Scripture proofes I need not range in any other fâ—elds In the second place I le give in some Scripture Reasons for confirmation of the point 2. Reas 1. From the excellency of justice The sirst reason shall be drawn from the excellencie of Iustice And this will appeare in these particular respects It derives its Originall from God Iustice is a communicable Attribute flowing from the fountaine to the streams and government which is that master-wheel to set the motions of Iustice in due order receives prime honour and excellencie from divine Institution By me Kings raigne and princes decree justice by me Princes rule and nobles even all the Judges of the earth Prov. 1. 15. 16. There 's a jus divinum to warrant your honourable calling Iustice is excellent in respect of that incomparable superexcellent price paid to make satisfaction to it and that was the blood of Iesus Christ It 's true that mercy is God's delight It 's above all his workes mercy is swift pac'd Iustice is slow pac'd its chariot wheels drive heavilie God was walking in the garden when he went to passe sentence on Adam But he ranne to meet the Prodigall here 's a walking in point of judgment but a running in point of mercy Yet notwithstanding Iustice will be no looser Mercy Iustice power goodnesse obiquitie c. are diversly according to our capacities apprehended by us yet they are all one in God As God is mercifull so he is just Iustice must be satisfied per se aut per alium Per se no man can it must be done per alium by a suretie See Zech. 13. 7. Awake O sword against my shephard and against the man that is my fellow saith the Lord of hosts smite the shephâ—ard and the sheep shall be scattered and I will turne mine hand upon the little ones No lesse price was paid to satisfie Divine justice then the effusion of the precious blood of the sonne of God one drop whereof is of infinite dignitie price and value The excellencie of Iustice appeares in respect of its excellent effects and operations Iustice is the basis and supporter of the state Leâ—est corporis Politici nervus The great body of states would be paralitick and in a paroxisme and there would be a dissolution of the continuum if the sinewes of Justice should faile To justice under God we owe our lives liberties lively-hoods We could not sleep quietly in our beds for feare of massacres and robberies if lawes were not in force and the current of Iustice should be damnd up Iustice may be compared to the stakes of a strong hedge to keepe it from falling And a Iudg is a quick-set-hedg to keep off incursions into anothers Peculiar Iustice is the preserver of meum tuum It 's the life of our societie the bulwarke and buttresse of our safetie the fort-royall and strength of our Garrisons Should justice cease and there should be no reprover in the gate we should be resolved into an Anarchy a Chaos a confusion and destruction We should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homo homini lupus nay homo homini Daemon By the execution of Iustice Government Magistracie Iudicatures those strong walls of a Kingdome remaine impregnable Religion learning trades traffiques lawes arts and scienâ—ss thrive and shelter themselves under the wings of government executing Judgment and justice Reas 2. From the Necessity of establishing justice The second reason shall be drawn from the apparent necessitie of establishing judgment and justice The necessitie is indispensible whether there be considered Necessitas Paecepti vel Medii For the first â— how frequently doth the Lord call for execution of Iustice It 's that which must be sought after Isay 1. 17. Learne to do well seek judgment relieve the oppressed judg the fatherlesse plead for the widdow It must be kept Isay 56. 1. Thus saith the Lord Keep ye judgment and dot justice for my salvation is neere to come and my righteousnesse to be revealed It must not be executed as a malefactour that 's a persecution not execution Iustice is executed upon delinquents not upon it selfe Zech. 7. 9. Thus speaketh the Lord of Hosts saying execute true judgment and shew mercy and compassion every man to his brother So Zech. 8. 16. These are the things that ye shall do speak ye every man the truth to his neighbour executo the judgment of truth and peace in your gates It s promised as a mercy Isay 28. 6. And for a spirit of Judgment to him that sitteth in judgment and for strength to them that turne the battell to 〈…〉 gâ—te It s an argument of Gods love to a people I Kings 10. 9. Blessed be the Lord thy God which delighteth in thee to set thee on the Throne of Israel because the Lord loved Israel for ever therefore made he thee King to doe judgment and justice It 's that which hath God's approbation Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to doe justly and love mercy and to walke humbly with thy God It s that which God loveth Psal 33. 5. He loveth righteousnesse and judgment the earth is full of the goodnesse of the Lord. It 's that which in an especiall manner God commands Deut. 16. 18. Judges and Officers shalt thou make thee in all thy gates which the Lord thy God giveth thee thorowout thy tribes and they shall judge the people with just Judgment There 's another jus divirum for your authoritie And Justice is that which God rewards Isai 33. 15. 16. He that walketh righteously and speaketh uprightly he that despiseth the gaine of oppressions and shaketh his hands from holding of bribes that stoppeth his eares from hearing of blood and shutteth his eyes from seeing of evill he shall dwell on high his place of defence shall be the munitions of rocks bread shall be given him his water shall be sure So Jer. 22. 15. shalt thou raigne because thou cloathest thy selfe in Câ—dar did not thy Father eat and drink and do judgment and justice and then it was well with him Justice is necessary necessitate medii A godly Magistrate dispensing justice and judgment reconciles meum tuum those two wrangling pronounes which are those Phaetons and grand incendiaries that set the whole world in a combustion Terminus was so much set by among the Romans that they paid homage to it tanquam Numini tutolari Without any tang of or compliance with their Idolatry we may safely say that the law is the Boundary of a common-wealth It s a good sence or mound to keep off beasts of prâ—y from making inrodes into my Severall It 's a good screne to keep off the scorchings of firy spirits who Salamander like live in the fire of contention It 's a strong bulwarke to desend a mans right from surprizall by violent enemies who lay seige and make batteries against it The law is Terminus
people and exiles from the Covenant in the day of their distresses much more will he comfort his own people A father will not take care of a Kite and neglect his child Hagar was comforted and Ishmael in a necessary instant when the bottle was spent and they knew not what to doe Further in temporall mercies God answereth his people seasonably When Aegypt's flower was spent then it rained Mannah I may instance in Sampsons thirst Elijahs fasting c. An Angel a Raven a Brook a Widow-woman were his Purveyers But I 'le enlarge the proofe in spirituall things and persons Daniel found divine assistance in the Lions den Dan. chap. 6. 22. chap. 9. 21 22. My God hath sent his Angel and hath shut the Lions mouthes that they have not hurt mee Forasmuch as before him innocency was found in mee and also before thee O King have I done noe hurt chap. 9. Yea whiles I was speaking in praier even the man Gabriel whom I had seene in the vision at the beginning being caused to fly swiftly touched me about the time of evening oblation David amidst multitudes of distracting thoughts found God his comfort Ps 94. 19. In the multitude of my thoughts within mee thy comforts delight my soule Paul in a â—ore conflict met with seasonable refreshing comforts 2 Cor. 12. 9. And he said unto mee my grace is sufficient for thee for my strength is made perfect in weakenesse most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon mee so true is that Ps 126. 1. When the Lord turned againe the captivity of Zion we were like them that dreame then was our mouth filled with laughter and our tongue with singing Then said they among the Heathen the Lord hath done great thinges for them Isai 16. 1 2 3. The spirit of the Lord God is upon mee because the Lord hath anointed me to preach good tidings unto the meeke he hath sent me to binde up the broken hearted to proclaime liberty to the captives and the opening of the prison to them that are bound to proclaime the acceptable yeare of the Lord and the day of vengeance of our God to comfort all that mourne to appoint unto them that mourne in Zion to give unto them beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heavinesse that they might be called trees of righteousnesse the planting of the Lord that he might be glorified When there 's a double tale of bricks required Cum duplicantur lateres veniâ— deus then comes God and brings deliverance when 430 yeares for Israels comming out of Aegypt 70 for comming out of Babylon 13 for the daughter of Abraham 36 for the impotent cripple were expired then came seasonable deliverance So for morning for sin In that day and whilst Mary was weeping Christ came When the Disciples were going to Emmaus and discoursing of Christ then comes Christ and cleares up their judgments 2 Scripture Reasons Reason 1. The scripture reasons are 1. Because God hath prefixed and limited a peculiar time for deliverance When the fit season is come the appointed time of God then deliverance will come and will not tarry Heb. 10. 36 37. For yee have need of patience that after ye have done the will of God ye might receive the promise for yet a little while and he that shall come will come and will not tarry 2. God would have a people prepared for him Mat. 3. 3. This Reason 2 is he that was spoken of by the Prophet Esaias saying The voice of one crying in the wildernesse Prepare ye the way of the Lord make his paths straight 3. The price of the mercy will be the more esteemed O how Reason 3 welcome was a deliverance to Israel in the brick-Kilne misery will make us prizâ— mercy at the highest rate 4. The greater glory will redound to God when he helpes at a Reason 4 time of need Ps 46. 1. God is our refuge and strength a very present help in trouble 5. It 's usuall with God to looke upon a people in a low estate that Reason 5 it may appeare that none but a God can bring deliverance Isai 33. 9. 10. The earth mourneth and languisheth Lebanon is ashamed and hâ—wen downe Sharon is like a wildernesse and Bashan and Carmel shake off their fruits Now will I rise saith the Lord now will I be exalted now will I lift up my selfe Deut. 32. 36. For the Lord shall judge his people and repent himselfe for his servants when he seeth that their power is gone and there is none shut up or left 2 Kings 14. 26. For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel Thus was the poore woman healed by Iesus Christ when she lost all upon Physitians And joy came after a great mourning in my text 6. All the gifts and graces of the spirit will be set a working viz. Reason 6 of prayer faith love hope patience and when joy comes as the birth and issue of all these O how welcome will deliverance be Now I le cast the scripture counsells into an use of exhortation Vse 1 1. Be exhorted to possesse your soules with patience Luke 21. â—9 In your patience possesse ye your soules Heb. 10. 36. For yee have need of patience that after yee have done the will of God yee might receive the promise Be patient waite quietly upon God 2. Encourage your selves in God so did David 1 Sam 30. 6. 3. Learn to live by faith Heb. 2. 4. The just shall live by faith 4. Be much in prayer Aske and ye shall receive 5. Limit not the holy one of Israel to times or meanes It was the Israelites great fault in Limiting the holy one of Israel 6. Take heed of omitting duties or of abating of love zeale meditation c. Adde to thy duties If God send not comfort at one time it may come at another and that may be a more convenient time Knock harder cry lowder wrestle tug harder at the oare But the other doctrine is the Principall which I intend and I Doctrine 2 shall handle it more largly That there 's a fountaine c. The invitations are many Isai 55. 1. Ho every one that thirsteth come yee to the waters and he that hath no monâ—y come ye bye and eat yea come buy wine and milke without money and without price Iohn 7. 37. If any man thirst let him come unto me and drinke Rev. 22. 17. And the spirit and the bride say Come and let him that heareth say come And let him that is athirst come And whosoever will let him come and take of the waters of life freely Rev. 21. 6. I will give unto him that is athirst of the fountaine of the water of life freely And the vertues of this fountaine are set forth John 4. 14.
13. 18. Let there be no strife between my herdsmen and thy herdsmen for we be brethren So say I we that are sons of the same mother the Church servants of the same God heires of the same hope how should we consult the good one of another labouring to build up one another in the holy faith considering to provoke one another to love and to good workes We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 members one of another Is there a controversy betweene thee and thy brother be not wanting in thy duty to pray for him this if any thing will be the reconciler Imitate thy Saviour on the crosse who prayed for his enemies None are so bad but they deserve thy prayers and commiseration Is thy brother ignorant doe not despise him Consider who made thee to differ from thy brother and a greater mercy requires a greater measure of thankfulnesse Copy out that excellent advice of the Apostle 1 Pet. 4. 8. And above all things have fâ—rvent oharity among your selves for charity shall cover the multitude of sinnes This is to learne Christ crucifi'd when we labour to puriâ—y our selves even as he is pure when we labour to be holy as he was in 1 Jon. 3. 3. all manner of conversation when we imitate him in putting on bowells of mercy and tender compassion My brethren God hath given you greater measure of knowledge and therefore he expects from you greater improvements It was a greivous complaint of Austine in his time Surguâ—indocti rapiunt coelum nos cum doctrinis nostris detrudimur in gehennam God grant that our holy life August may be the confutation Let it never be told in Gath and publisht in the streets of Askelon I wish there were no cause that any son of Levi should prove a son of Belial and make the sacrifice of the Lord to be abhor'd God forbid that in so sacred an order as the Ministeriall Function is That there should be any profane Esaus any taunting Ishmaels and blasphemous swearers We cannot in any wise brooke Intruders into the Church wee abhorre and that deservedly their irregular motions who runne before they are sent wherefore wee should all unite our prayers and endeavours in our capacities and callings to God as one man to hinder such from ever setting footing in our Israel If any such be as I feare there are methinks the fearfull judgments of God executed upon Vzzah and Vzziah for their over-officious services and intermedling without a calling should make them feare and tremble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so unpreparedly to adventure upon sacred mysteries In the interim let us walke inoffensively and more circumspectly in our life and conversation and give no just offence neither to Jew nor Genâ—ile nor Church of Gâ—d This counsell is not unseasonable for we know not what advantage a scandalous life gives unto a common Adversary If those that should be Seers yet will be blind if the Watchmen sleep and the Shâ—pheards leave their flocks to hierlings then will some of Jeroboams Priests of the basest of the people presumptuously usurpe the Ministeriall function Take which you will a negligent Minister who performes not his duty or one that runs without a calling of his own mission and the flatteries of such like himselfe they are both abominable superfluous branches which God will pluck up and sweep away as dung out of the Church Would we then have our callings more honoured and our persons more reverenced and our Doctrine with more cheerfulnesse embraced le ts all endeavour to be more consciencious in the discharge of our duties let us not post off reformation from one to another accusing and excusing one another but let 's commune with our own hearts make diligent enquiry into our own bosomes every one saying with himselfe in Jer. 8. 6. particular what have I done The way to contract greater reverence abroad is to be more circumspect at home that as we goe beyond others in knowledg so likewise we should outstrip them in the practise of holinesse Christ in a more speciall manner hath communicated unto us the knowledg of his waies how should we strive with a pious contention which of us should bring most glory to God and advance the cause of Christ It shall be my close and prayer with Moses that God would put his Vrim and Thummim 1 Pet. 2. 9. upon his holy ones even write upon all our hearts Holynesse unto the Heb. 13. 20. 21. Lord that so we may be a Royall Generation a Holy Priesthood a peculiar people to set forth the praises of him who hath called us out of darknesse into this marvelous light I shall conclude with the Apostle Now the God of peace that brought againe from the dead our Lord Jesus that great shepheard of the sheep through the bloud of the everlasting covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Jesus Christ our Lord. Baruchs Hurt and Cure Set-forth from JEREM Chap 45. Vers 5. And seekest thou great things for thy selfe seek them not SERM. II. IF ever a word spoken in due season might be At St Maries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Silver such a one is here represented to your view being a word of comfort opportunely administred unto a man of a sorrowfull spirit And in the front of my Text is a connexive particle and drawes down the Context unto the Text. Take a review of the precedent History in this briefe relation The iniquities of Israel and Judah are full ripe and now it 's high time for the destroying Angell to thrust in his sickle and cut them downe But such are the tender bowels of our Father of mercies and God of all consolations that he gives warning before he smites It 's his accustomed method to leave no meanes unattempted for his peoples recovery and for the healing of their backslidings How often doth he draw them with the bands of a man even with cords of love What presuasive arguments what alluring Rhetorick doth he use enough to breake the Rock within thee even an heart harder then Adamant and to melt it into the love of God here behold bowels opened like the sounding of an Harpe and once more rol'd together The Lord denounceth most heavy Judgments and yet in the midst of Judgment entertaines some thoughts of free love and mercy The Lord reveales his secret intentions to his servants the Prophets He makes the prophet Jeremy of his privy counsell The Lord himselfe becomes the inditer of a dolefull writing fraught with lamâ—ntation mourning and woe Jeremy dictates from the mouth of God unto Baruch and Baruch wrote from the mouth of Jeremiah all the words of the Lord Jer. 36. 4. Forthwith they are communicated unto the King and Princes of Judah The King being no whit affected Jer. 36. 4. with these dismall
breach of Covenant and resolve to keep that inviolable which we made in a day of distress and for which there will be a day of account we are a sinking kingdom and cry out Lord save us or else we perish Hope even holds us up by the chin We are just as the Israelites coming out of Egypt in straights and intanglements amidst Rocks When they were in Egypt O what servitude did they meet withal and cruel bondage Now they come out of Egypt they meet with difficulties the Enemy overtakes them at Pihahiroth between Migdol and the Sea over against Baal-zephon Pihahiroth was a Cave hem'd in with Rocks Migdol signifieth a Cavernac rumbus inclusae Tower Baal was their God and Zephon signifies ruri speculatus est And see what counsel is given Moses said unto the people Exod. 14. 13. fear ye not stand still and see the salvation of the Lord which he will shew to you to day For the Egyptians whom ye have seen to day ye shall see them again no more for ever We are just as Jehoshaphat was in great straits and know not what to do but his practice must be ours to fall a praying O Lord our God wilt thou not judge them for we have no might against this great company that cometh against us neither 2 Chron. 20. 12. know we what to doe but our eyes are unto thee Hold out hope and thus it will argue and plead The Lord hath delivered us from our enemies we hope he will not suffer us to destroy one another The Lord hath done us much good and wrought miraculous salvations for us we trust he will not now destroy us after he hath done us so much good Joyn Faith Hope and Patience and thou wilt then wait to good purpose Sense fails contrivances are disappointed Faith bids dispute not but believe But Faith grows weak then Hope interposeth its good to hope in God Happy is that man whose hope the Lord is Art thou a tottering ready to fall hope underprops thee Art thou ready to sink hope findes out a twig to lay hold on but hope deferred makes the heart sick Then patience steps in and argueth thus Art thou a Believer consider A Believer makes not haste Hast thou hope thou must wait for that thou seest not quiet thy spirit and vvait upon God cast thy self upon his providence stay upon his wisdom rowl thy self upon his love and vvait quietly for his salvation He that vvaits chearfully submissively and patiently with Faith and Hope is put into a ready capacity of receiving a gracious ansvver from God Thus did the people of God they waited upon a word of Promise and relyed upon God for the fulfilling of the vision and they enjoyed the accomplishment thereof which is the second Head propounded viz. the illustration of the Point from the practice and example of the Saints in former times 2. The Doctrine illustrated by examples 2. I 'le first instance in the promises made to Abraham long before they were fulfilled There were two Promises made to Abraham 1. That the Countrey which God vvould give him should flovv with Milk and Honey 2. That his Seed should be as the Stars of Heaven Here 's Gods Word but his works seem strange to run quite cross unto it This vvould appear to a carnal eye to be a very dark vision Abraham vvas commanded out of his ovvn Countrey Now the Lord said unto Gen. 12. 1. Abraham Get thee from out of thy countrey and from thy kindred and from thy fathers house unto a land that I will shew thee As soon as he came into Canaan there was a Famine he vvas ready to starve There was a famine in the land and Abram went down into Egypt to sojourn Gen. 12. 10. there for the famine was grievous in the land This Promise was not made good till the Israelites vvere seated in Canaan many hundred years after and that his Seed should be as the stars of Heaven this vvas strangely brought about against all humane apprehension as by the sequel may appear for Abraham stayed many years before he had Isaac the childe of the promise and Isaac stayed 20 years before he had a childe and God bad Abraham kill Isaac These vvorks seem directly opposite to the Word of God But vve must not lay too much vveight upon the vvorks and thwarting passages of Gods providence but depend wholly upon the word What God promised unto Abraham was fulfilled every tittle in its season So the vision was dark to the Children of Israel Joseph told them that God would surely visit them and bring them out of that Land yet they must wait the limitted time And it came to pass at the end of the Exod. 12. 41. four hundred and thirty years even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt Hannah Rachel Rebeckah waited Gods time and Sarah waited for a childe though against the ordinary course of nature God had promised and they must vvait upon his Word Seventy years were appointed for the Babylâ—nish Captivity The Jews must vvait till the expiration then and not till then came deliverance The impotent Cripple waited 38 years at the Pool of Bethesdah then Christ came and put him into the water and healed him The daughter of Abraham waited 18 years then Christ loosned her from her infirmity The Woman waited 12 years on Physitians who had the bloody Issue and they left her uncured and poverty to boot when that time was expired Christ came and healed her Ten days tribulation were appointed to the Angel of the Church of Smyrna Three days Plague to David God in wisdom hath set certain periods of time known onely to himself all which while he will exercise the Faith and Patience of his children at the end whereof and not before he will relieve and comfort them What time God hath set for Englands deliverance is a grand secret locked up in his Cabinet And whether our eyes may see a right settlement a Peace establisht upon the basis of Truth no man can determine We can say no more then Psal 74. 9. with the Psalmist We see not our signs there is no more any Prophet neither is there among us that knoweth how long Yet let us fall upon our knees and be earnest in Prayer for Zion O that the salvation of Israel were come out of Zion When the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Let us leave off murmuring and fall a praying let 's take off from anxious cares and adde more fervency to our Prayers let 's not be so saucy as to prescribe times and seasons unto God not to limit the holy one of Israel to times or means It 's a received rule of Augustine Let him Eligal opportunitation qui dat miscricordiam Aug. who shews mercy choose his season We
Pestilence after the manner of Egypt your young men have I slain with the 3. Amos 4. 10. sword and have token away your horses and I have made the stink of your camps to come up unto your nâ—strils yet have ye not returned unto me saith the Lord So that the Pestilence and the Sword accompany each other And wherefore are the Sword and Pestilence sent See Levit. 26. 25. I will bring a sword upon you that shall avenge the quarrel of my Covenant and when ye are gathered together in your cities I will send the Pestilence among you and ye shall be delivered into the hand of the enemy And the Sword is a punishment of their Pride Amos 6 7. Now therefore they shall go captive with the first that go captive and the banquet of them that stretched themselves shall be removed Likewise the Sword is sent for a punishment And for Phantastical Fashions Isa 3. 25. Thy men shall fall by the sword and thy mighty in the war A fifth Judgement is Famine and this is for contempt of the Word Behold the days come saith the Lord God that I will send a famine in 5. Amos 8. 11. the Land not a famine of bread nor a thirst for water but of the hearing the word of the Lord. A sixth Judgement is the enseebling of their strength and weakning of their forces Behold I am pressed under you as a cart is pressed 6. Amos 2. 13 14. 15. that is full of sheaves therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty deliver himself neither shall he stand that handleth the bâ—w and he that is swift of foot shall not deliver himselfe neither shall hee that rideth the horse deliver himself When any abuse their strength and power God will enfeeble it This counsel is commended to our practice Jer. 9. 23. Let not the wise man glory in his wisdome neither let the mighty man glory in his might let not the rich man glory in his riches You have by what hath been sayd a tast of bitter fruites some sinnes and judgments set forth in their proper colours In Israels glass England may see her face The same evils of sinne are rise among us and in part the same evils of punishment have already befallen us and the rest hang over our heads and will fall heavie upon us unless mercy speedily interpose Now amidst varieties of wounds and sores and heavy judgments the Prophet prescribes a soveraigne remedie hee addresseth himselfe to divine exhortations and counsels One is Amos 4. 12. Therefore thus will I doe unto thee O Israel and because I will doe this unto thee prepare to meet thy God O Israel Another which begins Si vobis animus est ad Deum reverti jam abjicite omnes vestras superstitiones Calv. in Loc. Amos. 5. 4 is continued vers 5. 6 14. Thus saith the Lord seek yee mee and ye shall live But seek not Bethel nor enter into Gilgal and pass not to Beersheba for Gilgal shall surely goe into captivity and Bethel shall come to nought Seek yee the Lord and yee shall live c. Now if the question be askt wherein doth seeking of God consist A. In the former verses wee read of injustice vers 7. They turne judgment to wormewood and leave off righteousness and of bribery and cruelty v. 12. They afflict the just they take a bribe Insomuch that the prudent man is amazed and stands admiring in a stupendious reverential silence He dares not revile instruments and murmur at the Providence of God v. 3. Therefore the prudent shall keep silence in that time for it is an evill time Q. Now what 's to be done what particular remedy is to bee prescribed sutable to the disease A. My text makes discovery hereof and informes you what 's the most effectual remedy to heale a wounded Kingdome in the words of the Text. Hate the evil and love the good c. The wordes represent unto you an excellent Medicine and the singular virtue thereof The medicine is made up of three particular Ingredients Text divided 1. Hate the evill There 's the affection of hatred 2. Love the good There 's the affection of love 3. Establish judgment in the gate There 's the exercise of distributive Justice 2. For the virtue it 's soveraign effectual to appease the wrath of God to smooth his brow So it follows It may be the Lord God of hosts will be gracious to the remnant of Joseph I shall briefly open the words and draw forth one doctrine which I shall lay down for the ground-worke of my ensuing meditations Here by evill wee are to understand the evill of sinne oppression violence Idolatry pride mentioned in this prophesie and in a large acceptation under this word all manner of sin is forbidden Sinne is the greatest evill and this ought to be the object of our indignation What God hates wee ought to hate Now as God hates sin so should wee with a perfect hatred abhor hate every evil way By good is meant the right way the way of holiness and virtue Mr Calvin takes notice of the order first to hate sinne then to love that which is good and he conceives the scope of the Prophet to bee this that the Israelites should become new men and by a Syneâ—dochâ— Repentance is described in the whole worke from these two parts in hating evill and loving that which is good And because there was abundance of corruption and injustice in their gates in an especiall manner hee inculcates the execution of justice And establish judgment in the gate you have turned judgment into gall and hemlock and by your neglect of justice have provoked God to high displeasure against you Now labour to pacifie him by the impartiall execution of Justice It was the custom of Judges to keep their courts of judicature near the gates of the City so v. 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly Isai 29. 21 that make a man an offender for a word and lay a snare for him that reproveth in the gate and turne aside the just for a thing of nought Hereupon followes a strong ground of Incouragement It may bee the Lord c hee could not determine absolutely hee knew not the decree whether an irreversible sentence had passed against them See a notwithstanding mentioned after a signal Reformation 2 King 23. 25 26. And like unto him was no King before him that turned unto the Lord with all his heart with all his soule and with all his might Notwithstanding the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall But upon probable conjecturall hopes hee encourageth them God hath been very gracious to a penitent people formerly God was gracious to Manasseh
when the right of the cause and just ingagements require you to speak Tamper not about secular business on the Lord's day Verbum sapientibus abundans cautela non nocet You the grand Inquest let mee bee a remembrancer of your To the Grand-Inquest duty Inquire into the sinnes of your County Are there not Blasphemers Sabbath-breakers Prodigious swearers Opressers Adulterers Make of them faithfull Presentments Doe not you see what abundance of mischiefes Ale-houses produce what a great deale of service they doe the Devill Labour I beseech you to disposess the Divell of his strong holds Purge your Townes and Families Who knowes but that yee are called to such a time as this You have a price put into your hands Oh! let it not bee a price put into the hands of fooles who want hearts to make the best improvement of it As you love the Gospell your lives livelyhoods as you consult the good of your Countrey and tender the safety of the land of our Nativity strive to beat down sinne to reforme your lives that so God may turne away from his fierce anger And to you all high and low of what ranke or condition soever I addresse my exhortation as Amos 4. 12. Therefore thus will I doe unto thee O Israel and because I will doe thus prepare to meet thy God O Israel Zeph. 2. 1. Gather your selves together yea gather together O Nation not desired c so Joel 2. 12. Therefore also now thus saith the Lord Turne yee unto mee with all your hearts with weeping fasting mourning And you that remember least bee sure to remember my text Carry it home with you and put it in practice Hate the evill and love the Good and establish judgment in the gate It may bee that the Lord God of hosts will bee gracious to the remnant of Joseph The Fountain opened Or Free Grace discovered From 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 A Word spoken in due season is like Apples of Sermon 8. At St. Mary's Oxon. May. 17. 1649. Gold in Pictures of Silver Prov. 15. v. 11. My Text is such a precious seasonable Word even a Word of Comfort opportunely administred to the Mourners in Zion For you may cast your eyes on chap. 12. v. 10 11 12 13 14. and there you may read how deeply the Children of God drank of the Cup of Mourning they had tears plentifully given them to drink and their sorrow is not an ordinary but a soaking bitter sorrow ver 10. And I will pour upon the house of David and upon the Inhabitants of Ierusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mournâ—th for his onely sonne and shall be in bitterness for him as one that is in bitterness for his first-born A midst these sorrows this Evangelical Prophet holds forth the Mâ—ssias Iesus Christ the chiefest joy to swallow up an Ocean of sorrows So that the words read are a Prophesie of Jesus Christ tendring his free grace and mercy to a people broken with godly sorrow for sin Whilst tears are in their eyes and sorrows in their hearts soul-ravishing joys and consolations are promised from the presence of God In that day there shall be a fountain opened Wherein observe First a Mercy promised not a stream but a The Text divided fountain 2. The extent and greatness of the Mercy in hand not a fountain sealed lockt up but opened 3. The opportunity In that day 4. The persons to whom this great rich Mercy is promised to the house of David c. 5. The end and benefit accruing for sin and for uncleanness To give a brief Paraphrase on the Words They are a Prophesie of the wonderful Redemption and Sanctification of sinners by the Blood of Christ It 's said In that day i. e a day of sorrow and mourning for sin after they had been sensible of sin throughly humbled felt the Gall and Wormwood bewailed the bitterness of sin then joy comes after sorrow After the people had mourned for their sins against Christ then Christ washeth them and cleanseth them when sin hath been their greatest sorrow then comes Christ and is their greatest joy It is sayd A fountaine O rich mercy A fountaine opened O height of mercy Free grace is offered justification and sanctification by the blood of Jesus Christ He is the inexhausted fountaine his blood is never drawn dry neither is the Exchequer of his grace lockt up so that none can come at it but it 's opened and freely tendred for the house of David the inhabitants of Jerusalem This fountaine is opened for them they are washt and cleansed in the meritorious laver of Christ's blood But why to them v. 10. to them is promised the pouring of the spirit and to them is Christ promised they are sensible of the bitterness of sin they know how to relish the sweetnesse of a Messias The fountaine is opened to them exclusive and to them only To others it 's a Fountaine sealed Christ came to save his people There are a peculiar people whom Christ loveth washeth saveth and these are the house of David and Ierusalem i e the Children of God in Covenant It 's said for sin for uncleannesse whatever pollutions impurities are in the Saints here they are invited to come wash Rev 1. 5. be cleane This fountaine of the blood of Christ washeth cleanseth the house of David and Jerusalem from all sinne and impurity This scripture requires a fuller Exposition but it 's my purpose to draw forth the Doctrines and in the explication of the doctrines to insist on a larger exposition of the words Two doctrines which are principally held forth are these 1. When the children of God are soakt in their teares of godly sorrow for Doctrin 1 sin then in that season divine refreshing consolations come from the presence of God 2. There 's a fountaine of free grace and mercy in Jesus Christ opened Doctrin 2 to purge and cleanse his people from all their sins and impurities I resume the first doctrine andfor the enlargment of it I propound Method of handling the first Doctrine this following Method 1. To select scripture examples for illustration and Incouragement 2. To confirme it by scripture reasons for conviction and plenary probation 3. To draw downe some scripture counsels and exhortations for the better ordering of our lives and conversations The former shall constitute the doctrinall part of the text This last the use and application For the first for scripture examples time would faile mee if 1 Scripture Examples I should enlarg my selfe in so great a Cloud of witnesses There 's a plentifull heape I shall gather sparingly and select only some choice remarâ—â—ble examples God comforts prophane
shall declare his generation for he was cut off out of the land of the living for the transgression of my people was he striken He hath a peculiar seed Isai 53. 10. Yet it pleased the Lord to bruise him he hath put him to griefe when thou shalt make his soule an offering for sinne he shall see his seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hands He is the Saviour of his body Eph. 5. 28. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of the body He layeth downe his life only for his sheepe Joh. 10. 15. As the Father knoweth me even so I know the Father and I lay down my life for the sheepe Now hence those false doctrines of Generall redemption are discarded altogether Christ doth not pray for all Joh. 17. 9 10. I pray for them I pray not for the world but for them which thou hast given me for they are thine And all mine are thine and thine are mine and I am glorified in them And we read Joh. 13. 11. He knew who should betray him therefore said he yee are not all cleane He doth not call all justify all nor elect all for only few are chosen and therefore all are not partakers of this distinguishing love Yet notwithstanding these fundamentall truths there are many Objections which I would Answer before I make particular application of this doctrine It s objected that it is unjust for the innocent to be punished Object 1 for the nocent for Christ holy and just to be punished for man that was unjust unholy We are to distinguish of sinne and guilt inherent and sinne and Ans guilt imputed In Christ was no inherent sinne and guilt but there was sinne and guilt imputed For Christ was made sinne for us and took our nature upon him and was our surety And it is no injustice to make a surety pay the debt whereunto he voluntarily ingaged Christ freely voluntarily undertook the great work of reconciliation for lost man and he willingly laid downe his life for his sheepe No man took away his life from him But 2. It s Objected how can Christs blood which was shed above Object 2 1600 yeares agoe be effectuall now This we are to believe that though Christ suffered once yet Ans the vertue of the suffering remaines to all eternity For it was the blood of God This being understood by communication of Idioms of him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man his blood was precious blood cleansing mortifying healing blood The blood of sprinkling which speaks better things then the blood of Abel The Church is the purchase of his blood Act. 20. 28. Take heed therefore unto your selves and to all the flockes which the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his owne blood This is redeeming blood Eph. 1. 7. In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace It is peace-making blood Col. 1. 20. And having made peace through the blood of his Crosse by him to reconcile all things unto himselfe by him I say whether they be things in earth or in heaven We are made white in the blood of the Lambe Rev. 7. 14. And I said unto him Sir thou knowest And he said to me these are they which come out of great tribulation and have washed their robes and made them white in the blood of the Lambe We are washed from our sinnes in his blood Rev. 1. 5. And from Jesus Christ who is the faithfull witnesse and the first begotten of the dead and the Prince of the Kings of the earth unto him that loved us and washed us from our sinnes in his blood So then Christs blood is a fountaine that can never be drained dry it witnesseth our regeneration 1 Joh. 5. 8. And there are three that bear witnesse in earth the spirit the water and the blood and these three agree in one But 3. It will be Objected if Christ died for sinners then all Object 3 shall be saved otherwise the remedy would not be proportionable to the disease the plaister would not be as broad as the sore 1. There 's a sufficiency of Merit in Christ the Medicine is of infinite Ans value 2. But 2. this medicine is only applied effectually unto some peculiar persons Neither doth this derogate a whit from Christs merits in that his redemption is not equally extended unto all But the riches of his mercy are the more inhanced in that they are effectuall to some 3. It was not the intention of God the Father nor of Christ that all should be redeemed Christs Redemption only is appropriated to believers Joh. 3. 16. For God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 4. Only those have redemption by Christs blood who are redeemed from their vaine conversation and those are Gods children 1 Pet. 1. 18. Forasmuch as yee know that yee were not redeemed with corruptible things as Silver and Gold from your vaine conversations received by tradition of your Fathers But these are not the whole world for the whole world lyes in wickednesse I shall now come unto Application And I shall make foure Applicat Uses of the Doctrine 1. For Information 2. For Examination 3. For Exhortation Vse 1. For Information 4. For Consolation The first Use is for Information and that in severall particulars 1. Be informed of the greatnesse of the love of God Eph. 2. 4. 1. This is great love But God who is rich in mercy for his great love wherewith he hath loved us 1 Joh. 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sonnes of God 2. Be informed that this love is unparrelleld let there be made 2. This love is unparralleld locus à comparatis The love between Jonathan and David is not to be compared to the love of Christ unto his Church Eph. 5. 25. Husbands love your wives even as Christ also loved the Church and gave himselfe for it The love of a tender Mother is not to be compared to the love of God Isai 49. 15. Can a woman forget her sucking child that shee should have compassion on the son of her womb yea they may forget yet will not I forget thee 3. This love is free undeserved by any Creature Ezek. 16. 6. 3. This love is undeserved And when I passed by thee and saw thee polluted in thine 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 There is no fides praevisa to move God The Apostle determines Rom. 9. 11 12 13. For the Children being not yet