professors will soone be blasied into so many black Atheists The blossomes of their naked and empty profession will fall to the ground like so many untimely figges when either shaken by adversity inveigled by impostors or tempted by preferments let us therefore wash off the paint of Hypocrisie from all our religious performances let us study to know the truth as it is in Jesus that we being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and built a Col. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cle. Alex. p. 531. up In Him and stablished in the faith we may not be tossed up and downe with every winde of doctrine above all not with that wind of Atheisme which blowes from the bottomlesse pit Whatsoever part of Gods work we go about whether hearing and ruminating upon his word inlarging our soules by prayer celebrating and sanctifying his day or any other of his ordinances let us unite all our nerves and sinews and gather together all our scattered affections into one channell let us valdè agere do the Lords businesse with all our hearts that we may expresse not a forme but the very power and energy of godlinesse it selfe How intense are the endeavours of men in the pursuite after the vaine and fleeting shadowes of this life there is rising early running and sweating O that we could go some degrees backward in this earthly race and abate of our worldly vehemency that we might drive on the more zealously and presse forward more earnestly to the mark of our high calling in Jesus Christ O that our spirits did even burne b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 12.11 within us with a fire like that of the vestall virgins which may never go out but may still be flaming forth at our mouthes in setting forth the prayses of God that so we may not only bable forth vaine and unsignificant words or fumble in the things of God as if we were out of our Element and unexperienc'â— in heavenly and spirituall matters but that our tongues herein may be as the pens of ready writers as if one of the Seraphims had toucht them with a live coale from the altar Esa 6 6. As if the holy ghost had fallen on them in fiery tongues or as if both our hearts and tongues were in the same frame as Davids was Psal 39.3 my a I am not ignorant that some understand this text as rather setting forth the passion and perturbation of David then his Zeale heart was hot within me while I was musing the fire burned then spake I with my tongue When we are thus pregnant with groanes which cannot be uttered when we cast off all cloakes and vizards of dissimusation and serve the Lord in truth in sincerity and from the bottome of our hearts come Heretick come Tyrant come devili ignes cruces bestiae come fire sword wilde beasts we shall remaine unshaken and be able to say with those holy Martyrs confounded be they that worship carved images come what will we will worship God in Jesus Christ that b Brightman on Rev. 3. so by our holy constant and regular zeale we may confute their interpretation who maintaine that the Church of England is intended and pointed at by the luke-warme church of Laodicea 3. Take heed of Enthusiasmes Beleive not every spirit for there are false and erroneous spirits gone out into the world The poets speak of Pandora sending a box to Epimetheus which being opened filled the earth with all manner of diseases and maladies who can think but the foule spirit hath opened such a box and let gone abundance of unclean spirits into the world they must needs be many seeing one Demoniack was possessed with legions and some are of opinion that the aire wherein we breath is full of devills And they are so much the more dangerous in that they counterfeit the holy spirit of God They are habited with Samuels Mantle They are transformed into so many Angels of light and to complete the danger they use the voice of Jacob so that if it were possible they might deceive the very Elect. Satan was ever an o M. Blake of the Sacra c. 2. Ape of the true God in most of his dispensations and as art sometimes imitates nature so lively that the workes of Art are taken for the effect of nature as Zeuxis his grapes painted on the wall invited the birds as if they had been true living grapes so the jugling impostures of the old Serpent have passed for the operations of Gods own Spirit The Prophetesse of Delphos mentemque priorem expulit otque hominem toto sibi cedere jussit pecture Lucan l. 5. when she was inspir'd with a cold wind out of the Cavernes of the earth breathed from the Devils own nostrilles she was said to be plena deo full of Apollo full of God but the world was wonderfully delivered from this cheat as Chronologie observes when the Virgin was delivered of her Son Jesus Christ then the voice of Oracles was silenc't and those spurious inspirations expired The Harlot Philumene would perswade men that she was numine afflata inspired from above whereas e pag. 235. Tertullian sayes of her that à juventâ habuit Doemonem familiarem she had familiarity with the Devill from her youth Famous was the method of Mahomet which the Devill put into his head to put granes of Corne into his eare and then accustome a Dove to pick them forth that so he might cosen a great part of the world with an opinion that his Hotch-potch of innovations was dictated and indited by the Spirit of God in the shape of a Dove No doubt but Rome owes much of her trumpery and idolatry to this subtile stratagem Germany laments this delusion to this very day And I wish we might not come nearer yet to our own dores Alas how many in our g Anabaptistarum furor ublin teneras Christi Ecclesias Jese instar Scrpentum insinuat Mâ—lch Ada in vita Musculi pag. 376. daies have laid aside the Scriptures which were indited by the Spirit of God 2 Pet. 1.19 And forsaken the ministers of the Gospel who were set over the slocke by the Holy Ghost Act. 20.28 As those that brandish a leaden sword and preach a dead letter and all this under a pretence of immediate teachings and Revelations from above and so they have fallen like lightning from heaven from Professours of Religion to become profest Ranters razeing and levelling the very foundation of Religion denying the Resurrection Heaven and Hell Far far be it from me to derogate from the efficay of Gods spirit which the Lord has promised to powre forth in Gospel times It is the very life of our soules as our soules are of our bodies the Spirit of our Spirits witnessing to our spirits that we are the adopted children of God The Spirit of supplication whereby we cry Abba Father Which moving upon our hearts makes them fruitfull in goodneste warmes them with
is compared to a flocke Bishop Lake now if a flocke be tame and not salvage they keep together and if a lamb be excluded the folde it bleates and cryes till it comes to his company therefore such as stray and doe not complain it may be doubted whether they be sheep or no. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publike Assemblies have the best claime to the presence of God and the Saints have had most experience of it there therefore the people met together in prayer to hear the word and to break bread Acts. 4.24.8.6.46 David desired to praise God in the middest of Jerusalem whereupon Basil cryes out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Basil pag. 129. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this sounds better in Greek then it would in English therefore I forbeare to translate it I had rather pray that as we have but one foundation Jesus Christ Bishop Andrewes Ser. pag. 599. so we all had but one roofe that we might all drinke and be baptized into one spirit for division of places Will not long be without division of mindes As we all pretend to be of one family so let us feed at one table We may judge of the power of Gods presence in the congregation by the horrid effects of his absence from them that wilfully desert the congregation for as if they were fallen into a quag-mire they sinke sinke still they goe on from errour to errour and like Africans abound still in new Monsters Gen. 8.9 or like Noahs dove which being sent out of the Arke could find no rest for the plants of her feet O that they would imitate that dove in returning back again to the Arke Some may disrellish this as a digression but I look upon it as a needfull illustration of this truth viz. that as God is specially present in the congregation of his Saints so he stands in the Congregation of the mighty The efficacy of gods standing among the mighty is very various God stands as the motion of the Sun in the firmament has diverse operations in communicating light heate and severall influences among all bodies round about it Or as God promises his people in his Covenant that he will be their God that is what is in him shall be theirs his power to protect them his mercy to save them his grace to sanctifie them and his wisdome to instruct them This I take to be the meaning of that reasoning you are Christs 1 Cor. 3.23 and Christ is Gods God by standing among the mighty imparts unto them the vertue and benefit of his attributes 1. He inables and qualifies them to governe though unfit and undisposed before When a Cardinall is made Pope they say he is quite changed he becomes Dominâ—â—â— Deus Papa and he is changed indeed Mat. 23.15 but t is into a Lucifer of pride He is twofold more the child of Hell then he was bofone But when God installs men in the seate of government be many times fits them for their places you may see this in the Judges of Israel they were no sooner separated for that imployment but the Spirit of the Lord Jud. 3.10 11 29 13.25 the spirit of government and the spirit of fortitude came upon them as upon Othniel upon Jephtah upon Sampson upon the seventy elders God took of the spirit of Moses and put upon them Num. 11.25 The Spirit of the Lord came upon Saul and he was another man after his anointing 1 Sam. 10.6 What was Gideon He was threshing wheate when the Angell came unto him As the Romane dictator was fetchr from the plow but the Spirit of the Lord came upon Gideon and then he thresh't the enemies of Israel with as much dexterity Judg. 6.11 34. as ever he thresh't wheate in the floore Vse As this may hold up our spirits though rude and unexperienc't men be exalted to governe because God stands among them so it should teach Magistrates themselves to pray for this spirit of government God has given iâ— to others and why may be not to them He can discharge no calling well that does not pray for aide from above much â—esse this high calling of government You have an excellent example in Solomon after the death of David 1 King 3.7 8 9. O Lord my God! thou hast made thy servant King I am but a child O give thy servant an understanding heart And how was the Lord pleased with this prayer go thou and do likewise 2. In particular God stands to impart wisdome to unravell and make plaine many difficult causes which are intricated and twisted by Satans policy and to extricate the truth out of those Meanders and Labyrinthes wherein it is concealed It is the honour for Kings to search out the matter Prov. 25.2 The woman of Tekoah told David 2 Sam. 14.17 as an Angell of God so is the Lord the King to discerne good and bad When Caiphas said it was expedient that one should die for the people This spake he not of himselfe saies the text Jo. 11.51 but as High Priest that yeare How wonderfull was Solomons judgment in deciding the controversie t'wixt the two women 1 King 3.25 concerning the child A divine sentence is in the lipps of a King Prov. 16.10 or as the Hebrew word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is divination in the lipps of a King Gen. 44.15 Wot ye not that such a man as I can certainly divine Sacer quidam instinctus noÌ„ defuit septuaginta lembus adeò ut Magiae periâ—i existimarentur Curaeus de Repub p. 85. When I consider the Almost miraculous discovery of the Gun-powder treason by a letter which none could understand but the rulers of that time and when I call to mind that small experience which I have got in these solemne meetings by observing how the Judge by his acute and searching reasonings has stript the guilty prisoner off all his fig-leav'd pretences and beat him out of all his trenches Perforabat judicium montem Maimonides transla p. 63. untill he has sifted and bolted out the very truth though the prisoner at the barre has endeavoured by all his turnings and windings by raiseing a mist or like that fish which being in danger of taking casts out of his mouth a black humour Soepiae Tertullian to mud the water that so he may the beâ—ter escape I say when I consider these things I can not but attribute a more divine energy to the arguings of rulers then of other men As there is more efficacy in the heate of the Sun then in the warmth of the fire when the Lord had rejected Saul from being King the Spirit of the Lord departed from him 1 Sam. 16.14 3. He stands to bestow upon them Prov. 8.15 that power which they have The powers that he are ordained of God By me Kings raigne and Princes decree justice He translates the Kingdomes of the
you one Caveat Cyprian Ibidem take heed of that prostitutae vocis venalis audacia of painting a rotten cause with the varnish of Sophistry and Eloquence Nazis this is to cast the flowers of Rhetorike upon a sepulcher This is cum lingua scortari to constuprate nay murder justice when by your Midwifry you should bring it to light Alas what good shall all fees do you when the great judge shall frowne and your owne consciences shall vomit up all ill gotten goblets then the clearer you have bin in your practise here the more comfort shall you meet at another barre and the brighter shall you shine in another firmament You of the severall Juries Jury Be faithfull in the discharge of your oaths this day be neither partiall nor rash steere your course twixt rigorous severity and foolish pitty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be prodigall of mercy is as dangerous to a Common-wealth as too much rigour As a Tyrannicall governour is better then at none all A little blood seasonably shed do's prevent a greater torrent afterwards therefore endeavour to temper mercy and judgment together Be not meal mouth'd in concealing or mineing the abuses of the County bring them to the physitians of the State that they may be healed be not indulgent to swearers and drunkards say not all is well when sin eccho's so loudly like the Amalekites cattle in the eares of Samuel this is to exempt them from the answer of men and to expose both your selves and them to the vengeance of God As for those that wait on either Court to give in their Testimonies Witnesses I need only to mind them of the awfull Majesty of God by whom they are to sweare even the almighty God of truth therefore take heed of invoaking him to justify a lye Solemne oathes were to be taken before the Altar 1 King 8.31 which was a signe of Gods presence that the greater feare and reverence might be wrought in men therefore still we lay our hands on the book a false oath will recoyle into your owne bosomes and the venome of it will drink up your owne spirits the greatest mischeife will be to your owne soules D. Zouch Perjury saies a learned Civilian is worse then Atheisme the Atheist denies there is a God and lives accordingly but the forsworne man acknowledges there is a God sweares by him yet derides him such persons make this land to groane and mourne Let these words Jer. 4.2 be alwaies in your thoughts in your hearts Ex. 28.36 thou shalt sweare in truth in righteousnesse in judgment so shall righteousnesse unto the Lord be set up in the midst of you The gates of Bath-Rabbim shall this day shine and you shall make preparation to enter through another gate you shall passe from the gate of Sion to the gate of heaven from the Areopagus or Hill of justice to the holy Mount of eternall mercyes From Bath-rabbim the daughter of a multitude to Rabbim a multitude indeed from one assembly to another from a mixed Assembly of an handfull of men to the generall Assembly and Church of the firsthorne nay to an innumerable company of Angells and to the spirits of just men made perfect And now me thinks I am so rapt up and ravisht with this advantageous exchange of ragges for robes and dirt for gold that I find my spirits quite mov'd into another channell I must leave preaching and begin to pray that God of his infinite mercy would in his good time make us all free of that Jerusalem which is above Ps 82. v. 1. God standeth in the congregation of the mighty he judgeth among the gods THere was no Nation under heaven to be compar'd with the children of Israel for hapinesse and glory in that God was so nigh unto them in all things that they call'd to him for as Moses makes the challenge in their behalfe Deu. 4.7 And indeed happy are the people that are in such a case yea blessed are the people which after this manner have the Lord for their God and David gives the reason for in his presence there is fulnesse of joy Ps 16.11 Are not we happy upon this account at this present if we knew but our owne happinesse may not we take up Moses his gantlet and answer his challenge May not we confront our Goshen with the Israelites Canaan and compare the Lords going out before us in his word and spirit with his going before them in a pillar of cloud by day and a pillar of fire by night We have not only a title to Gods generall presence as he fills heaven and earth For so he is alwaies about our paths and about our bedds either to smile a Ubi non est per gratiam ibi est per vindictam or frown upon us b Act. 17.27.28 for in him we live move and have our being Whither shall I go from thy spirit or whither shall I flee from thy presence Ps 139.7 8 9. But now I hope we are all met together in the name and feare of God here at the mercy seate at the Aâ—ks of the Testimony and then God will not onely treate with us by his delegates his Angells but God himselfe will vouchsafe to give us a meeting We have his owne promise for 't Mat. 18.20 Where two or three are met together in my name there am I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the midst of them there is his speciall gratious propitious saving presence He stands in the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herodian so that t is no paradox to affirme that this place is heaven it selfe Rome is there where the Emperour is the court is there where the supreme magistrate do's reside and Heaven it selfe is there where God vouchsafes his speciall presence and therefore the Church of God is so often call'd the kingdome of heaven in the Gospell But we have another advantage of Gods presence at this juncture of time The gods are come downe unto us in the likenesse of men and where these gods upon earth are assembled the God of heaven will not be farre off God standeth in the Congregation of the mighty he judgeth among the gods Basil speaking of this book of the Psalmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 55. calls it a common treasury or storehouse of all wholesome doctrines standing in the midle or center of the scriptures as if the lines of the whole book of God met in the book of the Psalmes Here are seasonable lessons for men in all conditions Art thou under the harrowes and sawes of outward affliction art thou roaring with Heman under spirituall desertions art thou stretching thy selfe upon thy bed of languishing art thou opprest imprisoned derided Here are Elegies mournfull dities whereby thou mayest empty thy soule or allay thy sorrow Art thou elevated or dilated with inlargements of heart dost thou flourish as the palme tree or sprout as the cedar in
grace yet does not alwaies shew us the things he hath given us The Church doth not alwaies take notice of her owne graces and the right she hath to comfort Dr. Sibbs on Cant. 5. set forth by Mr. Nye We know not how conversion is wrought in us in its first moment Despaigne Vulgar errours p. 11.12 Many are drawne by grace yet know not the Mathematical point of time Rutherford on John pag. 276. Opera Spiritus sunt interna imperceptibilia Solique Deo possessoribus nota R. Crosse in Conc. pag. 7. Inchoatae regenerationis tem pus non semperscitur aut discernitur ab ipso regenito vel alio quovis inspectante ut experientia docet in aliquibus qui à pueritia in exercitiis religionis educati sunt in quorum conversione nulla notabilis mutatio perspici potuit in his verum compertum est Christi dictum Non venit regnum Coelorum cum observatione c. David Dicsonus Therapeuâ—ica sacra pag. 128. 172. Grace is often received an childhood and is then ordinarily wrought by the teachings and instructious of parents So that few believers can name the time or Sermon when they were converted Mr. Baxier in his thirteenth direction for peace of Conscience Many are eminent in sanctification whose growth in grace is seen and yet the beginnings not knowne M. Blake of the Cove pag. 464. M. Bayne on Eph. 1.13 pag. 209. clonde of wituesses men famous in their generations to assert it and to set their seales thereunto 3. I come to the notes and Symptomes of saving grace O that out of a sense feeling and true experience of these in myselfe I may draw forth a counterpane and demonstrate them unto you What through ignorance selfe-flaterry and presumption most men count themselves in a state of grace though men be never so vile yet they will take it for a great disgrace to be called gracelesse persons Some come to this perswasion because they are not as bad as the worst in committing grosse sinnes as the Pharisee I thanke thee O God! I am not as other men are these men are only negatively religious tell such men of their faults and if your reproose does not rebound backe into your owne face they will soone tell you others are worse then they as if the way to make themselves cleane were to cast dirt into others faces or because others goe to Hell therefore they will goe for company Others are eminent in knowledge civil honesty moral vertues and so they mistake a cloude for Juno the wildings of the wildernesse for the clusters of Canaan A tympany or confluxe of ill humours goe for the living birth of grace Ahabs humbling of himselfe for true repentance Achitophels Counsel for an oracle of God Such men have need of an Heavenly perspective that they may discerne wheat from such chaffe true grace indeed from such glorious sins and guilded abominations all is not gold that glittereth all gifts and parts all knowledge all good affections and motions of heart are not infallible marks of grace Qu But how may I know whether I have true grace or no An Hast thou faith thou hast grace for this is her eldest daughter this is one of the cheifest branches of the stemme of grace but this is obscurum per obscurius this is to illustrate one obscurity by another how may I know that I have faith by love faith f Gal. 5.6 works by love love towards God love towards the brethren who have on them the image of God now love towards God is known by our obedience to him if we love him we will keep his CommaÌ„dements positivly by doing what he comands negativly by abstaining from what he forbids our love to the brethren is knowne by the opening of our bowels to any upon this consideration that they belonge unto the household of faith by our g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhe. lib. 2. cap. 4. Hominibus innovatis datur Spanhe rejoyceing at the prosperity of the Church remembring Jerusalem in our mirth and also hanging up our harpes when the servants of God are brought low through tyranny and persecution this is cal'd a new commandement Joh. 13.34 Because those only who are renewed by grace can fulfill it Herein we know that we have passed from death to life because we love the brethren thus ab ultimo ad primum by the truth of our obedience unto God and love unto his servants we may try the sincerity of our grace As by our h Rom. 6.29.30 1 Pe. 1.2 Conforming to the image of Christ and by our obedience expressed in our sanctification which is the lowermost round in the Jacobs ladder of our salvation we ascend upward to our justification and vocation untill at length we arrive to the knowledge of our election and predestination as we may pursue rivers to the spring-head from whence they flow more particularly 1. True grace begets a watchfulnes against sin even smaller more secret sins as well as those which are scandalous and bring shame and reproach along with them It cannot dispense with fat Agags or pleasant Dalilahs but proclaimes open warre and defiance universally against all corruptions great and small The gracious soule deliberates with Joseph upon any sinfull suggestions how can I doe this and sinne against God It dashes the very bratts of Babylon apeices our very sinful thoughts and imaginations are charmed supprest and smoothered the flesh is crucified with the affections and lusts nay it makes us run counter and find out our former sinnes before they find us out that we may be avenged of them before they take vengeance on us as Joseph's brethren many yeares after the fact committed cried out verily we are guilty concerning our brother thus whosoever is borne of God sinneth not because the seed abideth in him neither can he sinne because he is borne of God 1 Joh. 3.9 10. That is he is not absolutely freed from sin but he sinneth not with a Complacency and a full swing or consent without any regret reluctancy 2. Those that have true grace will alwaies be improving of it Joh. 6.34 and thirsting after more Lord evermore give us of this bread they have tasted that the Lord is gratious and it will be as easy to restraine them from their ordinary food as to take off the edge of their desires after the savour of those good ointments which slow from Christ after that Nectar Ambrosia those a Can. 2.5 Flagons of wine that heavenly Manna whereby they are not onely refresht but nursed up unto life eternall no man having drunk old wine strait way desireth new for he saith the old is better Luk. 5.39 All the former delicacies and Curiosities of the world are but as so many empty huskes as pudle water or filthy trash A longing desire after b Rutherford 2. part Survey of Anti. c. 4. grace proceeds from grace and is the fruit
Histories were all ancient Records and Annals lost we that are but of yesterday who have seene the out-goings of God in these nations within a small compasse of yeares last past may easily discerne this method in the way of his judgments How manifest are the tracts of his Chariot wheeles How hath the cup of his fury been handled from one troubler of Israel to another How fresh and how wonderfull have the works of God in this kind bin in our eyes The Lord has been knowen by the judgment which he executeth The wicked is snared in the work of his owne hands Psal 9.16 We can say and posterity shall say doubtlesse there is a God that judgeth in the earth Obj. Me thinks I heare the whispers of some wicked heart endeavouring to Confute the truth of this doctrine by its owne impunity Thus I have bin a traitour and rebell to heaven I have abused the name and the day the Ordinances the Ministers the Saints and creatures of God yet I am lusty and strong I never came into any misfortune my bull gendereth Job 21.10 and faileth not my cow calveth and casteth not her calfe I am troubled neither with head-ach nor heart-ach I wash my very foot-steeps in butter Who is there among all the strict and precise worshippers of God who ever injoy'd more affluence and health more prosperity and successe then I have done where then is the execution of his judgments how is God a God judging in the earth 1. T is true this very thing to see the wicked prosper and increase in riches did not only perplex devout Salvian and made him cry out cur probi jaceant improbi convalescant why are good men troden under foote and the wicked insult and triumph But it made even David himselfe to stagger Ps 73.2 3. My feet said he were almost gone my steps had well nigh slipt When I saw the prosperity of the wicked untill vers 17. He went into the Sanctuary of God and then he understood the end of these men namely how they are set in slippery places to be cast downe into destruction Alas notwithstanding all their jollity and all there thriving in the pathes of sinne though they take the timbrell and harp and rejoyce at the sound of the organ though they put farre from them the evil day yet they know not but in a moment they may go down to Hell 2. God do's not punish every sinner with severe punishments in this life but as a a B. Cowper Divine observes sometimes he singles out a sinner to make him the example of his Justice and to shew that there is a God Others he lets go for the present to assure us of the judgment which is to come Now as for such who are repreived from the judgments of God here and yet reserved for eternall burning hereafter they have no cause to hugge and Flatter themselves in such a suspension of their sufferings For God is sometimes most angry when he seemes not angry at all He will recompence the slownesse of his coming with the vehemency of his blow Israel was in a most deplor'd Condition when the Lord said I will not punish your daughters when they commit adultery nor your sons when they commit Whoredome Hos 4.14 This is a terrible b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignati ad Ephesios p. 38. kind of lenity Misericor diam hanc Nolo I tremble at the thought of such mercy such longanimity and patience will undo us Let God rather smite me here then destroy me hereafter 3. The worst of men are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all c Chrysostome respects wicked but they have some morall good or some Common graces in them which God is pleased oftentimes to reward with temporall blessing and for this cause also the judgments of God are respited towards them As Ahab was a bloudy wretch a very Hypocrite yet because outwardly be humbled himselfe God adjourn'd the judgments which he pronounced against him and promises that he will not bring the evill in his daies but in his Sons daies 1 Kings 21.29 Vse To winde up all in a word of application Do's God judge sinners proportionably to their sinnes so that their sufferings carry an analogy with their sinnes then le ts not only be circumspect and wary that we provoke not the majesty of our sinerevenging God lest he make us the next monuments of his indignation lest we kindle a fire and he compasse us about with sparks and make us lye down in the fire we have kindled Ela. 50.11 And with his hands he ingrave our sinne though never so secret upon our very foreheads in the execution of his judgments upon us But Secondly le ts study the nature of our Calamities and the judgments whether Nationall or personall that are upon us in the daies of our distresse that so we may the better finde out that Achan which troubles our camp I meane that sinne which had a more immediate Causality and influence into our sufferings that so in the daies of our humiliation we may fight neither with small or great but set our selves in array especially against that Agag that master-sin which made most havock of our peace and was the maine engine to pull downe our judgments upon us THE END Seasonable Instructions for the Right Worshipfull G. P. Esq and the Honourable Lady the Lady K. B. directing them how to make their Matrimonial Yoke Easie Light Sweet and Comfortable Your name Sir in French signifies pure Faith and yours Dear Madam in Greek imports pure Manners O happy Mates to whom all things are pure Whilst Purefoy and Katherine indure How can there breach of Promise be or strife Whilst pure Faith meets with purity of life Noble Sir and Elect Lady IT would be almost a sin to sever your names whose hands have been so lately joyned whose hearts so long long long may they so continue It was my Happiness and Honour both to be the instrument of the first It was the power of Heaven alone which did the last And as the Heavens did both begin and consummate your happy union so let their sweet influence and propitious aspects for ever preserve that Knot inviolable and make the Ocean of your love to flow with the Chrystal streams of mutual Complacency without the least tincture of discontent or any mixture with the waters of Marah Let living purling fountains cease to run Before this Knot be raveld or undone Out-vy the Constant Doves let your Rings prove The perfect Emblemes of your endless love But on a sudden me thinks I am surprized with trembling and begin to quiver out of a jealousie of my self lest this address should seem to flow from boldness flattery or any pragmatical humor yet these vapours are no sooner raised then scattered for why should such black thoughts interrupt my Pen These suggestions are but the untimely issues of a sick fancy I never travelled with such