over me yet now having heard what God says unto me I am armed Cap-a-pee against them all Hence 1. Learn our duty to wait upon God with a quiet spirit whatever reproofs or oppositions we may meet withal from men or Devils And secondly To set an high estimate upon the word of God and stick close to it as the rule No matter what men say against thee if God be for thee And thirdly Not to follow any devised way of man but to make the Word of God the Umpire guide rule of thy life And lastly Though God speak not presently we must not be hasty but wait his time For when we wait for an answer then are we put in a capacity to receive it The Prophet waited for an Answer and an Answer he obtains ver 2. And the Lord answered and said Write the vision and make it plain upon Tables that he may run that readeth it Note how opportunely God answers the Prophet upon his watch An Angel revealed the welcome news of a Saviour to the Shepheards keeping their flocks by night And a Vision is revealed to the watching Prophet And because the Vision was principally for publick use and edification it was to be writ in legible Characters even Capital Letters that any one might read it in transitu and not stop Q. But when shall the Vision come to pass might some say When will it come Oh! it 's a long time a coming and hope deferred makes the heart sick The Caldeans may quite ruine our nation We may fall every one of us by the hand of the enemy â—efore this Vision may be accomplished Every minute is long When Oh when will the Vision be performed A. To such impatient querulous Speeches I oppose the reason or strong ground of incouragement from my Text For the Vision is yet for an appointed time c. Which words contains a Prophetical Promise incouraging and a Text divided special duty prescribed As first For the Prophetical Promise 1. You have set forth the matter of it A vision 2. The limitation thereof for an appointed time 3. The truth of it it shall not lie 4. The ingemination for the certainty it shall speak it will surely come it will not tarry 2. For the duty It 's set in opposition to hastiness of Spirit Wait for it The words need a Paraphrase Let 's review them apart Q. 1. It shall be asked What 's meant by Vision A. You know God spake at sundry times and in divers manners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1. 1. in times past to the Fathers by the Prophets Sometimes by dreams other times by Urim and Visions sometimes vivâ voce to the Fathers of old to us by his Son voce scriptâ in his written Word so that Dreams Visions and Revelations cease which were extraordinary and onely pro tempore We are to keep close to the written Word and take heed of being wise above what is written By the Vision some understand the Administration of the Gospel of Christ and his glorious Appearances But Calvin whom I follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as any Interpreter since the Apostles times by Vision understands Admonition and Instruction to the People of God And though this may be dark it shall speak and not lie not in vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 23. 19. so the 70. Not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Word of God shall fail God is the God of eternal Truth Mercenary Balaam gives this true attestation God is not a man that he should lie neither the son of man that he should repent Hath he said and shall he not do it or hath he spòken and shall he not make it good God doth not delay his people on purpose to deceive them and frustrate their expectations but to exercise their faith and patience and to prepare them for the better reception and entertainment of a mercy when it comes Q. 2. But secondly Why is it said it 's yet for an appointed time A. 1. To shew that it is in the power of God alone to prefix a time He created time and limits time and seasons according to his pleasure He sets bounds and periods to all Kingdoms Nations Languages 2. And secondly For a Caveat to us to beware of limiting God to our times and seasons 3. To stop our running not to make more haste then good speed but to wait upon God in his own way who will accomplish his Vision in his own time for his own glory Q. 3. What 's meant by waiting here A. Be silent and murmur not because the Vision seems to linger Though sence fails yet let not Faith fail It 's the nature of Faith to wait for the execution of a promise though it be long a coming Faith hath a Prophetical vertue to see a Promise a great way off and a Magnetical vertue to draw it near to it So that if the Question be moved to a Believer What wilt thou do in these cloudy days How wilt thou behave thy self amidst these dark passages of Providence His answer is I 'le hope against hope wait with Faith and Patience and adhere unto the Word of God and am resolved not to let go my confidence However works of Providence may seem cross yet I 'le depend upon the truth and faithfulness of God I will wait and believe though sense be non-pluss'd and I can see no reason why I should wait on the Lord any longer And here 's the acting of Faith indeed in a true Believer who resolves I will trust my God depend upon his Word stay upon his Promises rely upon his Attributes Though he kill me yet I will trust in him as Job resolved Q. 4. Lastly Here seems to be a contradiction though it tarry it Job 13. 15. Argumentum ad hominem creaturas non ad Deum creatorem will not tarry How can these be reconciled A. This is an Argument to Men and Creatures and not to God and Creator There 's no tarrying in God Time past present and to come are all one in him A thousand years in his sight are but as yesterday We are then to distinguish between the Decree and the Mora resertur ad sestinationem nostram Caeterum si respicimus ad Dei coâ—silium nunquam moram facit Calv. in Loc. Execution thereof The Decree tarries not nor seems to tarry But according to the execution of the Decree as it falls under our apprehensions and manifestations it may seem to stay and linger There is then no tarrying in God but there is in the Creature And though flesh and blood cannot apprehend it yet in tarrying God makes haste You have here represented what Faith can do David told Achish when he was going to Battle Thou shalt see what thy servant can doe Behold here what Faith through the strength of God can do Faith meets with many Obstructions and many Repulses yet it will fall on
ashamed to begge let these be the objects of your charity Florioes View of Tuscany Doe good to all but especially unto the houshold of Faith this is the speciall duty of such a day as this is to honour God with our substance to distribute our bread to the hungry Wherefore forget not this duty it 's a sacrifice where â—ith God is wel-pleased I commend this duty unto your practice and the Lord stirre up your hearts and cause you to draw forth your hearts to the reliefe of the distressed afflicted especially the poor members of Jesus Chriâ—â— that this may be a good day and a day of rejoycing to you and a good day and a day of rejoycing to them and let the memoriall of this day be Monumentum aere perennius Le ts imitate the Jeâ—s in the Text and use all the care we can that such dayes as these are may never faile nor the memoriall of them perish from our seed The Day of Iudgement Discovered from Rom. 2. 16. In the day when God shall judge the secrets of men by Iesus Christ according to my Gospel A Serious discourse of the day of Judgement is both seasonable Serm. 7. at St. Maries Oxon. Decemb. 9. 1655. 1. This Doctrine is seasonable 2 Pet. 3. 3 4. and profitable seasonable because as the Apostle informed long agoe there shall come in the last dayes scoffers walking after their own lusts and saying where is the promise of his comming There have been of old multitudes of Hereticks who have decried and endeavoured to expunge this Article out of the Creed concerning the day of Judgement Such were the Sadduces Epicures Dositheans Samaritans Marâ—chees Prodâ—anitae Floriani Symmachiani and of all these Sects the vilest were the Borboritae against whom Augustine made an elaborate Confutation Aug. lib. de Haeresibus ad Quod vult Deum c. 6. V. Act. Mon. vol. 1. Near of kin to those filthy beasts were the Harlots against whom there was long since by King Hen. 2. a Proclamation sent into Northhamptonshire and the lewd Ranters their genuine abhominable off-spring in these last and worst of times Now adaies Hell it selfe is broke loose through the variety of Hereticks who though differing from one another yet all agree against the truth like Herod and Pilate who of enemies were made freinds and they both agreed together against Christ What shal we say when Scepticks Antiscripturists Atheists in print and practice in their works and deeds deny the day of Judgement Surely as at all times so now especially the Preaching of this Doctrine of the day of Judgement is exceeding seasonable 2. This Doctrine is as profitable as seasonable And this will 2. This Doctrine is profitable be evidenc'd by two Reasons which are of great weight and consequence 1. Because the Preaching of this Doctrine is an incentive and a 1. Because it is an Incentive to godlinesse speciall motive to excite unto the practice of godlynesse Why doth God command all men to repent there 's a strong reason used by the Apostle to perswade Because hee hath appointed a day it the which he will judge the world in righteousnesse And from the consideration of the day of Judgement the Apostle draws a strong engagement unto Holyness of life and conversation Seeing then that all these things shall be dissolved what manner of persons ought wee to be in all holy conversation and godlynesse looking for and hasting unto the coming of the day of God 2 Pet. 3. 11 12. 2. Because this Doctrine of the day of Judgement is the foundation 2 This Doctrine is the foundation of comfort of comfort unto the godly Hence Paul triumphed I have saith he fought a good fight I have finished my course I have kept the faith Henceforth there is layd up for me a crown of righteousness which the Lord the righteous Judge shall give me at that day c 2 Tim. 4. 7 8. Such as have been troubled who belong to Christ they shall have rest as the Apostle saith When the Lord Jesus shall be revealed from heaven with his mighty Aâ—gels and the righteousness of God is engaged for performance 2 Thes 2. 6 7 Seeing it is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us Now to come nearer the words Their connexion and dependance is upon ver 12. For as many as have sinned without Law shall also perish without Law And as many as have sinned in the Law shall be judged by the Law Although they had not the Moral Law promulgated to them by the Ministery of Moses yet they had the Law of Nature written in their hearts And the Law of Nature though unwritten in Tables of stone shall condemn them that sinned against the written Moral Law What else is the Moral Law but a Transcript more fairly wrote of that Law of Nature which was first wrote in Adams heart Those likewise that sinned against the written Law as the Jews did shall be judged by it For there is a dreadfull curse threatned Deut. 27. 26. Cursed is he that confirmeth not all the words of this law to doe them Now if the Question be propounded When shall this judgement bee executed upon Jews and Gentiles My Text gives in the Answer In the day c. Which words containe a plain assertion and an evident proof of a grand Article of our Faith concerning the day of Judgement Wherein wee may observe 1. A Fundamental Doctrine asserted That at the day of Judgement the secrets of all mens hearts shall be judged by Jesus Christ 2. Here 's a full proof of this assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel Which is not to be understood as if Paul Secundum quod annuncio per Jesum Christum Hier. Suum appellat â—atione Ministerii Calvin was the Author of the Gospel but onely the Publisher thereof Jerome thus understands the Apostle According to that which I declare by Iesus Christ And this the Apostle calls his own as Calvin observes in respect of his Ministry So that I conceive Paul may be thus understood as if he should say This is the Gospel that Christ my self and all the Apostles have taught This and no other Gospel I preach unto you The words thus opened and divided contain three Doctrines 1. That there shall be a day of Judgement 2. At that day the secrets of all mens hearts shall be judged 3. Iesus Christ shall be the Iudge at that day I resume the first Doctrine in order according to this Method Doct. 1 1. To lay down evident proof for clearing of so great a truth Method 1. 2. 2. To make some usefull improvement of all by particular Application For proof hereof Scripture and Reason both contribute abundantly The Doctrine proved to the evincing and stablishing of us in this Article of ouâ— Faith I begin with Scripture Testimony which is
of grace unto another till at length he attaines unto the end of his faith the salvation of his immortall soule And thus you have heard a comparison betwixt materiall and immateriaâ—l pearles between an earthly and a heavenly Merchant In the close of this point suffer I beseech you Brethren one word of exhortation and that is to perswade you to be Merchants of pearles Let me expostulate the case as the Prophet did Wherefore Is 55. 2. do yee spend money for that which is not bread and your labour for that which satissieth not Be no more Merchants for Gugawes and triffles and the vanities of the world which if you should get you could find no solidity nor satisfaction in them But let your labour be bestowed in seeking out the goodly pearls of the Gospell Negotiate for heavenly treasures which alone are solid which only are satisfactory able to inrich your soules Seeke after the Cabinet which is the Gospell and set an high estimate upon it but above all seeke after Christ who is the pearle of price in the Cabinet and having found Christ imitate the wife Merchant in the text Sell all you have to purchase this pearle of price which brings me to my second Doctrine 2 Doctrine That every spirituall Merchant venturer must sell all for the purchase of the pearle of price For unfolding of this pretious point I shall observe this Method Method 1. To illustrate the truth by Parallell examples 2. To prove it by scripture Precepts 3. To confirme it by Evidence of reason 4. And lastly To set it home upon the conscience by particular Application First To illustrate this by Examples time would faile me to inlarge 1 Illustration by Examples my selfe in so great a cloud of witnesses Review v 44. of this chapter set Abrahams example for your imitation God bids Abraham leave his country Gen 12. 1. and makes him a promise to blesse him v. 3. Abraham disputes not the command but obeyes it v. 4. And this arose from a principle of faith so the Apostle Heb 11. 8. mentions And what was the moving cause v 10. For he looked for a City which hath foundations whose builder and maker is God God was better to Abraham then kindred possessions and houses He loved his relations well but loved God better That one promise Gen 17. 7. I will be thy God and the God of thy seed was of more value to him then all the world besides Wherefore at the command of God with all readinesse he foregoes all Thus Moses left a kingdome for Christ Josephus reports that Thermuthis Pharaohs daughter Joseph Aâ—tiq had no child and therefore having found him she set her heart upon him and fained her selfe to be with child and kept Moses hid untill such time as it might be thought to be her owne Child to that end that he might inherit her fathers crowne This is doubtfull but what the Apostle delivereth is an undoubted truth Heb 11. 24 25 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he became great he refused to be called the son of Pharaohs daughter Moses who was skilled in all the learning of the Aegyptians the adopted son of Pharaohs daughter educated in a palace a man mighty in words and deedes forsooke all for Jesus Christ so the Apostles forsooke all for Christ The primitive converts sold all their possessions for the Gospels sake Math 19. 37. When the name of the Lord Jesus was magnified at Ephesus those Act 4 3. that vsed curious arts burnt th ir bookes the price amounting to 50. Thousand peeces of silver Elisha left his Oxen and followed Eliah Acts. 19. 19. Matthew left the receit of custome and followed Christ Marcus Galeacius Caracciolus of whom Calvin makes honourable mention left his Marquesdome his great Relations and all his proffers of honour for Jesus Christ It was a truly noble protestation which he vsed Cursed be he that preferres all the gold and silver in the world before one dayes communiâ—n with Jesus Christ I have read of one Hormisdays a noble Persian who would rather leave his noble Robes and weare beggars raggs then deny Jesus Christ He was degraded of all his honours and put to serve Camels and was cloth'd with raggs Once to tempt him to deny Christ they put on him silken garments He presently in scorne tore them in peeces refusing silken garments upon such base termes proposalls The Lord Cobham as the Acts and monuments record notwithstanding many v. Fox Acts Monum flattering intreaties denyed the Popes spiritualty and sayed he was the Antichrist he rather would dye then acknowledg him Christs Vicar He lost his life in that cause All those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examples to us that we should fore-go our Relations interests liberties estates even all for Jesus Christ To purchase the pearle of price we must foregoe all Now in the second place for precepts commanding read Prov 23. 2 Proof by Precept 23. Buy the truth and sell it not Now if we would buy the truth we must come up to its price If it be to loose our Ease Promotions Riches Pleasures Profits we must sell them all for the purchase of truth We are commanded by the wise man Wisedom is the principall thing therefore get wisedome and withall thy getting get understanding And Christs counsell Prov 4. 7. is above all most excellent I counsell thee to buy of me gold and aâ—oynt thy eyes with eye salve c. By eye salve we understand illumination Rom 3. 18 of the spirit by gold a pure and pretious faith by white Rayment the innocency of Christ his immaculate robes to cloath us These are not to be had for nothing they must sano sensu be bought after a manner and a price pay'd to purchase them and to the same effect tends the counsell to the rich man By our Saviour Marke 10 21. goe thy way and sell what soever thou hast and give to the Poore and thou shalt have treasure in heaven come take up the crosse and follow me I proceed to the 3. Head propounded the confirmation of the 3 Proof by Evidence of Reason poynt by evidence of Reason the Pearle of Price the Lord Jesus is of that infinite price dignity and value as all must be sold to purchase him And this I 'le make good by these ensuing Demonstrations First The pearle of price is not to be had for nothing we must Reason 1. The pearle of price is not to be had sor nothing buy it even give all that we have to purchase it Ephron would give Abraham the cave of Machpelah Gen 22. 11. But Abraham would buy it neither doth he dodge and abate any thing but gives the full price which was 400. shekells of silver currant money with the Merchant v. 16. T' is sayed Araunah gave all the sacrifices to David as a King 2 Sam 24. 23. But David would not
had in honour when their lying legends shall rot There 's a famous History of the Waldenses of the people of Merindall and Cabryers and of the Parisian Massacre even this last century when the blood of the slaine ranne warme reeking down the streets Peruse the History of the late Marian quinquennium Looke upon the machâ—lesse cruelty of the blood-sucking Papists in Ireland And all these are ensamples to us we should not as the Apostle saith 1 Pet. 4. 12. Think it strange concerning the fiery tryall which is to try you as though some strange thing happened unto you Thus we may argue Did such worthies suffer must we looke to be scot-free are we better then they can we plead priviledge to escape others have began to us in Germany and Ireland how soone we may drink of the same Cup who can tell I would not be a Foecialis yet I dare not flatter A blackcloud hangs over our head how soon it may break and showre down blood and involve us in a new War we cannot tell All that I ayme at is to prepare you for what ever comes for the worst of times seeing a storme to make your garments fast about you and retire to a shelter to get your Arke built before the deluge come Praemâ—niti praemuniti it s the prudent mans practise to foresee evill and hide himselfe so saith Solomon In the second place I shall give in the confirmation of the point 2. The Doctrine confirmed by Reason Amongst others these foure Reasons may confirme the truth delivered 1. Because persecution and suffering is the ordinary lot and portion of true believers The way to Canaan is through the wildernesse and the way to Zion through the valley of Bachah In Reason 1. Persâ—cution and and suffering is the Lot and Portion of Believers the world saith Christ you shall have tribulations Joh. 16. 33. Many are the troubles of the Righteous Psal 34. 19. We must through many tribulations enter into the Kingdâ—me of God Act. 14. 22. Every Disciple of Christ must take up his crosse Matth. 16. 24. Non est Christianus qui non est Crucianus saith Luther The Saints are killed all the day long and accounted as sheep for the slaughter Rom. 8. 36. As soone as Paul was manifested to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vessâ—ll of choyce he was shewed how great things he must suffer for Christ Acts 9. 16. and upon experimentall knowledg he layeth down this positive truth That all that will live Godly in Christ Jesus shall suffer persecution 2 Tim. 3. 12. Now this comes to passe 1. By the wisedome of God The Divine hand is in it Persecutors saith Bernard are Gods Goldsmiths to put the righteous into the furnace of affliction and take away their drosse so God permits persecutors to try the faith love and patience of his servants and oft times they doe a great deale of good even against their will Jer. 9. 7. Therefore thus saith the Lord of Hosts behold I will melt them and try them for how shall I doe for the daughter of my people The Sabaeans Chald ans and Satan were instruments of afflictions to Job but God wrought good out of all Jam. 5. 11. Behold we account them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that he is very pittifull and of tender mercy Had it not been for afflictions we had never read of the patience of Job we should not have left us upon record that excellent booke of Job 2ly This comes to pass by reason of Satan's rage and malice The great Dragon stands by ready to devoure the man-child of reformation Hee is the envious man the accuser of the Brethren the adversary the roaring Lion Pliny speakes of the scorpion that every moment it puts forth his sting the Devill is that Scorpion that every moment assayes to doe mischiese hee will cast some of you into prison Rev. 2. 10. 3ly This comes to pass by reason of the malice of wicked-men they are the Devils agents they have suckt the poyson of this old Serpent and swell with it and are greatly enraged against the power of godliness Ther 's a deadly Fewd and Antipathy in wickedmen against the powerfull workings and breathings of God's spirit in the Saints The great ones and Potentates of the world rages a the godly Psal 2. 1. Why dâ—e the heathen rage They hate them without cause Tygers as some report rage at the sent of fragrant spices so the wicked at the savour of Godliness As long as ther 's any left of the serpents brood there will not bee wanting opposition and persecution against the godly This is the first head of reasons The 2d reason is because Christ doth expect that the faith of his Reas 2. Christ expects that the faith of his servants should act extraordinarily servants should act so extraordinarily as the faith of hypocrites and Reprobates cannot come near it Temporizers will profess that they have faith but these follow Christ only for the loaves while the Sun shines warme upon them in Halcyâ—n dayes of peace and tranquility but when it come to fire and faggot or degradation and suspension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they take offence Now he that hath not learned Christ's Cross hath not learnt his Alphabet The Question was in another case ask't Matth. 5. 47 what doe you mâ—re than others and so in this case Christ will aske the question are you willing to glorisy mee both by doing and suffering are you willing not only to believe on me but also to suffer for my sake Such Questions as there will touch the quick Believers must study all advantages and take all opportunities to promote the honour of Jesus Christ they have a battle to fight they are to encounter with bâ—asts of Ephesus and sonnes of Anak they have a race to runne and many stumbling blocks are layd in the way They have a fiery tryall to endure a Cross to beare they must pass through hâ—nor and dishonor good report and evill report They must follow the Lambe where ever he goes through thick and thinne through a showre of blood Thy life must not be deare to thee when Christ cals for it Bee not afraid of venturing limbes liberty life it selfe for him that layd down his life for thee It was an heroicall speech of Luther that hee would goe to Wormes and preach the Gospel there though evâ—ry Tile was a Devill to oppose him and it was a gallant resolution John Fox Act Monâ— â—â— Maryes dayes of John Aâ—dly that holy Martyr that if hee had as many lives as hee had haires on his head hee would loose them all for Christ Thus you see how the saith of Believers acts extraordinarily A 3d Reason is drawn from the conformity of Believers unto Reas 3. Believers in a way of suffering are made conformable unto Christ Christ for Believers are
meanes to move God to extend mercy compassion and deliverance to them Method propounded In handling of this precious point I shall thus dispose of my Method 1. To give in a full proofe from Scripture asserting the truth 2. Contribute some reasons confirming the same 3. Represent the manner how justice must be executed This shall be by way of Direction 4. And fourthly conclude with a word of exhortation and so presse closely the duty of the Text the establishment of Iustice and 1. The Doctrine proved this shall be my particular application I resume what I first propounded to assert the truth of the point See Jer. 5. 1. Run ye to and fro in the streets of Jerusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment that seeketh the truth and I will pardon it So Ier. 7. 5 6 7. for if you thorowly amend your waies and your doings if you thoroughly execute judgment between a man and his nâ—ighbour if ye oppresse not the stranger the fatherlesse and the widow and shed not innocent blood in this place nâ—ither walke after other Gods to your hurt then will I cause you to dwell in this place in the land which I gave unto your fathers for ever and ever So Isaiah 1. 17 18. Learne to doe well seeke Juâgment relieve the oppressed judg the fatherlesse plâ—ad for the widdow come now and let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow though they be red as crimson they shall be as wool Prov. 29. 4. The King by judgment â—stablisheth the land but he that receiveth gifts overthroweth it In these and sundry other places God promiseth a blessing upon the execution of justice I l'e single out particular instances that what 's asserted may be cleared more evidently When Israel committed both spirituall and corporall whoredome with the daughters of Moab for commonly they goe both together the greatest Idolaters the greatest whoremongers witnesse the Babylonish strumpet at this day Now nothing will appease Gods incensed wrath besides the execution of justice upon the Idolaters The Lord said unto Moses take all the heads of the people and hang them up before the Lord against the Sun that the fierce anger of the Lord may Num. 25. 4. 5 be turned away from Israel And when Moses and the congregation were consulting Phineas stands up and falls a doing Iustice When Phineas the sonne of Eleazar the son of Aaron the priest saw it he rose up from among the congregation and tooke a javelin in his hand and he went after the man of Israel into the tent and thrust both of them thorough the man of Israel and the woman thorough her belly So the Plague was stayed from the Children of Israel Here 's a patterne of singular zeale a man of heroicall courage all steele to the back Compare this with Psal 106. 30. Then stood up Phineas and executed judgment and so the Plague was stayed And you may read the ample reward Numb 25. 10 11 12. The Lord spake unto Moses saying Phineas the sonne of Eleazar hath turned away my wrath from the Children of Israel while he was zealous for my sake among them that I consumed them not in my jelousie wherefore say behold I give unto him my covenant of peace Moses likewise was a man of the same stamp Though in his own cause the meekest yet a man of invincible courage in the cause of God When he was in the mount Aaron makes them a golden calfe the people commit Idolatrie with it the Lord is highly incensed Moses intercedes for them Exodus 3. 11. Moses besought the Lord his God and said why doth thy wrath wax hot against thy people which thou hâ—st brought forth out of the Land of Aegipt with great power and with a mightie hand He brake the tables vers 19. as soâ—ne as he came nigh unto the Camp that he saw the calfe and the dancing his anger waxed hot and he cast the Tables out of his hands and brake thâ—m beneath the mount He burnes the calfe to powdâ—r strewes it upâ—n the water and makes the Children of Israel to drink of it vers 20. executes judgment vers 26 27 28. Who is on the Lords side let him come unto me And all the Sons of Levi gathered themselves unto him and he said unto them put every man his sword by his side and goe in and out from gate to gate thorowout the camp and slay every man his brother and every man his companion and every man his neighbour And the Children of Levi did accordingly Compare this with Psal 106. 23. Therefore he said that he would destroy them had not Moses his chosen stood before him in the brach c. Whilst the camp was pestered with an Achan Israel could not stand before their enemies But as soon as Achan was executed the valley of Achor became a doore of hope Hos 2. 14. As long as Jonah was in the ship the storme continued but as soone as he was cast over shipbord there was a great calme Jonah 1. 15. Agag was hewed in pieces by Samuel Baals prophets were slain by Elijah Thus David executed judgment upon the Gibâ—onites enemies retaliating their mischiefes upon their own pates 2 Sam. 21. 1 6 9. There was a famine in the dayes of David for three yeares and David enquired of the Lord. And the Lord answered it is for Saul and for his bloody house because he slew the Gibeonites vers 6. Let seven men of his sons be delivered unto us and we will hang them up unto the Lord in Gibeah of Saul whom the Lord did chuse And the King said I will give them vers 9. And he delivered them into the hands of the Gibeonites and they hanged them in the hill before the Lord. And see the good successe vers 14. And the bones of Saul and Jonathan his sonnâ— buried they in the countrey of Benjamin in Zelah in the Sepulchre of Kish his Father and they performed all that the King commanded and after that God was intreated for the Land You see how just David was in executing justice upon those that slew his enemies 2 Sam. 1. 15. David cald one of the young men and said go neer and fall upon him And he smote him that he died So 2 Sam. 4. 12. he commanded his young men and they slew them and cut off their hands and their feet and hanged them up in the poole of Hebron Amaziah slew those that slow his Father Ioash 2 Kings 14. 5 6. The people of the Land slew those that conspired against Amon 2 Kings 21. 24. I might produce for illustration many examples out of humane Authours as that of Zeleucus to his sonne in putting out his eye for Adulterie and such like But I will not light a candle to the sun I keep close to
in Prayer What sweetness in Hearing What activity in Meditation Are your affections on the wing soaring aloft to Heaven Doth this joy quicken your spirits to a chearful performance of duty and make the Chariot Wheels of your souls move swiftly Then this is a spiritual joy Whereas natural joy makes a mans heart dead in spiritual things When men are full of worldly joy if you interpose some savory discourse of God and his ways those men who had fluent tongues before can say nothing they are as it were dead men their hearts are as Nabals as a stone within them Sixthly and lastly Spiritual joy will support the spirit and bear up Qual 6 the heart in the want of all outward joy and pleasantness Hab. 3. 17 18. Although the fig-tree shall not blossom neither shall fruit be in the vines the labor of the olive shall fail and the fields shall yield no meat the flock shall be cut off from the fold and there shall be no herd in the stalls yet I will rejoyce in the Lord and joy in the God of my salvation A soul that hath onely natural pleasantness is all amort and quite cast down when any affliction befalls it But a soul that hath spiritual pleasantness amidst all sorrows findes comfort in God to swallow them all up When crosses and afflictions befall a childe of God then is the time for tryal of his joy Rom 5. 2. By whom also we have access by faith into this grace wherein we stand and rejoye in hope of the glory of God He kisseth the rod Amidst outward sorrows he feels inward consolations an exchange of worldly for spiritual joys The fourth Use shall be for Direction you will ask How shall we Vse 4. For Direction carry on the work of God chearfully A. 1. Take heed of allowing thy self in any secret sin A secret sin allowed of will dash all thy mirth I told you before aâ— saying of Luther for its excellency I reminde you of it again Vnaguâ—tula malae conscientiae totum mare mundani gaudii absorbet No way in the world so conducible hereunto as the purging out thy corruptions the exterminating of sin out of thy soul The fewer sins the more will be thy joy as I may instance in David who complain'd of broken bones and Prayes Restore unto me the joys of thy salvation that the bones which thou hast broken may rejoyce 2. Study seriously and frequently all the ways of godliness The more knowledge thou hast of the ways of God the more delight wilt thou take in them The saying is Ignoti nulla cupido Principle thy heart therefore aright in the ways of godliness and labor for more knowledge of them Labor to know the beauty and excellency and incomparable riches of Christ The ignorant people ask What is thy beloved more then another beloved Labor to comprehend with all Saints the heighth depth length and breadth of the love of God Be not content with that measure of knowledge which thou hast already attained but get accessions and additions to it Psal 9. 10. And thâ—y that know thy name will put their trust in thee for thou O Lord hast not forsaken them that seek thee 3. Put in practice the Divine Art of Meditation This is the spiritual digesting of the Food of Heaven O what abundance of comfort do Christians feel by Meditation Meditation is Animae vehiculum it carrys up thy Devotions to Heaven To go to duties with a barren dull spirit there 's no delight but to go to them after spiritual Meditation this is sweet and pleasant indeed Thus Isaac meditated in the fields Mary pondred Christs words in her heart Sequester therefore your souls apart from all worldly intanglements and meditate of the riches of Christ of the excellency of his ways and by this means your spirits will be elevated and you 'l perform duties with more vigour and alacrity of spirit Fourthly and lastly Be sure to walk uprightly Get an upright heart and thou mayest take comfort in whatsoever thou doest Pro. 10. 9. He that walketh uprightly walketh surely but he that perverteth his way shall be known Many complain I cannot do as others do I want those joys they have I cannot perform duties as well as they I direct thee to be sure that thy heart be upright that what thou doest is in sincerity and God will accept sincerity in lieu of perfection Is then thy heart upright Is it the desire and endeavour of thy soul to close with God Dost thou not willingly allow thy self in any sin be of good comfort It becometh the upright to be joyful I have one Use more for consolation to the people of God who Vse 5. For Consolation by experience subscribe to the truth of the Doctrine That all the ways of wisdom are ways of pleasantness To these comfort appertains as their peculiar right and interest They find comfort coming in amidst all their religious services amidst their tears and sorrow for sin they feel joy coming in they have tasted and felt how sweet the Lord is And if there be now such comfort in via what will there be in patria Si adeo dulcis quaerenti saith a Father quid invenienti You therefore that are acquainted experimentally with these truths That the ways of godliness are ways of pleasantness I beseech you manifest the truth of these things Tell and discourse to one another speak what good God hath done for your souls Many are kept back from God hy reason of scandals and calumnies that Religion makes men of melancholy and dumpish spirits Confute therefore these mistakes both by your words and actions Tell others and strive to win them to God and allure them with the narration of the delights and soul-ravishing comforts that you have found in these ways O â—abor to comfort others with those comforts wherewith you your selves have been comforted in particular And so walk in the ways of God Let your actions be so carryed and the whole frame of your soul so ordered that it may appear to the whole world That all the ways of wisdom are ways of pleasantness Rejoyce therefore in the Lord. Delightfulness in the ways of godliness put a beauty upon them We have a sweet promise Isa 65. 18. But be ye glad and rejoyce for ever in that which I create for bâ—hold I create Jerusalem a rejoycing and her people a joy A joy in the abstract and it 's Gods work of creation You therefore to whom God hath darted the beams of his reconciled countenance I counsel in the language of our Saviour Sons and Daughters be of good comfort and go on chearfully Let your hearts as Jehoshaphats was be lifted up in the ways of God When the Spirit of God witnesseth to your spirits that ye are the children of God there must needs be abundance of joy in your souls And here 's your ground of rejoycing that your names are written in the Book of
Life The Lord set home these truths unto your consciences and move your hearts to embrace the ways of godliness I proceed to the second Doctrine That all the pathes of Divine Wisdom or Godliness are full of peace to the sons and daughters of Doct. 2 peace This truth I shall prove by Scripture confirm by Reason and press it home unto your Consciences by way of Use and Application For proof of Scripture Psal 37. 11. But the meek shall inherit 1. The Doctrine proved by Scripture the earth and shall delight themselves in the abundance of peace and v. 37. Mark the perfect man and behold the upright for the end of that man is peace Isa 26. 3. Thou wilt keep him in perfect peace whose minde is stayed on thee because he trusteth in thee Isa 48. 18. O that thou hadst hearkned to my commandments then had thy peace been as a river and thy righteousness as the waves of the sea Isa 54. 13. And all thy children shall be taught of the Lord and great shall be the peace of thy children So Isa 59. 8. The way of peace they know not and there is no judgement in their goings they have made them crooked pathes whosoever goeth therein shall not know peace Jer. 33. 6. Behold I will cure them and reveal unto them the abundance of peace and truth Ezek. 34. 25. And I will make with them a covenant of peace and will cause the evil beasts to cease out of their land and they shall dwell safely in the wilderness and sleep in the woods Even mountains bring peace Psal 72. 3. The mountains shall bring peace to the people and the little hills by righteousness So are the beasts of the field at peace Job 5. 23. For thou shalt be in league with the stones of the field and the beasts of the field shall be at peace with thee Officers are made peace Isa 60. 17. For brass I will bring gold and for iron silver I will also make thine officers peace and thy exactors righteousness Their habitation is peaceable Isa 32. 18. And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places Their life peaceable 1 Tim. 2. 2. We are commanded to pray for kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty Their wisdom is peaceable James 3. 17. But the wisdom that is from above is first â—ure then peaceable gentle and easie to be intreated full of mercy and good fruits without partiality and without hypocrisie Let 's inquire into the reasons of the Point Consider 1. Godly Reas 1 persons are sons of peace Luke 10. 6. And if the son of peace be there your peace shall rest upon it if not it shall turn to you again And if sons heirs peace is their inheritance and legacy John 14. 27. Peace I leave with you my peace I give unto you John 16. 33. These things I have spoken unto you that you might have peace in the world you shall have tribulation But be of good cheer I have overcome the world Consider their several pathes and ways either in this life and pilgrimage Reas 2 in their deaths and after death 1. For their life Notwithstanding afflictions and persecutions troubles from the world yet their whole life is peaceable A God reconciled a Conscience pacified makes them full of peace amidst varieties of troubles 2. In their deaths The remembrance of their uprightness of heart and their utmost endeavor to serve God in sincerity brings abundance of peace inward peace a tranquility in their spirits 2 Kings 20. 3. I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Whatever storms may be from the Flesh Divel and World yet a serene pacified conscience makes a great and quiet calm in the soul 3. After death in Eternity they feel the fruits of peace the complement of blessedness A third Ground shall be taken from the nature of Divine Wisdom Reas 2 and Godliness For first Wisdom onely can direct to peaceable pathes Ways of wickedness lead us into Precipices and Dangers Wisdom shews the good and right way This Samuel shewed the people 1 Sam. 12. 23 24. Moreover as for me God forbid that I should sin against the Lord in ceasing to pray for you but I will teach you the good and the right way Onely fear the Lord and serve him in truth with all your heart for consider how great things he hath done for you 2. Wisdom protects its followers in the ways of peace It shews them the good way and protects and defends them in it Prov. 4. 6 7. Forsake her not and she shall preserve thee love her and she shall keep thee 3. Wisdom and Godliness remove all stumbling Blocks Envy Malice Pride c. Enemies to peace Prov. 4. 12. Whâ—n thou goest thy steps shall not be streightned and when thou runnest thou shalt not stumble 4. Wisdom satisfies the hearts of those who are its followers The spirits of the godly are quieted and established in those ways whereas still there are troubles and vexations and disquietness in ways of wickedness But godliness pacifieth the conscience and quiets the spirits of Gods children The fourth and last ground shall be drawn from the causes of true Reas 1 peace Now the wayes of the godly must needs be peaceable pathes 1. Because they have a God reconciled 2 Cor. 5. 19. to wit That God was in Christ reconciling the world to himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation 2. They have a Mediator and Prince of peace Eph. 2. 14 15. For he is our peace who hath made both one and hath broken down the middle wall of partition betwixt us Having abolished in his flesh the enmity even the law of Commandments contained in Ordinances for to make in himself of twain one new man so making peace Isa 53. 5. But he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Isa 5. 6. For unto us a Childe is born a Son is given and the government shall be upon his shoulder and his Name shall be called Wonderful Councellor The mighty God The everlasting Father The Prince of peace 3. They have the Gospel of peace Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things 4. They have a conscience at peace The answer of a good conscience quiets their spirits Hic murus aheneus esto c. And now let 's apply this by way of Information Instruction and Consolation 1. For Information That the ways of godliness are the onely peaceable ways Not onely eminenter but exclusive What pâ—ace said Jehu
exprest It 's wrote in such legible Characters 2. A Mercy as he that runs may read it Yet his days c. The words have need of a Paraphrase I shall open them briefly in their order By Spirit Ainsworth understands that holy Spirit of Christ by which he Preached in the Patriarchs and especially in Noah to the disobedient spirits of the old World and exhorted them by the Fathers to amend their lives so I take the Lo-iiddon Non vaginabit Pagninus Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Lo-jadon sense to be It followeth Shall not strive The 70 read it My spirit shall not abide But this I take not to be the meaning the word hath many significations it signifies to judge to chide and dispute As if the Spirit of God should say I have set Judges over you I have chid you reproved you argued the case with you sent my servants Noah Enoch Methuselah exhorting you to come and repent but you are incorrigible impenitent you are never the better notwithstanding all my patience forbearance waiting on you trying you therefore now my spirit shall no longer strive with you I will take no more pains with you I will dispute the case no longer but send a Deluge to decide the controversie And so I understand the words In seculum so the 70 read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here you may see an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Abyss of kindness to mankinde So Chrysostome That the Spirit hath ever strove with any is a great mercy But if the Spirit strive by Messengers rising early and going to bed late and by its motions and whispers if the Spirit be still resisted and abused it will leave striving and leave a people inexcusable Luther speaking of this Text saith This was a publick Sermon preached in a Fuit publica concio in publica Synodo proposita Luth. publick Assembly When those that were Gods Messengers spent their spirts in vain and saw that the people were desperate past all hopes of reclaiming they let them alone to take their course and to be filled with their own ways Then here 's a Reason given For that he also is flesh The word sets forth the corrupt nature of mankinde and is here put by way of opposition unto the Spirit It is the same with Animalis or Conqueritur Deus tantopere turbatuÌ„ esse ordinem dâ—se positum ut image sua in carnem transformata esset Calv. Centum viginti annos si foâ—te converâ—antur Cald Paraph Carnalis homo Man that was created after the Image of God hath defaced that Image hath corrupted his way and is become fleshly This God complains of That the order which he put is inverted and his Image transformed into flesh as Judicious Calvin observes Lastly Here 's a gracious reprieval and space allowed for repentance Yet his days c. This is not to be understood as if an hundred and twenty years were the limited term of years for mankinde to live in this world It 's apparent that many after the Flood lived longer But the meaning is that an hundred and twenty years shall be given them if haply they be converted This space God allows them for repentance and they had Noah a Preacher of righteousness and they saw the Ark a building and every stroke strucken The building of the Ark should have been a Monitor of repentance this was great and wonderful long-suffering as we read 1 Pet. 3. 19 20. By which he went and preached unto the spirits in prison which sometime were disobedient when once the long-suffering of God waited in the days of Noah The words thus opened contain two fundamental Doctrines 1. That it is a most dreadful judgement upon a people when the Doct. 1 Spirit of God refuseth to strive any longer with them 2. That it is an exceeding great mercy to a people when the Lord Doct. 2 vouchsafeth them time and space for repentance I resume the first and I shall cast the Heads of my Meditations Method of handling the Doctrine into this plain and familiar method 1. I shall assert the truth of the Doctrine from Scripture Testimonies 2. I shall particularly represent unto you how the Spirit may be said to strive with man 3. I shall enquire into the Grounds and Reasons for confirmation of the truth And lastly Conclude with particular Application unto our selves 1. To prosecute the first Head propounded time would fail me 1. The Doctrine proved by Scripture Testimony in Scripture Quotations but I shall gather sparingly from so great a cloud of Witnesses mentioning some select Proofs and leaving the rest to be supplyed in your Meditations Now that this is so great a Judgement for the Spirit of God to leave striving with a people may be exemplified in several persons recorded in Scripture as signal Spectacles of Divine vengeance to Posterity The Lord spared Sodom and Gomorrah a long time Abraham undertakes though dust and ashes to intercede for them He intreats That if fifty righteous persons be found there that they may not be destroyed His request is granted he abates five of fifty and then comes down to forty after that to thirty from thirty to twenty and at last to ten and it is to be observed that God never left off granting till Abraham left off begging They had good Lot to reprove and exhort them and they vexed his righteous soul day by day with their unclean conversation he spent his spirits his counsels admonitions all in vain Now God will spare them no longer the Angel delivered Lot from them and as soon as ever he was gone the Lord destroyed Sodom Gomorrah with Fire and Brimstone Gen. 19. 24 25. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of Heaven and he over-threw those cities and all the plain and all the inhabitants of the cities and that which grew upon the ground The Lord waited a long time upon Jerusalem sending his Prophets and warning them he puts them in remembrance of his exemplary Judgements upon others Jer. 7. 13. I spake unto you rising up early and speaking but ye heard not and I call'd you but you answered not therefore I will do to this house c. as I have done to Shiloh He expostulates the case with them Jer. 13. 27. I have seen thine adulteries and thy neighings the lewdness of thy whoredom and thine abominations on the hills in the fields Wo unto thee O Jerusalem Wilt thou not be made clean When shall it once be and Ezek. 18. 32. I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live ye The House of Israel was the Vineyard upon which God had bestowed so much pains cost and charges Isa 5. 1 2 3 4. My well-beloved hath a vineyard in a very fruitful Haec omnia usu venisse populo Judaico cum in Babylonica
and the Lord in judgement left them to their choice and in their extremities bade them goe to their gods and see whether they would deliver them The Lord punished contrariety with contrariety If ye will not be reformed by these things Lev. 26. 23. 24. but will walk contrary unto me then will I also walk contrary to you and punish you yet seven times for your sinns And when we refuse to hearken to him when he calls he will refuse to hearken to us in our greatest extremities when we call upon him It 's a broken but a very pathetical speech of Christ to Jerusalem O that thou hadst Luke 19. 4â— known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes There is a Critical day set down there is a dreadfull judgement upon those that brought not the Lords offering in its season The man that is clean and is Numb 9. 13. not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the offering of the Lord in his appointed season that man shall bear his sinne The old world gave no heed to Noahs Preaching they neglected the time that God allowed them for repentance No moâ—e time was Matth. 25. 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowed when that was once expired a deluge overwhelmed them The five foolish Virgins slâ—mbred and slept when they should have been preparing of their lamps they went to buy oyle and in their absence Christ came and perpetually shut them out Esau sought Heb. 12. 17. â—enedictionem illam exquisissâ—t Beza the Blessing carefully with rears yet hee was rejected hee came when it was too late How many mischiefs befall men for neglecting their opportunities All these considerations should be as so many warning-pieces unto us and as so many prevalent incentives to cherish the whispers of the Spirit to take the benefit of the season Now whilst the Lord bids us seek his face our hearts must eccho back Thy face Lord we will seek Let us hearken to the motions of the Spirit and the checks of our conscience let us make much of the Spirit let us take heed of quenching and grieving of the holy Spirit whereby we are sealed unto the day of redemption An Angel swears in the Revelations There shal be no more time How soon Revel 10. 6. â— time may cease the Spirit cease working we cannot tel and time may be swallowed up in Eternity And therefore take this Caution as a word spoken in due season Beware of sadding the Spirit drive him not away from you for once having a repulse for ought you know he may come no more And thâ—â—â— have dispatch'd three Heads propounded of my Method I have asserted the truth of the point from Scripture â—eâ—timonies plainly evidencing the greatnesse of the Judgement when the Spirit of God departs from and will strive no longer with a people I have shewed how many wayes the Spirit usually strives with a people I have given in the reasons for the confirmation of the point In the next place it remains that I should reduce al home unto point of Practise by way of Use and particular Application This Doctrine affords six special Uses For Information Exhortation Reprehension Examination Direction and Consolation In the first place this serves for Information what a dreadfull Vse 1. For Information judgement lyes heavy upon any person whatsoever with whom Gods Spirit will strive no longer Was it not an heavy judgement when Gods Spirit left Saul and an evil spirit was sent to torment him Was it not an heavy case and dreadfull when the Philistines made war upon him and the Lord was departed from him And Samuel said to Saul why hast thou disquieted me to bring me up 1 Sam. 28 15 And Saul answered I am sore distressed for the Philistines make war against me and God is departed from me and answereth me no more neither by Prophets nor by dreames therefore I have called thee c. When Gods Spirit quite leaves a soul then the evil spirit takes possession of it Satan entred into Judas his heart and set him on work to betray Christ and when conscience gave him a bang and made him throw down the mony he felt Hell-fire flashing in him and betook himself to a desperate remedy to be his own executioner So I have read of Julian after he had departed from God and turn'd Apostate he had in his conscience more blows and butcherings Plures ictus laniatus At last when a dart hit him and gave him his fatal wound no man knowing from whence that dart came for it was a signal blow from heaven and was indeed the immediate hand of God at last he confest Thou hast overcome O Galilean thou hast overcome Vicisti Galilaee vicisti Now a little to set forth the greatnesse of the judgement upon those with whom Gods Spirit will strive no longer I le represent it you in these ensuing aggravations When God takes away his Spirit he usually takes away his Ordinances Whilst the Palladium remain'd with the Trojans they Aggrav 1. When God takes away his Spirit he usually takes away his Ordinances thought themselves secure The Jews put great confidence in the Ark they fet the Ark and went to battle with it against the Philistines and afterwards cryed up the Temple of the Lord the Temple of the Lord Herein they were superstitious they fâ—iled in putting too much confidence in the Temple They were Idolaters and followed Baal and Ashtaroth and thought the Ark would secure them The Ark would no more shelter prophane idolatrous people than the horns of the Altar would secure and shelter a Murtherer Yet questionlesse the Ark of Gods presence was a very great mercy and priviledge The Ark was kept away twenty yeares and they thought it long and the Text saith all the house of Israel lamented after the Lord. The sad report of the losse of the Ark brake Elies heart first and he fell down backward and his neck brake He heard 1 Sam. 7. 2. of the death of his sonnes their death went near but the losse of the Ark went nearer and Phinehas his wife named the child Iâ—habod saying the glory is departed from Israel because the Ark of God was taken She fell in travel upon that sad news and dyed presently 1 Sam. 4. 18 21 22. The taking away Ministers Ordinances Sabbaths are dreadfull judgements upon a people This the Prophet Amos foretels of Behold the daies come saith the Lord that I will send a famine in the Amos 8. 11. land not a famine of bread nor a thirst for water but of hearing the word of the Lord. And Christ himself threarens The kingdom of Matth. 21. 43. God shall be taken from you and given to a Nation bringing forth the
admits of no revocation Arrow out of a Bow we cannot call back the least minute of time Deeds of Lands are made oftentimes in this world with power of revocation But mans eternal condition admits of no revocation When once death hath dissolved and put a period to our life in this world then we are lanched into the ocean of Eternity and there 's no possibility of returning to the shore of this world no new life to re-act in this world After this life ends we shall be in a never-ending condition The Saints shall no more returne to the world for the world was their prison Death is their Goal-delivery Multitudes of sorrows and sufferings they have met with in the world now in Eternity they are freed from all and shall never returne to re-act all those Tragedies and sufferings which they brake through in this life Neither can the damned 〈◊〉 any relaxation or revocation for they are in a hopelesse and Christlesse condition They sinned against an infinite God and in Justice he proportions infinite punishments for sinning against so infinite a Majesty Thus you have heard what Eternity cannot admit of by way of negation I have shaddowed it forth in those Propositions Now what Eternity is I shall positively thus define unto you Definition of Eternity Eternal life is the perfection of happynesse given by Christ unto the Saints in glory whereby they have an everlasting fruition of God and communion with him To open this Definition 1. I call it the perfection of happynesse It 's the aggregation of 1. Eternity is the perfection of happinesse all good things the comprehension of all blessednesses Many Stars make a Constellation many waters make a sea All good things put together make up this happyness There 's no imperfection no decay no alteration Eternal life takes in perfection of joy perfection of glory perfection of degrees 2. This is given by Christ unto the Saints Joh. 10. 28. I saith 2. Eternity is Christs gift Christ give unto them eternall life God the Father gives eternall life by the Sonne and the Sonne by the Spirit God the Father the fountain and author of all life gives this life God the Sonne laid down his blood a price abundantly sufficient to pay to the uttermost farthing for the purchase And God the holy Ghost seals and gives assurance and applyes the love of God the Father and the love of God the Sonne with all his meritorious sufferings unto the Saints 3. I said by this eternall life the Saints in glory enjoy fruition 3. The Saints enjoy fruition of and communion with God and communion with God Here they enjoy some glimpses and parcels of this communion they have tasted how good God is But in Heaven in Eternity in the fruition of and communion with God there will be these singularities 1. They shall enjoy God immediately They shall enjoy the 1. They enjoy God immediately blessed presence of God communion with the holy Trinity not as here by ordinances and means but immediately 1 Joh. 3. 2. they shall see him as he is If it be so sweet to enjoy a Sabboth and communion with God in Ordinances and communion with his children here on earth Oh! how ravishing must that sweetness be to enjoy God in heaven Si adeo dulcis quaerenti saith Bernard quid erit invenienti If wee meet with sweetness in our way what shall we doe at our jouâ—â—â—ys end in our country 2. They shall enjoy God fully In thy presence is fulnesse of joy Ps 2. They enjoy God fully 16. 11. God will never hide his face he will never withdraw his comforts There wil be no low ebbe but it shall be full tide alwaies Every vessâ—l shall be as full as it can hold even brim full of glory 3. They shall enjoy God everlastingly At thy right hand there are pleasures for evermore Psal 16. 11. Eternity admits no period 3. They shall enjoy God everlastingly of time no conclusion A Ring which is an emblem of Eternity may be broken to pieces and will wear away The Vestall fires are quenched Methuselah that long-liv'd Patriarch dyed But Eternity admits no conclusion As long as God and Christ is so long shall the Saints be happy and that 's to all Eternity Non beatitudo esset si certum Sancti non haberent se ibi semper futuros Aug. de Civit Dei Having now given you some glimpses of Eternity and having though but darkly represented to you that which is indeed inconceivable and inexpressible but by those who are partakers of it I come now in the next place to prove my assertion That this ought to be our inquiry grand business the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of works to examine what shal become of our souls bodies to all eternity I shall give attestations to the truth delivered 1. From Scripture Examples 2. From Scripture Precepts 3. From Scripture Reasons 1. From Scripture Examples This was the maine Question of 1. From Scripture examples those that were touched at Peters Sermon Men and Brethren what shall we doe Act. 2. 37. And of the convert Goaler Sirs what shall I doe to be saved Act. 16. 30. Eternity was in the eyes of Enoch Gen. 5. 24. And in the eye of Moses Heb. 11. 26. This was in the meditations of David Ps 17. 15. When I awake I shall be satisfied with thy likenesse This was that Country which those renowned Patriarchs sought after Heb. 11. 16. This was in the heart of Paul Phil. 1. 23. and he speaks in the name of all the Saints Phil. 3. 20. Our conversation is in heaven whence we look for the Saviour the Lord Jesus Christ The worthy Martyrs of whom the world was not worthy laid down willingly this temporal life for an eternal Heb. 11. 35. And what 's the great ground of consolation 1 Cor. 5. 1. but a house eternall in the heavens It were easie to give a Catalogue of many rare precious servants of Jesus Christ who have made this their designe and businesse to enquire concerning their everlasting condition But this that hath been said may suffice 2. For Scripture Precepts To this purpose tends the weighty 2. From Scripture precepts exhortation of Christ to lay up treasure in heaven Mat. 6. 19. 20. to seek first the kingdome of God Mat. 6. 33. Joh. 6. 27. to labour for that which endureth unto eternal life And those of the Apostle Phil. 2. 12. 1 Tim. 6. 12. v. 19. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not a bare taking but a laying hold with both hands Wee must make it our businesse to get assurance of our eternal condition 3. I will lay down some Scripture Reasons and they shall bee 3. From Scripture Reasons considered under two heads either privatively what we are freed from by our interest in this eternal life or positively what wee gaine by the
that Luther in the saying forementioned implyes no more than what Calvin Musculus Zuinglius and other reformed Divines have exprest viz. That Christ was peccatorum maximus imputatione tantum and for this assertion we have a ground from the Apostle vers 21. of this Chapter * Sicuti in victimam rejicebatur olim Maledictio hominis iâ— a Christi damnatio nostra absolutio fuit Calv. Q. A. He was made sin for us i. e. by assuming the Vers 21. nature of offenders and imputing the guilt of their sinnes to himself and so making satisfaction unto the Father and imputing his Righteousness unto them for Justification But then another question will be propounded Who are the Commissioners entrusted in the declaration of this Doctrine The next words specifie and hath committed unto vs the word of Reconciliation In the 18. verse it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having given to us plainely evincing that the declaration of these good tydings is the gift of GOD. But here in the 19. verse it 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having committed unto us or put in us The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth putting or placing intimating that a Minister of the Gospel should have the Doctrine of Reconciliation first fixed and placed in his own heart and so speak from his own heart to the hearts of others and so comfort others with those comforts wherewith he himself hath been comforted in particular The note which * Peculiar is hujus formula emphasis qua significatur cor loquentis à Domino impelli linguam â—egi authoritate docendi praeditos esse qui divinitus sunt ad hoc munus delâ—cti Beza Beza gives on the place I conceive very apposite to my purpose This is saith he a peculiar Emphasis of this forme of speaking whereby is signifyed that the heart of the speaker and tongue likewise are ruled and moved by the Lord. And the said learned Criâ—ick and Judicious Expositor adds another very seasonable observation And those who from above are appointed to this worke are endowed with authority to teach Now my text is the Use and Application of this Doctrine of Reconciliation This 20. Verse is an illative conclusion drawn from the premises delivered in the 19. verse In the former there 's set forth the Reconciliation on Gods part He though pars laesa the party injured contrives and designes this great work of Reconciliation In the latter is set forth the Reconciliation on our part We who are the Offenders and Rebels against God are invited and intreated by the Ministers of the Gospel the Ambassadors of Jesus Christ we would not try conclusions with God but forth with lay down our Rebellious weapons embrace the word of Reconciliation Although the Reconciliation long since is perfectly made on Gods part Christ is a perfect Reconciler thorough-working Intercessor yet there is required a spirit of Application on our part This then is the grand design we drive at in our Ministry It is the summe and substance of our whole Gospel-Embassy to pray and beseech people to be reconcâ—led unto God In which words two main Generals lye obvious to our view viz. The Ministers Dignity and Duty The Text divided opened 1. For the Ministers Dignity Before I raise Observations I shall premise a brief Paraphrase upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now then we are Ambassadors for Christ or rather as most agreeing with the Originall Therefore we doe the 1. The Ministers Dignity office of Ambassadours we act in our office we are now upon our work and are even now adoing our duty and negotiating in our Embassie for Christ Legatione fungimur so Calvin Mâ—sculus Junius Zuinglius and Beza render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Vulgar edition though I am far from believing it to be Authentique herein concurs with those Orthodox Interpreters And wherein the Vulgar Edition though rarely is Orthodox we will not disown what is truth though from an adversary For we usually say Virtus laudatâ—r in hoste In my apprehension it was a speech that savoured of malice and envy in a high measure in Maldonate who though he could not Maldenatus but acknowledge Calvins Exposition to be good yet concludes Quia Calvini est interpretatio nolo like that cause lesse anger Non amo te Sabidi nec possum dicere quare Hoc tantum possum dicere non amo te Now for the Grammaticall construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are not ignorant that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Radix or Theme whence it is derived and signifyeth an ancient man a person of respect gravity and veneration and sometimes is applyed to Princes Ambassadors who usually have those qualifications * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Suidas Suidas an accurate Master in that Language tels us the originall of this name There were saith he certain Philâ—sophers who went Ambassadors with Areobindus into Persia viz. Damascius the Syrian Simplicius the â—ilician Eulalius the Phrygian Priscianus the Lydian Hermias and Diogenes Phenicians Isidorus of Gaza and these returned home with great profit and honour and these enjoyed great priviledges for their faithfull service and were afterwards had in great estimation So that hence it evidently appeares that Ambassadors were persons of high repute and estimation amongst the Heathens If Ambassadors of Heathen Princes were set at so high an estimate and if so much respect was shewed unto those whom Kings on Earth did honour what then shall be done unto all those whom the King of Heaven will honour The Ambassadors in the Text are better and greater than all others as being Ambassadors of Jesus Christ * Bibl. Polyglott Nos itaque vice Christi supplicamus This agreeth with the Arabick version We pray you in Christs room or stead * Ex praemissis authoritatem Apostolatus sui colligit Musc in Loc. Hence as Musculus observes the Apostle proves the Authority of his Apostleship For the Apostle did not receive his commission of men nor by men but from Jesus Christ Whence * It a vos o Corinthit non secus accipere debetis ac si ipse coram astaret Bulling in Loc. Bullinger infers That those things which Gods Ministers command in the name of Christ people ought no otherwise to receive them then as if Christ himselfe stood by and commanded them The Ministers of the Gospell may not run upon their own Errand but upon Christ's His Messengers and Ambassadors they are and therefore it concernes them in an especiall manner to discharge with all fidelity that weighty trust reposed in them Now having heard of the Dignity of Gospel-Ambassadors let 's inquire into their Duty God never advanceth any to great Dignities where he expects no great Duty The greater the Ministers Dignity the greater Duty is incumbent upon them More particularly 1. Let 's take notice of the substance or
but is ordered and disposed by this Omnipotent and overruling Providence The Providence in generall ad rerum usque minima perting it Every creature how mean so ever is under a Providence But in a more especiall and peculiar manner the sonnes and daughters of God by grace and Adoption the Family of the first born which as in the Text are described to be those Whose hearts are uprigh before God these I say are under a choice distinguishing Providence From the wordâ— thus divided and expounded I collect two points of Doctrine the first whereof I propound thus That there is a Providence of God which extends it selfe to the Doct. 1 ordering and governing of all the creatures throughout the whole world The other Doctrine which chiefly I shall insist on is this That there is a speciall distinguishing Providence which in a Doct. 2 peculiar manner manifests it selfe for the benefit of the upright even all the children of God I resume the Inlargement of the first Doctrine and will dispose of my method of handling it on this wise Method of handling the Doctrine 1. By proving the truth of the point 2. By making inquiry into the Nature of Providence what it is and how it discovers it selfe in it's various operations In the 3. place I shall make some profitable improvement of the Doctrine of Providence as reducible unto poynt of practice Now first I am to prove that there is a Providence I purposely 1. That there is a Providence wave all Heathenish names of Fortune Fatall necessity Augurium Lucky starres Lucky Birds c. Which are so far to be detested as not once to be named amongst Christians * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer doubtlesse implyed a Providence by a golden chaine hanging down from heaven †Quicquid patimur morâ—ale geniâ—â— Quicquid faâ—â—mus venit ex alto Sen. Trag. Oâ—dip 1. Proved by Scripture Seneca acknowledgeth more plainely a Providence in that he saith What ever we do or suffer comes from above But I know no Necessity of going to the Philistines to whet my sword or speare I shall according to Naomies counsell to Ruth though in another case not be found gleaning in another field but that of Scripture and Reason by help whereof I shall endeavour the proofe of what I have asserted from the Text. 1. I repaire unto Scripture Testimony and that is instar omnium And because the heape is so great I shall gather sparingly some only amongst many which are the most pregnant and apposite Proofes viz. From the testimony of Job David Solomon Christ and the Apostle Paul and in the mouth of two or three witnesses the truth will be established Le ts consider the Testimony of Joh His eyes saith he are Job 24. 21. Job 10. 12. upon the waies of man and he seeth all his goings Thy visitation saith he hath preserved my Spirit And to the Testimony of Job wee 'l adde David who plainly sets forth Divine Providence when he saith that the Lord Covereth the heavens with clouds who prepareth raine for the earth which Psal 147. 8 9. maketh grasse to grow upon the mountaines He giveth to the Beast his food and to the young Ravens which cry To the same purpose he speaks in another Psalme wherein he extolls the righteousnesse of God Thy righteousnesse saith he is like the great Mountaines Psal 36. 6. thy Judgments are a great depth O Lord thou preservest Man and Beast Which scripture compared with * Discamus hoc exemplo recumbere in Dei providentiam c. Cal. in Gen. 8. 1. Gen. 8. 1. it will appeare how the mercy of God was extended to Man and Beast and likewise Jonah 4. 11. The multitude of Cattle were objects of Gods compassion towards Niniveh Further le ts take notice what attestation Solomon gives to the truth delivered The wise man assures us that the waies of man are before the eyes Prov. 5. 21. of the Lord and he ponâ—ereth all his goings And more fully he speaks Prov. 15. 3. of Providence both towards good and bad that the eyes of the Lord are in every place beholding the evill and the good This plainly declares that nothing can escape Gods Providence as an Excellent †Summa est nihil esse omnium quae in mundo fiant quod Providentiae divinae ambitu non comprehendatur Carthw in Locum Commentator observes Above all Testimonies Christ the truth and the life fully declares the government of Divine Providence He instanceth in Lillies the grasse of the field Mat. 6. 28. vers 30. In the Sparrowes the heires of our head Mat. 10. 29 30. And Christ drawes an Argument à minore ad majus wherefore if God so cloath the grasse of the field which to daie is and to morrow is cast into the oven shall he not much more cloath you O yee of little faith And the Apostles of Christ confirme the truth of him their Master For Paul preaching at Athens plainly prooves that God gives Mat. 6. 30. to all liâ—e and breath and all things And he quotes Aratus the Poet Act. 17. 22. For in him we live and moove and have our being Follow the same Apostle in his Epistle to the Romans For of him and through him vers 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus Rom. 11. 36. Eph. 4. 11. Heb. 1. 3. 1. Cor. 12. 6 and to him are all things Likewise in the Ephesians we read that God worketh all things after the counsell of his own will and to the Hebrewes he declares that all things were upheld by the word of hiâ— power i. e. the power of Christ It is God that moâ—eth all in all Having thus by severall Scripture Testimonies given abundant proofe of the Doctrine I now come to the Confirmation of the Doctrine by evidence of Reason Amongst many that might be alleadged I l'e fix upon six Reasons which are as so many Demonstrative Arguments drawn à fortiori for the further clearing the truth of our assertion delivered 2. Confirmed by evidence of Reason 1. The first reason shall be drawn from the order and harmony R. 1. Drawn from the Order and Harmony amongst creatures amongst creatures In the Nature of things there 's an order disposition succession conservation and propagation of each species Fire and water would consume each other if they were not hindred by Providence God is a God of order and preserves all things in order He made all things in order number and measure He sets bounds to the Sea Hitherto shalt thou go and no further Were it not for a supreame overruling Providence the Sea would break out and drown the whole world Now this order must proceed from an ordaining cause which ordereth and disposeth of all things and this is God He telleth the number of the starres c. Psal 147. 4. 2. We proove a Providence from the Provision
Carthw Catech. Church of a more narrow compasse is such a particular Church or Parrish that dwelling in one place may conveniently at one time be taught by the mouth of one Minister Now both for the Church in generall and for the particular Church especially wherein we live we ought to pray and make frequent supplications to the Throne of grace For the whole body of Christ i. e. the universall Church we must pray for the Nationall Church wherein we live under the visible Ministry and dispensation of visible Ordinances and where there are visible Professours We may not straighten our prayers nor confine the Church of Christ as the Donatists did of old only to a narrow compasse in Africa Although in a true Church where are true Ministers true Sacraments and God hath blest the Ministry with converting of Soules yet there may be many rotten professours many formalists many hypocrites yet we must labour to reforme what we can and pray incessantly for amendment of what is amisse but we may not seperate from a true Church We must separate from Heathens and from Antichrist We are to come out from amongst them but we may not gather Churches out of Churches that were to make a schisme between the members amongst themselves and to subdivide the body of Christ and make a separation where we ought to endeavour an union 4. What is meant by establishing Jerusalem a praise in the earth Q. 4 To make the Church a praise is all one as Calvin observes Ans as to make it glorious for that the Lords remembrancers must pray that Jerusalem may be the subject and matter of praise that Christ may rule and settle his Ordinances there fill it with knowledge make it eminent for graces that as vers 1. The righteousnesse thereof may go forth as brightnesse and the salvation thereof as a lamp that burneth Then may Jerusalem be said to be a praise in the earth But of this more largely in the application To summe up all Though principally this charge is given to Ministers yet in a larger sence I shall take it according to the judgment of good Expositors as taking in Ministers and people both injoyning to both the duty of remembring the Church of God before the Throne of grace And in an especiall manner though the Universall Church must be remembred the Particular Church or Nationall Church wherein we live must be remembred And this remembrance must be a fervent incessant and diligent remembrance till the Lord be pleased to settle it as a naile in a sure place and bring forth the top stone of Jerusalem with acclamations crying Grace grace unto it This concernes Zach. 3. 7. us all both Ministers and people We must all pray for the establishment of Jerusalem a praise in the earth Which words thus opened containe one Principall Doctrine which in it's latitude and compasse takes in the whole sence of the words That it is the obliged duty of all the Children of God to he earnest Doct. 1 and assiduous suitors at the Throne of grace in the behalfe of the Church of God More briefly We should all as one man continue praying to God that he would establish Jerusalem a praise in the earth 1. In unfolding of this point my method shall be Method 1. To illustrate the truth propounded by parallel examples 2. To prove it by variety of precepts inculcating so great a duty 3. To confirme it by strength of Reasons And 4. To conclude all with some usefull Application 1. For the resuming of what I first propounded time would 1. The Doctrine illustrated by Examples faile me to enlarge my selfe in so great a cloud of witnesses Some of the chiefe I 'le mention and leave the rest to be supplyed in your serious meditations How earnest was Moses for Israel the people where God was named above all the people of the earth When Amaleck was fighting against Israel Moses his hands were lifted up and Israel returned Conquerours when God threatned the utter ruine of that people and offered to make Moses a greater Nation than they O how zealous was Moses in their behalfe Moses besought the Lord his God and said Lord why doth thy Exod. 32. 11 12. wrath waxe hot against thy people which thou hast brought forth out of the Land of Egypt with great power and à mighty hand Wherefore should the Egyptians speak and say For mischiefe did he bring them out to slay them in the Mountaines and to consume them from the face of the earth Turne from thy fierce wrath and repent of this evill against thy people c. So Numb 14. 18 19. The Lord is long-suffering and of great mercy forgiving iniquity c. Pardon I beseech thee the iniquity of this people according unto the greatnesse of thy mercy and as thou hast forgiven this people from Egypt even untill now Psalm 106. vers 23. Therefore he said he would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest he should destroy them To Moses I 'le adde Samuel as he himselfe was a Son of prayer so he was a praying man 1 Sam. 7. vers 9. He cryed unto the Lord for Israel and the Lord heard him 1 Sam. 12. 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you but I will teach you the good and the right way Moses and Samuel have Characters of honour put upon them for praying persons Jer. 15. 1. Moses Aaron â—nd Samuel are alâ— three joyn'd together And Psal 99. vers 6. Moses and Aaron among his Priests and Samuel among them that call upon his Name These were noted for choice Intercessours with God So likewise David was a man made up of affections towards the Church of God Psal 14. 7. O that the Salvation of Israel were come out of Sion when the Lord bringeth back the captivity of his people Jacob shall rejoyce and Israel shall be glad Psal 137. 5. If I forget thee O Jerusalem let my hand forget her cunning Psal 51. 18. Do good in thy good pleasure unto Sion build thou the walâ—s of Jerusalem Psal 25. 26. Redeem Israel O God out of all his troubles How doth Daniel urge the most prevailing arguments in the behalfe of Jerusalem Dan. 9. 18 19. O my God incline thine eare and heare open thine eyes and behold our desolations and the City which is called by thy name c. O Lord heare O God forgive O Lord hearken and do deferre not for thine owne sake O my God for thy City and thy people are called by thy name I might instance in Isaiah Jeremiah Ezekiel Ezra and Nehemiah who all were much upon their knees for the publick and made the very burthen of their prayers as it were versus intercalaris frequently repeated the establishment of Jerusalem upon the sure basis of truth and peace If we passe from the old
the families of the earth be blessed and that in Isaac his seed should be called and yet he forgetfull of the promise betook himselfe to a broken refuge of lying and equivocation It was likewise another peice of Infidelity which caused Rebeccah and Jacob to use such indirect meanes to get the blessing God was faithfull that hath promised and he needed not their lyes to bring his work to passe yet Rebeccah gave Jacob Counsell and he fained himselfe to be his brother Esau but Jacob smarted full sore by his Exile and through Labans rigorous dealing It was Infidâ—lity in David to say in his heart that he should one day perish by the hand of Saul 1 Sam. 27. 1. Wherefore he betook himself to Achish King of Gath and there he met with difficulties upon difficulties as one wave of the Sea following another and varieties of dangers verifying our common English proverb leaping out of the frying pan into the fire Infidelity was in Zechary and therefore Luk. 1. 20. he was smitten with dumbnesse Thomas he must see before he believe This sinne is incident to the generation of the just but for this sinne Gods dearest children scape not unpunished But what shall we say of all speculative Atheists such as in their Judgments and opinions deny God Christ the Holy Ghost providence and Gods government in the world And what shall we say of those practicall Atheists who live without God in the world running into all sinnes and all manner of wickednesse these believe not the truth of the Word of God against swearers Zech. 5. 3. Nor do they believe that a flying Roll is against them to cut them off nor against drunkards Isa 28. 1. Read what Judgments the Scriptures pronounceth against them that believe not Joh. 3. 18. 2 Thes 2. 12. Heb. 3. 18. Jud. 5. I proceed to a second Use which is for Caution O beware of Vse 2. For Caution unbeliefe it s a grievous grand-damning sin other sinnes damne as well as this yet this throwes away the remedy and bolts the dore barres accesse stops the current of mercy Now multitudes flatter themselves with a false faith and so cheate themselves unto all eternity therefore there is great need to lay downe some previous Cautions which are these following 1. Beware of a fond vaine perswasion and presumptuous confidence Caution 1. Beware of a fond vaine perswasion many say all 's well with them and they believe as their Ancestors did before them and thus they flatter themselves into a fooles Paradise these vaine confident men never want woe to be confident upon Gospell promises is a sure bottome to stay upon but multitudes are confiddent by reason of outward riches honours pleasures prosperity c. because they have abundance of outward blessings hence they conclude that all shall be well with them unto eternity But this is a false consequence a plaine Non sequitur I am happy in this world therefore I shall be happy unto all eternity For a man may be eternally miserable though he enjoy abundance of outward things and he may be eternally happy though he may want them all By outward things no man can passe a certaine Judgment you read how the Idolatrous Jewes blest themselves in their condition Jer. 44. 17. That they had plenty of victualls when they burnt incense unto the Qeen of heaven But see their doome Vers 23. Thus many think all 's well with them though they runne their owne courses and follow the devises of their own heart by reason of the affluence of outward things but they deceive themselves 2. Beware of a Temporary faith Temporary believers may be Caution 2. Beware of a Tomporary faith Mr Bolton compared to the seed sowne on stony ground Matth. 13. 5 6. Which for want of root withered It s an instance of a Reverend Divine suppose saith â—he there be a Serving man following two Gentlemen when they part it will be knowne to whom that Servant belongs and whose Master he serves So when it comes to parting and loosing lossesse afflictions persecutions it will soon be known whose servants we are whether we serve God or Mammon whether we serve our selves or our lusts A Temporary Believer will pretend much in Halcyon times of peace and tranquility but when it comes to triall of suffering bearing slaunder ignominies or losse of riches for Christ then he is scandalized he will relinquish his profession and will not embrace Christ to his worldly disadvantages 3. Beware of distrusting Gods Word though it may seem long 3. Beware of diâ—trusting Gods Word in fulfilling what it promiseth Hab. 2. 3 4. Though the vision tarry wait for it Believers must wait Gods leasure And he that believeth maketh not hast The Lord promised that in Abrahams seed all the earth should be blessed this promise was long in fulfilling and Sarah according to the course of nature was unlikely to beare a child yet God accomplished what he promised to a tittle Gods workes seemes to runne crosse to his word as you may see by comparing Gen. 17. 19. with Gen. 22. 1 2. But our duty is to stay upon Gods Word though his workes may seeme 4. Weake Chriâ—tians must beware of curious Questions strange and unlikely to bring his word to passe 4. Let weake Christians especially beware of too high or curious Questions nice and doubtfull disputationâ— some loose themselves and dispute themselves into Atheisme and infidelity As for instance concerning themisteries of the Trinity Christs incarnation the procession of the Holy Ghost these are matters of our faith and not of our reasoning and disputing we must believe where sense and reason failes and because God saith it we must believe and obey not dispute his words and his commands These foure Cautions premised now in the third place I shall Vse 3. For Exhortation proceed to an Use of Exhortation Is unbeliefe such a speciall damning sinne O labour for faith There is no pleasing God without faith O! do not sleepe in a state of unbeliefe The best of Gods servants have unbeliefe in them but they complaine against it Bradford a rare mortified man complained much of his unbeliefe so we must complaine of our Infidelity we must search narrowly make hue and cry after our unbeliefe and labour to finde it out and having found it arraigne condemne and crucify it Two Motives I shall urge First I 'le draw some from the benefit of Faith Secondly From the mischiefe of unbeliefe 1. Le ts consider the benefit of Faith First It gives title and interest Motive 1. From the benefit of Faith to the promises all the promises are made unto believers Joh. 3. 16 36. Temporall promises are the portion of believers their basket and store is blessed Deut. 28. Lev. 26. Spirituall promises are the portion of believers and those promises of giving a new heart circumcising the heart c. are their portion Eternall promises are their
portion for eternall life is their inheritance Joh. 10. 28. Secondly Faith is a hand to lay hold on Christ But not a working hand as that hand of a labourer that earnes his living upon his desert and for his work receives his wages But faith is a receiving hand of a poore man that layes hold on a pearle and receives all of mercy and favour from God Hence faith is exprest by receiving Joh. 1. 12. Thirdly Faith gives insight into heaven and communion with God Heb. 11. 27. Fourthly From Justification by faith flowes all our comforts and priviledges Rom. 5. 1. 2. But if the Consideration of the benefit of Faith take no Motive 2. From the mischiefe of unbeliefe place on the contrary take notice of the mischiefe of Insidelity You heard before the reasons of the Doctrine after another sort how Infidelity bound Gods hands refused the remedy I will adde other great mischiefes which spring from the fountaine of unbeliefe viz. these following 1. Unbeliefe makes all our prayers unavailable To pray and not in faith is sinne for whatever is not of faith is sinne 2. Unbeliefe causeth diffidence of and staggering at promises Rom. 4. 20. 3. It hinders and deprives men of Communion with believers 2 Cor. 6. 15. 4. Every thing is uncleane and desiled to unbelivers Tit. 1. 15. Their spirituall uncleannesse makes every thing uncleane unto them The distinction of cleane and uncleane meates is disanulled by the Gospell the use of them is pure to them who are cleansed by Christs blood and sanctified by his spirit but of unbelievers it is said Their mind and Conscience is defiled 5. Unbelievers are given up to damnable delusions 2 Thes 2. 10 11 12. That they all might be damned who believed not the truth The fourth Use is for Examination and Triall of Faith and Vse 4. For Examination Infidelity Every one is ready to say he believes but the number of believers is very small But where there is true faith it hath these singular Qualifications to inlighten the understanding to purify the heart to sanctify the life and Conversation to trust God with all to live by faith for that is the life of a Christian To inlarge a little these Qualifications First True faith inlightens the understanding Paul when of Qualific 1. True faith inlightens the understanding an unbeliever he became a believer it 's said And immediatly there fell from his eyes as it had been scales Act. 9. 18. Where God worketh faith he illuminates the understanding Act. 26. 18. Joh. 2. 20. Secondly faith purifieth the heart it 's a purifying grace Act. Qualific 2. Faith purifieth the heart 15. 9. The heart is purged and cleansed from malice this God calleth for Jam. 4. 8. Jer. 4. 14. Thirdly Faith reformes the life hence faith is called a holy faith Jude 20. An unfained faith the Faith of Gods elect a Pretious Qualific 3. Reformes the life Faith For a true believer is a man of another Conversation As it was said of Caleb Num. 14. 24. He had another spirit with in him So true believers are of another spirit i. e. of a gracious spirit farre different from what they were in the State of unregeneracy and farre different from the men of the world Qualific 4. Faith trusts God with all Qualific 5. the juâ—t lives by faith Fourthly Faith trusts God with all David calls God his Rock Fortresse Bulwark c. Psal 18. 2. Psal 27. 1. A Believers heart is fixed and setled in unsetled times Psal 112. 7. Fiftly Faith is that whereby the just lives Hab. 2. 4. Gal. 2. 20. A believer in a storme gets himselfe upon a Rock he hides himselfe in the clefts of a Rock Christ is the Rock of Ages A believer climbes up thither and there rests In dangers he goeth to God hee 's his Refuge strong Tower and Bulwark of defence In doubts God is his Counsellour in distresse God is his comforter Now le ts inquire after some signes and symptomes of an unbeliever The first which is to be reckoned in the fore front is partiall Signe 1. Partiall obedience obedience an unbeliever whatever he pretends is but obedient to halves so was Saul in sparing Agag c. So was Ananias and Saphira in keeping back part of the price Agrippa would be a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 28. We have many such al-most Christians halfe baked cakes like Ephraim a cake not turn'd Hos 7. 18. The second signe of Unbeliefe is murmuring and impatience Signe 2. Murmuring The Lord complaines often of the murmuring of the Children of Israell Psal 106. 25. vers 29. And this is forbidden 1 Cor. 10. 10. See their impatience Num. 14. 44 45. Murmuring and impatience go togeather when God answers not at our time we begin to murmur and wax exceeding impatient so did they Psal 78. 19. Can God furnish a Table in the wildernesse Thirdly Unbeliefe appeares evidently by that refuge which Signe 3. Broken Refuge men betake themselves unto in streights and difficulties Saul went to a witch Judas and Achitophel to a halter Ahaziah sent to Baalzebub the god of Ekron The Foole in the Gospell comforts himselfe with his riches voluptuous men betake themselves to their pleasures Ambitious men to their titles of honour but all these are broken and deceitfull refuges and wiâ—l faile in the greatest difficulties like cloath that shrinks in the wetting The fifth Use is for Direction And this I shall branch into a Vse 5. For Direction few Duties First be sure to act faith upon the promises have a word for Dir. 1. Act Faith upon promises your warrant I trust in this word saith David I hoped in this word Study promises and apply them live upon them we read Joh. 3. 36. He that believeth hath eternall life But I am a believer c. make good this Assumption and thou maist conclude that thou shalt be saved Secondly Content not your selves with those attainments and Dir. 2. Content not thy selfe with former attainments measures of faith you have already got but pray with the Apostles Lord increase our faith we read of some thing lacking in the faith of the Thessalonians 1 Thes 3. 10. Labour to get thy faith strengthned and thy heart established upon God It s no easy matter to believe when the Son of man comes shall he find faith in the earth Dir. 3. Be Conscientious in the use of Ordinances Dir. 4. Often search thy heart Vse 6. For Consolation Thirdly Be diligent and conscientious in the Use of Ordinances as hearing Gods Word Faith comes by hearing and hearing by the Word of God Rom. 10. 17. And adde praying and receiving the Sacraments Fourthly Often search thy heart for feare least a Temporary Faith lurke there Much unbeliefe lurketh in thy heart therefore watch and pray against it labour to get it rooted out The last Use is for Consolation unto Gods
to justify fulnesse of holinesse to sanctify fulnesse of mercy to pardon Hee 's stil'd in Scripture a Rock for his strength to support us a Counsellour for his wisdome to guide us a fountaine opened Isa 9. 6. Zech. 13. 1. Rom. 27. 2. for his readinesse and preparednesse to wash away our uncleannesse a Tree of life bearing twelve sorts of fruits every month for the plenty and perpetuity of joy and gladnesse and other fruits of the spirit which he ministers unto true believers Hence is he compared in the Revelations to a pure River of living water Rev. 22. 1. as cleare as Christall for that inestimable purity perfection comfort and satisfaction which Christ minister unto the soules of his children Likewise to a pretious pearle for his superlative worth Matth. 13. 45 46. and value and to a storehouse for his fulnesse of all spirituall treasures Omnia habemus in Christo omnia in nobis Christus saith Jerome Jerome and the same Father proposeth particular Instances Si à vulnere curari desideras medicus est c. If thou desirest to be cured of thy wounds Chist is thy Physitian if thou burne with feavers he is a fountaine if thou art burtheâ—ed with iniquity he is righteousnesse if thou wantest help he is strength if thou fearest death he is life if thou flyest from darknesse he is light if thou desirest heaven he is the way Therefore make thy wants knowne to God though he knowes them all already yet he will have them knowne unto thy selfe better and God loves to heare from his children the expressions of his own spirit When out of a sense and apprehension of thy owne vilenesse thou unbarest thy sores and confessest thy sinnes then God in mercy may remit them A poore soule complaines of its ignorance and folly so foolish was I and ignorant saith David even as a beast before thee O make hast unto Christ In him are hid all the treasures of wisdome and knowledge When the depth saith it is not in me and the sea it is not in me when all the lamps of Philosophers can give no light when all their penetrating braines cannot sound these misteries Job instructs thee where thou must go to schoole Job 28. 23. God understands the way thereof and he knowes the place thereof from God cometh wisdome and from the Lord cometh understanding Another is of a sorrowfull spirit and goes mourning all the day long The remembrance of their sinnes is exceedingly afflictive unto their soules still it presents unto them gall and wormewood terrors and feares which almost drives them unto desperation these would prize one glimpse of Gods reconciled countenance beyond the Empire of the world but alas they can apprehend no comfort as appertaining unto them mark then what seasonable counsell the Prophet gives in this kind Isa 50. 10. Who is among you that feareth the Lord that obeyeth the voyce of his servants that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God A child of light for a time may walke in darknesse he may possesse his soule in bitternesse he may be wonderfully tost and troubled in a tempestuous sea of sorrow ever and anon ready to perish yet when Christ comes and rebukes the winds and the seas there will be a great calme One of his love tokens and spirituall illapses will wipe away their teares and make them go away full of comfort with Hannah and be no more sad A poore doubting Christian must not be his owne Judge he can easilier discerne what makes against him then what makes for him O then hearken what God saith unto thee what comfort his messengers proclaime unto thee wait upon God in his Ordinances stand upon thy watch act faith upon Promises and in Gods due time comfort may come like Noahs Dove with an Olive branch in her mouth in token that the waters of Marah are abated When God hath fitted thee for a mercy then he will give unto it a quick dispatch and send unto thy soule tidings of peace thus I have made it good unto you that all comforts are to be found in God 2. There 's no reall comfort to be found else-where If you will 2. Demonst there 's no reall comfort to be found else-where not believe this truth but hunt after the creature as if that can comfort you to your perill be it you may goe further and speed worse what said Saul to the Benjamites will the son of Jesse give you fields and vine-yards and make you all Captaines of Thousands and Captaines of Hundreds So let me expostulate can the Creature give you any reall satisfaction and contentment in that you so hugge your selves in the fruition of it If these be your humors I know not better how to resemble you then to the men of Shechem in Jothams parable Judg. 9. vers 9. Who leaving the Vine Olive and Figg-tree addrest themselves unto the bramble for shelter and security and since they put their trust in it's shadow which can Minister no safety nor defence what can be expected but that fire should come out of the bramble and devoure the Cedars of Lebanon I meane since they expect so much from the Creature by woefull experience they will find it to be the greatest scourge and plague unto them Creature comforts carry a brave port and come with Agag delicately but they are not aware of their approaching ruines Pleasures of the world make faire promises presenting unto us as Jaell did Sisera butter and milke in a lordly dish but there 's a hammer and a nayle instruments of death are prepared against us i. e. sowre sauce for sweet meate What 's all the mirth of the wicked but madnesse For their hearts are full of gravell and the terrors of God affright them amidst their Carrowsing and jollity Saul could not be merry without a Musitian Whereas Plato told the musitians that Philosophers knew how to dine and sup without them Dost thou think to recreate thy selfe by learning a lascivious scurrilous Ballads by healthing it in Ale-Houses and Tavernes and revelling it â—in Balls and such like Idolized vanities will the remembrance of these sinfull jollities make thee hold up thy head with comfort when God le ts loose the â—ord of thy conscience against thee Then thou wilt curse the day that ever thou cast in thy lot amongst them to be a companion of fooles and by woefull experience thou wilt find that thou hast all this while sought the living amongst the dead Ahab could not be merry without Naboths Vineyard and when he had unrighteously took possession of it his sorrowes were renewed abundantly Haman could not comfortably enjoy himselfe because he wanted Mordecais bended knee suppose he had obtain'd it yet his restlesse ambitious humour could not be satisfied For it is not within the sphaere of any sublunary thing any created power to afford comfort and satisfaction