when Sabbath-daies were daies of sport and recreation and Pardons might be had through the hands of other Meditators and within the price of a lust But see what follows ver 21. The incense ye that burnt in the cities of Judah and in the streets of Jerusalem ye and your fathers your Kings and your Princes and the people of the land did not the Lord remember them and came it not into his mind so that the Lord could no longer beâ—r because of the evil of your doings Because ye have burnt incense and because ye have sinned against the Lord c. therefore this evil is happened unto you as at this day Jer. 44.21 Is your return to the cause of your Pâ—â—gues the rational course to prevent them will a second draught of the same Poyson aâ—ido e the first The children of Israel have done evil in my sight saith the Lord they have set their abominations in the house which is called by my name to pollute it and they have built the high places of Tophet Their fear towards me is taught by the precepts of man while with the old Samaritans they fear the Lord and serve their Idols They are gon with the Dog to his vomit Therefore behold the daies come saith the Lord that it shall no more be called Tophet nor the valley of the Son of Hinnom but the valley of slaugter Jer. 7.31 32. When we turn Gods Bethel to a Bethaven his house of Prayer to a den of Thieves it will cause God to turn our Hephzibah into an Aceldama a land of delights to a field of Blood Till the true cause be discovered acknowledged and removed we are farr enough from the cure The nature of the cause might direct us to the means If it be sin that hath made the wound who shall heal it but he that hath authority to forgive sin and to cleanse us from all unrighteousness For thus saith the Lord thy bruise is uncurable and thy wound is grievous there is none to plead thy cause c. All thy lovers have forsaken thee they seek thee not Jer. 30.12 c. Thy wound is in curable with men for few there are that understand none that can remove it in its Cause or effects Thy Lovers thy Confederates whose Assistance thou cravest and dependest on will prove but Fig-leaves not Shields to thee For I have wounded thee with the wound of an enemy Thou wilt find that these Beds are shorter than that thou canst stretch thy self on them and the Coverings narrower than that thou canst wrap thy self in them Isa 28.20 the Abomination of thy Prayers and Sacrifices will never reconcile that God that is in controversie wiâ—h these thy Abominations The multitude of thy Offerings will not removâ— but aggravate the sin of thine Oblations There 's nothing of thee nothing in thee nothing about thee nothing above thee but God that can help thee and if ever he do it be sure he will do it in his own way and on his own terms thou must first compound with him and submit to him Oh! take heed of running to thy own witts or righteousness of resting on thy own duties or innocency or goodness of thy cause for help These are not these will not be thy Saviours Sâ—ffer the word of Exhortation Vse 2 You have heard that the Rod hath a Voice and what this voice is God hath been now a long time with various Comments and glosses expounding it to you And now my B ethren I am come in the name of God to drive home the Nail to the head that I have bin all this while driving at Oh that these last blows might do the work on you that God may not take up the Hammer and drive a Jael's nail at your very heart that I may leave it at last as nails fastned by the Masters of Assemblies Eccl. 12.11 The spirit of God hath fram'd the exhortation in the text it self Hear ye the Rod and I shall say no more I can say no more but to urge you with this Dilemma Either you will hear or else you will not hear Now give me leave to tell you and take it as some of my parting words as those that are not like to be called upon much longer God is câ—ying to you Friends for his packing penny the eleventh hour is come and some of h s last messengers are sent for your last answer refuse but a little longer and you shall never have the â—ffer more Oh! that our words and wishes and tears might now at last prevail with you 1. If you will not hear the Rod in the voice of it you shall surely feel the Rod in the vengeance and curse of it Hear ye deaf and look ye blind that ye may see who is blind but my servant and who is deaf as my Messenger that I sent Isa 42.10 c. But this is a people robbed and spoyled they are all of them snared in holes and they are hid in prison-houses they are for a prey and none delivereth for a spoyl and none saith Restore Who among you will give ear to this Who will hearken and hear for the time to come ver 22.23 Therefore he hath poured upon him the fury of his anger and the Strength of Battel and it hath set him on fire round about yet he knew it not and it burned him yet he laid it not to heart ver 25. Sinner dost thou think that God will leave thee thus Hath he threatned thee and shaken the Rod at thee and shalt thou escape so Hath he made all these dreadful preparations of wrath onely in terrorem to affrighten thee wilt thou once more try whether he be in earnest or no To thy sorrow shalt thou try it and find it when the irreversible curse of God hath fastned on thee when the Fire and Brimstone of divine and unexpiable vengeance is smoaking about thine ears thou shalt know that he was in earnest When God shall dash the potts of thy highest Hopes and dearest Comforts in pieces when the bitter dreggs of the Cup of trembling are at thy nose and must pass through thee when thou shalt long for death and curse the day that ever thou wert born then shalt thou know in whose hand the Rod is If ye will not hear these words I swear by my self saith the Lord that this House shall become a desolation Jer. 22.5 O hear this and tremble thou that wilt not hear God hath sworn thy desolation and vow'd thy destruction What shall I say If thou art resolv'd to run the Risk with God thou mayest Rejoyce O young man in thy youth and let thy heart cheer thee in the daies of thy youth and walk in the waies of thine heart and in the sight of thine eyes but know that for all these things God will bring thee into Judgement Eccles 11.9 Thou may'st enjoy a merry day or two it may be a few merry years more but then resolve to
is visible in God are his back parts his works are in the dark à parte post we can see no further than is revealed And in this sense is God to be acknowledged in his Ends and what those revealed Ends are with reference to his Rod both in general and in special the ensuing discourse may more at large discover at present I shall only shevv you vvhat it is to acknovvledge God in his revealed ends vvhich imports as I conceive these tvvo things 1. To ask Counsell of God God hath given you his Oracles his Vrim and Thummim the Law and the Testimony and hither you are to have recourse Search the Scriptures Acknowledging presupposeth knowledge as every rational act of the will implyes the precedent act of the understanding 2. To joyn issue with God to drive on the same End and to manage the same design with God Lord what wilt thou have me to do Act. 9.6 sayes St. Paul thy Will shall be my will and thy Interest my interest Matth. 26.42 If this Cup may not pass away from me except I drink it thy will be done Is it thy Will that I should bear this Cross so it shall be mine too Is this thy way to humble and reform me to make me perfect through sufferings blessed be thy Wisdomâ— blessed be thy care If this may be the fruit to take away my sin spare me not let the Flesh say what it vvill let the World advise how it vvill I vvill not ask counsell at those stocks O my soul come not thou into their secret unto their Assembly be not thou united Lord take thine ovvn course abate me not one grain that may be for my good If poverty if shame if banishment if death be the vvay Thy will be done Lord take me at my word and let it appear that thou hast honoured me Psal 119.75 and that thou in faithfulness according to thy Promise and Covenant hast afflicted me 2. This reproves those that will believe no more than they feel but like that Horse that Job speaks of Job 39.21 22. Rejoyceth in his strength he goeth on to meet the armed man nay the armed God he mocketh at fear and is not affrighted neither turneth he back from the sword Of this generation are those Scoffers walking after their own lusts and saying Where is the promise of his coming for since the Fathers fell asleep all things continue as they were from the beginning of the Creation 2 Pet. 3.3 4. Well sinner Whether thou wilt believe or whether thou wilt not believe this shall stand on record within thee for ever that thou hast been warn'd The dayes are at hand and the effect of every vision when God shall make this Proverb to cease The dayes are prolonged and every vision faileth Ezek. 12.22 23. The time is coming when God shall be as good as his word with thee and if Faith can have no entrance at thy Hearing it shall by thy other sense of Feeling Though Hell be the portion and place of unbelievers yet there thou shalt as the Devils and the rest of thy cursed brethren do believe and tremble 'T is true God doth sometimes drive the nail with his axe when the hammer will not do but know this too that the nail that turns at the hammer is wont to break under the axe 3. It reproves such as slight any thing whereby God manifests his displeasure You have heard in eleven particulars what Gods ordinary course is in predicting his displeasure with a people or person and to slight the threatnings of God is to despise both the person and authority threatning He therefore that despiseth despiseth not man but God 1 Thes 4.8 And these warnings and threatnings of God are despised these two wayes 1. Privately and that in these three respects 1. In the want of Faith to believe them either in the Reality of them or in the Ends and meaning of them Though I would not you should prostitute your Faith and Credence and set open these doors to every Bastard-Page of â—ying Fame yet neither should you obstinately nail up your doors against all strangers as 't is storied of the Amyclaei who being often terrified and wearied with false reports at length by Law condemned all Reports and then quickly became their enemies prey But in this surmising inquiring credulous and yet unbelieving Age this is all I shall add at present as to this case Those things that are inevident and improbable in the Fable may yet be certain and seasonable in the Moral therefore what will not serve for a staff to support thee may yet one way or other serve for fuel to warm thee But how disputable soever God's warnings may sometimes and to some persons seem to be We have a sure word of Prophesie whereunto ye do well that ye take heed 2 Pet. 1.19 Yet alas who hath believed this report and to whom is the arm of the Lord revealed Though the Watchmen cry from the Tower and blow the Trumpet from the Walls yet Where are the soâ—ls that take themselves to be so deeply concerned in the business Sinner thou shalt shortly know which way the malign and fatal Aspects of those fierie Comets of Divine threatnings look when God shall bring thee out with Agag and tell thee as Nathan told David Thou art the man the very person I aim'd at and though thou wouldst not hear thy case pleaded thou shalt both see and suffer the sentence executed 2. In the want of fear to reverence and stand in awe of them as the Majesty of God and the importance of the issue require Hear now this O foolish people and without understanding which have eyes and see not which have ears and hear not Fear ye not me saith the Lord will ye not tremble at my presence Jer. 5.21 22. Forasmuch as there is none like unto thee O Lord thou art great and thy name is great in might who would not fear thee O King of Nations Jer. 10.6 7. O the strangâ— stupidity the atheistical madness of an unbelieving heart Surely if any created Being be worse than the Devil 't is this unbelieving Heart The Devils believe and tremble O how is it that the miserable Proselyte hath so far out-stript his cursed Tâ—tour 3. In the want of Repentance to submit When either through the stoutness of the heart men scorn to stoop or through the blindness of their minds know not how to do it farther than the bare Ceremony and externity of it unto whom God seems as Lot to his sons in law but as one that mocks with them Yet suffer God to speak nay he will speak and after that he hath spoken as Job said to his friends and performed his word mock on Job 21.3 But unto this man will I look with an eye of mercy and salvation even to him that is poor and of a contrite spirit and trembleth at my word Isa 66.2 2. Positively and thus likewise
Pulse and Water Feed thy people with thy rod Mich. 7.14 And in this sense we may call it the Bread of adversity and the Water of affliction Isa 30.20 which are as absolutely necessary though not per se but per accidens and as the case stands unto our spiritual life and growth as bread and water are to our natural Alas Christian I Thou canst not live without sufferings You say 'T is pity that fair weather should ever hurt But it 's certain a continual Summer would wither thee branch and root the Winter must succeed in its course or thou must dye This necessity proceeds not from the Arbitrariness of Gods Sovereign dispose but from thy own temper and constitution God is not like those Physicians that covet to inâ—ich themselves by their Customers and will physick them right or wrong that they may live upon them though their poor Patients dye under them Oh 't is well for us that we have to do with a God that knows how to chastise us in Judgment and immeasure and will correct the poysonous Ingredients of the Fury and Envy of unreasonable men â—â— that will pare his rod lest it should fall too heavy or too many wayes at once Surely the wrath of man shall praise thee the remainder of wrath shalt thou restrain Psal 76.10 5. Improving rod. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Joh. 15.2 God doth not onely lopp off the dry boughs but paresâ—p the green and this is the way to make a fruitful tree more fruitful That tree onely is in good case that is full of fruit let the husbandry be what it will Affliction is the watring of Gods Garden though the drops may fall so heavy and thick that they may beat all flat to the ground as if it should never rise more yet it quickly recovers and with the fresher vigour and beauty What an odour doth there result from every odoriferous herb in its nature and kind after a soaking shower Every Grace thrives under a sanctified Rod. Stellae nocte splendent quae die non videntur Bern. Humility never lookt like its self till now Heavenly-mindedness had never such a face as now that it is washt in its own tears from the filth and polluting scum of this Earth Faith was never so active and clear-sighted Patience never so strong at the Ancles Charity was never so heart-whole as now that God hath dieted them with his rod. The Judgment never so settled The Will never so deliberately resolv'd The Conscience never so tender and clear The Affections never in such a posture and temper The Temple of the heart never so kept as now that God hath made a scourge of small cords and driven out all those Merchants that held their Exchange there Ioh. 2.12 Hitherto for the Doctrinal part Let me apply it now for Information Exhortation Consolation A word to each of these and so I proceed If this be so Then the wicked are sadly deceived Vse 1 and that 1. In themselves Howbeit he meaneth not so neither doth his heart think so For he saith are not my Princes altogether Kings Isa 10.7 8. With our tongues we will prevail Our lips are our own who is Lord over us Psal 12.4 Alas Sinner this is thy day and it is but a day Mistake not thou art but a Rod though it hath pleased the Father to set thee on high in his house for the terrour of his children thy use is no longer than while the child is under age when once the Heir is of years this penal Discipline shall cease for ever and then all thine arrows shall return on thine own head tipt with that vengeance that thy Pride and Cruelty hath deserved 2. In the people of God They are not the persons thou takest and accusest them for the Fools the Hypocrites the Troublers of Israel The World knoweth us not Now we are the soâ— of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him 1 Joh. 3.1 2. Oh Sinnersâ— what will ye say when ye shall see those whom now ye hate and persecute and brand with hypocrisie and sedition coming in the Clouds and in the Glory and Power of their Father to pasâ— Sentence and Judgment upon you Do ye unknow that the Saints shall judge the World â—â— 1 Cor. 6.2 Go on then arraign condemn execute But know thou that for all these thing God will bring thee into Judgment Eccles 11.9 For a good work say they we stone thee not bâ—â— for Blasphemy c. Joh. 10.33 But wilt thoâ— adventure thy soul onâ—t that thou art not mistaken Was not Saul once of thy mind before God from Heaven convinc'd him what he was doing He little thought it had been Christ he was persecuting Oh! don't thy Conscience sometimes tell thee when thy Interest and Malice â—s at an Ebb that the Question deserves thy better consideration whether it be Dagon or the Ark thou art fighting against the Fox or the Lamb thou art hunting and smiting Yea the â—ime cometh that whosoever killeth you will think that he doth God service Joh. 16.2 â—Twere very strange indeed if any one should â—hink to do Christ a service in destroying his Members eo nomine but under other notions â—nd accusations Well Sinner if thou wilt not â—ebate the case now God himself shall shortly â—ebate it with thee and shall judg uprightly between us Now to the people of God Vse 2 Is all that you â—mplain of and groan under but a Rod and â—â—ch a rod then be exhorted 1. To bear the rod. Nay you must bear it â—he yoke is pinn'd-on that it cannot be shaken â—â— But that you may not lose your labour and â—â—pes bear it 1. With Faith the affiance confidence and â—â—quiescence of Faith 2. With Patience 3. With Resolution 4. With Joy 5. With Perseverance Matth. 16.24 Then â—â—d Jesus unto his Disciples If any man will â—â—e after me let him deny himself and take up 〈◊〉 Cross and follow me If you will be Christians you must bear the Cross and for your help and encouragement consider 1. 'T is the Cross of Christ He hath born it before you He hath born it for you He beaâ—â— it in you He layes it on you And in his time He and he alone can and will take it from you 2. 'T is thy Cross The burden that is weighed out for thee The rod appointed thee there is a necessity praecepti medii and thou 〈◊〉 bear it 3. 'T is a gainful though a painful Cross like Aesop's Load the burden that threatens thâ— death is the bread that maintains thy life 4. 'T is an honourable though a dishonoured Cross The Vexillum Insignia Christi I bâ—â— in my body the marks of the Lord Jesus Gâ—â— 6.17 The wounds and scars
nor the Priviledge of Adoption that shall defend you if a Child stand nay though his Natural and Onely Son between him and his Mark he shall surely die 4. If we would understand the true intent and meaning of the Lords Rod we must humbly betake our selves to the Lord of the Rod. It is not safe to trust our selves in this case Self bears so strong a hand in us that it will be hard if not impossible to escape its Distinctions and Fallacies There will be some secret Grains of Allowance for this Lust and a plausible Dispensation for the other Sin and a colourable veit spread over the other Abomination a thousand wayes we are in danger of deceiving our selves untill we go to God as the Disciples did to Christ to unriddle to us his own Parables This was Joshurs course as you may read in the place before-quoted and this was David's course Psal 42.9 I will say unto God my Zeck why hast thou fongotten me why go I mourning because of the appression of the Enemy O Sir let this be your peedy course too Set some time apart solemnly to enquire of God what his will is and what he would have you to do as to the hard case he hath set before you Go into your corners and commune with God in secret lay down your packs at his feet and spread them all before him open every Box and every Bundle turn out the very Battom of all in his sight and tell him Lord I am sonsible of thy Rod oh make me as sensible of thy meaning in the Rod oh let me know why my Father is displeased thy Frowns are death to me Lord I cannot bear them O let me but once know my sin and it shall be enough What is my Trespass what is my sin that thou art thus pursuing after me search all my Stuff examin every Tent and set it here before me bring out the stollen Images though the Rachel of my greatest delight should dissemble them and plead a Custom or Natural Infirmity for them 'T is true Lord there is cause enough why thou shouldst not only frown but dash so filthy a Potsheard in pieces for ever But O let me bear Lord what now thou halt against me let me not be judg'd and condemn'd in a Language I cannot understand Is it my Pride that displeaseth thee O break my heart whatever it cost me and make me as humble as thou wouldst have me to be Is it my Worldliness my Uncleanness my Impatience thy Remissness in Duties my want of zeal or loss of Love Lord I would not spare one of these Amalekies O let thy Spirit convince me of Sin and then gird me with thy Sword and thy Power that though I cannot stable them through at one thrust yet I may be ever hewing them in pieces till thou hast utterly destroyed them for me Oh my brethren will you ingage your selves in this Duty Would you be hid in the day of God's wrath or shall be go on to pour it out upon you Now resoâ—â—â— or shortly it will be too late The Axe is lifted up shall God strike or will you resolve He is about a strange work among us and that his Enemies shall shortly know Will you be numbred among them that perish the Lord forbid Oh let us prepare to meet the Lord while he is yet a little way off in the way of his Judgments before his fierce wrath so light on our Sodom that it be too late to escape to the Mountain Thus I have given you the Key to unlock these hidden Mysteries and to open the Oracle to you Turn it as I have directed you and as God shall enable you Observe the four Wards of it if you break or wrest either of these it will not do I shall premise no further but proceed to the Voice And first â—n General 1. One voice of the Rod in general is this God will have his People to awake and consider The Anger of the Lord shall not return until â—e have executed and till he have performed the thoughts of his heart in the latter dayes ye â—all consider it perfectly Jer. 23.20 When a people have oâ—t their Hearing God will deal with them by that other sense of Feeling In the â—tter dayes ye shall consider it perfectly though they have made a shift to stop their Ears at Warnings Calls and Threatnings though â—â—y Trumpets and Heraulds of Warr could â—ot awaken them yet my Sword shall at last â—o it I will reprove thee and set them in â—rder before thine eyes now consider this ye â—hat forget God lest I tear you in pieces and â—here be none to deliver Psal 50.21 22. If by words will not do it my Blows shall I will â—et Life in them or I will take that Life they have from them if the renting off their skirt will not rouze them I will tear them in pieces and none shall deliver them Lord when thy â—and is lifted up they will not see but they â—hall see and be ashamed Isa 26.11 Thus â—oth God many times make his very Enemies Consider and force them to see and gaze upon â—heir damning guilt and inevitable misery â—hey shall know that God is too hard for them â—icisti Galilae was the cursed speech of that â—ccursed Apostate Julian God will sometimes give them the Praelibamina the forc-tasts of Hell and make them to consider whether they will or no. This my brethren is a dreadfuâ— kind of considering when God shall cast meâ—â—â— into Hell with their eyes open like some departing Souls scarâ—d by the hideous out-cryes 〈◊〉 those that are about them when their eyes aâ—â— sunk and the gates of Death seem to be shâ—â— upon them then to stare abroad again in a gastly trembling distracted posture ut sentiant se mâ—ri hat they may feel themselves to die this is the Judgment and Vengeance of Considering Buâ— when God comes to deal with his children beâ— treats them like a Father though he knock them yet he will not kill them though be may break their heads yet he will not dash out their brains and yet awake they must too 〈◊〉 dead as they are he will not leave them so he hath a Rod for them which will break no bones and with this he whips them into their spiritual senses when words will not prevail Awake thou that sleepest and arise from the dead and Christ shall give thee light Eph. 5.14 And now Christian Reader thus fanâ— thou hast read but canst thou say Hitherto 〈◊〉 am come Have these or any other of Gods Calls or Knocks so much as awakened thee â—â— and art thou sure thou dost not dream aâ—â— thou fit for a sober and rational debate of thaâ— Controversie that lies between God and thâ— Soul If so then 1. Consider whether thou standest in relation with God as a Friend or as an Enemâ— this will be the very first thing that will call for serious thoughts Lord Who
more for that they cannot pity themselves Is not a man that is distracted and â—nows not what he doth an object of pity â—nd not of hatred or revenge though he reâ—ile and curse nay though he rent you Father forgive them for they know not what they 〈◊〉 Luk. 23.34 3. What serious pains have you taken to â—nvince and perswade them Would you not â—en hazzard your lives to save a mad man â—om murdering himself or your neighbour's â—ouse from burning Would you not lay vioâ—t hands upon them and suffer abuses from â—em if you found them sleeping in such 2 â—â—e And are their Houses and Bodies of â—re worth than their Souls Ah! with what â—ter looks and curses will these poor wretches â—art from you at the great Day who having â—tained mercy your selves did shew no merâ— that having the snares broken for you â—erein you as well as they were once bound 〈◊〉 being happily escaped your selves had neâ— a hand to help a perishing brother Cerâ—nly our Cruelty towards the Souls of those 〈◊〉 call our Enemies may well be inserted as 〈◊〉 Item of that Rod that lies upon us I may 〈◊〉 insist here on all the Cases and Cavils 〈◊〉 might be objected only let me caution 〈◊〉 Take heed of excusing your selves from 〈◊〉 Duty which God will require in the great 〈◊〉 of Account And let me also tell you 〈◊〉 though you can't do for them what you â—ld do yet were you as prudent as humâ— as compassionate as vigilant as self-denying as active as you should be and as onâ— day you may wish you had been you mighâ— have done far more than you have done 〈◊〉 them 3. The Rod hath also a Voice to the Individual Members of this Church of God As every Family so every Soul of the Family shall mourn apart God hath not only Family-offences Congregation-sins but Personal Miscarriages to reckon with us for He is calling us out one by one as those that accuseâ— the woman Joh. 8.9 What I have to say here I shall couch under these two Questions How have you bestowed your Talents How have you kept your Watch 1. How have you bestowed your Talents The Kingdom of Heaven is as a man travellinâ— into a farr country who called his own servants and delivered unto them his goods aâ— unto one he gave five Talents to another two Matth. 25.14 15. Our Lord hath intrustâ— us with his Goods He hath left all the Rich of his house in our hands We have receivâ— our Talents our Measures and Proportionâ— Now let me seriously ask you and my self theâ— following Questions 1. Have we weigh'd our Talents and consider'd what they are You will tell your Monâ— though it be after your own Father especially it be but borrowed or entrusted Mony whâ— must again be accounted for Christian 〈◊〉 aside and tell thy Mony from the hands 〈◊〉 thy Heavenly Father Take a just account of â—hat for which thou must shortly give a just â—ccount Book down thy Receipts both for Number Nature and Weight Thus much â—n Ordinaries and thus much in Extraordinaâ—ies Thus many years Time Health Proâ—ision Quiet Thus many Offers of Grace â—ath God made me and thus long waited for â—y return Thus many signal Deliverances â—om Enemies Disasters and Sicknesses and â—om unseen Dangers God only knows how â—any What large Inventories might the â—eanest of us draw of our external enjoyments which is but the least part of the Taâ—nt we have received If we look into the â—ittle-World of the Soul we shall find it fulâ—r of Mercies than the Heavens are of Starrs â—esides all that Goodness that God had preâ—red to meet us at the very Womb there hath â—en a continual Accession and Succession of â—ew Mercies with the gracious preservation of â—e old Alas we may as well number the â—â—ops of an hours thickest Rain as the Merâ—es of an hours Time Yet take as particular â—nd distinct knowledge of them as you can â—r doubtless the Account will be particular â—od hath when and where and what and â—ow often in his Book even to the utmost â—arthing Matth. 5.26 2. Have we consider'd whose our Talents â—e So far the slothful servant was in the â—ght Lo there thou hast that is thine Matth. 25.25 But han't we rather greedily swept Mercies into our Laps as Thieves thaâ— are robbing the house and taking all for ouâ— own as those that never think to be responsible as if we were the absolute Lords of 〈◊〉 the Mercies we enjoy And is not God concern'd in such a case to vindicate his own Interest Remember Christians 't is Gods ground you tread upon and plant and build and â—owâ— upon his Creatures you feed on his Wooâ— and Flax and Silks you cloath and deck youâ—selves with his Gold and Silver you anâ— hoarding or trading with his Air you breaâ— in and not your own 'T is his Word hiâ— Promises his Sacraments his Graces his Spirit his Help and all the hidden Treasuries oâ— his Gospel the blessed Provisions of your Souâ— they are his and not yours You never made you never purchased you never repair'd any 〈◊〉 these nor can you do it But may you say Obj. This is true indeed of thâ— men of the World they have only a Civiâ— but no Evangelical Right to any thing the possess But what Hath the Child no moâ— right than the Servant Godliness hath tâ— promise of the life that now is and of thâ— which is to come 1 Tim. 4.8 And God haâ— promised with Christ to give us all thing and that freely Rom. 8.32 So says the Apostle Whether Paul or Apollos or Cephas 〈◊〉 the World or Life or Death or things present or things to come all are yours 1 Coâ— 3.23 The same Apostle also saith Answ that The Heâ— long as he is a child differeth nothing from 〈◊〉 servant though he be Lord of all Gal. 4.1 â—od hath not given us the Impropriation but â—e Use of his Goods The heir hath no more â—tual propriety than the servant as long as he 〈◊〉 under age only here 's the difference what â—e Child enjoyes he enjoyes by virtue of his â—elation and this Relation is grounded on â—â—t Covenant between the Father and Christ â—d between Christ and his chosen by virtue â—ereof they stand the Adopted Children of â—d through Christ so that what we receive 〈◊〉 receive on the account of this Covenant â—ich hath made us over unto God and Christ â—d God and Christ and all his Promises over â—o us the Inheritance of all is ours though 〈◊〉 actual possession be reserved till we are â—ough Grace capacitated for it all things â—t are necessary pro hîc nunc unto Life 〈◊〉 Godliness we have in Hand the rest in â—â—e yet both what we have in Hand and in â—â—e we hold in Capite and were never deâ—â—ed for the Absolute Lords of it He that â—eived the five Talents could no more call â—n his own than he that received but one â—â—ther could
Hopes Oh beware then how you perch your selves on such a Bough as you are warn'd will break under you 4. Watch against the Scorus of the world Though you cannot watch to prevent them yet watch to bear them and not only so but to improve them too Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsly for my sake Matth. 5.11 No wonder if fools blaspheme Alas Iud. v. 10. they speak evil of what they know not But wisdome is justified of her children 'T is but a little while you are like toly under these Scorns You shall shortly hear them change their Note When the ends of us both shall be compared together and the definitive Sentence of a just and impartial Judg shall have convinc't them of their madness You shall then mount above their reach and be as much their envy as now you are their scorn Come ye blessed and Go ye cursed will surely bring them to their right witts and a more true and honourable opinion of you 5. Watch against the Persecutions of the world Here is work for your Patience for your Prudence too For Patience to suffer what you cant prevent and for Prudence to prevent what you may foresee and warrantably escape Let not your Imprudence wrong your Patience nor your Impatience force your Prudence Your liberties liycs are dear to Christ as well as to your selves you are as the Apple of his eye Zech. 2.8 Oh take heed then you do not foolishly expose the Apple of Christs eye to every thorn that would pierce it as long as you may avoid it without dishonour 'T is true the Just shall live by his Faith Heb. 2.4 but not aband on his Reason he will trust God Psal 91.11 12. but he will not tempt him Though Angels are charged concerning him and in their hands they shall bear him up Yet it is written Thou shalt not tempt the Lord thy God Matth. 10.22 ve 16. vir 17. Matth. 4.6 7. He that hath said Feaâ— not them which kill the body hath also said in the same Place Beware of men And 〈◊〉 wise as Serpents But I hope I need not use much ado with you here Self-preservation is a Principle of Nature But watch your Patience rather how to bear that which you are called unto And should I tell you all your encouragements hereunto I must set open the very heart of Christ and the Gates of Heaven to you which is a task too hard and too high for a poor finite shallow mortal Creature to do 6. Take heed of the Cares of the world Those choaking things Matth. 13.22 The care of the world and the deceitfulness of riches choak the word They will choak your graces and your comforts too I would have you without carefulness 1 Cor. 7.32 How did Christ labour to beat his Disciples out of this Matth. 6.17 Which of you by taking thought can add one cubit to his Stature What have you gotten by all your Immoderate cares Han't you found them to be unsatiable â—exing tormenting things Whosoever drinkâ—eth of this water shall thirst again Joh. 4.13 Have your cares ever filled your Bellies Or are they ever like to do it Han't you bin as when a hungry man dreameth Isa 29.8 and behold he â—ateth but he awaketh and his Soul is empty Besides they are entangling things the Cords and Fetters of the Heart 2 Tim. 2.4 Nay let me tell thee Christian these sinful cares â—re the Instruments of Petsecution and cruelty â—he spears in the heart of Christ and Thorns â—n thy own Soul What Fires and Feudes do they kindle in your Affections What shuffling and partiality do they introduce on your Duties-Certainly I cannot tell you the thousandth part of the mischiefs of these poysoned Arrows these pestilent sordid Christ persecuting heart-ensnaring cares Nor can I stand at present to enlarge as I thought to have done 5. Lastly watch against Death Not only agaist the Stroak of Death which is common to all but against the Sting of Death Leâ— not Death find you out of the way of Life noâ— out of a lively activity in that way Wait with Patience till your Change come Iob. 14.14 which shall change your Patience to possession Leâ— not Death be in your Mouths only but in your Hearts that both heart and mouth may joyn in your eternal Triumph This is you last Enemy overcome this and you shall wear the Crown to all eternity and set up your everlasting Trophies in the Throne of your God Watch that Death find you noâ— onely in the Vineyard but in your work thaâ— you may dye not only in Christ but in Comfort too Blessed is that servant whom his Lord when he cometh shall find so doing Luk. 12.43 Oh Christians When God shall call you out of your hardest work and snatch you as it were out of the midst of crue storms When he shall break in through you Prison-doors and lead you out by the hand or send his fiery Chariots to convey you from your glorious Martyrdom to your most gloriouâ— Mansions Oh! conceive then if you can with what in effable compassions will he laâ— you up in the victorious arms of his Love and place you in his eternal Rest oh hold out â—â—ith and Patience one hour one year one â—attel more For yet a little while and he â—â—at shall come will come and will not tarry â—eb 10.37 Thus I have told you what it is you are specially concern'd to watch against I hope here are but few among Christians that are question the reality or necessity of such â— Duty Yet to keep you the better waking â—â— this sad and dismal night when so many â—f our Watchmen are forsaking the Walls or â—â—llen asleep I shall propose these five quickning Motives 1. They are Enemies that you are to Watch against Such as will be sure to do you â— mischief if possible they never intended you â—ny good It never goes well with Sin longer â—han it is feeding on the blood of your Souls and the spoils of your Duties Oh how would â—he Devil rejoice to see you falling like Starrs from Heaven and God blotting your Names but of the Book of Life Nothing stands more directly opposite to your peace and happiness â—han Self How full is the World of venom and â—nmity and Death waits but for the word to â—trike his last blow at you to consummate â—our eternal Ruin Oh my Brethren you â—hat have to do with enemies had need be watchful 2. They are Mortal Enemies Such as thirst for your blood The wages of Sin is death Rom. 6.23 What doth the Labourer look and long for but his wages oh how hard is Sin at its daily work to earn the undoing wages of thine eternal death 't is that it looks and longs for 1 Pet. 5.8 What is it the Devil is seeking after and hunting up and down the