal. 4. 2. Such Scriptures are his strong Rock But unto you that fear my namâ— shall the Son of righteousness arise with healing in his wings and ye shall goe forth and grow up as calves of the sâ—all For a small moment Isa 54. 7. have I forsakâ—n thee but with great mercies will I gather thee A Believer Matth. 28. 20. stays himself upon a promise Loe I am with you alway even unto the end of the world He fears not the opposition of men and devils against the Ministry for he knows Christ will uphold them and vindicate their quarrel A Believer knows that the rod of the wicked shall not rest upon the back of the righteous therefore he waits till God take it off He knows that deliverance shall come to the Church that the Lord will build up Zion and appear in his glory that all the enemies shall come and worship before the Churches feet and the shaking of Nations is a harbinger to deliverance Peruse Hag. 2. 7. that great Promise I will shake all nations and the desire of all nations shall come and I will fill with glory this house saith the Lord of hosts A Believer knows that God can bring light out of darkness order out of a Chaos strike a straight line with a crooked stick make the wrath of man turn to his praise and restrain the remainder thereof By Faith Stephen saw Christ when the stones were about his ears And by Faith Job saw a Redeemer upon the Dung-hill And by Faith Moses saw him that vvas invisible amidst Reproaches and Sufferings Faith discerns a Sun-shine approaching amidst cloudyness and dismall darkness Whatever makes against a Believer in a carnal apprehension the spiritual eye of Faith seeth something to make for him So that a Believer hath double nay trebble even multiplyed hopes for single fears It 's the nature of waiting to have Hope for its companion Waiting â— We must wait and hope Lam. 3. 26. Heb. 6. 19. and Hope are conjoyned It is good that a man should both hope and quietly wait for the salvation of the Lord. Hope is the Anchor of the soul both sure and stedfast and which entereth into that within the vail When thou art tossed in the troublesome waves of the World cast anchor and let hope support and stay thy spirit Were it not for hope the heart would break in those days of confusion and misery where there are so many sad thoughts and searchings of heart for the afflictions of Joseph and divisions of Reuben yet we are not without hope Let 's apply that of Ezrah amidst all their sorrows and perplexity Shecaniah the son of Jâ—hiel one of the sons of Elam answered and said unto Ezra We have trespassed against our God Ezra 10. 2. and have taken strange wives of the people of the Land yet now there is hâ—pe in Israel concerning this thing They fall a making a Covenant and O that we would bewail the
shall prevaile 3. A third reason shall be drawn from Jerusalem and that upon R. 3. Drawn from Jerusalem a double ground because Jerusalem needs our prayers and likewise deserves our prayers 1. Jerusalem the type of the Church needs our prayers It is 1. Jerusalem needs our prayers militant on earth It resembleth Noahs Ark on the surface of the waters tost up and down it 's like to that smoaking furnace shewed to Abraham Gen 15. 17. The Church is like the bush that Moses saw burning but not consumed It standeth among the Mirtle Trees in the bottome Zech 1. 11. The Church may take up that selfe same complaint Psal 129. 1 2. Many a time have they afflicted me from my youth may Israel now say many a time have they afflicted me from my youth yet they have not prevailed against me It is necessarily then an incumbent duty upon us all to remember Zion and pray for the prosperity of Jerusalem However Papists lay down Prosperity to be a mark of the true Church yet all the Saints and Martyrs from generation to generation by their sufferings and persecutions have abundantly confuted the groundlesness of their opinion The Church of God meets with various dispensations sutable to that prophecy Zech 6. 6 7. Where were white black grisled and bay horses And for the most part Gods dearest Children drink deepest of the cup of afflictions and have a full cup of the waters of Marah wrung out to them The title of the 22. Psal is Aijeleth Shahar the hind of the morning intimating the continuall hunting and persecuting of the People of God However it shall go well with the righteous it shall go well with them that feare the Lord. God hath founded Zion the gates of Hell shall not prevaile against it Christ is ever present with them and though the Dragon cast out flouds against the woman yet she shall escape And though there are Hornes to push the Church yet God sends Carpenters to cut them off In the mean Zech. 1. 21. time how should we unite and pray for Zion that it may be delivered and established in glory This meanes of prayer God expects God blesseth and maketh successefull Gebal Ammon Amaleck and Philistines all the enemies that Hell can raise are confederate against Jerusalem The seed of the Serpent is at continuall enmity even deadly feud with the seed of the woman We read of their consultation Psal 83. 3 4. They have taken crafty counsell against thy people and consulted against thy hidden ones They have said come let us cut them off from being a Nation that the name of Israel may be no more in remembrance We read of their associations Isaiah 8. 10. Associate your selves O yee people and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Take counsell together and it shall come to naught speak the word and it shall not stand For God is with us Of what necessity then are assiduous prayers and importunate Applications unto God in the behalfe of Zion 2. The Church of God deserves our prayers What high Epiâ—hites are ascribed unto it It is called the Citie of God Heb. 12. 2. Jerusalem deserves our prayers 22. The house of God 1 Tim. 3. 15. The delight of God Isa 62. 4. The love the dove the spouse the undefiled Cant. 5. 2. A crown of glory and a royall Diadem in the hand of God Isa 62. 3. The body of Christ Eph. 1. 23. And doth it not in all these respects deserve our prayers Should not we honour where God honours I shall adde no more for confirmation I now proceed to Application Vse 1. For Reprehension and shall insist only upon foure uses 1. For Reprehension 2. Exhortation 3. Direction And 4. Consolation 1. For Reproofe This Doctrine in the first place breaths terrour unto all the enemies of the Church of God If God put such an high honour and estimate upon his Church as to ingage his people to pray with all earnestnesse for it what shall we say of such as are so farre from praying for the Church as they oppose it and set themselves in battle aray against it They mourn when it goeth well and rejoyce when it goeth ill with Jerusalem And thus they tread Antipodes to divine Providence Multitudes there are of Samballats and Tobiah's temper who have a spirit of contradiction against the waies of Reformation Many hate the power of Godlinesse and cannot abide circumspect walking but reproach it like the spies that brought an evill report of the promised Land They calumniate revile those who walk most closely with God Now the Churches Enemies will appeare especially in times of Triall when it comes to suffering losses disgrace poverty c. Then all the Enemies to religion will make that wicked choice to chuse sinne rather than affliction as Job speaks Job 36. 21. But a second sort are to be reproved who are negligent careless Indifferents of Gallioes temper they care for none of these things They are secure setled upon their lee's at ease in Zion and are no whit affected with the afflictions of Joseph How many are there that never in good earnest put up a prayer for the Church of God in all their lives They look upon these things as not concerning them They plainly shew themselves to be a body without the spirit to animate it a carcase only painted men not living members of Jesus Christ For in Christs body when one member suffers the other doth Sympathize They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conferre subsidiary forces for the mutuall succour of each other but where there is no Sympathy and no fellow-feeling of each others afflicted condition This is a signe that the members of that body are rotten dead like withered branches cut off from the Vine 3. A third sort to be reproved are all such who pray but faintly and slightly and do not put forth their utmost strength for Jerusalem Some pray now and then when the humor takes them but they flagge and hold not out they are not wrastlers with God as Jacob they are not such Remembrancers as will give him no rest that will never leave of praying Now it 's an usuallsaying Qâ—iâ—timide rogat docet negare Cold prayer dead prayer and drousy prayer are no better than Gehazi'es touching of the Shunamites child He went on in a carelesse negligent manner and laid his staffe on the Child but it was not awakened whereas when Elisha in good earnest with all his might laid out himselfe and put his mouth vpon the childs mouth and his hands upon the childs hands and his eyes upon the childs eyes then the Child revived so you may read the History 2 King 4. 34. We read 1 Chron. 10. 14. That Saul enquired not of the Lord yet we read 1 Sam. 28. vers 6. That Saul enquired of the Lord. These places may thus be reconciled Though Saul did
again Faith meets with many delays yet it is not querulous it waits it stays at the Fathers door it will not be driven away A faithfull soul believes God upon his word God saith The Vision shall come the Believer saith I have enough I 'le here cast anchor it 's good being here The Promise is my strong hold like Sampsons Locks here my great strength lies because it will surely come it will not tarry The Decree and Counsel of God never delays God knows every minute of time and gives a quick dispatch unto his work Faith believes it though sense cannot apprehend it though as I intimated before the execution of the Decree according to particular effects and operations may seem to delay Here then is the tryal of our Faith and patience and here 's a word most seasonable to Preach and practice in these days of Jacob's troubles when the Vision or the word seems to be dark and to tarry I shall winde up all into one bottom and from the scope and substance of them lay this one intire Doctrine for the foundation of my Discourse That in troublesome times when the vision is dark and seems to tarry Doct. then in a peculiar manner we should wait upon God for the accomplishment thereof For proof hereof we have copious testimonies of Scripture I Isa 8. 17. Isa 26. 8. 18. will wait upon the Lord that hideth his face from the house of Jacob and will look for him In the way of thy Judgements O Lord have we waited on thee the desire of our soul is to thy name and to the remembrance of thee We have been with childe we have been in pain we have as it were brought forth wind we have not wrought any deliverance in the Mâ—cah 7. 7. earth Therefore I will look unto the Lord I will wait for the God of my salvation my God will hear me For the Methodical inlargement of this precious truth I shall Method propounded propound these Heads of Discourse which shall constitute my ensuing Meditations 1. To explicate the nature of waiting what it is to wait upon God 2. To illustrate the duty from the practices of the Saints in the like case 3. To demonstrate the truth of the Point from convincing rational arguments And fourthly To reduce all to point of practice by way of useful application I resume the first Head propounded to open the nature of Faith 1. What it is to wait upon God and waiting on God The inquiry is What it is to wait upon God The Answer which I shall give to this particular Inquiry shall be comprised in this description Waiting is a chearful submission of our wills to the will of God whereby the soul rests in hope exerciseth faith expects with patience and improves a diligent use of means for the obtaining of a good end This description is made of these five following Ingredients 1. It 's the Christians duty to wait chearfully Swine roar when they 1. We must wait chearfully have rings put into their noses Bulls and Bears cry out and roar when they are baited and Slaves howl when they are beaten with rods But Christians are of another temper Good children kiss the rod that beats them Not onely so saith Paul but we glory in tribulations knowing that tribulation worketh patience And saith Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James the trying of your faith worketh patience Likewise the Apostle mentions For ye had compassion of me in my bâ—nds and took joyfully James 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 34. theâ— spoiling of your goods knowing in your selves that ye have in heaven a better and an induring substance Murmuring repining and reviling Language must not be heard amongst Christians God loves a chearful giver and a chearful waiter too Hannah felt some spiritual illapse something coming in as an answer to her Prayers and her countenance was cheared up she was no more sad And she said Let thine hand-maid finde grace in thy sight soe the woman went her way 1 Sam. 1. 18. and did eat and her countenance was no more sad You read of the singular chearfulness of the Martyrs how they kissed the stake wellcom'd Fire and Faggot embraced the Flames What a sweet chearful frame of spirit did they discover amidst their greatest sufferings and were no whit daunted by the utmost cruelty of their Adversaries It would ravish a Christians heart to peruse the Letters of Mr. Bradford that holy Martyr then whom as I apprehend never man wrote more sweetly and manifested more chearfulness under the Rod. To rush upon trouble to be forced to sufferings and to say I will bear it because I cannot otherwise choose and to murmur and rail against such and such Instruments this is not thank-worthy But to make a vertue of necessity and to bear thy Cross chearfully to abound in inward consolations amidst outward troubles to have thine heart inlarged though thy body be Imprisoned to smile in affliction because God smiles upon thee even when he beats thee this is the glory of thy suffering And whensoever God hides his face from us and clouds his gracious countenance let us with all alacrity wait upon him and learn to bear chearfully his dealings with us A second ingredient is That it is the duty of Believers to wait submissively 2. We must wait submissively upon God It 's not enough to say I must submit I must be content but to say I will submit I will be content that argueth a submissive spirit and not the other Shall a Zeno say after he Jam didici philosophari Zeno. had suffered Ship-wrack Now I have learn'd to be a Philosopher Shall an Anaxagoras say after the news of the death of his Son Now I Scio me genuisse mortalem Anaxag 1 Sam. 3. 18. 2 Kings 20. 19. know I begat a mortal Son And shall Christians presume to contest with God and grudge against their Maker We should say with Eli It is the Lord let him do what seemeth him good with Hezekiah Then said Hezekiah unto Isaiah Good is the word of the Lord which thou hast spoken and with Job The Lord giveth and the Lord taketh away Blessed Job 1. 21. Levit. 10. 3. be the name of the Lord. Imitate Aaron Moses said unto Aaron this is it that the Lord spake saying I will be sanctified in them that come nigh me and before all the people I will be glorified and Aaron held his peace David profest I was dumb and opened not my mouth because Psal 39. 9. Amos 5. 13. thou didst it And remember the counsel of the Prophet Therefore the prudent shall keep silence in that time for it is an evil time It 's not meant that we should be tongue-tyed in the cause of God for if we speak not when Gods glory suffers it 's a sign that we have a dumb Devil within us But true Believers which judge
the infallible rule of the word of God 4. It 's the duty of Christians to keep themselves in Gods ways within Prop. 4. Christians must keep within the compasse of their calling Luke 4. 11. the compass of their Calling We can expect a Blessing no further then we have a Calling for what we do Vzzah and Vzziah paid dear for their irregular attempts Whereupon Satan an old cunning Sophister when he tempted Christ and urged Scripture And in their hands they shall bear thee up lest at any time thou dash thy foot against a stone for he shall give his angels charge over thee to keep thee leaves out what made against him in all thy ways for there was a pair of Staires to go down To precipitate himself down from the Pinacle had been the quickest but it was a destructive way 5. We must obey God rather then man When it comes to this Dilemma either you must displease God and wound Conscience or Prop. 5. We must obey God rather then man displease a potent enemy then thy resolution must be with the Apostle rather to obey God then man When it comes to this pass thou must either choose affliction or sin thy resolution must be to choose the greatest affliction in the World rather then to wound thy Conscience with the least sin See the practice of the three Children they submitted themselves to the rage of the King and the Fiery Furnace rather then they would worship his Image And Daniel Dan. 3. 21. Dan 6. 16. was cast into the Lyons Den for not obeying the Kings Decree Some State-Polititians might have insinuated themselves into Daniell and perswaded him to remit and abate a little of his Devotions though for 30 days but sinful compliance is abominable though but for a moment Daniel prayed three times as he was wont notwitstanding all bloody Edicts against him Be then well resolved Is this thing I am commanded to do a sin or no Is it agreeable to the rule of the Word Can I do it with a good conscience Thus Catechize thy self before thou venturest upon any thing And do nothing doubtfully for what is done doubtfully is not done believingly and whatsoever is not of faith is sin 6. We may not follow a multitude to do evil For though hand Prop. 6. We may not follow a multitude to do evil Exod. 23. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. joyn in hand the wicked shall not go unpunished Multitudes power fear of men cannot be a sufficient Apology for me Mens examples are no warrant for my imitation for I am to walk by the rule of the Word not by the examples of men Pythagoras hath a saying Walk not in the rode Beasts follow the heard Non quà cundum est sed qua itur as Seneca observes Those that are Companions of Fools shall be destroyed Let us not bless our selves because we walk in beaten rodes and follow multitudes as if this was our commendation Eliah was better alone then if he had joyned with Baals Priests Luther was better alone then if he had joyned Unus homo solus totius orbis impetum sustinuit with the Popish party It 's said of Luther That he was the man alone that bore the violence of the whole world Athanasius was better alone then if he had joyned with a multitude of blasphemous Arrians And Epaminondas was better alone then if he had joyned Praestat solus sapere quam cum multis insanire Epamin Nunquam minus solus quam cum solus with multitudes of drunken Thebans The rule that he gives was It 's better to be wise alone then mad with a multitude If thou beest singular in right ways thou art not alone Never less alone then when alone for thou hast a good God a good Cause and a good Conscience and he that hath these hath the best Company 7. Christians ought to believe God upon his word All his Promises Prop. 7. We must believe God upon his Word 2 Cor. 1. 20. in Christ are Yea and Amen Not the least tittle of the Word of God shall fail The Lord would suffer none of Samuels much lesse will he suffer any of his own words to fall to the ground All the promises for the building of Zion shall be accomplished and all threatning Menaces against Babylon shall be accomplished Babylons ruine will make way for Zions raising There shall be a joyful word among the Nations Babylon is fallen Amen Allelujah Whatever promises are made for the Church shall come to pass in their appointed season The Prophet Isaiah complains There is a crying for Isa 24. 11 12. wine in the streets all joy is darkened the mirth of the land is gone In the city is left desolation and the gate is smitten with destruction But Dan. 9. 25. let 's read the Prophecy of Daniel Know therefore that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks and threescore and two weeks the street shall be built again and the wall even in troublous times In streits of times God hath promised to build his Church Hath not God said That the gates of hell shall not prevail against his Church Hath not he said to his Ministers that he is their portion he will be Matth. 28. 20. with them to the end of the world Now if God be for us who can be against us If God speak peace who can speak trouble Le ts in the eighth and last place in dark Visions and troublesome Prop. 8. We must wait pariently upon God Times wait quietly upon God Though passages of Providence are so intricate like a wheel in the middle of a wheel and our miseries are revived and the end of our trouble we may fear is like to be the beginning of another Yet let us wait upon God stand still be silent He that hurts us can heal us And a Reverend Divine said long ago of England That God would break us to pieces and then set us together Mr. Davenport again We are all a rebellious people and our provocations are many in all sorts and ranks of men even Magistracy Ministry People God is doing great things putting us into the Furnace and if from thence we come forth as Gold we shall be gainers by all our troubles Let us then in a reverential way demean our selves and wait upon God in his various dispensations And if you demand how must we wait I shall shew you in the third Use which now comes to be applyed and that 's for Direction This onely rule I shall lay down for a satisfactory Answer That Use 3. For Direction we ought to wait upoa God in the use of all good means But what are those means which are joyned with waiting They are these following 1. We must wait and pray Never more need of praying of Means 1. We must wait
but God will send it again to avenge the Jer. 6. 8. quarrel of a broken Covenant My advice from God to you is Be thou instructed O Jerusalem lest my soul depart from thee lest I make thâ—e Amos 4. 12. desolate and a land not inhabited Therefore thus will I do unto thee O Israel and because I will do thus unto thee prepare to meet thy God O Israel Gather your selves together yea gather together O nation not Zeph. 2. 1 2. 3. desired before the Decree bring forth before the day pass as the chaff before the fierce anger of the Lord come upon yoú before the day of the Lords anger come upon you Seek ye the Lord all the meek of the earth which have wrought his judgement seek righteousness seek meekness it may be ye shall be hid in the day of the Lords anger And for a close of all The last Use is a Word of comfort to a waiting use 4. For Consolation people Mercy will be the portion of a waiting believing people And when it comes it will be good measure full press'd and running over It will abundantly make amends for all thy waiting for it Oh then confirm the weak hands and strengthen the feeble knees Learn to live by Faith in dying times Whatever thou loosest whether voluntarily or compulsorily let not go thy Faith Wait patiently and silently under dark Visions at the end the Vision shall speak and not lie God is a God of Infallibility and Eternall truth and will not falsifie his promises Though it tarry and thou hast waited long yet wait a little longer it shall come and will not tarry And it will be an exceeding comfort to the Saints when after long waiting for a mercy they can say by happy experience Lo this is our God we have waited for him and he will save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation Isa 25. 9. Establishment of Justice Vnfolded in an Assise Sermon Preacht at St. Mary's OXON Upon Amos 5. 15. Hate the evil and love the good and establish Judgement in the gate It may be that the Lord God of hosts will be gracious to the remnant of Joseph AS in Water face answereth face So the Text suits Serm. 7. At St. Mary's Oxon. March 1. 1649. with the solemnity of the day It is a word in due season which I am resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear or flattery to apply particularly to your consciences as a word both seasonably to be Preacht and profitably to be learnt The Lord make it as profitable to you as it is seasonable for you My Prophet Amos was one of those Prophets which we call the lesser Prophets not of less esteem for his person or matter which he Prophesied then the others but less in quantity and bulk having reduced a great deal of choice matter into a narrower compass He Prophesied before Israels transportation into Babylâ—n He was an Herdsman of Tekoah chap. 1. ver 1. furnished with a Prophetical Spirit and commissionated by God for so high an employment v. 3. He Prophesied in a time of monstrous Impieties and severe Judgements He lived in the days of Vzziah and you may read of his horrid attempt in invading the Priests Office and the Judgement written in legible Characters in his Leprous â—orehead And they withstood Vzziah the King and said unto him It pâ—rtaineth not unto 2 Chro. 26. 18 19. thee Vzziah to burn incense unto the Lord but unto the Priests the sons of Aaron that are consecrated to burn incense Goe our of the sancluary for thou hast trespassed neither shall it be for thine honor from the Lord God Then Vzziah was wroth and had a Conser in his hand to burn incense and while he was wrath with the Priests the leprosie even rose up in his forehead before the Priests in the house of the Lord from besides the incense altar Some particular impieties and reigning abominacions were 1. Idolatry 1. Idolatry Idolatry was so continually practiced as by way of Irony the Lord seems to invite them to heap up the full measure of their sins Come to Bethel and transgress at Gilgal multiply transgressions Amos 4. 4. Hoc est cumulare sâ—elera sceleribus Calv. in Loc 2. Vnmercifulness Amos 1. 9. and bring your sacrifices every morning and your tithes after three years A second sin was unmercisulness want of bowels of compassion Thus saith the Lord For three transgressions of Tyrus and for fâ—ur I will not turn away the punishment thereof because they delivered up the whole captivity to Edom and remembred not the brothâ—rly Covenant A third sin was Oppression Hear this word ye kine of Bashan that 3. Oppression Amos. 4. 1. are in the mountain of Samaria which oppress the poor which crush the needy which say to their masters Bring and let us drink And violence is another sin of the same litter Ye that put far the Amos 6. 3. evil day and cause the seat of violence to come near A fourth sin is Injustice and Bribery I couple them together like 4. Iujustice and Bribery Amos 5. 7 12. to like Ye that turn Judgement to wormwood and leave off righteousness in the earth For I know your manifold transgressions and your mighty sins They afflict the just they take a bribe and they turn aside the poor in the gate from their right A fifth sin is Luxury and Jovialty That chaunt to the sound of the Violl and invent to themselves Instruments of Musick like David 5. Luxury Amos 6. 5 6. That drinke Wine in Bowlls and anoint themselves with the chief Oyntments But they are not grieved for the affliction of Joseph A sixth is Pride Now Judgements are the unhappy issue which 6. Pride sin brings forth Each word is a Thunder-bolt Amos 9. 8 9. Behold the eyes of the Lord God are upon the sinfull kingdom and I will destroy it from off the face of the earth saving that I will not utterly destroy the house of Jacob saith the Lord For lo I will command and I will sift the house of Israel among the nations like as corn is fifted in a sieve yâ—t shall not the least grain fall upon the earth And particular Judgements are threatned suitable to their sinnes As 1. Famine I also have given you cleanness of teeth in all your 1. Amos 4. 6. cities and want of bread in all your places yet have you not returned unto me saith the Lord. There 's the punishment of Luxury 2. Mildew and Blasting I have smitten you with blasting and mildew 2. Amos 4. 9. when your gardens and your vineyards and your fig-trees and your olive-trees increased the palmer-worm devoured them yet have ye not returned unto me saith the Lord There 's another punishment of Luxury and Intemperance A third punishment is Pestilence I have sent among you the
meanes to move God to extend mercy compassion and deliverance to them Method propounded In handling of this precious point I shall thus dispose of my Method 1. To give in a full proofe from Scripture asserting the truth 2. Contribute some reasons confirming the same 3. Represent the manner how justice must be executed This shall be by way of Direction 4. And fourthly conclude with a word of exhortation and so presse closely the duty of the Text the establishment of Iustice and 1. The Doctrine proved this shall be my particular application I resume what I first propounded to assert the truth of the point See Jer. 5. 1. Run ye to and fro in the streets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it So Ier. 7. 5 6 7. for if you thorowly amend your waies and your doings if you thoroughly execute judgment between a man and his nâ—ighbour if ye oppresse not the stranger the fatherlesse and the widow and shed not innocent blood in this place nâ—ither walke after other Gods to your hurt then will I cause you to dwell in this place in the land which I gave unto your fathers for ever and ever So Isaiah 1. 17 18. Learne to doe well seeke Juâgment relieve the oppressed judg the fatherlesse plâ—ad for the widdow come now and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red as crimson they shall be as wool Prov. 29. 4. The King by judgment â—stablisheth the land but he that receiveth gifts overthroweth it In these and sundry other places God promiseth a blessing upon the execution of justice I l'e single out particular instances that what 's asserted may be cleared more evidently When Israel committed both spirituall and corporall whoredome with the daughters of Moab for commonly they goe both together the greatest Idolaters the greatest whoremongers witnesse the Babylonish strumpet at this day Now nothing will appease Gods incensed wrath besides the execution of justice upon the Idolaters The Lord said unto Moses take all the heads of the people and hang them up before the Lord against the Sun that the fierce anger of the Lord may Num. 25. 4. 5 be turned away from Israel And when Moses and the congregation were consulting Phineas stands up and falls a doing Iustice When Phineas the sonne of Eleazar the son of Aaron the priest saw it he rose up from among the congregation and tooke a javelin in his hand and he went after the man of Israel into the tent and thrust both of them thorough the man of Israel and the woman thorough her belly So the Plague was stayed from the Children of Israel Here 's a patterne of singular zeale a man of heroicall courage all steele to the back Compare this with Psal 106. 30. Then stood up Phineas and executed judgment and so the Plague was stayed And you may read the ample reward Numb 25. 10 11 12. The Lord spake unto Moses saying Phineas the sonne of Eleazar hath turned away my wrath from the Children of Israel while he was zealous for my sake among them that I consumed them not in my jelousie wherefore say behold I give unto him my covenant of peace Moses likewise was a man of the same stamp Though in his own cause the meekest yet a man of invincible courage in the cause of God When he was in the mount Aaron makes them a golden calfe the people commit Idolatrie with it the Lord is highly incensed Moses intercedes for them Exodus 3. 11. Moses besought the Lord his God and said why doth thy wrath wax hot against thy people which thou hâ—st brought forth out of the Land of Aegipt with great power and with a mightie hand He brake the tables vers 19. as soâ—ne as he came nigh unto the Camp that he saw the calfe and the dancing his anger waxed hot and he cast the Tables out of his hands and brake thâ—m beneath the mount He burnes the calfe to powdâ—r strewes it upâ—n the water and makes the Children of Israel to drink of it vers 20. executes judgment vers 26 27 28. Who is on the Lords side let him come unto me And all the Sons of Levi gathered themselves unto him and he said unto them put every man his sword by his side and goe in and out from gate to gate thorowout the camp and slay every man his brother and every man his companion and every man his neighbour And the Children of Levi did accordingly Compare this with Psal 106. 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the brach c. Whilst the camp was pestered with an Achan Israel could not stand before their enemies But as soon as Achan was executed the valley of Achor became a doore of hope Hos 2. 14. As long as Jonah was in the ship the storme continued but as soone as he was cast over shipbord there was a great calme Jonah 1. 15. Agag was hewed in pieces by Samuel Baals prophets were slain by Elijah Thus David executed judgment upon the Gibâ—onites enemies retaliating their mischiefes upon their own pates 2 Sam. 21. 1 6 9. There was a famine in the dayes of David for three yeares and David enquired of the Lord. And the Lord answered it is for Saul and for his bloody house because he slew the Gibeonites vers 6. Let seven men of his sons be delivered unto us and we will hang them up unto the Lord in Gibeah of Saul whom the Lord did chuse And the King said I will give them vers 9. And he delivered them into the hands of the Gibeonites and they hanged them in the hill before the Lord. And see the good successe vers 14. And the bones of Saul and Jonathan his sonnâ— buried they in the countrey of Benjamin in Zelah in the Sepulchre of Kish his Father and they performed all that the King commanded and after that God was intreated for the Land You see how just David was in executing justice upon those that slew his enemies 2 Sam. 1. 15. David cald one of the young men and said go neer and fall upon him And he smote him that he died So 2 Sam. 4. 12. he commanded his young men and they slew them and cut off their hands and their feet and hanged them up in the poole of Hebron Amaziah slew those that slow his Father Ioash 2 Kings 14. 5 6. The people of the Land slew those that conspired against Amon 2 Kings 21. 24. I might produce for illustration many examples out of humane Authours as that of Zeleucus to his sonne in putting out his eye for Adulterie and such like But I will not light a candle to the sun I keep close to
people and exiles from the Covenant in the day of their distresses much more will he comfort his own people A father will not take care of a Kite and neglect his child Hagar was comforted and Ishmael in a necessary instant when the bottle was spent and they knew not what to doe Further in temporall mercies God answereth his people seasonably When Aegypt's flower was spent then it rained Mannah I may instance in Sampsons thirst Elijahs fasting c. An Angel a Raven a Brook a Widow-woman were his Purveyers But I 'le enlarge the proofe in spirituall things and persons Daniel found divine assistance in the Lions den Dan. chap. 6. 22. chap. 9. 21 22. My God hath sent his Angel and hath shut the Lions mouthes that they have not hurt mee Forasmuch as before him innocency was found in mee and also before thee O King have I done noe hurt chap. 9. Yea whiles I was speaking in praier even the man Gabriel whom I had seene in the vision at the beginning being caused to fly swiftly touched me about the time of evening oblation David amidst multitudes of distracting thoughts found God his comfort Ps 94. 19. In the multitude of my thoughts within mee thy comforts delight my soule Paul in a â—ore conflict met with seasonable refreshing comforts 2 Cor. 12. 9. And he said unto mee my grace is sufficient for thee for my strength is made perfect in weakenesse most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon mee so true is that Ps 126. 1. When the Lord turned againe the captivity of Zion we were like them that dreame then was our mouth filled with laughter and our tongue with singing Then said they among the Heathen the Lord hath done great thinges for them Isai 16. 1 2 3. The spirit of the Lord God is upon mee because the Lord hath anointed me to preach good tidings unto the meeke he hath sent me to binde up the broken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound to proclaime the acceptable yeare of the Lord and the day of vengeance of our God to comfort all that mourne to appoint unto them that mourne in Zion to give unto them beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heavinesse that they might be called trees of righteousnesse the planting of the Lord that he might be glorified When there 's a double tale of bricks required Cum duplicantur lateres veniâ— deus then comes God and brings deliverance when 430 yeares for Israels comming out of Aegypt 70 for comming out of Babylon 13 for the daughter of Abraham 36 for the impotent cripple were expired then came seasonable deliverance So for morning for sin In that day and whilst Mary was weeping Christ came When the Disciples were going to Emmaus and discoursing of Christ then comes Christ and cleares up their judgments 2 Scripture Reasons Reason 1. The scripture reasons are 1. Because God hath prefixed and limited a peculiar time for deliverance When the fit season is come the appointed time of God then deliverance will come and will not tarry Heb. 10. 36 37. For yee have need of patience that after ye have done the will of God ye might receive the promise for yet a little while and he that shall come will come and will not tarry 2. God would have a people prepared for him Mat. 3. 3. This Reason 2 is he that was spoken of by the Prophet Esaias saying The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths straight 3. The price of the mercy will be the more esteemed O how Reason 3 welcome was a deliverance to Israel in the brick-Kilne misery will make us prizâ— mercy at the highest rate 4. The greater glory will redound to God when he helpes at a Reason 4 time of need Ps 46. 1. God is our refuge and strength a very present help in trouble 5. It 's usuall with God to looke upon a people in a low estate that Reason 5 it may appeare that none but a God can bring deliverance Isai 33. 9. 10. The earth mourneth and languisheth Lebanon is ashamed and hâ—wen downe Sharon is like a wildernesse and Bashan and Carmel shake off their fruits Now will I rise saith the Lord now will I be exalted now will I lift up my selfe Deut. 32. 36. For the Lord shall judge his people and repent himselfe for his servants when he seeth that their power is gone and there is none shut up or left 2 Kings 14. 26. For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel Thus was the poore woman healed by Iesus Christ when she lost all upon Physitians And joy came after a great mourning in my text 6. All the gifts and graces of the spirit will be set a working viz. Reason 6 of prayer faith love hope patience and when joy comes as the birth and issue of all these O how welcome will deliverance be Now I le cast the scripture counsells into an use of exhortation Vse 1 1. Be exhorted to possesse your soules with patience Luke 21. â—9 In your patience possesse ye your soules Heb. 10. 36. For yee have need of patience that after yee have done the will of God yee might receive the promise Be patient waite quietly upon God 2. Encourage your selves in God so did David 1 Sam 30. 6. 3. Learn to live by faith Heb. 2. 4. The just shall live by faith 4. Be much in prayer Aske and ye shall receive 5. Limit not the holy one of Israel to times or meanes It was the Israelites great fault in Limiting the holy one of Israel 6. Take heed of omitting duties or of abating of love zeale meditation c. Adde to thy duties If God send not comfort at one time it may come at another and that may be a more convenient time Knock harder cry lowder wrestle tug harder at the oare But the other doctrine is the Principall which I intend and I Doctrine 2 shall handle it more largly That there 's a fountaine c. The invitations are many Isai 55. 1. Ho every one that thirsteth come yee to the waters and he that hath no monâ—y come ye bye and eat yea come buy wine and milke without money and without price Iohn 7. 37. If any man thirst let him come unto me and drinke Rev. 22. 17. And the spirit and the bride say Come and let him that heareth say come And let him that is athirst come And whosoever will let him come and take of the waters of life freely Rev. 21. 6. I will give unto him that is athirst of the fountaine of the water of life freely And the vertues of this fountaine are set forth John 4. 14.
Root and brought death unto all his Posterity And Christ was a common Root and brought life unto all his Posterity They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world A. Those in the world whom he loveth washeth and justifieth it 's not universall not singula genâ—rum but genera singulorum Compare this with Mat. 1. 21. And shee shall bring forth a son and thou shalt call his name Jesus for hee shall save his people from their sinnes The third false key is presumption of long life and mercy Neither A third false key Presumption of long life space nor grace are in thine own power God gave Jezabel space but denyed her grace Rev. 2. 21. And I gave her space to repent of her fornication and shee repented not This presumption hath ruined many a soule Many neglect their opportunities run their swinge and career in sinne and presume of mercy but the dore of mercy is shut against them and this key cannot unlock it Now God affords foure true keyes 1. Knowledge The eyes are opened to see the fountaine to 1. True key knowledge look up to the brasen serpent The knowledge of the worth of Christ provokes us to come to him God's people have inlightned judgements they are renewed in the spirit of their minds Eph. 4. 23. 2. Faith to believe that ther 's virtue enough in Christ to cure all 2. True key Faith our diseases both of body and soule Matth 9. 21. For shee said within her selfe if I may but touch his garment I shall be whole 3. Love And this will make us take many journies long and dangerous through fowle weather and it will sweeten all The 3. True key Love beloved object when enjoyed will make amends for all the waiting for it 4. Repentance mourning for sinne Repentance in us causeth 4. True key Repentance God to repent and make his bowels like the sounding of an Harp Jer. 31. 18 19 20. I have heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullock unaccustomed to the yoake turne thou mee and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed even confounded I did bâ—are the reproach of my youth Is Ephraim my deare son Is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. You must understand these clave non errante not as if the fountaine was merited for any of these duties for when wee have done all wee can we must acknowledge that wee are unprofitable servants But God hath afforded these meanes keyes and helpes we must make use of them but may not make them our Christs and our Saviours 5. I will adde a 5th Praier This is a key to open and shut 5th True key prayer Heaven James 5. 17 18. Elias was a man subject to like passions as we are and hee prayed earnestly that it might not raine and it rained not upon the earth by the space of three yeares and six months And he prayed againe and the hâ—aven gave raine and the earth brought forth her fruit Pray that God would wash thee and cleanse thee Psal 51. 10. Create in mee O Lord a cleane heart and renâ—w a right spirit within mee 3. I proceed to the third head propounded For whom is this 3. For whom is this Fountaine opened fountaine opened To give in my answer ' I le lay down this truth by way of corollary inferred from the premises That the fountaine of free grace is only opened to the adopted children of God This I shall open and apply briefly for opening whereof I shall propound these ensuing considerations 1. God from all eternity hath elected a peculiar people unto himselfe Consid 1. God from all eternity hath elected a peculiar people unto himselfe according to his owngood pleasure and purpose of his will Now election is of here and there one It 's an act of choice taking some and passing by others Jer. 3. 14. Turne O backsliding children saith the Lord for I am married unto you and I will take you one of a City and two of a familie and I will bring you unto Zion Like gleaning grapes Isai 17. 6. Yet gleaning grapes shall be left in it as the shakâ—ing of an olive tree two or three berries in the top of the uppermost bough foure or five in the utmost fruitfull branches thereof saith the Lord God of Israel This election hath no other motive but free love and grace Wee were in our blood Ezek. 16. 5 When I passed by thee and saw thee polluted in thy own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live No provision of faith or Repentance mooved God to set his heart upon us as appeares Rom. 9. 11. For the children being not yet borne neither haveing done any good or evill that the purpose of God according to election might stand not of workâ—s but of him that calleth c. This Postulatum being laid down for undeniable God from all eternity hath elected a peculiar people Hence I frame this syllogisme only the elect have interest in the fountaine of free grace and mercy But only God's adopted children are elect ergo they only have interest in it 2. There are a peculiar people who alone are justified by the free grace of God in Christ Rom. 5. 1. Being justified by faith wee have Consid 2. There are a peculiar poople justified by free grace pâ—ace with God through our Lord Jesus Christ Rom. 3. 24. Being justified freely by his grace through the redemption that is in Jesus Christ Now thus I argue Only justified persons have interest in the fountaine of Christ's blood But the sons of God by grace and adoption are only justified persons Ergo they alone have interest in the fountaine of Christ's blood Psal 32. 1 2. Blessed is hee whose trangression is forgiven whose sinne is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guilâ— Iustification is a forensicall terme took from an earthly Tribunal where a person arraign'd and condemned is afterward by virtue of a pardon acquitted 3ly Consider there are a peculiar people effectually called Many Consid 3. There are a peculiar people effectually called have an outward calling and take upon them an outward profession few are inwardly and effectually called This the Apostle presseth 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if you doe these things you shall never fall There are a few and but a very few called out of the world partakers
but when they are got up into the Air. When Gods children are out of their course of duties when they are in Meseck and have their habitation in the Tents of Kedar their spirits are dumpish But when their hearts are set in a right frame when they are exercising holy Duties amongst the society of Saints then are their hearts chearful then are their spirits revived then are they merry indeed 4. Thou complainest of Gods peoples sadness maybe it 's thy company that makes them so They hear thee Swear see thee Drunk O Consid 4. Bad company cause Gods peoples sadness how this troubles them It so troubles the children of God to see any dishonor offered to God as they cannot be merry Psal 119. 136. Rivers of waters run down mine eyes because they keep not thy law But let them come amongst Believers and joyn with them in religious Exercises their wonted joy comes to them again Then their joy is above the joy of Harvest and the dividing of the spoil with the mighty 5. It is not Religion that makes Gods children sad but because Consid 5. Gods people are sad because they are no better they are no more religious They grieve that they can grieve no more They are sorry that they are no more sorry for their sinns They finde many failings they want former Love-tokens and feelings then they mourn and cry out Restore to me the joy of thy salvation They want Gods gracious countenance wherefore they cry out Psal 4. 6. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us 6. This Joy is secret an inward thing which strangers shall not Consid 6. Joy is a secret inward thing intermeddle withal A worldly man cannot judge of this Joy Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in the stone a new name written which no man knoweth saving he that receiveth it The joy of the godly is not in outward flashes nor is it to be measur'd by outward aspect This is a hidden thing which so ravisheth their hearts as they cannot utter it Saul could not be merry without a Musitian nor Ahab without Naboth's Vineyard nor Gardiner that bloody Persecutor till he had receiv'd the news of the Martyrs death A godly Mans v Fox Acts and Monum in Q. Mary's Raign joy proceeds from no outward principle A covetous man joys and takes pleasure in his Barns heap'd with Corn and Coffers cramm'd with Gold A voluptuous man joys in Cards Dice Hauks Hounds A Drunkard in his Cups An ambitious man in his Titles Pedegree Preferments But a godly man can rejoyce and be merry without all these His joy ariseth from another principle even the reconciled countenance of God in Jesus Christ Now these Objections being remov'd and my passage thus cleared I come in the second place to prove the truth of the Doctrine 2. The Doctrine proved by particular instances by particular instances And I shall instance in particular Scriptures which give testimony to this truth then in particular persons who by their own experience subscribe to the truth of it And lastly I shall survey the particular ways of godliness and discover the pleasantness of them all and so from an Induction of Particulars sufficiently numbred I shall collect this universal Conclusion That all the ways of godliness are ways of pleasantness 1. For Scripture Testimony meer Quotations would fill a Sermon 1. By Scripture Testimony But I shall gather sparingly from the heap Prov. 22. 17. Bow down thine ear and hear the words of the wise and apply thine heart unto my knowledge for it is a pleasant thing if thou keep them within thee If Pleasure consists in Honors then Wisdom affords it abundantly Prov. 4. 7 8 9. Wisdom is the principal thing therefore get wisdom and with all thy getting get understanding She shall give to thine head an ornament of grace a crown of glory shall she deliver to thee Exalt her and she shall promote thee she shall bring thee to honor when thou dost embrace her Prov. 8. 15 16 17 18 and 31. By me Kings reign and Princes decree Justice By me Princes rule and Nobles even all the Judges of the earth I love them that love me and they that seek me early shall finde me riches and honor are with me yea durable riches and righteousness If Life be a pleasure it 's to be found in Wisdom verse 35. For whoso findeth me findeth life and shall obtain favor of the Lord. If there be pleasure in Singing and Rejoycing it 's promised to the people of God Isa 51. 11 12. Therefore the redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their head they shall obtain gladnâ—ss and joy and sorrow and mourning shall flee away I even I am he that comforteth you who art thou that thou shouldst be afraid of a man that shall die and of the son of man which shall be made as grass I 'le instance in particular Persons who by experience confesse the ways of godliness ways of pleasantness They call the Sabbath a delight Isa 58. 13 14. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight not doing thine own ways nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord. Nehemiah accounts the joy of the Lord their strength Neh. 8. 10. Then he said unto them Go your way eat the fat and drink the sweet and sena portions unto them for whom nothing is prepared for this day is holy unto our Lord neither be ye sorry for the joy of the Lord is your strength So Habakkuk cap. 3. 17 18. Although the fig-tree shall not blâ—ssom neither shall fruit be in the vines the labor of the Olive shall fail and the fields shall yield no meat the Flock shall be cut off from the fâ—ld and there shall be no Herd in the stalls yet I will rejoyce in the Lord and will joy in the God of my salvation So David danced before the Ark with all his might He makes it the Character of a blessed Man Psal 1. 2. But his delight is in the law of the Lord and in his law doth he meditate day and night And his counsel is Psal 37. 4. Delight thy self also in the Lord and he shall give thâ—e the desires of thine heart And his own practice is Psal 40. 8. I delight to do thy will O God yea thy law is within my heart Psal 94. 19. In the multitude of my thoughts within me thy comforts delight my soul Psal 119. 16. I will delight my self in thy statutes I will not forget thy word ver 35. Make me to go in the path of thy commandments for therein do I
hand upon the Lad neither do thou any thing unto him We â—hould consider as * Nostrum est intent is mentibus considerare quam mirabiliter in ipso Articulo Deus Isaac revocaver â—â— Ã morte in vitam Calv. Gen 33. 4. Calvin observes how God helpt in the very Article of time and delivered him from death to life What preservations and speciall Providences did Jacob meeâ— withall being delivered from Esau's rage when bloody intentions were turned into embraces Jacob feared least he would â—lay the Mother and Children yet by speciall Providence Esau ran to meet him and embraced him and fell on his neck and kissed him and they wept In Joseph there is a Series of Providences a concaâ—enation of preservations His brethren hated him and threw him into a pit And in that pit there was no water He was bought and sold by the Ishmaelites and Poâ—ipher cast in Prison and in the same Prison where were the Kings prisoners The chiefe Buâ—ler and Baker were in the same prison They dreamed Joseph gave the Interpretation But yet Gods time of deliverance was not come Pharaoh dreames Joseph interprets his dreame and is advanced and made Ruler over all the Land of Egypt A fâ—mine fâ—ll out Joseph's brethren came to buy corne Joseph supplies them Stephen recites the History and acknowledgeth a speciall hand of Providence The Patriarchs mooved with envy sold Joseph into Egypt Gen. 50. 20 21. Acts 7. 9. but God was with him The History of Eliah is remarkable sometimes a Brook sometimes a Widdow woman sometimes the Angells themselves were his Pâ—rveyors and the very Ravens those greedy Birds of prey brought him meate The History of the Jewes delivered from Haman is especially remarkable Haman utterly plotted their ruine He had the royall assent granted the day set Haman on purpose went to beg Mordecai for the Gallowes but see what intervened by the speciall hand of Providence On that night the King could not sleep and Esth 6. 1. he commanded to bring the book of records of the Chronicles and they were read before the King after reading whereof the King advanced Mordecai and made Haman his desperate Enemy to make the Proclamaâ—ion And Esther being entertained Qâ—eene in the roome of Vasthi shee supplicated for her own life and the life of her people And the mischievous devices of Haman were turned â—pon his own pate and as he meated to others the same measure he received the Text expresly shewes So they hanged Haman upon the Gallowes Esth 7. 10. that he had prepared for Mordecai Then was the Kings wrath pacified The three Children in the fiery furnace Daniel in the Lions den Peter out of Prison were all miraculously delivered by the Ministery of Angells The Apostle Paul delivered when above forty had bound themselves with an oath in a conspiracy against him And Acts 21. 30 31. especially Acts 21. 30 31. We read of a wonderfull deliverance as we say between the cup and the lip And all the Citie was moved and the people ran together and they took Paul and drew him out of the Temple and forthwith the dores were shut and as they went about to kill him tidings came unto the chiefe captaine of the Band that all Jerusalem was in an â—proare By this Diversion the Lord wrought a signall deliverance for his servant Paul What deliverances had David at Keilah En-gedi even when Saul had heÌ„m'd him in and as I may say had him in a Pound not likely to escape yet then by way of diversion he was delivered and Saul went 1 Sam. 23. 26 27. on this side of the mountaine and David and his men on that side of the mountaine and David made hast to get away for feare of Saul for Saul and his men compassed David and his men round about to take them But there came a messenger unto Saul saying hast thee and come for the Philistines have invaded the Land In that needfull Instant the Lord made a plain way for his servants escape I might Instance in many remarkable passages of Providence rerecorded in humane Authors The tide brought in shel-fish for the besieged Rochellers There was one Merlin who at the Parisian Massacre hid himselfe in a Hay Mow and every day a Hen laid an egge there by which he was kept alive Another was hid in a close hole and a spider weaved a web at the dore so the Persecutors went away But there is no necessity of lighting a candle to the Sun that went before No example may be compared to those which are recorded in the Word of God To Scripture examples I 'le adde Scripture reasons why doth God extend such speciall Providences towards his own people 1. Let us consider the high estimate and value God puts upon R. 1. The high Value God puts upon his Children Mal. 3. 17. Is 28. 5. Exod. 19. 5. Zech. 2. 8. them They are his Jewells They shall be mine saith the Lord of hosts in that day when I make up my Jewells and I will spare them as a man spareth his Son that serveth him They are a crown of glory and a diadem of beauty They are a peculiar treasure they are as deare unto him as the Apple of his eye 2. Consider the relations between God and the godly R. 2. Drawn from the Relationâ— between God and the godly They are his Children he their Father They are his adopted sons and daughters Now it is the duty of a Father to take speciall care for the preservation of his children They are his spouse and he their Husband For so the Lord professeth Turne O backsliding children saith the Lord for I am married unto you and Jer. 3. 14. I will take you one of a Cittie and two of a family and will bring you to Zion 3. All the promises of God are made unto the godly For R. 3. All the Promises belong to the godly Isa 43. 1 2. saith the Apostle all the promises of God are in Christ yea and Amen unto the glory of God by us Promises of Protection belong to Gods children Thus saith the Lord that created thee O Jacob and he that formed thee O Israel feare not for I have redeemed thee I have called thee by thy Name thou art mine When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Promises of direction are made to Gods children Thou shalt guide me with Psal 73. 24. thy counsell and afterward receive me to glory 4. All the Attributs of God put forth themselves for the good R. 4. All Gods Attributes belong to the godly Isa 51. 14. of Gods people viz. His mercy to pardon them his wisdome to counsell them his power to defend them as the Prophet Isaiah saith Feare not thou worme Jacob and yee men
seale of their Apostleship and make their Ministry instrumentall to convert and build up soules unto Jesus Christ And we must likewise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advocates and Patrons of their maintenance It was the saying of an eminent Gentleman in Sr. Benjamin Rudiard the long Parliament that a scandalous maintenance would cause a scandalous Ministry It 's to be observed that Dioclesian did not do so much mischiefe to the Ministry it selfe as Julian did Dioclesian put many to death which was an horrid wickednesse But the Devill put another designe into Julians head to take away all the maintenance of Ministers and put downe Schooles of Learning and Ecclesiasticall Histories will informe us that by consequent Julian did the greater mischiefe For though some particular persons were took out of the way through Dioclesian's persecution yet there arose up others in their stead But the taking away of all their lands and revenues did hinder a succession of Ministers And the robbing of Schooles of learning discouraged many from the study of learned Arts and Sciences 3. Let us all pray for the continuance of Gospell Ordinances 3. Pray for the Continuance of the Gospell in their Liberty and purity This is that which made Israel praise-worthy in the eyes of the Nations Deut. 46. 7. Keep therefore and do them for this is your wisdome and your understanding in the sight of the Nations which shall heare all these statutes and say surely this great Nation is a wise and understanding people For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for â—he Gospell of Christ the Word and Sacraments administred in their purity the Sabbath kept strictly all these will be the praise and glory of our Nation 4. Pray for the peace of Jerusalem both for Civill and Ecclesiasticall peace Pray for Civill peace It 's to me a great wonder that 4. Pray for the peace of Jerusalem amidst all the concussions and revolutions of these times we in joy peace that we â—it under our own Vines and Fig-trees that meum tuum are in some measure preserved that publick Courts of Justice are opened and that the sword is not put to the decision of all controversies We should pray that peace may be continued that all our Officers may be peace and exactors righteousnesse I know none that hath his eyes in his head or grace in his heart that is willing to imbroyl Isai 60. 17. the Nation in another civill war We know by sad experiâ—nâ—e the Calamities of War how thankfull ought we to be for the peace we yet in joy and how ought we to pray for the continuance of it that Peace may be extended as a river and righteousnesse like a mighty streame For Ecclesiasticall peace we must pray there are two great Prophecies Zeph. 3. 9. Then will I turn to the people a pure language that they may all call upon the name of the Lord to serve him with one consent And Zach. 13. 9. I will bring the third part through the fire Isai 66. 12. and will râ—fâ—ne them as Sylver is refined and trye them as Gold is tryed they shall call upon my name and I will heare them I will say it is my people and they shall say the Lord is my God There is an Unity of the spirit which we must endeavour to keep and there are seaven Ones mentioned Eph. 4. 4 5 6. One body one spirit one hope one God one faith one baptisme one God and Father of all c. I remember a patheticall speech which Luther useth to the Pastors of the Church of Strusburg Vobis oro perswadeatis c. i. e. I pray you sath he be perswaded that I shall alwaies be as desirous to embrace unity and concord as I am desirous to have the Lord Jesus to be propitious to me Martin Bucer writes to a Godly Minister Quis non vitâ etiam sua redimat submorum isthuc infinitum dissidii scandalum Bucer very high expressions Who would not saith he purchase with his life the removing of that infinite scandall that comes by dissention Wherefore let us study the things that make for peace and edification Let dividing names be laid aside amongst sound Christian Quirites once named Cesars souldiers were pacified O that Christian being named union and reconciliation might be obtained Let us all labour to approve our selves members of the Church of Jesus Christ as living stones in that building The Apostle blames the Corinthians for siding and making partyes 1 Cor. 1. 11 12. It hath been declared to me of you my brethren by them which are of the House of Cloe that there are contentions among you Now this I say that every one of you saith I am of Paul and I am of Apollo and I of Cephas and I of Christ The name of Christian should swallow up names of division Now for Motives the second thing propounded here I shall 1 Motive God will make Jerusalem a praise adde two only 1. That God will make Jerusalem a praise in the earth For first Believe it God will not faile one tittle of his word All the promises made unto Jerusalem shall every one be fulfilled 1. Because he promiseth in their season Psal 48. 1 2. Great is the Lord and greatly to be praised in the City of our God in the mountain of his Holynesse beautifull for situation the joy of the whole earth is Mount Zion on the sides of the North the City of the great King And Psal 50. 2. Out of Sion the perfection of beauty God hath shined For Instance Greater shall be the light of knowledge of the Church in the Gospell Isai 11. 9. The earth shall be full of the knowledge of the Lord as the waters cover the Sea Isai 60. 1 19. Arise shine for thy light is come and the glory of the Lord is risen upon thee Vers 19. The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory These great Promises referre unto the Gospell 2. The Church shall be enlarged Isai 51. 1 2 3. Hearken unto me ye that follow after righteousnesse ye that seek the Lord look to the rockes whence ye are hewen c. Look unto Abraham your Father and Sarah that bare you for I called him alone and blessed and increased him For the Lord will comfort Zion he will make her wildernesse like Eden and her desert like the garden of God c. 3. Holynesse shall be improved Deut. 26. 18 19. The Lord hath avouched thee this day to be his peculiar people c. To make thee high above all Nations which he hath made in praise in name and in honour that thou mayest be an holy people unto the Lord thy God as he hath