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
the heart of a man glad and oyle makes him have a chearfull countenance and the field is so pretious as Solomon tells us Eccles 5. 9. The King himselfe is served by the field Moreover flocks in the fold and herds in the stalls are of continuall use and service unto man weigh them together and they will proove too light they will frustrate thy hope and renew thy feares and griefes Let me instruct thee in this truth that Gods owne people may be brought unto such great streights and miseries as all creature comforts may faile them Now it 's the time of their triall for the time of miserie tries the truth and sincerity of their faith when they are almost ready to sinke and to be overwhelmed with sorrowes then most opportunely the Lord reacheth out a Cable to draw them out In the most tempestuous weather hope remaines the Anchor of their soules be their hearts never so much over-clowded with sorrow they are revived by the joy of Gods reconciled countenance It 's God alone who is the supporter of the sinking soule they feele sweetnesse in God surpassing the sweetnesse of the fig-tree they feele refreshings in him incomparably more delightfull then those which the Vine and Olive affords and they feed on food which the world knowes not of even the bread of life which yeilds more nutritive and reall sustenance then all the flocks and herds in the universe The Lord is the Godly mans food comfort rejoycing his only joy God is all in all nay better then all unto him Hee 's a Portion Treasure Rock what not to his Children Whereupon out of the strength of faith he breakes forth with my Prophet into this heroicall resolution yet I will rejoyce c. My Text is the Triumph of a Christian or the sanctuary of an Divis afflicted soule in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or highest pitch of afflictions The first word in my Text is a redditive particle tamen yet this resembles a prop and a supporter to a house which holds it up against blustering winds and stormess Secondly Here 's the person I i. e. the Prophet Habakkuk Thirdly His resolution expressing strength of affection I will rejoyce I will joy the Septuagint renders them by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The joy is more then ordinary for here 's an exaltation he leapes for joy and takes much delight and comfort in it Fourthly The object which is described by his names topfull of power comfort and mercy a Lord a God and a God of salvation Each Title is a severall forcible argument to excite and elevate the affection Fifthly and lastly here 's the Propriety hee 's mine The pronoune possessive mine appropriates the divine goodnesse unto a mans selfe in particular and this makes Application of this most comfortable doctrine The version of the septuagint is most Emphaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Each name hath an Article prefixt to make the Emphasis greater The summe and scope of all comes to this effect the prophet was very sensible of the â—violls of Gods wrath powred down upon the Nations the whole world was in a combustion one misery fell upon the neck of another as one billow in a tempestuous sea followed another how could he think himselfe secure why might not instruments of death be prepared against him and he have his share in these common calamities but this prudent man hath a remedy to apply to these sores amidst these stormes he can find a hiding place for shelter though sorrowes come thick and threefold yet heel 'e have recourse unto his God and fetch down joy and consolation from him in abundance From hence observe this experimentall truth of Doctrine which shall constitute the subject of my ensuing meditations That when all creature comforts faile us and render our outward Doct. condition disconsolate then there appeares sure mercies and comforts superabundant matter of Consolation of joy and rejoycing in the Lord our God Or take the point more briefly thus Amidst all sorrowes losses and crosses joyes supplies and comforts are to be found in the Lord our God Yet saith my Prophet I will rejoyce in the Lord. The verse immediatly following set's out the exuberance of joy pressed by strength of Argument The Lord God is my strength Look for no strength else-where in him it 's most eminent Admit thou art exceeding weake yet God is strong and his strength will be manifested in thy weaknesse The consideration of the divine supportation that it is sufficient for thee should animate thee to trust thy God with all thy comforts he goes on and he will make thy feet like hinds feet and he will make me to walke upon mine high places i. e. he will give me strength and agility to break through all oppositions and therefore the last breath he puts out is Eucharisticall To the chiefe singer on my stringed instruments You see it cleare in my Text the Prophet David professed out of universall experience that Gods rod and his staffe did comfort him and in the multitude of his sorrowes Gods comforts refresht his soule He had fainted but for the goodnesse of the Lord. This holy man was a man of sorrowes and yet a man of comforts the wrath of Saul was inkindled against him and The wrath of a King saith Salomon is like the roaring of a Lion He pursued him like a Partridge on the mountaines and when he was at the brinke of danger then appeares a method of deliverances when he was hemm'd in and compassed round about then the divine providence contrived a way to escape then there came a messenger unto Saul saying Hast thee and come for the Philistines have invaded the land wherefore Saul returned from pursuing after David and went against the Phylistines In this streight an unexpected providence procures his preservation Indeed if we had leisure to inquire into the passages of the divine disposing hand concerning this one man we should conclude them to be as so many continued Acts of the Finger of God When Ziglag was burnt and the people wept till they could weepe no more even then in that lamentable condition David encouraged himselfe 1 Sam. 30. 6. in the Lord his God His God refresht his drooping spirit he was more pretious more sweet unto his soule then a goodly habitation the wife of his bosome a numerous posterity The least glimpse of comfort from the blessed Trinity makes amends for all Not to passe by poore Hagar when her bottle was spent and she cast under a shrub her child expecting ever and anon his death and in the bitternesse of her soule she lift up her voyce and wept then God opened her eyes and she saw a wâ—ll of water and over and above God promiseth to make him a great nation Gen. 21. 18 19. Here 's sorrow turn'd into joy and God himselfe becomes the comforter The three children had the presence of God for their preservation in the flames Daniel
have seen this duty tracked by the foot-steps of Gods people let us goe and doe likewise In the third place to give in the demonstration of the Point I shall 3. The Doctrine demonstrated draw a threefold Argument from the necessity equity and utility of the duty 1. From the necessity of the duty Ye have need of patience that Arg. 1. Drawn from the necessity of this duty after ye have done the will of God ye might receive the promise And that is necessary Necessitate praecepti medii For Precepts the Psalmist exhorts Râ—st in the Lord and wait patiently for him freâ— not thy self because of him who prospereth in his way because of the man who bringeth wicked dâ—vices to pass For evil deers shall be cut off but thâ—se that wait upon the Lord they shall inherit the earth And the Prophet Zephaniah exhorts Therefore wait ye upon me saith the Lord until Zeph. 3. 8. thâ— day that I rise up unto the prey for my determination is to gather the nations that I may assemble the Kingdoms to pâ—ur upon them mine indignatiâ—n even all my fierce anger for all the earth shall be devoured with the fire of my jealousie Wait on the Lord be of good courage and Psal 27. 14. he shall strengthen thine heart wait I say on the Lord. Solomon counsels Say not thou I will recompence evil but wait on the Lord and he Prov. 20. 22. shall save thee David layeth a strict charge upon himself My soul Psal 62. 5. wait thou only upon God for my expectation is from him David could have taken opportunity to have revenged himself on Saul he had him as we say at his mercy but he waited Gods time The Lord 1 Sam. 24. 23. 1 Sam. 26. 23. saith he render to every man his righteousness and his faithfulnesse for the Lord delivered thee into my hand to day but I would not stretch forth mine hand against the Lords anointed David though he had an opportunity yet considered Saul was Gods anointed therefore he would not embrue his hands in his blood 2. Necessitate mâ—dii For waiting is an instrumental means Gods way of obtaining a grant of the thing desired Simeon waited for the consolation of Israel And behold there was a man in Jerusalem Luke 2. 25. whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghâ—st was upon him The sons of God waited for their adoption And not onely they but our selves Rom. 8. 23. also which have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body And they wait for the coming of Christ So that ye come behinde I Cor. 1. 7. in no gift waiting for the coming of our Lord Jesus Christ Waiting prepareth us for the receiving of a mercy whereas murmuring querulous speeches do indispose us for a mercy Whineing strugling and quarrelling provoke God to lash us more but a quiet composed behaviour an humble submission to the will of God is a ready way to obtain the thing desired even a comfortable fruition of our expectation God is most ready to help his people when their hearts most long after him for so runs the Promise I will pour Isa 44. 3. water upon him that is thirsty and floods upon the dry ground I will pour my spirit upon thy seed and my blessing upon thine off-sppring After the Church was in pain and travel and endured many throws and hard labor in expectation of deliverance read the gracious answer Thy dead men shall live together with my dead body shall they arise awake and sing ye that awell in dust for thy dew is as the dew of hearbs Isa 26. 19. and the earth shall cast out the dead So that waiting works two things 1. It prepares us for a mercy it seasoneth our hearts and disposeth them for the entertainment thereof so that we are as Vessels throughly season'd 2. It sets a higher price and estimate on the mercy when it comes A mercy beg'd by Prayer waited for with Patience will of all others be the sweetest to us in the fruition Hannah had more children after Samuel but none so valued as Samuel the childe of her Prayers Now if deliverance and settlement to the Kingdom come as an answer of our Prayers O how welcome will the deliverance be It 's a comfortable experience recorded of the Church And it shall Isa 25. 9. be said in that day lo this is our God we have waited for him and he shall save us This is the Lord we have waited for him we will be glad and rejoyce in his salvation 2. The second Argument shall be drawn from the equity of the Argu. 2 Drawn from the equity of the duty duty It 's all the equity and reason of the World that we should wait upon God we are Creatures and is it not equal that the Creature should wait upon the Creator we are Servants and should not Servants wait upon their Masters Behold as the eyes of servants Psalm 123. 2 look unto the hands of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us We are children and should not children wait upon their Father These relations intimate the equity of the duty we say that Relations though they be of least entity yet they are of greatest efficacy Doth not the Husband-man wait for the Harvest Doth not the Mother wait for the time of her deliverance Doth not the Patient wait upon the working of the Physick Now God is giving the Kingdom strong Physick a Purge to some a Vomit to others nay have we not just cause to fear that by reason of our Laodicean luke-warmness God will vomit us out of his mouth Let 's wait and see what God will do though we know not yet he knows the reason of his own proceedings God made Nebuchadnezzar a scourage to the Jews and God calls him his servant but because Nebuchadnezzar acted his own malice and revenge God will turn the wheel upon him Jehu was made an Instrument to root out Ahabs Family but because his heart was naught he aimed at the Kingdom for himself God threatens to avenge the blood of Jezreâ—l upon the house Hos 1. 4. of Jehu God may raise up one to punish another and when they have done God may find out a scourge to punish the punishers themselves These are Gods Acts his strange Acts for so are his judgements Isaiah 7. 20. God will have a razor for that purpose In the same day shall the Lord shave with a razour that is hired namely by them beyond the river by the king of Assyria the head and the hair of the feet and it shall also consume the beard And notwithstanding greatness of
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
But let us learne to deny our lawfull pleasures and make our teares our meate and drinke imitating St James whose knees as Eusebius records became like camels hooss by the assiduity of his devotion Where 's the man that spares the more either from his Eusebius Eccle. Hist belly or his back that prostrates himselfe in the dust before the throne of Grace whose soule is alike affected with Jâ—remies to weep in secret for the sins of the times I feare our times are just like those before the deluge eating and drinking and making merry God grant that wee imitate not the Swans who as they say sing sweetly before their Funerall Cast your eyes upon the bleeding condition of Ireland and that which comes neerer home the miserable distractions of the land of our Nativity Is mirth jollity seasonable at a Fast or Funerall Is it a discourse sutable for a dying man to talke of honours high places and promotions shall a man drencht in teares pursue pastimes and pleasures shall humility and lowlinesse change the scene into pride and ambition shall poverty invest it selfe with stately robes shalt thou O Baruch when all the world is in combustion be so spiritually benummed as to have thy heart doting upon the momentany pleasures of this wicked world doth thy heart hanker after thy pleasures and with Lots wife doest thou looke back upon the delights of Sodom Let her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be thy warning peice not to seeke great things for thy selfe Thus having paraphras'd the words I shall prosecute them according to my proposed method intending the question for the doctrinall part of my text and seekest thou great things for thy selfe And the dehortatory answere shall be my use and application seeke them not In the unfolding whereof I shall purposely indeavour to enlarge my selfe in a plaine and familiar discourse making my text my Apology not to seeke great things for my selfe not any sublime composures to gratify any wanton eares of Athens but to condiscend unto the capacity of the meanest Auditor that heares me this day In the prosecution of the words I shall not separate the act from the object they are joyn'd in the sense and therefore I l'e not divide them in my discourse And so I l'e resume them jointly Et quaeris tibi grandia and seekest thou great things And now O Baruch thou sonne of Neriah let me once more on this wise expostulate the matter with thee Is there any such a miablenesse in that thing whereon thy heart is so wholy enamoured doth the object so necessarily conduce to the compleating of thy felicity that with Rachel thou must have it or else die Is thy life bound up in it's life as Jacobs was in Benjamins so that for a moment thou canst not foregoe the fruition of it what is the reason that thou art so possest with so much anxiety of spirit when I see a man bid adieu to all other things and wholly fix himselfe upon one thing alone I presently conjecture that there is some rarity and excellency in that thing which wholy takes up his affections and terminates his acquiescencie as lines in their proper center Let 's then as Moses did turne aside and see what these great things are whether answerable to the report and expectation yea or no. But alas our paines will be to small purpose and the issue parallel to the pains both alike unfruitfull The text calls them great things by which Vatablus and some others understand the gift of propheâ—y but this interpretation hath no correspondence with the History and seems Vatablus Theodoretus C. A. Lapide Calv. in Loc. to offer violence to the words But I rather adhere to Theodoret a Lapide Calv. and indeed the generall current of interpreters who by great things understand rest and tranquility an immunity from imminent and apparent dangers a confluence of outward delights and comforts as riches honours and the like Out of an apprehension of the losse of these there arose such grievous complaints and bitter expressions of sorrowes a great infirmity a practise how unsutable unto a servant of God! what was not Baruch promoted to so high an honour as to be the Scribe and Amanuensis of the Lord of Hosts and shall he be so nice and delicate as to account his life more precious then many thousands to preferre his private well-fare before the weale-publick O faint hearted souldier Vriah was of a more Heroicall spirit when David bad him goe home to his house and refresh himselfe after his journey The Arke saith he and Israel and Judah abid in tents and my Lord Ioab and the servants of my Lord are incamped in open feild shall I then goe into my house to eat and to drink and to lie with my wife as thou livest and as 2 Sam. 11. 11. Salu. Bell. Jugurâ—h thy soule liveth I will not do this thing Marius in Salust discoverd a magnanimous resolution unto his souldiers Doctus sum hiemem aestatem juxta pati humi requiescere eâ—dem tempore inopiam laborem tolerare A child of God must preferre the welfare of Zion before his private respects and interests he must not dreame of his own personall peace in their publick calamities in times of captivity and Iacobs troubles we must beare a share with them in their sufferings O brave profession of the Kingly prophet Psal 137. 6. If I forget thee O Jerusalâ—m let my right hand forget her cunning That of Moses must be the good Christians choyce Heb. 11. 25. Rather to suffer affliction with the people of God then to enjoy the pleasures of sin which last but for a season But le ts take a narrower survey of these great things and le ts consider whether they be worth the seeking after yea or no. One man seek's rest and quietnesse these are his great things Naomi sought out a rest for Ruth This man would Induction One man seekes rest and quietnesse faine sit under his own vine and under his own figtree hee 's secure with the men of Laish he resembles the whore who sits as a queen and saith no evill shall happen unto her But ye know the wofull end of the men of Laish Their security exposed them to their enemies rage and fury And that Babylonish strumpet shall have death and mourning and famine even all these plagues come upon her in one day Rev. 18. 8. So the foole in the Gospell and Nebuchadnezzar amidst their vaine glorious boastings were cashier'd of all When Amnons heart was merry with wine then was he slaine The hand-writing came out against Belshazzar and numbred his dayes amid'st his carousing and jollities Agag came delicately but was presently hewed in peices before the Lord in Gilgal Sisâ—ra tooke his sleepe but never awak't but unto eternity When men seeke rest it will fly from them When Job promis'd rest unto himselfe he could not find it my bones saith he are pâ—irced
Labour for the practise of mortification and learne the divine lesson taught in the schoole of Christ to deny thy selfe Labour to bring thy selfe over to a sweet frame of resignation that thou canst willingly part with thy choicest pleasures and comforts for Jesus Christ As those in the Revelations cast down their crownes so cast down thy chiefest comforts at the feet of Christ It was an excellent speech of David 2 Sam. 15. 25 26. If I shall find favour in the eyes of the Lord he will bring me back againe and shew me both it and its habitation But if he say thus I have no delight in thee behold here am I let him doe to me as seemeth good to him so if it seeme good in the eyes of God he can wholy take thy heart off thy comforts or else give thee them in greater mercy in a more sanctified manner and so make thy comforts exceeding comfortable What canst not thou foregoe any outward pleasure any worldly delight now how wouldst thou resist unto blood undergoe the fiery tryall if Christ should call thee thereunto If thou hast runne with the footmen and they have wearied thee then how canst thou contend with horses And if in the land of peace wherein thou trusted'st they weariâ—d thee then how wilt thou doe in the swelling of Jordan Tertullian in his tract de cultu faeminarum hath this observation Timeo câ—rvicem ne margaritarum smaragdorum laqueis occupata Jer. 12. 5. Tertul. in Lib. de cultu Faeminarum lorum Spathae non det I feare saith he that neck that is used to pearles and chaines will not give it selfe to the sword Men of delicate appetites who pamper their flesh will find it a difficult taske to endure any hard-ship for Christ's name It was an inhumane practise of that Monster Nero who rejoyc'd when Rome was on fier None but beasts will enjoy their pleasures when the common-wealth is in jeopardy and religion and liberty lies at stake O then put on bowels of compassion and be alike affected one to another beare one anothers burthens Let your resolution run paralel with St Paul's who is afâ—licted and I burne not O that instead of burning in lusts you would burne in love one to another A blessed alteration Tudippus and Phocion being both condemn'd to die one of them was afraid the other recollected his spirits and in this wise comforted him Non satis est tibi Tudippe cum Phocione Mori Is it not sufficient for thee O Tudippus that thou diest with Phocion A commâ—nion with Christ's afflicted members in a suffering condition is accounted their crowne and glory Consider God hath cald us unto vertue and unto glory It 's the Gospels glory to set out unto us high and glorious things these we want and these are worthy of our search Let 's then no more seeke after lying vanities and forsake our own mercy The dehortation reacheth us home in my text Ne quaesuris seeke them not which is the Use and Application which I promis'd you the close of my paines and your patience Application Is 55. 2. Use 1. for Expostulation Let me expostulate the case with you as the prophet Isaiah doth wherefore do ye spend mony for that which is not bread and your labour for that which satisfies not There 's no created power which can be commensurate to the boundlesse desires of an immortall soule A glutton may fill his belly but he cannot fill his lusts A rich man may fill his barnes but he cannot fill his heart It 's triangular still one angle will be empty An ambitious man may have titles of honour enough to overcharge his memory but not to fill his pride The voluptuous may wallow in sensuall delights he may be a frequenter of prophane Theatricall interludes and yet the hell of his desires remaines unsatisfied why then should men be such fooles to seeke after other lovers besides Jesus Christ and to hunt after any other kingdome besides the Kingdome of God and his righteousnesse how many mens hearts are in aequilibrio pendula indifferent to which side the ballance turnes When Mâ—rdecay was rays'd many became Jewes and it was the saying of Pamachius an heathen Fac me Pontificem ero Christianus Such u Platiram devi tis Portificum follow religion as the people did our Saviour for the loaves and so make it a stalking horse for the advancing of their ambitious designes but siniâ—ter respects never prove a sure bottome for the soule to be fixt upon If the maine question of a Minister be what 's the fleece of the sheep I much scruple whither he hath the heart to feed them For a man to be wedded to his revenues and incomes and not to the discharge of his duty what 's this but to marry the portion and not the wife What a great madnesse is there in men not to trust their honours dignities and riches with God in whose hands they are in the safest custody what folly is there in men to make their servants their Masters by Idolizing an arme of flesh and subjugating themselves unto the creatures as if they preferred a slavery before a freedome The Apostle tells us Col. 3. 3. that we are dead men and is it congruous for dead men to hunt after honours and the worlds goods wee are crucified to the world And we are Crucified with Christ O labour then to answere thy Originall As he minded not high things on earth as he was wrap't up in heavenly meditations so should we have rays'd spirits and sore aloft being carried with the wings of divine contemplation It 's reported of Lysimachus that for his staying to drinke one draught of water he lost his kingdome So if we stay for these waters drawn out of the broken cisternes of the creatures we may hazard our pretious soules had we eye-salve from Christ to iliuminate us we should discerne such transcendent beauty in the waies of holinesse so that we should enter an action and zealously commence a suite against the world and never let fall the suite till we have obtain'd a sequestration between our soules and these things here below You may remember that my errand is to you not to seeke after great things I meane such as are reputed so by the great ones of the world Who ever sought them and prospered Nimrod Haman Nebuchadnezzar Herod sought them out to the utter ruine of the seekers Let the streame be turn'd seeke the Matth. 6. 33. Kingdome of God and his righteousnâ—sse and all other things shall be added as supernumerar accruments O that I could prevaile with you to seeke those things that are above It 's the glory of the Gospell to set out glorious things We have a glorious God glorious graces glorious company glorious priviledges and a glorious reward Had'st thou but a glimpse of those superlative excellencies which are treasur'd up in Christ of those glorious things which are spoken of
amongst the greatest outward curses which can befall the sons of men Sometimes God takes away a mans tast so that he can rellish no more sweetnesse in these things then in the white of an egge Otherwhile God takes away a mans rest so that he lies all night tossing to and fro and can take no rest his sleep falls from him and his eyelids can take no slumber divitias invenisti requiâ—m perdidisti thou hast got riches and lost thy rest Stobaeus hath a story of one Anacreon who when Polycrates had give â—im five talents he could not sleep two nights together he immediatly restor'd them saying * Reddidit ea inquiens non tanta esse quauta ipsorum nomine curâ laboraret Stob. cap. 39. they were not so much worth as to countervaile that care which was undertooke to keepe them But admit thou art not yet blasted in thy estate though usually the great ones of the world feel this by wofull experience yet there 's a fierce lyon which a long time slept at thy dore which now being awakened flies upon thee this is thy conscience wâ—â—h presents unto thee the history of thy life in all its ugly deformities it paints thee out in thy proper colours and this mappe discovers a mare mortuum a dead sea even a sea of blood destruction and misery thy fatall period Quis tanti emet paenitentiam So Diogenes said concerning Lais the strumpet who then of any understanding would purchase thâ—sâ— worlds goods at so deare a rate to be thus in a restlesse condition never at quiet distracted with thoughts perplexed with cares and wounded in conscience Honour proves a torment To be degraded is the height of infelicity No disgrace parallel to that as to be advanc'd high and immediatly pul'd down in the dust It was Wolseyes complaint Had I been as carefull to serve the God of Heaven as I have been to serve my Lord and master on earth he would never have left me in my gray haires Riches prove the greatest crosse when God blowes upon them To be as Job one while the richest of all the sons of the East and then ere long become a proverb of poverty this is an exceeding misery Pleasures are vexations laughter is madnesse Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit thou must seeke it else where if thou seek'st it amongst the great things of this world thou seek'st all this while for the living among the dead No earthly thing can quiet the soule There 's much vexation in the greatest things of this world here below and therefore seeke them not But admit they have wearied us in vexatious suites tossing us from court to court and so by many delayes and troubles hath impoverish'd us yet if at the last they afforded any satisfaction this would make amends for all but no earthly thing can satisfie the soule This is my second consideration They bring us into suites 2 Consid Earthly things cannot satisfie the Soule weary us in them and at last cast us The world brings us into a lottery where we come with heads full of hopes but at the last return away with hearts full of blankes the Teraphim is a lye All the creatures may be compar'd to bags full of holes and deceitfull weights The Lord denounceth this as a fearfull judgment thou shalt eat but not be satisfy'd The world is an errand hypocrite like the painted Mich. 6. v. 11. 14. sepulchers gaudy without full of dead mens bones within or like the Egyptian temples where there were a stately Frontispice and a magnificent structure but naught within but an ugly Ape the ridiculous Idol of the people They are emptinesse it selfe and can emptinesse fill the soule The things of this world are wells without water and can these quench our thirst they are broken reeds and can they stay us from falling when you can hoard up grace in your coffers when you can replenish your bags with divine wisdome then and not till then can an immortall soule rest satisfyed in the fruition of the transitory things of this present life As Homer fancyed that the Gods sed upon Nectar and Ambrosia and not Hom. Iliad 1. upon such food as men doe so the soule of man being divinae particulâ—aurae having an heavenly borne beeing cannot be satisfied with any terrene things spirits and bodies heaven and earth admit no correspondence Had'st thou a Monopoly of the choicest delights under the sun these could not satisfy thee because they are but finite and thy desires are infinite and you know between finite and infinite there 's no proportion Solomon tells us Prov. 14. 14. A good man shall be satisfied from himselfe Inward peace and tranquility of conscience affords us true contentment and satisfaction unto the soule The light of Gods reconcil'd countenance reviv'd Davids spirit this was his onely desiderable good Lord list thou up the light of thy countenance upon us Thou hast put gladnesse in my heart more then in the time that their corne and wine encreas'd Psal 4. 6 7. Moses the man of God cries for mercy to satisfy him O satisfy us with thy mercy that we may rejoyce and be glad all the daies of our life Psal 90. 14. Only Christ and his comforts can fill up the soule The waters which he gives will never make us thirst againe whereas the well-springs of the world will the more inrage our thirst 3. Great things here below cannot helpe thee in the evill day 3 Consider Earthly things cannot helpe in the evill day An evill day will come a day of darknesse and gloominesse a day of clouds and thick darknesse and for this day Solomon requires a memento Ecol 11. 8. But if a man live many yeares and rejoyce in them all yet let him remember the daies of darknesse for they shall be many When sicknesses and diseases render thy life disconsolate and when death the King of terrours is approaching thy house and ready to lay his mace upon thee to arrest thee to appeare before the great Judge of Heaven and Earth Now can thy riches and friends bribe this serjeant and adde one moment unto thy life Aske thy joviall Comrades and boone Companions whether they can helpe thee the very sight of them brings thy sins to remembrance and makes thee sensible of the very flashings of hell-fier Aske thy bags whether they can helpe thee alas they are full of holes and let out all comfort Aske thy dignities and high places whether they can doe thee any good these all come and give evidence against thee on this manner Thou hast been a corrupt and carelesse Magistrate feare of men hath justled out the feare of God Thou hast bin a lazy and debaucht Minister thou hast sought thine owâ— things and not Christ Thus one day high places and promotions if abus'd will come in and witnesse against thee O how nearly doth this concerne all those whom God
to Christ that onely constrains us to suffer for him Thirdly They cannot sympathize with the sufferings of Gods people they are so far from being afflicted with them that they rejoyce in their afflictions and adde affliction unto affliction They that are of this temper will never suffer for Iesus Christ The second use shall be for Tryal and Examination whether you Vse 2. For Tryal and examination have a suffering Faith yea or no Many springs move many to suffer as a natural Conscience and a natural Pride and stoutness of Spirit A man may give his Body to be burnt and yet want love to Iesus Christ Here 's the grand Question What 's that Faith which will be a true Q. What 's that faith which wil be a suffering faith A Faith is a Christians life effectual suffering Faith For Answ 1. That Faith which is thy life amidst all deaths thy supply amidst all wants thy supportation consolation amidst all troubles thy meat and drink houshold-stuff thy Riches and Revenues this will carry thee through sufferings that Faith which makes thee live upon Christ in all straights srovvns crosses losses and hardships this will make thee undergoe the worst of evils for him who is the chiefest good It 's not said that a man shall live by his Wits Lands or Labours but by his Faith Hab. 2. 4. The Just shall live by Faith 2. That Faith which is rooted and grounded upon the love of Christ will constrain thee to suffer for him Love made Jacob endure 2. Faith is grounded upon the love of Christ his hard service chearfully for his beloved Rachel Love made Moses wish himself to be blotted out of the Book of Life And Paul wisht himself Anathema for the Jews none so ready to die for Christ as the love-sick Spouse Many waters cannot quench her love Cant. 8. 7. It s love to Christ that will make thee willing to do and suffer any thing for him 3. If thy Faith can carry thee well through the temptations of 3. Faith carryeth through temptations of Prosperity and Adversity Foelix ille quem nec fortuita attollunt nec adversa deprimuÌ„t Senec. 4. Faith keeps up the heart in the use of means prosperity it is probable that it will carry thee through the tryal of Adversity If Faith will keep thee from swelling in prosperity it will keep thee from breaking in adversity 'T is a strong Stomack that will digest much Honey It 's a strong Faith that will not be allured by the sweetness pleasures and profits of the world He 's happy whom prosperity lifts not up nor adversity breaks 4. That Faith will make thee suffer that keeps thy heart up in the use of good means even then when all things goe against thee David then most repairs to the Sanctuary Psal 73 17. Vntil I went into the Sanctuary of God I knew it not but hereby I understood their end And see his behaviour at Ziglag 1 Sam 30. 6. And David was greatly distressed for the People spake of stoning of him because the soul of all the People was grieved every man for his sons and for his daughters but David encouraged himself in the Lord his God Rabshekah falls a railing and Hezekiah falls a Praying Observe well if Faith keep you in love to frequent Exercise of holy Duties though as yet you feel nothing coming in yet still continue in the practice of them and dare in no case sit loose from them but follow Christ from Ordinance to Ordinance and enquire every where after your Beloved this is that Faith questionless that will carry you through sufferings 5. That Faith which purifies thy Conscience reforms thy Life 5. Faith purifieth the heart and resigns thy Will wholly to the will of God this will make thee suffer for Christ Onely an holy unfained Faith will make thee to suffer Such a Faith the Apostle had which made him not be afraid of the King of Terrors Phil. 1. 21. For to me to live is Christ to die is gain That Faith will prove a sound suffering Faith that will engage thee to venture soul estate and body upon the free grace of God in Iesus Christ This will make thee to cast thy burthen upon the Lord and flie to him as a Sanctuary as a refuge from the Storm and as a shadow from the heat Examine whether thou canst produce these Symptomes of thy Faith The third Use shall be for Exhortation Be willing to undergoe Vse 3. For Exhortation any hardship loss or cross for Jesus Christ Consider what times you live in what contempt is powred out upon those great Ordinances of Divine Institution viz. Magistracy and Ministry Perhaps God intends thee for a Martyr A few preparations I conceive seasonable 1. Make account of suffering We may fear God is bringing confusion Prepar 1. Make account of sufferings and desolation upon the Kingdom If we consider the Ataxies and Anarchy's thereof we may take up that complaint Ezek. 19. 14. A fire is gone out of a rod of her branches which hath devoured her fruit so that she hath no strong rod to be a Scepter to rule this is a lamentation and shall be for a lamentation I neither profess my self Statesman nor Politician neither do I intermeddle out of my own Sphear and Calling onely as a Minister of God I counsel you in the Language of the Holy Ghost Jer. 6. 8. Be thou instructed O Jerusalem lâ—st my soul depart from thee lest I make thee desolate a land not inhabited Prepare for troubles and afflictions for the end of one trouble may be the beginning of another as when a man hath escaped a Beare a Lyon meets him and after he hath escaped the Lyon and leans his hand upon the wall a Serpent out of the Wall comes and bites him know then that you are fore-appointed unto sufferings so saith the Apostle 1 Thess 3. 3. That no man may be moved by these afflictions for your selves know that we are apointed thereunto Praecogitati mali mollior ictus Xeno suffering Ship-wrack said Jam didici Philosophari By our sufferings let us learn to be better Christians The second preparative is to get a self-denying spirit 't is self Prepar 2. Get a self-denying spirit that makes us shye of the Crosse selfe must be first denyed Severall selfes must be denyed selfe-opinion selfe-counsels selfe-righteousness self-excellencies self-will self-comforts selfâ—ends All these selves must be denyed for Jesus Christ let it suffice onely to mention these at present I proceed to another Preparative And that 3. Is to set upon the practice of Mortification The Apostle protesteth Prepar 3. Set upon the practice of Mortification that he dyeth daily 1 Cor. 15. 31. I protest by your rejoycing which I have in Christ Jesus our Lord I die daily Strive to get thy corruptions mortified thy ill humors purged thy affections crucified thy filthy garments took away
and so thou wilt be better prepared to suffer A great power must be given thee from above over thy corruptions before thou canst grapple with a suffering Violent Storms and Thunder clear the air so strong afflictions clear the heart by them we are as it were by them powred from vessel to vessel Read Jer. 48. 11. Moab hath been at ease from his youth and he hath setled on his lees and hath been emptied from vessel to vessel neither hath he gone into captivity therefore his taste remained in him and his sent is not changed Hereby the ill savour and distemper of our heart comes to be took away Every affliction doth as it were preach to us a Sermon of Mortification An unmortified man and an unsanctified heart will never suffer 4. The last preparative is still to bear in minde the sufferings of Prepar 4. Bear in minde the suffering of the Lord Jesus our Lord Jesus Consider his innocency meekness and humility often keep in minde the dying of Christ an exact pattern for our imitation Let not the Disciple expect to be above the Master The ornament of Christs Livery is persecution But I proceed to another Use which Is for direction I shall onely direct in two particular cases Vse 4. For direction Q. 1. When have we a call for suffering 1. When have we call to suffer 2. When we have a call how must we behave our selves in suffering For the first of these In this case I conceive we have a clear call 1. When we have no warrant for active obedience So the three A. 1. When we have no warrant for our active obedience Children made choice of a hot Furnace rather then they would worship Nebuchadnezzars Image Dan. 3. 21. Then these men were bound in their coats their hosen and their hats and their other garments and were cast into the midst of the fiery furnace So Daniel made choice of the Lyons Den rather then he would obey an ungodly command Dan. 6. 16. Then the King commanded and they brought Daniel and cast him into the den of lyâ—ns The rule is infallible Acts 5. 29. We must obey God rather then man The Martyrs chose rather to embrace the flames then to worship a breaden God of the Papists devising we must rather suffer the greatest punishments then wound our consciences with the least sin 2 When it comes to this Dilemma that either thou must suffer 2. When either we must suffer or Gods glory must suffer or else Gods glory must suffer then thou must determine to suffer any thing rather then Gods glory should suffer rather then Religion should lie at stake or the Gospel lie a bleeding We must have a tender care of Gods glory we must not be afraid to be good we must not be ashamed of Christ dispossess then this dumb devil that makes thee silent when Gods glory suffers If God have given thee suffering graces as faith love zeal and 3. When God hath given thee suffering Graces patience and a brave heroical spirit assure thy self they are not given in vain to be buryed in a napkin but for duty and employment If God have given thee a Martyrs courage thou must endure a Martyrs tryal When God calls thee he intends thee for a Souldier but it s to fight his battles The second Case is how we must suffer least we spoil a good duty in the miscarriage I will leave with you a few rules Q. 2. How must we suffer A. 1. We must suffer as Saints 1. In suffering be sure that you suffer as Saints and not as evil doers Matth. 5. 10 11 12. Blessed are they that are persecuted for righteousness sake for theirs is the kingdom of Heaven Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my names sake Rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you And saith the Apostle 1 Pet. 2. 19 20. For this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully for what glory is it if when ye be buffeted for your faults ye shall take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God 2. Suffer prudently Matth. 10. 16. Behold I send you forth as 2. Suffer prudently sheep in the midst of wolves be ye therefore wise as serpents and harmless as doves Wisdom and innocency are joyn'd together Wisdom is a necessary ingredient in suffering When men rashly bring evils upon themselves they loose the glory of their sufferings And when men suffer and are boisterous clamoring and reviling and reproaching such and such instruments these do much discredit their suffering 3. Christians must suffer believingly Faith acts though the vision 3. Suffer believingly be dark Faith approximates a promise and amidst Euroclydons storms and tempests can say Nubecula est cito transitura 4. Suffer patiently By patience possess thy soul Heb. 10. 36. 4. Suffer patiently For ye have need of patience that after ye have done the will of God ye might receive the promise Moral men have had great patienco Do thou discover more patience that art a true Believer say with good old Ely It is the Lord let him do what seemeth him good and with David Psalm 39. 9. I was dumb I opened not my mouth because thou didst it and with Hezekiah Isa 39. 8. Good is the word of the Lord which thou hast spoken he said moreover for there shall be peace and truth in my days 5. Suffer joyfully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 3. and James 1. 2. My 5. Suffer joyfully Brethren count it all joy when you fall into divers temptations The Apostle mentions this to their joy Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoiling of your goods knowing in your selves that you have in heaven a better and an enduring substance So did the Apostles Acts 5. 41. and they departed from the presence of the councel rejoycing that they were counted worthy to suffer shame for his name 6. Suffer profitably labor to profit by the rod to get corruption 6. Suffer profitably purged out and grace wrought in Labor to suck sweetness as the Bee doth out of bitter hearbs and to eat honey out of the carcass af a Lyon A wise man will gain by every dispensation of providence The fifth and last Use in one word is for Consolation Many promises Vse 5. For Consolation are made to them and they shall get the performance of them Rom. 8. 17. And if children then heirs heirs of God and joynt heirs with Christ if so be that we suffer with him that we may be also glorified together Matth. 19. 29. And every one that hath forsaken houses or brethren or sisters or father
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
distingens conservans pacificans The Law is Terminus distinguens It distinguisheth one mans proprietie from anothers all would become common as some Anabaptisticall spirits would have it and no Proprietie in goods no man could say that any thing he possesseth were his own were it not for the Law Now the Law appropriates to every one his right It s a good mark-stone to set bounds so far reacheth such and such a mans right and no further It prevents all incroâ—chments and injuries otherwise the strongest though without right would take all The Law is Terminus Conservans It preserves men in their right that so one man may not incroach upon another Were it not for 2. The Law is Tâ—rminus Conservans the Law the Poore mans Acres would be soone impaled in his Lords Parke because of it's vicinity Inde datae leges ne fortior omnia posset And hereupon a Philosopher was wont to say Cives non minus oportet pugnare pro legibus quam pro maeniis We must fight for our Lawes rather then for our walls for it 's possible for a cittie to be safe without walls but not without Lawes 3. The Law is Terminus Pacificans The Law is Terminus pacificans that which prevents controversies and preserves peace Next to our religion we should stand for the fundamentall lawes of our Nation Warre is occasioned for the breach of Lawes The Parliament of England I am perswaded as may appeare from their writings had never drawn the sword at first were it not for the defence of Religion and the Lawes of the Kingdome which they solemnly covenanted to maintaine which were trampled under foot by a Malignant party Now peace should be in the eye of them that goe to law whom the weightinesse of the matter constraines to such a remedie though it sadly and frequently fall out Quod primum in intentione est ultimum in executione Reas 3. From the Mischiefe of Injustice The third and last reason shall be Causa à contrario drawn from the mischiefe of injustice and the sad consequences thereof Contraries we say illustrate one another And of contraries there are contrary consequences As where Government flourisheth and good lawes are put in execution there 's Terminus distinguâ—ns conservans pacificans mens proprieties are distinguished preserved and peaceably injoyed So on the contrarie where 's Anarchy and licentiousnesse every mans humour is his Law Quod libet licet There 's no bound set to distinguish and segregate between mine and thine no safetie no peaceable injoying of any thing As soone as the Hedg of the Law is broken down and the bounds removed the common-wealth proves like a Forrest wherein wild beasts of prey devoure one another the stronger the weaker or like a great Fish pond where the great fishes devoure the lesser If the Law help not might will prevaile above right and people will be trampled under feet by Tyrants who like those blustring ancient Giants made people to fall before them For want of Magistracy you read the lamentable Catastrophe of the people of Laish Judg. 18. 7 27. Then the five men departed and came to Laish and saw the people that were therein how they dwelt careless after the manner of the Zidonians quiet and secure and there was no Magistrate in the Land that might put them to shame in any thing ver 27. And they came unto Laish unto a people that were secure and they smote them with the edge of the sword and burnt the City with fire You read of the Children of Dan's robbing Micha and he durst not speak for fear that angry fellows should fall upon him You read of the men of Gibeah's horrible abuse towards the Levites Concubine And the Spirit of God remindes us of one and the self-same reason in Judg. 19. 1. It came to pass in those days when there was no King in Israel that there was a certain Levite sojourning on the side of mount Ephraim who took unto him a concubine one of Beth-lehem Judah Judg. 21. 25. In those days there was no King in Israel every man did that which was right in his own eyes The want of Magistracy occasioned all those Outrages But I proceed to the third Head propounded How must Justice 3 Head How must Justice be executed be executed Two things I intend to open to you 1. What manner of person he must be how qualified that executeth Judgements 2. What manner and what rules a Judge ought to observe in execution of Justice If you inquire How must a Judge be qualified The Scripture 1. How must a Judge be qualified leaves many Examples upon Record some to avoid others to follow Samuel's Sons took bribes and perverted Judgement 1 Sam. 8. 3. Corrupt Judges swim through Pactolus and land at the back stairs as if they had the yellow Jaundice in their eyes Gold being so much in their sight Justice may neither be bought nor sold Gallio was a careless Judge let all sink or swim he 's indifferent The unjust Judge would do nothing without importunity something at last he did through multitudes of importunate sollicitations not out of respect to Justice but his own ease He would not be wearied with too many supplications for Justice Pilate condemned Christ against his conscience to please the People and to be accounted Caesars friend Such a Judge you ought not to be But what a one a good Iudge should be let him have an eye unto Davids practice Psal 101. 8 I will early destroy all the wicked of the land that I may cut off all wicked doers from the city of the Lord A Iudge should have respect unto Samuels appeal to the people 1 Sam. 12. 3. Behold here I am witness against me before the Lord bâ—fore his anointed whose Ox have I taken or whose ass have I taken or whom have I defrauded whom have I oppressed or of whose hand have I received any bribe to blinde mine eyes therewith and I will restore it you It was Jobs Character Iob 29. 14 15 16 17. I put on righteousness and it cloathed me my Iudgement was as a Robe and a Diadem I was eyes to the blinde and feet was I to the lame I was a father to the poor and the cause which I knew not I searched out And I brake the jaws of the wickâ—d and pluckt the spoil out of his teeth Such you must be as Jethro chargeth you And because his counsel was the Archetypum or first draught of Magistracy for a well ordered Body Politick this instar omnium I shall propose for an exact pattern for your imitation Exod. 18. 21 22. Moreover thou shalt provide out of all the people able men such as fear God men of truth hating covetousness and place such over them to be rulers of thousands and rulers of hundreds rulers of fifties and rulers of tens and let them judge the people at all seasons and it shall be that every
Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life This fountaine was opened for Manasseh a bloody sinner 2 Chron. 33. 12 13. And when he was in affliction he befought the Lord his God and humbled himselfe greatly before the God of his fathers And prayed unto him and he was intreated of him and heard his supplication and brought him againe unto Jerusalem into his Kingdome Then Manasseh knew that the Lord he was God This fountain was opened for Saul a cruel persecutor Act. 9. 3 4. And as he journyed he came neere Damascus and suddenly there shined round about him a light from Heaven And he fell to the earth and heard a voice saying unto him Saul Saul why persecutest thou me This fountaine was opened for the poore woman a grievous sinner Luk. 7. 47. Wherefore I say un to thee Her sins which are many are forgiven for shee loved much but to whom little is forgiven the same loveth little The woman with the bloody issue believed it and shee will make triall Mat. 9. 20 21. And behold a woman which was diseased with an issue of blood 12 yeares came behinde him and touched the hem of his garment For she said within her selfe if I may touch his garment I shall be whole The woman when she had spent all upon Physitians which were of no value was cured by Christ both in body and soul Luke 8. 48. And he said unto her Daughter be of good comfort thy faith hath made thee whole go in peace And what 's the reason why is there such a fountaine opened No other but free love and bowels opened Sinne endeavours to lock up this fountaine free grace love mercy opens this fountaine But how comes such vertue in this fountaine A. This is the fountaine and originall of all vertue Q. But who are to wash in this fountaine A. All are invited none excluded but such as exclude themselves such as are not sensible of their sins who apprehend not their pollutions will never take the paines to come hither and wash My text is free grace exalted bowels opened mercy heightned gospell enlarged Here 's the Gospel Exchequer full of riches and pretious thinges Here 's the brazen serpent erected the golden scepter held forth If we come not to this exchequer look not up to this serpent take not hold of this scepter the fault is our own O Israel thou hast destroyed thy selfe but in mee is thine help Hos 13. 9. Q. But who are washt and cleansed A. The house of David and Ierusalem the children of God that are sensible of their misery mourners for sin such as apprehend themselves stunge looke to the brazen serpent Such as are humbled for sin are in a capacity of receiving Christ such as are mourners in Zion shall have beauty for ashes the oyle of joy for mourning And those that have thus mourned as for an only son shall have the benefit of this fountaine The invitation is large Luke 14. 17. And he sent his servant at supper time to say unto them that were bidden Come for now all things are ready But read their shifting excuse in the verse following They all with one consent began to make excuse The first said I have bought a peice of ground and I must go and see it have me excused Jesus Christ is freely tendred and offered sermon after sermon and frequently in these gospell dispensations but how few embrace him Heb. 2. 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him The fountaine is full enough large enough O come hither wash and be cleane But you cannot come unlesse you be drawne by the father neither will you come unless you be sensible of your owne vilenesse pollutions impurities and of the wondersull vertue Caâ— 1. 4. John 6. 44. that is in this fountaine to wash and cleanse you Of this more anon You heare my text is pure gospell It holds forth the pearle of the Gospell Jesus Christ My message from God to you is to perswade you to imitate the wise Merchant To fell all for the purchase of the Pearle of great price It s a fountaine and there 's no fcarcity at Math. 13. 46. the fountaine It s a fountaine opened and there 's riches of mercy My invitation from God this day is to humble sinners such as are sensible of their lost condition to come and wash in this fountaine Be thou never so much polluted yet this fountaine can cleanse thee Let not thy sins hinder and discourage thy comming but come quicklier and hasten thy pace This Exchequer will pay all thy debts This Fountaine will make thee cleane I doe not I dare not open a gap to Licentiousnesse But I enlarge the riches of free grace and mercy Dost thou thirst Here 's an invitation Art thou a godly mourner this day Here 's a fountaine opened Be thy sinnes crimson sinnes double dyed O now come in to Jesus Christ Here 's a plaister every way as broad as the sore Be they as scarlet Christ's blood will make them as white as wooll This fountaine doth miracles which none other can doe For it washeth the Aethiopian cleanseth the Leopard Will you then perish for want of water and there 's a fountaine Will you lie and die in your sinnes notwithstanding salvation is tendred and thewater of life offered freely O! desperate sottish sinners though God would heale them yet they wil not be healed though God would enrich them yet they looke not after his riches nor value them at all Though he would cleanse them yet they will not come to the fountaine It 's said Gen. 21. 19. God opened Hagars eyes to see a well It is God alone that can open thine eyes to see this fountaine The fountaine may be hard by us Christ may be tendered and yet we may not see nor heare him Let God be true and every man a Liar More I shall speak in this Kind when I come to the Application Methâ—d propounded For a more full and profitable handling of this precious Doctrine I shall propound this Method 1. I shall discover the Analogie and Resemblance between Christ and a Fountaine 2. How Christ may be said to be a Fountaine opened 3. For whom this fountaine is opened 4. The wonderfull benefits that flow from this fountaine to the Children of God Fiftly and Lastly I shall set all home unto your Consciences by particular application 1. What Analogy there is betweene Christ and a fountainâ— First What Analogie and resemblance there is between Christ and a fountaine The Analogie holds good in these ensuing particular respects 1. There 's fullnesse of water in a fountaine No want at the well spring the well
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
blessed is the man that putteth his trust in him 4. The smell is delighted in the ways of godliness Hence it 's called the savour of ointment And graces are resembled to spices for their fragrancy When the Alabaster box of ointment was opened it perfumed all the roome The godly have a good savour they leave a sweet sent behind them Prov. 10. 7. The memory of the just is blessed but the name of the wicked shall rot The righteous have a good name and they live when they are dead The wicked goe out like the snuffe of a candle Then 5thly for touching ther 's delight in that likewise The Demonstrat 2. All the wayes of godliness are rational wayes poore woman had the sweetest touch that ever shee met with Mat. 9. 21. Let mee but touch the hâ—m of his garment and I shall bâ—e whole And thus in every sense ther 's delight A second Demonstration is All the wayes of godliness are rationall wayes There are observed according to Philosophers directions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rationall and irrationall desires As wee are to pray to bee delivered from unreasonable men so from unreasonable desires The very heathens scorn'd sensual brutish delights Clemens Alexandrinus brands gluttony by two significant words viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Tully tels us Nemo dignus nomine hominis qui unum diem velit essâ— in voluptate So that drunkenness gluttony c are irrationall brutish sensuall pleasures Godliness only hath rationall pleasures so that the pleasures of Godliness are sutable to the principles of right regulated reason They indeed elevate and are above it yet Rom. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod nostrum sacrificium sit ejusmodi ut de eo possimus â—ationem poscentibus reddere Origen Demonstrat 3. All the ways of godliness are made up of love not contrary to it Ther 's reason in every holy duty ther 's rationality in the pathes of wisdome Carnall reason doth not apprehend it but spirituall and illuminated reason apprehends the wayes of holiness to bee most rationall and the godly man to bee the man of understanding Hence a wise man and a godly man a fool and a sinner are synonymous termes in the proverbes of Solomon The third Demonstration is the wayes of godlinesse must needs bee wayes of pleasantness because they are all made up of Love What comes from a principle of love hath much delight and pleasure in it Now every principle of the way of God is love God sets his heart upon us and that love to us makes our love reciprocall to him Love I may terme Vehiculum animae the chariot of the soule It carries on the soule swiftly unto God Bee the way smooth or ruggid faire or fowle love will carry the soule on with expedition A love to godliness will make thy soule delight in it abundantly Cant. 3. 9 10. King Solomon made himselfe a Chariot of the wood of Lebanâ—n hee made the pillars thereof of silver the bottome thereof of gold the covering of it of purple the midst thereof being pav'd with love for the daughters of Jerusalem A strange expression that the midst of the chariot should bee pav'd with love The chariot whereby Christ doth carry his people up and downe in this world and bringes them to himselfe is such a chariot as the midst thereof is pav'd with love Peruse vers 7 9 10 compared together Behold this bed which is Solomon's threescore valiant men are about it of the valiant of Israel King Solomon made him a chariot of the wood of Lebanon c. The bed of Solomon is to be understood of the rest and glory which the Saints shall have with Christ eternally And by the Chariot of Solomon the wayes wherein Christ carries his people up and down in the world to himselfe and in the midst thereof is love Such wayes then must needs bee pleasant What wee love wee delight in Ps 84. 1. How amiable are thy tabernacles O Lord of hostes my soule longeth yea even fainteth for the courts of the Lord. The 4th demonstration is The wayes of godliness must needs bee wayes of pleasantness because they have the presence of God and Demonstrat 4. Wayes of godliness have God's presence in these wayes God communicates himselfe unto the soules of his people Holiness is God's Image and God delights himselfe in his own Image and therefore hee lets out the influence of his love and manifests his peculiar presence to those that walke in these wayes Thus Enoch walked with God and God translated him Thus the Apostles sang in prison They had merry hearts because God was with them Thus David at Ziglag encouraged himselfe in the Lord his God 1 Sam. 30. 6. God is in them and le ts out himselfe unto them Now the quintessence of all good put together is in every beame of God's reconciled countenance and therefore when God thus manifests himselfe to a soul there mustneeds be delight This made the Apostles rejoyce when they had been beaten This made the martyrs kiss the stake For they apprehended a glymps of God's loving countenance and this reviv'd their spirits some of them said Bee of good cheere wee have a sad break-fast but wee shall have a merry supper with the Lambe 5. The wayes of godliness have all the properties of such a good as is Demonstrat 5. The wayes of godliness have all the properties of a desirable good most desirable and delightful to the soul Philosophers distribute them in honestum juâ—undum utile All these are appropriated to godliness 1. It 's honestum of good report Phil. 4. 8. Finally brethren whatsoever things are true whatsoever things are honâ—st whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever thinges are of good report if there bee any virtue and if there bee any praise thinke on these things 2. Jucundum No delight like the wayes of Religion Then therâ—s delight in the soule when it s in a right frame and temper Now the soule is in no such temper but in the wayes of Religion A good conscience or as it is rendred a good or merry heart is a continual feast And James 5. 13. Is any amonge you afflicted let him pray Is any merry let him sing psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ones mind be right Thus the Law was David's and Paul's delight 3. Vtile much emolument accrues to a godly man In the left hand of wisdome are riches and honour And wee read 1 Tim. 6. 6. Godliness with contentment is great gaine God is a liberall pay-master to his servants and none ever went away loosers by the service of God Heathens faired the better for their compassion to the Israelites Exod. 1. 21. And it came to pass because the Midwives feared God that hee made them houses Obed Edom faired the better for entertaining the Arke The Sareptan widdow for entertaining the Prophet Potiser for Joseph God's people
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
For any in time of Divine worship to be laughing one upon another it argueth a slight and vain spirit To have ones hat on one side according to the swaggerers fashion or partly off according to a carelesse slovenly fashion hanging in their eyes is a scandalous irreverent offensive gesture whilst the Preacher is a praying Not a Governour among you would approve of such a ridiculous gesture in your inferiours when they come before you Neither would any of you take such gestures for capping you and going bare within the Precincts of a Colledge And yet this unseemly irreverent carriage is used frequently in publique Assemblies even in time of Prayer I mention this with a hope and earnest desire of Reformation for the future upon serious thoughts I recommend unto you a reverentiall frame of spirit Consider the presence of God and of Angels how many eyes are over you both of good and bad wee ought neither to give offence to Jew nor Gentile nor the Church of God Remember the Apostles counsell Phil. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amongst other things the Apostle chargeth us to regard such things as are of good report I have now dispatcht my first head of Discourse which indeed may serve as an Use of Tryal and Examination Whether wee offer unto God a Male the best of our services doe wee offer all from the heart doe wee lay hold upon the Lords season do we make Religion our businesse doe we in good earnest set upon the service of God doe we all in faith and in the name of Christ with reverence and godly fear If in truth and sincerity we can as in the presence of God give affirmative Answers unto these Interrogatories then questionlesse we offer unto God a Male not that there 's any worth or merit in our services for when we have done all we can we are unprofitable servants for there 's neither dignitas operis nec dignitas operantis sed dignatio Domini when there is a willing mind it is accepted By Faith Abraham offered Isaac God knew the willingness and integrity of his heart and it was all one in Gods esteem as if he had actually sacrificed him for God accepted the Will for the Deed. Now in the second place I must make good the proof of my assertion and this I shall briefly doe by giving in evident testimony 2. The Doctrine proved 1. From Scripture from the Scripture For Scripture testimony peruse the whole Levitical Pedagogy In all Sacrifices the best was consecrated to God particularly a Lamb must be without blemish Levit. 3. 7 8. This was for a Peace-offering For a Burnt-offering the Lamb must be of the first year Lev. 3. 9. Why of the first year but because it was esteemed the best and it 's there added it must be without blemish So likewise fine flower mingled with oyle must be offered for a Trespasse-offering Levit. 14. 21. the best of the flowre and the best of the oyle must be offered unto the Lord. In all offerings of Beasts it 's observed that God gives a special command that the inwards and legs should be washt Lev. 1. 13. A young Bullock ought to be without blemish Lev. 4. 3. A Ram ought to be without blemish Lev. 6. 6. The Priests ought to wash themselves What great purification was required before the receiving of the Passeover All these Types proves this Truth that the best and purest service ought to be offered up unto the Lord Abel brought the firstlings of the flock and the fat thereof Gen. 4. 4. He brought God the first fruits of his encrease and the best and fattest of his flock whereas Cain like a niggard cared not what he gave as though any thing would serve the turn wherefore Abel was accepted and Cain rejected Further to instance in all Spiritual sacrifices whereof Carnal sacrifices are but a type what ever duty or services we performe to God must be with the whole man so David profest Ps 119. 10. With my whole hearâ—t have I fought thee And our love to God must be with all the heart and with all the soul and with all the might Deut. 6. 5. It 's the high commendation of David and all Israel that they played before the Lord with all their might 1 Chron. 13. 8. And it s a singular commendation of Hezekiah 2 Chron. 31. 21. That in every work he began in the service of the house of God and in the Law and in the Commandments to seek his God he did it with all his heart and prospered And to the same purpose we have a parallel commendation of Josiah that rare King 2 Kings 23. 25. That he turned unto the Lord with all his heart and with all his soul and with all his might We read of examples of great sincerity and industry among the Saints of God We find Daniel upon his watch and fasting and praying David mourning and watering his Couch with his tears Jacob wrestling with the Angel and how did he wrestle the Prophet Hosea informes us cap. 12. 4. Yea he had power over the Angel and prevailed he wept and made supplication unto him Let no man deceive himself for it 's not so easy a matter to serve God as he requires It must be no lazy careles service The Apostle gives thanks in the behalfe of the Thessalonians for their work of faith labour of love and patience of hope 1 Thess 1. 3. We read of a straight gate and a narrow way to heaven That the Kingdome of Heaven must be took by violence and onely the violent take it by force We have a work to work and we must work it out Phil. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 10. We have a battle to fight and a race to run We have Methods of Satan to discover strong holds to beat down depths to beware of and devices to find out All these require singular paines and diligence Wherefore we had need take unto us the Divine Panoply we had need to the utmost bend our selves to the service of the Lord We had need conferre our endeavours to the utmost to offer to God a Male this best sacrifice and service unto the Lord. Many uses might be made of this Doctrine as for Exhortation Reproof Examination Instruction and Consolation I shall at present onely six on one onely Use Use 1. For Exhortation Vse 1. Which shall be for Exhortation Men Fathers and Brethren suffer the word of Exhortation to give unto God back again what he hath given unto you the best parts and abilities and endowments the best sacrifices and the best services My exhortation shall be first to all in general and then to two sorts in a special manner 1. To all in general Let me exhort you to give God your marrow and strength of your age the morning of the day your first thoughts in the morning let them be
consecrated unto the Lord And if the first fruits be holy the whole lump will be sanctified Pub. Scipio first went into the Senate to pray before he went into the Capitol to consult Christ was at prayer a great while before day Mark 1. 35. David prevented the night watches The Jewes divided the day into three parts the first was for prayer the second for the study of the Law the third for worke I have read that King Alfred the founder of the ancientest Colledge in our University divided the day into three parts eight houres for prayer study and writing 8 houres for eating drinking and sleeping and eight houres in the affaires of the estate My Brethren let 's all make it our business to serve the Lord with all our hearts Le ts in good earnest with all the members of our bodies and faculties of our souls give up our selves to God Let 's offer all we are and have even a whole burnt offering unto the Lord. Let 's give God the best of the best Let 's not sleep away a morning Sermon and be in our beds when we ought to be in the publicke Congregation Cannot we rise early enough for our secular interest and shall we neglect in the mean time the eternal good of our immortal soules The Queen of Sheba came from the uttermost parts of the earth and the wise men came from the East c. And shal any be so lazy as not to step over their thresholds to hear a Sermon Will men loose this Manna for want of gathering it Men ought to labour more to be good then to bee great and to be more careful to discharge their places of preferment then sollicitous to procure them What seeking riding solliciting undermining what scandalizing supplanting perfidious dealings are every where to be found These waies of unbrotherly dealings are very frequently practiced in these evil daies These things my brethren ought not so to be I fear those times and practises are revived now a daies against which the Prophet Micah complains chap. 7. 3. That they hunt every man his brother with a net Thence an exhortation is inferred v. 5. Trust not in a friend put not confidence in a guide But here lies our duty to doe all we can to promote the honour of God to lay out our selves Interests and all to advance the Gospel of Jesus Christ We seek our selves every where our own honour ease and Interest How greedy are many to get more riches how sollicitous of increaseing their substance But how careless are men of doing their duties and discharging the great trust reposed in them Wherefore the other part of my Use shall in an especial manner be directed to two sorts of Persons viz. Magistrates and Ministers 1. Let Magistrates doe their best in their capacity to promote 1. To Magistrates the glory of God They have great advantages put into their hands and let them remember that they bear not the sword in vaine A Magistrate in Gods cause should be like Levi who knew neither Father nor Mother nor Brother nor Sister Of all others a Magistrate should be a man of zeale and courage he should bring the wheel upon the wicked Be they honourable or worshipful he should not spare them in their wickedness Swearers Drunkards Whoremongers Sabbath-breakers these should be punished and Blasphemers who are as bad as the worst For their abomination is never the less because they have so many to plead for them It 's an old Moral Law never yet repealed that he that blasphemeth the name of the Lord should be put to death Lev. 24. 16. What abundance of good may Magistrates doe How many prizes have they put into their hands to serve God in their places Let none be afraid to be good Let them have this Motto or Monitor in their serious thoughts Those that honour God he will honour but as for those that despise him they shall be lightly esteemed 2. To Ministers 2. Here 's one word to Ministers and so for the present I shall conclude Must God have the best then let Ministers offer to God their prayers studies best paines Luther used to say that prayer Meditation and Tentation makes a Preacher And Bernard used to say Bene orasse est bene studuisse Let all Ministers pray much let them first study their own hearts and then study their sermons which they preach to their Auditors The Preacher studied acceptable words A Minister must be an Interpreter one of a thousand Gods mouth to distinguish the pretious from the vile He must have the tongue of the learned to speak a word in due season I have often thought of Davids resolution to Araunah that he would not offer to the Lord that which should cost him nothing Questionless transcriptions Extemporary effusions vain fancies forced Allegories Wire-drawne Expositions are unbecomeing a Pulpit There 's a curse upon all those that doe the work of the Lord negligently Let 's all endeavour to approve our selves workemen that neednot to be ashamed Thanks be to God There 's a choice company of young men who usually supply this lecture Their spirits are serious and their language savory and they preach solid Orthodox and soule-saving Doctrines I must admire and can neuer enough bless God for the same The saying is no more common than true that the hope of our Church is in our young men I will make no comparisons I wish from my heart that we were all better that we would preach more solidly and more frequently And sor mine own part I am of opinion that those who preach most frequently haveing a single eye at Gods glory these are the best and most profitable Preachers and doe most good to poore soules Let none of us hide our talents in a Napkin Let 's not hide our Candle under a Bushel But let 's imploy frequently this sword of the spirit and draw it out lest Ducentas octoginta sex Conciones quotannis habuit Calvinus ad Popu'uÌ„ Lectiones vero centum octoginta sex praeter Epistâ—las Disputationes c. Beza in vita Calvinâ— by keeping it in the scabbard it grow rusty for want of using When we read of Chrysostomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saith he preacht yesterday and to day And of Calvins indefatigable paines as * Beza writes in his life we may be ashamed that we do no more Let not any ordained Minister especially stand idle in the market place and say none hath hired me There are many pulpits empty both here in adjacent Parishes Yoâ— have places enough to visit were you but of the rare spirit of Amaziah the son of Zichri who did willingly offer himself unto the service of the Lord. Brethren I am jealous over you with a godly jealousy And in love to your soules I am your remembrancer of these things Liberavi animam And so for the present I conclude heartily desireing that what hath been spoken may abide by you
but is ordered and disposed by this Omnipotent and overruling Providence The Providence in generall ad rerum usque minima perting it Every creature how mean so ever is under a Providence But in a more especiall and peculiar manner the sonnes and daughters of God by grace and Adoption the Family of the first born which as in the Text are described to be those Whose hearts are uprigh before God these I say are under a choice distinguishing Providence From the wordâ— thus divided and expounded I collect two points of Doctrine the first whereof I propound thus That there is a Providence of God which extends it selfe to the Doct. 1 ordering and governing of all the creatures throughout the whole world The other Doctrine which chiefly I shall insist on is this That there is a speciall distinguishing Providence which in a Doct. 2 peculiar manner manifests it selfe for the benefit of the upright even all the children of God I resume the Inlargement of the first Doctrine and will dispose of my method of handling it on this wise Method of handling the Doctrine 1. By proving the truth of the point 2. By making inquiry into the Nature of Providence what it is and how it discovers it selfe in it's various operations In the 3. place I shall make some profitable improvement of the Doctrine of Providence as reducible unto poynt of practice Now first I am to prove that there is a Providence I purposely 1. That there is a Providence wave all Heathenish names of Fortune Fatall necessity Augurium Lucky starres Lucky Birds c. Which are so far to be detested as not once to be named amongst Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer doubtlesse implyed a Providence by a golden chaine hanging down from heaven †Quicquid patimur morâ—ale geniâ—â— Quicquid faâ—â—mus venit ex alto Sen. Trag. Oâ—dip 1. Proved by Scripture Seneca acknowledgeth more plainely a Providence in that he saith What ever we do or suffer comes from above But I know no Necessity of going to the Philistines to whet my sword or speare I shall according to Naomies counsell to Ruth though in another case not be found gleaning in another field but that of Scripture and Reason by help whereof I shall endeavour the proofe of what I have asserted from the Text. 1. I repaire unto Scripture Testimony and that is instar omnium And because the heape is so great I shall gather sparingly some only amongst many which are the most pregnant and apposite Proofes viz. From the testimony of Job David Solomon Christ and the Apostle Paul and in the mouth of two or three witnesses the truth will be established Le ts consider the Testimony of Joh His eyes saith he are Job 24. 21. Job 10. 12. upon the waies of man and he seeth all his goings Thy visitation saith he hath preserved my Spirit And to the Testimony of Job wee 'l adde David who plainly sets forth Divine Providence when he saith that the Lord Covereth the heavens with clouds who prepareth raine for the earth which Psal 147. 8 9. maketh grasse to grow upon the mountaines He giveth to the Beast his food and to the young Ravens which cry To the same purpose he speaks in another Psalme wherein he extolls the righteousnesse of God Thy righteousnesse saith he is like the great Mountaines Psal 36. 6. thy Judgments are a great depth O Lord thou preservest Man and Beast Which scripture compared with * Discamus hoc exemplo recumbere in Dei providentiam c. Cal. in Gen. 8. 1. Gen. 8. 1. it will appeare how the mercy of God was extended to Man and Beast and likewise Jonah 4. 11. The multitude of Cattle were objects of Gods compassion towards Niniveh Further le ts take notice what attestation Solomon gives to the truth delivered The wise man assures us that the waies of man are before the eyes Prov. 5. 21. of the Lord and he ponâ—ereth all his goings And more fully he speaks Prov. 15. 3. of Providence both towards good and bad that the eyes of the Lord are in every place beholding the evill and the good This plainly declares that nothing can escape Gods Providence as an Excellent †Summa est nihil esse omnium quae in mundo fiant quod Providentiae divinae ambitu non comprehendatur Carthw in Locum Commentator observes Above all Testimonies Christ the truth and the life fully declares the government of Divine Providence He instanceth in Lillies the grasse of the field Mat. 6. 28. vers 30. In the Sparrowes the heires of our head Mat. 10. 29 30. And Christ drawes an Argument à minore ad majus wherefore if God so cloath the grasse of the field which to daie is and to morrow is cast into the oven shall he not much more cloath you O yee of little faith And the Apostles of Christ confirme the truth of him their Master For Paul preaching at Athens plainly prooves that God gives Mat. 6. 30. to all liâ—e and breath and all things And he quotes Aratus the Poet Act. 17. 22. For in him we live and moove and have our being Follow the same Apostle in his Epistle to the Romans For of him and through him vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus Rom. 11. 36. Eph. 4. 11. Heb. 1. 3. 1. Cor. 12. 6 and to him are all things Likewise in the Ephesians we read that God worketh all things after the counsell of his own will and to the Hebrewes he declares that all things were upheld by the word of hiâ— power i. e. the power of Christ It is God that moâ—eth all in all Having thus by severall Scripture Testimonies given abundant proofe of the Doctrine I now come to the Confirmation of the Doctrine by evidence of Reason Amongst many that might be alleadged I l'e fix upon six Reasons which are as so many Demonstrative Arguments drawn à fortiori for the further clearing the truth of our assertion delivered 2. Confirmed by evidence of Reason 1. The first reason shall be drawn from the order and harmony R. 1. Drawn from the Order and Harmony amongst creatures amongst creatures In the Nature of things there 's an order disposition succession conservation and propagation of each species Fire and water would consume each other if they were not hindred by Providence God is a God of order and preserves all things in order He made all things in order number and measure He sets bounds to the Sea Hitherto shalt thou go and no further Were it not for a supreame overruling Providence the Sea would break out and drown the whole world Now this order must proceed from an ordaining cause which ordereth and disposeth of all things and this is God He telleth the number of the starres c. Psal 147. 4. 2. We proove a Providence from the Provision
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
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
beget love to God Father and Christ If there be any spark of love it will inkindle into a flame of Serapicall affections David professeth Psal 18. 1. I will love thee O Lord my strength 4. This should beget love to the Brethren Joh. 13. 35. By 4. Gods love to us should cause us to love our brethren this shall all men know that yee are my disciples if yee love one another 1 Joh. 3. 14. We know that we have passed from death to life because we love the brethren 1 Joh. 4. 21. And this commandment have we from him that he who loveth God loveth his brother also 5. We should place our love where God placeth his and our 5. love where God loveth hatred where he placeth his hatred God loveth holinesse holy people holy Ordinances so should we God hateth every sinne so should we Psalm 97. 10. Yee that love the Lord hate evill 6. We should be often inquiring whether we be of the number 6. Enquire whether thou hast interest in Christs speciall love Vse 4. For Consolation of those that have Interest in Christs speciall love for whom he died This we should frequently and seriously examine our hearts about as I gave some evidences before unto which I referre you The fourth and last Use is for comfort unto all those who have interest in this speciall love Their speciall Benefits are these 1. They are admitted to the Throne of Grace through Christ Benefit 1. They are admitted unto the throne of grace Eph. 2. 18. For through him we have both an accesse by one spirit unto the Father They are his favorites friends Jewells a Crown and Diadem of Glory and therefore they are exhorted to draw neare with full assurance of faith Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace that we may obtaine mercy and find grace to help in time of need It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with freedome boldnesse or confidence 2. All things work together for their good Rom. 8. 28. And Benefit 2. All things worke together for their good we know that all things worke together for good to them that love God to them who are called according to his purpose They love God God loveth them and nothing shall be able to hinder God's love Their crosses hardships reproaches all shall conduce unto their good 3. They shall feele the benefit of this love unto all Eternity Heb. Benefit 3. They shall feele Christs love unto all Eternity 7. 25. Christ ever liveth to make Intercession for them Though Satan roare and men condemne yet the love of Christ will comfort thee against all Rom. 8. 33. Who shall lay any thing to the charge of Gods elect it is God that Justifieth Thy sinnes and corruption administer continuall matter of Humiliation and these will cost thee deare whilest thou art in the valley of Bacha but the time will come when there will be no more sighing for sinne Sorrow and sighing will flye away For there shall be no sorrow in heaven 4. This may Arme us with courage against feare of death Ben 4. Gods love armes us wth courage against fear of death Christ hath died and tooke away the sting Christ hath perfumed the grave He hath conquered sinne Satan lead captivity captive Therefore in doubts feares troubles inward and outward have recourse to this love of God in Christ and this will be a Cordiall a Salve for every sore The consideration of Gods love unto thy Soule will make thee undergoe hardships cheerefully kisse the Rod that beates thee Gods love manifested in Christ will make thee willing to live and willing to dye so that God may be glorified in thee and by thee For thou that hast Interest in this distinguishing love of God reconciled in Christ know to thy comfort that whether thou livest or whether thou dyest Jesus Christ will be unto thee in life and in death advantage THE REALL PROFESSOR OF CHRISTIANITY DISTINGUISED FROM THE NOMINALL 2 Tim 2. vers 19. And let every one that nameth the name of Christ depart from Iniquity THE Apostle in the precedent words gives advertisement Sermon 7. Preached at St. Marye's Oxon. July 24. 1659. concerning some notorious Hereticks such whose words eat as a canker or Gangren Their names are upon record to their eternall infamy V. 17. Their words will eat as doth a canker of whom is Hymeneus and Philetus And their Heresy likewise hath a brand upon it V. 18. Who concerning the truth have erred saying that the resurrection is past already and overthrow the faith of some * Allegoricam nescio quam resurrectionem fingendo Calv. in loc Calvin understands that they feigned an Allegoricall resurrection Estius and Gorrâ—n concurre in the same judgment and †Non suo tempore defuisse quâ—â—esurrectionem â—ortuorum manifeste annâ—â—tiatam in imagâ—â—ariam resurrectionem distorquerent Tertull. de Resurrectione carnis cap. 19. Tertullian is cited in his Book de resurrectione carnis cap. 19. In whose time there were not wanting some who did openly say that the Resurrection of the dead was imaginary The names of the men are Hymeneus and Philetus a Anuptiarum â—eo Hymeneus from the God of marriage b Nomen quasi Optatum Desideratum Hugo Grot. Philetus that is a name as it were desirable as some of the Learned observe Their doctrine and their mischievous consequences follow First For their doctrine an erroneous and hereticall tenet is there laid downe viz. That the resurrection is past already i. e. as Gorran and Estius produce the opinions of those times that the resurrection was compleated by Regeneration And * Completam ex mente istorum interpretantur resurrectionem in quotidiana animarum renovatione Aug Ep. 119 ad Januarium Augustine himselfe in Epist 119. unto Januarius fastens the same opinion upon them Or else they might incline to the opinion of Marcion that Notorious Heretick That there was no resurrection of the body but of the soule only 2. Secondly Let 's consider the great mischiefe of this opinion The Apostle tâ—llâ— us that their words eate as doth a Gangren The Gangren some assimilate to a Canker or a wolfe which spreadeth further and further to the consumption of the whole body The Originall as Hesichius observes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 depascor †Gangraenam medici de carnosa parte inflammationis emortuâ intelligunt Scultet Scultetus saith that by Gangren Phisitians understand a fleshy and dead part of inflammation What further I shall say is this that as a Gangren frets the flesh runs thorough the blood and creepeth further and further till it infect the whole body so Heresies infect the whole man speedily mortally and uncurably Wherefore let not any make a slight matter of Error and Heresy and plead that every one should have liberty of judgment and that a Toleration of all sorts of opinions
For every wise man Char. 3. this Conversation must be prudent must order his affaires with discretion We usually say Ignis in foco is good but not in tecto Many have a good cause but through indiscretion spoile it in the carriage There is required as well the wisdome of the Serpent as the innocency of the Dove Every wise woman saith Solomon buildeth her house but the foolish pulleth Prov. 14. 1. it downe with her hands Now by wisdome I meane not the wisdome of the times we see too much of that Machiavilian wisdome which is a turning and returning and complying with all times and humours be they never so bad for personall interest This wisdome hath no portion in this businesse But I understand spirituall wisdome that which cometh from above such as the Apostle mentioneth with distinguishing qualifications which is pure peaceable gentle easy to be intreated full of mercy and good Jam. 3. 17. fruits without partiality and without hypocrisy Neither would I be mistaken I count not that wisdome which alwaies joynes with the winning side at a venture nor that which suites with the fashion of ancient Persians now adaies revived to worship the rising sun Too many we have of that temper in these times whom we account wise though indeed they be errand fooles and their wisdome like Achitophels may in time be turned into foolishnesse But that I account wisdome which hath a spirit of discerning to understand the things that differ to understand what is the right rule and to walk accordingly And to adde no more I l'e rest in the determination of Job The feare of the Lord that is wisdome and to Job 28. 28. depart from evill is understanding 4. And lastly This Conversation that consists in the departing Char 4 this Conversation consiâ—ts in departing from iniquity from iniquity and accords with a holy profession is Universall thorough-paced and every way compleat There 's a threefold Universality of Subject Object and Time 1. For the Subject The whole man is ingaged to Obedience all the members of the body and faculties of the soule With my whole heart have I sought thee saith David O let me not wander Psal 119. 10. from thy Commandments 2. There must be Universality of the Object Then shall I not Psal 119. 6. be ashamed when I have respect unto all thy Commandments 3. Universality of Time Being delivered out of the hands of Luk. 1. 74. our enemies We must serve him without feare in holinesse und righteousnesse before him all the daies of our lives 3. I proceed to a third Use for Exhortation to presse home Vse 2. For Exhortation unto us all the duty of the Text To depart from Iniquity If we be Christians let 's evidence it by our Conversations let 's walke as becometh Christians What will Heathens Turkes and Jewes say when Christians walke loosely and carelesly they will blesse themselves in their owne erroneous waies and thus by our loose walking we give advantage unto the enemies of the Lord to blaspheme Amongst others take two or three motives to perswade you to your duty 1. Consider the eye of God his omniscience and omnipresence Mot. 1. Consider Gods Omniscience Job 10. 14 15. His eye-lids try the Children of men The eyes of the Lord are every where beholding the evill and the good This was a monitor to Joseph to David to Job If I sinne then thou markest me c. The Lord knoweth all hearts seeth the inmost recesse and diverticles of thy spirit All things are naked unto him with whom thou hast to deale 2. Consider the eyes of men Good men observe our carriages Mot. 2. Consider the eyes of men professours are much observed how they walke They are Beacons set upon a hill top multitudes behold them Good men observe that they may gaine some spirituall advantage They expect the performance of our duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stirre up and exuscitate graces to quicken or inliven them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expected to edify and build them up in their holy faith Now if we are not what we pretend if we be no more but formall professours if our practice accord not with our profession we sadden the hearts of the righteous And likewise bad mens eyes are upon us they watch for our haltings as Benhadads servants they lye at the catch Now if we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a straight foot if we are loose in our lives and carelesse in ordering our footsteps notwithstanding our profession be never so strict we strengthen the hands of the wicked A bad life is a confutation of a good profession Although the Profession it selfe is not the worse because there are some hypocriticall professours yet ignorant and malicious men endeavour to wound the profession it selfe and asperse it by reason of scandalous professours 3. Integrity and uprightnesse of heart and life will comfort us Mot. 3. Integrity of life will comfort uâ— when pretences cannot help us 2 Cor. 1. 12. when all pretences formes outside professions will no whit availe us This was the ground of the Saints rejoycing Oâ—r rejoycing is this the Teâ—timony of a good Conscience This was the Apostles exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of both Tables must be regarded respectively To pretend to the duties of the first and neglect righteousnesse and equity to thy Brother as the second table injoynes this discovers thee to be an hypocrite To pretend just dealing according to the second table and neglect keeping the sabbath Act. 24. 12. and other duties of the first this sheweth thee to be only a Formalist But in the last place The fourth Use is for direction in two Vse 4. For Direction particulars 1. How we ought to depart from iniquity Q. 1. How we must depart from iniquity 1. We must depart speedily Ezek. 47. 3 4 5. 2. What meanes may be of speciall Use conducing thereunto 1. For the first particular how we ought to depart from iniquity 1. We must depart speedily We must not excuse sinne and say at such a time I hope to leave it Give not quarter to Benhadad sinne reprived resembles Ezekie'ls waters first up to the ankles then to the knees then up to the loines and afterward a River not to be passed over If thou delayest to depart from sinne to day it gaines ground and gets more and more advantage against thee to morrow 2. Depart willingly Do not leave a sinne as Phaltiel was forced 2. We must depart willingly to leave Michal and afterwards followed her weeping that he could not injoy her Some are restrained against their wills who for feare of the law dare not sweare in some companies neither dare be drunk and yet their hearts are as bad as ever 3. We must depart from sinne thoroughly Ps 119. 110. 4. We must depart constantly 2 Pet. 2. 22. 3. We must
excuses which their carnall hearts plead and reason against God Christ offered to gather them they will not Christs offers to be their King they will not be his subjects they will not have him to reigne over them unbeliefe and disobedience are mens owne faults questionlesse In the next place concerning Misbelievers there are many objections made by Jewes and Mahumetans they would be accounted Believers because they believe one God Creator and Governour but these reject Jesus Christ they believe not in him The Mahumetans preferre Mahomet before Christ The Jewes believe him not to be come now questionlesse there is no true faith but that which hath Christ for its object as we read Joh. 17. 3. The Papists go further they believe in God the Father and they professe they believe in Christ but they joyne their owne workes with Christs Merits for they joyne with Christ Mediation the Mediation of Saints and Angells and so they in a high degree derogate from Christs intercession For he is an Al-sufficient Saviour and the only Mediator Heb. 7. 25. 1 Tim. 2. 5. But whatever Jewes Turkes and Papists may object they will one day find all their devised worships and misbeliefe to be abominable in the sight of God Likewise there are multitudes of loose Protestants and formall professors they aske what need all this adoe what need so much faith We perswade our selves to be in a good condition already because we believe the Scriptures thus many perswade themselves to be in a good condition and think their condtion to be happy and yet follow those very waies that lead down unto the Chambers of death If all those that have a good perswasion of themselves had been true believers then the foolish virgins Matt. 25. 10. had not been excluded Many say Lord Lord and Christ will say he knowes them not Many will glory and say that they have heard Christ preach in their streets that they have been in his presence when he was upon earth and yet Christ will not owne them Farther yet multitudes rest contented with a temporary faith an Historicall and Dogmaticall faith and yet all this while they arrive not beyond the faith of Devills and Reprobates In the last place there are weak believers and these make many objections and because their Consciences are tender they ought to be dealt more tenderly with all First They object that they have no faith at all because it is Obj. 1 very weake and little We must know 1. That faith admits degrees There are some Ans weaker and some stronger believers the strongest believer must labour for more faith and though he have a stronger faith he may not conclude that he hath too much and he that hath a weake faith may not conclude that he hath none at all There is faith as little as a graine of mustard seed and yet it is accepted Mat. 12. 20. A bruised reed shall he not breake and smoaking flax shall he not quench till he send forth judgment unto victory There are Christians of the highest of the middle and of the lowest forme The man in the Gospell had faith and doubting togeather Mark 9. 24. Lord I believe help thou mine unbeliefe The disciples had a little faith and yet this was true and accepted 2. A weake faith if true is like precious 2 Pet. 1. 1. Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us grace and peace be multiplyed unto you 3. It hath the like pretious object Jesus Cdrist and he hath lambes as well as sheep in his fold Isai 40. 11. He shall feed his flock like a Shepherd he shall gather his lambs with his arme and carry them in his bosome and shall gently leade those that are with young 4. Weak believers have Interest â—in the like precious promises Joh. 6. 37. Him that cometh to me I will in no wise cast out And Joh. 6. 35. He that cometh to me shall never hunger c. Obj. 2 2. Weake believers object that they have no faith because they want feeling But we must know that faith may be where feeling may be Ans wanting so the Apostle declares Eph. 1. 13. In whom ye also trusted after that yee heard the word the Gospell of your Salvation in whom also after ye believed ye were sealed with that holy spirit of promise Who knowes how the bones of a child grow in the wombe shall we conclude that they grow not because they are not discerned But for avoiding mistakes it will be needfull to interpret a few Cautions 1. We must not measure faith by our sense and apprehension Caut. 1. We may not measure faith by sense Psal 88. 14. David complaines of God's hiding his face and so he doth frequently complaine else where and yet a believer Lord why castest thou off my Soul why hidest thou thy face from me And Gods hiding his face was a trouble unto him Psal 30. 7. Thou didst hide thy face and I was troubled Caut. 2. A weake Christian may not content himselfe with a weak faith 2. A weake Christian may not content himselfe with a weake faith but he must labour for a strong faith There are many things lacking in their faith 1 Thes 3. 10. Night and day praying exceedingly that we might see your face and might perfect that which is lacking in your faith 3. A weake believer must not neglect the Application of the Caut. 3. A weake Believer may not neglect the Application of Promises promises but search them and bring them home unto their own soules Thou hast a weake faith but the word is a strengthening and establishing word Wait believingly on God and thou shalt have renewed strength so runs the Tenor of that choice word of Promise Isai 40. 29 30 31. He giveth power unto the saint and to them that have no might he increaseth strength Even the youths shall faint and be weary and the young men shall utterly faile but they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walke and not faint 4. Neglect not observation of experiences of former dealings Caut. 4. Neglect not experiences of God towards thee how he hath delivered thee out of six and seven troubles He hath counselled and comforted thee and he is as wise and able as ever to help and relieve his people Lastly Some object against themselves and conclude their faith Obj. 2 to be none because they come so short of others For Answer hereunto and to conclude This is not a safe way Ans to argue I have not the saith of Abraham therefore I have no faith at all Should Zacheus because he was not so high as Saul conclude that he was no man at all Look chiefly to the Quality that this faith may be of a right kind a genuine faith such as purifieth the
had the Angell of the Lord to shut the Lions mouth Job saw a redeemer comforting him in the dunghill Peter had an Angell to deliver him God will have the prisoner the shackles fall off the dores fly open the Iron gate opens of it's owne accord Herod though he thought that he had made all sure worke must be disappointed 'T is true Peter was a sleepe he might dream of no such thing Gods people who have peace with God and their Consciences can enjoy quiet rest and repose in a prison Thus you see how God performes his promise to his people in giving unto them the oyle of joy for mourning beauty for ashes the garment of praises for the spirit of heavinesse God is alwaies at hand to support his servants to bring them out of the greatest streights O that thou wouldst in the greatest feares and dangers expostulate on this wise with the Kingly Prophet David Psal 42. 11. Why art cast downe O my Soule and why art thou disquieted within me hope thou in God for I shall yet praise him who is the health of my countenance and my God and with the blessed Apostle thou may'st argue What Rom. 3. 31. shall we say then to these things if God be for us who can be against us Let the world the flesh and the Devill the three grand enemies of thy soule muster up all their forces against thee yet raise up thy spirit be of good courage and feare not if the Lord be on thy side thou hast more with thee then against thee For the further confirmation of this truth I find foure Arguments 4. Argum. drawn from the Text. to my hand in my Text I say in the most piercing sorrows there 's still left matter of rejoycing in God 1. Because he is stiled Lord. 2. He is stiled a God 3. A God of Salvation 4. A God of our Salvation 1. He is the Lord Jehovah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are promiscuously used 1. Lord. in the Septuagint this is a name of Dominion Soveraignty and Majesty he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himselfe Lord of all David pickt much comfort out of this name the Lord was his shepheard refuge buckler rock of defence and therefore the close of Psal 144. 15. is full of comfort Happy is that people that is in such a case yea happy is that people whose God is the Lord. O do not stand in thy own light and inhance thy griefe by refusing comfort with Rachell Art thou in a tottering condition ready to sink under thy burthen Consider the promise Psal 37. 17. The Lord upholdeth the righteous and vers 24. The Lord upholdeth him with his hand Art thou as weak as water and thy heart failes thee like water spilt upon the ground Yet couldst thou believe with David The Psal 29. 11. Lord will give strength unto his people and the Lord will blesse his people with peace then thy life would be more comfortable thou wouldst go on couragiously in the strength of the Lord and be confident in the power of his might Although no comfort appeares in thy Horrizon yet could'st thou but wait upon the Lord and by patience possesse thy soule so many thoughts of Infidelity would not arise in thy soule didst thou but delight thy self in the Lord thou wouldst soone discerne all thy desires satisfied This name of Lord as it 's a name of Power and Majesty so of joy and Consolation and hence we are instructed in a submissive deportment fixing our resolutions upon this argument with old Elie 1 Sa. 3. 18. It is the Lord let him do what seemeth him good and with Hezekiah when he received heavy tidings Good is the word of the Lord which thou hast spoken The consideration hereof makes a dutifull child kisse the rod because the Lord sends it it holds up a mans heart and makes a man cheerefull under the pressure of a smarting crosse because the soule can discerne the hand of the Lord. Thus you see what 's the fuell to inkindle thy joy what matter of rejoycing this comfortable name of Lord administers unto thy soule and therefore this should be a prevailing argument with thee to rejoyce because it is in the Lord. 2. From the glorious name of God abundant matter of joy 2 God is derived upon thy soule I stand not upon usuall Etymologies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is undoubtedly true that God fills all places and knowes all things Omnipresence and Omniscience are his peculiar Attributes Men are circumscribed to a place and when they are present with us are unable to afford the least help and succour unto us but the Lord is every where and hath a store house of comforts for the supplying of our necessities David professeth that God is our refuge and strength a Psal 46. 1. very present help in time of trouble God is good to Israel even to such as are of a cleane heart Let God arise and let his enemies be scattered Psal 73. 1. and let those that hate him fly before him When God goeth Psal 68. 1. forth with an Army one shall be able to chase a thousand and two to put ten thousand to fleight When a man hath a lingring sicknesse and hee 's become a very Skeleton let him know that unto God belongs the issues from death When the church is under hatches and a furious enemie makes havock of it yet there 's a God in heaven which judgeth the Nations who will wound the hairy Scalpe of the wicked his heire will not be his safe-guard God can bring light out of darknesse and now in the times of afflictions hee brings out the most pretious Cordialls unto his people when friends the dearest and nearest forsake thee thou art no looser when thy God takes care for thee when thy heart is overwhelmed with sorrow if God let downe some spirituall refreshments then thou canst hold up thy head with comfort If where ever thou goest bonds imprisonments and afflictions and all the calumnies and Nick-names which the malice of man or Devill can invent continually attend thee yet all these shall cooperate for thy good they shall do no more harme then the Arrow did Christ which Julian the Apostate threw into the ayre or the doggs unto the Moon notwithstanding their daily barking It was the sweet saying of a devout Martyr Who would have thought that in a prison I should have found a Palace in an infernall dungeon a Paradise of pleasure Where God is sweetnesse may be extracted from the most bitter pill of affliction This is a second Argument of Comfort drawne from the sacred name of God But if these names are not effectuall to set thy affections a working 3. God of Salvation here 's an unparalled expression in the third Argument the sweet name of a Jesus hee 's a God of Salvation and therefore saith a Father Exultabo in Deo Jesu meo Salvation belongs to
the Lord Psal 3. 8. And from hence the Psalmist drawes a practicall inference Psal 9. 4. I will rejoyce in thy Salvation Hereupon the Kingly Prophet in a hard time when God frowned upon him as they say skilfull Chymists can extract oyle out of a flint found Serenity in this meditation Behold God is my Salvation I will trust and not be afraid for the Lord Jehovah is my strength and my Song he also is become my Salvation Therefore saith the Prophet With joy yee shall draw water out of the wells Isai 12. 3 4. of Salvation In the Prophesy of Obadiah where direfull menaces are threatned against the Edomites and indeed the whole Prophesy may resemble that Scrole of Ezekiel full fraught with mourning Lamentation and woe but the day cleares up and the Catastrophe is most pleasant vers 21. And Saviours shall come upon mount Zion to judge the mount of Esau and the Kingdome shall be the Lords You cannot imagine how welcome redemption is to a Turkish gally slave and in a dangerous skirmish a Rescuer is gratefull Le ts then pawse a while and consider former gratious passages of Gods dealings towards us when we were at our wits end our contrivances were nonplus'd and we knew not which way to turne us and we were ready to perish then the Lord breakes in and discovers wayes and meanes for our preservation Let your particular experiences suggest instances in this particular When there were but a heyre's breadth between us and death then the same God that brought us to the grave raised us up When men and Devills banded themselves in opposition against us when the Pope and his Cardinalls contrived the Spanish invasion and when that miscarried there followed a conspiracy in the Vault a deed of Romish darknesse then appear'd a God of Salvation to blow and scatter their Shipps and afterward to bring deliverance betweene the match and the powder Maugre all the plots and projects of all Achitophells and underminers of Zion blessed be God we are here alive as you see this day to Celebrate the Praises of the God of our Salvation 4. And so I am fallen upon my fourth and last Argument in my 4. My. Text drawne from that propriety My I speak not of a good by heare say in which others have the sole interest but it 's our own The God of my Salvation the pronoune Possessive My reduceth the comfort unto my selfe and intitles me unto it by a particular application The use and vertue of medicines is knowne when they are applied and the most comfortable promises of God and doctrines of Salvation then proove effectuall unto my soule when I make use of them in my life and Conversation How frequently doth David call God the God of our Salvation Moses having a large testimony hereof by the overthrow of Pharaoh and his host breakes forth into this triumphant Song Exod. 15. 2. The Lord is my strength and my song he is become my Salvation he is my God and I will prepare him an habitation my Fathers God and I will exalt him Certainly my brethren Christians would lead more comfortable lifes ever find a heaven upon earth if they could make a profitable Observation of Gods former dealings each one with himselfe in particular Men are apt to sink under the sense of any present evill that presseth them because they reflect not upon Gods former waies of mercies towards them It were an excellent course todraw home such Experimentall Arguments as these I have knowne a famine and felt a pinching season when scarce I could get bread from hand to mouth I out-liv'd that time the divine providence cared for me and carried me through that plunge and distresse I have felt a sore disease and have been in the mouth of the grave and yet I live to praise Gods power I have drunke deepe of the cup of affliction I have been even drencht in my owne sorrowes and yet out of them all the Lord hath delivered me and let his countenance shine upon me I have known feares and troubles dangers and distractions both in Church and state yet the Lord became the Reconciler and brought all to a blessed conclusion and still there 's the same God as full of bowells of compassion to commiserate our calamities as full of power to effect of wisdome to contrive as full of fidelity to performe his owne promises as before and therefore my resolution stands firme and unmoveable that I will wait upon God in the waies of his own mercy and rest in the constancy immutability indeficiency of that God with whom there is no variablenesse nor shadow of change Had men such spirituall prudence as to uphold their hearts by their experiences and review often Gods former proceedings they might with more stablisht and quiet affections expect the salvation of the Lord againe I have resum'd these Arguments as you find them layd downe in my Text A Lord and willing A God and able A Saviour and my Saviour each word severally abounds in comfort and now when they are all united how much do they concurre to the complement and perfection of our joy I told you before to this effect that no condition was ever so disconsolate but still some matter of joy and rejoycing was to be found in God Me thinks I could dwell upon this sweet Theme and say as Peter said at Christs transfiguration It 's good being here For the further discovery of this most excellent and necessary truth be pleased to weigh and seriously consider with me these five cleare and evident demonstrations 1. All joy and comforts are treasured up in God 5. Demonstrations 2. There 's no reall solid joy to be found else-where 3. Amidst the greatest crossesse streights and extremities then is Gods opportunity to send comforts causing them to appeare and shew themselves 4. The least of Gods comforts will make a super abundant recompense for all the discomforts in the world 5. And lastly all the waies and proceedings of God are waies and proceedings of joy and comfort For the further Inlargment of these particulars 1. I say all 1. All comforts are treasured up in God comforts are treasured up in God There must needs be water at the well head there must needs be drops in the Ocean God is the Fountaine and Originall of all our Consolations The earth saith the Psalmist is full of thy riches so is this great and wide Psal 104. 24 25. sea where in are things creeping innumerable both small and great beafis What canst thou want if thou hast made God thy portion thou maist say with Jacob I have enough I have all In Christ all fulnesse dwells Col. 1. 19. In Christo est quicquid requiritur ad Davenant in Loc. conâ—tituendum perfectum Redemptorem There 's in Christ fulnesse of wisdome to direct fulnesse of power to defend fulnesse of merit to satisfy and effect mans salvation fulnesse of righteousnesse
who muster their forces to make our comforts Ichabod but this joy saith Christ no man taketh from you men cannot give it nor bereave us of it Therefore bid adue to all thy carnall joyes but lay fast hold of and let not goe the joyes of Gods spirit this is the first duty I presse upon you to make God your joy 2. Make God your treasure How sollicitous is a man to get Dut. 2. Make God your treasure pretious treasures how doth he compasse sea and land to get them and when he hath them in his possession how carefull is he to keep them A man of understanding leaves not his Jewells at randome but locks them up safe in a Cabinet now if God be our treasure we will seek him in his Ordinances God is the treasurer and the treasure both this is the only treasure we must seek after if we find not God in one Ordinance le ts go to another if we find him not in the word le ts go to the Sacrament and if we find him not in the Sacrament le ts repaire to our prayers and fall upon our knees if yet we find him not le ts with the spowse make inquiry after him le ts aske the Ministers of Christ nay le ts put all these together and never give of seeking till we have found him whom our soule loveth Now when once we have got him le ts labour to keep him Will a wise man cast dirt upon a pretious Jewell every sinner indeavours to cast dirt upon God Sin is of a besmearing and fullying quality If then thou wouldst preserve thy spirituall treasure and keep the grace of God in thy soule take heed of that which foules and staynes it and that is sinne Oh! Christian be instructed to set upon the work of purification labour to cleanse thy selfe from all pollution of the flesh and of the spirit so that thy soule and body may become a glorious Temple wherein the spirit of God will set up his habitation God is our treasure our faith hope and very life it selfe are reposited in his custody and therefore the Lord Christ should be more pretious unto our soules then thousands of Gold and Silver Oh! how pretious is Christ unto that soule which hath seen and tasted how good the Lord is 3. Make God your refuge What would a man give in such Dut. 3. Make God your Resuge times as these for an Asylum à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sanctuary whereunto he may fly and be secure Men promise themselves security some in one place and some in another and they set their hearts upon them But alas the comforts wherein they trust prooves oft times a Jonahs gourd which in one night had it's originall and it's period or an Egyptian reed which will either pierce them or give them the slipp in their greatest extremity But ô blessed man who makes his God his refuge and seeks a hiding place in a divine promise so that hee 's not afraid of evill tydings hee 's not discouraged by the direfull imprecations of blasphemous Rabshekahs of John of Leydens faction Let the extremity be never so bitter yet a true Believer can draw down comfort from a promise which preserves his soule from sinking he knowes how to look beyond men unto his God In such times as these which are sad and perillous times when men are set upon mischiefe and wounder that men run not with them into the same excesse of riot a man that hath a spirituall eye can bring home the promise that the Rod of the wicked will not lye long upon the lot righteous whâ—n God hath done with the rod he will cast it into the fire but he will provide Scorpions for their enemies David was perswaded that it would be better for him notwithstanding Shimeis execrations so I am perswaded that for bitter aâ—d implacable spirits opposite to Magistrates and Ministers now a daies Gods people shall fare the better Let God alone and do not anticipate him in his own worke for all the malice that men and Devills can invent shall work togeather for the good of the people of God David had fainted had he not seen the goodnesse of the Lord in the land of the living and Hezekiah had fainted by reason of the huge host of Senacherib but that he believed that God would be their deliverer We have the same God still as good and as gracious as ever he will put a bridle into the lips and a hook into the nostrills of unreasonable men God can help with meanes or without meanes he can help us and that right early When a man out of the strength of Faith can make God his refuge and shelter and hide himselfe under the covert of his wings this man amidst multitude of sorrowes is a man of singular comforts beyond expression and apprehension Now then amidst multitudes of feares and sufferings labour to have recourse unto a divine promise that though friends meanes hopes and comforts may faile thee yet the Lord will never leave thee nor forsake thee He never failes them that put their trust in him The promise runs unto you that feare my name will the son of righteousnesse arise with healing under his wings Mal. 4. 2. If you can thus apply the promise and labour to live by Faith you are fixt upon Mount Zion and shall not be removed Psal 125. 1. 3. And lastly I shall close up all with a word of Direction that Vse 3. For Direction amongst the greatest crossesse and miseries you may still find matter of joy and comfort in God 1. I shall direct you to remoove some impediments 2. To do some duties 1. Remove these foure Impediments The first or which I set in the fore front is earthly mindednesse 1. Imped Earthly mindednesse this is a choake Peare unto the grace of God this and spirituall joy are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible termes A man that is glued unto the world cannot rejoyce in God heel 'e say of his riches as Mica said of his Idolls they have taken away my Gods and what have I more Jacob spake of Benjamin his soule was bound up in the life of the Lad so may I say the life of a worldly minded man is bound up in his riches his riches and joy live and dye togeather Now discourse unto such a man concerning the riches of Christ you talke of Riddles he askes what is thy beloved more then another beloved he wants a spirituall in-sight into Christ The earth is an opacous body interposed between the organ and the object so that he cannot discerne the beauty and excellency that is in Christ a worldly man cannot rejoyce in God 2. Remoove Infidelity when men exercise their sense more 2. Imped Infidelity than their faith and will with Thomas not believe unlesse they see Oh! what enemies are they unto their own comfort Though the Lord should make windowes in heaven could these things be