Three Decads OF SERMONS Lately Preached to the VNIVERSITY at St MARY'S Church in OXFORD BY HENRY WILKINSON D. D. Principall of Magdalen Hall Eccles 9. 10. Whatsoever thy hand findeth to do do it with thy might for there is no worke nor device nor knowledge nor wisedome in the grave whither thou goest 2 Cor. 5. 14. For the Love of Christ constraineth us ACADEMIA OXON IF SIS OXFORD Printed by H. H. for Thomas Robinson 1660. Almae Venerabili Matri ACADEMIAE OXONIENSI TRES CONCIONVM DECADES in Templo S. MARIae haud ita pridem habitarum In perennis Obsequii Gratitudinis Testimonium D. D. D. Q. L. M. Q. HENRICUS WILKINSONUS The AUTHOR'S Preface to the unprejudiced Reader BE pleased Reader with patience to take notice of and give Credence to this true though brief ensuing Information As for my part being conscious to my self of manifold Failings perhaps more then others can or will acquaint me withall I should have stood in more awe of a Press then in such a Critical Age to have exposed even the best of my Labors to publick view Had not some both eminently Godly and Judicious incouraged me much by their Approbation Amongst whom the * Dr. J. Conant Vice-Chancellor and * Dr. Edw Reynolds Dean of Christ-Church whose Judgements I highly value approved what now comes forth Likewise those several Sermons which I formerly Printed in another Language for the most part were communicated to a * Reverend and Dr. Harris President of Trinity Coll Oxon. Judicious Divine lately gone to Heaven with whom I had intimate acquaintance and always found a faithful Friend by whose Advice they were committed to the Press For Apologies and such like preliminary Discourses I purposely wave as superfluous altogether I have often thought not without great detestation of a proud vain-glorious speech of one not worth the naming Trajectum plantavit Lovanium rigavit Caesar dedit Incrementum Whereupon another made Answer Hic Deus nihil fecit I shall acknowledge Adwickium in Agro Eboracensi plantavit There I was born Oxonium rigavit There I had the greatest part of my Education Christus autem dedit Incrementum The increase and blessing of all I ascribe unto Christ alone Paul may plant and Apollo may water but God alone 1 Cor. 3. 6. giveth the encrease I have read that a Philosopher accounted it as his honor That he was a Man a Citizen and lived in the time of Socrates Much more do I account it my honor to be a Christian and born in a Land where Christ is known And through riches of Grace and Mercy to be born again And to be accounted worthy even such a worthless Instrument as I am to be a Minister of the Gospel of Jesus Christ for whose sake to spend and be spent I account it a far greater honor then to be the Emperor of the World And if the Lord be pleased to make me more Instrumental to gain souls to Christ through Mercy I have already heard of some brought in to my comfort This Mercy I shall value at a higher rate then all the Kingdoms of the World and the glory of them Neither may I pass by in silence for which I cannot be thankful enough Gods gracious dealings with me in my younger years at Glocâ—ster where Mr. John Workman Mr. John Langly the Lord blest to my soul the Ministry of a * Holy man of God and likewise the Labors of a * Worthy School-master Further The Lord in mercy afforded unto me great advantages after I was placed in Magdalen-Hall under the Government of * Dr. John wilâ—inson Principal of Magdalen Hall 43 years my Honored Uncle the vigilant Principal one as I conceive endowed with the spirit of Government where likewise I was well accommodated with a * Dr. Henry wilkinson now Cannon of Ch Ch Religious Learned and Diligent Tutor now an eminent Professor of Divinity in this University These I mention with thankfulness unto God And with Pliny I conceive it Ingenuum confiteri per quos profecâ—rim As for many of my Brethren who have more Talents entrusted to them then my self I envy not any of them but heartily wish a diligent improvement of them as remembring where much is given much is required For what through Grace is given me I am obliged to be thankful and not hide in a napkin Those Scriptures are as Frontlets before mine eyes and frequent Monitors unto me viz. Eccles 9. 10. Whatsoever thy hand findeth to doe doe it with thy might for there is no work nor device nor knowledge nor wisdom in the grave whither thou goest Joh. 9. 4. I must work the works of him that sent me while it is day The night cometh when no man can work And 2 Cor. 5. 14. The love of Christ constraineth us Upon these Principles I desire to manage all my undertakings and act accordingly Now in an especial manner I present these Sermons as Duty and Gratitude bindes me to the University before whom I Preach'd them I cannot conceal what my heart is so much affected with but must acknowledge with all thankfulness those signal Mercies from Heaven of late extended even to a Miracle that the Ministry and maintenance due thereunto the Universities and their Priviledges are yet secured and rescued from the malitious projects and attempts of unreasonable men who cry with a Stentorean voice against an Universitie as the children of Edom did in the day of Jerusalem Psal 137. 7. Rase rase it even to the Foundation thereof These are of John of Leydens and Wigelius his Faction lately consuted by a * Learned Dr. Arrowsmith in Orat. Aqtiweigâ—l Professor It 's sufficiently known that men of this Leaven have an evil eye against all Schools of Learning and therefore bespatter and calumniate them that they may more easily make a prey of their Revenues This was the Divelish design of Julian the Apostate to overthrow Schools of Learning and rob them of their maintenance and this was a subtle Stratagem used by him to hinder the succession of Ministers But all sober minded persons who have their eyes in their heads see and cannot but acknowledge the singular and daily use of Publick Nurseries of Learning Maugre all the Aspersions and out-crys of those false tongues set on Fire of Hell From these places of Learning have come forth a Noble Army of Martyrs viz. Cranmer Ridley Latimer Hooper Bradford Tindall Philpot c. who have resisted Popery unto Blood and sealed unto the truth of the Protestant Religion with their own Blood Our Vniversity of Oxford can produce a large Catalogue of eminent Champions for the Truth some whereof were Bradwardin Wickliffe Jewell Fox Jo Reynolds Hooker Ayry Crackenthorp Field Lake Hackwell Benefield Bolton Pemble c. Our publick Professors have been an Ornament unto that Chair and have opposed Rome Racovia Munster c. Their Names are like precious Oyntment poured forth leaving
a sweet savour behinde them viz. Peter Martyr Humfred Abbot Holland Prideaux Sanderson Hoyle And the present Professor though I conceal his name deserves an Honorable mention whose Parts and Graces adorned with so great Humility render him an useful Instrument for Publick Good It 's worth our Observation That in former times still God raised up Men of Heroick Courage and Invincible Resolution to lop off and fear the Hydra of Heresies and defend the truth against all Gain-sayers I shall onely make mention of some remarkable passages within my own remembrance When that novel upstart Doctrine of Arminius novel I call it unless Arminius be Pelagius redivivus and upon that account may plead more Antiquity was broach'd when some not all Prelates countenanced those Tenets and preferred those of that Perswasion to places of Preferment How many then of the younger Students bent their Studies that way Insomuch as I have seen a Remonstrance of Parliament above thirty years ago declaring That the study of Arminianism was the ready way to preferment and the Arminians were compared to the Jesuits For my own observation I have for the most part apprehended an Arminian to be compounded of a Jesuit and a formal Protestant That so by the one he may ingratiate himself thus by broaching pleasing Doctrines of General Redemption Free Will c. And by the help of the other he may carry on his Designs with more subtlety It cannot be deny'd but twenty years ago Arminians had a great Harvest in both Universities yet in both God raised up worthy Champions to oppose and confute all those rotten Opinions To instance onely according to my own Personal knowledge In this University the * Learned Professor of the Chair stood up with Dr. Prideaux Courage in his Lectures and Disputations against Arminianism Dr. Twisse put forth that Learned accurate Book called Vindiciae Gratiae c. Since him Dr. Kendall wrote after the same Copy Maugre Inhibitions Affrightments and other dangers of those times yet some there were who not afraid of the face of men cry'd aloud against the Errors of the Time Two or three more I shall mention * One Preach'd upon this Text Numb 14. 4. And they said one unto Mr. Hodges of Excter Coll. another Let us make a Captain and return into Egypt In which Sermon Gravenchovius was quite beat out of the Field Another Preach'd on this Text 2 Thess 2. 10. Because they received Mr. Ford of Magdalen Hall not the love of the truth that they might be savâ—d He gave Arminius a deadly blow and cry'd down Superstitious Innovations in these words Altar High Altars the uncouth Language of a strange Land These suffered Banishment and their suffering was their Crown A third whom I heard Preach in Latine about 27 years agoe Mr. Croke of Brâ—sen-nose Colledge charged Arminius through and through and in conclusion was not afraid to call a Spade a Spade These were as I well remember his ipsissima verba-Postremo agendum est mihi cum Jacobo Arminio qui etiamsi non essâ—t Orthodoxus utinam non esset perjurus And in the Publick Act the same year a worthy Doctor answered And at another Dr. Staunton now President of C. C. C. time a Batchelour of Divinity who both couragiously and faithfully defended this Truth against their Antagonists Deus non est Author mali secundum Reformatorum Placita A fourth I shall mention is about 22 years agoe an ancient Bachelour Mr. 〈◊〉 of 〈◊〉 〈◊〉 â—â—ll of Divinity who defended the Orthodox Docâ—â—â—ne against the Arminian Faction His Text was Pâ—il 2. 12. Work out yâ—ur own salvation with fear and trembling Being callâ—d in question for that Sermon he ingeniously confest That the self-same Sermon he had Preach'd in St. Mary's Pulpit sixteen years before and then it waâ— well approved of and accounted tâ—ue Doctrine Neither can I bury in silence to Gods glory be it mentioned that Oxford hath afforded many faithful and constant Preachers this laâ—â— Century What excellent Preaching was there as I have received from good hands at Alhollows by the Tuesday Lecturers for which Dr. White a worthy Benefactor to the University and â—ounder of the 5 Exhibitions in Magdalen Hall left an allowance Then Dr. Jâ—h Reynolds Dr. Ayry and others supplyed that course And Dr. Ayry for many years together Preached at St. Peters in the East each Lords Day and his excellent Pains are made publick in those Lectures on the Philippians Within the compass of my own remembrance for thirty years at least I can speak there were many able and Iudicious Preachers in particular Parishes who constantly labored in the Word and Doctrine Of such were choice Ministers of the Gospel at * Alhollows at St. * Michaâ—ls * St. Peters in the East by Mr. Pope Mr. Black burn Mr. â—ight Mr. Eâ—stoâ— whose Ministry blessed be God I received much edification Other able and faithful Preachers are yet alive who have and do at present take abundance of pains in the Work of the Gospel amongst us whose Names though I pass by yet are no whit the less to be esteemed of I would not willingly give offence neither to Jâ—w nâ—r Gentile nor Church of God Yet I must speak my conscience without respect of persons that for these thirteen years last past there hath been more constant and more practical edifying Preaching amongst us then the eldest alive can remember was ever before in this University Every Lords Day at several hours three or four Sermons are Preached Likewise every Tuesday Thursday Friday and Saturday constant Lectures are Preached besides many other Lectures in private Chappels Upon these considerations it plainly appears what care and industry is taken to propagate Religion in the University and City And many there are amongst us of that excellent temper of Amaziah the Son of Zichri who willingly offer up themselves unto 2 Chro. 17. 16. the service of the Lord Who give their Labors as a free-will-offering gratis I may truly say I wish not Ingratis It 's not in my intention to make up a Nomâ—nclature and compleat Catalogue of the Worthies of our Universities Many not named perhaps may be no whit inferior to those that are already named My design is to stop the mouthes of Clamorous Envious and Malicious Persons who asperse and traduce Vniversities as useless and little better then Hives of Wasps and Drones although I know no reason why because of some Wasps and Drones the whole Hive should be destroyed But those Machiavilian Counsels take place too too much now adays Audacter criminare aliquid haerebit Neither do I in the least question but that the Venerable Vniversity of Cambridge can produce a parallel number of choice Divines and Scholars such as were Whitaker Cartwright Ward Davenant Greenham Perkins Baynes Sibbs Preston Dod Hildersham Hill Arrowsmith c. But I proceed no further in this Argument By what I have observ'd from others to whom I
came justly upon them for the neglect and unprofitableness under the Gospel in King Edward the sixth's days And if they were so severely punished for a few years unprofitableness under the means of Grace of how much forer punishment shall we of England be accounted worthy who well nigh a hundred years have enjoyed the purity of the Gospel and yet we are barren and unfruitful Let us every one acknowledge his own unfruitfulness that notwithstanding fatning Ordinances we have lean souls and let us every one pray in particular Lord lay not my unfruitfulness under the Ministry unto my charge The Spirit will not always strive and wait at those Bethesda's God may in judgement say I will take this kingdom from you and give it to others who will bring forth the fruits of it I will no more suffer my servants to be abused no more suffer my word to be despised I 'le rain Mannâ—h no more round about your tents if you have so cheap an esteem of it Let us all deprecate this dreadful judgement which the Pâ—ophet Amos threatens Amos 8. 1. Behold a basket of summer-fruits and he said What seest thou and I said A basket of summer-fruit then said the Lord unto me The end is come upon my people of Israel I will not again pass by them any more This is the second way whereby the Spirit â—â—rives viz. By the Ministry of the word A third way whereby the Spirit strives is by the checks and 3. The Spirit strives by the conviction of conscience Multi habent scientiaÌ„ pauci vero conscientiam Bernard de interiore domo In corde puritatem In ore veritatem In actione rectitudinem Bern. de interdomo convictions of conscience Bernard makes a sad complaint in that excellent Tract De interiori domo Many haue knowledge but few have conscience He lays down there three choice qualifications of a good conscience To have sincerity in the heart truth in the mouth and rectitude in the conversation These are distinguishing Notes for tryal and examination Now the spirit of God strives by the checks of conscience Conscience flew in Judas his face a legal qualm came upon him I can call it no better It sprang from the horror of the wrath of God and Hell fire flashing in his face It was no Evangelical repentance Judas got thirty pieces of silver but conscience forced him to a restitution Conscience is a reflect act it looks back upon a mans self It is like a Musket over-charged it will recoil upon a sinner It is like a Blood-hound that will follow by the scent and will never leave searching till it hath descryed the Delinquent Wherefore Brethren let us take special notice of the checks of Conscience Let us keep faith and a good conscience joyn'd as the Apostle exhorts Let us not break Gods link Let Pauls Herein I exercise be our continual Monitor Acts 24. 16. Herein I exercise my self to have a conscience void of offence towards God and towards men A Christian may have a pardon in the Court of the Judge and yet not discern it in the Court of his conscience In case of desertions withdrawings and suspensions of Gods gracious countenance a Christian may not be able to apprehend Gods reconciled countenance but in this case there are incouraging supporting promises Isa 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God We read likewise Psal 97. 11. Light is sown for the righteous and gladness for the upright in heart and Psal 112. 4. Unto the upright there ariseth light in the darkness God is gracious and full of compassion and righteous in all his ways But what shall we say when a sinner is condemned both in the Court of the Judge and of conscience how great is that condemnation Spira had a check of conscience and a voice forbidding him O do it not He paid full dear for the wounding of his conscience It 's an observatian of an excellent Divine in a precious Book called Moses self-denyal We had better saith he have all the world Mr. Burroughs Moses Self-denyal cast shame in our faces and upbraid us then that our consciences should cast dirt into them It 's better to endure all the frowns and anger of the greatest Potentates on earth then to have an angry conscience within our breast It 's better to want all the pleasures that earth can afford then to loose the delights which a good conscience will bring in O let the Bird in the breast be always kept singing whatsoever we suffer for it We all subscribe to this in Theâ— whether we do thus in Hypothesi let 's examine our awakned Conscience Let us every one deal impartially with his own conscience All our hearts are naked unto him with whom we have to deal Let every one pray study confer for the information of his own Conscience nothing may be done doubtingly for that is not of faith and whatsoever is not of faith is sin In the whole course of our lives let us bring all our actions to the rule of the word of God and let that decide the controversie Here 's a four-fold infallible rule Let A four-fold rule for the examining of conscience 1. Every one be perswaded in his own heart 2. Let us abstain from all appearances of evil 3. Prove all things and hold fast that which is good 4. Hold faith and a good conscience Let us keep close to these known plain rules discarding carnal policy carnal interests which are the devised ways of men and then let our resolution concur with Luthers I bear this title I HuÌ„c gero titulum cedo nulli Luth. yeild to none Now then when the Spirit thus strives by the checks of conscience let us not resist nor stifle those motions let us not shut our eyes against known light breaking in upon us This is a third way whereby the Spirit strives viz. by the checkings and convictions of Conscience A fourth way wereby the Spirit strives is by the tenders of 4. The Spirit strives by the tender of mercies mercies and loving kindness openings of bowels of compassion towards poor sinners These mercies are tender mercies and there is a multitude of them Psal 51. 1. Have mercy upon me O God according to thy loving kindeness according to the multitude of thy tender mercies blot out my transgressions They are the sounding of Bowels the fountain opened Zech. 13. 1. In that day there shall be a fountain opened to the House of David and to the Inhabitants of Jerusalem for sin and for uncleanness Here is a free tender of Jesus Christ and the riches of his mercies The spirit makes many Proclamations and Invitations to come in to Jesus Christ One is Isa 55. 1. Ho every one that thirsteth come ye to the waters and
this season the Prophet tels us Is 55. 6. And the Apostle 1 Cor. 6. 2. Now is the season to come in and close with God â—now to agree with thine adversary quickly whilst thou art in the way with him so we are exhorted Mat 5. 25. You that are youngest ought to offer your Male to God your marrow vigour best strength even all Consecrate your fresh green years to the service of the Lord Eccl. 12. 1. Remember now thy creator in the daies of thy youth while the evil daies come not nor the yeares draw nigh when thou shalt say I have no pleasure in them and Micah 7. 1. Woe is me for I am as when they have gathered the Summer fruits as the grape gleanings of the Vintage there is no cluster to eat my soul desired the first ripe fruit O that from your childhood with Timothy and Samuel you would labour to know and fear the Lord You that are old give your old age to God and be more serious bewaile with teare of blood your youthfull sinnes In good earnest seek the Lord now though it be the eleventh hour come and work in the Vineyard and because you have delayed the longer which is your great wickednesse you had need for the future work the harder And O! that your last daies might bee your best daies It s an observation of a Reverend Divine That a Greenham young man should honour God with his youth a middle aged man with his strength an old man with his wisdome Wherefore lay aside all delayes demurres apologies and vain excuses and now take the benefit of the season now lay hold on the golden opportunity and labour in this thy day to entertain serious considerations of those things which concern your everlasting peace 3. We must make Religion our businesse Let this be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of works to serve the Lord. The service of God must be Charact. 3. Wee must make Religion our businesse performed seriously and supreamly Mat. 6. 33. Doe not make an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in matters of Religion All other things must bee subordinate and subservient unto the Worship of God Wherefore be exhorted to give God the morning and evening sacrifice Seven times a day saith David I will praise thee Daniel prayed three times a day Let 's not deale so contemptibly with God as to leave the worst of our time that part of the day for God when we are most indisposed for service shuffling over a few prayers between sleeping and waking as if such sleight services would be sufficient Be not deceived God is not God will not be mocked God requires the best of the Flock I have often been offended and it hath been sad upon my heart to hear mock prayers of Beggars from door to door mumbling over a few prayers And I have ever thought it a a shame that such vile wretches should be suffered so to prophane the Ordinance of Prayer and take the Name of God in vain But much more are such to blame who have gifts and abilities and yet content themselves with a formal service and a lazie easie way of worship such tye themselves to forms and prescriptions of Antiquity and will force themselves to crutches not making tryall whether they can goe without The Spirit is worth the asking for and there 's a comfortable promise that God will give the Spirit to those that ask him Luke 11. 13. God promiseth good things to those that ask him Mat. 7. 11. and questionlesse the Spirit of God is a good thing 4. Whatever we doe we must do in Faith if we pray we must Charact. 4. Wee must doe all in faith pray in Faith Jam. 5. 15. If we hear we must hear in Faith What 's the reason of barrennesse and unfruitfulnesse in hearing of the Word It proceeds from the want of Faith Heb. 4. 2. If we receive the Sacrament we must receive in Faith for Faith is the maine qualification in a Receiver The Scripture compares Faith to an eye Zach. 12. 10. to a hand Joh. 1. 12. If we want Faith we have neither eye nor hand Christs body and blood is meat and drink indeed to the Faith of a worthy Communicant Now if Faith be wanting there 's a mouth wanting to feed on Christ The Apostle tels us Heb. 11. 6. That without Faith it is impossible to please God and whatsoever is not of Faith is sinne No services of an unbeleever are accepted in the eyes of God 5. Whatever we doe we must do in the Name of Jesus Christ Charact. 5. All must bee done in the name of Christ Faith makes not God to be ours but in Christ Christ is the object of our Faith the author and finisher thereof No services can bee accepted but in Christ for God will no other way shew mercy but through Jesus Christ 2 Cor. 5. 19. Christ is our peace Ephes 2. 14. He is the Mediator between God and Man He alone hath trod the Winepresse of his Fathers fury Christ is that brazen Serpent to whom we must look with the eye of Faith else we shall never bee cured of the stingings of the fierie Serpent Christ was typified by the dead Bird the living bird must be dipt in the blood of thâ—â— dead bird otherwise no atonement could be made Christ is that tree whose leaves convey healing to the Nation the fountaine opened for sinne and for uncleannesse Christ is that Shiloh Jacob prophesied of that Star Balaam mentioned that Messias prophesied by Daniel that great Prophet foretold by Moses Christ is that great brazen Altar before the Throne whereon all our Sacrifices ought to be offered Christ is the beloved Son in whom the Father is well pleased He is the new and living way He is the way the truth and life I insist the longer on this and am your Remembrancer of these things though ye know them already and the rather to settle you in the truth against those wicked opinions of some who phansie a Platonick Christ and of others who tell us of a Postern-door for Heathens and are so lavish in their charity as they will bestow a Dowry upon Pagans I shall urge onely two Scriptures for confutation Act. 4. 12. Joh. 17. 3. 6. And lastly let 's performe all the services of God with Reverence Charact. 6. All must bee performed with reverence and godly fear Heb. 12. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God with reverence and godly fear The serious consideration of Gods Majesty and Purity should mightily prevaile upon our hearts and strike in us an awefull reverence of the great and glorious name of the Lord our God Whether it be Altar-worship Will-worship or Men-worship I look upon them all as abominable Yet notwithstanding when I cry down superstitious gestures farre bee it from me to cry up irreverent gestures in the worship of God
after however the prologue may promise a comedy yet the Epilogue will discover a fatall tragedy whatever laughter was extorted was but risus Sardonicus All the pleasures are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bitter-sweets will there not in all these be bitternesse in the end Thus drawing an induction from these and the rest I may hence collect an universall conclusion That nothing under the sunne is worthy of the labour and pursuite of the sonnes of men Thou then ex meliore luto sictus who art fram'd of a better mold who art imploy'd in a more peculiar service for the God of Heaven O tread not Antipodes be not unsutable to thy Lord and master A shame for a child to be so unlike his Father Tu tibi ipsi quaeris grandia dost thou O Baruch Baruch the person seeking seeke great things thou for thy selfe which is the person seeking and now bespeaks the continuance of your patience This string sounds harsh It 's strange that a man so highly advanc't in the service of God should so much forget himselfe C. A Laâ—ide checks him thus solus vis otiari nil vis pati pro conversione salute C. A Lapide in Loc. populi would'st thou enjoy thy rest alone and venter nothing for the conversion and safety of the people of God There 's an Emphasis in the word wilt thou seeke for thy selfe As supposing the Church and State should be put into one ballance and thy life in another would'st thou desire to outweigh them both Is thy life more pretious then so many millions Would'st thou be advanc't when the Church is brought low Would'st thou warme thy selfe at home by thine own fire when the temple of the Lord is a burning Questionlesse my brethren it 's the duty of a child of God to haue a fellow-feeling of his brethrens calamities to lay to heart their miseries as if they were his own Private interests must give place to publick miseries Particular relations must be swallowed up in the weale publick Private affaires must cease and be suspended when mighty and urgent businesse of Church and state require our helping hand Good old Elyes heart trembled for the Arke of God he could heare with patience the flight of Israel and the slaughter of his sonnes but as soone as the messenger made mention that the Arke of God was taken he fell from off the seat backward by the side of the gate and his neck brake and he died 1 Sam. 4. 18. And his daughter in law Phineas wife bowed her selfe and travailed and called her child Iâ—habod saying the glory is departed from Israel because the Arke of God was taken vers 22. You heare how deeply these two were affected with the Churches misery It were a prudent and profitable course in such times as these wherein we live to read leasurely over the booke of Lamentations that so our hearts might be fram'd into a broken temper And in the fayling of this man of God it should be our wisdome profitably to reflect upon our selves and see where 's our sympathy in these times of nationall calamities I feare most of our Consciences if they be not cauteris'd will give in evidence to the contrary How many are there who grow worse and worse in these perillous times adding dâ—unkennesse to thirst living in all manner of Epicurisme and sensuality Now Gods judgments are abroad how few are there that learne righteousnesse at home Where 's the man that makes such an excellent use of these distractions as to labour to walke more closely with God and to make his peace with him Where 's the man of Jerâ—mies temper who makes his head waters and his eyes a fountaine of teares Jer. 9. 1. Who eats no pleasant bread with Daniel who with Job abhorres himselfe and repents in dust and ashes we have many water-breaches and we may feare an innundation It nearly concernes us to put in practise the prophet Joâ—ls counsell To turne unto the Lord with all our hearts and with fasting and with weeping and with mourning Joel 2. 12. would we were better acquainted that our Benonies will prove our Benjamins our sons of sorrow the sons of our right hand we should mourn with those that mourn and share with our brethren in their sufferings There 's more comfort to be extracted out of one daies communion with the Saints of God though in a suffering condition then in all the joviall society in the universe It 's storyed of Godfrey of Bullen that he refus'd to be crownd at Jerusalem with a crowne of Gold where Hist of God frey of Bullen in Fullers Holy Warr. Christ was crown'd with a crown of thorns A modest act that would not admit such a vast disproportion between him and Christ and shall we crown our selves with rose buds abate nothing of our former delights amidst all these dangers and perplexities When one ask't Plato how he came to such a perfection of wisdome he returnes this answer plus olei consumpsi in lampade quâm vini in calice that he spent more oyle in the lampe then wine in the cup. May the same be verified of us all And may not the complaint of the Prophet Isaiah Is 22. 12. find us guilty and in that day did the Lord God of Hosts call to weeping and to mourning and to baldnesse and to girding with sack-cloth and behold joy and gladnesse slaying Oxen and killing sheepe eating flesh and drinking wine Let us eat and drinke Magnificè tibi prospectum vis in omnibus procellis c. Junius in locum for to morrow we shall die Blessed be God we have fasting daies enjoyn'd by publick authority but have not we just cause to fast for our fasting and mourne and be heartily sorrowfull that we have mourn'd and sorrow'd no more what a fearfull woe is there pronounc'd against those that are at ease in Zion Magnificè tibi prospectum vis in omnibus procellis ac tempestatibus tanquam è portu naufragium publicum prospectare So Junius upon my text tells us wilt thou sit at the haven and see others in a ship-wrack and not beare a share in their sufferings My brethren we sit here in peace our profession is a profession of peace We are Ministers of the Gospell and the Gospell is a Gospell of peace How should we with united hearts pray for the peace of Jerusalem our weapons should be preces lachrymae prayers and teares are the best armour of proofe most sutable to men of our coats The Apostles advise must be put in practise study to be quiet and to doe your own businesse 1 Thes 4. 11. Our eyes must be bedew'd with teares Our soules must be afflicted with sorrow and with our indefatigable supplications never give the Lord any rest untill he make Jerusalem a praise in the earth Isay 62. 6 7. O then give not liberty to thy nor satisfie thy selfe to the utmost though in a lawfull pleasure
Root and brought death unto all his Posterity And Christ was a common Root and brought life unto all his Posterity They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world A. Those in the world whom he loveth washeth and justifieth it 's not universall not singula genâ—rum but genera singulorum Compare this with Mat. 1. 21. And shee shall bring forth a son and thou shalt call his name Jesus for hee shall save his people from their sinnes The third false key is presumption of long life and mercy Neither A third false key Presumption of long life space nor grace are in thine own power God gave Jezabel space but denyed her grace Rev. 2. 21. And I gave her space to repent of her fornication and shee repented not This presumption hath ruined many a soule Many neglect their opportunities run their swinge and career in sinne and presume of mercy but the dore of mercy is shut against them and this key cannot unlock it Now God affords foure true keyes 1. Knowledge The eyes are opened to see the fountaine to 1. True key knowledge look up to the brasen serpent The knowledge of the worth of Christ provokes us to come to him God's people have inlightned judgements they are renewed in the spirit of their minds Eph. 4. 23. 2. Faith to believe that ther 's virtue enough in Christ to cure all 2. True key Faith our diseases both of body and soule Matth 9. 21. For shee said within her selfe if I may but touch his garment I shall be whole 3. Love And this will make us take many journies long and dangerous through fowle weather and it will sweeten all The 3. True key Love beloved object when enjoyed will make amends for all the waiting for it 4. Repentance mourning for sinne Repentance in us causeth 4. True key Repentance God to repent and make his bowels like the sounding of an Harp Jer. 31. 18 19 20. I have heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullock unaccustomed to the yoake turne thou mee and I shall be turned for thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote upon my thigh I was ashamed even confounded I did bâ—are the reproach of my youth Is Ephraim my deare son Is he a pleasant child for since I spake against him I doe earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. You must understand these clave non errante not as if the fountaine was merited for any of these duties for when wee have done all wee can we must acknowledge that wee are unprofitable servants But God hath afforded these meanes keyes and helpes we must make use of them but may not make them our Christs and our Saviours 5. I will adde a 5th Praier This is a key to open and shut 5th True key prayer Heaven James 5. 17 18. Elias was a man subject to like passions as we are and hee prayed earnestly that it might not raine and it rained not upon the earth by the space of three yeares and six months And he prayed againe and the hâ—aven gave raine and the earth brought forth her fruit Pray that God would wash thee and cleanse thee Psal 51. 10. Create in mee O Lord a cleane heart and renâ—w a right spirit within mee 3. I proceed to the third head propounded For whom is this 3. For whom is this Fountaine opened fountaine opened To give in my answer ' I le lay down this truth by way of corollary inferred from the premises That the fountaine of free grace is only opened to the adopted children of God This I shall open and apply briefly for opening whereof I shall propound these ensuing considerations 1. God from all eternity hath elected a peculiar people unto himselfe Consid 1. God from all eternity hath elected a peculiar people unto himselfe according to his owngood pleasure and purpose of his will Now election is of here and there one It 's an act of choice taking some and passing by others Jer. 3. 14. Turne O backsliding children saith the Lord for I am married unto you and I will take you one of a City and two of a familie and I will bring you unto Zion Like gleaning grapes Isai 17. 6. Yet gleaning grapes shall be left in it as the shakâ—ing of an olive tree two or three berries in the top of the uppermost bough foure or five in the utmost fruitfull branches thereof saith the Lord God of Israel This election hath no other motive but free love and grace Wee were in our blood Ezek. 16. 5 When I passed by thee and saw thee polluted in thy own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live No provision of faith or Repentance mooved God to set his heart upon us as appeares Rom. 9. 11. For the children being not yet borne neither haveing done any good or evill that the purpose of God according to election might stand not of workâ—s but of him that calleth c. This Postulatum being laid down for undeniable God from all eternity hath elected a peculiar people Hence I frame this syllogisme only the elect have interest in the fountaine of free grace and mercy But only God's adopted children are elect ergo they only have interest in it 2. There are a peculiar people who alone are justified by the free grace of God in Christ Rom. 5. 1. Being justified by faith wee have Consid 2. There are a peculiar poople justified by free grace pâ—ace with God through our Lord Jesus Christ Rom. 3. 24. Being justified freely by his grace through the redemption that is in Jesus Christ Now thus I argue Only justified persons have interest in the fountaine of Christ's blood But the sons of God by grace and adoption are only justified persons Ergo they alone have interest in the fountaine of Christ's blood Psal 32. 1 2. Blessed is hee whose trangression is forgiven whose sinne is covered Blessed is the man unto whom the Lord imputeth not iniquity and in whose spirit there is no guilâ— Iustification is a forensicall terme took from an earthly Tribunal where a person arraign'd and condemned is afterward by virtue of a pardon acquitted 3ly Consider there are a peculiar people effectually called Many Consid 3. There are a peculiar people effectually called have an outward calling and take upon them an outward profession few are inwardly and effectually called This the Apostle presseth 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure for if you doe these things you shall never fall There are a few and but a very few called out of the world partakers
meditatur Sanctius in Loc. quia eum recentium peccatorum non morderet cruciaretque conscientia c. As if Job had not been conscious to himself of late sins therefore he conceives that he now suffers for former sins thus some conâ—ecture as Sanctius observes on the place But this savors not of Jobs spirit though he was exemplary for holiness yet he was sensible of daily sins he knew himself to be a daily sinner he knew what a sinful nature he had full of pollution yet his youthful sins carryed the greatest filth and guilt in them which in his apprehension made the greatest gashes and wounds upon his conscience he knew that his youthful sins had most aggravating circumstances in them that a Bill of Indictment drawn up against them would be blackest and charge him homest Where upon Judicious Mr. Calvin gives two reasons why he speaks of the sins of his youth one is Because in that age lusts are most predominant the Calvin in lâ—cum nature of a man which is sinful doth then cast up his greatest froth the passions are most violent and therefore that age hath need of the strongest Bridle Another reason is Because Job meant to declare that God brought all his sins to remembrance as if he should frame an Indictment against him of all that he had done ever since he was a childe And herein he seems to complain of rigor seeing thou hast pardoned them wherefore dost thou lay them before me But we may not finde fault with God he punisheth less then we deserve The Lord is righteous we have sinned against him A fourth Query is what is meant by possessing the sins of Q. 4. Hieronymi translatio Chald. Parap Jun. in Loc. youth Jerome reads it consumere vis youthful sins may bring Consumptions upon old Age. The Chalde Paraphrase reads it Me haereditare facis Thus Junius interprets Efficis ut possideam haereditario jure As if elder years did inherit youthful sins Gray Hairs even old persons gray headed in sins receive the punishment of their youthful green headed sins for their inheritance It 's an observable note of Pineda on the place * Punishment is the Poena est quasi culpe prognata filia atque adeo ipse homo grandevus senex succedit sibi ipsi puero Adolâ—sâ—â—nti Pineda in Loc. Daughter of sin An old man is successor to himself a young man There is as it were a natural succession and derivation of sins committed in youth to become the inheritance of old age So that a sinner becomes his own Heir the old sinner the young mans Heir The meaning is A man that runs on in a riotous ungodly course following his swinge and full career in wickedness in the days of his youth shall feel the smart and bitterness of his sins in his old crasie bones We render the word in the Text ordinarily to possess and that is Emphatical A man that hath present possession of his Inheritance hath most points in the Law The right next Heir hath a legal Title Now when the Heir hath possession of his Inheritance this adds to the strengthning of his right Now an old sinner doth inherit and take possession of his youthful sins and this is a sad possession to possess the inheritance of sin It was charged upon Ahab for killing and taking possession there is the killing of the soul when there is possession took of sin He then may be said to possess the sins of his youth who feels the smart and pain of them who suffers bitter sorrows for them when the sins committed in his youth even breaks his bones when he comes to be old I have one Query more to propound How is it since Job an holy Q. man whose sins were pardoned yet complains of such an hand-writing against him charging upon himself youthful sins For answer you must know 1. That sins repented of and pardoned A. may yet prove gall and wormwood to the soul They that have repented must renew their repentance The remembrance of the wormwood and the gall the bitterness of sin will cost Gods people many a salt tear 2. Though sins may be pardoned yet the soul may not be able to read that pardon it may want the manifestation of the pardon though there may be a pardon sealed an acquittance a white stone in the Court of the Judge yet it may not appear so in the Court of a mans own Conscience 3. We are to know that Fatherly chastisements are the lot and Heb. 12. 5 6. Rev. 3. 19. portion of Gods dearest Children as the Scripture plainly sheweth There is a Judgement of Revenge and a Judgement of Chastisement Judgements of Revenge are the portion of the wicked Judgements of Chastisement are incident to the generation of the righteous As a Judge God will not pass an eternal Judgement against his people They are the beloved of his Soul and he loves them to the end but as a Father he may and doth pronounce many temporal Judgements as Chastisements against them The fruit whereof is to take away their Dross and Tin and to make them partakers of his holyness 4. It is wisdom in a godly man when present sufferings are upon him to call former sins to remembrance Afflictions brings sins to remembrance Job lookt back upon his former failings he was not unmindeful of his present failings but his former in an especial manner might call for a rod of correction to whip out his folly When afflictions befall us we should inquire into the cause and search out our sins and be humbled for them So Josephs Brethren when distress befell them in Aegypt called to minde their Gen. 42. 21. cruelty against Joseph many years before committed Thus you have heard the Explication of the words from which I 'le draw one Point of Doctrine which I take to be the fundamental Doctrine of the Text That sins committed in our youth will cause much smart and bitterness Doct. in our elder years This Point lies plainly in the Text I shall make it the ground-work of my ensuing Meditations In the prosecution whereof I shall pursue my plain and accustomed method by proving the Point from Method of handling the Doctrine Scripture confirming it by evidencâ— of Reason and reducing all to point of practice by way of Use and particular Application For Scripture proof Job speaking of the momentary joy of wicked men cap. 20. v. 5. sets forth his judgement v. 11. His bones are full of the sins of his youth Hos 12. 14. He shall leave his blood upon him as Diodate and others observe God will not pardon him his sin nor cleanse him from it but will keep it still in remembrance to punish him for it at his appointed time God makes a grievous complaint against Samaria and Jerusalem under the names of Aholah and Aholibah Aholahs youthful Whoredoms are charged upon her Ezek. 23. v. 8. And likewise the same charge
subjiciuntur Contra ingenium naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire Pet. Mart. Poenitentia Dei est MutaÌ„dorum immutabilis ratio August Hunc adulterinum degenerum pro meo jam agnoscere dedignor Calv. in Loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omni die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Inter. Sedes vitae sedes animae principium intellectus vo luntatis affectnum moâ—um to vanity and destruction through Mans iniquity Rom. 8. 20 22. But this sharp Sentence God pronounceth with a great deal of reluctancy he is said to repent in this verse and v. 6. both to repent and be grieved at his heart This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance cannot in a proper sense be attributed to God Repentance in God is the unchangeable disposition of changeable things as Augustine observes God may will a change where he doth not change his will There 's no change in the Creator the change is in the Creature and here we may see how God takes upon him our affections and so condescends to our capacity As we repent and are grieved when any thing displeaseth us so God here speaking after the manner of men is said to repent and grieve Hence we may observe what an hainous and abominable thing sin is that causeth God to grieve Calvin on the place supposeth God pleading on this wise This is not my work this is not the man created after mine Image endowed with such noble faculties this adulterous and degenerate world I scorn to own for mine But wherein consists the greatness of the sins of the old World against whom the Lord threatens destruction You have a general charge given in by God himself v. 5. compared with Gen. 8. 21. It 's said there The imagination of mans heart is evil from his youth They were habituated in wickedness generally both heart and life stark nâ—ught they were gray hair'd in wickedness and now arrived at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest point and degree of impiety and the heart which the Philosophers say is the seat of life and Scripture saith It is the seat of the soul and principle of the understanding will affections and motions this is depraved and become the forge of all abominations It 's said Every imagination of the thoughts of his heart were onely evil continually Of this change in general the Lord gives a clear proof by particulars v. 2. The sons of God saw the daughters of men that they were fair c. By sons of God some understand Angels This was the conjecture of Tertullian Justin Martyr Clemens Alexardrinus and others But Chrysostome urgeth that Scripture which to me seems a full confutation of their opinion Matth. 22. 30. In the resurrection they neither marry nor are given in marriage but are as the angels of God in heaven Others understand by sons of God the sons of Princes and those great Personages that liv'd in those days I shall rather wave these â—xpositions and concur with Calvin Luther Musculus Ainsworth and other solid Commentators who unanimously by Sons of God understand the Posterity of Seth such as were the sons of God by external Profession the men of the Church of God and these took the daughters of men i. e. The Posterity of Cain The holy Seed mingled themselves with the prophane Seed they looked at naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Interp. else besides Beauty and satisfaction of â—usts Beauty was the * object of their Love This desire of Beauty was the Harbinger of their ruine It seems they took any Women whatsoever having no regard to goodness no regard to God none to their Parents advice they made their own choice Beauty Lust Violence their own will was the rule they went by and might prevail'd above right Violence and power carryed all before them v. 4. some derive the word quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of the Earth This Etymology savors of a Poetical Figment therefore I discard it altogether The word in the Original is Nephilim it comes from Naphal to fall they were Apoâ—ates and fell from God and by reason of their tyranny and cruelty caused many to fall before them It 's said Haggibburim they were mighty men The Caldee calls them Gibbaraja mighty men So Nimrod was Gibbor mighty Gen. 10. 8. He hunted souls he was a monstrous Tyrant and Persecutor of the Church of God These men were famous they had a great name but they were famous onely for oppression and cruelty their Will was their Lâ—w and their strength and might bore down all before them They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God Calvin gives a remarkable observation That it was the Haec prima fuit mundi nobilitas nequis longa famosa imaginum serie nimium sibi placeat Calv. in Loc. first Nobility of the world That no one should too much please himself with a long and famous series of Images of Ancestors And Luther gives another note writing of the fame of these wicked Gyants and the renown they got by their Villanies he compares them to the Popes Cardinals and Bishops who would not be called by those names they deserved they would not be called Tyrants Impious Qui salutantur principes regna tenerent non Tyranni c. sed clementissimi sanctissimi reverendissimi appellantur Luth. Sacrilegious but Merciful Holy Reverend So the renown of these Gyants is mentioned for their Villanies They were famous Oppressors cruel Blood-suckers wicked Tyrants And thus you have a draught of the old World set before your view Their crying sins were prophaneness of heart and life promiscuous Marriages Polygamies contempt of God and Parents Oppressions Cruelty and Persecution They had many warnings from God many reproofs and admonitions by the Ministry of the Patriarchs and all in vain wherefore the Lord threatens in the Text My spirit shall not always strive c. Which words are a Sermon Preach'd by the great God of Heaven and Earth to the old wicked World which Sermon is a Patern and the Archetipam for Ministers to Preach by and consists of Judgement and Mercy 1. Here 's a dreadful Judgement or a sad Commination of Divis 1. A Judgement and the reason thereof the heaviest punishment that can befall a people on this side Hell My spirit c. 2. Here 's a strong reason to enforce For that he also is flesh In the Mercy contained in the Text. 1. You have something implyed It s said Not always implying that it hath striven some time and a long time too In Justice God might cut sinners asunder in the midst of their rebellions and send them to Hell But O the infinite mercy and patience of God thus to strive at all and to strive so long with rebellious sinners 2. Here 's a mercy
walk in sincerity before the Lord these shall be happy unto all Eternity these having been faithfull unto the death shall receive a Crowne of Life * ⎠* The End of the Second Decad. A THIRD DECAD OF SERMONS PREACHED TO THE VNIVERSITY AT St MARIES IN OXFORD By HENRY WILKINSON D. D. and Principall of Magdalen Hall in OXFORD 2 Tim. 1. 13. Hold fast the forme of Sound Words which thou hast heard of me in Faith and Love which is in Christ Jesus OXFORD Printed by W. H. for THOMAS ROBINSON Anno Domini M.DC.LX TO THE READER I HERE present unto thee Christian Reader A third Decad of Sermons of the same complexion with the rest answering those two immediatly preceding as face in water answers face By them the Author may be knowne to be one and the same man not varying a whit from his Principles by reason of vicissitude of times The first of these Sermons was preacht at the Publick Act and was formerly printed which notwithstanding the derision of some through the Incouragement and approbation of others whose Judgment I preferre many degrees before my owne is now againe presented to publick View in this second Edition None of the other sermons of this Decad and none of the two other Decads were ever yet printed before neither had now if some both Godly and Learned who are better able to judge had not thought farre better of them then I ever durst of any thing of my own notwithstanding what paines soever it cost me It 's farre from my Intention to justify my selfe but I shall alwaies with Jacob acknowledge my selfe not worthy of the least of all the mercyes and of all the Gen. 32. 10. truth c which the Lord through riches of mercy hath shewed unto me It cannot be denyed but ought to be acknowledged with renewed thankfulnesse that now adaies we have more helps on all hands if we had our eyes in our Heads and greater advantages then our Predecessors ever enjoyed since Printing came up And since the Gospell in it's Purity and Liberty was restored unto England as Reverend Latimer used to pray that God would restore the Gospell unto England once againe once againe We have variety of Prices both by printing and preaching put into our hands to get divine wisdome withall Oh! that we had this great mercy of mercyes vouchsafed to us that the Lord would bestow upon us such good hearts as to Husband and improove all those spirituall Talents for the best advantage of our immortall soules That saying of a Learned Author hath often come into my deliberate thoughts Ideo scribuntur omnes Libri ut unus emendetur conscientiae Now if by any thing that I have wrote the of Christians may thrive the better and be built up in their faith I have my desire accomplisht Not unto me not to the best of my paines and endeavours but unto the name of Jesus Christ be all the praise and glory It 's not my purpose to detaine thee Reader in a longer Epistle Only thus much I thought good to premise to assure thee that this last Decad is of the same stamp and breaths forth the same spirit and pursues the same plaine stile with those two which according to order went before The designe I only drive at as farre as I apprehend is the eternall good of mine and thine immortall soule so that our profitting may appeare unto all that some addition may be made unto our spirituall stature Be pleased therefore to read deliberately and to joyne prayer and meditation with reading Lay aside all prejudicate opinions and through the meannesse of the Instrument look with the eye of faith unto Jesus Christ the great Counsellour and Prophet who directs and instructs his people and guides them unto all truth And what ever good thou receivest give Christ the praise of all and set the Crowne upon his head alone And in thy serious addressesse unto the throne of grace remember him which in love to thy soule hath made these sermons publick Do not despise the day of small things undervalue not the Reare of the Christian Army Do not entertaine a slight opinion of any of the meanest yet faithfull Labourers in Gods Vine-yard who desires and endeavours to approove himselfe faithfull such a one I desire to be and remaine Thy servant and Brother in Christ Jesus HENRY WILKINSON The Contents of the Third Decad. SERM. I. 2 COr 5. 20. Now then we are Ambassadors for Chriâ—t as though God did beseech you by us we pray you in Christs stead be yee reconciled to God The Context expounded p. 2 3 4. The Text divided and expounded p. 5 6 7. The Doctrine handled by prooving and improoving all by particular Application p. 9. The Doctrine prooved first by Scripture p. 10 11. Then by three Reasons 1. From foure Properties of Ambassadors p. 12 13 14 15. 2. From the Benefit of a reconciled estate p. 16. 3. From the misery of an unreconciled estate p. 17. Vse for Exhortation 1. To Ministers p. 17 18 19 20 21 22 23. 2. To people p. 25. 3. Characters of a reconciled estate p. 27 28 29 30. Five Motives p. 31 32 33 34 35 36. SERM. II. HEb 1. 14. Are they not all Ministring spirits sent forth to Minister for these who shall be heires of salvation Text divided p. 38. Doct. It pleaseth God to make use of the Ministery of Angels for the good of his Children p. 38. Q. 1. What Angels are p. 39 40 41. Q. 2. How many sorts of Angel sthere p. 42 43. Q. 3. What are the offices of Angels p. 43 44 45 46. Q. 4. Whether every Saint hath a peculiar Angell keeper p. 46 47. Q. 5. What is the knowledge of Angels p. 47 48. Vse 1. For Information in 2 particulars p. 49 50. Vse 2. For Instruction in 3 particulars p. 50. Vse 3. For Consolation in 3 particulars p. 51. SERM. III. 2. CHron 16. 9. The eyes of the Lord run to and for throughout the whole earth to shew himselfe strong in the behalfe of those whose heart is perfect towards him p. 52. Text divided p. 53. Doct. 1. That there is a Providence of God which extends it selfe to the ordering and governing of all the creatures throughout the whole world p. 55. The Doctrine prooved by Scripture p. 55 56. And by 6 Reasons p. 57 58 59. Of the nature of Providence p. 59 60. Vse 1. For Confutation of Epicures c. p. 61. Vse 2. For Reproofe ib. Vse 3. For Instruction in 6 Duties p. 61 62. Doct. 2. As there is a generall providence towards all so there is a speciall distinguishing Providence towards all Gods children p. 62. Doctrine prooved by Scripture example p. 62 63. By 6 Reasons p. 64 65. Vse 1. For Reproofe p. 65. Vse 2. For Instruction p. 66. Vse 3. For Consolation six Duties prest pag. 66. 67. SERM. IV. I Sai 66. 6 7. Yee that make mention of the Lord keep not