such riches of mercy as can admit of no decrease for God is rich in mercy and great in love yea and he accounts it his glory to pass by iniquity transgression and sinne O then who would not be in love with him that is so lovely in goodness who would not in want flee to him for salvation who is so rich in mercy that he sent his only begotten Son into the world that whosoever believes in him should not perish but have everlasting life Iohn 9.15 5 Great in respect of his works for his mercy is over all his works If you survey Gods curious architecture in creating of the world you 'l find mercy communicating its goodness to poor man in making him possessor and Lord of so rich a dominion nor were the hands of mercy bound up by mans rebellion or consumed by the Angels flaming sword but it took its proper seat to make restauration of his own most glorious Image in the death of his beloved Son which is and will be manifested to the whole world the Gospel of the ever-blessed Iesus being that holy city set upon a hill unto which all nations are invited to come and make their habitation each word of truth made manifest before us being a particular cal to every individual son of Adam to come and embrace him the power of whose resurrection will raise their dead souls from a state of sinne to newness of life and thus hath mercy rid triumphant through the whole proceedings betwixt a faithful God and a rebellious creature 4 God is not alwaies extrem to mark what is done amiss in respect of his Saints elected ones for they are his beloved and his delight for whose sake alone the foundations of the earth are kept firme and not thrown into the midst of a bottomless sea God is not willing to use holy Abrahams expostulation to destroy the righteous with the wicked no for tens sake destruction shall not fall upon a people or city if any doubt the truth of this assertion let them but peruse the 12. chap. of Genesis where they shall find the great unwillingness the father of compassions doth express to go about the destruction of that sinful city with righteous judgement which to him is accounted a strange work nay it shall go well with Potiphars house and Pharaohs court also if upright Ioseph dwell therein He 'l defer his plagues to another generation rather then his children should suffer or else which is far better they shall be taken away from the evil to come that their blest eyes may never see what utter ruine divine vengeance doth bring upon a sinful peoplâ— therefore for his elect sake he will not alwaies be angry 5 In respect of the reprobate he is not alwaies extreme to mark what they have done and that upon a two-fold account 1 To let them see their just condemnation 2 In respect of judgement 1 To let them see the justice of their condemnation that though he hath long spared them and given them space and opportunity to repent yet they have chose their own destruction by a wilful impenitency nay God complains in the Prophet Esay All the day long have I stretched out my arme to a rebellious people c. but saith he I will not alwaies keep silence but will recompence even recompence into their bosome Esa 65.9 their continued rebellion it makes God ingeminate his threatned severity which though he be loth to execute yet he will not alwayes be silent abused patience turning into the greatest fury witnesse his passionate compassion over sinful Ierusalem whom thus he speaks Oh Ierusalem Ierusalem which killest the Prophets and stonest them that were sent unto thee how often would I have gathered thy children together as a hen gathers her brood under her wings and you would not There is their times for repentance but now upon their neglect and abuse thereof must needs follow Gods severest vengeance for so it follows Behold your house is left unto you desolate c. Luke 13.34 35. Yea thus he dealeth with Iezabel her self that mother of Fornications I gave her space saith the merciful God but she repented not therefore behold I will cast her into a bed and them that commit adultery with her into great tribulation except they repent of their deeds and I will kill her children with death Rev. 2.21 22. By all which as in a chrystal mirrour you may clearly see the sad event which continually attends an impenitent state Gods mercy affords us space and leaves us without excuse but his Justice will certainly punish us if we repent not 2. In respect of Judgment shall I call it a mercy to the wicked that God suffers them to treasure up wrath against the day of wrath had it not been a greater mercy rather to have cut them off by shortning of their dayes for by it surely something had been substracted from their torments which is proportioned to and measured out by their sins but that God should in Judgment spare them to prosper in sin that they may sin themselves finally into perdition and spare them that the sin may grow as old as the sinner that he may go into his grave with bones full of sinne though on the one hand their length of dayes shewes Gods unwearied patience yet on the other hand it gives full proof of their final intolerable misery God then is not alwayes extreme in punishing of sinne and that in respect of Judgment to the persons guilty he will not presently destroy the Amorites though their sins come up with a loud cry before him no there is a measure of sinne to be filled up as well by Nations as particular persons before the decree go forth and Judgment come upon a Land to the utter ruine thereof nay a Nation may be arrived to the very Zenith of Sinne and yet Judgment not immediately follow witness Ierusalem and oh that England might not be brought in for a testimony also I mean as not deserving what she did for they had committed the greatest of sinnes in not only slaying the Prophets stoning them that preacht repentance unto them but also in killing the Lord of Glory and yet God spared that rebellious City forty two years after which shews that God is not alwayes extreme with them that are come to the Zenith of sinne Oh therefore let Ierusalems space of repentance move us to turn unto the Lord with speed lest we also perish in our sinnes and there be none to deliver For God will make his power known that his name may be declared throughout the earth Rom. 9.17 Thus in respect of Sinners unconverted of Saints that are converted and of Reprobates that will not be converted God is not alwayes extreme to punish And so I have done with the second conclusion and shall onely make a little Application thereof to our selves and so passe to the third observable in the Text. Application 1. Admire the riches of
and keep us from presumptuous sins O let not them get the dominion over us but keep us innocent from the great offence O Lord our strength and our Redeemer And sanctifie unto us all thy methods and proceedings with us fitting us for all further tribulations and trials whatsoever thou in thy divine pleasure shalt be pleased to impose upon us give us patience and constancy and resolution and fortitude to undergoe it that though we walke through the valley of the shadow of death we may fear no ill knowing that thou O Lord art mercifully with us and that with thy rod as well as with thy staffe thou wilt support comfort us and that nothing shall be able to separate us from thy love which is in Jesus Christ our Lord. For whose sake we beseech thee be thou mercifull as to us so to all mankinde we are all O Lord the work of thy hands gratious God if it be thy will make us all the sheep of thy pasture thou hast made us all of one common mould Lord if it be to thy glory make us all partakers of one common Salvation but inspire continually thine universall Church with the Spirit of truth unity and concord and grant that all they that do confesse thy holy name may agree in the truth of thy holy word and live in unity and godly love Thou hast promised O Lord that the gates of hell shall not prevail against thy Church perform we beseech thee thy most gratious promises both to thy whole Church and to that part of it which thou hast planted and now afflicted in these sinfull Lands and Nations wherein we live Arise O Lord and have mercy upon our Sion it is time that thou have mercy upon her yea the time is come for thy servants think upon her stones and it pities them to see her in the dust Lord maintain thine own cause rescue the light of thy truth from all those clouds of errours and heresies which do so much obscure it and let the light thereof in a free profession break forth and shine again among us and that continually even as long as the Sun and Moon endureth To this end blesse us all and above us all blesse all those to whom thou hast given a right for to govern thy people Lord enable them with thy power as well as thou hast invested them with authority to govern the people committed to their charge in peace wealth and godlinesse And thou in whose hands are the hearts of all men and turnest them which way soever thou wilt turne the hearts of the disobedient that the streams of their obedience may run within its proper channell and all flow to the ocean of thy glory And blesse thy Church with Pastors after thine own heart that they may feed thy people with knowledge and understanding that they may teach thy way unto the wicked and convert sinners unto thee and in all things and above all things they may seek thy honor and glory And for the continuance of thy Gospel among us restore in thy good time to their severall places and callings and give grace O heavenly Father to all the reverend Fathers of the Church and other Orthodox Clergy that they may both by their life and Doctrine set forth thy true and lively word and rightly and duely administer thy holy Sacraments let thy blessing be upon the labours of all those whom thou hast commissioned to preach thy word as this day to thy people be with me the meanest and unworthiest of all thy servants O that thou wouldst work wonderfully in me for me and by me make me a happy instrument of much glory to thy name and of much good to thy Church and people And to all thy people every where give hearing ears understanding hearts conscientious souls and obedient lives especially to this Congregation here present that with meek hearts and due reverence they may hear and receive thy holy word truly serving thee in righteousnesse and true holinesse all the dayes of their lives And we beseech thee of thy goodnesse O Lord to comfort and succour all those that in this transitory life be in trouble sorrow need sicknesse or any other adversity these especially that are commended to our devotion we humbly recommend to thy Fatherly goodnesse those whom thou hast visited with thine hand upon the bed of sicknesse O Lord look down from heaven behold visit and relieve those thy sick servants look upon them with the eyes of thy mercy give them comfort and sure confidence in thee defend them from the danger of the enemy and keep them in perpetuall peace and safety through Jesus Christ our Lord. Hear us Almighty and most mercifull God and Saviour extend thy accustomed goodnesse to those thy servants who are grieved with sicknesses visit them O Lord as thou didst visit Peters wives mother and the Captains servant so visit and restore unto those sick persons their former healths if it be thy will or else give them grace so to take thy visitation here upon earth that after this painfull life ended they may dwell with thee in life everlasting And for those thy hand-maids that draw near to the time of their travel thou who art the presant help in the needful time of trouble stand by them and save them preserve them in the danger of Childe-bearing make them joyfull Mothers of gratious Children bring them to thy holy Baptism bring them up in thy holy and true Religion till thou finally bring them to thine everlasting kingdom And accept of the thankfull hearts of those thy servants whom thou hast delivered from the great pain and perill of childe-birth grant we beseech thee most mercifull Father that they through thy help may both faithfully live and walke in their vocations according to thy will in this life present and also may be partakers of everlasting glory in the life to come through Jesus Christ our Lord. And whoever else desire our prayers thou knowest all their names and all their several necessities whether at Sea or at Land in this Land or in others Lord we humbly recommend them all unto thee beseeching thee to visit them with thy salvation and according to the desire of their souls as it shall be for thy glory and their eternal good Lord grant them their hearts desire and all for Jesus Christ the righteous sake in whose blessed name and words we further call on thee as he himself hath taught and commanded and encouraged us in his holy Gospell saying Our Father c. SERM. I. PSAL. 130. v. 3. If thou Lord wilt be extreme to mark what is done amiss O Lord who may abide it I Will sing of Mercy and of Judgement saith the Kingly Prophet the two everlasting Armes O Lord by which thou upholdest and suppottest the beings of mortal Creatures the two everlasting wings by which the eternal majesty of Heaven covers immortal Spirits with unspeakable goodness which like the two
〈◊〉 〈◊〉 men of perverse and depraved minds till then all we preach or learn is but as new wine put into old bottles whose strength their weakness cannot contain or as a new peece in an old garment it may help a little to patch up our lives and actions but at length that natural acquired knowledge which with much study labour and sorrow we have obtained will but agravate our sins and make the rupture of our consciences the more desperate and wide therefore while others sit mourning over the loss of some terrene bliss which perhaps was gone before truly enjoyed let us bewail the true depravation of that real goodness once given to the first and now profered us by believing in the second Adam It were folly beyond compare for rebels to imagine that a pardon can be merited by resistance such sturdy okes must be cut down not bowed and cannot we make the case our own drawing this sure conclusion that while at enmity with God no peace of conscience no joy in the Holy Ghost and that we are traterous rebels beyond all contradiction and dispute For there is a double rebellion 1 Of the soul against God Rom. 3.10 As it is written there is none righteous no not one there is none that understandeth there is none that seeketh after God c. and likewise he goes on shewing the totality of this rebellion verses 12 13 14 15 16 17 18. drawing up this conclusion ver the 16. destruction and misery are in their wayes and the way of peace have they not known there is no fear of God before their eyes When once the reigns of loyalty are laid in the neck of licentious liberty there can be expected nothing but ruine and calamity you have already seen the defection that reigns predominant in the three principal faculties of every unregenerate soul from which it must necessarily follow if the streams abound with so much pollution the fountain and spring must needs overflow with corruption it is the unsanctified heart that occasions all unnatural heats and quarrels against God and his righteous Law Whence come wars and fightings saith S. Iames come they not hence 4. Iames 1. viz. from a lusting and unsatisfied principle that hath taken possession of our souls for ever since man eat of the forbidden fruit the envious one hath endevoured to steal the seed of Gods grace out of his heart that so he might with greater freedome have the larger room wherein to sow his own Tares so that no way can peace be expected from us but by true contrition and holy submission to carry our dead souls in the armes of faith to Jesus the onely true mediatour and beg of him to take away the partition-wall which our sins had erected that so our reconciliation being wrought by him we may have strong consolation through believing 2 As there is a rebellion of the soul against God so secondly it followes that there is a rebellion in the senses against the soul Rom. 7. c. 21. I find then a law that when I would do good evil is present with me and if the great Apostle found such struglings within his sanctified spirit what reason sure have we to make complaint whose senses are continually boiling up with fiery passions and enormous lusts as might easily be made appear would your patience grant me the liberty but to particularize and shew you how each sense apart hath joyned in conspiracy against the soul and I le begin 1 With Hearing that once heavenly organ whose delight was in nothing when created but to hear the heavenly Anthems the glorious Quire of Angels continually sing with changeable parts and unspeakable ravishment in praise of their and his Creator or to receive the lively oracles and upright rules of life from the mouth of God himself but alas no sooner had the soul sinned then the ear was stopped from the former glorious sounds and that voice which before was pleasant to Adam innocent is now terrible and intolerable to the same person naked and what is now our imployment but to listen after those things rhat cannot profit or else to attend to that which will certainly bring punishment The most heavenly charmer with all his melting rhetorick cannot unstop the ear of an obdurate impenitent but he will persist in the hearkening to those diabolicall lectures whose doctrine is deceitful and application damnable whose propositions are to teach us to sow the seeds of sin and Uses to perswade us to reap the fruits thereof That this is a truth beyond control I need fetch no further arguments then your own sad experience whose daily practice bespeaks the woful knowledge you have thereof 2 The sense of Seeing also is not without its interest in complotting how by rebellion to ruine our souls Indeed I find it sometimes the threatning of Gods angry curse as the punishment of a rebellious people that seeing they may not see lest they should be converted and live Esay 9.10 though for the most part it is the subject of his complaint against both Prince and subjects Priest and people as you may see at large up and down that prophecy that by a kind of spiritual adultery the sight of men is divorced from that object which is best and do we not find that these optick nerves of ours which were made only to be the recesses of glorious and immortal objects are by us made the casements and inlets to all kinds of folly madness that now our blear eyes are either offended with every beam of light the sun of righteousness darts upon us so miserable is the decay of our sight in respect of its noblest capacity and operations or else in its luxuriancy and wantonness runs out glaring upon vain and unprofitable things to the breeding of base disorder and unreasonableness in our minds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysost wicked men are unreasonable men are they not without understanding that work wickedness saith the Psalmist Psal 14.14 such is the extravagancy of our natural sight that it for the most part makes way to the blindness of our spiritual sight 3 Smelling which once was like that of a pleasant field which the Lord hath blessed is now by sinne become abominable to God and nauseous to our selves we lost the savour of that good ointment for which the Virgin daughters of Sion should love us Cant. 4.11 our smell is now become earthy and by a sinful dejection we bend our souls downwards for having in Adam lost the smell of those garments more pleasant then that of Lebanus we are now with holy Iob content to sit and enjoy the savour of a dunghil there is a filth and stench remaining in the heart and conscience of every impenitent sinner that the sweet perfumes of a pure mind and upright spirit which continually refresh the heaven-borne souls are forraign and have no alliance to them whose minds are orewhelmed with the turbulent cares of a tossed
racketed from one temptation to another till at last he hazard eternal ruine reeling from one extreme to another untill he fall into perpetual misery Therefore to conclude let me implore every soul that expects and looks for eternal life as who doth not to get cleansed from all your iniquities whether secret or open latent or revealed before you come unto the brink of misery from whence is no return before your feet stumble upon the dark mountains wherein is no security let no iniquity ever have any more dominion over you get all your actions salted with true grace that God may smell a sweet savour in your holy devotions and pious services knowing that your best performances are but gilded appearances and glittering abominations if God should with severity inspect them so that we must all say with holy David in the words of my Text If thou Lord shouldst be extreme c. FINIS SERM. III. LUKE 2.7 And she brought forth her first-born son and wrapped him in swadling-clothes and laid him in a manger because there was no room for them in the Inne Introduction GOd is a most pure Act never was he idle but alwaies in being even when this world was not in being he was in himself love and nigh enough to himself yet when he was so he thought of some eminent act of bounty wherein to produce an Idea of his goodness and accordingly wills thoughts to himself of shewing mercy to mankind for yet he would do good to all therefore all his wayes are good his being and well-being envied as yet by none no not by Satan the first parent of malice and grand enemy both of Gods unspeakable glory and mans eternal felicity not enduring to entertain the least thought of seeing humane nature deified yet God to shew the freedome of his love in rich mercy stamps his own Image upon man for it was his goodness as well as his power that he made us good as well as men but what was at first made good we soon made sin for God made man upright but he hath sought out many inventions so that had not God redeemed us we had been miserable to all eternity much rather had our souls not been then not be happy When man was made holy and had sinned though such iniquity deserved the ruine of what he was before having defaced that image yet God is prone to mercy when provoked goodness would rescue that part of himself from ruine for scarce one had sinned but one was promised to save the Son of God was promised and presented to the Patriarchs being revealed to them by his promises and foretold by his Prophets that God would send his Son he saw a fit vessel wherein he would inclose his son viz. the Blessed Virgin and therefore he sends his Angel to provide a lodging telling her that she was highly honoured of God Luke 7.3 and she shall conceive in her womb and bring forth a Son and shall call his name Iesus that God would give him a name above every name and of his kingdom there shall be no end she examined and believed the Angels Message and and was found with child of the holy Ghost Luke 1. the power of the highest over-shadowing her But loe she is summoned to another travel for there is a decree from Augustus Caesar and behold she takes no small pains to obey for though her appearance might have been excused yet she would not disobey the lawful magistrates command the custome of women is on Mary but alas desolate Virgin she is driven to that pass that having no room in the inne necessity compels her to make a chamber of the stable and to turne the manger the place wherein is laid the food of beasts into a Cradle the now onely receptacle for the bread of life and at once both mother and midwife for she brought forth her first-borne son and wrapt him in swadling-clothes and laid him in a manger because there was no room for them in the Inne In which words consider with me these four general parts 1 A Virgins travail 2 A mothers tenderness 3 A childs poverty 4 The peoples inhospitality 1 A Virgins travail She brought forth her first-borne sonne 2 A mothers tenderness She wrapped him in swadling-clothes 3 A childs poverty laid in a manger 4 The peoples inhospitality There was no roome in the Inne I begin with the first 1. The virgins travail she brought forth her first-born son Wherein consider 1. The person she 2. The birth brought forth 3. The fruit her first-born child 1. For the woman she was a virgin but what a virgin to bear to bring forth a son a wonder and she her self cryes out I know not a man well might the Prophet Ierem. say Behold a Virgin and the Prophet Isai likewise yet she is the same Isa the 7.14 vers but that Christ was conceived of the holy Ghost and born of the Virgin Mary is an article of our faith not of our understanding best known is the manner to him that hath the power virgins are not usually pregnant yet the spirit ingenders flesh we take it not from his nature but power the Holy Ghost produces the man Christ not of himself but by his power Christ begotten of himself as one with the Father sending him on the great errand of mans salvation for all the three Persons in the sacred Trinity have a share in this great work the Father begetting the Son begotten and the Holy Ghost produced him at the fulness of time I call the Holy Ghost Father as his shadow the virgin his mother as his substance or the matter of his person whereby he is called the son of man that by this means he might be joyned to our nature and so become surety for us as for example we christians are born of water of the spirit are not called the sons of water but of the spirit because of the spirit we are made one with Christ and are thereby become the sons of God that Christ was conceived of the Holy Ghost and of Mary is most certain but for our sakes called the son of Mary and not of the Holy Ghost yet hath the son an equality with the spirit and is perfect God as well as man therefore is it that the Holy Ghost concurs with Mary in the conception both agree to make Christ but not one way for t is his the shadow hers the substance hers the carkase his the quintessence how could it be but a holy thing being of the Holy Ghost though she had sin yet Christ took none from her because he would expel it from her for had Christ been born of an Harlot of Mary Magdalen yet she could not have contaminated his integrity but commended his power and mercy he could have sanctified the most sinful person and unhallowed womb Being conceived of the holy Ghost he took our flesh but not our corruption can the sun shine untainted on the