orderly walking of members Thirdly the orderly carriage that should be between officers and members each of them keeping their place and unto each other performing the duty of their relation and it is this last on which I shall speak of at this time You are met here at this time for the election of a Pastor for no man is to take upon himself an office in the Church but one that is set apart by God thereunto and the way by which God doth set men apart for this office is by the election of the people whose power or whose priviledge it is to choose their own officers that shall be over them as appears in that instance of the Deacons the lowest officers Acts 6.5 they chuse them and the Apostles ordain them unto the office and when the people chuse those persons that are qualified according unto the rules prescribed in the word then they may conclude these are the officers that God hath so◠over us and the Holy-Ghost hath made us over seers and the officers are to take it as a call from God unto the employment and being chosen it is not to be looked upon as a humane but as a divine institution and he that is chosen is to be looked upon as an officer unto Christ and to have his power from Christ according to the rules of the word over that people It is necessary therefore in so weighty a business that you should know the grounds upon which you go and what the office is unto which you are now to elect a person and what the Order is which the Lord hath set down to be observed between the Pastor and the people that so you may know what to expect from him in way of duty and what he in a way of duty is to expect from you that so the order of God between both may be observed First what is the office of a Pastor The office of a Pastor is an Institution of Christ all that rule in the Church do rule under Christ and therefore they must have their office from him it is not for men to make a new officer in the Church any more then it is for them to make new ordinances in the Church as all offices in a State are appointed by the supreme power and there is no man is to take an office upon him that they do not authorize so also it is with the Church 1 Cor. 12.28 he hath set over them in the Church Eph. 4.11 he gave gifts to men that is the office and the gifts that did qualifie for the office officers that are set in the Church are of two sorts some temporary as Aposiles Prophets and Evangelists and their gifts were but for a time the gifts did cease with the office but there are some officers that are standing and are to continue in the Church until the end of the world for there is a work of the ministery that must continue till we all come to the unity of the faith for the gathering and the perfecting of the Saints till we all come to the unity of the faith that is till all the Saints of God that are scattered abroad all the world over be gathered together to the unity of the faith that is if they be converted and do all believe For there is but one faith which all the Elect of God must have and till that be begun and their sanctification be perfected till they all do become a perfect man and attain to the fulness of the stature of Christ that he hath himself appointed them in this life to attain to before they be translated to glory therefore such officers in the Church Christ hath instituted and and he will continue them till the end of the world so long as there are any Saints to be gathered or graces in them to be perfected Secondly the election of a Pastor is the priviledge of the people and in that the will of Christ is made manifest and the call of Christ is to both the person chosen and the people it s given them by Christ and they are thankfully to accept it and carefully to improve it and preserve it and not suffer them to be taken from them the Saints of God are to look upon priviledges to be saved as well as promises and they must not part with any of them First the Apostles Acts 6.5 that had the highest authority under Christ yet they did not take upon them to impose any officers upon the Churches but they must look them out and they must choose them then the Apostles will ordain them and surely they that would not impose a Deacon which is the meanest officer they will not impose any higher officer and it is the rule that the Apostle gives 1 Tim 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be proved first and also approved by the people for the word signifies both to try a thing and upon tryal to approve it Secondly the ordering all things in a Church state doth plainly argue it for every thing there is done by mutual consent and there can be no union in the body but by their own consent for as consent doth unite us unto Christ so it doth also amongst our selves for in all things as it is in the Church invisible faith and holiness in Truth makes a man a member of the Church invisible so the profession of that faith and holiness makes a man a member of the visible Church consent of the heart makes a man a member of the Church invisible and this consent professed makes a man a member of the Church visible and as it is between the members so also it is between members and officers for all power is of three sorts either it is natural or voluntary or tyrannical now all Church power cannot be natural and it must not be tyrannical therefore it must be voluntary and by the consent of parties 1 Cor. 5.12 Do not ye Judge those that are within says the Apostle therefore they that were within came under this power of judgement because they had given consent unto that power to live under it and to be ruled by it whereas they that were without and did not consent to it they were not subject to it or bound by it Thirdly from this election of the people there doth arise a voluntary relation between the Pastor and the people Acts 20.28 The Elders of Ephesus came to Paul and he commands them to take heed unto themselves and to all the flock over which the holy Ghost hath made you overseers and Col. 4.12 it is said of Epaphras that he is one of you for he was Pastor of the Church of Coloss and so the Angels of the seven Churches there were some general officers over all the Churches as the Apostles were and so were Evangelists and those that planted Churches but there are particular Church-officers that have a relation to such a people by vertue of their election and their own
XXXI Select Sermons PREACHED On Special Occasions The Titles and several Texts on which they were Preached follow BY William Strong That Godly Able and Faithful Minister of Christ lately of the Abby at Westminster None of them being before made publique LONDON Printed by R. W. for Francis Tyton and are to be sold at his Shop at the sign of the three Daggers neer the Inner Temple Gate 1656. Good Reader THere is a double way of edification now in use in the Church of God either by long Tracts or by short and pithy discourses T is not for us to determine which is most profitable Treatises have their use so have single Sermons sometimes t is good to see truths not by piece-meal but in their dependance and frame that the whole Doctrine may be brought together and digested into a method On the other side to say all that may be said in an argument is a burden and a prejudice to the common sort of hearers who when they find one point so much dilated and insisted upon think that the knowledge of divine truths will be so long and tedious a work that in a despair of attaining thereunto they sit down with any slight apprehensions in the things of God and such thoughts as rather come upon them then are found and searched out by them It concerneth the ministers of the Gospel then to use all methods to gain souls to God Sometimes to launch out into the common-place and larger discussion of truths that they may at once see the whole latitude and breadth of them in one intire draught and delineation at other times to consine themselves to the express scope of that particular place which they have in hand that the point and branch of Doctrine proper thereunto may be more earnestly and industriously inforced In the first method we may discern both the harmony and rich * Adoro plenitudinem Scripturae Tertull. fulness of Scripture whilest we see how much God hath spoken in a little and how a few words of His like a small piece of gold may without any forcing and violence be beaten out into so large an explication in the other method truths many times come in fresher and sweeter upon the soul as being drawn more immediately from the fountain and without the intervention of our Logick and discourse evidencing their deduction to the consciences of men In both these methods did that worthy servant of the Lord Mr. Strong excell In a Treatise who more copious and full In shorter discourses who more quick and sinewy Of his excellency in the former kind the world hath had a taste in what of his hath been already divulged more of which kind also is intended for the Press now thou hast presented to thy view a collection of several choice Sermons upon special occasions some more publique others more private and therefore though in that respect there may be some difference between them in beauty and freshness of colour yet they all have the character and impress of Mr. Strongs spirit in them and do plainly discover what hand hath passed upon them the exceeding usefulness of the particular subjects and that piety and judgement that shines forth in the management of them cannot but recommend them to the respects of the godly wise and therefore without any longer detaining thee only to assure thee that these are from his own notes we commend thee to God and the word of his grace which is able to build us up and give us an inheritance among them that are sanctified Thy servants in the Lords work Thomas Manton John Rowe George Griffith To the Reader THE Learned Author of these Sermons had he lived to have put the last hand to his own elaborate works they would have been better commended to the world then any care or diligence of Friends is able to perform These Sermons some other Tracts formerly set forth were left by the Author under his own hand in such a character as none was acquainted with but only that Lady of whom I could speak as great things with as much truth as of any did not my own nearness of Relation her own modesty forbid me who made it her business to learn his character before his death and since to transcribe them by which means those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left by the Author under lock and key as it were of an unknown hand are brought forth and exposed to publick view for common benefit Those that knew him must needs say that these Tracts were his own they are so like the Father for as Seneca saith of such as write books they present to the World morum suorum ingenii Chrirographum our Author hath left his own picture drawn with his own hand to the life by which though dead he yet speaketh His Sermons and tracts are not such of which we may say as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharmaca multa quidem bona mixta noxia multa Praetereat si quid non facit ad stomachum Martial Homer did of Egypt and which may be too truly affirmed of many writings that are published to the world A miscellany of drugs good and bad We have Antidotes in him but no poyson and as Putean b Sine periculo ullo electionis decerpere omnia liberè liceat saith of Cicero we may more truly say of our reverend Author you need not use any great caution and care to pick and chuse you cannot chuse amiss He hath an excellent vein in his Sermons as one saith in the like kind plenius responsura fodienti the farther you search the richer treasure you are like to find It was the great infelicity of divers of the Ancients that though they had magna ingenia yet they had mixturam I will not add the other word they had magnas virtutes and they had magna vitia also Their raised Parts were attended with such gross infirmities as rendred them very obnoxious to censure And therefore Hierom speaking of Origen writes thus c Epist 72. ad Tranq Ego originem propter eruditionem sic Interdum legendum arbitror quomodo Tertullianum Novatum Arnobium Apollinarem nonnullos Ecclesiasticos Scriptores Graecos pariter Latinos ut bona eorum eligamus vitemusque contraria I think Origen may for his learning be sometimes read as other Ecclesiastick Writers so that we cull out what is good in them and avoid the contrary and he d Epist 13. ad Paulin. passeth a smart censure on Cyprian Lactantius Arnobius c. And Hierom himself which hath censured others is by several paid home in the same coin For Bellarmine e Lib. 3. c. 6. de Rom. Pontif. observes several contradictions in Hierom and Alphonsus a Castro f Lib. 6. adversus haereses tit Episcopus Apparet ◠Hieronymum sibi ipsi minime constare saith that in the business about a Bishop and a Presbyter Hierom
of it is for medicine now there will be no healing at the last day in Heaven there are the souls of just men made perfect and they need no healing Thirdly seeing it cannot be understood literally of a material Temple nor spiritually of heaven it must then be understood mystically of the Church of Christ made up of Iews and Gentiles when they shall be one fold under one shepherd Agnoscunt Haebrei quod ad futurum seculum hoc est ad Regnum Messiae haec pertineant Oecolamp Iâ—…m Nos ad Christi referimus Ecclesiam quotidie in Sanctis aedificari cernimus St. Jerom. But it is not a Temple that is always building and a City but it s a City that shall be built after such a time and therefore I conceive it not to be the Church of the whole New-Testament but barely the Church in the latter days of the world which is commonly called The city of our God but this in a special manner Rev. 3.12 is called so because of an Almighty hand of God in raising it and a glorious and special presence of God dwelling in it and by the Temple is meant those glorious ordinances of worship which should be exercised in this Church in the latter days which is set forth by expressions according to the Jewish pattern as the manner of the presence of Christ amongst the people under the Gospel is set forth by his presence amongst his people of Israel in the Tabernacle Rev. 4. so all the worship of God is set forth to us according unto that Standard pro ritu Templi there is a Temple and Altars and incense c. And that Ordinances of worship the institutions of Christ shall continue in this glorious Church unto the worlds end that 's plain for First it is said that the tabernacle of the Lord is with men Rev. 21.3 and that was a place for worship if the Lord will have a Tabernacle amongst men he will have amongst men instituted worship still Secondly the presence of God amongst men in this City is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lamp Rev. 21.23 therefore it shines in a dark place it is not such a presence as makes it a perfect day as it shall be in Heaven there will be no more the light of the candle c. And therefore it is a light in Ordinances for in them as in a Lamp the Lord gives unto his people light 2 Pet. 1.10 Thirdly there shall be all manner of Ordinances in this City of God First there shall be preaching for there shall be abundance of fishers chap. 47. Secondly there shall be the Sacraments for the Lord is with them baptizing to the end of the world and they are to shew forth the Lords death till he come Thirdly there shall be discipline for without are dogs and they that love and make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lie or do incline to it and there shall be a greater Spirit of discerning poured out this way then upon any of the former Churches of the Saints Fourthly there shall be Officers in this Church for fishers there are the Ministery Eph. 4. and they are to last till all the Saints be gathered and perfected and there is a right and a priviledge that belongs to them and not to others they that have a right to the Tree of life and may enter in at the gates of this city which every one had not a right to do for the dogs are without as having no right to enter Rev. 22.14,15 3. What is meant by waters that issue out of the Sanctuary which flow from the presence of God in the middle of his people it is to be understood first of truths A river of the water of life clear as Christal Rev. 21.2 Hic fluvius uberrima doctrina Christi So Brightman Zach. 14.8 in that day Brightman Zac. 14 8. Living waters shall go out of Jerusalem that is Evangelii doctrina so Drus Rev. 12.15 Drus. Rev. 12.15 The Dragon is said to cast out of his mouth a flood after the woman what is this flood his doctrine Mede he cast out Doctrinam pestiferam Arianismum scilicet sobolem ejus Mede 2. Because the effects that are here attributed to these waters cannot belong unto the waters alone therefore I do not only understand the truths of the Gospel but the graces of the Gospel and the gifts there bestowed Joh. 7.38,39 Out of his belly shall flow rivers of living waters c. Joh. 4.14 Whosoever drinks of this water shall thirst again but he that drinks of the water that I shall give him shall never thirst but it shall be a well of water springing in him into everlasting life its true that there is not a healing vertue nor a quickning vertue in the word of it self Wheresoever the waters did come they were healed and every thing did live but yet it is by the word that the Lord doth work these great effects and by which the healing and quickning vertue of the Spirit is convey'd for it is a good rule that of Luther All things in the Church are to be measured by the word Florente verbo omnia florent in Ecclesia c. Luther But if all places where the waters come are not healed the Truths of God have not the same power and effect upon all there are some myrie and marish places First what is meant by these myrie and marish places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie dirt or mire such as man sinks into that is can neither go forward nor backward Ier. 38.22 thy feet are sunk in the mire and it is such a place where waters stand and have not a free passage Iob 8.11 Can the rush grow without mire and the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a ditch lacuna a sink or a pit for dirty and foul water Isa 30,14 There is not a sheard to take water out of the pit and the resemblance between men that live under Ordinances unfruitfully and marish and myrie places is very plain in three things First in a marish place the water hath not a free passage but it stands and setles there it hath not affluxus and resuxus it meets with many a stop and a dam so it is with such a soul also therefore the Apostle prays that the Gospel may run and be glorified 2 Thes 3.1 Now when is the word said to run First when it meets with no stop no opposition but it hath a free passage Cum libere propagatur Secondly when it goes through the whole man and the will of God commanded is subjected unto Psal 47.15 when the word runs very swiftly that is Glass Cum voluntas Dei peragitur c. Glass So that when it hath no stop either in the mouth of the Ministers or in the hearts of the Hearers then the word is said to run and be glorified but when there are some truths of
can alledge to defend it the greatest plot that ever the Divel had and so it is with Popery they 'l alledge the same Scriptures together with us Secondly The bitterest enemies that ever the Church of God had have been those that have owned the same Scriptures with themselves as the Samaritans and the Jews and the Papists unto us for hereby wickedness comes under the title of a Duty John 16.2 They shall suppose that they do good service and Paul saith I verily thought that I ought to do many things against the name of the Lord Jesus he did it in Duty and did Sin conscientiously as I may say c. Vse The Lord hath given you Liberty in many things such as we could not have expected that ever our eyes should have seen done Now let me exhort you Do not turn this Grace of God into vantonness Use not your Liberty as an occasion â—o the flesh Take heed of this way of sinning above all other to make the Word of the holy God a Patron of Lust abhor those men above all other men next the Divel that are best skill'd in Scripture to this end that they may justifie an evil way Truly I shall say better our old bondage or suffering again if this be the use we make of it if our new liberty be a liberty in sinning One disputes for Free-will and Universal Grace and he hath Scripture for it another he disputes against the regulating power of the Law and he hath Scripture another against Prayers but when the Spirit moves him and he hath Scripture another against the Sabbath and others for all manner of wickedness for they say we live in God and others plead for swearing for it 's an Ordinance of God Thou shall swear by his Name and others plead for mixt multitudes in Ordinances and they have Scripture and others act for every ignorant and confident fellow to preach in our publike Congregations for say they the Scripture says as every man hath received the gift so let him minister c. whereas we know the publike ministery is an Office and it is committed unto some and not to all 2 Cor. 5.17 Consider but these four things and I have done First Is this the return you make for all the goodness of God towards you Consider the evil of it First hereby you do dishonour God in that which is highest to him and which he has most exalted next to his Son Psalm 138.2 His Word is exalted above all his Name Now to lay the Word of God aside and to count it as a strange thing Hos 8.12 is a great evil much more to turn it against the Lord and gather rules from the Word to justifie that which the Lord himself abhors Secondly Hereby you do gratifie the Divel for that hath been his great Design First when the Lord hath at any time powered out a higher measure of light as in Luthers time then rose up abundance of heresies and so in the days immediately succeeding the Apostles and when the Lord works any great changes tending to Reformation for cast Satan down in one kind and he will rise in another as when Rome Pagan was cast down now there is a floud upon Rome Christian c. and by degrees to be at last gathered together into the See of Rome Thirdly No men brings on themselves greater destruction then these men do who turn the grace of God into wantonness by bringing into the Church damnable heresies 2 Pet. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are men ripe for destruction and as I have told you the Lord will make it eminently appear that they are the greatest enemies to his glory and his Churches good and therefore God reserves them for worse punishment then other wicked men shall have God looks on them as men of Blood Bloody men that are drunk with the blood of souls the sons of perdition men of sin 't is an Hebraism that signifies an eminency in every one of those kinds of sin that wicked men are guilty of and it is not only reserved for them hereafter God will not stay till he gives punishments and rewards at the day of Judgement as he will do to all men both good and bad but they shall receive an earnest of damnation here in a special manner as well as hereafter God will exalt their damnation above other mens Primogenitus Sathanae Hereticks are the first born of the Divel and they shall have a double portion with the Divel in his Inheritance Fourthly This is a dangerous fore-runner of destruction to any Nation or Church Truly if if you bear with the woman Jezabel God will not bear with you for he is tender of his Truths and prizeth them above all the world Heaven and Earth shall fail before one tittle of that shall fall to the ground Christ made that the great signe of the destruction of Jerusalem that it was neer There shall arise false Christs and false Prophets many and so 1 John 2.18 There are many Antichrists and hereby we know it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it s not spoken of the end of the world but of the destruction of the Jewish state and it drew very neer upon this ground because many Antichrists had turned the grace of God into wantonness and made use of the Word of Christ to the dishonour of Christ in opprobrium Christi and it was the over-spreading of heresie that did give the Sarasins footing in the Eastern Empire and seeing they are willing to be deceived the Lord let out that floud upon them therefore oh all you that fear God that desire to serve him as he has revealed himself in his Word whose spirits God has drawn forth to prize the truth of the Gospel Take heed of false Teachers Hold fast the Faith that was once delivered to the Saints For if damnable heresies do creep in amongst you Consider nothing threatens destruction so much as they do THE Just Mans End AT THE Funerall of William Ball Esquire a Member of the House of Commons ESAY 57.1 The Righteous perish and no Man lays it to heart IN these words are four things to be considered First here 's a godly man described in his life and that either in respect of his inward disposition or his outward conversation In his disposition of soul hee is a Righteous man and a merciful man also A Righteous man hee had need have good eyes that finds out such a one for Psal 53.4 The Lord looked down from Heaven upon the children of men and he found none righteous Indeed in a legall sence there is none but hath an allay in a Gospel sence there is arighteousness that is imputed upon justification and there is a new image infused upon sanctification and both these must concur in the righteous man and the merciful man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of mercy who hath attained mercy himself and who is ready to shew mercy unto others
fallen upon all the Nations round about because they saw that God did fight for them the Lord hath gone before them and the God of Israel was their rereward and therefore he hath given them the necks of their enemies and no weapon formed against them hath prospered every tongue that did rise up in judgement against them hath he condemned but if this state shall now fall in love with her own beauty and greatness and shall say this is Babel that I have built and my hands have gathered the riches of the Nations if this state shall now trust in an arm of flesh and say wee 'l have no more care of the truths of God and the Ordinances of God they are upon Civil and Politick respects that we stand the Lord will surely depart from them if they shall say we are Lords we will come no more at thee their Rock will sell them their wonted presence will depart from them and the Lord will take pleasure to bring them down whom he hath before exalted and to destroy them after he hath done them good 3 Yet for the further opening of this point it is necessary that we discover what it is for a person or people to forsake the Lord and what it is for God to forsake them and when he is said in Scripture so to do First What it is to forsake God and when the Lord is said to be forsaken First they that forsake the Law and truths of God forsake God wicked men that live without God are described by Psa 119 5â— forsaking the Law of God the wicked that forsake thy Law Jer. 9.13 they have forsaken my Law which I set before them and have walked after the imaginations of their own hearts and after Baalim which their fathers taught them c. For it is God that we have to do with in the word the word is mighty Heb. 9.12 13. and all things are open and naked before him with whom we have to do therefore the word hath as it were the properties of God attributed unto it it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discerner of the secret thoughts and intents of the heart which belong unto God onely but it is not from the power of the word alone but from the presence of God therein for in the word it is him with whom we have to do therefore if in the word we have to do with God then they that do forsake the word of God forsake God and men do forsake the Law of God first when they depart from the foundation there is a twofold foundation that the Sâ—ripture holds forth fundamentum doctrinae personae its true a personal foundation can no man lay any other then what is laid Jesus Christ but there is also a doctrinal foundation which is called the foundation of the Apostles and Prophets Eph. 2.20 and this is that pattern of wholsome words that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that form of Doctrine and that which the Apostle mentions of the foundation which he himself hath laid Heb. 6.1 and this the Church of Christ in the purest times shall not depart from for Rev. 21.14 the walls of the City shall have twelve foundations and upon them written the names of the twelve Apostles of the Lamb c. that Antient standing of Truth let it be preserved and all superstructures let them tend to the cleering and establishment and not to the subverting of them let men build as high as they can so as they hold the foundation sit verè profectus fidei non permutatio Lyren And in this the people of God have been always fearful quo quis sanctior eo promtior novellis adinventionibus contraire c. we are now quite contrary the more holy any man seems to be the more open hâ—s ears are and the more ready he is to close with every novelty or call all into question Satans great design in this age is to keep all men in uncertainties two ways Satan hath one way in the time of peace and another in the time of persecution in the one cogit homines negare Christum in the other docet Austin he doth force them in the one he doth teach them in the other but his great aym is at fundamentals for there is such a connexion of these that a man cannot deny one but he overthrows all the rest It was the rule that Luther gave Spiritus Sanctus scepticus non est and therefore it is to be feared that under these great pretences of the Spirit there is very little of the Spirit of Christ in men when it tends to Scepticism not to Christianity Secondly Men forsake the Law by putting false interpretations for he that hath not the spiritual and true sense of the Law is without the Law Rom. 7.9 Psal 11â—… and so men are said to make void the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not Palam ex professo but it is fecretly under hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have unlorded the Law by your traditions and they that take away the mind of the Law they do destroy the Law and this is the greatest sacriledge in the world men are called by Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that do steale away the sense of the Scripture from the words of the Scripture and take them not according to the scope of the place or the intention of the spirit of God in them but in Allegories and mystical senses now this way and then another as it chimes into their fancies We blame the Papists for making of the Scripture a nose of wax if ever it were so it is so made by many of our Teachers at this day and by this means it shall serve to usher in and to patronage any invention that our own hearts can present unto us there are great pretences of love now held forth that men should love one another though they differ in opinion upon the point of saintship c. the same thing we also say and press that we love one another but let it be with the Apostles assertion 2 Ioh. 6. This is love that we walk after his Commandments and let it be also with the Apostles Injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth it in love Eph. 4.15 steal not away Truth from us under the shews and pretences of love in vain have the endeavours of Conciliators been that have sought to unite men whose principles in respect of Truth were contrary It is a great honor to be as Nazian of Athanasius he was dissentientibus magnes c. but yet so as we are to consider that Truth is primo-primum in Religione without which all motives unto union though in a moral construction good and coming from a good intention will never prove in any measure effectual it is speaking Truth in love that will onely make men grow up into one body in the Lord and it was the dishonor of that great
day of their deliverance shall come to the astonishment and amazement of the Nations and there are many great reasons that it must be a great day but I cannot insist upon them Seventhly the time of their calling shall be when the fulness of the Gentiles is come in blindness so long is happened unto them when the four Monarchs are cast down to dust in the period of them Dan. 7.12.13.14 after the destruction of Antichrist when the little horn is slain and his body given unto the burning flame now he comes to receive a Kingdom of the ancient of days and it shall be when the seventh Angels Trumpet shall sound then the Kingdoms and Nations under the whole Earth become the Kingdoms of the Lord and his Christ Rev. 11.16 which is from the setting up the abomination of desolation the 1290. days which shal be the year of the Iews redemption Dan. 12.11 which is to be finished four thousand year after which is 1335. daies but these are times â—hat I cannot now speak to Eighthly then shall be amongst them a glorious Church in which the presence of the Lord shall dwell Ezek. 37.27 I will set my Tabernacle among them for ever more And elsewhere Ezek. 48. ult the name of the City shal be Jehovah shammah the Lord is there Rev. 21.3 The Tabernacle of God is with men and he will dwell with them and it is not in Heaven for it is new Jerusalem that comes down from God out of Heaven and the Kings of the earth shall bring their glory to it and the glory of the Lord and of the Lamb shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the light of it and Rev. 21.12 twelve Angels at the gates and there shall be no use of the service of the Angels in Heaven they are sent forth as ministring spirits for the good of the Elect. But when they are gathered in as their Kindom begins with the Kingdom of Christ so shall it end also for he will put down all rule authority and power it is to be understood Etiam de principatu Angelico as well as of any other And they shall have the purest Ordinances Rivers of water of Life that is clear as Christal not running blood not mixed with fire Rev. 22.1 Not blood as is the Doctrine of Antichrist nor mixt with Fire either of affliction or contention as are the doctrines of the reformed Churches and then shall be the exactest discipline all that love and make a lye shall be without and the more of Gods order the more of his presence and his blessing for they shall see his face and his name shall bee written upon their foreheads c. Ninthly this Church of the converted Jewes shall be the Mother Church and shall be exalted above all the Gentile Churches the mountain of the Lords house exalted above the tops of the mountains Ezek. 16.61 then shalt thou be ashamed when I shall give thee thy sisters for daughters all the Gentile Churches shal know that they do receive as the Law from them at the first so now aboundance of light and nourishment great discoveries of God and of his grace for the light of the Moon shall be as that of the Sun and the light of the Sun seven-fold and the Temple shall be opened in Heaven and you may see into the Ark of the Testament all vailes shall be taken away both from the hearts of men and the mysteries of God and the Abdita the hidden things of God revealed the which should then be made fully manifest For he did not write the Word for the World to come but for the Life that now is and therefore there is nothing there hid that shall not be made manifest it shall appear unto the world that he wrote none of those divine mysteries in the word in vain Tenthly Then shall follow great peace and prosperity in the world all persecutions either from Enemies without or Tyrants within shall come to an end Ezek. 34.25.26 I wil make with them a Covenant of peace and wil cause evil beasts to cease out of the Land they shall dwell safely in the wilderness and sleep in the woods Esa 66.12 I will extend peace to her like a River that shall never be dryed up that when the enemies shall look when it will be dry it may be expected in vaine Labitur labetur Zach. 14.11 Jerusalem shall be safely inhabited persecutions from without for the four Monarchs shal bee destroyed and Satan shall be bound that he shall not stir them up to make war against the Saints Rev. 20. Ezek. 45.8 because their Princes before did slay them and not hold themselves guilty make nothing of oppression but now he saith my Princes shall oppresse my people no more a wall 12000 furlongs high Rev. 21.16 and for prosperity Esa 60.16.17 c she shall suck the milk of the Gentiles and the brests of Kings Eleventhly Over this people Iesus Christ shall in a glorious manner reign and that in a more eminent manner then he hath done over the Churches of the Gentiles for it is the Kingdom of David his Father which he is to sit on a Kingdom which he is yet to receive Ezek. 34.23.24 â—zek 37.25 Ezek. 21.26 David my servant he shall feed them and rule over them I will be their God and David my servant as a Prince amongst them when the dry bones are risen David my servant shall be their Prince for ever remove the Diadem c he will overturn overturn overturne and then will he come whose right it is The Scepter shal depart from Judah and they shall be many days without a King Any form of government of their own Hos 34. and what then they shall seek the Lord and David their King unto whom the Father hath committed all judgement Joh. 5.22 and in a special manner the Kingdoms and Nations over this people that from his presence their judgement is to go forth and therefore he shall in a more special manner be be King of the Jews as being his own people unto whom he hath a right of inheritance more then he has over any people of the world besides and yet I do confesse I do not see light from the Scripture to assert the personal reign of Christ upon Earth over them and the Saints reigning with him in his person I know Aliud est ChristuÌ„ regnare in Sanctis Aliud Sanctos regnare cum Christo both shall be in this life in some sense but yet whether Christ shall rule them by a personal residence upon earth is unto me still a doubt but this I say the Lord Iesus Christ hath a peculiar right unto the Kingdom of the Jews as he is of the seed of David And God will give him the Throne of his father David Twelfthly The people shall be exceeding holy in this Church walking in truth and sincerity there is a form of Godliness but there is little of the
God ariseth he hath abundance rise with him I say if the Lord old rise alone he is able to do it but whensoever he ariseth he hath aboundance rise with him When the Lyon roars all the Beasts of the forrest tremblâ— Observe I pray you when the Lord comes to Judgement against a people if he doth but say cause the instruments of vengeance to draw neer they come every man with a slaughter weapon in his hand immediately Ezek. 9.1 so when the Lord riseth up to execute vengeance upon an enemy I will give you but one place but it is a very glorious Scripture observe it I pray you Dan. 10.20 there is an Angel come to comfort Daniel and instruct him and he tells you now saith he I go forth against the King of Persia and when I am gone forth the Prince of Grecia shall come mark God riseth up as the Text tells you for it referrs to the same when God riseth up once then truly there is an Angel up and together with him all the power of the Grecian Monarchie When I am gone forth saith he then the Prince of Grecia shall come mighty wars there were between the Grecian and the Persian until the Persian were subdued before him Now how came it to pass the Angel went out first to fight against the King of Persia when God riseth up then I say there be abundance rise with him These are the grounds of the consolation that the people of God did take from the rising of God in his providential actings for them There is a word more that I would speak to A question will rise now in every one of your mouths Oh But how should a people know when by his spiritual eyes can he discern that God is raised up we see men rise an arm of flesh but how shall we be able to say God is raised up out of his holy habitation that were comfort indeed if we could conclude that but what if men rise without God Why now in answer to that I intreate you give me leave a little When God is raised up for a people he useth to cause magnam conjunctionem a great combination as it were and a joyning together of these five things observe them I beseech you and truly I think we may speak it with thankfulness to the glorious praise of our God they have very far concurred in the Lords rising among his people in England In the first place When the Lord is awakened by prayer that is the first thing prayer is Gods way by which he is raised up Iob 8.5,6 If thou make thy supplication to him he will surely awake for thee If thou make thy supplication to him what is the reason that God was raised up for his people here he was raised up by prayer look into Zach. 11.12,13 the Lord Christ he comes and prayeth how long will it be ere thou have compassion upon Ierusalem against whom thou hast had indignation these three-score and ten years why now what is the return The Lord answereth the Angel with good words with comfortable words I am jealous for Sion as soon as ever Christ prayeth my Brethren he prayes your prayers if ever prayer arise God ariseth I am jealous for my people That is the first You shall know when God ariseth if he be awakened by prayer and truly we had cause to hope in the beginning of our troubles that the Lord did pour a large measure a plentiful measure of the Spirit of prayer upon his people Secondly when the Lord defeateth the counsels of the enemy turns their plots upon their heads I beseech you observe the Lord is known by the judgements that he executeth when the wicked is snared in the work of his own hands when the Lord takes men and burns them like Bees in their own Hive truly that is an argument God is up men could not do that God brings mens waies eminently upon their own heads you have a Scripture very remarkable Micah 4. for I dare speak nothing to you but what I have a word for I the enemy say that they would come together and they would thresh Sion why now saith God they know not the thoughts of the Lord these are their thoughts I buâ— they do not know mine why what were 〈◊〉 thoughts Gods thoughts were to make their 〈◊〉 against the people of God to be the means of their own ruine their own counsels should destoy them for so he saith they shall be gaâ—hered togeâ—er as sheaves in a flore arise and thresh O daughter of Sonâ— they thought to come together to thresh the Church I but saith God they themselves shall be threshed they shall be gathered together as sheaves to be threshed it would be horrible ingratitude for any of us to overlook the manifold appearances of God in this kind in these latter daies and not confess the Truth That is a second ground how we may know whether God arise for his people In the third place when the Lord takes away the hearts of his enemies truly my Brethren the discipline of Spirits is not in men but in the Father of Spirits when it shall be truly said the men of might have not found their hands when that shall befall them that the Lord threatneth in Nahum 3.17 their Captains shall be like the great Grass hoppers in a Sunny day the Sun ariseth and they are gone when their strong holds shall be like ripe figgs falling into the mouthes of the Eaters when God shall make the very names of men terrible to the enemies certainly God hath the Discipline of Spirits when it shall be said the sword of the Lord and the sword of Gideon and that as it is said a Barley Cake shall overthrow the Tent this is the Lords doings Certainly God doth arise In the fourth place when the Lord acteth the Spirits of his people unto high and noble and invincible resolutions draws them out to resolutions more then men when he guides their strength when he girds up their spirits to the busineâ—s in Zach. 4 6. Not by power nor by might but by my Spirit how did the Spirit of God do it truly it is the Spirit of God working in the hearts of men raising up their hearts to encounter with the greatest difficulties to look a thousand deaths in the face with boldness and elevating the spirits of men beyond what or linarily is in men this is the Lord the Lord riseth when it is so And then in the last place when the Lord goes on in waies of mercy and draws out his loving kindness sometimes the Lord may step forth for his people and he may withdraw himself again and then the misgivings of their hearts will be ready to say it is the Lord is upon us but when the Lord holds on a continual tenor of mercies when it shall be said as it was to Ioshua there is no man shall stand before thee all the daies of thy life I am with