shall lye with the Kid and the Calfe and the Lion and the fat beast together and a little child shall-lead them and the Cow and the Beare shall feed their young ones shall lye together and the Lyon shall eat straw like the Bullock and the sucking child shall play upon the hole of the Aspe and the weaned Child shall put his hand upon the Cockatrice hole This is the mighty work of God therefore goe unto Gov and say O God thou that canst thus change the naturall disposition of beasts change my beastly disposition thou that couldest call a Lazarus out of the grave where he lay rotting Oh deliver me from a dead heart that have laine a long time rotting in sin thou that didest make the lame to goe make me to run the way of thy commandements which thou hast set before me thou that didst open the eyes of the blind open my eye that I may see to runne the race that thou hast set before me thou that didst cure the deaf bore my eares that I may heare and learn to feare thee Thus goe to God and pray unto God waite upon God and expect deliverances from him for there is none in Heaven or in earth that can give a deliverane but he alone intreat the Lord according to your need to work on your soules this grace of reforming under the rod goe to God and say father if thou wilt thou canst alter me and change me oh turne me and I shall be turned convert thou me and I shall be converted say Lord thou canst take away all transgression all sin and iniquity doe it for thy mercy sake say Lord thou canst pull out my right eye sin cut of my right hand sin there is no power but the power of an omnipotent God can doe it that can thus pull me out of sin and make me reformed doe it fot thy Goodnesse sake Lastly Are you all willing to enter into a covenant with God seeing we are all under the rod I doe not speak of any particular covenant but of a generall covenant will you now promise the Lord that you will reforme and sin noe more this is that that the Lord expects of us now we are under the rod this it is that the Lord doth both command and commend unto us this let us all bind our selves to performe that so we may with some boldnesse put up our prayers to God as well for others as our selves FINIS â— Doct. 1. Reas 1. Luke 5. 17. Use â— Let. 1. Let 2. â— 3 4 Use 2. Meanes 1. Meanes 2. Means 3. Means 4. Use 3. Object Answer Motive 2. Reason 1. â— Means 1. Manner 1. Manner 2. Manner 3. Manner 4. Manner 5. Object Answer Doctrine Object Answer Reason 1. Reason 2. Reason 3. Reason 4. Object Answer Use 1. â— Use 3. Doctrine 1. Reason 1. Reason 2. Reason 3. Use 1. Use 2. Use 3. Use 4. Object Answer Object Answer The sum of the Text. Observation 1. We must not rush upon the Sacrament Reason 1. Naturally we are not invited guests Simile Reason 2. We are indisposed Reason 3. Solemn preparations required to the Sacrament Use To take heed of rush performance of duties 2 Sam. 15. 17. Parts of the Text. Necessity of receiving the Lords Supper The Lords Supper to be received often Observ The manner of performance of duties to be regarded Reason 1. The Lord commands the manner as well as the matter Reason 2. Circumstances overthrow actions as in Prayer 2 Preaching 3 Receiving the Sacrament 4 Brotherly reproof 5 Eating and drinking Objection Answer Simile Reason 3. The right manner of doing duties gets the blessing Reason 4. Christs example Reason 5. From Gods glory Use 1. To reprove those that barely do duties without looking to the manner Use 2. The reason why men regard the matter and not the manner of duties Reason 1. The matter of 〈…〉 Reason 2. The matter of duties may be done with a proud heart Reason 3. The matter of duties may be done and yet a man be unholy Reason 4. The matter of duties brings not the crosse Use 3. To labour to do duties aright Motives to perform duties in the right manner 1. Motive 2. Motive 3. Motive Simile Observation 1. Eevery man must prepare himself before he come to the Lords Table Reason It is Gods ordinance Simile Reason 2. Christ hath made preparation for us in the Lords Sup Reason 3. Christ looks for good entertainment Observation 1. A guilty hardened reprover shall be destroyed Reason 1. It is against his office Reason 2. He cannot reprove to aright end Reason 3. Not in a right manner Reason 4. It is hypocrisy Reason 5. It mâ—kes inexcusable Reason 6. It is absurd Reason 7. It is impudency Use 1. Use 2. To be unblamable ere we reprove Simile The second exposition The Lord doth not destroy men willingly God destroys not but for sin Simile Observation 1. A great mercy to be reproved Reason 1. Reproofs come from love Prov. 10. 17. Reason 2. They tend to good Reason 3. It is brutish to reprove them Simile Use 1. The misery to want reprovers Or Angel Use 2. Against despisers of reproof The grievousnesse of standing out against reproof Doct. God proportions punishments to sins Reas 1. To shew the equity of punishment Doctrine Objection Answer Use Object Sol. Object Answer Object Answer Obj. Answer 〈…〉 Use Doctrine 1. Object Ans Use 1. 2 Gen. Object Answ Vox conscientiâ— est vox Dei Object Ans Object Answ Doctr. Quest. Answ Use 3. Reason 3. Universalia non operantur Doctrine 2. Reason 1. Reason 2. Reason 3. Doctrine Matth. 19. Use Doctrine Use 1. Use 2. Use 3. Doctrine Use 1. Use 2. Use 3. Doctrine 3. Use Ob. Answ Doctrine 1. Reason 1. Use 1. 2 Doctrine Object Answ Use 3. Doctrine Object Answer Use 1. Use 3. Use 4. Doct. 1. Object 1. Sol. Object 2. Sol. Object 3. Sol. Use 2 Use 3. The Authors Exhortation Parts Doctrine Reason 1. Reason 2. Reasan Use 1. Use 2. Use 3. Object Sol. Use 4. Doctrine 1. Use Doctrine
by his labours already published yet if any shall desire a further Testimonie of either these Sermons will give it in full measure pressed down and running over and therefore I subscribe their publication for common good Joseph Caryl The Authors Preface upon these ensuing SERMONS THe cause of that little Heavenlinesse which is in the profession of Christianity is the want of Meditation Many can meditate cursorily but that is not enough it must be a sticking meditation that must affect the heart That place in a Pet. 2. 8. is marvellous pregnant it was the meanes why Lot was so touched with the abominations of Sodom That righteous man dwelling amongst them in seeing and hearing their ungodly deeds vexed his righteous soul from day to day Many heard and saw too besides Lot and were not vexed Why Other matters stuck in their thoughts they ne're throughly meditated on it but he vexed himself that is the meditation of those evils and bringing them home to his Soul vexed him The word is a fit word implying two things First the searching and examining of a thing his meditating heart examined their sins how many they were how grievous how damnable how likely to pul down some vengeance or other upon them Secondly the wracking or vexing upon tryall so it was with Lot he observed all their evills and weighed them in his soule and then he wrack'd his spirit with the considertaion of them The Evangelist useth this very word for tossing this word that is here put for vexing he puts for tossing a ship on the seas Matthew 14. 24. The ship was tossed with the waves so meditation did tosse his soule with vexation sometimes down to the deep O miserable wretches that we are or How brutish host beastly and how hellish are our sins Sometimes up O that the Lord would humble us and spare us Sometimes over head and ears in the storm O fool that I was to chuse my dwelling amongst such men These meditations vexed his soul Many have studied meditations and yet yet are not acquainted with this cordiall meditation many Ministers that study Divinity all the day that study the Word all the week that study their Sermons all the yeare may yet for all this be carnall Ministers why Because their meditation is but inventing and mentall meditation this meditation is a practicall meditation the thing meditated feeds the heart that meditation is like a fluttering Pheasant that flutters before their eyes it feeds their eyes indeed but never feeds the stomack as long as they neither catch or eat it The saving mystereis of God flutter before their eyes and before their understandings they feed their eyes with knowledge but never feed their soules unto everlasting life unlesse they fowl for it dresse and digest it in their hearts There is an apt word Genesis 24. 63. Isaac went out to meditate in the field the originall hath it to signifie â—â—â—nall conference his minde conferred with the truth and the truth with him a mutuall working he wrought upon the truth by meditating of it and it wrought upon him by leaving an impression upon his soule this is a rare practice in the world and yet as necessary as most it is the art of the soule in being heavenly it is the inuring of thee to every good duty for by meditation a man comes to have his minde and heart fixed upon every thing that he would would he pray he that hath inured his heart to meditate his minde is fixed in his prayer Would he receive the Sacrament He that hath inured his heart by meditation his minde is fixed in the Ordinance David that was excellent at meditation had a fixed heart Psalm 57. 7. Psal 112. 17. The Contents and Heads of the following SERMONS The Contents of the first SERMON Haggai 1. 5. THe Preface shewing the usefulnesse of Meditation together with the danger in neglecting it The opening of the Teâ—t in severall particulars page 1. Doctrine Serious Meditation of our sins by the word is an especiall means for to make us repent 2. The definition of Meditation in four particulars ibid. 1. It is an exercise of the mind ibid. 2. A setled exercise of the mind ibid. 3. It is to make a further enquiry into all the parts of the truth ibid. 4. It labours to affect the heart 3. Two Reasons 1. Because Meditation presseth all Arguments home to the heart ibid. 2. Because Meditation fastens sin close upon the soul and makes the soule to feel it 4. 1. Use For the reproof of several sorts of men that are loth to put in practice this so necessary a duty 5. Four le ts of Meditation 1. Vaine company 6. 2. Multitude of wordly businesse ibid. 3. Ignorance 7. 4. That naturall aversnesse that is in the heart of man unto it ibid. This aversenesse of heart consisteth in three things 1. In the carelesnesse of the heart ibid. 2. In the runnings and revings of the heart ibid. 3. In the wearisomenesse of the heart in meditation 8. 2. Use For terror unto all those that dare sit down in security never at all regarding this soule-searching dutie ibid. Four means or helps to Meditation 1. With all seriousnesse tell the soul that thou hast a message from the Lord unto it 9. 2. Observe fitting times for meditation viz 1. The morning ibid. 2. The night 10. 3. The evening ibid. 4. When the heart is after some extraordinary manner touched with Gods word or providences ibid. 3. Call to mind what evill thou hast done ever since thou wast born ibid 3. Rouse up thy heart and thoughts as high as heaven ibid. 3. Use For reprehension of those that meditate upon their sins and how they may with the more freenesse to commit sin 11. Four grounds upon which Meditation must be raised 1. Meditate on the goodnesse mercy and patience of God that you have oft abused by your sins 12. 2. Meditate on the justice of God that you have so oft provoked 13. 3. Meditate on the wrath of God that you have so oft kindled ibid. 4. Meditate on the constancie of God who is a constant hater of all sin 14. Four directions how to carry Meditation home to the heart 1. Weigh and ponder all the foregoing things in thine own heart 15. 2. Strip sin and look upon it stark naked and in it's own colours 16. 3. Dive into thine ownsoule and search thine heart to the quick ibid. 4. Prevent thine own heart by meditation and tell thy soule that it will one day wish that it had not neglected this so necessary a duty 17. Four duties to be discharged that we may put life to Meditation 1. Let Meditation haunt and dog thy heart with the promises and threatnings mercies and judgements of God 18. 2. Let Meditation trace thy heart in the same steps and run over all thy duties discharged 19. 2. Let Meditation hale thy heart before Gods Throne there to powre out thy complaints before
End 1. Thoughts are Meterially vain When the matter of them is vain ibid. Such are the thoughts of the world our calling or recreation these are evil 1. When we think of them primarily that is before we think of God 59. 2. When we think of them too usually too often ibid. 3. When we think of them too savourily 60. 4. When we think of them without counsel ibid. 5. When they are thoughts needlesly ibid. 2. Thoughts are vain formally when though the matter of them be never so good yet the manner of thinking them is evill 61. It is possible for a man to go to hell though he perform the same things for the matter of them that a godly man doth ibid. 3. Thoughts are vaine efficiently when the heart that thinketh upon them is earthly and vaine 62. 4. Thoughts are vain when the drift and end of the soul in thinking on them is vain 63. Wicked men will be thinking of God 1. To make God amends for their dishonouring of him by their wicked thoughts ibid. 2. To collogue with God and to flatter him 64. 3. To smoother and choak their own consciences ibid. The Contents of the fifth SERMON 1 Corinth 6. 2. 1. AN Explanation of the Text together with the veses foregoing and following 67. Doctrine The Saints shall judge the world 68. Objection How shall the Saints judge the world 69. Answer 1. By their consent unto Christs Judgement ibid. 2. By their applause to Christs judgement ibid. 3. By their Majesty then shall they shine as stars in the firmament and the wicked shall be amazed at the sight of them ibid. 4. By their lives and conversations their accepting of the Lord Jesus Christ they shal judge the worlds rejecting of him ibid. Three Reasons of the point 1. First because of that mystical union that is betwixt Christ and his Saints so when Christ judgeth the world the whole body of Christ may be said to judge the world 70. 2. In regard of their sufferings with Christ as they are judged by the world so they shall be judges of the world ibid. 3. For the greater terror to all wicked men at the day of judgement ibid. 4. Because the mouthes of wicked men may bee stopped and that they may have no excuse for themselves ibid. Use 1. For information in five particulars 1. Hence we may learne that the Saints by their now being Saints do now judge the world 71. Wherein Heb. 11. 7. is cleared from an Objection 2. Hence let the world learne that when any one sinner is converted there is one Judge more to sit upon them 72. 3. Hence we may learn that it concerns all the world to take notice of every grace in Gods children because there is never a grace in any of the Saints but it shall make for the condemnation of them that want it ibid. 4. Learne hence that if the Saints then much more the word that begets them shall judge the world 73. 5. Learne hence also that the Ministers of God by every Sermon they preach shall judge the world ibid. Use 2. For to condemn the world who see not an amiablenesse in the faces of the Saints who shall one day be their Judges who shall judge both Saints and Angels 74. 2. This sheweth the folly of the wicked who prepare not for these Judges ibid. Lastly it condemnes all those that do not see glory and majesty in the face of Gods Saints he that revileth the Saints revileth his Iudges ibid Who shall judge the World 1. God the Father by way of authority all judgement is originally from him 75. 2. God the Son by way of dispensation ibid. 3. God the holy Ghost by way of conviction 76. 4. The Word of God by way of form it being the platforme according to which Christ will judge the whole world ibid. 5 All the Ministers of God shall sit as Justices in common 77. 6. All the Saints from one end of the world to the other shall assist the just Iudge of Heaven and Earth ibid. So that the wicked shall not be able to plead ibid. 1. Their Ignorance ibid. 2. Nor their Poverty ibid. 3. Neither their sinning at their masters command 78. 4. Neither Callings or Trade ibid. 5. Neither the sinfull times they live in ibid. Use 3. First for the just reproof of many of the Saints of God because they are not so circumspect over their wayes as they ought how will they be able to rise up in judgement against the wicked for such sins as they them selvs live in ibid. 2. It may serve to condemne some of the Saints of God in regard of that little difference that is to be found betwixt the wicked of the world and them in their lives and manners it is hard to tell which is a Saint and which is a Reprobate by their conversations 3. It may serve to condemn the scandalousnesse of many persons in their behaviour and actions 80. The Contents of the sixth Sermon on 1 Cor. 11. 30. Doct. 1. FRom the 18. v. that whosoever will come to the holy Communion they must examine themselves that so they may come warthily 83. The Apostle gives three Reasons of it 1. From the end of the Sacrament 2. From the wrong men offer to Christ if they come in their sins ibid. 3. From the wofull wrong that a man doth to his own soul that cometh without preparation ibid. The Uses of the point are these 1. For the reproof of those that coming unpreparedly get no spirituall strength thereby ibid. 2. For terrour to unworthy receivers 85. 3. To shew they make themselves liable to Gods temporary plagues ibid. 4. For instruction to examine our selves ibid. 5. He concludes with an use of exhortation 86. An Explanation of the Words Doct. 2. God doth most severely punish the unworthy receivers of the Lords Supper 87. Foure Reasons hereof 1 Because Christ himselfe instituted it ibid. 2. Because Christ is the matter of it and therefore the more heynous the defilement 89. 3. Because Christ is the forme of it wherein confirming grace is sealed to the soul 90. 4. Because Christ is the end of the Sacrament ibid. Use 1. For Instruction shewing whence sicknesse weaknesse c. come 91. From whence comes hardnesse of heart c. 92. Use 2. For comfort unto every poor afflicted soul c. 93. Use 3. For terror to those that come unpreparedly 94. Object Do all that come unworthily eat and drink their own damnation Answ A man may eat and drink his own damnation three ways 1. In regard of guilt and liablenesse to Gods wrath 96. 2. In regard of the seal and obligation in the conscience ibid. 3. In regard of the sigillation in heaven ibid. Lastly the conclusion denouncing terror to all those that dare rush upon this holy ordinance 205. But for comfort to all them who with all diligence set upon the preparing of their souls for this great Ordinance ibid. The Contents
of the seventh SERMON on 2 Cor. 11. 28. The words of the Text explained Doct. 1. WE must not rush upon the Sacrament 102. There are none of the Ordinances of God that a man may rush upon without examination ibid. Three Reasons hereof 1. Naturally we are not invited guests to the Sacrament ibid. 2. Though we are invited yet it may be we are not disposed for naturally we are strangers to God and the covenant of God all this indisposition must be wrought off before we can come comfortably to the Sacrament 103. 3. This is a solemn Ordinance and therefore an Ordinary disposition will will not serve the turn ibid. Many a reprobate may eat and drink in Christs presence ibid. Use To forewarne men lest they unpreparedly rush upon any of Gods Ordinances especially upon the Sacrament of the body and bloud of Christ. 104. The text divided into four parts The matter of the duty ibid. The manner how to be performed ibid. The rule of direction concerning it ibid. The benefit of following that rule ibid. Doct. 2. There is a necessity that we should receive the Lords Supper and receive it often 105. Doct. 3. The manner of performance of duties is to be regarded ibid. Five Reasons hereof 1. The Lord commands the manner as well as the matter 106. 2. Circumstances overthrow actions if they be not rightly and duly observed ibid. Its instanced 1. In grayer ibid. 2. In preaching ibid. 3. In receiving the Sacrament 107. 4. In brotherly reproof ibid. 5. In eating drinking and marrying ibid. 3. Because only the manner of doing duties gets the blessing 108. 4. Because Christ himself is an example unto us in this he did not only obey his Father in the matter of his commands but in the manner of them ibid. 5. Because otherwise we cannot glorifie God ibid. Use 1. First to condemn that natural Popery that is in the hearts of men c. 109. Use 2. For discovering why people are so willing to doe duties for the matter and not for the manner 110. The Reasons of it are these 1. Because the matter of duties is easie but the manner is difficult ibid. 2. Dutres for the matter of them may be done with a proud heart 111. 3. They may be done with an unholy life 112. 4. The matter of duty bringeth not the crosse and may zealous for the matter and persecutors of goodnesâ—e ibid. Use 3. To exhort men to labour and perform duties aright 113. Three Motives to perswade people to perform duties after a right manner 1. Because no Ordinance at all else can be effectuall unto us ibid. 2. All is but hypocrisie if the manner be not regarded ibid. 3. It is only the right manner of duing duties that pleaseth God 114. Doctrine 4. Every man mast prepare himself before he come to the Lords Table 115. Four Reasons hereof 1. Because the Sacrament is Gods ordinance ibid. 2. Because the Lord Christ hath made great preparation in providing it 116. 3. Because Christ in this ordinance offers to come into the soule and he looks for good entertainment ibid. 4. Because the Sacrament is a part of Christs last will and Testament therefore when we know our Lords will we must prepare for the doing of it 117. The Contents of the eighth SERMON upon Proverbs 29. 1. 1. A double exposition of the Text. Doctrine FRom the first exposition viz He that reproveth another and is guilty himself in the same kind or in any other kind and hardeneth his own heart in it that man shall be destroyed without remedy 122. Seven Reasons hereof 1. Because the office of a reprover bindeth him to be blamelesse ibid. 2. Because such a reprover as is guilty himself can never reprove to a right end ibid. 3. Neither can he doe it in a right manner 123. 4. Such a reprover is an hypocrite ibid. 5. Such a reproving of another mans sin makes him inexcusable in his own 124. 6. It is an absurd thing for a person to reprove another for that whereof he is guilty himself ibid. 7. Such a reproving is a sign of impudency ibid. Objection Shall not a wicked Magistrate or Minister reprove others c 125 Answ He is bound to reprove in regard of his office but it bound in conscience to amend himself first ibid. Use 1. For instruction first Let every reprover take heed lest he make himself inexcusable ibid. 2. Let him endeavour to walk unblameable and inoffensive ibid. Two Doctrines from the second Exposition of the Words viz. Doctrine 1. The Lord doth not not destroy man willingly but for sinne 127. Doctrine 2. It is a great mercy for man to be reproved for his sinne 128. Three Reasons of second Doctrine 1. Because reproofs primarily come from love ibid. 2. They tend to the good of a mans soule 129. 3. It s brutish not to take reproofs in good part 130. Use 1. First for information that God is bringing destruction upon a Kingdome when he takes away reprovers from them ibid. Use 2. For the reproof of those that despise the reproof of the wise they despise not men but God 131 The grievousnesse of their sin who stand out against reproof is aggravated under severall heads 132. Doctrine 3. The Lord proportions punishments to mens sins ibid. Three Reasons of the third Doctrine 1. Because hereby a mans punishment appears to be so much more equal and worthy ibid. 2. This stops mens mouths and convinceth their consciences ibid. 3. All the standers by may see the equity of it when the punishment is according to the sin 133. Use 3. For instruction 1. To teach men notto complaine of Gods dealing with them if their punishment be for the the kind of it according to their sin but rather let them learn to see Gods immediate hand in it 134. 2. To teach men to consider how God many times proportions punishments to sin 1. For Kind ibid. 2. For Quantity ibid. 3. For Quality 135. 4. For Time ibid. 5. For Place ibid. The Contents of the ninth SERMON Isaiah 55. 7 Doct. 1. THose whose minds or thoughts run habitually on earthly things are yet in the state of misery 139. Four Reasons 1. Because a man is in the state of misery till he hath repented and untill a man hath forsaken his vaine thoughts he hath not repented ibid. 2. Because a man is in a state of misery untill he is in Christ and a man is not in Christ till his thoughts be sanctified ibid. 3. Because a man is in the state of misery that doth not love God and a man can never love God untill he forsake his vaine thoughts 140. 4. Because that man is in a state of misery that doth not forsake sin and a man can never forsake sin till he leave his vaine thoughts ibid. 1. Because vaine thoughts are great sins ibid. 2. They are sins of the highest part of man ibid. 3. They are the breach of every Commandement ibid. 4.
to flesh and bloud for a man to go and examine all his life to reckon up all his conversation to anatomize himselfe from his cradle to this moment to consider how he hath sinned in his calling in his family in his shop in his company in his speech and in his life to go and judge himselfe of these and condemn himselfe and to accept of his own punishment to go and rack his own thoughts and crucifie his own soul Oh! this is hard men cannot abide this therefore they go and take the matter they observe that and leave out the manner Secondly another reason is this because the matter of duties may be done with a proud heart there is no duty but a man may do it with a proud heart and never be humble A man may pray and use good words and make good petitions and have marvellous good language and Scripture phrase and terms and passages and an admirable sweet tone and yet have a proud heart A man may come and Preach a Sermon he may preach so as that he may strangely affect the hearts of the people and may make all the people wonder and admire at the gracious words that come from his mouth and yet have a proud heart A man may hear and hear oft and hear the best Preachers in the City and delight in hearing and yet have a proud heart A man may come to the Sacrament and sit to ones thinking as devoutly as any in the Church and pray when the people pray and give thanks when others give thanks and have a kind of morall faith in the Covenant and a moral application of the promises and yet have a proud heart It is the manner of doing duties that humbles the soul as Saint Paul saith Acts 20. You know in what manner I have been with you Why what was the manner In all humility of mind saith he being among the Ephesians preaching to them in a right manner leaving them the example of his own pattern doing all this in a right manner he did it in all humility of heart It is the right manner of prayer that puls down the heart before God It is the right manner of hearing the word that makes a man melt at it It is the right manner of coming to the Sacrament that makes a man feel the comfort of God and the promises of the Gospel and to seek and find the admirable things contained in it It is the right manner that makes a man walk lowly with his God Thirdly another Reason is Because the matter may stand with an unholy life A man may do a duty for the matter of it and yet be unholy This is plain how many thousands are there that pray and yet are vain and covetous and carnall How many thousands hear Sermons and yet are unprofitable Ever hearing and never come to the knowledge of the truth If they were injurious before they are injurious still if they were cousners before they are so still if they were drunkards before they are so still A man may receive the Sacrament every moneth and yet may have his lusts and roll them as a sweet morsell under his tongue he may delight in his secret lusts and go on in his deadnesse of heart It is the right manner of worshipping God that purgeth the conscience and purifieth the soul and makes a man that there is no room for his corruptions as you may see 1 Thess 2. 10. You your selves know saith the Apostle how holily and unblameably we walked among you He speaks there of his manner of walking and he saith to them because it was in a right manner it was an holy manner such walking as excluded all unholinesse and prophanenesse Flesh and bloud cannot abide this Men they love to pray and be proud they love to hear sermons and to have their profit they love to professe religion and still to carry their secret lusts in their bosomes People love this alife to go to Gilgal transgresse to offer sacrifice every new moon and every morning and to find the labour of their hands this is right but for a man to part with his iniquity that is the thing that goes against the hair The last reason is because the matter of duties brings not the crosse upon a man A man may do all the duties of Religion and never be persecuted for it a man may be as devout as the devoutest man under heaven yet no body hate him for it except he be devout in a right manner and worship God in a right manner One man may reprove another that is wicked A drunkard may suffer a drunkards reproof and be never the worse A whoremaster may serve his quean so he may call her so and yet not be spited because it is not right It is the right doing of it that brings the crosse as in 2 Tim. 2. 10. Thou knowest thy manner of life It was that that brought afflictions and persecutions We may see to this very day many thousands that seem devout men in the Church they will pray and will hardly misse any time of prayer morning or evening and yet they are farre from being persecuted nay many of them are main persecutors of the Gospel of God enemies to the crosse of Christ and adversaries to the Saints of God We see it plain in Acts 15. 5. we read there of devout women that raised persecution against Paul Mark they were devout and because it was not in a right manner they persecuted the Apostles and set themselves against them that were truly faithfull Though wicked men do not love to pray aright yet many of them are much for praying they care not how much praying they have and when they are at prayer they will pray over from the beginning of the book to the end they love it alife But if they come to a praier that moves the heart that rifles the conscience that dogges a man into his bosome that lays a man flat on his face before God they gnash their teeth at such a prayer So they love Preaching too I it is true if it be preaching that is flaunting and glosing with the enticing words of mans wisedome but if a man preach to the conscience if he preach the pure naked word of God and carry it home to mens souls this makes them gnash their very teeth and they could eat the Minister of God for his labour It is the right manner of duty that is accomdanied with the crosse Thirdly if we ought to be carefull to perform duties in a right manner Let us be exhorted in the fear of God to go and quicken all our duties to bring a soul into so many bodies we have bodies of praying and bodies of hearing and bodies of receiving the Sacrament and of good duties let us get a soul into them labour to do them in a right manner The bare duty is like a carkasse It is a Proverb of the
against his reproof The greatnesse of the ill is set down two wayes First by the great sinfulnesse of the thing it is called the hardening of a mans own neck Secondly by the greatnesse of the punishment that God inflicts upon this sin and that is he will destroy him and that without remedy For the first namely what a great mercy it is for God to let a man be reproved for his sins It may be proved by many places of Scripture only I find Scripture is to be brought as an aggravation of sin when they sinned against reproof Hosea 5. 1. saith he they are profound to commit sin though I have been a rebuker of them all As if he should say Though I have been so mercifull as to shew them the danger of sin to tell them what would become of their wretched courses though I have called them to repentance and have given them warning what would be the issue of these things yet for all this for all my mercy they have gone on in their sinnes though I have reproved them This Though is a word of aggravation as we see in the speech of Daniel to Belshazzar Thou O King hast not humbled thy self though thou knewest this as if he had said though the Lord let thee know the punishment upon thy father and the plagues of Nebuchadnezzar thy grandfather though the Lord have let thee understand what it is for thee to exalt thy self against him yet thou art not humbled he aggravates his sin So this aggravates a mans sin when he goes on notwithstanding he is reproved The Reasons are First because when God reproves a man of sinne the reproof primarily comes out of love therefore when he reproved Laodicea and told her she was luke-warm and said I would thou wert either hot or cold and since she was neither he would spue her out of his mouth he tells her whence the reproof flowed because I love I reprove As many as I love I rebuke Revel 3. 19. It is not out of ill will that I tell thee of thy lukewarmnesse and threaten to spue thee out of my mouth I tell thee these things that thou mayst avoid that ill I say Gods reproofs flow primarily from love to men whereby he would have them lay aside their wretched courses and avoyd the judgements Nay it is an argument of hatred when a man doth not reprove his brother of sin If God let a man go on in sin and never tell him of his drunkennesse nor never find fault with his pride and security never convince him or wound or touch him nor deal with him about his unsetled estate and his rotten conditions It is a sign God hates the man But when God reproves a man from day to day Man thou art a proud creature thou shalt to hell for thy pride and hypocrisie and security and hardnesse of heart When the Lord reproves a man from day to day this is an argument of love the other is an effect of hatred not to reprove Thou shalt not hate thy brother in thy heart saith Moses but shalt in any wise reprove him and not suffer sin to be upon him Levit 19. 17. Thou hatest thy brother when thou seest him sin and doest not warn him and knowest he is guilty of sinfull courses and doest not reprove him and when thou hast time and place and opportunity and fit circumstances to reprove and yet thou wilt not do it it is a sign thou hatest thy brother it is the greatest degree of hatred on them If a man deny food for the body and let a man rather dye of hunger than he will give him meat or let a man fall into a pit rather than he will prevent the mischief a man is guilty of bodily murder but thou art guilty of the soul of thy brother if thou let him fall into sin Thou thinkest thy brother is harsh he will not bear with thee he is hasty and testy no thou art in an error That man that hates reproof erreth saith Solomon Indeed a man should not be too sharp but first tell his brother in private that he is in an error for reproof is a means of grace it flows from great love it is the providence of God that hath cast it about that thou shouldest have reproof given thee if thou have a heart to take it It is an argument of love Another reason is taken from the primary end of reproof which is to bring a man to good to reduce him into a right way to convert a man to save his soul that is the primary end of reproof aud admonition therefore to go in sinnes contrary to it must needs be a great evill As Solomon brings in the wisdome of the Father Jesus Christ calling upon people O yee fools how long will ye love folly turn at my reproof Mark what follows to what end I will pour my spirit on you There is the end he tells them O ye fools wretched people without understanding that go on in sinne and harden your own hearts that repent not nor turn not to God that will not submit to his wisdom nor imbrace his word yee fools that wrong your own souls Oh turn at my reproof Why This is the reason that God reproves a man on this fashion it is that a man may have the Spirit of God granted him If thou have an ear to hear reproof and a heart to drink it in and to wear it as a crown of gold on thy head and as a chain about thy neck thou shouldest have the Spirit of God for thy labour the Lord reproves thee that thou mightest return back and have the Spirit and have mercy and forgivenesse This is all the ill-will that Gods Ministers bear thee and all the hatred that reprovers shew when they tell thee of thy sinnes whatsoever they be that they may stop thy steps from going down to Hell When the Lord sends thee Sermon upon Sermon Preacher after Preacher thou art called on day by day as you hear in this place This is the infinite goodnesse of God towards your souls therefore your sin is infinite great if you do not amend as the wise man saith He that hates reproof shall surely dye Prov. 15. 10. there is no remedy for that man That man that puts off repentance God reproves him from day to day on the Sabbath day and on the week dayes he goes to this man and here he is reproved and to another and there he is reproved and yet he goes on in his deadnesse and formality in the ordinances of God that man shall surely dye there is no remedy he sins against the infinite mercy of God Thirdly there is no reason in the world why reproof should be taken otherwise than with all willingnesse and thankfulnesse and chearfulnesse If a man have but the reason of a man in him he must needs take reproof in good part he must be a beast that doth
crying and screeching as if she meant to pierce the heavens the Juge and those on the bench bid her hold her peace O my Lord said she it is for my life I beg I beseech you it is for my life So when a soul comes before God and begs for mercy he must consider that it is for his life O Lord it is for my life Now though the Lord will not answer and though he call the soul all to naught letting it go up and down with a heavy heart yet the soul crying out 'T is for my life If I must go to hell I will go to hell from the throne of grace weeping and waâ—ling for my sins and catching hold on the horns of the altar this soul shall finde mercy I have wondered at the story in the 5. chapter of Luke it is a strange passage where this godly kind of impudencie was seen Our Saviour Christ was preaching in the house to the people and there was a poor man that could not tell how to come to Christ so the poor man got some to lift him up to the top of the house and to untile it and so to let him down now the rubbish could not choose but fall either on Christs head or on the heads of some of his hearers Was not this an impudent action could not this man have staied until the sermon had been ended But importunity hath no manners And although he did interrupt Christ yet Christ ask'd him not why he did so but says Man be of good comfort thy sins be forgiven thee Let us therfore come with boldness unto the Throne of grace Heb. 4. 16. with freedom to talk any thing Not as if God had given us leave to be irreverent but as to a loving generous man of whom we use to say He is so kinde you may say any thing unto him come to him at dinner he will rise up and hear you or what businesse soever he be about yet he will hear you Even so it is with God he is such a God that all poor souls may be bold before him to speak what they will they may lay open their cases and shew their estates Now when souls come boldly and give the Lord no rest till he establish them Esai 62. 7. then saith God How now cannot I be at rest for you c. This holy kinde of impudencie is in prayer and it will give the Lord no rest Reasons why we must seek importunately are three First in regard of Gods majesty he loves to be sought unto and it is fit he should be sought unto Among men we account it a matter of too much statelinesse to be much intreated and we use to say he loves to be intreated this is a fault among men yet for all this Quis vestrum c as Seneca speaks what man of us can be content to be but once or slightly intreated when a man comes to intreat a kindnesse of a man there is I sing and Anding and shall I c. nothing but importunity can get a kindnesse of a man and this is a sin among men because men are bound to do good but the Lord is not bound to us If we sin he is not bound to pardon us therefore the Lord being a God of majesty lookes to be sought unto of us for his mercy and he lookes that we should be importunate and hence it is that God saith I will give you a new heart Ezech. 36. I will vouchsafe you all these favours yet I will look to be inquired for of you verse 76. I will look that they shall send to me for these things Suppose a man should need a 1000 pound What saith the gentleman doth he think a thousand pound is nothing I will have good security for it So when we come for such high mercies as these for such infinite compassions these are somewhat and God looks to be sought unto for them and Christ the Son of God is a great heir and those that are faulters to him must be importunate with him if they mean to be at peace with him If one will marry a rich heir who hath all the preferment and dignity that the country can afford he looks to be well sued unto So the Lord Jesus is a great heir heir of the whole world if thou goest to be married unto him thou must sue unto him and he looks for prayer he loves to heare his children crie this is one of his titles though he be a God yet he is the hearer of prayer Psal 65. 2. Again we have wronged his Majestie Suppose thy servant wrong thee thou wilt say thou wilt pardon him but first thou wilt make him humble himself unto thee he shall and must know that he hath wronged a good master So God is willing to pardon thee but yet he will make thy bowels know that thou hast sinned against a good God he will make it appear by thy prayer he will make thy spirit melt he will fill thy face with shame and confusion he will make thee know what a patient God thou hast rebelled against or else the Lord will never pardon thee Doest thou think to pacifie God with a lazie prayer with coming to Church and saying Have mercy upon me most mercifull Father Doest thou think that the Lord will have mercy upon thee for this No no he may send thee quick to hell for all this he will make thee cry and cry again with groans he will make thee cry out and pray on another gates fashion and he will make the soveraignty of his mercy to be seen in thy salvation therefore in regard of Gods majesty he loves men should be importunate Secondly in regard of Gods mercy it is a disgrace for Mercy to be begged frigidly 't is a disgrace to Gods bounty for a man to beg it with lukewarm importunity What makest thou of the mercy of God dost thou think that it is not worth a groan with the running over of a Pater-noster dost thou make Gods mercy of such base reckoning this is a disgrace to Gods goodnesse to be so cold or frigid in prayer Thou hast offered many offerings yet I scorn them saith God Isaiah 43. 23. Thou hast not honoured me with them thou hast not called on me thou hast been weary of calling on me thou hast too short a breath in thy prayers thou carest not how soon thou comest to an end Do you come and lay lazie prayers upon my altar Thou hast not honoured me It was a custom among the Romans when any was condemned to die if he looked for mercy he was to bring father mother and all his kinsmen and acquaintance and they should all come with tears in their faces and with tattered garments and kneel down and beg before the Judge and cry mightily and then they thought Justice was honoured Thus they honoured justice in man for a man condemned to die and so the Lord loves his mercy
his sinne lie at the dore there it lay rapping and beating and told him that his carelessenesse and negligent sacrificing to God was not accepted and therefore no marvell if Cain be so cast down in his countenance and that he fall to despaire O beloved when sinne lieth bouncing and beating at the doore of thy heart when thy sinne whatsoever it is search thy heart and finde it out lies knocking and rapping at the dore of thy conscience day by day and moneth by moneth and thou art content to let it lie and art unwilling to use meanes to remove it and art loth to take the paines to get the bloud of Christ to wash thy soule from it or the Spirit of Christ to cleanse thee from it then thy soule wil despaire either in this world or in the world to come But let us take heede then that our conscience condemne us not in any thing or course that we allow in our selves for if that doe then much more will God who is greater than our consciences and knows all things The Apostle hath an excellent Phrase Rom. 8. 1. There is no condemnation to them that are in Christ Jesus c. As if he should say there is not one condemnation there is none in Heaven God doth not condemne them there is none in earth their own heart and conscience doth not condemne them to him that is in Christ Jesus that walks not after the flesh but after the Spirit there is none no not one condemnation to him none neither in Heaven nor in earth no word no commandement no threatning condemns him But if thy conscience condemn thee and tell thee thou lettest sinne lie at the doore rapping at thy conscience day after day and moneth after moneth telling thee that yet thou art without Christ that yet thou never hadst any true faith in the Lord Jesus that yet thou hast not truly repented and turned from thy sins this will at last drive thy soul into heavy discouragements if not into final despaire O beloved religion and piety and the power of Godlinesse goe down the wind every where What is the reason of it but because of these discouragements that men live and go on in Men pray and pray and their prayers profit them not men run up and down and come to the Church and heare the Word and receive the Sacraments and use the meanes of grace but to no end they are unprofitable to them they remaine in their sinnes still the ordinances of God bring them not out of their lusts and corruptions hereby they disgrace and discredit the ordinances of God in the eyes and account of the men of the world making them think as if there were no more power nor force in the Ordinances of God than these men manifest There is no life in many Christians mens spirits are discouraged these secret discouragements in their hearts take away their spirits in the use of the meanes that though they use the meanes yet it drives them to despaire of reaping good or profit by them Beloved I could here tell you enough to make your hearts ake to hear it First All your complaints they are but winde Job 6. 26. Doe you imagine to reprove words and the speeches of one that is desperate which are as winde Jobs friends taking Job to be a man of despaire they accounted all his words but as wind Doe thou nestle any discouragement in thy heart thou maist complaine of sinne as much as thou canst yet all thy complainings are but as winde thou mayest cry out against thy corruptions with weeping and teares and pray and fight against them and yet all thy weeping mourning and praying is but as the winde thou maiest beg grace thou maiest seek after God thou maist heare the Word receive the Sacraments and yet all will be to thee as wind all will vanish be unprofitable not regarded Secondly discouragements drive us from the use of the meanes If ever we meane to come out of our sinnes if ever we meane to get grace and faith and assurance and zeale we must constantly use the meanes 1 Sam. 27. 1. David saith There is nothing better for me than that I should speedily escape into the Land of the Philistins and Saul shall despaire of me to seek me any more David thought in himself if I can make him out of hope of finding me certainly he will give over seeking of me So when the soule hath any secret despaire of finding the Lord that soul will quickly be drawn from seeking of the Lord in the use of the meanes What ever you doe then O be not discouraged lest you be driven from the use of the meanes if you be driven from the use of the meanes woe is to you you will never finde God then Be not driven from prayer nor driven from holy conference nor driven for the Word nor driven from the Sacrament nor from meditation nor from the diligent and strict examination of thy selfe of thy heart and of all thy wayes for these are the wayes of finding the Lord. If you nourish any thoughts and fears of despaire in you if you be discouraged you will be driven from the use of the meanes which is a lamentable thing therefore be not discouraged Thirdly discouragements will make you stand poaring on your former courses This I should have done and that I should have done woe is me that I did it not it will make a man stand poaring on his sinnes but never able to get out of them So it was like to be with them in the Ship with Paul Acts 27. 20. In the tempest at Sea they were utterly discouraged from any hope of safety now indeed Paul told them what they should have done if they had been wise Sirs you should have hearkned to me and not have loosed verse 21. as if he had said you should have done thus and thus but now doe not stand poaring too much on that you should have hearkned to me and not have launched forth c but that cannot be holpen now therefore I exhort you to be of good chear c. So beloved when the soul is discouraged upon these thoughts I should have prayed better I should have heard the Word of God better and with more profit I should have repented better I should have performed this and that religious and good dutie better but ah wretch that I am I have sinned thus and thus it is alwayes looking on this sinne and that sinne this imperfection and that failing when now I say the soule is discouraged it will be alwayes poaring upon sinne but it will never come out of its sinne alwayes poaring upon its deadnesse and unprofitablenesse but never able to come out of it O beloved be of good cheare and be not discouraged it is true you should have prayed better you should have heard the word of God better heretofore you should have been more carefull and circumspect of your wayes than you
know them you would not doe it for had they knowne the Lord of life they would not have crucified him 1 Cor. 2. 8. so if such as doe persecute Gods children did but know their worth and that they were his children they would not do it Let us esteem godly men and women as persons of great worth The Saints of God have alwaies done so Saint Lawrence being demanded by his persecutors wherein the worth of the Church lay the story saith he gathered a companie of poor people together and pointed at them and said there lies the worth of the Church so I have read of an ancient King who made a great feast and invited a company of poor people which were Christians and he bade his Nobles also now when the Christians came he had them up into the Presence Chamber but when the Nobles came he set them in his hall Being of the Nobles demanded the reason he answered I doe not this as I am their Kyng here for I respect you more then them but as I am a King of another world I must needs honour these because God doth most honour them and then they shall be Kings and Princes with me soe doe you esteeme of them according to their worth and shew it If they be persons of such great worth here you may be directed how to get a name of worth in the world to be honoured of God This is the way labour to be beleevers serve God and close with the godly be of one minde and of one heart with them Honour is the thing that all desire according to that of Saul to Samuel Honour me before the Elders of my people so we are all ready to say oh that I could be honoured in the heart of those that I converse withall I say then thou must labour to serve and honour God in thy heart let that be thine honour It is a meere folly for men to think to get honour by swearing by lying by cutting and slashing and drunkennesse c. The sweet ointment of a good name is not compounded of stinking ingredients That should serve to comfort the godly that seeing they are of so great worth what though they be disgraced here let this suffice thee God that knows the true worth of every thing he accounts thee worthy what though dogs bark and crie out against thee for thy holinesse let them alone and know thou this that the time will come when never a curre of them all but will wish oh that mine end might be like his and that they might goe as thy dogge to heaven with thee when they shall see thee sitte at his right hand where are pleasures for evermore Lastly you that approve your selves to be of the number of the godly labour to walke worthy of the Lord. Colos 1. 10. Doth God thus advance you then strive you to honour him with inward and outward worship God hath not done these things for you that you may live as you list no you are a chosen generation c. 1 Pet. 2. 19. Ergo you must shew forth the vertue of him that hath called you You that are parents of children the more you doe for them the more you look they should honour you the more God hath done for you the more you ought to feare him God hath drawn you out of darkenesse into a marvellous light and will you yet walke as vassals of Satan This was that kept Josoph from committing adultery even the favour of advancement and how then can I doe this great wickednesse saith he so thou art advanced to honour from a childe of the devill to be the son of God how then canst thou commit wickednesse Consider I say how God hath advanced thee from being a slave of Satan to be his adopted son and shall I now become a covetous person shall I be a companion of Gods enemies when you are enticed by the divell or wicked men to any sin say what shall such a man as I consent shall I flie from my colours what a Kings son and flie Consider this THE TIME OF GODS GRACE Is limited In a SERMON By WILLIAM FENNER Minister of the Gospel sometimes Fellow of Pembroke Hall in Cambridge and late Lecturer of Rochford in Essex London Printed by E. T. for John Stafford THE TIME OF GODS GRACE Is limited GEN. 6. 3. The Lord said My Spirit shall not alway strive with man because he is but flesh and his dayes shall be a hundred and twenty yeares IN this Chapter is continued the History of the decay of the World wherein is described Gods purpose of destroying mankind in which are these two parts First the meritorious deserving Cause wherein God gives an account what he doth how inexcusable the world is and how just God is unto the. 14 verse Secondly a direction unto Noah to make an Arke where we may see that God in his judgement remembers mercy The meritorious deserving cause is described first from the quantity of those persons in those evill dayes a great many verse the first men began to multiply in places populous where there are some good there are many bad Secondly by the quality of those persons the Sons of God when they saw the daughters of men the sonnes of God viz. the posterity of them that maintained Religion they began to be carelesse and carnally confident they did looke after the profits and pleasures of this life and then it was high time for God to enter into Judgement Thirdly by the kind of sinne They lusted after unlawfull Marriages c. and the root of this was originall corruption the Imaginations of mans heart were onely evill and that continually verse 5. These words are a Proclamation of Gods purpose to bring it to an end in which are four things First the Lords complaint in these words The Lord said Secondly the proclamation it selfe in these words my Spirit shall not alwayes strive with man Thirdly the reason because he is but flesh Fourthly the limitation of the time a hundred and twenty years in which time if they repent I will repent but if they will not my Spirit shall not alway strive As if the Lord had said I have tried all conclusions and used all means partly by Mercies to allure them partly by Judgements to terrifie them partly by my word to recall them and by all meanes possible to bring them to my selfe yet they remaine incorrigible I now am resolved to strive with them no more From the words thus opened there will naturally arise these two points First that the Lord of Heaven and earth doth strive mightily with a company of poore Rebells and all to bring them unto himselfe but on this I intend not to insist The seond is this viz. that there is a time when God will strive with men â—o more and that in this life The scope of this aimes at the whole world but what is said in generall may also be said
author of thy chastisement Is there any evil in the City meaning the evill of punishment and the Lord hath not done it saith the Prophet Is there any breach in the Kingdom any plagues amongst us any famine or want that the Lord hath not done it is his hand that layes on that is one argument The second reason why we should reforme under the rod is because God afflicts us because we are blame worthy because we have sinned therefore his Majesty is pleased to smite us verse 26. 27. He striketh them as wicked men in the open sight of all men because they have turned back from him and would not consider all his wayes Doth God lay on them why is it only because he hath a delight to rend and teare them bruise and breake no nothing lesse for he doth not afflict willingly It is alienum opus it goes against the heart and minde of God God is provoked unto it by mens sins Lam. 39. in that place before quoted wherefore doth the living man complaine he gives a reason Man suffereth for his sins and in the 40. verse shewes what use we should make of this Let us search and try our wayes and turne unto the Lord say I was proud God hath met with me therefore now I will be more humble I was peevish God hath crossed me now I will be more tractable I was sensual in the use of the creature God hath given me a bitter pill therefore I will be more moderate that I may not provoke his Majesty any more Thirdly Consider this which will follow from the former he is exceeding just and gracious in every rod he useth in every stroke that he giveth in every affliction that he sendeth as in verse 10. 11 12. Therefore hearken to me ye men of understanding far be it from God that he should doe wickednesse and from the almighty that he should commit iniquity for he will render unto every man according to his works and cause every one to find according to his way and 23. for he will not lay upon man more then is right that he should enter into judgement with God God will not make the staffe too heavy the rod too bigge God doth noe more then justly he may if he teare the skin if that will not doe he will breake the veines if that will not doe he will deal more rigorously and shall not this move us to reforme under the rod Fourthly The Lord well knows and considers the frame of every mans spirit the carriage of every soule under his correcting hand when God layes on with his hammer upon the anvile of our hearts he considers what force it hath inward in our spirits outward in our lives consider this in the 21. 22. verse His eyes are upon the wayes of man and be seeth all his goings there is no darknesse nor shadow of death that the workers of iniquity might be hid therein Mark it can a man run away from God as a child many times from his father and hides himself untill his anger is over no he knows every fault that we reforme not in and knows every course that we take for the causing of offence submitting and stooping to him will not serve the turne we must reforme when under the rod. I could give you that passage Amos 4. 6. to 12. I have given you cleannesse of teeth scarsenesse of bread I have withholden the raine from you I have smitten you with blasting and mildew pestilence have I sent among you your young men have I slaine with the sword I have overthrown you as I overthrew Sodom and Gomorrah and ye were as firebrands pluckt out of the burning yet in all these you have not returned to me saith the Lord therefore thus will I do unto thee be reformed under all these crosses and prepare thy self to meet thy God O Israel Fifthly Know the Lord is no respector of persons God is not like many fond parents that will indulge cocker and make much of one child and lay upon the bones of another many times they know not for what but only as affection carries them nor like some misguided authority where poor ragged thieves have the halter when silken ones are spared no no there is no such affection in God consider it there is more in the proof then I speak of verse 19 20. How much lesse to him that accepteth not the persons of princes and regardeth not the rich more then the poor for they be all the work of his hands and verse 24. he shall break the mighty without seeking and shall set up others in their stead God noe more regards a man worth thousands then him that is worth not a farthing God no more esteems in regard of personall respect the governers then the governed This should move people under the rod to trust in God and labour to be reformed these are the five Arguments that I finde in this Chapter There are two more remaining in the sixth place know for certaine that this is the very end that God aimes at that by his rodde people might be reformed as Isa 27. 9. By this therefore shall the iniquity of Jacob be purged and this is all the fruit the taking away of his sinne If a childe should aske the father why did you beate me so exceedingly And he and he answer I would have thee to reforme to take heede of sinfull courses of sinfull company it might be a good argument to worke upon the child This is the end of God in afflictions that he exerciseth his withall to have them be reformed thereby Seventhly and Lastly consider his majesty will account himselfe highly honoured by the reformation of his people under the rodde in sort we may make God amends but doe not mistake my expression it doth not make amends by way of requitall not adding any thing to his worth but by way of manifestation but to let that passe Consider that concerning Paul God laid upon him struck him of his horse and presently after you shall read 1 Gal. 23. that they glorified God because of him What a change is here he that destroyed and persecuted now preacheth that gospel for which he persecuted them he that endeavoured to disperse and scatter poor Christians now is zealous in incouraging them God-ward so that the godly glory greatly because of him and what an extraordinary honour is this to God! suppose a man hath a stubborne Colt to break that will stand upon no ground that seems to be very untractable now if this man can in a short space bring him to the Saddle and make him tame and gentle what a credit will it be unto him So here when God puts us one way another way comes to worke us and winde us according to his will he thinks himselfe honoured if we will become tractable and yield to his commands when we that once had Christ and his government shall come in and say with Elihu Surely it