he saith to me he must have the warrant of his own mission from a special illumination of his own understanding or else his Trumpet will never give a certain sound 4. This bindeth the hearer to affection For if the spirit speaketh to the Churches then qui habet aures audiendi audiat he that hath ears let him hear Est Deus in nobis God is in us they do not flatter us as they did Herod and we shall never die of the wormes for receiving that testimony of our Ministry if we deal faithfully that say of our preaching The voice of God and not of man for Saint Paul testifieth of the Thessalonians For this cause also thank we God 1 Thes 2.13 because when ye received the Word of God which yee heard of us yee received it not as the Word of men but as it is in truth the Word of God which effectually worketh also on you that believe Beloved it is true that we that are now the witnesses of God have not that open accesse to him that the Prophet had to receive immediate instructions from his own mouth But Christ saith Sicut misit me Pater it a ego mitto vos as the Eather sent me so send I you And he telleth his Father how he hath provided for his Church till his second coming I have given them the word which thou gavest me Iohn 17.8 and they have received them and having so done he said unto them Ite docete Go and teach When thou comest then to Church and hearest Moses and the Prophets and the Psalms which was the Manna wherwith God fed the fathers before the incarnation of Christ when the Veile of the Temple was up remember what Abraham said to the rich man Habent Mosen Prophetas audiant eos They have Moses and the Prophets let them hear them that is the way to keep out of hell When thou hearest the voice of the Sonne of God in the Gospel the Veile of the Temple being torn from the top to the bottome Christ now reveiled to thee with open face Take heed thou despise not him that speaketh to thee in the Ministry of a mortal man this is a treasure which is brought unto you in earthen vessels value the vessels at their own worth in themselves but yet regard them above their worth for their use for they bring you the treasures of wisedome and knowledge Enough to make you wise unto salvation sufficient to beget faith in you by which you may overcome the world enough to make you perfect throughly perfect to all good works This is done by our Ministry if you will hear God in us and what would you desire more then to be taught how to become wise and honest for such are not afraid of the Parliament and say with Saint Paul With me it is a very small thing that I should be judged of you 1 Cor. 4.3 or of mans judgement 2. The vigilancy of the Prophet I will stand upon the watch Amongst the great titles of honour and service that are given to the Ministers of the Word in Scripture this is one they are called Watchmen It is Gods word to Ezechiel Ezek 3.17 Sonne of man I have made thee a watchman unto the house of Israel therefore hear the word at my mouth and give them warning from me which is repeated in the same words chapt 33.7 as the Margent of the Kings Bible directeth you This correspondence must be between God and his Minister for if God do make us watchmen over the house of Israel then with Habakkuk we must stand upon the watch Let not us plead the trust of God committed to us except we can plead our faithfulnesse in the discharge of that trust This is indeed an honour done to the Prophets and Ministers of the Church to commit the Church of God to our care but the burthen of this care to keep watch is exceeding great A necessity is laid upon me and wo be to me if I preach not the Gospel Here be two things in this office 1. To watch 2. To give warning 1. Some can watch but they can give no warning Ministers of good and preaching lives but not apt to teach which Saint Paul requires in his Ministers Of whom Saint Hierome saith Innocens sine Sermone Conversatio quantum prodest exemplo tantum nocet silentio 2. Some will sometimes give warning but they cannot always watch Preach learnedly when they preach but they have not learnt out all their lesson of the Apostle Cave tibi doctrina in his Persta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in these things it requires incumbency as the Law calleth it 3. But if we will do our duties we must do both some would fain do both and cannot get a watchmans place there is none void For be the People never so empty yet Ecclesia est plena the Church is full All is not well that way the Church complains and they that have laboured abundantly to enable themselves for this watch are too much searched and examined too narrowly for their gifts Others have a watch but they do not with the Prophet stand upon it either they sit at ease or they sleep it out soundly this Prophet promiseth to stand in readinesse for action and execution of his charge Beloved many will not beleeve it but we feel it if we make conscience of our duties in our calling that our vocation is laborious this watching in all weathers and this robbing of our temples of their timely rest to attend the watch over your souls as those that must give an account to God for our selvs and for you is an honourable burthen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is sufficient 1. Vigilat hostis The enemy watcheth he compasseth the earth to and again he goeth about like a roaring Lyon he is ever either reaching out an Apple of temptation as to Eve or stretching our an arme of provocation as to the blessed Virgin gladius pertransibit animam tuam We must keep you waking that he bring not upon you the spirit of slumber we must awake you if you sleep in sin that he surpize you not Custos Israelis non dormit the keeper of Israel slumbreth not Alexander lies down to sleep without fear because he leaves Parmenio his faithful counsellor waking David will lay him down in peace and take his rest seeing God doth make him dwell in safety Dominus dat dilectis suis somnum Yet let us observe two things concerning our sleep for the Apostle saith Therefore let us not sleep as do others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 5.6 as unbeleevers Lyranus qui sunt increduli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as are left out of the Church and out of Gods fold to the world let us not sleep so how then 1. Before our sleep let us take Davids example for our Donec until I will not give sleep to mine eyes nor slumber to
a life which else were a death for the wicked are dead in trespasses and sins so Christ saith let the dead bury their dead and the wanton widdows are said to be dead even whilest they live But by faith our natural life hath life put into it as the Apostle saith And the life which I now live in the flesh Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me And surely this comfort must be applied in my text so though not so only to cheer the natural life of the distressed Jews against the many oppressions of the Chaldaeans that their faith in the promise of God must be their life as David saith I had verily fainted but that I believed to see the goodnesse of God in the land of the living There faith preserved the natural life of David 2. This includeth also a spiritual life which is the conjunction of our soule with God by Jesus Christ for what doth quicken us but our faith for by faith Christ dwelleth in us and by faith we are rooted and grounded in him Eph. 3.17 Col. 2 7. 3. This includeth an eternal life for how do we come to be where Christ is but by faith Christ first testifieth of the faith of his Church then he prayeth Father I will that they which thou hast given me may be with me that they may behold the glory that I had with thee c. They that overcome this world do overcome it by faith and such as have this faith do grow boysterous and violent They take the Kingdome of God perforce And this perchance gave occasion to the various lection some reading in the present vivit doth live some in the future vivet shall live some understanding the natural and spiritual only others only the eternal life But I understand the promise extended as the Apostle saith to both for godlinesse hath the promises of this life and that which is to come This sheweth what is meant here by faith not the historical faith by which we understand what the Will of God is Not a temporary faith which trusteth in God for a time and after falleth off from him Not the faith of miracles which even some wicked Persons whom Christ will not know at the day of judgement had Not the faith of hypocrites which seemeth and is not but a justifying and saving faith For we must live by the same faith here by which we must be saved hereafter And this faith is called the ground of things hoped for Cicero defineth the Latine word fides of fiat for it implieth performance Saint Augustine of the word fides saith Duae syllabae sonant Fides prima à facto secunda à dicto which may have a double construction 1. With reference to God for his dictum doth assure factum and that is our fides 2. With reference to us for as Augustine saith fac quod dicis credis do what thou sayst and thou beleevest I will not conceal from you the dissection of this word Fides as a witty Ancient hath anatomized it into five several letters by which he collecteth the ingredients which must meet in a saving faith 1. F implyeth facere to do as the Apostle saith Rom. 2. Not the hearers but the doers of the law shall be justified And Christ saith Not every one that saith unto me Lord Lord Mat. 7. shall enter into the Kingdome of heaven but he that doth the Will of my father which it in heaven For a man must not be of the number of them who confesse God with their mouths and deny him in their works 2. I this importeth Integritatem Integrity which doth expresse it selfe in believing all the Articles of Christian faith for that faith which is not entire doth not hold fast and there is no trusting to it 3. D that implyeth Dilectionem love Gal. 5. for our faith must work through love And Saint Bernard saith Mors fidei est separatio charitatis faith without love is dead And again he saith ut vivat fides tua fidem tuam dilectio animet And in the schoole that faith which is not joyned with love is called fides informis an unformed faith It is St. Augustines saying Cum dilectione fides est Christiani sine dilectione fides est daemonis For we find that the devils confest Christ Confitebantur saith Saint Augustine Daemones Christum credendo non diligendo fidem habebant charitatem non habebant 4. E implyeth Expressè expressedly for it is not sufficient to retain faith in the heart but we must also strive to expresse it two wayes 1. In the fruits of faith good life 2. In the outward profession as the Apostle doth joyne them together With the heart man beleeveth unto righteousnesse and with the tongue he confesseth to salvation Rom. 10. Against those Nicodemites which come to Christ by night and all those who think it enough to reserve the heart for God though their outward deportment be fashioned to the time and place and persons where when and with whom they do live 5. S. which standeth for Semper alwayes which doth express perseverance for it is no true faith if it do not hold out to the end Let us now put all together a true faith must be entire working alwayes by love so that men may see our good works and glorifie God which is in heaven In a word the faith here mentioned is an holy apprehension and a bold application of the favour of God to his Church in the mediation and merits of Jesus Christ by whom we do beleeve that God is in Christ reconciling us to himself and the just man doth live by this faith De verbis hactenus The words thus cleared we come now to the division of this text It containeth an Antithesis wherein two contraries are set in opposition one against the other 1. The man that is lifted up 2. The just man 1. Of the first he saith non recta est anima ejus his soule is not upright 2. Of the second he saith ex fide vivet he shall live by faith In the first I note two things 1. His notation Elevatus lifted up 2. His censure Non recta est anima his soule is not upright 1. His notation Elevatus This is a thing that God loves not for it it said God resisteth the proud that is the point of doctrine in this place God taketh offence at such as are lifted up Doct. It was the fall of the Angels that kept not their first estate ero similis altissimo It was the fall of man Behold man is become like one of us knowing good and evill Some think this part of the text meant of Nebuchadnezzar the proud King whose heart was so big swolne with his great victories that in the ruffe of self opinion he ascribed all to himself and therefore was turned to graze as in the story of Daniels prophecie
of our duty permitte Deo Caetera leave the rest to God Faith now doth all that remains to be done By Faith Isaak blessed Jacob Heb. 11.20 21. and Esau concerning things to come By Faith Jacob when hee was dying blessed both the sonnes of Joseph 2. In adversity Thus it serveth to furnish us with 1. Patience 2. Hope 1. With Patience to bear the present distresse without murmuring at God David is a notable and a full example of this Faith I shall shew you him in distresse For when the Amalekites had burnt Ziklag 1 Sam. 30. and had carried away captives all the people therein and amongst them Davids two wives Abinoam and Abigael David was greatly distrest so were all the people They lift up their voice and wept untill they had no more power to weep David beside this sorrow of his losse and compassion of the losse of his people c. Feared For the people speak of stoning him because the souls of all the people were greived every man for his sons and his daughters No remedy against all this sorrow but Faith 1 Sam. 32.6 But David encouraged himself in the Lord his God 2 Chor. 20. The like example of Jehoshaphat When some came and told the King of an army coming against him to invade him instead of mustering his men surveying his armour sending out for oxciliaries to resist this armie Or instead of sending a messenger to treat of peace to divert the enemy and to prevent war Jehoshaphat lets the enemy come on Vers 3. Jehoshaphat feared and set himself to seek the Lord and proclaimed a fast throughout all Juda he goes to Church and prayes O our God wilt thou not judge them for we have no might against this great company that cometh against us Vers 12. neither know we what to do but our eyes are upon thee In the very distresse to which this remedy is applied God hath threatned the Jews with an invasion by the Chaldeans he hath declared the enemy insolent and violent what shall the Jews do in the misery Observe God takes no care of the wicked let him sin let the Chaldeans do his worst to him but The just man shall live by his Faith For he shall possesse his soul in patience Beloved we hear of distresses abroad if we do but crosse the water the sword is drawen against the professours of the Gospel of Jesus Christ and they that have armes put them on to save their lives and stand upon their guard The bloody Iesuits cry to the French King of our Religion Rase it Rase it We know not how God may visit us hereafter when the light of Israel shall be quenched although there go over neitheir men nor mony to relieve the distresses of our own mothers children filios ecclesiae children of the Church such consultations are far above us yet let us pray for them to God that God would give them Faith to depend upon him and the just amongst them shall live by that Faith There is an example nearer kinne to this land the daughter of great Britaine and her root and branches for whom many a loyall heart in this Kingdom aketh in whose quarrel the honourable house of Parliament have in the name of the Commons offered to unlock all the treasures to put on armes and to adventure the lives of all faithful Patriots in the just cause of restoring them to their rightful inheritance and all such honours as their just claime shall challenge In their distresse I know no other comfort but my Text. The just shall live by Faith In a word where these three great and crying sins do raigne which in this Prophecy are threatned That is corruption of conversation when there is no honesty nor truth left amongst men but that every man studyeth the building of his own house he cares not where he hath the brick and the morter Corruption of Religion that schisme and heresie do carrie it from peace and truth Corruption of justice that honours places of service in the Common wealth and justice it self are sold for mony good men punished evil men rewarded Comfort Justus ex fide sua vivet the just shall live by his Faith 2. Faith furnisheth us with Hope That also 1. In Prosperity 2. In Adversity We have hope through Faith that God will continue his loving kindnâ—sse to us and not take away from us the light of his countenance So David Surely goodnesse and mercy shall follow me all the dayes of my life Psal 23.6 and I will dwell in the house of the Lord for ever Observe in Davids hope two things 1. The ground of it Faith in Gods protection for that is the part of the whole Psalme The Lord is my shepheard he shall feed me he restoreth my soul In the valley of the shadow of death thou art with me Thou preparest my table thou anoyntest my head with oyle my cup runneth over 2. The means by him used to continue the assurance thereof even by dwelling in the house of God continually that is by consecrating his whole life to Gods service and worship 2. In adversities We have hope that either God will strengthen us to bear it or give issue out of it This is grounded upon that promise of God to his Church I will not leave thee nor forsake thee And if we hope for that we see not Rom. 8.25 we do with patience waite for it There is no such comfort in the sorrows and distresses of life as reading the holy Scriptures for the support of our hope For They are written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 This hope keeps the heart from breaking for building upon the truth of God it cannot be shaken 2. How Faith must be used in the Spirituall life 1. For this the Apostle doth call it the sheild of Faith and it serveth for defence against the fiery darts of Sathan to keep off the evil that is yet without us either in temptation or provocation 2. It serveth also to purify our hearts from that evil which we do bear about us in the infection thereof 3. It serveth for a provocation to stirre us up to resist the power of the enemy 1 Pet. 5.8 For so Saint Peter saith Though Sathan go about like a roaring lyon seeking whom he may devour Whom resist stedfast in the faith Vers 9. 4. It serveth for victory This is the victory by which we overcome the world even our Faith 5. Many that returne out of the field victorious yet may bring home some dangerous wound that they have received in the battaile and there is another good use of Faith to cure and heal all the wounds For our Faith maketh us whole 6. It serveth for the effectuating the means 1. Hearing 2. Sacraments 3. Prayer 3. For our eternall life Faith is profitable unto all things which hath the Promise of
prayeth a sacrifice to God a scourge to the devil and his agents pag. 183 Prayer the Word and the Sacraments are means to preserve faith pag. 228 Preparation required in those who go to Church pag. 344 Pride a cause of strife pag. 25 Pride consists in three things In thinking too well of our selves contemptibly of others boasting and glorying in vain ostentation pag. 240 Pride is the ground of insatiablenesse pag. 241 Pride the ruine of Charity Justice Temperance and Religion pag. 243 Proofs of a sincere faith pag. 227 Prosperity of this world fils the hearts of men with pride and vain estimation of themselves pag. 131 Proud men resemble death and hell pag. 243 Punishment in its nature is evil yet God may work good out of it pag. 69 Punishment of Idolatry pag. 334 Punishments of Pride 247. Just Reprehension 155. Derision 257 Spoyle and destruction pag. 262 Punishments of Ambition 279. They consult shame to their own house Ibid. Sin against their own souls 283. Labour in vaine and without successe pag. 286 Punishments of drunkennesse 315. Who will punish it God 316 how he will punish it 319. Why he will punish it pag. 324 Q. OVantity of the fault is the measure of the judgment pag. 5 R. REasons why Ambition makes men unhappy Pag. 274 Religion contemned is a signe of a diseased and desperate state 38 Reasons thereof Ibid. Riligion is the knot of true Vnion that knitteth us to God and uniteth us to one another Pag. 78. Religion hath the bowels of compassion and they have no Religion that have no mercy Pag. 99 Religion the best bond of brotherhood Pag. 129 Remedy for mans fall 222. Which is Christ Pag. 223 Remedies against drunkennesse Pag. 308 S. SAthan suggesteth that the way of righteousnesse is painful pag. 287 Sathans chiefest temptation is by blemishing of Gods glory pag. 296 Seekers of strife condemned pag. 25 Service performed to God without zeal is without life pag. 51 Shame rather hardeneth then reformeth a sinner pag. 16 Sincere Faith cannot be lost pag. 228 Sharp and satyricall tartnesse not alwayes unlawfull pag. 259 Sin is a burthen to God 3. To men 4. And awakes Gods vengeance Ibid. Sins seen in others moves man to a loathing of sin and to charity pag. 68 Sin is like Leaven a little sowreth the whole lump pag. 204 283 Sins of Omission 218. Of evil motion 219. Of evil affection and of evil action pag. 220 Sins grow in clusters and one sin begetteth another 265. Examples thereof pag. 266 Sins committed against the Law of God are done against the committers souls pag. 283 Souls in heaven wait upon the performance of Gods Promises pag. 178 Stephens prayer at his death a means of Pauls conversion pag. 102 Suggestions to sin lay their foundation upon some unworthy opinion of God pag. 298 T. TEares of bitternesse are the bloud of the Soul pag. 285 Teaching by familiar resemblances is much used in both Testaments pag. 123 Temples not built in 200 years after Christ pag. 336 Temples and Churches necessary pag. 337 Temporall things can afford no true content pag. 39 There is no peace to a wicked man pag. 6 The sound of Gods Word preached cannot be truly heard by us unlesse he open our hearts pag. â—2 The soul of prayer is the holy zeal of him that prayeth pag. 22 Three speciall benefits of a godly life pag. 40. 41 The Chaldeans raised by God against the Jews pag. 56 They who are sealed with the Spirit of Promise have their infirmities lapses and relapses yet sin not to death pag. 64 They who fulfilling the Will of God which they know not do fulfill their own will which they aime at are not rewarded but rather punished for it pag. 74. 75 The way to avoid contempt is humility pag. 81 There is such a concatenation of duties of Religion and Justice that he that offendeth in one breaketh the chaine pag. 267 The fear of the wicked shall come upon himself pag. 280 The house of the righteous shall stand pag. 281 The Elect sin against their own souls in regard of the fault 283 and also in regard of the punishment pag. 284 The delivery of Gods Church and his vengeance upon her enemies gives honour to the Name of God upon earth pag. 294 The sting of the first sin pag. 297 The knowledge of Gods glory consisteth in the true consideration of his justice and mercy pag. 299 Though the Church of God live under the crosse for a time it shall not be alwayes so pag. 82 Those whom God useth as his rods are limited pag. 83 To know the glory of God here on earth we must observe the course of his judgments pag. 302 To make others drunk is a more grievous sin then drunkennesse pag. 310 U. VAnity of Idolatry pag. 326 Vncharitablenesse corrupteth a Common-wealth and makes all Gods servants complaine pag. 34 Vngodly men outragious when they finde a way open to their violence pag. 125 Vngodly men have no bowels pag. 136 Vnrighteous mens labours described pag. 287 Voluntary and involuntary drunkennesse pag. 318 W. WAnt of zeal a sinne pag. 52 Want of Faith the true cause of Idolatry pag. 90 Way to Hell all down hill yet very uneasie 286. And that is gotten by it is but meere vanity pag. 283 We ought to avoid causes of complaint pag. 34 We ought not to limit God to a set time for our deliverance nor to any set means nor measure of affliction pag. 107 We must not think long to tarry Gods leasure 173. to avoid these two evils Of murmuring against God or seeking unlawfull means to accomplish our desires pag. 178 We ought not be too busie to search into the wayes of God to know things to come pag. 174 We must beleeve Gods Promises whatsoever appearances do put in to perswade us to the contrary pag. 175 Where God is pag. 336 Whatsoever God hath decreed or spoken shall certainly take effect in the appointed time pag. 160 What duty is owing to him pag. 336 Where Religion is despised the courts of Justice must needs be corrupt 28. and power and authority degenerate into tyranny and oppression pag. 29 When God undertaketh a work he accommodateth all fit means though he need none for a full execution pag. 71 When we pray that Gods Will may be done we must also pray that it may be done for the same cause pag. 77 Whensoever God punisheth there is a fault deserving that punishment 253. Objections to the contrarie answered pag. 254 When God putteth his hand to spoyling the oppressor he will spoil him in all that he trusted in pag. 263 Whom God pardoneth Sathan tempteth most pag. 87 Whosoever gives divine Worship to a creature is an Idolater pag. 91 Wicked men have no peace pag. 84 Wicked men rejoyce at the Churches sorrow pag. 128 Woe to the man which gathereth not his own pag. 275 Written Scripture sufficient for salvation pag. 153 Z ZEale
too hot for them God cast them down ejecit conjecit dejecit rejecit subjecit and that anger is yet their burthen and shall be for ever The first tenants of Paradise could not they fled from the face of God and the curse of God lay heavie upon them Cain confest his punishment more then he could bear the old World all but eight persons sunk under this wrath and were drowned in the great deep The transgressing Cities suffered the consuming and tormenting flames of fire and brimstone The very earth trembled and shoke Psal 18. the foundations also of the mountains moved and quaked because hee was angry smoake went out at his nosthrils and consuming fire out of his mouth Beloved let me tell you what I fear never any times did more put almighty God to it to reveal his anger from heaven and to raine down burthens upon the sons of men for the clearer the light of the Gospel shineth the more his expectation is of walking in the light but our knowledge is rather floating in the braine then working in the obedience of our life Christ saith It shall be easier for Sodom and Gomorrah in the day of the Lord then for those of that generation to whom the light appeared in his Ministery so clear and glorious and yet they love darknesse better then light because their works were evill Great is the weight of a milstone hanged about our neck and wee cast therewith into the bottome of the sea yet the burthen of Gods wrath hee sayeth is much heavier then that And yet we make no care nor conscience and live without fear of this anger we do this and that great wickednesse and sin against God and provoke him to anger with our actions and inventions as if the Lord saw not this as if there were no knowledge in the most High As if he could not pluck his hand out of his bosome as if we had stollen away his sword and his quiver full of deadly arrowes I beseech you my brethren do not so wickedly your oaths and blsalphemies your pride and vanities your crueltie and oppressions your frauds and circumventions your abuse of Gods good creatures in excesse and wantonnesse they are all gone up to heaven and awake vengeance and chaleng the God of mercy to declare his justice Doth not some part of the Church now in the Palatinate and in Bohemia groan under the burthen of warre wherein the goods the liberties the lives of men Christian men professours of the same faith with us do lie at the stake and bloud toucheth bloud Doth not our neighbour Church in France tremble for feare of a new massacre hath not the sword of violence tasted already of Protestant blood do not the Jesuites the incendiaries of the Christian world blow the coal and incense the King thereof to grassation and destruction of all that have not the marke of the beast either openly in their foreheads or secretly in their hands and dare we anger our God who gives us the early and the latter rain who crownes our land with peace and the daughter of peace plenty Shall we flatter our selves and say that although we do wickedly this burthen shall not fall upon us let us pray for them and amend our own lives and sin no more least some worse judgment do fall upon us for we shall else finde too late that the wrath and judgment of God is too heavie a burthen for us to bear 2 The wrath and judgments of God they are a burthen to God 2. Deo he professeth it As I live saith the Lord I delight not in the death of a sinner he calleth upon his Israel why will yee perish O house of Israel When he punished his people how heavy was the burthen of their punishment upon him He smarted under his own rod the burthens that he put upon his people wearied him Why should you be stricken any more Isay 1.5 The whole head is sicke and the whole heart is faint From the soal of the foot to the head there is no soundnesse in it c. Truly God doth bear with us in a double sense for he doth forbear our punishment in expectation of our amendment and he doth suffer with us in our sufferings he is our father and every stripe he layeth on us smarteth upon him O greive not the Spirit of God by whom you are sealed up to the day of your redemption 3 The word of God threatning sin is a burthen 1. To God 2. To the Prophet 3. To the People It is a burthen to God to threaten judgment 1 Deo he loves to speak us faire and to speak and treat kindly with us to draw us with the cords of men and with the bands of love to be as one that taketh off the yoake for he knoweth whereof we be made for he made us and not we our selves he will allure and perswade Japhet to dwell in the tents of Shem. If Adam do transgresse his one commandment given to him in Paradise he tarrieth expecting when Adam will come to him to acknowledge his fault and cast himself at his feet to seek mercy if Adam will not he will come to him but it shall be the cool of the day first and he will call him to accompt but yet so fatherly that he cannot execute the law without preaching the Gospel he cannot banish him the earthly Paradise til he have opened to him an heavenly He cannot threaten till he have promised he cannot punish till he have pardoned 3 This is a burthen to the Prophet and that two wayes 2 Prophetae 1. In respect of his fidelity to him that sendeth him 2. In respect of his zeal 3. In respect of his charity and compassion to them to whom he is sent 1. In respect of his fidelity It is a burthen to him to keep in the word of this Prophecy he cannot conceal it When Jeremy found the people incorrigible and that the word of God in his Ministery was despised and made his reproach Then I said I will not make mention of him nor speak any more in his name Jer. 20.9 but his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Some carnall men do confesse that it is true that we must preach the judgments of God against sin that is our trade but let children fear those bugbears they know as well as we can tell them that God is mercifull and his mercy is above all his works It is true that we must preach judgment against sin for we have fear of the burthen of all those sins of others which we reprove not to fall upon our selves If thou givest him not warning his blood will I require at thy hands Therefore this word of excommunication Ezek. 3 18. is our burthen and we must not conceal it 2. In respect of his zeal For the
punishment God himself assumeth it to himself Shall there be evil in a city Amos. 3.6 and the Lord hath not done it Malum poenae the evil of punishment So Moses Ps 90.7 For we are consumed by thine anger and by thy wrath are we troubled So David Ps 39.11 When thou with rebuke dost correct man for iniquity thou makest his beauty to consume away like a moth 1. Because every sinne is a trespasse against God as David Tibi Reas 1 tibi soli peccavi Against thee only have I sinned for every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law and therein God is offended and he is a jealous God visiting the iniquity of the fathers upon the children The trespasses against our brethren in the breach of the second Table be immediate sins against God For as when the plate is not cut for the mint to clippe it is no breach of the law but when it hath the stamp impressed and is coine then to clippe or wash it is treason not for the matter but because of the stampe So the matter of our brethren is but earth and the violation of it is but the defacing of earth but bearing the image of God in it it is a trespasse against him whose image is therein insculped to wrong it 2. Because every punishment as it is poena a punishment Reason 2 so it is vindicta a revenge and God layeth claim to that by Prerogative vindicta mea my revenge no man can take the sword out of his hand it is virga tua saith David thy rod. 3. Because none but God can search the heart where sinne breedeth Reas 3 and knoweth how to proportion punishment to the sinne Punishment is the Physick of the Church as Augustine Quod pateris medicina est non paena that thou sufferest is thy medicine not thy punishment He only knoweth how to temper the medicine for the health of the Patient for he knoweth wherof we be made he only can work good out of evil 4. Because there is none but God that doth whatsoever he will none but he can ordain or establish judgement Reas 4 the judgements are called Iudicia dei the Judgements of God in that cruel execution done upon Christ in our flesh Acts 2.23 as there were the wicked hands of the Jews and the Romanes so there was the determinate counsel and fore-knowledge of God 1. Let us not therefore sinne against God Vse 1 and make an idol of him by making him all mercy for though we call him father doubtlesse there is a God that judgeth the world who upon the wicked will rain snares stormes and tempest this shall be their portion to drink rather meet a temptation with Ioseph and say How then shall I do this great wickednesse and so sin against God For our God is a consuming fire And It is a fearfull thing to fall into the hands of the living God 2. Let us not fret at the means ordained by God for our correction Vse 2 remembring that God hath established them for our chastisement Psal 39 9. but let us rather say with David obmutui non aperii os meum quia tu domine fecisti I was dumb c. because thou Lord hast done it let us know and confesse who it is that smiteth us and say Thou hast smitten me and thou wilt heale me 3. Let us remember when God taketh off his hand and restoreth us again to the chearful light of his countenance Vse 3 to acknowledge his mercy to us and as Christ saith to sinne no more least some more heavy judgement fall upon us Let us with David remember the vows which we made to God in our affliction and spend the time of our so journing here in feare 4. Lastly Vse 4 Seeing God hath comforted us let us also comfort our brethren 2 Cor. 1.9 as the Apostle saith for God comforteth us in all our tribulations that we may be able to comfort them which be in any trouble by the comfort wherewith our selves are comforted of God so as Christ said to Peter when we our selves are converted we shall strengthen the brethren and the God of Peace and all Consolation shall give unto us the blessing of his Peace 2. The Prophets dispute with God The Prophet seemeth amazed at the course of Gods proceeding against the Jews by the Chaldaeans And the remain of this chapter doth contain his expostulation with God wherein 1. He layeth a ground of this Argument The eyes of God are pure 2. He questioneth God how these inconveniences following are born withal by him which are these Grievances 1. How God should look on whilst men deal treacherously v. 13. 2. How God should hold his tongue whilst the wicked devoureth the man that is more righteous then he vers 13. 3. How God can expose the Jews his People as a prey to the Chaldaeans ver 14. And thou makest men as the fishes of the sea and as the creeping things that have no Ruler From which liberty given to them They break forth into all extremes of cruelty ver 15. They take up all with their Angle they catch them in their net and gather them in their dragge 4. They insult over the conquered ver 15. They rejoyce and are glad They commit self-idolatry ver 16. Therefore they sacrifice to their net and burn incense to their dragge because by them their portion is made fat and their meat plenteous 5. How God can so long dispense with the enemies of his Church and whether he will so forsake them ver 17. Shall they therefore empty their net and not spare continually to slay the nations 1. Of the ground of his contestation Thou art of pure eyes This phrase is according to the capacity of humane understanding and it is doubly figurative 1. In that eyes are attributed to God 2. In that they are said to be pure 1. It is a thing frequent in Scripture to give the parts of a mans body to God the eye the eare the hand the heart the foot the bowels the arme the face the back-parts whereupon certain hereticks literally understanding those phrases have believed and taught that God is like to man in shape of bodie and that the image wherein God made man was corporeal These hereticks are called Anthropomorphites because they ascribed to God the image and corporeal likenesse of man Whom some ignorant Persons have used to point in the representation of a grave old man against the clear text of Scripture and warrant of truth Of this I will only tell you what Saint Augustine writing to Fortunatianus a bishop concerning the judgment of another Bishop Epl. 1.11 who maintained this heresie saith The text of Scripture attributing the parts of humane bodies to God must not be literally understood for then we must allow God also to have bodily wings for we read also often of the wings and feathers of God But saith he as
Scripture Vse 3 we must learne to carry a reverent opinion of Gods written Word and to esteem it as Gods great love to his Church and as the means ordained by him to bring us all to him Therefore David saith in one Psalme In God will I praise his Word Ps 56.4 vers 10. twice He had reason for it For thy Word hath quickened me This word is now written Ps 119.50 and whatsoever things are written they are written for our learning that we through patience and comfort of the Scriptures Rom. 15.4 might have hope It was Christs shield by which he bore off the firy darts of Satan discharged against him in the wildernesse Scriptum est it is written they that know not the Scriptures know not the Power of God this is a sure word because it is upon record from the Spirit of God the charter of our heavenly inheritance 2. It must be written plain so that not only he that comes of purpose may read it but even he that comes along by it may read it as he goes When we come to examine this writing we shall finde it to contain the summe and abridgment of the whole Bible and all that is written may be referred to it From this no man may be excluded none forbidden to read it it must be set forth to publike view put into the common eye This sheweth us that are the Ministers of the Word what our work is Doct. to write the Word of God in a faire and legible hand in great characters that is to open to the Church of God the whole counsel of God Reas 1 1. Because this is the Lanthorne to mens feet and faith cometh by hearing and understanding this and this is the office of our ministry none can be saved but by our Ministry for this we have the great title of Saviours given us in holy Scripture And seeing the Apostle saith God would have all men to be saved and come to the knowledge of his truth that is saved by coming to that knowledge we must be faithful we must hide none of this light from men Christ gave a full Commission to his Apostles go ye into all the world preach ye to every creature Saint Paul saith woe is me if I preach not 2. Because there is a natural blindnesse in man Reas 2 and the god of this world by outward temptations our-own inward cotruptions do cast so thick a mist of darknesse before our understandings that the natural man doth not well discerne those things which are of God therefore as decaied sight is helped by a faire and great letter so by our easie and familiar handling of the holy Scriptures we must labour to help the weak understandings of the ignorant 3. We must consider the true end why God gave his word Reas 3 both spoken and written in Scriptures The word was given to profit with all for so saith God Is 55.10 as the raine cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud c. So shall my word be that goeth forth from my mouth Vers 11. it shall not returne unto me void It doth no good on stony ground where it is not received in nor where it is kept off from falling upon any ground It must be our care to see that the seed be good and fit for the ground where it is sown that it may come up again in fruit And because some have weak eyes we must write very plaine characters and because some have runing and gadding wits we must write so as they that run may read This teacheth the minister to have a special regard of his audience that they may profit by his ministry Vse 1 for we are Embassadours from God to man let us deliver our message so as man may know what the good and perfect will of God is Words thus spoken do more good as the Apostle saith in the Church then 100 spoken in strange tongues Saint Bernard saith that it is better apta then alta sapere Christ our Master that set us awork and whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are told his Disciples Multa habeo vobis dicere Iob. 16.12 sed nunc non potestis portare I have many things to say Ezech. 47 3 4 c. but you cannot bear them now It must be our discretion to let our preachings run like the waters in Ezekiel which were at first going into them up to the ancles then to the knees then they rose up to the loynes then they grew fit only for good swimmers And it must be your discretion that are hearers of our preachings to remember your own measure and Christs rule qui potest capere capiat let no man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be over-wise nor exercise himself in things too high for him let not such as be meer waders adventure to swim in deeps but content themselves in those sholes where they may have sure footing till God the giver of wisdome do reveale more to them They preach most profitably to a mixt auditory consisting off several scantings of understanding who serve them all as Josephs brethren were served in Pharaohs house The eldest according to his age Gen. 43.33 and the youngest according to his youth That the weakest understanding may gain some light the weak understanding may gain more light the good understanding may better it self and the best may not think the time lost To make rough things plaine and to write in a full hand and a legible character This is Gods own manner of teaching Isa 48.17 as he saith I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest go 1 Cor. 7.53 And Saint Paul saith This I speak unto you for your own profit 2. Vse 2 Seeing God would have his word so fair written that he that runneth might read we are taught the power and efficacie of the word plainly delivered they that run and have something else to do and think on yet cannot escape the power of this word they shall read this writing although it be in transitu in passing by Belshazzar was a runner for being amongst his cups and drinking in the vessels of Gods house amongst his Princes and Concubines and praising his own Idol-gods he saw an hand-writing upon the wall it was so fairly written that he could not but read it and it was so full of terror that though he had all the means to move delight before him Dan. 5.6 yet The Kings countenance was changed and his thoughts troubled him so that the joynts of his loynes were loosed and his knees smote one against another The messengers whom the Chief Priests sent to entangle Christ in his words were runners they came with purpose to do Christ wrong but his preaching was like a table so fairly written that they could not but
that abuse it or to stop the course of his justice to them whom correction doth amend then we say he repenteth him of that which he hath either promised or threatned for clearing whereof understand That God never changeth in promise or in threatning but only in things concerning this life as in all the examples repeated all those promises and threatnings be used as motives to induce obedience and therefore they are not absolute but conditionall For it is no good argument to perswade a man to be Religions and to fear God abstaining from all the pleasing delights of the world to promise him his hearts desire if he know that that promise doth bind God that whatsoever he do he shall be partaker of the promise And it is no inducement to disswade sin by the commination of judgment if the judgment must of necessity be inflicted Therefore this revealed Will of God is conditionall and hath reference to our obedience and faith and good life and use of the means ordained by God and tendered to us This is the rule of life and by this Will is the Church of God governed for by this he doth reveal himself both in his word and in his permissions and in his operations 1. God signifieth his Will by his Word for that doth declare in precepts prohibitions and examples what God would have to be done what not to be done it revealeth both rewards and punishments and it useth both promises and threatnings 2. God signifieth his Will by permissions because he declareth thereby that what he suffereth to be done that he willeth to be effected 3. By operations for what God doth he doth according to his Will 2. Voluntas beneplaciti is the secret Will of God reserved in himself in wiâ—ch 1. There is consilium the wisdom of God foreseeing what is to be done 2. There is decretum determining it and herein the counsell of God is not the rule of his Will for there is nothing in God above his Will but wiling all things to be thus as he hath decreed he foreseeth in wisdom what he willeth and therefore the rule is not with God This is good therefore I decree it but this I decree therefore it is good Now sometimes there seems to be an opposition between these two Wils of God which is thus reconciled The Will of God is revealed to man 1. Either for necessary and absolute obedience as in the whole morall Law of God 2. For probation and tryall as in the commandment given to Abraham to offer up Isaak wherein God concealed his secret Will which was to preserve Isaak and concealed the purpose of his commandments which was to try the saith of Abraham So on the contrary he sent to Pharaoh commanding him to let Israel go yet it was not his secret will that Israel should go yet but the commandment was given to convince Pharaoh of hardnesle of heart and as in Abraham the commandment did cause him to declare his faith so in Pharaoh did it convince him of rebellion to the Will of God So all our preaching wherein we perswade repentance and promise life eternal it serveth to direct all that look for salvation in the way of life and it serveth to convince the world of unrighteousnesse if they obey not The answer then is that whatsoever God willeth and decreeth voluntate beneplaciti by the will of good pleasure doth take effect What God willeth voluntate signi by the Will signified not always Reply How then shall I know what to do seeing the signifying Will of God is my rule and that seemeth uncertain and not agreeable to the secret Will of Gods good pleasure Sol. Do as Abraham did prepare to offer thy son do as thou art commanded leave the event and the disposition of thy obedience to God who wil further reveale himselfe unto thee Do as Hezechiah did set thine house in order yet use the means by repentance and Prayer to prolong thy life Do as the Ninivites did fast and repent and call upon the name of the Lord and try him as the Prophet saith Whether hâ— will shew thee mercy or not But to bring this home to my text when God pronounceth the Decree of Judgement against the enemies of the Church and promiseâ—h mercy to his Church believe him in both for neither can Gods enemies repent to change the course of his Iustice neither can his Church sinne unto death that he should take his mercy utterly from it So then the Argument holdeth strong God hath said and decreed what he wil do against these Chaldaeans what for his Church therefore it shall come to passe Quest But if this be true Quest what need then is there of Prayer doth it not argue in us a kind of distrust in the favour of God when we do not take his word but are still importunate to sollicite his favour To this our answer is that this cannot discourage Prayer because the decree is past and unchangable this is the proper foundation of Prayer for the Apostle saith And this is the confidence that we have in him 1 John 5.14 that if we ask any thing according to his Will he heareth us So that it is a necessary knowledge before we undertake to pray to know what is that good that acceptable and perfect Will of God For we not only lose our labour but we do also offend God if we ask any thing against or beside his Will therefore that we might not run into the errour of the sons of Zebedee Nescitis quid petatis you know not what you should ask Our Saviour hath set down a forme of Prayer so absolute as that we cannot justifie the asking of any thing according to the Will of God that hath not reference to one of those petitions Reply If then we prevail in our Prayers Object why do we commend Prayer seeing all events do follow Gods will and decree and not our Prayers Our answer is that though the supreme agent in all operations be the Will of God Answ yet the hand of operation in many things is prayer which God hath ordained and commanded as a means to draw forth his Will to execution So God giveth every good gift yet we are without any wrong to God thankful to men by whose means any good cometh to us So that the doctrine doth remain firm Whatsoever God hath promised to his Church or threatned the perverse enemies therof that he will surely perform for the decrees and the word of God are unchangable Quest But when God threatneth me punishment and denounceth judgement against me how shall I know whether it be voluntas signi or bene placiti is there not an hope left me that God may repent him of the evil that he threatned It is a note of the evil conscience to feare where no fear is â—e where there is no cause of fear an elect man fearing judgement threatned which shall not come near him feareth where no cause
not borne till almost 4000 yeers after yet the faithful in those times waited for the coming of Christ and tarried with patience till he came 4. God himself waited 120 yeers for the repentance of the old world all the while the Arke was preparing it is the Apostles phrase The long-suffering of God waited If God have the patience to wait on us for our good 1 Pet. 3.20 this may perfect our patience in our waiting on him for our own good Saint Paul calleth this The riches of his goodnesse and forbearance and long-suffering Rom. 2.4 and saith that The goodnesse of God leadeth to repentance If we consider his provocation and how our daily sins tempt him to repent that he either did make us or do any thing for us all which are in his sight and all which his soule abhorreth and if we compare this his patience with our passionate bitternesse upon the least provocation and consider how ready we are to call for fire from heaven to consume them that anger us we shall see that God doth wait for our repentance with much patience and who would not wait upon such a Lord 5. Let us consider how willingly we do attend and observe those that can do us any good how early we rise to be sure to prevent their hours how well our hopes do support us and stay our stomacks though many delays interpose their stop and threaten failing yet the successe of expectation in things temporal depending on men is always uncertaine for there are no bounds that can oblige humane favour not merits not rewards not promises not oaths but the promises of God are Yea and Amen as he saith The vision is yet for an appointed time at the end it shall speak and not lye it wil surely come This assurance that we have from the Word doth make expectation easie it is no pain to tarry for that which shall not faile us Jacob thought the seven years a short time bestowed for Rachel because he loved her though he served and was not his own man till he had fulfilled the time Neither doth that of Solomon discourage our tarrying the Lords leasure because he saith Pro. 13.12 Hope deferred maketh the heart sick 1. Because if that hope be of some things temporal depending upon the favour of the times or persons of men there may be a failing therefore delay is a disease in such cases and maketh the heart sick 2. But hope in-the promises of God determined to their certain time cannot be said to be delayed for his hope is in vain who hopeth any thing before the time 3. And again where hope resteth in the Word and Promise of God neither the alterations of persons nor the vicissitude of times not the intercurrence of impediments can any way crosse the purpose disable the means or defeat the end of Gods decree Further if we understand Solomon of hope rightly grounded on the promise and construe the deferring it not to any protraction beyond the time but to the long expectation of it in tempore suo which desire of fruition doth make long that that hope maketh the heart sick we must not understand this sicknesse as a disease of the heart for when the Church saith Stay me with flagons and comfort me with apples for I am sick of love Cant. 2.5 Let no man think that this sicknesse was any disease in the Church we may say of it as our Lord did of Lazarus his sicknesse This siknesse is not to death This is but fervour of the Spirit and earnestnesse of desire as Bern. saith it is taedium quoddam impaetientis desideris he means and holy impatience quo necesse est affici mentem amatoris absente eo quod amat dum totus in expectatione quantamlibet festinationem reputat tarditatem This is an wholesome sicknesse it is the disease of the whole creation and of all the Elect For we know that the whole creation groaneth and traveleth in pain together untill now Rom. 8.22 And not only they Vers 23. but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body This vers 19. is called the earnest expectation of the creature waiting for the manifestation of the sons of God This is not weaknesse of the flesh in the Elect but fervour and strength of the Spirit So David longed as he professeth My soul longeth Ps l 84.2 yea even fainteth for the courts of the Lord my heart and my flesh cryeth out for the living God And this desire goeth with us to heaven for even there the souls must wait and they are full of this holy desire which proves that their happinesse is not consummate till the resurrection For the soules under the Altar cry with a loud voice saying How long O Lord holy and true dost thou not judge and averge our bloud on them that dwell on the earth Rev. 6.10 This desire is Cosâ—orationis the whetstone of prayer for the more our hearts are established in the assurance of the truth of Gods promises the more is the fire of this desire kindled and enflamed in us and then it breaketh forth into prayer and the prayers that are fired at the Altar of zeal asend the next way to the throne of grace Christ himself kindled this heat in us when he taught us to pray to our father fiat voluntas tua thy Will be done for we may tarry the leasure of the fiat in faith and yet desire it with fervency for in nothing do we more declare our concurrence with the will of God then in our earnestnesse in prayer to him to fulfill his Will For Application of this point let us look back to the Vision it is double For God revealeth 1. The purpose of his fierce wrath against the enemies of his Church whom he threatneth to consume 2. His promise of mercy to his Church that he will restore it to the joy of his countenance and give it rest from all her enemies This promise of God holdeth to the worlds end even the whole Vision is for appointed times Therefore the distresses of the Church must ever be comforted with those comforts for these the Apostle doth call The comforts wherewith we are comforted of God All other comforts spend themselves into breath and vanish and leave the heart oppressed as it was the Vision of Gods revealed comfort establisheth the heart for this telleth us where we may have rest for our souls namely in the decree and promise of God And needfull is this comfort now for though our Church by the good favour of God do enjoy the liberty of the Word in peace under the gracious government of our King whom God hath annoynted defender of the Faith The Protestant and reformed Churches in other parts of the world do at this present smart for it long have they lived under
the rod of the Spanish inquisition long subject to the sugillations of the Jesuits their mortall enemies But now the sword of massacre is drawn against them before there were some attempts made upon the persons of some few of the Religion or some encroachment made upon their goods They thought it gain to lose all for Christ so that they might win him and be found in him but now the poor distressed Church heareth the voyce of the daughter of Babel crying out against her Nudate Nudate First discerning them and then but who can tell what then the true Church lying at the mercy of Rome shall find her mercies cruel We cannot but take notice of it that the Church of Rome is both a strong and a bloody enemy she is not yet stupannated nor past teeming she aboundeth in continuall sucerescence of new seed Cardinal Bellarm. under the name of Tertus doth wonder why our King should fear the cruell dominion of the Pope under whom all his Tributaries do so well And the humble Supplicants to his Majesty for the liberty of conscience as they call it and for Toleration of the Romish Religion have urged the peaceable state of our neighbours in France where the Papist and Protestant do both exercise their Religion in Peace We now see they feele and smart for it that there can be no peace with Jezebel of Rome 2 Reg. 9.22 so long as her whoredomes and her witchcrafts are so many She lieth lurking in the secret places to murther the innocent her patience is limited with no other bounds but Donec adsint vires till they have strength Nuni proximus ardet Vcalegon They have declared themselves here what they would have done Our comfort is in this Vision and we must tarry and wait the Lords leasure Haman the Jesuit hath got a decree against the Reformed Church in France to root it out and the sword is now drawn against them the Protestants in Bohemia have felt the edge of the Romish sword she that cals her selfe mother of the Christians ostendit ubera verbera producit she pretendeth love Savus amor docuit natorum sanguine matrem commaculare manus And the Church makes pitiful moan saying Shall they therefore empty their not and not spare continually to stay the nations Hab. 1.17 But we know that God is good to Israel to such as be true of heart God hath a sword too and he is whetting of it he hath a quiver and it is full of arrows he is bending of his bowe and preparing his instruments of death and he hath a right hand and that shall find out all his enemies How shall we wear out the weary houres of time till God come and have mercy upon Sion we have many ways to deceive the time 1. The idle think the time long whilst we have therefore time let us do good we have work enough to work out our salvation with feare and trembling to make our Calling and Election sure ro seek the Lord whilst he may be found to wash us and make us clean to put away the evil of our works to cease to do evil to learn to do well to get and keep faith and a good conscience to walk with our God They that well consider what they have to do borrow time from their natural rest from their meats from their recreations to bestow it on the service of God There be that overcharge themselves with the businesses of the world with the care of gathering riches with ambitious thoughts of rising higher with wanton desires of the flesh with sensual surfeits in gluttony and drunkennesse and the day is not long enough for these children of this world to whom I say with the shepheard Quin tu aliquid saltem potius quorum indiget usus Virg Alexis Are these the things you look upon non relinquetur lapis super lapidem There shal not be left a stone upon a stone Walk circumspectly not as fools but as wise redeeming the time because the days are evill Remember your Creation to good works that you should walk in them and whilst you have the light walk in the light Ambulate in luce Ambulate digni luce 2. To sweeten the delay of the vision and to shorten the time of our expectation let us heare our Saviour saying Search the Scriptures There 1. We shall find the promises of God made to his Church in all ages thereof beginning in Paradise at semen mulieris the seed of the woman and so continuing to the fall of the great strumpet the ruine of Babylon in the Revelation wherein we shall find God to be yesterday and to day and the same for ever 2. We shall read the examples of Gods mercy to his Church and judgement of the enemies there of all the Bible through It is a work for the Sabbath as appeareth in the proper Psalm for the day To praise God for this Psal 92. to sing unto the name of the most high The Church professeth itâ—â—◠〈…〉 Thou Lord hast made me glad through thy work Vers 4. I will triumph in the works of thy hands The works of God are these When the wicked spring as grasse and when all the workers of wickednesse do flourish it is that they shall be destroyed for ever For lo thine enemies O Lord for do thine enemies shall perish all the workers of iniquity shall be scartered But my horne shall be exalted like the horne of an Vnicorn I shall be annointed with fresh oyl Mine eye shall see my desire upon mine enemies mine eares shall heare my desire of the wicked that rise up against me The righteous shall flourish like a palme-tree he shall grow like a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the Courts of our God They shall bring forth more fruit in their age they shall be fat and flourishing The use of all To shew that the Lord is upright he is my rock and there is no unrighteousuesse in him These be meditations of a Sabbath of rest and the word of God giveth full examples of this truth and daily experience in our own times offereth it 3. The Scripture doth put into our mouths Psalms and Hymns and spiritual Songs teaching us to sing and to make melody to God in our hearts Excellent to this purpose are the Psalms of the Bible and if we sing merrily to the God of our salvation this will passe away the time of our waiting for the promise of God cheerfully we shall not think it long For this did David desire to live Oh let me live and I wil praise thy name 4. The Scripture is full of heavenly consolations to establish the heart that it shall not sinke under the burthen of this expectation for in the Scriptures the Spirit of God speaketh Let him that hath ears to hear hear what the Spirit speaks to the Churches this Spirit Christ hath left in his Church
then should keep thee from this remedy 1. Consider that there is no man in better case then thou by nature for all have sinned and are deprived of the glory of God 2. Confider that this remedy is without thy self if it were of thy self thou hadst cause to distaste it but it is the free offer of Gods grace to thee 3. Consider that the giver of the Remedy is the giver of faith also by which the remedy is apprehended and applyed and if thou do not feel this faith in thy self do not judge thy self void of it for there may be and is faith often where is no feeling thereof 4. Tarry the Lords leasure as before wait for the vision will not lye How long lay the poore man at the Poole of Bethesda and though still hindered yet was he not without hope We must not part the truth of God and his justice and mercy for the truth of God bindeth both the threatnings of his judgement and the truth of his mercy Thus is the faith of the Elect given and nourished in us 2. How our faith may be proved Because there may be a shew and seeming of faith where the true substance thereof is wanting the best way to try our faith is by the true touchstone for as gold is tried by the touch so faith which is much more precious then gold that perisheth hath a proper touchstone to try it 1 Pet. 1.7 1. That is the conscience of man within for that doth declare to himself his faith 2. That is good conversation and godly life for that doth declare our faith to men 1. A good Conscience For being justified by faith we have peace toward God Rom. 5. This peace a wicked man cannot have Non est pax impio saith God No peace to the wicked Against this is a double objection 1. Many wicked men have quiet hearts and aile nothing Object they are not humbled like other men they are not poured from vessel to vessel therefore their sent remaineth in them The effect of true peace is joy in the Holy Ghost Sol. The wicked mans joy is not such it is but a flash it is neitâ—â—â—â—ound for when any tryal cometh it faileth neither is â—t 〈…〉 for it perisheth in time neither is it growing and increâ—â—â—â—g neither is it excusing 2. Many of the best of Gods servants have their minds troubled and suffer great distresses in their conscience for sinne Object 2 yea such a winter there is upon their souls that they feel not any life of grace at all in them True but observe from whence this ariseth Sol. even from the warre of the spirit against the flesh the world and the devil in which conflict often times the spirit is daunted and dismayed for a season but there is ever joy in tribulations and joy arising and growing out of sorrowes whereas the hearts of them that have not Faith dye in them And this fire is from heaven the covering of it with oppressions doth make it burn so much the hotter and the strring of it up with temptations doth make it shine the clearer so that peace of conscience is a sure signe of a good Faith 2. Another touch-stone for this gold this Faith is an evidence of godly conversation to approve our selves to God and man both by doing all the duties of a godly life and avoyding the contrary This is the only work of Faith in us 1. The pit whence we draw this water of life is deep the bucket by which we fetch it up is Faith for whatsoever desire or strength we have or endeavour to live godly it is an extraction drawn by our Faith from Jesus Christ I live by Faith in the same God 2. Faith only doth assure to us the loving kindnesse of God God so loved the world that he gave his only begotten son c. Ecce quantam charitatem what eye shall behold this but the eye of Faith 3. Faith worketh love that is it breedeth a correspondence between Christ and us for the beleeving soul assured of Christs love to it doth cast about within it self quid rependam and finding nothing to recompence that love it seeketh how God may be pleased and walketh in that way so neer as he can So it is said of the faithful that they walk with God and they answer every temptation to evill as Joseph did How shall I do this and sin agaâ—â—â—â—â—â—d Or if by infiâ—â—â— â—hey fall they cry God mercy and they groan and grieâ—â—â—â—hin themselves that they cannot performe better service to God Thus we love God 1 Joh. 4.19 Luk. 7 47. because he loved us first And Christ said Many sins are forgiven her quia dilexit multum This is a fruit of the Holy Ghost shed abroad in our hearts by faith Observe it when faith doth lie concealed in us that our selves cannot discern it yet may we discern in our selves our love of God and of such as love God and this proves Gods love to us for we could not love him except he loved us first 4. Faith maketh us sincere for it is the notation of our faith it is called faith unfained and Christ saith Blessed be the pure in heart faith purifieth the heart as the Apostle saith These are not the generation of them that are pure in their own eyes of which Solomon spake but the other of which David his father spake Haec est generatio quaerentium faciem tuam Seeing there cannot be perfectio operis the perfection of works God is pleased if there be puritas cordis purity of heart 2 Cor. 1.12 which the Apostle calleth Simplicitie and godly purenesse And that is known by these signes 1. If a man be humbled in true contrition for sins which he knoweth himself guilty of and hath no peace in his heart till he hath comfort in his conscience that God hath forgiven them 2. If he consider his own weaknesse so farre as to acknowledge that he committeth many sins that he knoweth not and prayeth earnestly and often with David à secretis meis munda me cleanse me from my secret sins 3. If he finde in his heart a present strife of his spirit against the flesh wrastling with his own corruptions and not suffering sin to reign in his mortal body leading him captive to the Law of sinne 4. If he finde him watchful to prayer and fasting and watching and all exercises of mortification striving to bring his body in subjection to the law of God 5. If he be willing to hide the word of God in his heart to arme him against Satans temptations as Christ did with scriptum est it is written 6. If he finde a desire of perseverance therein to the end which is discerned by his spiritual growth from grace to grace bringing forth more fruit even in age as Christ testifieth of the Church of Thyatira more at the last then at the first Rev. 2.19 For he that beleeveth in
me out of his belly shall flow rivers of the water of life John 7.38 These be sure proofs of sincere faith which though it be weak yet it will gather strength and being able to fight will in the end be made able to overcome all our enemies 3. How faith may be preserved This seemeth a needlesse question because we have cleare evidence of Scripture that sincere faith cannot be lost True it cannot finally be lost it is assured to God but we must preserve it so as that in temptations and afflictions we may not be cast down with fear that it is lost Neither that we do bear our selves too bold upon it so farre as to presume Therefore we are bound to the use of all those means ordained by God to preserve faith If it be an hypocritical or a temporary Faith it may be lost if it be a true Faith this is one certain sign of it The same means that breede Faith in us the same means do nourish it therefore If thou standest by Faith be not high minded but fear It is a Tenet of the Church of Rome Rom. 11.20 and it is now revived of late by the Anabaptists in a book of the last yeer that a man may finally fall away from saving grace And many false shewes are made out of Scriptures not rightly understood to maintain this heresie I say no more but as the Apostle doth Let him that thinketh he standeth take heed lest he fall He that is once assured of his standing 1 Cor. 10.11 cannot fall because the same Spirit which witnesseth to our spirits that we are the sonnes of God doth also teach us all things and bring all things to our remembrance which Christ hath taught us The means are The Word the Sacraments Prayer 1. The Word for as we are born anew by the immortal seed of the Word so we must as new born babes desire the sincere milk of the Word that we may grow thereby 2. The Sacraments of Baptisme and the Lords Supper for these also serve to strengthen Faith 1. By visible representations to the sense of the inward graces of Gods spirit that walking here by Faith and not by sight we may have something to fasten our eye upon which may be to us as the brazen serpent lifted up 2. By the vertue of consignation because these Sacraments are the Seals of Gods Covenant of grace obliging God the giver to continue his love to us and reciprocally binding us to return duty and love and obedience to him 3. By the efficacy of mediation because they be the means in the Ordinance of God whereby he doth convey his spiritual graces to us so that Baptism is called the cover of regeneration and by Baptism Christ is put on The Supper of Christ presenteth Christ to us our spiritual food and therein we do eat and drink his body and blood This admonisheth us to be swift to hear and to neglect no opportunity for the same To renew our Baptism by often repentance to frequent the Table of the Lord as the feast of our souls This advanceth our ministry of these by which this Serpent is lifted up on high and set on a pole for all that desire health to look upon it They that are carelesse and negligent in these things will soon make shipwrack of that temporary faith that they seem to have for they that live in the neglect of these things do forsake their own mercy and declare plainly that their Faith is not sound and sincere but their whole righteousnesse is like the morning dew soon dried up 3. Prayer 1. for that shewes of whom we hold not of our selves but of God 2. That bringeth us into Gods acquaintance and familiar conversation whereby we do more perceive Gods love to us and declare our love to God 4. How Faith must be used The handling of this point draweth in the third word of my text which is life The just shall live by Faith The right use of Faith is to live by it as I have shewed in the exposition of the words 1. There is use of it in the natural life 2. In the spiritual life 3. For the eternal life 1. In the natural life for 1. In prosperity 2. In adversity there is use of it 1. In prosperity 1. Faith is a shield to bear off all the flattering temptations of the flesh Heb. 11.24 the world the Devil so it is said of Moses By Faith Moses when he was come to yeers refused to be called the sonne of Pharaohs daughter And by Faith Joseph when he was tempted by his unchaste mistris whose offer tendered him all sensual delight refused her and would not sin against God 2. Faith is the contentment of the righteous in those things that they possesse they beleeve them to be the gifts of God and they are satisfied with his allowance so by Faith Daniel was content with his pulse and refused the Kings meat they that do beleeve that God knows better then they what is good and sufficient for them are content with what they have 3. Faith is the acknowledgment of all our good from God for thanksgiving is a work of Faith and giveth God his due 4. Faith dependeth upon God for the time to come Psal 16.5 as David saith thou maintainest my lot I have set the Lord alwayes before me Psal 16.8 he is at my right hand I shall not be moved Upon which ground the faithful do build things hoped for and commit their wayes to the Lord. They cast all their care upon God for he careth for them And surely it is for want of Faith that the filii saeculi hujus the men of this world do rise so early and go so late to bed and eate the bread of carefulnesse robbing God of his service and breaking the Sabbath and often doing wrong to their brother to build up themselves it is a signe that they dare not trust God A strange inference 1. For we beought nothing with us into the world 2. We cannot deny but that whatsoever we have or possesse in the world it is the gift of God for aperiente manum de implet omnia we have no interest in any thing being born in sin the right is in him the gift from him 3. We must confesse that very little will serve our necessities whilest we do live in the world 4. We shall carry nothing away with us and why should we discruciate our selves with cares for others seeing that is the care of God our children also are his inheritance I know and beleeve that our children are under the Covehant and Promise of grace Ero Deus tuus seminis tui Let us study to breed them to the love and service of God let us not waste unthriftly what we may spare from our own necessities and for the charge of their education Let us use all honest and lawfull means to provide for them Thus are we discharged
fidem proficientem For as Clemens saith Apostolus unicam tantum fidem annunciat quae crescendo proficit Till it grow up to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulnesse of faith Heb. 10.22 And so this text is well cited for the just man who is made just by faith doth live in it and by it For how can the Gospel be the power of God to salvation except it revealeth to us the life of saith seeing it is so only to such as do believe This first place cleareth the point that the Apostle doth understand Gods word in my text so as that the means of life is faith and faith only for so it is further urged by Saint Paul who saith But that no man is justified by the works of the law in the sight of God Gal. 3.11 is evident for the just shall live by faith Here these words are brought in to prove that faith only doth justifie in the sight of God which is thus proved Life eternal comes only by faith therefore righteousnesse comes only by faith The antecedent is Gods own word in my text The consequence is thus proved for Righteousnesse is the foundation of life eternall They which receive the abundance of grace Rom. 5.17 and of the gift of righteousnesse shall reign in life And in the next verse it is called Justification of life Vers 18. And this sequence doth the Apostle make in his own comfortable perswasion of himself I have fought a good fight this is the great fight with Principalities and Powers 1 Tim. 4.8 And I have kept the faith this is the shield which beareth off the fiery darts discharged against him in this fight his comfort is From henceforth is laid up for me a Crown of righteousnesse This righteousnesse is not of the law which he hath fulfilled but the righteousnesse of the faith which he hath kept It is not the brest-plate of righteousnesse but it is the shield of faith that beareth off all the fiery darts of Satan and therefore the just man doth not live and come out of this battail victorious by righteousnesse but by faith This place thus applied by our Apostle is the ground of our Church tenet against which the gates of hell cannot prevaile namely that sola fides justificat faith alone doth justifie That which the Romanists do lay to our charge is that we exclude good works and upon that slanderous imputation both Dr. Stapleton Harding Bellarmine Campiane Bishop and indeed generally all Popish writers do proclaim us Hereticks and they will not hear us saying that the justifying faith which we preach must be such as worketh by love They like the Pharisee trust in themselves that they are perfect we with the Publican cry out in faith of Christ's sufficient satisfaction Domine miserere Lord have mercy upon whose example Saint Augustine saith Videte fratres magis placuit humilitas in malis factis quam superbia in bonis factis The cause is in sight the humility of the one was with faith the pride of the other was in presumption And God resisteth the proud but giveth grace to the humble I conclude this point wherein I have held you long I know with how much comfort and profit to my self I hope without your losse of time What man is he that desireth life who would live as a man as a good man and as an happy man I answer in the words of the Sonne of God As thou believest so shall it be unto thee Or in the Words of the Father of that Son in my text The just man shall live by his faith Vers 5. Yea also because he transgresseth by wine he is a proud man neither keepeth at home who enlargeth his desire as hell and is as death and cannot be satisfied but gathereth unto him all Nations and heapeth unto him all People NOw that God hath declared what rest and comfort his Church hath in the manifold oppressions of the enemies thereof they shall live by their faith In all the rest of this chapter he declareth his own just Providence in the Government of the world and in the severe execution of his judgments upon impenitent offenders that the Prophet may inform himself and others that God hath not forgotten to be just The last verse of the chapter is the total of the chapter The Lord is in his holy Temple let all the earth keep silence before him That he sitteth not there idle but is awake that his eyes do see and his eye-lids do try the sonnes of men that we shall hear from his own mouth Concerning the words of this fifth verse Yea also because he transgresseth by wine he is a proud man neither keepeth at home These words are read diversly both by Translators and by Expositors Our first English Church-bibles read thus Like as the wine deceiveth the drunkard even so the proud shall faile and not endure The Geneva followeth the same sense Yea indeed the proud man is as he that transgresseth by wine therefore shall he not endure Arias Montanus Et quo modo vinum potantem decipit sic erit superbus non decorabitur In his Interlineary he followeth the text in the original but in his Commentary he followeth the vulgar Latin authorized for the Canon by the Councel of Trent Pagnine Quanto magis patator vini qui praevaricatr qui est vir superbus non permanebit So Mr. Calvin Etiam certè vino transgrediens vir superbus non habitabit The 70 have no mention of wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here be three words to expresse pride fully 1. To think too well of our selves 2. To think contemptibly of others 3. To boast and glory in vain ostentation It seemeth to me that the purpose of this place is to expresse the insolency and pride of the king of Babel proud Nebuchadnezzar and generally of the enemy of the Jew the Chaldaean and that the scope of the place is to resemble them big swoln in their own self-opinion to a man that is drunk with wine This hath good coherence with the former words for shewing how the just man and the proud man do stand in opposition His soule which is lifted up is not upright in him but the just shall live by faith faith shall establish the just man But the proud man who is drunk with the vain over-weening of himself he shall not continue non habitabit he shall not be established And here I forsake the Kings Bible for I cannot find either sense or coherence in it The words following are plain enough for God therein doth expresse that he taketh notice of the insatiable desire of the Chaldaean who incouraged by his victories doth covet to be Monarch of all the world And this is now the partition of the rest of this chapter 1. Faults 2. Punishments The first fault here named infatiablenesse The punishment v. 6 7 8. 1. The ground and note of this disease of