alteration is very properly used in this case 〈◊〉 why day But then verse 9. t is called the day of the Lord t is called so because of the glorious appearances of Christ in his power and Soveraignty and because I suppose the evening of the day here spoken of will end with the comming of the Lord and all his Saints with him in glory to judge the world This day is described verses 6 7. 1. By it's beginning and progresse 2. By it's end and close 1. It's beginning and progresse for a long while is dubiously interchangeable The light shall neither be clear nor darke it shall be neither day nor night that is there shall be a sad conflict between Truth and Error misery happinesse for they are often expressed by light and darknesse in Scripture and such a mutuall vicissitude and alternate succession of each to other that a man cannot tell which shall have the upper hand all the comfort is this day is knowne to the Lord that is commeth by his appointment and hath a speciall marke seale of Providence upon it and but one day a Providence of the shortest size sad and short an uncertaine day a day known to the Lord and but one day 2. For the evening and close of it t is said in the evening it shall be light that is peaceably glorious Truth shall gaine upon Error happinesse upon misery and all former distractions miseries shall be husht and gone for t is light as comfortable and as much day as you would have it the comfort and happinesse of this glorious evening is set forth in three things 1. The propagation of the Gospel 2. The Reigne of Christ 3. The unity of the Churches 1. The Gospel shall be propagated and the knowledge of it diffused farre and neere that 's implied in the 8th vers Living waters shall goe out from Jerusalem towards the former and latter Sea c. That is Gospel refreshments the doctrine and knowledge of Jesus Christ together with plenty of gifts and graces shall be diffused and scattered abroad among all Nations who are here hinted in those expressions of the former and latter Sea which allude to the watery borders of Palistina which were the lake of Sodom and the Mediterranean now its usuall in the Scriptures to set out the Evangellicall Church by termes proper to the Jewish Border 2. The next priviledge of those times is in the beginning of the 9th verse And the Lord shall be King over all the earth Why you will say the Lord is so alwayes Christ was long since inaugurated into the Kingdome hath for many ages actually administeredit in the world But the meaning is he shall shew himselfe to be King hee shall be known to be King 't is not spoken in regard of right or actuall administration but in regard of sense and apprehension hee will shew it partly by his Providence and his owne dispensations partly by doctrinall discoveries in the Church men shall more distinctly hold of the head Col. 2. 18. Partly in the adoration and acknowledgements of men every knee shall bowe to him and every tongue and language call him Lord all shall ascribe to him Sovereignty the Lord shall be King and t is added over all the earth not only over a few Churches but over all Nations Christ will shew himselfe in the largenesse of his power not onely as King of Saints Revel. 15. 3. But as King of Nations Jer. 10. 7. as head to the Church but yet so as over all things Ephes. 1. 22. Ruling both with his golden Scepter and also his iron Mace This will be the state and happinesse of those times you will see Christ upon his Throne in all his Royalty and glory 3. The next priviledge is the unity of the Churches in the words of the Text The Lord shall be one and his Name one By this view we have found the words to be the third priviledge of the glorious evening observe in them 1. The time in that day 2. The blessing which is unity The Lord shall be one and his Name one Which words doe hint 1. The cause of this unity there shall be one Lord a joynt subscription and submission to Jesus Christ 2. The measure of it one Name such an unity and conspiring together in the Worship of Christ that all names and badges of distinction shall be taken away This resolution of the Text doth somewhat open it to you But let us goe upon the words more expressely and directly In that day that is the day spoken of ver. 1. described verses 6. 7. what this day is is somewhat doubted most grant it cannot be taken properly as if all these things could be tranfacted in the space of 24 houres though indeed some be so fond as to interpret all these things in the rigour of the Letter But what is intended then I shall only mentioÌ„ the most probable opinions some referre it to the first times of Christianity and the dawnings of the Gospel in the world but sure that 's a mistake for it must be such a day whose morning is miserably troublous whose evening is eminently glorious which will hardly agree to those times others referre it to the day of Judgement but though the evening of this day hath no end till then yet I conceive that is not intended for these happinesses here mentioned of the propagation of the Gospel the acknowledgedment of Christs Sovereignâ—y the peace of the Churches c. though rare and high priviledges yet are somewhat lower then those dispensations which Christ will give out at the day of Judgement others referre them to the times of the calling of the Jewes and the Churches recovery from the Apostacy and defection of Antichrist some more yet more particularly to the destruction of the last enemies and those secrets about Gog and Magog for the present because I drive at other things I shall forbeare the through disquisition of this matter and shall only generally and safely referre the words to some latter providences probably the times most neerly preceding the day of Judgement for I conceive this text is exactly paralleld to those promises that are every where in scripture said to be fulfilled in the latter dayes and speake of so much glory and sweetnesse as then shall bee exhibeted and dispensed to the world therefore if we will know what this day is let us know what is intended in that expression the latter dayes it is used either 1. More largely for all that effluxe of time and succession of ages betweene Christs ascention and his second comming to judge the world all that time in scripture is looked upon as the latter dayes for so the times immediately after Christ are expressely called Act. 2. 15. and I remember the Apostle Paul calleth his times the ends of the world 1 Cor. 10. 11. the reason of which expressions is because after Christs ascention there is no change
for the glory of God to expose themselves to so many hazards and they doe the more confidently beleeve it because Gods Witnesses have mostly Prophecied in sackcloth and hitherto Christ hath appeared for the most part against the Worship and customes of Nations John saith Christ came into the world 1 Io. 3. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to unravell Satans webbes he hath been indeed acting the demolishing rather then the adstructive part but therefore they goe away with erroneous mistakes as if he would never build establish and set up and as if the Kings of the earth should never bring in their glory to the Church * And Martyrs were made so more by the blood and suffering then by the cause Thus I have touched upon the causes and state of the present distempers much more might be said upon this subject But now I was onely willing to point at the heads of things But you will say then what hopes I Answer our wound is grievous but not incurable many things there are to incourage us to keepe silence and waite upon God till he ordaine better things for us let me speake a word or two in this matter consider then Errors usually are not long-lived the next age declareth the folly of them 1 Cor. 3. 13. the day shall declare it time will shew what is stubble and hay though men have high thoughts of it for the present we raise so much dust by the heate of our contentions that our eyes are blinded the glory of truth darkened but things will cleare up againe we wounder at the contests of former ages and so will they at ours When God commeth into his holy Temple all the earth will keepe silence Hab. 2. 20. The neerer we aproach to Antichrists ruine God will give out more light Revel. 18. Babylon fell when the earth was inlightened with the Angells glory Light will increase towards the perfect day and as light increaseth so doth love that great unity spoken of before is when there shall be more knowledge for that 's the reason rendred Isa. 11. 9. For the knowledge of the Lord shall cover the world as the waters cover the Sea And then againe the Divell usually overacts himselfe by appearing in some odious delusion no longer as an Angell of light but as a foule fiend in such direct opposition to Christ that all good men loath him usually when God maketh any great change things come to an extremity and excesse of corruption The Arrians prevailed for a long time but being so detestably vicious and insolently cruell they ruined their own cause Or else Satan runneth himself out of breath in some civill Commotions The Remonstrants in the low-countryes quite overturned their cause when they began to raise tumults and troubles every where so those under the conduct of Muncer in Germany did but run themselves violently like * the Gadarens swine upon their owne ruine and destruction usually when Satan hath such great wrath his time is but short Revel. 12. 12. God delighteth mightily to ruine him by the violence of his owne endeavours Use 2 It serveth to Exhort and presse you to hasten and set on these hopes promises doe not exclude action but ingage to it Hope keepeth up endeavours what you doe in this kinde will not be in vaine in the Lord the promises hold forth unity strive after it 1. By Prayers 2. By Endeavours 1 By Prayers when things are otherwise itremediable heere is the last refuge Psal. 122. 6. Pray for the peace of Jerusalem they shall prosper that love it If you love it that 's the least you can doe to mourne over the matter to God indeed sometimes 't is all that wee can doe * Learned Perkins said of his times Non sunt ista litigandi tempora sed orandi Prayers are fitter for these times then disputes Carnall zeale may put us upon disputes 't is true zeale that puts us upōprayer when we are so tenderly affected for Gods glory as that in that respect we can go mourne over the matter to him when Luther thought to redresse the evil of his times one told him abi in cellam et dic miserere nostri go and cry Lord have mercy upon us truly things seeme past help and cure I but goe and urge the matter to God that which is marvilous in our eyes * is not so in his a man goeth most cheerefully to the throne of grace when he hath the incouragement of a particular promise heere is a promise not onely to the case but to the times in that day there shall be one Lord and one name and that you may not thinke it a casuall promise and comfortable word that dropped out of the mouth of God unawares you shall see 't is a blessing full in the eye of the generall Covenant for 't is very observeable that when the tenor of the Covenant is expressed Unity is made one of the chiefe blessings of it Jer. 32. 39. I will give them one heart and one way for the good of them and of their children after them marke he saith in the former verse that he will be their God and they shall be his people which is the forme of the Covenant and then he undertaketh to give them one heart and one way union in opinion and union in affections so Ezek. 19. 11. I will give them one heart and I will put a new spirit within them 'T is a maine branch of the Covenant to give them one heart an heart united to God and so to one another urge God then with his own promise and Covenant be instant and earnest with him 2 Thess. 3. 16. The Lord of peace give you peace alwayes by all meanes the Lord of peace God that loveth it God that worketh it and the latter phrases alwayes and by all meanes note the vehemency and intentnesse of his desires one way or another let God finde out a meanes to ordaine peace for you for your incouragement consider you doe not only pray but Christ prayeth with you Christ intercedeth with the Father for the same thing John 17. 21. That they may be all one and that they may be perfect in one that the world may know that thou hast sent me that Prayer is but the coppy of his continuall intercession He knoweth what a scandall it is to his Name c. and therefore he saith let them be one now this is a great comfort when Christ prayeth for the same thing for which you pray he is worthy to be heard though you be not God will not refuse him that speaketh in Heaven however he dealeth with poore crawling wormes in earth 2. By Endeavours follow hard after it I shall speake heere to the people in generall then to the ministery and then shall be bold to lay two or three considerations at the feet of this honourable Assembly to helpe on this worke 1. To the people oh
of dispensations as there was before from the Law naturall to the Law of Tables and from the Law of Tables to the Gospel but now beyond this time there is nothing but the everlasting state There remaineth no more sacrâ—fice for sinne No other way of salvation to be expected beyond the Gospel this is the largest sense which not being noted hath occasioned some mistakes 2. More strictly for that space of time that immediately precedeth the worlds ruine that is to be considered in its morning and evening 1. In its morning or former part which is every where in Scripture made to be of a dismall and doubtfull appearance and therefore doe we so often heare of the evil of the latter times dayes ful of delusion desolation a world of delusion and error there is then 1 Tim. 4. 1. The Spirit speaketh expressly that in the latter dayes men shall depart from the faith and give heed to seducing spirits God hath expressly foretold what will be the fate of those times So for desolation 2 Tim. 3. 1. in the latter times there shall come hard or perillous times {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} times of great difficulty and distresse 2. In its evening or latter part which is bright and glorious therefore do we so much heare of the goodnesse of the latter dayes as Hosea 3. 5. They shall make hast to feare the Lord and his goodnesse in the Latter dayes So of safety no provoking briar no pricking thorne Eze. 28 24. So also Isa. 2. 1 The mountaine of God above all mountaines in the latter dayes that is above the reach of opposition and violence looke as there is a morning light that goeth before the Sunshine so there are some streakes of glory and times grow better and better as they draw neerer nerer to the great day of the Lord I have done with that expression in that day 2. The next is there shall be one Lord Hitherto there have beene divers Lords The Heathens had their severall Deityes the Turkes their Mahomet the Jewes their imaginary Messiah the Papists their Lord the Pope many nations doe not as yet call Christ Lord Other Lords have dominion over them Isaiah 26. 13. But then Jesus Christ shal be the person acknowledged he shall be acknowledged alone hee shall be acknowledged as Lord all this is included in the expression c. That Christ alone shall be spoken of invocated adored in all the Churches they shall be subjected to him as the only King and guided by him as the onely Shepheard Ezek. 20. 24. Hold of him as the only head and stand to his appointment as the only Law-giver James 4. 12. And indeed here is the ground of all for t is unity of Religion that begetteth unity of affection the one Lord causeth the one Name when men have one King give themselves up to the will of Christ and have one Shepheard guided by the Spirit of Christ and have one Law-giver are willing their opinions should stand or fall at the appointments of Christ then will there be a sweet and happy agreement 3. The last clause to be examined is that his Name one at first I conceived the meaning to bee that men should looke only at one power and dignity whereby to indeare themselves to the respects of God thought the expression paralell to these Scriptures Act. 4. 12. That there is no other Name given under Heaven whereby we must be saved but only by Jesus Christ this is the one name or that Phil. 2 10. That at the Name of Jesus every knee shall bowe But considering it more seriously I saw the necessity of another sense for this is but the result and effect of the former phrase now it seemes to be added for the greater Emphasis and aggravation of the mercy that there should be not only one Lord but one Nâ—me therefore what is intended There are divers acceptions of the Name of God in Scripture that which I conceive most proper is when ' it s taken for Worship the way of our Religion and profession as Micah 4. 5. All people will walke every one in the name of his God but we will walke in the Name of the Lord our God for ever and ever That is severall people serve there severall distinct wayes of Worship and profession and the reason why the Scripture useth this word in this matter is because men are called and named after the way of their worship and profession thus the holy worshippers are called Christians from Christ and Mahometans from Mahomet c. and among Christians men are called according to their distinct way chiefe opinion as Papists Socinians Arminians c. well then 't is promised here that there shall be one Name that is as one Lord so one way of worship and badge of distinction we see now and wee may bewayle it that among the holy people there are distinct names as Lutherans Calvinists Presbyterians Independants But then all these shall vanish be no more heard of the whole family shall be named Christians from Christ And indeed this is no meane blessing the Divell gets great advantage by names and therefore his instruments are busie this way inventing such as may either tend to contempt and dirision * as Christians of old Puritans of late or to tumult and division as those names amongst us under which the members of Christ sadly gather into bodies and parties I have done with the explication I come to the points they are two Doct. 1 1. That in the latter dayes there shall be great unity in the Church of God D. 2 2. That this unity shall spring from their acknowledging of the right Lord and the right way Purity is the ground of this unity I shall at this time discusse the first point That in the latter dayes there shall be great unity and agreement The maine confirmation of the point lyeth in Promises for that 's the assurance wee have of it however I shall forbeare to heape up Scriptures together you will finde many in this discussion reduced to their proper place and heads The Reasons are these 1. Because this will suite best with the quiet and happy estate of those times God will usher in the glorious and everlasting estate by some preparative degrees the latter times are more blessed times * former things are to be done away That is the former kinde of dispensations and providences many promises there are which hint the great peace and rest that shall then be in the Church now that could not be if there were divisions and distinctions they would produce factions and factious Warrs and contentions and the contentions desolations Amos 7. 4. The fire devoured the great deepe that is contention brought desolation upon places and countreys that are most populous Publicke differences will end in publicke disturbances this is all wee can looke for in such cases and therefore if there
MEATE Out of the EATER OR Hopes of Vnity in and by divided and distracted TIMES Discovered in a Sermon Preached before the Honourable house of Commons at Margarets Westminster on their Solemne day of Fast June 30. 1647. By THO: MANTON Minister of Stoke-Newington And there was a strife between the Herdmen of Abrahams Cattell and the Herdmen of Lots Cattell and the Canaanite and Perizite were yet in the Land Gen. 13. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Naz. orat 33. adversus Ennomianos Pacem reliquit iturus pacem reddet venturus Aug. de Christo tract 77. in Joh. LONDON Printed by M. S. for Hanna Allen at the Crowne in Popes-head Alley 1647. Die Mercurij 30. Iunij 1647. ORdered by the Commons assembled in Parliament that Mr. Dove do from this House give thanks unto Mr. Manton for the great pains he tooke in the Sermon he preached on this day at Margarets Westminster before the House of Commons it being a day of publique Humiliation and that he desire him to print his Sermon wherein he is to have the like priviledg in printing of it as others in the like kind usually have had H. Elsynge Cler. Parl. D. Com. I appoint Hanna Allen to Print my Sermon THO: MANTON An advertisement to the Reader GOod Reader through the frequent recourse of my employment I was not able to give the Printer so fair a Copie as I did desire therefore some few mistakes have happened I shall note those which are most material those which are meerly literall and doe not mat the sense thou art intreated to correct and pardon Page 8. l. 14. for serve r. have p. 8. l. ult. for dirision r. derision and againe in the same line for Christian r. Chrestian as being the name of reproach then used p. 20 l. 10 supply yet which is wanting in most books p. 22 l. 26. to it would have been better it had been adde disputed down for otherwise the expression would make me desire that which indeed is an abhomination to my thoâ—ghts that Episcopacy should still be p. 23. l. 3 4. there is a sentence of Calvins reade thus Lucianici homines qui iocose per ludribium garriunt adversus superstitiones papatus interim nullo tanguntur timore dei p. 23. l. 16. for love r. leave p. 24. l. 14. the comma is to be after many p. 25. l. 2. for perfection r. persecution p. 32. l. 25. for Scapulus r. Scapula p. 30. l. 6. for ingenium r. ingenitum p. 38. l. 20. for porfary r. Porphyry and Lucian To the Honourable House of Commons assembled in Parliament THat which was preached by your command is now published when the great voice saith Come up hither t is an evill modesty to hide among the stuff In these busie times they are happy to whom God hath vouchsafed the shelter os an obscure privacy yet upon a call we should not consult with our own ease quiet The times are violent and blasting this poor endeavour is likely to undergoe several misconstructions But I thank God I am learning to passe through a good report and evil report and to disvalue censure when it seizeth upon me in the way of duty I have dealt freely and impartially against the miscarriages of both parties happily my liberty may displease some others may look upon the things offered here as too low and trivial not weighty enough to reach the end of the design let them remember the intent of these proposalls is only to ingage to a further consultation about the matter the entire discourse were fitter for a Treatise then a Sermon and yet something is offered which by the blessing of God may be serviceable to reduce men from their violences extremities to some better temper and moderation Some possibly may dislike the whole designe spirits now are very keen and exasperated men think 't will be a cooling of their zeal if we should a little take off their edge and sharpness fire wil not be quenched without hissing To these I shall only profes that if I know mine heart I abhor all such moderation compliances as wil not stand with christian zeal and may disadvantage truth and religion what ever become of my own party I would be faithfull and true to that interest I know that as 't is hard to be moderate without danger so also without sin men of middle interests do alwayes displeasemen and they should be carefull they do not displease God there are many counterfeits of Christian moderation a cold or at best a tepid indifferency lukewarm Christians may easily middle it Carnally-wise neutrality it 's no wonder to see men that observe the times neither hot nor cold A doubtfull uncertainty {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} double-minded men are unstable and their compliance is promiscuously dispensed some possibly may have so much of child and selfe in them as to mind Church-peace only as a taking theam speak for it rather from their brain then their heart others may like him in Daniel deale deceitfully and press a league that they may become strong with a small people mind moderation for their own advantage some out of a desire of their carnall ease and quiet may be against stirs I fore-saw these rocks desired grace to avoide them therefore I hope nothing will be found here to occasion any such prejudice suspition against this endeavour however it speedeth abroad you were pleased to honour it with acceptance and to do something upon it which I hope you will revive againe when it shall comport with the times I shall desire God to guide you in that and other your great affaires the Wonderfull Counsellour be with you in all your streights make you understanding men of the season carefull to apply apt remedies to the distempers of it So prayeth your meanest servant in the Lords Work THOMAS MANTON MEATE OVT OF THE EATER OR Hopes of unity in and by dividing and distracted TIMES Discovered in a Sermon Preached at Margarets Westminster before the Honorable House of COMMONS on their solemne day of Fast June the 30th 1647. ZECHARIAH Chap. 14. ver. 9 latter part In that day there shall be one Lord and his Name one THe whole chapter but chiefely the context immediately preceding is spent in the description of a wounderfull day which verâ—e the seventh is said to be one day that is one intire period and joynt of Providence â—or in the manner of Propheticall speech 〈…〉 times put for yearâ—â— or most usually for such whole intire dispensations and periods of Providence as continue without interruption and eminent alteration though perhapps for many yeares for a day being the naturall distinction of time those of yeares houres and moneths are artificiall most observed used by the Hebrews in their computes and that onely space of time which continueth without visible
were not unity how could the other promises be fulfilled such as these Isa. 33. 10. Thine eyes shall see Jerusalem a quiet habitation a â—abernacle that cannot be taken downe the stakes thereof shall not be removed nor the coards broken T is spoken of the Church in the times of the Gospel whose state hitherto hath been most disturbed and perplexed like the Arke upon the waves it may be there hath been some relaxation and short breathing time as 't is said Rev. 8. 1. There was silence in heaven for the space of halfe an houre a little respit given to the Church in Constantiâ—e's beginning till Licinius because not equally prayed for and honoured by the Christians with Constantine raysed a new persecution then and so at other times there hath been silence for the space of halfe an houre but then the miseries returned againe with violence enough only in the latter dayes is Jerusalem a quiet habitation a fixed Tent then there are not such uncertaine happinesses and such interchangeable removes so Ezek. 28. 24. And there shall be no more any pricking thorne nor any provoking bryer of all that are round about her God hath promised to take away all provocation and molestation and what ever is grievous therefore all the cause of its difference and disagreement differences in Religion stirre up the greatest violences and most deadly hatred that which should restraine and bridle our passions is the fuell of them as long as there is difference in Religion and worship there will bee disturbances and there cannot be that quiet and happy security which the promises doe generally annexe to those times 2. Because God will then make some visible provision against the scandall of dissentions the glory of Christ hath bin mightily darkened by them no such stone of stumbling and rock of offence to the world as the contrariety of opinions and great differences that have bin among Christians Observe and you will finde it alwayes to be the great prejudice against Christianity in the primitive times * Zozomen saith many would turne Christians but they were alwaies discouraged by that dissonancy of doctrines and opinions that were amongst them And so * Chrysostome speaketh of a certaine Ethnicke that came unto him and told him I would become Christian but there is such variety of Sects among you that I cannot anchor upon any thing as certaine in your Religion Certainly nothing begets Atheisme so much as this Men have suspected the Gospel because there hath bin such differences and strife about it it makes them doubt of all to see distinct factions making the word of God ductile and pliable to so many severall purposes Therefore now an universall unity would much vindicate and recover the glory of Christ out of the hands of such a scandall and be an excellent provision for the credit of Christianity to this end Christ prayeth and urgeth this very argument to his Father John 17. 23. Let them all be one and again Let them be made perfect in one that the world may know that thou hast sent me as if he had said Father thou knowest how easily the world doe take up any prejudice against my doctrine now if there should be division among my worshippers they will thinke the Gospel a fable Religion but a device oh let them be perfect in one that the world may know and owne me for the true Messiah Should wee goe to our owne experiences this we finde amongst our selves that Religion never lost its awe so much as now God was terrible in his holy places in the assemblies of his Saints and in the lives of his holy people the gravity the strictnes of their conversation had a majesty with it and did dart reverence and awe into the hearts of men but now all this glory and power is lost and religion is looked upon but as an empty pretence and covert to some designes 'T is said Acts 4. 32 33. The multitude of believers were of one heart and one soule and then the truths of Christ had power and great grace fell upon them Christianity hath more lustre when there is such a common consent and sweet brotherly accord The truths of God have their power and the servants of God their grace with them Well then the scandall being so great the Prayer of Christ so urgent God will at one time or another doe somewhat eminently and visibly to right the honour of Jesus Christ and to recover the lustre of Christianity and our glorious profession for I take this for graunted that at some speciall times God will roll away the reproach of every eminent scandall that hath bin cast upon Christ and Religion And because God loveth like the good housholder to bring forth the best wine at last it hath not bin done hitherto but is reserved for the latter dayes for indeed you shall finde that all the latter providences are but so many vindications and clearings of Christ from the former scandalls of the world as for the scandall of meannesse hitherto Not many noble not many wise men after the flesh not many mighty are called Christ's company hath bin despicable and poore but now in the latter dayes it is every where promised that Kings shall bring their glory into the Church that they shall hold their mouthes at Christ Isa. 52. ult. That is with silence and reverence receive his commands and the like every where So for the scandall of persecution it is every where declared that in the latter dayes the enemies shall be the subjected party glad to take bold of the skirt of a Jew Zech. 8. bowe to the soales of their feet Isa. 60. The magistrates shall call the inhabitants of Jerusalem their strength and the like elsewhere So againe the Church hath beene under the abasure of reproaches but God hath promised a vindicatioÌ„ in the latter dayes that he will establish Zion a praise throughout the earth set it as a royall diadem Isa. 62. 3. with the 7. that he will give them prayse in the lands of their shame Zeph. 3. Proportionably to their abasures that they shall have glory So for paucity and fewnesse which is another scandall there are promises of the Gospel's being propagated of the flowings out of living waters of the flying in of Converts like doves to the windowes Isa. 60. and the like So in this present case because of the variance of the people of Christ under former dispensations there are promises of speciall unity and sweet accord in the latter dayes Of one Lord and one King of one Shepheard one Head Hosea 1. 11. of one shoulder Zeph. 3. 9. And that God will make Jew and Gentile and all that feare him to lye down together in peace and safety and to be all called by one name 3. The misery of these times doth seeme to inforce the greater unity I take this for the manner and course of heaven to worke one contrary out of another by the greatest
and Amalec could better accord with one another then with Zion In such a case truth would be worst provided for alwaies under feares of some Sirilian vespers or a Saint Bartholomewes mattens some suddaine eruption of violent counsels and dangers hatched against it Thus I have beene bold to commend a few things unto you God direct your hearts to all seasonable counsels for his glory and the Churches good Object But you will say this is a worke of time what is to be done to avoid the danger of the present distractions Sol. I answer that question is to be put to God not man Psal. 11. 3. If the foundations be destroyed what can the righteous doe i. e. if religion lawes authority all have lost their awe what can they doe The answer is in the next verse God is the holy temple i. e. there is a God above one in Heaven goe to him I suppose you are mett this day as those at Ahavah to seeke aright way Ezra 8. 21. when we are at a losse and past the helpe of meanes the addresse may be the better made to God Secondly If you goe to God you must goe to him in his owne way how is that you shall see Job 34. 31. Surely 't is meet to be sayd to God I have borne the chastisement of mine iniquity I will offend no more this is meet for you to bee said to God to come before him with humiliation and reformation 1. With humiliation sadly reflect upon your miscarriages I would not willingly declaym upon that theame too many do 't is naturall to us to speak evil of dignities envy would blast eminency some are mad upon Idolls they will blemish you for you have vexed them others are burthened with payments they will say the former times were better then these Eccle. 7. 10. haply Salomon relateth to his owne times they complayne of Salomons yoakes though occasioned by the Temple worke in those dayes Some affect the repute of bold men it feedes the humour of the times to lay things to your charge The Lord make others more sober and you more humble 'T is your duty to smight upon the thigh surely there is a cause when there were such great distractions that they groped like a blind man and could not find the way they sayed our iniquities are with us as for our transgressions wee know them Isa. 59. 10 11 12. when those that speake tremblings are little feared surely there is some offence Hosea 13. 1. Commune with your owne hearts guilt workes best when it results from your owne consciences being represented from without it irritateth sweetly arising from within it humbleth what is the matter then have you dealt with God so faithfully with the people so kindly as you should have greivances been redressed justice executed the glory of God's house provided for I remember a story in * Plutarch of Demetrius King of Macedonia who when his Subjects tendred their petitions to him of having their grievances redressed he cast them into a River afterward Saleucus the great came with an Army against him not a man would stirre he was taken prisoner and deprived of his Kingdome people will beare any thing rather then neglects of justice consider these things come with humiliation 2. Come with purposes of reformation I will doe so no more doe your first workes if you would recover your lost glory you know by what insinuations Absolon stole away the hearts of the people by those of justice and kindnesse he kissed them hee did perijcere oscula adorare vulgus as the Historian saith of Otho and you know he said 2 Sam. 15. 4. Oh that I were a Judge in the Land then I would doe them justice and 't would be sad if corruptions be found in you when distractions are upon you 't is said of the Assembly of the Gods that had not done justice to the afflicted nor defended the poore widow and fatherlesse Psal. 82. 5. That they know not neither will they understand they walke on in darknesse though the foundations of the Land be out of course they continued in perverting justice and right though God ruined the Common-wealth and plucked it asunder Oh let it be never said of yov it shall be myprayer to God for you FINIS a 2 Cor. 6. 8 James 1. 8 Dan. 11. 23. Esay 9. 6. 1 Chron. 12. 32. Phil. 2. 10 11. H. b. 10 26 * Ipsum noâ—â—â— perperam a vobis pronunciaâ—ur Châ—â—stianus Tertull in Apol cap. 310. * Rev. 21. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Venit Gentilis quidam et dicit Vellem fieri christâ—anus sed nescio cui parti adhaeream multae euim sunt inter vos pugnae sâ—ditiones et tumultus nescio quod dogma eligam quod praeferam singulienim dicunt Ego veâ—um dico Hanc ob causam dâ—ridiculo factisumus et Genâ—ilibus et Iudae is dum Ecclesiam mille partes scâ—ndiâ—ur c. Chryso in cap. 1. Epist. ad Galat. of Consolation * 2 Cor. 1. 5. * Maâ— 2. 9. * Rev. 19. 6. Calvin in Comment in Prophetiam Hab. in cap. 2. et ver. 20. * Pre. 24. 21. * Ier. 14. 10. * Ier. 15. 10. * Rev. 11 12. * Iob. 32. 19. * NusqaÌ„ citâ—us prcfic tur quaÌ„ in castrâ—s rebellium nunc Nâ—ophyâ—os collocant nunc saeculo obstrictos nuc Apostatas nostros ut gloria cos obligent quos veritate non possent Tertul. lib. de prescrip adversus Haereticos Cap. 41. * Non saâ—guis sed causa facit Martyrem * Mat. 8. 32. for Exhortation * Perkinsius Epist. ad Leot Harm. Bibl. * Zech. 8. 6. * Ludolfus de vitâ Christi lib. 2. cap. 8â— * Act. 17. * Isa. 11. 13. * Rom. 1. 26. 28. * Inter juuenile judicium et senile prejudicium omnis veritas corrumpitur * Iuâ—ge 3. 20. * vide Tertulliannm hoc susius et eleganter persequenteÌ„ sub initio Apologetici adversus Gâ—ntes * Heb. 13. 2. * Tertull. lib. de praescript adversus Hereticos cap. 41. Mar. 10 21 * Eusebius Eccles. hist. lib. 8. sub initio capitiâ— primi * Qui referre injuriam nâ—titur cum ip sum a quo laesus est gestit imitari ita qui maluÌ„ imitatur bonus esse nullo pacto potest Lactâ—nt de vero cuâ—tu lib. 6. ca. 18. * Tâ—rtul in Apol. c. 39. * Nullae infestae hominibus bestiae ut sunt sibi ferales pleruÌ„que Christiani Ammia Marcelli lib 2. cap. 2. * Luk. 9. 54 55. Nazian in Carmine 12 ad Constantinopolitanos * Hoc haereticoruÌ„ negotiuÌ„ est non ethnicos coÌ„ verteÌ„di sâ—d nostros â—vertend nostra suffodâ—unt sua aedificent Tertullia lib. de praescript adversus haereticos cap. 42. * Mat. 11 19 * Dequo postea restitutus nunquaÌ„ coÌ„â—endenduÌ„ putavit minime tamen dissimulans quid alioquin esset probaturus Beza in vitaâ— Calvini * Pamelius in vitâ Tertulliani * Alternis vicibus coÌ„tentioso fume uterque diem in vesperaÌ„ traxeraÌ„t obstrepentibus etiaÌ„ quibusdaÌ„ spectantibus singuloruÌ„ nubilo quidaÌ„ veritas obumbrabatur * See the History of the Councel of Dort in the Preface to the Reformed Churches * See Socrates Eccles. hist. lib. 1. cap. 7. in the Greek et alios passim * Amabiâ—em Bdlyicarum EcclesiaruÌ„ pacem atque harmoniam perturbare conati sunt oâ—im noÌ„â—ulli qui deserto Papismo sed fer meÌ„to ejus noÌ„dum plenae expurgato ad ecclesias nostras traÌ„sicrant carundemque ministerio in primâ ulâ ministroruÌ„ inopiâ admoti fueraÌ„t Câ—sperus Coâ—lhasius Leidae Hermanus Herbertus Goudae Dordrecti c. vid. Historiam syn Dord in praes ad ecclesias sub initio Rom. 3. 17. * Quod aâ—eâ—at ideo â—â—stâ—nate ut dissentieâ—tem augente liâ—â—â—â—iâ non 〈◊〉 minantem postea plebem c. Petrus Morentinus in praefat. in Iuliani miso-pugenem * Passim cum omnibus miscent nihil enim interest illis licet diversa tractantibus dum ad unius veritatis expâ—gâ—atioâ—em exspirent Per lib. de praescrip. adversus Haeret cap. 41. John 3. 20 * Plutarchus in vita Demetrij