〈◊〉 Goe up Neither doth this word argue that Bethel was higher by situation then Shechem for in Scripture phrase both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe up and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to goe down are often used onely for going on or forward without respect to the various situations of the places mentioned higher or lower So God saith g Ezek. 26.3 O Tyrus I will cause many Nations to come up against thee We know that Tyrus h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the heart of the seas Ezek. 27.4 stood on the Seas and we read that men i Psal 107.23 go down to the Sea And Sennacharib King of Assyria is said to k Isa 36.10 See the like 2 Sam. 2.1 5.19 come up against all the defenced Cities of Judah yet it doth not appeare that Assyria was lower in situation then the land of Judah And on the other side Jephtha's daughter desires l Iudg. 11.37 to goe up and down upon the mountaines to bewaile her virginity for a time that is no more then to goe from one place to another on the hills And m Iudg 15.11 See the like 1 Sam 33.6 2 Sam 2â— 21 2 Kings 8.29 Jer. 18. â— and 21.1 three thousand men of Judah are said in the originall to goe down to the top of the rock Etam which the Translators have carefully rendred went So that as the former word Rise required a preparation for the journey so this word Goe up requires a progresse in it till he come there He must neither be discouraged from undertaking it nor give it over before he have finished it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Bethel But why is Jacob commanded to goe to Bethel God needs not give any reason of his commands his will is to us a rule Yet the equity of this command and Gods indulgence to Jacob herein appears by these following considerations First by this means Jacob was carried away out of the sight of his enemies his very being among them would have been a perpetuall eye-sore to them and the sight of him and his a daily provocation to revenge Secondly the very name of Bethel might be a comfort to Iacob it signifies Gods house and whither should Gods people goe for consolation and protection rather then to Gods house Thirdly himselfe had found comfort there in former troubles as appeares in the end of the Text. Fourthly and lastly there he might perform his vow to God n Chap. 28.10 which he had vowed many yeares before and hitherto neglected This God seems to have an especiall eye upon in this command as appeares by the ensuing words Make there an Altar c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And dwell there That is make it thy habitation for a time Others read it stay or tarry there to wit till thy vow be performed So the word is used 2 Sam. 10.5 Tarry at Iericho untill your beards be grown and then return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And make there an Altar God doth not intend the bare setting up of an Altar but that when hee had built it hee should offer sacrifices on it and acknowledge Gods mercy to him in providing so liberally for him and protecting him from the fury of his brother Esau So did Abraham o Gen. 13.18 compared with chap. 22.2.9 in the plain of Mamre build an Altar not to look upon it doubtlesse but to offer sacrifices And in this manner of worshipping God questionlesse his posterity were bred up And to what purposes were places among us appointed for religious exercises if none were there performed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto God There is a great question among Interpreters why God should speak himselfe here in the third person and why he saith Unto God and not Unto me Some Writers both p Vide August Quaest in Gea Quaest 110. Willet in Text. ancient and modern pick out of it the Divine nature of our Saviour Christ and the Trinity of Persons in the Godhead Some would have God the Father to be the speaker and to direct Jacob to the worship of his Son Christ the second Person in the Trinity Others that Christ should appeare to Iacob who in the judgement of our Divines was the person that used to appeare to them in the old Testament and call upon him to build an Altar to God the Father Doubtlesse wee have plain places sufficient in Scripture to prove Christs Divine Nature and the Trinity of Persons and therefore need not to presse this place to that end lest we doe as weak builders q Debile sundamenâ—um fallit opus Wainflaet de Gram. lay so infirm a foundation that the whole building fall to the ground or as wilfull Souldiers who defend a weak Fort against a strong enemy and so are vanquished It is clear that God speaks of himself often in the third person where no such mystery is intended as when he saith that r Gen. 18.19 Abraham will teach his houshold and they shall keep the way of the Lord that the Lord may bring upon Abraham that which he hath spoken of him And Å¿ Gen. 18.14 Is any thing too hard for the Lord God is no more tied to give an account of his words then of his actions He may speak of himselfe as he pleaseth Yet I doubt not but many reasons of this phrase may be given which may yeeld profit unto us As first God may speak thus of himselfe for certainty sake that Iacob might know who spake to him and to whom he was to build an Altar that hee need not say with Saul t Acts 9.5 Lord who art thou Lord Nor with Samuel u 1 Sam. 3.4 5. run to Eli when God called him Secondly for Majesty sake so in the third Commandment God doth not say Thou shalt not take my Name in vain but thou shalt not take the Name of the Lord thy God in vain And in the fourth The seventh day is the Sabbath of the Lord thy God It was a strong argument to disswade them from dishonoring Gods Name and perswade them to the observation of the Sabbath because they both did belong not to any mortall man King or Emperour but to that glorious Lord who was their God Thirdly for interest sake that it might appeare that God had an interest in Iacob by reason of his former appearing to him in his troubles and therefore deserved a journey and an Altar at his hands So God bids Abraham to offer Isaac x Gen. 12.2 his son putting him in mind what interest hee had in him Fourthly for equity sake that it might appeare to be a very just and equall service that God required of Iacob although the speaker had not been that God nor Jacob ever made a vow to build an Altar to him And therefore God neither speakes of himselfe in the first person nor names Jacobs vow but onely limits both the person and the vow unto him I
Die Jovis 28. Maii. 1646. IT is this day ordered by the Lords in Parliament assembled That Mr. Taylor is hereby thanked for his great pains taken in the Sermon he preached yesterday before their Lordships in the Abby Church Westminster And he is desired to print and publish the same which is not to bee printed but by authority under his own hand John Brown Cleric Partiamentorum I do appoint George Whittington and Nathaniell Brookes to print my Sermon Francis Taylor THE DANGER OF Vowes neglected AND The necessitie of REFORMATION OR A Sermon preached before the Right Honorable House of Lords at a late solemne Fast in the Abbey Church at Westminster May 27. 1646. By FRANCIS TAYLOR B. in D. Pastor of Yalding in Kent and a Member of the Assembly of Divines PSAL. 50.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pay thy Vowes unto the most High Published according to Order LONDON Printed by M. S. for Geo. Whittington and Nath Brookes at the Angel in Corn-hill below the Exchange 1646. TO THE RIGHT HONOURABLE THE HOUSE OF PEERES Assembled in PARLIAMENT RIght Honourable these pains were undertaken by your command and your Order was the Midwife to bring them into the light I hope my imperfections shall finde a cover under the vaile of your authority God knowes my hearts desire was to mind you of your solemne Covenant which Lords be subject to a neglect of as well as meaner men and to stirre you up to a private Reformation without which yee can look for no blessing upon your publick endeavours Endeavour I beseech you to cast every little moat out of your own eyes before you goe about to cast the great beames out of the eyes of the Church and State a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vajikra Rab. c. 5. It is an afflicted Citie say the Jewes whose Physitian hath the Gout The common vote of the people will be b Luke 4.23 Medice cura teipsum Those great things yee expect in Gods doe them in your own houses that yee may be able to say with Joshuah c Josh 24.15 I and my House doe serve the Lord. d Non solum obsunt viâ—â—â—si principes quòd illi psi corrum untur sed etiam quòd corrumpunt plusque exemplo quà m peccaâ—o noâ—câ—t Cicero de Leg. l 3. Your vices and your peoples will be exemplary so will your graces Be valiant to put to your helping hand to purge and settle Church and State e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sab fol. 32.1 If the Shepheard be lame sayth the Talmud the go its will easily make an escape So will all sorts of Delinquents and Malefactors if your Lordships goe slowly to work I beseech you stirre up your spirits and be forward to settle a religious Discipline in Gods Church according to your covenant Give not the people occasion to say The let of Discipline is because great men cannot endure a through-reformation The Lord that called you to such a pitch of honour and height of employment make your Lordships worthy instruments of his glory here and fill you with glory in his own presence in heaven So prayeth Your Lordships humble servant in the Lord Francis Taylor A SERMON PREACHED BEFORE The Right Honorable House of LORDS at a solemne Fast GENES 35.1 And God said unto Jacob Arise goe up to Bethel and dwell there and make there an Altar unto God that appeared unto thee when thou fleddest from the face of Esau thy brother THE Book of Genesis containes the Cradle of the world and the Infancy of the Church The Story is brought down from the very Creation to Josephs death The most remarkable Histories are the lives of the three famous Patriarchs Abraham Isaac and Jacob set out more largely then the rest In these yee have their manifold trials and deliverances The Text is a part of Jacobs story We find him in a sad posture his daughter defiled the Sbechemites slain by his sons their Citie spoyled a Chap. 34.30 himselfe afraid lest the Countrey rise up against him and destroy both him and his In this heavie condition God appears unto him The Text doth not expressly set down when this apparition was but the connexion of it to the former story and the great need Jacob had of Gods appearing then and b Gen. 22.10 11.14 â—8 10 c. Gods usuall manner of making the Saints necessities his opportunities perswade the Interpreters to beleeve that it was presently after the slaughter of the Shechemites And the vulgar reads it Interea In the mean while While Jacob was musing what course to take to avoid the rage of the neighbouring Canaanites God appeares to him for his comfort Neither is it set down what manner of apparition this was whether in a vision by day or in a dream by night Sure it was not a message sent by any Prophet to Jacob and certain it is it was not muta apparitio a dumb shew but as Jacob had Gods presence ad erigendum to comfort and list up his dejected spirits so he had also his word ad dirigendum to direct his wandring thoughts what safe course they might pitch upon God dealt with his children then as we doe with ours now hee appeared to them and told them his will and pleasure that they might teach it to others So we keep our children at home when they are young and speak to them our selves but when they are bigger we employ them abroad and let them know our mind by letters That former course of apparitions we must not expect now It is sufficient that c Hosea 8.2 God hath d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hom. 39. written to us the great things of his law for our direction and it is our sin if we count them as a strange thing and long after apparitions as if wee were still in the infancy of the Church The ground of observation is explication wherein the more pains is to be taken because our Interpreters trouble us with many Topographicall scruples and Metaphysicall speculations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise Some conceive that God hath respect to the posture of Jacobs body who might now be laid in his bed Others that God looks at the sadnesse of his heart which was cast down within him The former thinke that Jacob is called out of his bed the other suppose he is called out of his dumps The truth is the Hebrew word in the Scripture use of it doth not necessarily imply either it rather calls upon men to prepare themselves to goe about the work which God enjoyns them So when e 1 Kings 21.18 God bids Elijah to arise and goe down to meet Ahab and also to f 2 Kings 1.9 arise and goe up to meet the messengers of Ahaziah he intends no more then that he should set himselfe about that work Neither doth it appeare that Eliah was at that time either laid in body or troubled in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and proceed to the second obsersation The forget fulnesse of performing vowes Doct. 2 is an occasion of many and great troubles This Shel Jarchi conceives to be the cause of all these troubles He brings in God speaking to Jacob and saying g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shel Jar. in Text. Because thou hast staid long in the way thou art fined and this trouble is befallen thee concerning thy daughter The word he useth is used for a fine set on delinquents heads by the Judges So saith Moses h Deut. 22.19 They shall amerce him in an hundred shekels of silver So this Authour looks upon God as a Judge imposing these troubles upon Jacob as a fine for the neglecting of his vow So Ferus on the Text i Nil mirum quòd adversa tibi contigerint cum bactenus tam diu distuleris votum Ferus in Text. No wonder that crosses have befallen thee seeing thou hast so long deferred the pryment of thy vow We find in Scripture that the people of Israel were punished with k 2 Sam. 21. three years famine because Saul not out of his zeale to God but to please the people had slain some of the Gibeonites contrary to the l Josh 9.15 oath made to them by Joshua and the Elders of Israel yet was this vow m Josh 9.4 fraudulently gotten by lying and deceit Neither did Saul ever take this vow himself We read further of Sampson that he was a n Judg. 13 5. Nazarite to God from the womb It appeares in the law that the Nazarites o Numb 62.5 took a solemne vow their haire was not to be cut Sampson did not purpose to break this vow but being overcome with lust by Dalila's perswasion gives an hint how his vow might be broken The fearfull consequences hereof appeare in the story of the Judges p Judg. 16.21.25 Sampson is taken by the Philistines his eyes put out he is bound with fetters of brasse grinds in the prison-house and is made a laughing stock to those that durst not look upon him before q 2 Sam. 15.7 Absolom abuseth a vow that under pretence thereof he may deprive his father both of kingdome and life r 2 Sam 18.15 This cost Absolom his dearest life The King of Judah Å¿ Ezek. 17.13.16 had vowed obedience to the King of Babylon he breaks this vow and God passeth this sentence on him that hee should die in the land of that King whose covenant he had broken Will God be thus severe for breach of a vow made to a mortall man and an heathen King what will he do then for breach of vows made unto himself It is time to come to reasons for the proofe of the point wherein I shal desire to be somwhat large in regard of the weight of the matter and the present need First Reason 1 God is deeply offended w th such as perform not their vows And when God is angry what can his children look for from him but the blows stripes of an angry father That God is much displeased with such persons appeares by many arguments that may be taken out of the fifth chapter of Ecclesiastes For t Eccles 5.4 5.6 first God gives no day He that makes a vow must not deferre the payment of it Secondly God calls them fooles that doe deferre the payment of vowes And who doubts but parents are angry when they give such terms to their children Thirdly hee saith God hath no pleasure in them that is hee is very angry as in the third commandement God will not hold him guiltless that taketh his name in vain that is hee will hold him very guilty And in Elies reproof of his sons u 2 Sam. 2.24 It is no good report saith he that I heare that is it is a very bad one For they were no small sins that were reported of them as x 1 Sam. 1.14.15.22 robbing God of the fat of his offerings and lying with the women at the doore of the Tabernacle of the Congregation So on the contrary when the Psalmist saith that y Psal 51.17 God wil not despise a contrite and a broken heart he means God will account highly of it and largely reward it Fourthly he saith It is better not to vow at all then not to pay Who doubts but a man is angry when he heares him chiding with his neighbour and saying I had rather you never had promised me such a good office then to fail when I looked for it Fifthly he calls it sinne in plain terms Suffer not thy mouth to cause thy flesh to sin And is not God angry at sin Sixthly it is such a sinne as God will not have covered with the vail of an error Neither say thou before the Angel that it was an error Seventhly hee professeth expressly that God is angry at it Wherefore should God be angry at thy voyce Eighthly hee gives a reall demonstration of Gods anger Why should hee destroy the work of thy hands Is not God angry when hee layes snares for men as we doe for wild beasts to catch and destroy them z Pro. 20.29 It is a snare saith Solomon to the man who devoureth that which is holy and after vowes to make enquiry Ask David who rains snares upon ungodly men and he will tell you it is the Lord. a Psal 11.6 Upon the wicked he shall rain snares Ask Ezekiel who brings covenant-breakers into snares and he will tell you it is God b Ezek. 17.20 I will spread my net upon him and he shall be taken in my snare Is not God very angry with those whom he curseth We read in Malachi c Mal. 1.14 Cursed bee the deceiver which hath in his flock a d That is a sound male Elleipsis of the epithire as Isai 1.18 wooll for whâ—e woll and Isai 5.4 grapes for good grapes male and voweth and sacrificeth unto the Lord a corrupt thing And a strong reason yea double one is added First because God is a great King and will not be dallied with by his subjects And secondly because his Name is dreadfull among the heathen and therefore shall not be dishonored by his own people God keeps covenant faithfully himself e Psal 111.5 He will ever be mindfull of his covenant Gods covenant is called an everlasting covenant and a covenant of salt 2 Chron. 13.5 And as men who strictly keep day themselves are soonest angry with such as doe not so Gods care of keeping will make him a sharp revenger of breach of covenant in others f Ezek. 17.59 Therefore thus saith the Lord God As I live surely mine oath that he hath despised and my covenant that he hath broken even it will I recompence upon his own head Secondly Reason 2 God will bring many troubles upon neglecters of vowes because his Church and people who are neer and deer unto him may both be offended and hurt thereby
our forgetfulnesse and unthankfulnes wil hinder us of much good bring many judgments upon us which to prevent God puts us in mind of our vows and covenants I proceed to the last point In performanes of Vowes Doct. 4 and in times of Reformation God looks for his part first God doth not bid Iacob go shift for himselfe in this troublous time nor enquire out the kindred of the Shechemites to restore their goods to them but he bids him goe build an Altar to God And Iacob accordingly goes about it This is the method of Gods commandments the first Table contains duties to God the second to our selves and our neighbours This is the method of our prayers our Saviour reacheth us first to pray for the honour of Gods Name Kingdome and Will before we pray for daily bread pardon of sinnes or power against temptations This is the method of our Faith in the Articles whereof and most Confessions we first professe what we beleeve concerning God and then concerning our selves This is the method of our Covenant both in the Preface looking first at the glory of God and the advancement of the Kingdome of Jesus Christ and then at our own priviledges and in the body of it the two first Articles concerning Religion and the following ones concerning our Liberties This was the method of the ancient Romans as Dionysius Halicarnasseus reports There are three things saith he that make a State happy u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. first the care of religion secondly of temperance and justice in peace thirdly of military discipline in war The Romans were carefull of religion in the first place they provided Temples Altars for their Gods and this they conceived to be a main reason of the large extent of their Empire Solomon was longer in building his own house but he builded Gods house first as appears 1 King 7.1 2 Chron. 8.1 For the reasons briefly The first is because God is more worthy to be regarded then our selves therfore the love of God is called x Mat. 22.37 38 39. The first and great commandement and we are commanded to love God with all our heart soule and mind but our selves and our neighbours in a lower degree of love like the former but not equal to it From God we have all that we have here or hope for hereafter and the fountain must be preferred before the streams the sea before the rivers The second is because that is our care properly Reason 2 To honour God It is Gods care to provide for our souls bodies not but that we may use the means for the good of either looking for a blessing from God but not in the first place our prime care must be for Gods Glory When a master enters into covenant with a servant he looks that he should take care of his work and leave the care of provisions to his master So doth God look for the like at our hands First obedience to God then faith in God I have done with the Doctrinall part and come to the Practicall Here is first of all Use 1 a lesson of Humiliation fit for the day to bewail among our other sins our sluggishnes in not remembring those things which concern our own safety I am afraid lest we be in Jerusalems case that y Luke 19.42 in this our day we know not the things that be long to our peace And may we not then expect Jerusalems end Our forgotten vowes should fetch sighes from our hearts and tears from our eyes this day Many of us I doubt may with Pharaohs Butler cry out z Gen. 41.9 I do remember my faults this day Weep I beseech you that reformation so long since vowed goes no faster on It is a signe the body is much out of order when so strong a Purge as a National vow and covenant works no better and let them weep most who are greatest and neerest to God and so most concerned in it Lordly tears may become this day as well as common ones We are met for this end let us not misse of our end else all the labour of this day will be lost I doubt not but every one of us even the greatest and the best may find somewhat in our selves that may hinder our vowed reformation if we would look well into our own souls The Lord shew it us what ever it be and give us grace to repent of it Secondly Use 2 here is a lesson of Meditation Think often of your vow and covenant for the reason why men especially good men neglect it is because they think not often and seriously of it Our Saviour Christ appointed the Bread and Wine in the Sacrament of the Lords Supper to be the signes and remembrances of his death to us A thing so beneficiall to us one would think should need no remembrance but should always be fresh in our minds So should our covenant that hath proved and is like to prove so beneficiall to three Kingdoms yet we had need often to call it to mind God by Moses often calls upon the Israelites inthe wildernes to remember a Deut. 4.9.10 20. the things which they had seen and not to forget the great things God had done for them Surely we had need often to call upon our own souls to think of our vowes made unto Almighty God we would be loath that God should forget his covenant to us b Psal 12.4.1 2 3. Our enemies would then soon smallow us up Why do we then forget our part of the covenant Thirdly Use 3 here is a lesson of Acknowledgement to teach us to impute any continuance of our troubles to our neglect of our covenant very few have mended themselves fewer their families and sewest of all have endeavoured to amend the publick according to the trust reposed in them Somewhat of our selves is sought aftor of most men even in the very work of reformation Our plow goes along with Gods we look for a share of prosit or honour in the work and doe it not with a single eye out of love and respect to God We would joyn God and the world together And hence come many rubs and hinderances of the great work of reformation We should therefore this day not only bewail our sluggishnesse in regard of the sinfulnesse of it but also in respect of the sad effects of troubles feares and jealousies that yet attend upon our non-performance of our vows A disease can never be cured till the corrupt humour which causeth it be known and purged away nor our Church and State troubles removed till we have bewailed our remisnesse and amended it which is the next use in order and without which weeping will do no good at all Fourthly here is a lesson of Incitement Use 4 to perswade us to be careful to pay our vows for time to come else must we daily expect new and greater troubles and sorrows But it will be objected We
have performed our covenant have not we pulled down Popery and Prelacy destroyed Crosses and Altars moruments of superstition and cut the chroat of innovations Well go on have we yet rooted out schisme heresie have we slain prophanonesse and impiety c 1 Sam. 15.14 What meares then the lowing of the owen and the bleating of the sheep Are nor many now-a-days of Gallio's religion d Acts 18.14 15 16 17. If it were a matter of right or wrong to men they would meddle in it but if it be a matter of religion Gallio cared for none of those things The Turks if a man â—asphe me Mahamet put him to death without mercy but if he blaspheme God they only scourge him with rods And being demanded a reason they answer That God can right himself but Mabomet cannot It may bee many now are willing enough to put off Gods cause to the day of judgement so theirs may be righted now I am afraid that many may this day say with Naaman In this thing the Lord pardon me that although I have not countenanced heresie schisme or prophanenesse in my own person yet I have not been so carefull as I might to pull it down by my authority in others It is not good to be so busie for the Lord of hosts it is good sleeping in a whole skin Which of us can say with Elijah e 1 Kings 19.10 I have been very zealous for the Lord of hosts for the children of Israel have forsaken thy covenant Or with Jehu f 2 Kings 10.16 Come with me and see my zeal for the Lord Jehu was an hypocrite yet he g 2 Kings 10.18 30. rooted Baal out of Israel and obtained the Kingdome for his posterity to the fourth generation But if that were done and here sies schismes sects and prophanenesse pulled down by publick ordinances have we set up a Church government in the Kingdome neerest to Gods word and the pattern of the best reformed Churches Let no man tell me that we covenanted onely to pull down the former government but not to set up a new form in the room of it and that the honorable Houses must interpret the covenant who imposed it and not we that took it Be it so yet are we confident that the honorable Houses will never give a sense of the covenant contrary to common sense such as this is we covenant to bring three Kingdoms to the neerest conjunction and uniformity in a form of Church Government that is we intend only to pull down Episcopacy then let every Sect set up what government they please Pulling down joyntly will not bring us to one form of Church government it leavs scope enough for 20 kinds of Church government 10000 errors to be taught coÌ„trary to Gods word to the pulling down of Gods Church Wil that interpretation give satisfactioÌ„ to the coÌ„science of a moral man If not as I am coÌ„fident it will not how should it then satisfie the conscience of a religious man unless it be biassed by self-ends before It is like the glosse on Gratian h Statnimus i. Abrogamm Dist 4. c. Statuimus We enact that is we abrogate it and forbid it or that on the Code i Que magis i. Que mius Gloss ad Cod. l. 3. de Iudiciis Quoties How much more that is How much lesse But be not deceived God is not k Gal. 6.7 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à subsannantium geflu tractumvocabuluÌ„ quod Latine naso adunco five excusso suspendere uti Flaccus serm lib. 1. sat 6. Persius sat 1. mocked Give me leave to presse you with a similitude or two to perswade you to more diligent and carefull performance of your vow and covenant for the time to come that so yee may expect a greater blessing from God and an end of our present calamities l Quicunque commodatam pecuniam creditori reddiderit sibi reponit Non difficile enim homo cum opus fuerit quodlsbes impetrat si foeneratori suo celeri sasatu factiono responait Isle vero quem persidia argust semper creditoris sui iannaÌ„ clausam â—nvenet quamv is frequenter pulset supplicet ristas aâ— vacuus cum increpatione recedis Valerianuâ— Suppose some one of you had a rich kind neighbour of whom he might borrow mony whensoever he needed provided that he repaid it at his day so might he be bold to come again and borrow greater sums But if he break his day he may come again again knock often at the doore and no man let him in intreat and yet goe away empty sad and with reproachfull speeches This is your case If yee perform your vowes yee may be bold to come to God as often as ye will in the greatest troubles But if yee neglect them yee may m Non Des usihus necessarium est quod in tribulationibus promittis Ob hoc à â—e tuum munus quaeritur ut spsâ— fulgees tuo auro ipso tuo niteas argente â—â—se tuis gemmis orueris ipse tuo sirico vestiaris Tuis donis tuam vuse Deus animam compoâ—â— quam viâ—â—t ant superbia auâ— nequitia and a veritiae 〈◊〉 luxuria vitio depravatam Valetianus ask and be denied seek and not find knock and no man will open to you Had any of you a tenant whose lease were expired his rent not paid the house run to ruine if hee should sue for a new lease would yee not answer Pay your old rent first and repair the house then I wil talk with you of a new lease Such an answer may yee look for from God if yee keep not your covenant What are your vows to God which yee make in your afflictions Hath God any need of them Gets he any good by them Thy gift is required of thee that thou mayst shine in thy gold that thou mayst be bright in thy silver that thou mayst bee adorned with thy own jewels that thou mayst be cloathed in thine own filk God would have thy soul set in order with thy gifts He knows it is corrupted with pride or wickednesse or covetousnesse or luxury Yet though our discharge of our vowes give us free accesse to God in all our wants and bring no good to God but all good to us when the reckoning is cast up o Aestimes miseros oblivienis bibisse pocula magis quà m salutis Valer. we shall find that wretched men delivered by God have not with the Psalmist p Psal 116.13 taken up the cup of salvation but of oblivion God give us grace to perform our vows better and to remember that of the Rabbins q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ber. Rab. Sect. 81. In time of trouble a vow in time of respiration haste and be as forward to pay in prosperity as to vow in adversity Fifthly Use 5 here is a lesson of Gratulation Let
us praise God that will not let us perish by neglecting to honor him by performance of our vows and so be neglected of him for ever He knows our forgetfulnesse and unthank fulnesse would undoe us and he puts us in mind of our vows to preserve us yea let us praise God that by his ministers this day he admonisheth us of them that we may perform them and prevent further jarres and troubles Sixthly Use 6 here is a lesson of Reformation Let me leave the people and speak to you honorable Lords who have called me to speak to you this day I beseech you give me leave to speak home I have one petition to put up to your Lordships if you deny it me I shall be never the worse if ye grant it me you shall be much the better In brief it is this that ye would begin with a particular and personall and end with a generall and publick reformation Be godly for time to come in earnest and be not content with shewes of godlinesse no more then ye are with the shews of honor Imitate Jacob here being called to reform he not only mends his fault whereof he was admonished but also reforms his family makes them put away their Idols call upon them to cleanse themselves and change their garments which were signes of for saking sin and putting on righteousnes An instrument can never make good musick to others til it be put in tune it self I never look to see any man a through-reformet that is not a godly man A wicked man will ever be afraid of going too far in the work of reformation lest he lash himself or his But a godly man had rather purge away his own sins then other mens Like a charitable Physician that is willing to heale his poore neighbours but will first heale himselfe and his family Charity they say begins at home How can we think your Lordships have charity to healother mens souls if ye have none to your selves nor yours Honour your places more then your places can honour you Remember that Talmedieal saying r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shab fol. 145.2 In my own City my name in another my garment shall eredit me Count piety your greatest ornament it is a Mottâ— may well become the Sâ—â—tcheon of the greatest noble man in the Kingdom Pieâ—as veranobilitas God linesse makes men likest to God and bringâ— them neerest to him And what greater preferment can this world afford or that which is to come Your Lordships are stars of the first magnitude in the heaven of this State O shine brightest in the beams of piety You owe most to God and must do most for God God hath betrusted you with the greatest talents and Å¿ Luke 12.48 expects the greatest account from you t Grandis honos sed grave pondus istius est honoris Greg in Evang Hom. 26. Honos and Onus goe together The fairest Steed must have his Saddle Every honour must bear its burden That measure of piety will not serve a noble man that will surve a meaner person unlesse that measure of honour will serve you You look for much respect from men of a lower spheareâ— Gods looks for more from you because there is a larger distance between the Creator and the highest creature then can be between the highest and lowest of all the creature Let not the Commâ—nâ— out goe you in piety lest they prove more honorable then you in the end God saith u Psal 82.6 I buâ—o said ye are Gods in regard of your power give us cause to say so too in regard of your ho inesse I beseecâ— you take away from us all occasions of Court-idolatry Teach us in you to honour men more for their worth then for their grea nesse We know not how x Psal 15.4 cordially to honour a proud Haman a loose Amnon a covetous Nabal But we ran lay our heads down at the feet of religious Lords to doe them good Account of honour without piety as the Jewes doe of a body without wisdome They say it is y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a house without a foundation Carry your selves so that Lords on earth may be Saints in heaven That honour will last when your Lordships are gone and their Royalties that made you Lords From this personall reformation proceed with comfort and courage to the publick We are met now to humble our soules before the supream Lord of heaven and earth to pray to him to cease all our troubles and to take away the great jealousies arising between the two Kingdomes that the plots of those that would set us together by the eares and make our warres worse then ever yet they were may be confounded utterly God will answer Goe to Bethel and perform your vow build an Altar to me Why suffer you some to rob my deerest Son and your onely Saviour of his Deity and goe unpunished Why suffer ye others in print to rob me of so many thousand yeares of praise I should have in heaven by laying z Heb. 12.23 the spirits of just men made perfect asleep with their bodies till the day of judgement Why suffer ye others co countenance all manner of uncleannesse and pollutions of marriage by maintaining a lawfulnesse of putting away mens wives and taking others for causes which I never allowed Why suffer ye books to be printed under colour of maintaining liberty of conscience for the toleration of all forts of heresies and blasphemous religions that I may in my own land be blasphemed to my face by publick authority Why have I advanced you more then others but that ye should be more jealous of my honour then they Would any of you keep a Steward that should deale faithfully with your servants give them their meat in due season and not suffer them to wrong one another but would let them dishonour you to your faces raile upon you and embezle your goods Consider of these things and the Lord make you publick Reformers here and glorious a Mat. 22.30 like the Angels in Heaven Amen FINIS