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THE STONE ROLLED AWAY, and LIFE MORE ABUNDANT. AN APOLOGIE Urging Self-denyal, New-Obedience, Faith, and Thankfulneſſe.
By GILES OLDISWORTH, Rectour of Burton on the Hill, in Glouceſterſhire.
1 SAM. 14.33Ye have tranſgreſſed: roll a great ſtone unto me this day.
LONDON, Printed by Thomas Ratcliffe 1663.
Let not your heart be troubled; Believe in God, believe alſo in me; lay claim unto your Majeſty, as Defender of the faith; The many manſions here
houſe of your Father.
As my Text, ſo my Treatiſe hath, evekindly aſpect upon your dread
Tract] while it attempteth to remove aHooker in his Eccleſ. Polit. lib. 5. ſect. 76.
coldneſs of affection, and [the cauſe of that] a ſtone of unbelief fromſubject to Your Scepter, becauſe obedient unto Gods.
Nevertheleſs, I am bold to take Sanctuary at your ſacred feet, inaſmuch as the weakneſs of mine Apologie, cannot but recover ſtrength from the clemency of your royal protection; Which one bleſſing maketh three Kingdomes [like your ſacred perſon] great and proſpeGod of power, who hath made your Gracious Majeſty Our Peace, add, unto your Majeſties peace, Life more abundant. This is, this ſhall be, the earneſt prayer of
THeſe words
1. Examined. 2. Applyed.
MARK 16.4.And when they looked, they ſaw that the stone was rolled away, for it was great.
Imprimatur.
Ex. Aed. Sab. Decemb. 20. 1662.
Geo. Stradling. S. T. P. Rev. in Chriſto Patri Gilb. Epiſc. Lond. à S. Domeſt.
JOHN 14.1, 2.Let not your heart be troubled: ye believe in God, believe alſo in me. In my Fathers houſe are ma
ny Manſions.
Faith cometh by hearing;
Manſion in his Fathers houſe, as ever ye believe, that, where His Goſpel is preached, there the Power of his Spirit is preſent to heal. Even ſo,
Lord Jeſus; Time was when the(while it is called to day) the Inſpirations, the Breathings of thy Holy Spirit, would vouchſafe to ſanctifie, would vouchſafe to bleſs unto us, as well this Diſcourſe of mine, as other thine Ordinances.
Beloved,
Sun of Righteouſneſs may at this time delight to ariſe upon us with healing in his wings, it is at this time my Duty, therefore to explain theſe words, that I may profitably apply them.
Firſt,
Let not your heart be troubled: ye believe in God: believe alſo in me. In my Fathers houſe are many Manſions.
Words all Goſpel, and all Epiſtle, (I mean) full of Doctrines, and full of
Ʋſes too; Words full of Paſsion, and as full of Compaſsion; ſpoken to the heart, yea and from the heart too; unexpectuſhered in, and as abruptly uttered forth. Let not your heart be troubled; A Reproof ſmiting friendly, a Reproof pouring out excellentRey
in his Rich Mans Charge. p. 7.Ye believe in God, believe alſo in me; An Exhortation cloathed with Inſtruction, cloathed with Evangelical Inſtructions. In my Fathers houſe are many Manſions; A Conſolation, a ſtrong conſolation, a ſtrong conſolation far fetched,
Beloved,
Hand, nay the Heart of Jeſus is in all this? It is ſo. Compare this verſe with that next above; The ſame Jeſus which anſwereth there, Thou ſhalt deny me thrice; the ſame Jeſus anſwereth here, Let not your heart be troubled.
The Party ſpeaking we know; Jeſus we know;Anſw. Some Greek Copies prefix He ſaith unto his Diſciples; Imagine, that Varia lectio Apocryphal, admit it not the Dictate of the Holy Ghoſt, but the Annotation of ſome buſie Tranſcriber: Nevertheleſs more then manifeſt it is,c. 13.22, 35.The perſons here ſpoken unto, are: They prove themſelves to be Diſcic. 13 30.Judas, one not worthy the looking after.
The Diſciples ſpoken to, we ſee; Jeſus ſpeaking,
Ʋpon what occaſion ſpeaketh he? Anſw. S. Chryſoſtom, and (from him) Theophylact, they, therefore repute theſe former words one Argument of Chriſts divine nature, for that, then when his Diſciples here ſtood ſitroubles of their heart. But (ſaving the eſteem due unto ſo great Fathers) that Jeſus Chriſt was as well God as man, the latter clauſe of this verſeScriptures ſufficientReſurrection, or rather from his approaching A
That our Redeemer here looketh quite thoaſcending, I demonſtrate from c. 13.33. from c. 13.1. and from this c. 14.1, 2.
1. From,c. 13.33.Whether I go, ye cannot come. They could drinkfellowſhip of his ſufferings; but unto the Heavens whither he now went, they could not now come; neither their ſouls, while they abode in the fleſh; nor their bodies, until the general reſurrection.
2.c. 13.1.The hour was come wherein Jeſus ſhould go not only out of the world, but to the Father. All Divines own a difference between that meaſure of joy which departed ſouls now receive, and that conſummation of bliſs, which they ſhall finally participate together with their glorified bodies: But ſome very learned Interpreters critically di23.43.
bleſſed ſouls do now abide, and that whereunto (ſay they) the ſame ſouls ſhall at the time of the Reſtitution of all things be everlaſtS. Paul'sParadiſe was inferiour to his third heaven; they affirm, That, during Chriſts death, Chriſts ſoul
Jews call it) inParadiſe; and (as others phraſe it). Lazarus; nam & Paradiſus, & Gehenna, & Elyſin, & Taitara ſunt
16.23.
bleſt eſtate, but not in that third heaven whereJeſus then aſcended, when he went unto the Father. For my part, ſo often as I contemplate the Father
inhabiting the higheſt heavens, the Sonaſcending to the Father, and S
even at hispreſent with the Son, I can leave theſe great Authors ſporting themſelves,Luke 23 43.) content himſelf with ſome lower part of heaven, yet he, John 13.1. climbed the higheſt heavens; no, I leave theſe Criticks unto their own Paradiſe. What I inſiſt upon, is, That mention isDeparting out of this world, but expreſly alſo of his going to his Father. Jeſusknowing that the hour was come wherein he ſhould depart out of the world unto the Father, hec. 14.1.Let not your heart be troubled.
3.c. 14.1, 2, 3.Aſcenſion, we find within the Suburbs of my Text, while he ſaith, I go to prepare a place for you. True, Christs burial prepareth a place for us, maketh our graves a bed of rest, ſtreweth thisRutter.
Bride-bed with roſes, ſweetneth her Sepulchre with ſpices: His Grave-cloaths may wellHerbert in his Temple: a Poem which Mrs. R. very much affected.wipe preſent tears from our eyes: but a blind man may here ſee, that our bleſſed Savigoing down unto the bowels of the earth, but unto his aſcending up unto the Manſions of his Father, viz. Hereafter Chriſtc. 14.3, 30.would not talk much with his Diſciples; though he was not yet
anarows Serm. on John 20.17.aſcending, yet aanarows Serm. on John 13.33.anarows Serm. on John 14.2.16.1.Chriſt Jeſus, that heMaldonat in c. 14.1.Good Friday, with them he maketh it Aſcenſion day; He leadeth their troubles captive, Let not your heart be troubled. He prepareth for them the gift of Faith, Ye believe in God, believe alſo in me. He ſendeth their thoughts on high, In my Fathers houſe are many Manſions.
I ſhould darken Counſel by words without knowledge,Aſcenſion as the only reaſon of this his Dehortation: whether we examine the ſubſequent, or preceding, the immediate, or remote Contexts, from all theſe clear&c. in locum.Application, well; loth I am to draw ſo many troubles upon you at this preſent. I proceede therefore to the next.
The next Conſolation is,Ye believe in God, believe alſo in me,
Some read the former indicatively, Ye do believe; but imperatively, Believe ye; thus theNew-Testament-Tranſlation that ever was, viz. the Syriack; thus (guided by the Syriack) theArabick, Perſique, and Aethiopick Verſions; thu4. EvanLudovic. de Dieu,
Cyril, and others; but, in thus reading, they ſeem never the more happy Expoſiters: Such as read two Imperatives, double the command, but weaken the perſwaſion: Wherefore, with a very filial delight, I adhere to the ſame Tranſlation which our judicious mother, the Church of England, here recommendeth unto us; She readeth this firſt Ye believe; ſo doth the vulgar Latine; the like do the moſt, and the beſt of thoſe&c. in lo4. Auguſtinus Tract. 67. in Jo
Now read it, Ye believe, and it bringeth with it, as well a Counſel, as a Command; as well an Inſtruction, as an Exhortation: quaſi,
Ye cannot believe in God, except ye believe in me, forYe believe in God, believe alſo in me.
Ye believe in God, That heBelieve alſo in me, that I
Ye believe in God, that hePaſchal Lamb, believe alſo in me, that I amPaſſover ſacrificed for you.
Ye believe in God, that hebelieve alſo in me, that I am
Theſe Gloſſes are wholeſome Truths, but wide of our Saviours Scope; they ſeem ſomewhat forced; natural they are not: Wheither ye abide v. 1. by the troubles; or whether ye ſtep forward v. 2. to the Manſions; obvious it is, That, what Inſtruction is here given, is given&c. in locum.v. 1. and from the certainty of the reward, v. 2. quaſi,
Ye believe in God that hebelieve alſo in me, that I
That I am God, yeYe believe in God, althoughbelieve alſo in me, though abſent.
Ye alreadybelieve in God; Moſes he taught you that leſſon, he required you to believe in God; let me inſtruct you to believe alſo in me.
FaithAntidotes againſtYe believe in God, abelieve alſo in
me; in me ye
Many are your vexations, but, Let not your heart be troubled: As ye believe in God, whobelieve alſo in me, who1 a. 2 e. q. 5. A. 2. Tirin. Eraſm. &c. in locum.In my Fathers houſe are many Manſions. Rather,
Ye believe in God that he will never leave you; believe alſo in me, that I do not forſake you; though whither I go, ye cannot now come, IIn my Fathers houſe are many Manſions.
But here fall in divers Queſtions, ſeveral litStumbling-ſtones, which I would willingly roll away.
Queſt. If Manſions were now to be prepared,
how ſped the ſpirits of juſt men departed before this time?
Anſw.
Maldonat what he pleaſe on Mat. 3.2.
Queſt.Why (of all times) muſt Christ go to prepare a place, now?
Anſw. Ever, Gods time is, of all times,Fulneſs of time, wherein theFulneſs of time, wherein He, being made of a woman, ſhould prepare a place for us; the fulneſs of which time now was; now was the appointed ſeaſon.
Queſt. What needed any ſuch preparation at all?
Anſw. Adam, by his ſin, hadon the Creed.Eden.
Queſt.By what courſe did Chriſt prepare for us theſe Manſions?
Anſw.
Firſt, By way of purchaſe: For his own part, The Son of God, being the Father of Heaonly begotten, hathHeir of all things: But, as for us, our ſins are a
wall of ſeparation between us and our God: Wherefore, the Son of man dying, placeth himſelf as a door of hope within that wall. There were indeed Cherubims (terrible withJunius in Gen. 3.24.before Paradiſe; but, God hath by Chriſt, called back thoſe Cherubims, and hath, in their ſtead, placed notarmed, but gowned Angels, having not ſwords glittering like fire, but the white colours of peace, and of free admiſſion. Thus Chriſt, by his wounds, ſetteth wide open theFathers houſe: When he overcame the ſharpneſs of death, he opened the kingdom of Heaven to all Believers.
Secondly, By way of Poſſeſsion: even in this ſenſe, by Chriſts fleſhLivery and Seizin
for himſelf, ſofor us: In conceipt, wealready ſit together with him in heavenly places: Had
Saint-Thief, petioned Chriſt, Lord remember us when thou comeſt into thy kingdom; Chriſt might then have replied; Let not your heart be troubled; ye believe in God, believe alſo in me; In my Fathers houſe are many Manſions.
. 〈 in non-Latin alphabet 〉
Queſt. Houſe? Manſions? many Manſions?
Hitherto our Saviour ſpake plainly,
Beza. Solut.
why ſpeaketh he now in Parables?
Anſw. This wiſe Maſter-builder will leave no ſtone unmoved: Where Elegancies may prevail, hePeter, James and John found it good, being there where Chriſt was transfigured: ſo were they tranſported, that Peter would fain have built there three Tabernacles: Poſsibly, Chriſt here intimateth, that he would now prepare for them, not Tabernacles, but Manſions; not on mountMat. 17.1. in quem locum vide, ſis, S. HieTabor, but in his Fathers houſe.
WHether that Mount wereVideas Tirinum in Mat. 17.1.Tabor,
Lord Jeſus doth here allude unto his Transfiguration upon that Mount, I need not to diſpute, now: neither
open unto you more of theſe Manſions, until I have firſt led you unto my Fathers houſe. It ſufficeth, for the preſent, that placed with Moſes upon Mount Nebo, we have gained a ſight of the promiſed Rest; eſpecially, ſeeing theſe few words do already multiply upon our attenexceeding
broad. Every ſentence (here) is a Tree of life; every Tree of life (here,) hath ſeveral branches; every branch (here,) beareth much fruit, fruit which may abound unto your accompt. He is no good Oratour, who over-much raiſeth expectation; but I (who am no Oratour) cannot raiſe your expectation enough. Chapter 10. Verſe 10. Chriſt came that we might Have Life, and that we might have it more abundantly; juſt ſo he cometh in this beginth.
Chapter. Luke 24.2. They found the ſtone rolled away from the Sepulchre; Chriſt, here rolleth away every ſtone. Whether Clergy, or Laity, we do every of us, (here) reBenjamins portion. Wherefore, that both Prieſt and People may, asEdward Turner in his May 19. 1662. ſpeech, p. 6.Miniſters of Chriſt, that we may from Chriſt Jeſus, the more effectually ſpeak unpeople of God.
Firſt,Function, any prophane Hophni,
lightly eſteem God, any that feed themText ſoweth no Pillow unPaul
Airay upon Phil. 2.21.All ſeek their own, not the things that are Jeſus Christs: If ſome do, a ſore evil it is, but no new evil under the Sun: as in bodies Politique, ſo in Churches Militant; Perfection cannot reaſonably be expected; Where much Wheat is, Tares there will be: Among many Labourers, ſome will wax idle: The Temple at Jeruſalem could never be ſo exLevite: OnePhinehas is ſeldom ſo good, butJeſus now ſpake, as he had v. 22. his Judas Thaddeus, ſo he had c, 13.26. his Judas
Iſcariot too.
2.manner whereafter, the order wherein,matter whereof, the Wiſdom of the Father doth here ſpeak.
1. As I told you, what is here uttered, is delivered feelingly and pathetically: What proHim, proceedeth as well from the
2. The Order of the words, maketh things temporal, an occaſion unto things ſpiritual; leadeth from Nature to Grace; from reaſon in the heart, to Faith in Chriſt; from troubles in the world, to Manſions in Heaven; bringeth us from outward troubles, to inward duties; from inward duties, to the recompence of the reward; guideth us, through a world of troubles, into a kingdom of Grace; from a kingdom of Grace, unto a Crown of Glory.
3. The Matter here ſpoken of, is not ſome barren needleſs Punctilium, but matter worthy him that preacheth, viz. the great concernments of the ſoul; the property, and efficacy of faith; the means and certainty of Salvation.
Which three circumſtances twiſted into one example, fully ſeparate between the profitable, and unprofitable Teacher: For, while on the left hand, they explode that ſleight of Oratory, which rejecteth Chriſts, but admirethPiin. lib. 1. Epiſt. 5.
mans wiſdom; on the right, they approve that wholeInvention, but Chriſts pattern, viz.
On the right hand, this commendeth that great part of our Engliſh Clergy, which are inStewards of the Myſteries of God; Stewards, as faithful, as able; Lights, as well burning, as ſhining; meek, lowly, gentle, patient, of a dove-like innocency, and of a willing compliand in all wiſdom too; eſpecially in thatwinneth ſouls; Theſearight: exceeding learned they are, and are (becauſe they are exceeding learned) mighty in the Scriptures. When theſe ſpeak, they ſo ſpeak as the Oracles of their God; when theſe miniſter, they ſo miniſter as of the ability which God giveth. Beloved, by the Word thus preached, what people upon earth is exalted ſo near heaven, as our Iſland is? What Nation under heaven can muſter up ſo many Watchmen, which cry aloud, and ſpare not; ſo many Chariots and Horſemen of Iſrael which fight the Lords battles, as England can? Bleſſed, yea bleſſed be the God and Father of our Lord Jeſus Chriſt for1. ad Eugenium.roll away theſe tried ſtones: Atheſe ſtones: Theſe we erect, as aMemorial beTheſe ſhall
witneſs unto us, leſt we deny the Lord.
On the other hand, For Zions ſake, I will not hold my peace: Alas, I cannot chuſe but ſtumEngliſh Divines, who make it their utmoſt endeavour, to preach, learnedly indeed, but, not unto Edification: Should
a wiſe man utter vain knowledge? Should he reaſon with unprofitable Talk? or with
ſpeech that can do no good? Away then, with that manner of preaching, which contriveth more to repeat Authours, or to boaſt languages, then to edifie ſouls. The Son of God abhorred Affectation of Literature, yet ſpakeBarbarian: He ſought not to amuſe, but to awaken. Away alſo, with that ſort of preaching, whichS. Hieron.
Oration of Tully, then a Narration of Chriſts. Away, away with theſe quaint modiſh Diſcourſes, they have in them neitherſpirit, nor life: Serneither method for the memorie, nor matter for the thirſty ſoul; nor do they ever make leſs impreſsion upon the heart, then when they are delivered1 Cor. 2, 1. Conciones ſacrae eſſe debent nec delicatae, nec cincinnatae. Zanch. Orat.
print: your ſtarched pieces, never yet ſat cloſe upon the Hearer: Alas, what is, if this be not, Verba dare,
feed Ephraim with wind? I verily preſume, that a meer Puny ſhall do more good by ſpeaking one wordin due ſeaſon, then ſhall the tongue of the learned, when, at any time, it diſdaineth the Things which become ſound doctrine. All Scripture isprofitable for Doctrine, for Reproof, for Correction, &c. but there is a new found Rhetorique, now adaies, which ſtoopDemonſtration of the Spirit, and to place their whole ſtreſs upon mans wiſdom: I ſpeak this toAuguſt. Epiſt. 56.
But, tell me (whoſoever ye are) hath God beſtowed upon you your rich Talents for no higherPrudence, to exalt Rhetorick your hand-maid, aboveDivinity her Miſtreſs? yea, Is it good manners in you, to prefer your Mother-wit, before the ſacred wiſdom of God? Do ye thus ſhew your breeding? Ye never learned this from either of our famous
Ʋniverſities: Nay, Luke 6.46. Is it commonHoneſty in you, to conceal your Gods praiſes, and to beſpeak your own?
Unto you, wholearned then religious, I ſpeak: In this Text our Master of
eloquence, doth not ſo much mind his phraſe, that he forgetteth his Auditors; He delivereth no airy ſtuff, but heavenly Truths; His endeavour is, not toLactan.
tickle the ear, but to amend the heart: He ſpareth not down-right Reproofs, Let not your heart be troubled: He is full of earneſt exhortations; Ye believe in God, believe alſo in me; He layeth down enforcing Motives, In my Fathers houſe are many Manſions. What ſhall I more ſay? Chriſt was aTeacher ſent from God, and almoſt every word of his hath the efficacy of a coercive application; Behold, he hath given you anſtumbling block, be unto you, betwixt you and your Jeſus, as that Pillar was between Jacob and Laban, viz. a Mizpah, aWatch-tower: May your zeal, like Elijahs fire from the Lord, conſume thisdustie traſh, this ſtone of Offence; ſo God, who is a conſuming fire; God, who pardonIniquity of our holy things, will accept your ſacrifice, as he did Elijahs, Fathers and Brethren, let us be guided by this wiſe Maſter-builder, let us imitate the workmanſhip of this precious, this chief Corner-ſtone, this Head-ſtone of us all; ſo ſhall we grow up not only as poliſhed corners of His Temple, but alſo, as the ſupporting Pillars of his glorious Church.
In the next place,ſpeckled bird; ſince every Jew will have a flingJeſus; becauſe moſt perſons ſtumble moſt at theClergy-mans gate; and the perſons ſpoken unto in my Text, areſpoken of in the world; thoſe rocks of offence which this world forceth upon us, I will roll as far from our door, as conveniently I can.
Our humane frailty (to be ſure) or, (if that be born with) our Prelacy, or (if Prelacy we gain none) our Function it ſelf hath been caſt in our faces, asTertul.
perſons in my Text.
To ſeparate the Apoſtles themſelves from their frailty,
err like men, and may as ſoon ſhake off their duſt, as their ſinfulneſs: Firſt then, If inſtead of double honour, we meet with undeſerved contempt; if our Failings, if thoſe infirmities of ours which humble our ſpiperſons here ſpoken to may frame our replies.
1.hands, cleanfeet, cleanlips, and cleanhearts too; ſince Paſtors more eſpecially ſhould be examples unto Believers, ſince Holineſs becometh Gods houſe for ever; far be it from us, to deſpiſe the admonitions of any ſinLet not our heart be troubled for ſuch benefits: but, if when our foot ſlippeth, ye magnifie your ſelves againſt us, ye do not well: Jeſus Chriſt would not allow his Diſciples frailgrief of heart unto them; and dare any of you delight to ſee our hearts troubled? Do not malitiouſly, do not over-narrowly watch our steps; make us not Offenders for a word; be not yeCommitte-men; What wounds the Phybindeth up, thoſe expoſe not ye to open air; or if ye do, make uſe of theſe following ſalves.
2.S. Chryſo5. in 2. Tim.That it is impoſsible that the heart of him who continually receiveth the words of the heavenly Doctrine, ſhould not be affected; I will not ſay it is impoſsible, but I am ſure, it isimprobable. Self-examination isS. Aug. Serm. de tempewe know not our own wickedneſs, if our
Bernard.
Scriptures) a daily, a repeated quenching of the Spirit. It is monſtrous in a man of God, to give place unto the Devil. Can we ſupplicate for you, and forget that we our ſelves areGen. 18.27. Dum alium ſteo, meipſum deſteo. Ambroſ.
your faultineſs, and cheriſh our own. The more we do ſearch the holy Scriptures, the more we doown lives; I ſay, the better we think of the Law of God, the worſe we think of our ſelves. Goſpel-light helpeth us to ſee many a mote in ourright eye; then we make a progeſs in our ſtudies, when the fear of the Lordour ſelves; The higher Moſes aſcendeth upon Mount Sinai, the more exceedingly doth heExod. 28. Dreſs Aaron in his habits, and the weight of his own veſtments will keep him unPaul achief Apoſtle, and he will proclaim himſelf thechief of ſinJohn was one of thoſe here ſpoken unto in my Text, he profeſſeth, he voluntarilyif he ſhould ſay he had no ſin, he ſhould be a deceiver. St. James was a ſecond of theſe Apoſtles, he concealeth not that he ſinned, and that tooin many things. Nor fell theſe confeſsions from a levity of brain, but from an inward conviction of guilt: For inſtance, ye ſee a third of theſe Diſciples burſting into tears at theproſtrate, becauſe ſnful. Ye, therefore, among all our Congregations, whoBook of Remembrance into the midſt of Euphrates.
3.To our own Maſters we stand or fall. Be not manyRace that is ſet before us: if ye will needs weigh us, weigh us in an even ballance, take theſons of Zion the allowance due to gold; compare our burden with your own; and if our duties be both greater, and more then (are) yours, can you blame us if our failings be ſo too? Examine dutiesAdam? To paſs from the death of nature to the life of grace; to grow in that grace, and in the knowledge of God? ſo is each of us: comparefamily and neighbourly offices, ſtill ours are the ſame with yours, and more. Proceed now unto our diſtinct Vocations, we have here more, muchv. 13, 14, c. 2.3, 4. v. 15, 22, v 24, 25. Tit. 1.6, 9.2.1, 8. 1 Cor. 9 22.our Callings tranſcendeth what
Employment which is enjoyned, ſuch is the Duty: By how much more publick our vocation is then is yours, by ſo much more extenſive is our duty; and, by how much more ſacred our Calling is then is yours, by ſo much the greater is the Task upon us incumbent. Conſider, then, if your obediences be more then ye can peris
ſufficient for theſe of ours? You ſee now, that the perſons her ſpoken to, muſt be allowed their failings, not only as men, but as Believers; not only as Believers, but as Diſciples; they are ſubjects, not of your Obloquie, but of your Compaſsion. Fitly are they, fitly are ſuch as ſucceed them, comparedPillars of the Church, ſince upon their narrow ſhoulders ſo great a part of Chriſts ſpiritu
4.our failing, as your obſertasked, ſo we are more expoſed to cenſure: I ſee more eyes upon this one Pulpit, then upon all the other Seats in this Church: As theCity, ſo thefoot upMountain cannot be hid; the four corL. Verulam.Great men, ſay I, the Errors of Clergy-men are never ſmall; Where the feet arebeautiful, every ſtray-ſtep is noted; it is not the hood, but the ſilk that doth amiſs;
blemiſh be in ones eye, and look from off it, we cannot, although in good manners we would: If the black Gown be not fire-new, it is thought duskiſh; if new it be, it ſmelleth of the fire: The grave ſtile is termed flat, and the polite quil pedantique: It is much if the Rochet be neither too ſhort, nor too long: The Embaſſadour is never more obſerved, then when he hath Audience; and the ſtains are, therefore, obScarlet is ſo pure: White was theLevites linnen, elſe had the Levite ſeemed as ſpotleſs, as one of another Tribe. In his ſufferings, hundreds of other followers deChriſt; of them the Goſpel is ſilent; it is not ſilent of the perſons ſpoken to in my Text: The perſons here ſpoken to, are chief Diſciples, choſen Apostles; wherefore of their haltings, the Context is full; It is noted of them, that hitherto, theyTook not up their croſs; could not
watch with Chriſt one hour; mindedearthly things; hadlittle faith; wereaſhamed, andafraid to own either Christ crucified, orpurity of His Goſpel, nor, as yet, knew theythe Scriptures. But herein alas, herein lieth the difference; That, theſe Apoſtles failings are ſo much noted, is the goodGods ſpirit: That, our failings are ſo much noted, is the wickedneſs of mans Spi
But, Let not your heart be troubled, the thing is of God; It is forearthen veſſels; that we areAngels, but men: The holy Ghoſt giveth unto you thatgift, which is beſt for your profit. When Chriſt prayed that Peters fathChryſost in Lucae 22 32.Peters
here ſpoken to as Self-denying, as ſtout, as ſtedfaſt, as full of knowledge, as full of holineſs, before his Aſcenſion, as after his Aſcenſion, they were: he could ſo; but this (he knew) ſuited neither with his Spouſes benefit, nor with his ownSilver
Trumpets, or Rams
horns, the Captain of your Salvation will bring forth Judgement unto Victory:Text or Context, perfectlySalt of the earth, thelight of the world, witneſſes of
ſaving truths, andchoſen Diſciples, &c. Why this? Anſw. His glory he would not give unto others. He who revealeth his power in mans weakneſs, will have the glory of his grace aſcribed, by you, not unto his (frail) Miniſters, but unto Himſelf alone: Hence it was, that (as ſimple as they were) theſe very perſons, hepubliſh the Goſpel; theſe very perſons,ordained to be His Apoſtles and Embaſſadors.
6. Laſtly,Like Nicoin Aelian.deſpiſe, but pity; not reject, but aſsiſt their perſons. So many of you as are followers of Chriſt, like dear Children, Let the ſame
Epictetus.
mind be in you which was in Chriſt Jeſus. If we your Miniſters err like men, that is, like theſe Apoſtles, let this ſtir up in you, not your corruptions, but your Graces: Ye will not (therefore) daſh your feet againſtſtones. Happily, we your Miniſters are therein their defects, that ye, our Congregations, may have the praiſe of imitating the perſon here ſpeaking, in His perfections: With joy may we drawWells of ſalvation, if ye thus roll away the stone from yourfountains
mouth.
So long as friendſhip with the world is enmity againſt God ſo long will humane obſtinacy beGodlineſs. Some, whom natural light daunteth from opening their mouths immeſpleen upon Gods choſen Preſt-hood: as the Law, ſo theGoſpel
Corah. Let our Clergy mourn, or pipe, faſt with the Baptiſt, or feaſt with their Lord, yet ſtill as theMaſter himſelf abideth a rock of offence to every unregenerate perſon, ſo abideth his Miniſter too. Before the Repairer of our breach hadWaſhburn his 1661. May 29. Serm. upon Iſa. 58.12.Houſes of God into their poſſeſſion, the rock of offence then was, that the conſecrated Levite was, (and alas he was) made the very Off-ſcouring of his people. Now that great Mountain cannot ſtand before our Zerubbabel; the prejudice, the ſcandal now taken is, that the ſelf ſame Levite is no longer continued the Scum and Off-ſcouring of his people, that is, theReproach and Guilt of his brethren. He is now envied as too great, or too rich, or both. Might ſome men prevail, the perſon here ſpeakMelchizedec, nor the ſon of David; no King of the Jews by birth, nor High-Prieſt by Calling: nor ſhould his immediate ſervants, his immediate ſucceſſors in the work of his Miniſtry, have reDignity or Revenue: whereas, that ineffable felicity which we do all of us partake from our Head Chriſt Jeſus, who (ſo often as he pleaſed) did (in the days of his fleſh) in all holineſs and wiſdom exerciſe the power to him committed, may ſeem (unto me at leaſt) to juſtifie unto the Miniſters of his Goſpel both Dignities and Revenues.
Firſt, I ſee this holy Jeſus, bleſſed for ever,anointed in the days of his fleſhabove his fellows; yet, not aſhamed to call them brethren: I ſee him owning aPlurality; but, it is for the benefit of his Church: I ſee him receivingHomage, Preſents and Triumphs, yet ſtill he ceaſto deny himſelf: I ſee himdignified, nayglorified, mean while he taketh up his Croſs; all power was
committed unto him; nevertheleſs, He ſo uſed
this world, as though he uſed it not: AnArch, Biſhop he is, and bleſſed be God, that he is ſuch. A Rabbi heRabbi, becauſe a Teacher ſent from God; They called himLord, Lord; but, ſo far was he from lording it over Gods Inheritance, that (I adviſe you) learn of him, for he is meek. Ye ſee now that, a Samuel, a Jehoiadah, a Jeſus, may be a good Prieſt; yet, a good Ruler too. Ye perceive, that, let a Preacher of Righteouſneſs keep cloſe unto theTertul. de Praeſ. c. 37.
Chriſt Jeſus, and make him rich, make him great, give him a Plurality, make him a Doctor, make him a Prelate, make him a Biſhop, make him a Lord, Biſhop, make him a Lord, Arch, Biſhop, yet ſtill the zeal of Gods houſe eateth him up. His feet ſtill not only continue, but, appear beautiful upon the mountains; and He himſelf not only appeareth, but continueth a Paſtour according unto
his King, yea acGods own heart. TramAarons Rod; for, itflouriſheth.
Secondly,Church-Revenues; (where) methinketh they defend themſelves, and have (methinketh) warrant ſo to do.
1. Firſt, From the light of Nature. Ask a Heathen what he1. c. 4 &c. 6. Syn2. c. 17. ViDan. 3. 1. Hoſ. 2.8. Act. 19.24.
blinder his devotion the more mayeſt thou ſee: Next, From the
Law of Moſes; for my part, I cannot conceive that God, who requireth Faith, Purity and Sincerity as well under theLaw, as under the Goſpel; God, whoſe Spirit and Truth is oppoſed, notMede on John 4.23.Beauty, butCeremony of Levitical Rites; I ſay, I cannot conceive, that this wiſe God, who was ſo ſumptuous in theſhadow, will have the ſubſtance leſsExamples of good men; He harpeth on another ſtring thenDavid, he maketh himſelf wiſer then was Solomon; who eſteemeth any part of this worlds wealth, too excellent for Gods Temple. Fourthly, From Evangelical
Predictions; theſe therefore promiſe unto us affluence of temporal bleſsings, becauſe plenty of ſpiritual; to wit, The world is madefor the Church, not the Church for the world. Fifthly, From Goſpel
priviledges; repute it no Robbery, if we exchange with you Things ſpiritual for Things temporal. Sixthly, From thatvalue which God himſelf putteth upon (hisour good will well expreſſed; from the cup of
Zacheus; from the widows mite, to the coſtly Spiknard, God doth but
prove us: He hath given us him
2. Null all theſe Topicks; Deſcend a while, from Gods wisdom, to mans: What ye, under the Goſpel, ſacrifice unto your God, is not conour portion never ſo large, the Nationall ſtock is equally the ſame: Rome ſucketh no Peter-pence from the Proteſtant; no Cell, no Cloister burieth the treaſures of Engliſh Monaſteries: On the other ſide, what from us ſupplieth his ſacred Majeſties royal Exchequer, eaſeth you of ſome of your Subſidies, and payCharter
our
Rom. 2.22. Conceſſimus quod Eccleſia Anglicana libera ſit in perpetuum, & habeat jura ſua integra, & & omnes liberc. 1. See alſo Sr Edw. Cook on Litt. Ten l. 1. c. 9 Sect. 73.
commerce too: as we ſhare with you in the ſame plenty, ſo we are a part of the ſame
ſame cities, and of the ſame Kingdom with your ſelves: The tribe of Levi is one, allawful profits, either impropriate leſſe unto the owners ſelf intereſt, or refund more unto a common benefit, then ours doth. Caſt up our accompts, ye will finde whatſoever falleth into this little ſea, quickly floweth back, and ere ever it be full Tide, emptieth it ſelf into reChannels and Rivers. Our Wives and Children can tell you, that much may go thoMiniſters hands; If ought ſtick by the Reverend Prelates (moſt what) that is disburſed to a publick good, in Schools, Libraries, Colledges, Alms-houſes, &c.
3. Return, now, unto the glorious Goſpel of Truth and Peace; ordinarily, aJewel.
Perſonage wanteth wherewith to procure, and much more wherewith to publiſh conſiderable VoPrelates, to enjoy ſpare hours, to accumulate Books, to converſe with the moſt, and moſt eminent in every SciChaplains, Amanuenſes, Printers, &c. whereby they are enColledges. We owe unto the Revenue, as
ſtudiouſneſs, of our moſt RevePrelates Books, as ſeaſonable, as religious; as religious, as learned; as learned, as exhauſting, and expenſive. The Lord make us truly thankHoly Writ, and unto his Vice-Gerent, Defender of the Faith, we owe unto the&c. Bilſon, Brum&c. Cranmer, &c. Day, Davenant, &c. Earles, &c. Field, Fulk, Fern, &c. Gauden, Good-rick, &c. Hall, Ho&c. Jewel, &c. Kings, &c. Laud, Latimer, Lake, &c. Montague, Morley, &c. Nicholſon, Opt&c. Prideaux, &c. Reinolds, Ridley, &c. Sanderſon, Smith, &c. Taylor, Thirlby, &c, uſſer, &c. Walton, Weſifield, White, Whitegift, &c.
Prelacy, the firſt and beſt Reformations of our Church, our beſt pieces of Divinity, whether Polemical or Practical; yea, and our beſt TranReverend Hierarchy of our Church been ſacrilegiouſly deprived of their Revenues, moſt of us (for ought that I know) had been uneſtabliſhed (even unto this very day) in the Fundamentals of Religion and Truth.
Beſide what others have5. Sect. 15.71.76. B. Gauden in his Hieraſplſtes: Anſw. to the ſixth Cavil. per totum. B. NiApology.
Church-Revenues (ſeem to me to) entitle themſelves unto the perſons in my Text; whether the perſons in my Text be conſidered as Sufferers for the Goſpel of Truth; or as Meſſengers of the Goſpel of Peace.
1. As ſufferers: We, while we preach, the truth of the Goſpel, are, many ways, ſufferers: our names ſuffer, our quiet ſuffereth, our eſtate ſuffereth, our health ſuffereth, &c. firſt, the haters of God ſpeak evil of us, becauſe we, as in duty bound, convince them of evil; we gall their conſciences, and theyLuther. Rom 15.3. 2 Cor. 12.15.
ſmite us with the tongue: ſecondly, ſince we cannot ſpeak peace to their ſins, theytrouble: thirdly, while ye honeſtly ſet out our mainteſons of Belial will rather rob God, then ſpare usTorriano. 2 Cor. 12.15.
wasting our ſelves in our duties, none of our ſervants waſte our childrens bread: fourthly, where diſeaſes are contagious, and that contagion is not yet diſibid. Eccleſ. 12.12.complaints, but as vindications: the ſincere Miniſter hathFhil. 2.20. 2 Cor. n. 28, 29 Sancta, & lauJeron.
Maſter whom he ſerveth; theſe earthly cloggs, which the world calleth Mony, Wealth, Pleaſure, Honour, &c. He rather uſeth, then deſireth: true, without them live
1 Tim. 3.8. Tic. 1.8.
as becometh his vocation; they are that oyle of the ſanctuary, which the wiſdom of
to preſerve our light of life, and conſequently, the light of the Goſpel from extinguiſhing: whereMiniſter can no more ſubſiſt withencouragement, andcomfort.
If the over-watched Midwife be wearied, and humbled with the loud cries, dolefull comChirurgeon tieth himſelf up unto his patients wound; dreſChirurgeon ye regard, not only his art, but, his patience. The Phyſician neglectgroans of a dying man; for theſe his ſelf-denials, the mercileſſe ſouldier would notDr. Gauden. Hieraſpiſtes. p. 490.
Pro. 18.20. Aeſtuat infalix anguſtoeloquent Lawyer who neglecteth his own eſtate to ſecure thine, crowdeth, ſweatLawyer a ſingle fee: The infirm Judge, though aged and craſie, rideth his Circuit through ill ways, and worſe weather; he afflicteth his weak body to relieve the oppreſſed, ſitteth, all day long, in much pain to eaſe his country of many vexatijudge recrowneth his ſacred Majeſties royal vigilancies, and Princely affections) can equal thoſe throws
Miniſters of Jeſus. Chriſt travaile. Who hath believed our Report, isafflicting queſtion! Dear people, we mourn in ſecret for yourJames, flores regii. Aphoriſme. 54.flocks to us entruſted, ſo little fruite of our great labours, of the ſouls for which Chriſt died, ſo many poſting to Hell! forbear ye tears (if ye can) we (I am ſure) cannot: the names written upbreſt-plate, ſtick too cloſe upon our boſom to afford us any ſuch eaſe. Omitting, then, what we ſuffer in our name, peace, wealth, and health, is any revenue or honour a ſuitable requital for theſe our frequent, alas, our conſtant diſcomforts? If ye (Parents) have in your hearts any bowels of pity, over one childes ricated conſumption, anothers angry blaines, a thirds bruiſed limbes, a fourth burnt in your fire, or other like calamities (from which God foreturning, a little
melting of our bowels; a little taſte of our inward bleedings; ye will (then) ſee us in the ſame Poſiture, as was the ſiſter of that forlorn Moſes, Exod. 2, 4 or, as was Hagar when ſhe had eys, able to weep, but, not able toIſhmael; yea, in the ſame Poſiture as was Rachel, then, when ſhe therefore wept for her Children, becauſe they
were not. Beloved, He that could have with-heldHagar or Rachel, deſerved little himtheſe waters of affliction, elſe, mix with theſe waters ſome wine of gladneſs. Lay ye aſide the hardneſs of your hearts, we will then be content to make Brick without Straw. Affright us no more with frequent Symptomes of your everlaſting death, and then debar us of what worldly ſhelters our earthly Tabernacles may juſtly demand; either preſerve your precious ſouls from being loſt, or grudge not our bodies the melancholick comfort of a mourning weed: But if our trembling hearts, therefore, die daily, becauſe ye daily neglect to eſcape death, afford us (we beſeech you) ſome of your weak Julips, for Cordials ye can give us none. Since we muſt ſuffer heavineſs, becauſe ſome of you repent not of your unbelief, allow us that liberunto the perſons in my Text; The perſon here ſpeaking was a man
of ſorrows, ye, therefore, ſometimes find him inGarden of pleaſures: Cauſe enough heweep over Jeruſalem; repine not if
ride to it, ashonourably as he can: Since theReproaches of his God fell ſo often upon him, blame him not, if heHoſannas; ſince he dothcrucified upontransfigured upon another; if he diſdain not aManger, ſpare him your preſents. As for the Perſons here ſpoken to, they are likewiſe ſpoken to in the tenth Chapter of St. Mark; where for what they ſuffer in verſe 29, they receive a hundred fold in verſe 30.Believe in God, believe in Chriſt; In your Fathers houſe are many Manſions: So long your Equity, if not your Bounty, will treat us, Let not your heart be troubled.
2. If our neceſſary Supplies part from you with an Evil Will, we then addreſs our ſelves unto you all, not only as Sufferers through your default, but, as Meſſengers of your peace, viz. For ſo much as the Tidings which we bring are glad. Tidings, the juſt Lord hathCourteſie, but upon the Duty of Chriſtians; not upon their arbitrary Collation, but upon a Reward unto our Heavenly Meſſage. The Lord of Hoſts, that is, theSoldier-like, kept theircourſes in the Temple, made not Levites to keep Watches at
their own charge: he allowed them Standing-Pay, evenStipends of Houſes, Cities, Tithes, Offerings and Sim.
Nuncium, but Nuntit praemium too. Thus, — Homer. Odyſ. 14. — Ioid. Learned Mede on 1 Cor. 9.14.Goſpel-Service. Ye know, ever, in State Affairs, Ti1. dona qualia) reddam neſcio. Cicero ad Atticum. Thus 2 Sam. 4.10. 1 Cor. 9.14, 23.
Noble Rewards: The more conſiderable the News, the more ſignal the Recompence unto him who bringeth it: When the Perſon here ſpeaking came as ourus, ſo for Himſelf; and that not only when he aſcended up on high, but likewiſe, when he rode into the holy City withAs for the Perſons here ſpoken to, ſince they alſo publiſhed the Goſpel, let St. Paul alone toEſteem from them who underſtand not Vertue; therefore unPraiſe
Evangelists to expect large gratuities from them who cheriſh a heart of unbelief; therefore, God himſelfA
ſuitable Recompence, even, aDouble maintenance or Honour. If then the Revenues of our Church have been, either for. merly, or, of later days, an eye-ſore unto any of you; if your Eye hath been evil, becauſe your Lord and Maſters eye is good; If any of you exſlept upon it, ye will,v. 18.oyl, until ye have made it av. 19, 20.Bethel indeed, viz. until ye have made it The houſe of
God, yea no other then Gods amiable houſe.
Object.Be it that they grudge not at your Reveyet well may we ſtumble at your Hierarchy; For in what part of all the Holy Scriptures do we read of Arch-Biſhops, Deans, Prebendaries, Arch-Deacons and Sim; ſet to lord it over Gods inheritance?
Object. No part of the Laws of our Land,
ought to be contrary unto the Laws of our God.
Anſw.
can
do nothing againſt the truth, but for the Truth: But, as for that part of our EnHierarchy, it in no wiſe oppoſeth the Holy Scriptures.
Object.It oppoſeth the Holy Scriptures in conſtituting an Hierarchy not enjoyned by Gods Words.
Anſw. Hierarchy is enjoyned by Gods Word,Ordinance of man; viz. Our Lawordained of God; and, being ordained of God, they have anv. 23. compated with v. 24.
Object.Holy Scriptures give us examples of ſubordinate powers among Magiſtrates as
Sim.
Magiſtrates; but they give unto us no ſuch Examples of ſubordinate powers among Miniſters, as Miniſters.
Anſw.
Magistrates under Moſes and his Succeſſors; ſo they do alſoLevites under Aaron and his Succeſſors.
Object.The ſubordinate power among thoſe Lewas by vertue of Gods
expreſs Command.
Anſw.
Object.Although in the old Teſtament, God appointed a Hierarchy among the Levites; In the new Teſtament, Chriſt appointed no ſuch Hierarchy among his Miniſters.
Object.The Scriptures
are a ſufficient Rule.
1.Anſw. (Bleſſed be the Father of
Lights from whom cometh every good and perfect gift) Knowledge doth cover our Iſland,
as waters
cover the ſea: Many, very many, exceeding many, and exceedingEngliſh Treatiſes which exalt this whole Nation higher then ever Capernaum
buy the
Truth, that thou mayeſt (in the end) ſell all to purchaſe Chriſt, ſhould I commend unto thy ſpareſtumble at: Such as,
By Thomas Goodwin.By Rich. Egles.By Daniel Dyke.By William Fenner.By Adam Harſnet.By Tho. Hooker.Prideaux.
Prideaux.
By Jeremy Dyke.Sibs.
By Rich. Capel.By Tho. Shepherd.By Jer. Burroughs.By R. Young.Preſton.
While I commend unto thee theſe or other Books, better then theſe, wilt thou reply, Such Authors are therefore uſeleſs, becauſe the hoParliamentary Statutes do, in our State Affairs, eſtabliſh among us at King as Supreme Head in all Cauſes temporal, and a Magiſtracy under that King; A King, as Supreme in all Cauſes ſpiritual, and a Hierarchy under that King; Theſe our Paliamentary Statutes do manifeſtly prove beneficial unto the Churches of God, while they make particular Applications of Gods general Rules.
2.Anſw. Suppoſe beforeHe, his Twelve Apoſtles, and his Seventy Diſciples were, in that Infancy (that new-birth) of the Church, a ſuffiChurch Governours: yet, as the Church encreaſed in the number of Believers after Chriſts Aſcenſion; might not, after Chriſt aſcended, other Church Governours be introduced conſonant and ſubſervient to theſe?
3.Anſw. Certainly, as inKingdoms and in Common-wealths, ſoChurches, ſuch may be the form of Government; as the Lawgiver, for the time being, ſhall ſee moſt exMiniſtery, and his Miniſtry hathThe power of the keyes, juſt as his Magiſtracy hath thepower of the ſword; but ever, the modelling of this Magiſtracy, and of this Ministery, belongeth unto theLawgiver. Moſes, that is, God by Moſes, may ſinAaron and his Succeſſors to be high-Priests; the Levites toat the Altar, toArk, &c. David maySingers, &c. and Salomon
orderly like an Hoſte. In his time, in anſwer to the heads of the twelve Tribes, Chriſt hadtwelve Apoſtles. In anſwer to the ſeventy Elders, he hadſeventy Diſciples: So after his Aſcenſion, for the benefit of the Church, were addedDeacons, Evangeliſts, Paſtors, Teachers and Biſhops, and why not other ſuch like, as the benefit ofHierarchy from being a rock of offence unto ſuch as receive a love of the truth, that they are undeniably agift of the holy Ghoſt, evenhelps in Church-Government; for where theſe celebrate thy name, It is
well ſeen, O my God, how thou goeſt, how thou my God and King goeſt in the Sanctuary
The next Scandal (if any) ariſeth from our Function it ſelf; and that, not ſo much unto others among us,flouriſhing Nobility and Gentry of this Kingdom: If theſe rule well,
ruling likeSamuel, then forminiſtring before the Lord like Samuel; ſince they have ſtumbled at holy Orders as ſomewhat below their quality and birth; with all humbleStone of Offence: For,
Saving Faith; Saving Faith is no whit the leſs precious: juſt ſo, be it that not many mighty, not many noble miniſter before the Lord, the Miniſtery of Reconciliation is no more whit diſhonourable.Perſons in my Text how ye pleaſe; look upon them, look upon us under the loweſt Notions which ye conceive; Compare us unto Fiſher-men, Husbandmen, Merchant-men, Watch-men, Soldiers, Shepherds, Labourers, Meſſengers, Servants, & ſim. theſe and the like expreſſions will be not our Reproach, but, your Inſtruction: For inſtance, your ſervants we are, but, yourMede upon 1 Cor. 4.1.the Lord; Meſſengers we are, but Meſſengers of Glad
Andrews Serm. upTidings, and that not unto ſome private Family, but, unto all people. Toil we do, but it is in a Vineyard of Gods
own planting; a Vineyard wherein our Labour is the Labour of
Love; and our Joy, is theJoy in the harveſt, yea in theLords Harveſt. What Flocks we feed, are the ſheep ofGods Paſture: Likewiſe the Weapons of
our Warfare are not carnal, butſpiritual; The Watch which we keep, helpeth to guard
your ſouls; we fight yourenemy; and the Leader whom we follow, is the Captain of your
Salvation: TheJewels, theRiches, theGain of Souls, for which, Merchant-like, we traſfique, are more then gold canHusbandmen, we do indeed ſet our
hand to the plough; but we thus do, to plow up the
fallow ground of your hearts: and, if ChriſtFiſhers of men, we fiſh for men, and catch Saints.
Notion, although not in the ſame degree that we are Watchmen, Husbandmen, Shepherds, &c. God himſelf vouchſafeth to be ſtyled aWatchman,
Husbandman,
Shepherd, &c.Heroick ſpirits to chuſe their own happineſs, I ſhall comhouſe of my God, unto his ſacred Majeſties Court. In a Kings Palace, ſeldom are conferDignities at once; But, in The Court of the houſe of our God one and the ſame perſon is honourably entruſted with many Offices at once, unto one and the ſame Miniſter of Chriſt, beCuſtody of the Rolls, thoſeCuſtody of theKeys, keys not of ſome Lord Mayors Metropolitan City, but of Jeruſalem above; the Cuſtody of the Great Seals,
Image and Superſcription areCaeſars, but
Caeſars King and Governours. In this little world are but five Senſes, and He is Maſter of theſe Cinque-Ports; The Word which he preacheth, moderateth theſe: Allow your Conſcience to be a Court of Equity, and the godly Preacher is become your Chancellor: Such Metaphors I need not borrow; For the Holy Ghoſt hath made, and declared us to beTreaſurers of the Royal Exchequer; Stewards of theKings Houſhold, &c. We haveLetters of Credence from the Prince of the Kings of the earth, and his Embaſſadors we are for you, if you ſo pleaſe; His Embaſſadors weKings Daughter, his dread Majesties glorious
Spouſe. I appeal now unto all the vertuous Nobility of this moſt proſperous Kingdom, wheTruths are below their HoOleaſter in Num. 1.3.
Courts of our Great God, are inferiour unto the Courts of our moſt Gracious King; whom the King of Kings long preſerve and proſper, a bleſſing in Himſelf unto his own Princely ſoul, a bleſſing upon his Royal Family, a bleſſing unhappy Kingdoms, and a bleſſing unto all the Militant Churches of Jeſus Chriſt!
Prieſt-hood wasVirg.
Jupiters Prieſt the Romanes
6 c. 12.
Robe, a Curule Chair, as well as a Flama or Mitre; yea, the Caeſars themſelves, were, ſome of them, as well Pontifices, as Imperatores: Afore the Romans,
Greeks entituled the ſame perſon to officiate as Prieſt, whichMonarch. Before the Greeks, the Ep
had their preciousCrown of Prieſt-hood; placing their Prieſts the nextPrinces. For my part, I am eaſily perſwaded, that they did, as in other things, ſo in this particular, imiAaron was the next unto Moſes, then when Moſes was King in Jeſhurum: Beſide, we find Melchizedec aPrieſt, as well as King; David aProphet, as well as a King; Salomon a Preacher, as well asNobility of England follow the example of theſe renowned Princes! May they conſider, that Eſaias was therefore the more honourable, becauſe a Prophet. Jehoiada was more famous in being High-Prieſt, then in his affinity to the Diadem of Judah; nor was Joſeph ever greater then when from him was theJuuius on Gen. 49.24.Shepherd, the Stone of Iſrael. The perſon ſpeaking in my Text did not dekingly office, but in the fulfiling of his Prophetical and Prieſtly Offices he both lived and died. Of the Perſons here ſpoken to, James and Jude his brother, James and John his brother wereCleophas called alſo Alpheus was broJoſeph, the Virgin Maries husband; James and Tude were ſons of that Cleophas; and James and John were ſons of Salome, the daughter of that Cleophas.
Apoſtles of Jeſus, then in being (as indeed they were) of the blood Royal. I have thereNobles of England who find it their Eſteem to be Miniſters of State, will ſo train up their excellent Children, that they may within few years, be partakers in that
The Miniſters of our God.
We have looked upon the Perſons ſpoken to in my Text,eyes. We have noted in them, firſt, (that which we naturally eſpie in others, and over-ſee in our ſelves, viz.) great Failings: next, (that which we as natuviz.) great Dignities.
And [verily] God himſelf magnifieth their Office: their Letters credential are endited by the bleſſed ſpirit, and ſealed, not with wax, but with blood; with blood, not of goats or lambs, but of a man; not of a man only, but ofGod. Their Embaſsie treateth concerning, not War, but Peace; not among petty Provinces, but large Kingdoms; on terms, not diſhonourable, but (of all ſorts) the moſt honourable, namely, that of a ſuccesſful marriage. Authority they have to proclaim aSolemn Feſtival, and to eſpouſe beLord of Lords, and King of Kings. Yea, leſt the ſons of men ſhould not duly eſteem the ſervants of the living God, leſt the perſons ſpoken unto in my Text, ſhould otherwiſe want of a Reception anſwerable unto the Majeſty of him whom they repreſent, the Lord of Glory vouchMiniſters, but his Embaſſadours; not only his Embaſſadours, but his Angels.
Mean while (ſuch is, if not our Simul hoc ſumimus, ſimul bibimus, quia ſi Tam Ministri qnam reliqui credentes. Munus oblatum totius populi ſit, quia in uno pane omnes ſignificantur. Inheritance, our lot) from this accreaſeth one more ſtumbling ſtone, a ſtone caſt between Chriſtians, as Clergy
Laity: The Laity ſo called for diſcriminaClergy ſo called for divers reaPrieſt-hood, once a part ofallotted unto a peculiar Tribe. Another, whereas Moſes and Joſhua divided the promiſed land among the other Tribes; God himſelfallotted unto the Levites their Inheritance: A third, the firſtAct. 1.26. Cleros autem vel Clericos hinc appellatos DoctoIſidor. de Officiis Eccleſ. l. 2 c. 1.
Apoſtles here ſpoken unto, were all of them choſen by caſting of lots. A fourth, becauſe God who ſtill provideth for them, God who taketh pleaſure in the proſperity of his ſervants, is ſtill theirDeut. 10.9. ClPapias.
inheritance and lot. From ſome, or all of theſe reaſons it is, that theMiniſters of Chriſt have fromAnno Dom. 160. Platina.Primitive times been ſtiled the Clergy; nor is this practice more ancient then iunocent: For,
Levites, ſeparateth his Apoſtles toMiniſtery, heHelp and Benefit to his Church.
God of Grace inyou as unto us; in the ſame ſenſe, that there is neither bond nor free, neither Male nor Female; there is neiClergy nor Laity; for we are all one in Chriſt Jeſus: If while ye give diligence to walk worthy the Lord in your Callings, we in our Callings neAuguſtine (admiring Antonius) toldAlipius, We Clergy-men may periſh in Hell, while ye no Clergy-men become Kings and Prieſts unto God in Heaven.Laity as Clergy, we have (all of us) one Lord, one Faith, one Baptiſm, yea and oneS. Auguſt. de Con. diſt. 22. Quia paſſus.Paſchaſius.
St. Ambroſ. in 1 Cor. 11.
Lords Supper too.bone of your bone, and fleſh of your fleſh, ſo we are one
ſpirit: We have a ſpiritual Communion, Clergy with Laity, Laity with Clergy, both together making up that one Myſtical body, whereof Chriſt is the head: ſo are we members one of another, that this diſcrimination of Clergy and Laity, like that (in our Engliſh Diadem) of the white and red Roſe, cauſeth not difference but
Ʋnion: I ſay, it doth but mind us of the
Ʋnity of the Spirit, ſpeaking not only our Peace, but our Happineſs; While, what diverſity, we have, like that of the corner
ſtones in the Temple, is therefore ſuch, that it may the more ſtrengthen the ſpiritual Building of God.
Wherefore we (of the Clergy) beſeech you (of the Laity) that there be no ſtrife between you and us, for we are brethren. Our Lord and Maaſhamed to call you brethren, much leſs we his ſervants; yea, we your ſervants for his ſake. We repute you not Ethnick or Heathen, but The Laity, the people of God; Examples we would be, Strangers we would not be unto Believers. And ye, brethren, as without holineſs, ye cannot ſee God; ſo without Peace, ye cannot cheriſh Holineſs: a body ſo fitly joyned together as thisedifieth it ſelf, when it moſt encreaſeth in love. When in ſincerity we pray, that God would ſave you his people; and ye petition, That God would bleſs usindued with Righteouſneſs; and we for you, That ye may be ſpiritually joyful; this is mutually a pledge to us all, that God would give unto us clean hearts, and will not with-hold his ſpirit from us.
Beloved, It is our joy, that while we are a choſen Miniſtery, ye are a choſen Generation; Our joy, that while we are a royal Prieſt-hood, ye are a peculiar people. On the other ſide, unto ſo many of you as acknowledge a God ofOrder, unto ſo many of you as ſeekDecency, andStedfaſtneſs, the received diſtinction of Clergy and Lay-men will become
Rock of Offence, but aMonument of Antiquity: Which Monument is ſuch a foundation of Order and of Peace, that I hope, we ſhalllay this foundation with Saphires. If the word Clergy, or the word Laity have, through the Corruption abroad, been made offences, bleſReformation at home, that we ſhall lay theſe ſtones (formerly offences) n
fair colours, whiles the diſcrimination it ſelf, like the ſtone
Ezel ſheweth us the way, viz. The Good old Way of Truth and of Peace.
Men, Fathers and Brethren, as it isyour eyes may ſee (us) your Teachers, as it is your bleſſingdouble honour for us; ſo is it our burden, ourthe Clergy. Our true, our ſpiritual happineſs conſiſteth in being ſuch as every one of you ought to be, viz. ſound beChriſt Jeſus our Lord. Conſider the perſons ſpoken unto in my Text, that they were choſen Diſciples, called to be Apoſtles and Ministers, we have already underſtood; but withal, we may obſerve, that they had more troubles then the other Diſciples had. We may further note, that although a chief part of their troubles aroſe from their office and Miniſtery, yet a chief part of their ReApoſtles, Diſciples and Miniſters of Chriſt, but from their being ſuch as you (we truſt) are, viz. followers of God in
Chriſt Jeſus our Lord. When our bleſſed SaviLet not your heart be troubled, he doth not add, Ye have the credit of being choſen Miniſters, ye have the honour of being great Apoſtles, but ye believe in God; He doth not bid them, remember their preheminencies, but, believe in me; neither doth he tell them, In the Miniſtry of the Goſpel is no ſmall honour, but, In my Fathers houſe are many Manſions. Now, Faith in God, Faith in Chriſt, the Manſions in heapeculiar unto Goſpel-Miniſters, as Miniſters,
Chriſtian bindeth us a toG. H. Serin. on Numb. 17.18.common to Goſpel-Profſeſſors, as Believers.
Having therefore ſo fully conſidered the perſons here ſpoken unto, as they were called unto the Miniſtery of the Goſpel; I ſhall, in the next place, review them under that Notion which much more concerneth their Everlaſting peace. I ſhall conſider them as called unto the Faith of the Goſpel. And this ye may juſty expect from my hands: For, we were only in the Context when we found the perſons here ſpoken unto choſen Miniſters; we find them profeſſed Believers in the Text it ſelf. So many of you as believe in God, ſo many of you as believe in Chriſt, let not your heart be troubled; In my Fathers houſe are many Manſions, as well for you his Elect, as for his Apoſtles themſelves.
PArtly becauſe our Saviour had with ſo much eaſe conveighed himſelf from the Jews,
Jews moſt malitiouſly attemeſcape, but) ſuffer death, the Traitors heart was ſo manifeſtlyJanſea. Concord. Evan. cap. 140.Jeſus might not have delivered himſelf as wellJudas would not for anybetraied his Maſter: Thus ſome fancy; But,
Firſt, (ſince Iſcariots hand was in)loſt in the Spiknard, he wasgain by his Treaſon. Secondly, What good affection aThief had for an honeſt Maſter, I know not. Thirdly, The Traitor could notcrucifie him. Fourthly, as his covetous heart could not brook to ſee any coſt go beſide his bag; ſo neither could his Hypocritical heart brook it, that he wasScriptures concerning him, could not but be fulfilled. Sixthly, This ye will
If any man love not the Lord Jeſus, let him be accurſed. Judas he loved not the Lord Jeſus, he wasadverſary without a cauſe; Herewarded him. evil for good; he lifted up his heels againſt hisa veryDevil unto him: Therefore Judas was not ignorant, but malicious; not upright, but a Thief; not ſincere, but a Hypocrite; not a Convert, but a Caitiffe; he loved not the Lord Jeſus, and was therefore a
ſon of Perdition.
Now, in as much as Judas is found to be a ſon of perdition, he is utterly excluded from the comforts of this Text: When Chriſt ſaith, Let not your heart be troubled, he ſpeaketh not to Judas whomatter to be applied unto all of you, and unto none of you. Firſt, Unto none of you, viz. Unto none of you in my Text; unto you that are none of Christs. Next,
Ʋnto all of you, viz. Unto all of you in my Text; unto all of you who are true Diſciples of Chriſt, unto all of you Diſciples who faithfully continue ſincere Followers of Chriſt.
To proceede, then:The perſon here ſpeaking in my Text, is one who is a Teacher ſent from God;
rightly divideth the Word of Truth; one who diſtributeth unto each his due portion; one who ſeparateth between the goats and the ſheep; between the chaff and the wheat; between the vile and the precious; as he will not break the bruiſed Reed, will not quench the ſmoaking flax, ſo neither will
ſpeak peace unto the wicked. Mention a Hypocrite, and he ſhall have
weeping, and wailing, and gnaſhing of teeth. Find out a Generation of Vipers, and they ſhall
fill up the meaſure of their Fathers guilt. In my Text here Your is excluſivè; ye who abide conſtant Followers, let not your heart be troubled: But as for Judas whowhat he liſteth, let him gowhere he will, let his heart be
troubled; let his heart be troubled, till he
Hammond, and on Act. 1.18.burſt again.
Thus the ſame Goſpel which publiſheth glad Tidings unto you, who continue Chriſts unfeigned Diſciples, the ſame writteth bitter things againſt you that forſake your own Mercy. Methinketh the Genius of this preſent Text is much like ungood Angel ſpecifiedS. Matthew; ſuch as ſeek for Ieſus, them itgratifieth, them it filleth with holyfear, them it filleth with great
joy. But as for the enemies of Christ, them itſhaketh; of them it maketh
dead men: at thedoor of their heart, it findeth a great
ſtone; a great ſtoneſealed, a great ſealed ſtonewatched and warded.
Firſt:This Scripture ſhaketh Unbelieuers from their vain Deluſions,
Subterfuges and Shifts. Thou who Iudas-like,a man make gods unto himſelf, and they are no gods? or wilt thonhew unto thy ſelf a stone for a corner, or a ſtone for a foundation, out of a burnt, a deſtroying, a Babyloniſh mountain? Now that thou art, within thine own view, numbred among the enemies of Chriſt, thou wouldeſt (but they are but vain thoughts) thou wouldeſt, as onedeſperately wicked, ſear thy conſcience with a hot Iron; thou wouldeſt give thy ſelf over unto thine own hearts luſt; one (nay, peradventure, each) of theſe three evils thou wilt flee unto (who ſhall be ſorry for thee?) thou wilt with the Adder, ſtop thine ear againſt God; or, (if thou give him the hearing) thou wilt, with the ſerpent, open thy mouth againſt God; or, (if thon bite in thy lips) thou wilt, with Lucifer, exalt thy heart againſt God.
Leſt they ſhould tingle at the hearing of all thoſe evils which menace thine unregenerate eſtate,ſtopeſt thine ears like the Adder, (a vermine) already, like thy ſelf, ſentencedthou turneſt away thine eyes; thou doſtAndabatarum more. Job. 15.12. Mat. 13.15.wink, and fight againſt God; wicked thou haſt been; and to drown the clamour of thy conſcience, wicked wilt thou be, even forcing thy ſelf uponſhalt thou
eſcape by thine iniquity? No no, (raſh ſoul) this is nothing
leap from the checks of a frying conſcience into the flames of everlaſting burnJudas did: forlorn wretch, Who
hath hardened his heart againſt God, and hath proſpered? Thereafter as a man feareth, ſo is
Gods diſpleaſure; a heart thattrembleth, moveth pity, and the heart of
fleſh maywound; but where the heart continueth stony, there Chriſt, thatmountanous stone, falleth with his full weight, hebriers and thorns ina conſuming fire. I hope thou wilt take watning by Judas; heſtop thine ear, dareſt thouturn thy back when the God of heaJudas; give ear and hearken unto Chriſts words,
2. A meerThat, who ſo is willingly led into ſin, ſhould be againſt his will drawn unto puniſhment: and Truth
That, every ſin is a vengeance unto it ſelf; while one and the ſame word, therefore ſignifieth the evil of puniſhment,
evil of ſin; and fitly; for as the diſunion of thechuſe ſin, and refuſe death: yet thou, whovery natural, fain thou wouldeſt lay the blame of thy unbelief, not upon thine own unregenerate heart, but upon the permiſſion of the holy God, even of that God who not onlyleaveth thee unto thy free choice, but doth alſo by way of
&c.
prevention
inſtruct, nay,faithfully command thee for thy good. Thou, ſuch is thine ignorance, ſtandeſt upon terms! Who may ſay unto a King, what doſt thou? yea no ſervant is allowed togainſay his Maſter; yet haſt thou the face toreply againſt thy Lord the King, thy King and thy God! whereas, it is thywiſdom not to conwhy
doth he yet complain? Uncounſel of his own will: However, know (Caitiffe) thou canſt not ask, Who hath reſiſted his Will? for thou haſt, Rom. 3.23. The Will of God was,even
Gens humana ruit per vetitum nifas. Rom 7.9. Pſalm 58.3. Deut. 29.4.unto this day, taſte of it thou wilt: God, for his part,deſireth not thy death, but thou (wo, wo
choſen death rather then life! He (earneſty endeavouring thy preſervation) vehemently calleth out, Why
wilt thou die? for thy part, anſwerJudas was indeed a ſon of perdition, but hisperdition was from himſelf.
3. Now that the worm gnawing thine evil conſcience, hath ſmitten this gourd alſo, guilt ſeemeth to turn bank-rupt, and ſo whiſpereth unto thee, as if thy ſinfulneſs were now ſo befor what
is the bope of the Hypocrite? and what is tby ſtrength that thou
ſhouldeſt hope? yet, ſay not thy ſins are more then God can pardon; but (ſpeak truth) ſay, thy ſins are more then thou wilt part with. When IſraelThere is no hope, God drew aſide his Vizard, and called unto him, With-hold thy foot from being unſhod, and thy throat from thirſt: juſt ſo, thou, if thou unhaving wearied thy ſelf in the greatneſs of thy ways, thou wouldlye down in thy ſhame: I therefore beidle ſhift this of thine is: It is meerly a device to convert guilt into ſloath; to add drunkenneſs unto thirſt; to deſpiſe the long-ſuffering and goodneſs of a
patient God; to treaſure up wrath againſt the day of wrath I to blow the coals of Juniper, and to heap thoſe coals upon thywounded head! He that is wicked, let him,
be wicked ſtill, ſaith God; it ſhould ſeem thou dareſt! but, ere ever thou leap into the bottomleſs pit, look a little; for, if Judas could not undergo the ſcrutiny of his own conſcience, how canſt thouſtand in judgement? if he were ſuch a Coward that he could not find in his heart to break off ſin by righteouſneſs, how canſt thou away with unquenchable flames? I tell thee, thatſo wicked, had he not been ſo ſloathful: Whether is eaſier, to pluck out thy right eye, to cut off thy right hand, and to exerciſe a godly ſorrow for the preſent, or to endure weeping, and wailing, and gnaſhing of teeth for ever? in one word, had Judas had the grace to have induſtriouſly followed S. Peters example in Repentance, he had not died in his ſins, he had never been a Traitor unto himſelf, nor unto his Lord, the bleſſed Redemer of loſt mankind.
2. This Scripture ſhaketh unbelievers for being ſo guilty. Ye that are none of you in my Text,
hitherto deſpiſed grace, ye who have profeſſed your ſelves to have been Chrithought your ſelves to have been Diſciples, but have refuſed (unto this very day!) to follow Chriſt; the whole Genius of this Text doth ſhake you inſide out; it ſhaketh you over and over.
1.hearts be troubled? Then, woe
to the wicked, it ſhall be ill with him: the wicked are like atroubled ſea, choaked with their own mud: So long as Ahab ſorſook Gods ComElijah,
troubled Iſrael: When Achan ſtole the wedge of gold, it wasfault that he was troubled; he himſelftroubled his own ſoul: nor can there be found an excuſe for thee, Oh thou vain man, who ſuffereſt the death of ſin to be ever gnawing upon thee; thy heart of unbelief pluckthe worſt of troubles; that ofto bear thine iniquities.
2. This Scripture may make thee exceedſhake and tremble,
Majeſty of God: thou canſt lean to thine own underſtanding, but not unto Gods wiſdom; thou canſt give credit unto the father of lyes, yet refuſeſt to believe thy God which cannot
lye; thou haſtno faith for the God of Truth; he made thee, he preſerveth thee, he provideth in a plentiful manmaintaineth thee, yet thou wilt not dread hisbelieve
truſt to his promiſes.
3. The Inſtruction in my Text reproveth thee
believing in God, ſo for not believing in Christ: This is the work of God, That ye
believe in him whom God hath ſent; but thou art for no ſuch work; thou valueſt not his blood and wounds; he ſuffered death upon the Croſs purto look
up to him: Hear him, ſaithHear him not, ſaiſt thou: It isThat his words ſhall not paſs away; for thy ſhare, for ought that thou careſt, they may all fall to the ground: He isway, nor truth, nor life to thee; He is to theeWiſdom, nor Righteouſneſs, nor Sanctification.
4. The good Angel in my Text ſtrippeth thee quite naked, leaveth thee without ſhelter,
ſhake again, for not ſo much as once minding the houſe built withgo to ſee the piece of ground which he had bought: The Inheritance which is given unto thee, thou haſt no Contemplation for! When one upbraidlib. 2.
Anaxagoras for ſtudying Philoſophy ſo much, that he neglected his Country, Anaxagoras (pointing his finger up toward heathing which I regard, is my Country; thou, who too much mindeſt earthly things, that finger pointeth to thee; he thought himſelfIbid. Pſalm 8.3the Moon, the Sun, and the Heavens; but thou (fooliſh Wretch) art for no ſuch Philoſophy; thou artencompaſsed about with the headiſtance from them! Unthe God of thy Being hath been at the expence of building for thy pleaſure Princely Palaces, heavenly Manſions, but thou art more for a naſtie Dungeon.
5.none of them in my Text, where is your underſtanding? How is it, that ye can forſake theſe Manſions; yea, and God, and Jeſus Chriſt alſo, forvanity and vexation of ſpirit? Is this reaſonable, to exchangePeace for trouble, true
which is not? To doat upon earth,
heaven? Ah, how unthankful is that ſoul which would part with the Manſions of heaven to purchaſe utter darkneſs? Again, where are your brains,the world more then God who made it? while ye exchange an Al-ſufficient God for a Creature which cannot profit? Once more, is this common ſenſe to remighty
Redeemer, and to entertain thatroaring Lion, which at this very inſtant gapwho died for you.
Thou, who forſakeſt thine own mercy, review my Text: Doth Chriſt, doth Jeſus Chriſt uſe ſuch bowels of affections? ſuch affectionate reaſonings? ſuch impulſive inſinuations? and all little enough to remove trouble from his moſt beloved Diſciples heart? Tremble thou, then, at theſe two Queſtions.
1 Queſt.can thy
heart (thinkeſt thou?) eſcape untouched? If therighteous be ſcarcely preſerved, can the ungodly be ſafe? There is no peace unto the
wicked, ſaith my God.
2. Queſt, What wilt thou do in the evil day,
unbelief and negligence of thy heart hath,found thee out? When ſin, guilt, death,look thee in thy pale face? when amid the horrour of thy ruefull eſtate thou haſt no God to help thee, no Jeſus to ſave thee, no manſions to hide thee? If at theſe two queſtions thy hearttrembleth not, thou art no Felix.
2.
Thou who didſt never yet heartily follow Chriſt Jeſus, if the two laſt queſtions ſhake thee not, thou art none of Christs; if thou art none of Chriſts, thou haſt a heart of unbelief; if thou haſt a heart of unbelief, thou art thena dead man; deadwhile thou liveſt: deadin thy ſins; which cannottreſpaſſes, which ever ſheath a ſword of juſticetwice
dead, in
3.dead man, ſo it findeth a stone rolled upon thy heart;
dead, and full of dead workes, it is a ſigne that he hath aſtonie heart, a heart like thatas paſt feeling as the nether milſtone, a heart hard asnatural, [hitherto] juſt ſoſpiritual; thy heartſeeth God in his works no more then doth any Grave-stone; thy heartheareth God in his Word no more then do the ſtones under thy feet; thy heart taſteth
ſavoureth God in his providences no more then doth any ſtone; thy heart feeleth the burden ofunpardoned ſin no more then doth any ſtone; thus thou makeſt thine ownTomb-stone; thou doeſt bury thy ſelf alive; and art therefore (worſe then naturally) ſpiſtone-dead: this is a lamentation, and it ſhall be for a lamentation; thou haſt not only cut off thy life in a dungeon, but, [being in this unclean dungeon, in this pit of deſtruction,
a ſtone upon thy ſelf.
4.ſtone not only not rolled away from thy dead heart,ſet to thy ſeal that
ſealed by thine own miſ-doings.
1.ſet to thy ſeal unto thine own natural inſufficiencie: thou art ſo ſoaked, ſo dead-drunk in thy ſinfulneſſe, that, thou art not able to ariſe, and walk uprightly, iftroubles of their heart; Chriſt (ye ſee) was fain to help them; again, of themſelves they had never believed in God; this wasbelieve in Chriſt. As for the way unto Gods heavenly manſions, they could not know that neither, untill
2. As thou canſt not ſtirr if thou wouldeſt,
wouldeſt not ſtirr if thou couldeſt; thou canſt not
think of it; thou wilt not
hear with that ear; thyholdeth an enmitie againſt God, thou wilt never be willing if
God work not a will in thee: What draw neer unto the pure God? unto the ſincere Chriſt? inhabite that houſe wherein the holy Father, the holy Jeſus, the holy Spirit dwell? no minde, no maw to that (thou!) as for thee, thy delight is in looſneſs, and inprophaneneſs; as for God, his delight is in puritie, and in holineſs; ſmall luſt haſt thou to acquaint thy ſelf with this God, or with this
ſtranger unto all holineſſe, and naturally (to this very hour) thou alienateſt thy ſelf from the moſt Holy; thou knoweſt neither holy Father, nor holy Son, nor holy Ghoſt, that thou ſhouldeſire them; let them divide their manſions among themſelves for any thing that thou cacorner ſealed.
3.ſeal ſixing this ſtone upon thy dead heart, is this; namely, Hadſt thou from within thy ſelf a ſufficiency, hadſt thou from within thy ſelf a good will too; nevertheleſſe, the evil which thou haſt drawen upon thy ſelf, createth thine own hinderance: thou haſt contracted guilt, and this guilt hathnatural to thee to be a child of
wrath: a ſtone
conſcious heart; guilt findeth thee within apit of deſtruction, within a deep pit of ſelf-destruction, and there it keepeth thee: God is
greater then thy heart, and knoweth all things; mean while thine own conſcience condemneth thee over and over, and (loe!) the guilt of thine own conſcience keepeth thee aloof from Gods preſence: thou art rightly Adams brat; if God call thee, thou
hideſt thy ſelf. Thy heart renot believing theGod; thy heart reproveth thee for not receiving the Lords Chriſt; thy heart reproveth thee for not preferring the manſions of Heaven before the torments of Hell; and knowing ſo ill by thy ſelf, thou playeſt least in ſight; thou haſt fortroubling thine own ſoul, yet ſeekeſt not for peace in Chriſt! Yea, thou haſt ſo diſ-countenanced the Miniſterie of reconciliation, ſo deſpiſed the Spirit, ſo negleRedeemer, and ſo defaced the Fathers image, that though (ſuch is their goodneſſe) the Trinitie of Perſons would ſhew thee comheavenly manſions there are, but, thou fancieſt them too neer the Lodgings of a provoked Governour: (couldeſt thou hope for mercie,) alas, thy titlethere is never a corner in thy ſtonie heart, whereon thou hast not ſealed thine own doom, in deſpight of God, and of his free grace!
5.power, hadſt thou a will,
face too to overtake God in Chriſt at the heavenly manſions, there yet remaineth one hinderance, which rendereth this ſtone of unbelief more unlikely to be rolled away from thy heart, then did all the three former cirHaran; yet Jacob (then ſtrong in affections) could by himſelfVehement love may doe much; nevertheleſſe, I muſt aſſure the unbeliever, that were his Zeal (although ſo it is not, but) were his Zeal as fervent towards Gods heavenly Manſions as ever Jacobs was toward Labans houſe, yet ſtill his condition is farr ſhort of Jacobs; when Jacob heaved at that weight, he found no oppoſers; but the Unſtone from off his heart, he ſhall meet with as many Oppugners asIſaac and his ſervants found.
Thou who art dead and buried in treſpaſſes, and ſin, as verily as thou cheriſheſt a heart of unbelief, ſo verily upon every ſealed corner of that ſtonie heart of thine there is ſet a ſtrict, a constant watch: look, how often thou attempundeceive thine heart, to ſhake off thine unbelief, and to walk in newneſſe of living; ſo often (though thou ſeeſt them no more then Eliſhaes ſervantmeeteſt enemies, more then one, or two. That thou didſtpit which thine adverſaries digged for thee, wasopen ſepulchre thou, like theloſt waters under the earth, or like the carkaſſes in their graves, art hid with a ſtone, is from thy ſelf too; that, being
ſhut up under unbelief, thou haſt affixed thine aſſent, is alſo thine own wilfulneſſe; but, now that all theſe evils are thus by thy ſelf brought upon thy ſelf, the World, the Fleſh, the Devil, theywatch, and keep a ſtrong guard upon thy ſtone-dead heart.
Men, Fathers, and Brethren, ye have a little ſeen what a wretch he is, who is none of you in my Text: by continuing in ſin he would
conceal that ever Jeſus Chriſt
aroſe from the dead: and, by adhering unto vanitie, he would divulge that
Chriſt is
ſtollen from him; but, by this ſhift, what good plotteth he for himſelf? Alas (whether he will or no) he is ſhaken, he becommeth a dead man; a ſtone of unbelief lieth upon the
door of his heart, and that ſtone isſealed with inſufficiencie, averſneſſe, deſpaire; he wanteth a power, he wanteth a will, and ſaith within himſelf, There is no hope.
We read of stones of
darkneſſe, of ſtones of
fire, and ofſtones of emptineſſe: and we find them all three in the heart of unbelief. Wretch! the world circumventeth thee, the world permitteth thee not to mind that one
only thing which is neceſſary; the world hurleth stones of emptineſs at thy head; the fleſh, thatwarreth againſt thy ſoul, that ſlingeth ſtones of fire againſt thee; the Devil he fooleth thee with delaies, he lulleth thee
ſtones of darkneſs; thou walkeſt in thy ſleep; thou walkeſt in
darkneſſe and knoweſt not whither thou goeſt: (Poor creature) thy heart is never free from the worſt of trouwrath to come, in as much as thou
haſt refuſed correction! Thou haſt no God to truſt in, a God to&c.
puniſh thee thou haſt; thou haſt no Jeſus to flee unto; a Judge toavenge himſelf upon thee, thou haſt; the manſhut agoinſt thee, but the gates of hellgroan for thee; thou haſt likeShebnah digged thine own grave, even deſtruction, eternal deſtruction to thy ſelf; thy ſoul is among Lions, on whoſe Den aſtone is rolled and ſealed; thou haſt of thine own accord gone
down to the ſtones of the pit, as a carcaſe trodden under foot by Satan: Haſt thou notJudas
thine own
wickedneſſes ſhall correct thee: this is thy lot, the portion of thy meaſuresJudas, truſted in falſ
Peradventure the Lord hath,ſlumbering conſcience is (thorough mercie) a little awakened; hath, at length, a little feeling; dreameth, now at
he will repay fury to his adverſaries, and recompence to his enemies? Poſſibly, thou beginhad
Zimri peace who ſlew his Maſter? Poſſibly, a fore-ſight of judgement to come hath affected thy ſoul with preſent horrour; for, the
Devils thembeleeve and tremble; Which if thou, according to thy wonted impenitencie, canſt not doe, be confounded and aſtoniſhed at the ſenſe of thyrepent, and believe, loe vengeance is at hand, lieth ready in ſtore,Starke madd, with all contempt and heedleſneſſe, in the moſt unthankfull manner that malice it ſelf can ſuggeſt, from thy youth up, deſpiſed thywrath already ſmoaketh againſt thee, alaslump of ſin to accompany thy loſt ſoul, as well in ſuffering torments, as in contracting guilt.
power of the Word hath wrought upon thee: poſſibly, thou art afraid of Gods judgements: I truſt, the Lord hath cautremble at his threats: I hope thy heart ſmiteth thee; I hope thou ſeekeſt for Jeſus; If ſo, then (but not until then) be of good cheer, The Maſter calleth thee.
I beſeech thee therefore, (whoſoever thou art) ponder thy life paſt; the hours, dayes, weeks, moneths, years which thou haſt ſpent, not in ſervice to, but in rebellion againſt, a God patient indeed, but juſt, andſtate of unbelief, and in the ſtate of ſalvation too; (it will coſt more then ſo, to work out thy ſalvation:) wouldeſt thou know in this thy day the things which belong unto thy peace, thou wouldeſt (what pains ſoever it ſhall coſt thee) watch and pray, and ſtrive, and ſtrive to make thy calling and election ſure. Hell flames are about thine ears, wilt thou lye ſtill and be burnt in thy bed? Art thou ſo fooliſh a Coward, that thou wilt wink while the Devil ſtabbeth thee? Is it more totorments in hell, then to exerrepentance upon earth? Are unquenchaflames more to be deſired, then the Manſions in heaven? Is it ſafer to continue a Judas, then to approve thy ſelf a ſincere convert, and a ſound beleever? Wilt thou ſtill refuſe eterI
am not I: except thou canſt ſay, I my ſelf was
ſuch another Juas is here ſecluded from theſe Diſciples here ſpoken unto in this Text; except thou canſt ſay, ſuch
was I, but I am waſhed, but I am ſanctified, but I am juſtified; Until thou canſt ſay, I was
a child of diſobedience, I was dead in Treſpaſſes and ſin, but am now quickned, am now a
new Creature; except thou canſt ſay,I thank God through Jeſus Chriſt our Lord, this ſtone of unbelief preſſeth thee for a mute; if thou perſiſt in this ſtubborneſs, thy hard heart may well be called ſtony, for it ſhall be nothingmonument of inexcuſable guilt, and of ineffable Juſtice! There is aPlague in thy heart, wilt thou not be made whole? whenJer. 13.27.
Thou,Moſes, hath ſet before thee, this day, Life, and Death; viz. Life, that thou mayeſt eſcape death; Death, that thou mayeſt ſeek life: I have heard of one in a Swoon, who was miſtaken for dead, layed out for dead, wrapped in a Winding ſheet, coffinſtruggling for life, bruiſed his
name that thou liveſt, but art dead; He, when he found his bothy body of ſin hath inblack Coffin for thy departed ſoul; the worſer Grave-ſtone of the two remaineth fixed on thy heart of unbelief as immoveably, as ever the duſt of death lay upon that interred friend; nevertheleſs, the good Angel in my Text can,roll away this ſtone: He, whoLazarus forth of his grave, can ſpeak to thee; the dead
have heard his voice, and thou mayeſt; the Auaboliſhed death, and brought immortality and Life to light: wereAwake
thou that ſleepeſt, and ariſe from the dead, and Chriſt ſhall give thee life; Set thy ſoul in order, for thou mayeſt live, and not dye.
Object.I am fitted for deſtruction, and therefore
for ought that I know, am a veſſel of wrath.
Anſw.
fitted for deſtructichoſen in Chriſt.
Object.I have in me all the ſigns of a
Reprobate.
Anſw.
work out thy ſalvation; for Godnot have thee periſh, he would have thee
Object.The
Wages of ſin is death.
Anſw.
Object.I have
crucified to my ſelf him who is that life.
Anſw.
pricked at the heart.
Object.But I am
by nature a child of wrath.
Anſw.
Epheſians which were ſaved.
Object.But I am to this day
dead in treſand ſin.
Anſw.
perſon ſpeaking in my Text quickned.
Oject.But I have not repented, though I have had
Anſw.
long-ſuffering which thou haſt all this while abuſed, may now at length lead thee
Object.It ſhould have cauſed me to repent, but I have delayed
even to this very laſt hour of my life.
Anſw.
Thief which isParadiſe.
Object.But I have in effect choſen
death.
Anſw.
wilt thou die?
Object.Since I believe not, I am
Anſw.
executed: as yet (I ſay) breath is in thy Noſtrils, though but in thy noſtrils: (how ſoon it may be, the God of
thy life forethread of frail life is not utterly cut off; this life how frail ſoever, while it laſteth, with-holdethEx hoc momento aeternitas.
enter a ſecond time into
our mothers womb; I acknowledge, that ſhouldſt thou depart this world before thou art preparSoul liveth unto God, ſhouldſt thou be found in thy grave, and not found in Chriſt Jeſus, (I tremble to mention it) thou wert then damned for ever: but ſuch, ſuch is the forbearance of thy patient God, thatlife unto thee, he continueth unto thee a poſsibility of eſcaping.
Object.How ſhall I
Anſw.
great ſalvation, ſo great ſalvation is freely
Object.To me any offers of ſalvation are bat the ſavour of death unto death.
Anſw.
ſavour of life unto life.
Object.But I have
loved darkneſs.
Anſw.
darkneſs into his
marvellous light.
Object.But I, as a deaf man, hear him not.
Anſw.
deaf to hear, and he openeth the blind eye.
Object.But I am, at the beſt, of a weak
capacity.
Anſw.
ſimple.
Object.It is the
knowledge of the holy that is underſtanding.
Anſw.
if thou follow on to know the Lord.
Object.I am ſo far from following after God,
that I run further from him.
Anſw.
Object.An Offender ſo notorious as I am?
Anſw.
perſon ſpeaking in my Text wasfor our Offences.
Object.Ah, but I am a moſt (1) ungodly wretch.
Anſw.
juſtifieth the ungodly.
Object.Never doth he ſuch a ſinner as I am.
Anſw. Yes, the verychief of ſinners.
Object. When they [1] unfeignedly repent.
Anſw.
Repentance.
Object.That is more then
I can do.
Anſw.
give.
Object.But I, though I am vile,
am inſenſible of my vileneſs.
Anſw.
fitter for the manifeſtation offree grace.
Object.But I am
led captive at Satans pleaſure.
Anſw.
perſon here ſpeaking in my Text, proclaimeth liberty
Captives.
Object.Liberty unto Gods
not unto Gods enemies.
Anſw.
power to be no longer an enemy, but a Son.
Object.I can neither receive Chriſt, nor that power, nor that
liberty without the ſpirit.
Anſw.
ſpirit, if thou thirſt for it.
Object.muſt firſt ſincerely
obey God, before I can effectually expect Gods ſpirit.
Anſw.
acceptably.
Object.By what means can ſo wretched an Ʋnbeliever as I am, ever come to partake of that ſpiwhich I have ſo much grieved?
Anſw.
revealed
reſt not upon thy performance, (make not means, MediaGods
goodneſs; Wait, I ſay,upon the Lord; His wind bloweth when and where
no ſufficiency, no propenſity, no will; but there is in Godplenteous Redemption; if
will work, who can
from within
thy ſelf, but from him to whom God
ſendeth thee. The ſame God which giveth thee more means of knowledge then haveIndians who worDevils; the ſame God who giveth unto thee more means of grace then thoſeTurks have which worſhip Mahomet; the ſame God which,Pſal. 66.9. ſpareth unto thee the breath of life, while Judas, Julian, nay, while ſome born ſince thou wert born, are grievouſly tormented in Hell; the ſelf ſame God would have theeeſcape the everlaſting torments due unto thee, and to thy heart of unbelief: Thy Rebellion
inexcuſable, and thou lieſt wholly at the power of that King againſt whom thou haſt rebelled: yet, lo, he offerethFree Pardon; yea, he offereth terms of Peace every way for thine advantage: thouenmity with him, but, he hath Love, free
everlaſting loves for thee; thoughHell be thy portion, fain would God entitle theeinheritance in heaven. When thou haſt done all that ever thou canſt be able to do, thou wilt be at the beſt but an
unprofitable creature (I wiſs;) yet (loe) God longeth tohonour thee with his ſervice; asaffections are, Godwooeth thee for them; as wicked as thy heart is, God
calleth for it; if thou wilt not believe him, ſearch the Scriptures; in them he ofown Spirit, in them he offereth unto thee his his own Son; Oh, he taketh glory, Luke 19.10. in ſaving ſo loſt a ſinner as thou art: Thou (witneſs thy life paſt) thou haſt had no
knowledge of God, let it be Gods glory that he can cauſe thee to
know him; thou haſt a ſtony heart of thine own, let it be the glory of thy God, that he cana heart of fleſh. The Lord hathnot given thee a heart to perceive, nor eyes to ſee, nor ears to hear unto this day, let it now be his praiſe that he hath giveth thee a
hearing ear, a ſeeing eye, and a believing
heart too: Thou haſt had nofear of God before thine eyes, let God have the honour ofputting his fear in thy inward parts; Happily, God hath hitherto winked
tranſcendency of thy guilt may exalt
free, his unſearchable mercies: thefor they are great; the Lord helpthine unbelief, for thy heart is not ſtedfaſt; the Lord have compaſſion upon thee, forthou art ignorant. The holy God can write his Law even in
thy heart; he can pour upon thee aSpirit of Prayer, and of ſupplication. In all thy doings
thy ſins appear, but, the perſon ſpeaking in my Text, can take away thoſefilthy rags from thine incurable wounds; thou haſt nohealing
Medicines, but the Phyſitian in my Text, is the God of thy health; hecan heal thee, and all thy back-ſlidings; he can cauſe thee to draw near, and towith
boldneſs unto the Throne of His grace. Sinner, thou haſt
ſold thy ſelf to work wickedneſs; but, be no longer theſervant of a Devil, for Chriſthath bought thee (and that not with corruptible gold, but) with his own blood, his precious blood, his precious, his moſt precious blood! Greater love hath no man
then this, viz. that he lay down his life for his friend; but Chriſt commendeth his love toward thee, in that thou beingEnemy, a polluted, an inconſiderable, a contemptible enemy; and He being a righteous, a holy perſon, (a perſon, therefore a man,died, died the ſhameful death of the Croſs, and deſpiſed the ſhame, becauſe he died for thee.
Who
is he that condemneth? It is the perſon ſpeaking in my Text, that died: Thou, who haſt been ſo careleſs of Chriſt hitherto, happiredeem thy time, and amend one; theevil of thy doings thou wilt put away from thee, if thy canſt; thou wilt be renewed,
in the ſpirit of thy mind; happily, thou art mortified, and grieved, and fullwickenneſs of thy folly; happily, thou reclenſe thy ſelf from all filthineſſe
of the fleſh, and of the Spirit, to give
thy ſelf unto prayer, to exerciſe
thy ſelf unto godlineſſe, and toſtrive after perfection all the days of thine appointed time; if ſo, this is a good change of mind; in this thy good reſolution go on & proſper: this notwithſtanding, (know) unleſs thou make the perſon ſpeaking in my Text thy Refuge, thy practiſe of Piety will neverſpirit of bondage may reſtrain thee from evil, and may preſſe thee upon duties, yet it cannever render thee acceptable in the preſence of an offended God: alas, the beſt works that ever thou canſt perform,infinite Justice of a provoked God; no notleaſt of the leaſt of all thine infirmities. Be as upright as ever thou canſt, yet of all thoſe innumerable debts due from thee unto thy Lord, thou ſhalt never be able to pay
ſterling: if this alone be that Plea by which thou hopeſt toſevere Judge in the face: aſſure thy ſelf, that the juſt Judge of all the earth will do right: Judas
Judas
periſhed in his tranſgreſſion, and ſo mayeſt thou, if thou hope to pacifie God by thine own righ
How then ſhall my Conſcience obtain peace with God?
This do, and live:
debts,
per totum. Jer. 31.19 Ezr. 9. Zech. 12.10 Nehem 9 Jam. 4.9 Dan. 9 Ezek. 16.63 Pſal. 130. Phil. 2.12 1 Pet. 1.17 2 Pet. 3 11, 14aggravate thy guilt, be (as well thou mayeſt) vile in thine own eyes; let thy ſins be always before thee, that thy heart may always condemn thee; bear thine iniquiviz. the guilt of them, and the ſhame of them) the remaining days of thy miſ-ſpent life; mean while, have an eyeText ſhed upon the Croſs: beJudas-like, haſt trampled under foot, with that blood of Jeſus, (and onlyfree pardon, thine abſolute acquittance, thy general releaſeguilt, debts, and treſpaſſes whatſoever by thee committed, or upon thee charged from the beginning of the world unto the great and laſt day, (that terrible day of the Lord.) Sinner,Lord Jeſus Chriſt
freely beſtow upon thee the gift of faith? Tell me, hath God ſoThis is life
eternal, to know the
God, and Jeſus Christ whom he hath ſent for usacquittance written with the blood of God? Look unto theauthour and finiſher of thy faith, this man
ſhall be the peace. The perſon here ſpeaking in my Text, ismighty to ſave, mighty to ſaveſin, mighty to ſave fromwrath to come: he is able to ſaveto the uttermoſt. Ah, thou wert a curſed wretch, had not the innocent Jeſus been made acurſe for thee. thy ſins had been more then thou couldeſt ever have been able to bear, hadnot Chriſt been made ſin for thee; but now that Chriſt hath taken our ſins upon
himſelf, now that hisangry father hath ſeized on him, as on thy Surety, He isfaithful and juſt to forgive thee thy ſins: Well is it with thee, that Chriſt hath thekeys of hell and of death; for now that curſed Jaylor the Devil can have no claim to thee, ſince he is wholly at the command of thy friend the Judge; Thou haſt not, thou canſt not obey one jot, or one little of thegreat things of Gods Law, but, the perſon ſpeaking in this Text, he hath kept the whole Law in thy ſtead; becauſe he never brake the Law, thy tranſgreſſhall never be called in queſtion, unleſs on purpoſe that thou mayeſt be cleared at the general Aſziſes. And becauſe thou haſt not wit
perſon ſpeaking in my Text, hethe great Tribunal, he becometh thine Advocate, he putteth in thy Plea notjuſtifieth thee before men and Angels, yea beholy Angels, and the terrible God; and, of this reſt ſatisfied, never, never did any Cauſe fail that this Advocate undertook; he rules the Court, for he himſelf is both aparty, awitneſſe, anAdvocate, and theJudge too! Chriſtian, (for I am loth to term thee an unbeliever, now) dareſt thoulife into Jeſus Chriſts hands? if ſo, I will warrant thee aremiſsion of all thy ſins through his aloneClergy, the benefit of this Clergy man, the Judge ſhall tender thee thebook of life, and the perſon ſpeaking in my Text ſhall be thine Ordinary; he ſhall teſtifie for thee that thou canſt therein read thyI
thank my God through Jeſus Chriſt our Lord?
And now (if ſo be thou hast heard the
perſon ſpeaking in my Text, and haſt been taught by him, as the truth is in Jeſus; if thouthe way unto that Father of Mercies who can abundantly pardon, as the truth of that God, who declareth himſelf ſatisfied, and as the life which is given thee for a prey; if thou ſeeſt thy ſoul a brand ſcarcely yetſnatched
out from amidſt everlaſting burnings) I adjure thee by the living God, as ever thou wilt notdeceive thine own ſoul, as ever thou wilt not (like another Judas) makehell thy home, be plodding,heedleſneſs, ignorances, and provocations: Let not buſineſs, let not company,godly
ſorrow: Think what a Judas thou haſt been; Take much time for thy privaciesre-examinations; ſee the exceeding
ſinfulneſſe of thy whole man, and of thy whole life too; bring thy thoughts
hale thy conſcience to ſtake; bring conſcience and God face to face; I ſay, Get alone, andloath, and abhorre thy ſelf in the preſence of thy God; let confuſion
face of thine; call thy ſins by as baddark corner of thydeceitful heart with Godscandle; mourn undoing thy ſelf; and for putting the ouly begotten of thy Father unto the expences of ſo much pains, ſuf
This done,faſt and pray leſt thou enter into temptations: Let a deep, a lasting
humbling
thy ſelf in the ſight of that God whom thou haſt ſo careleſly
bloted out of doors; be often mourning at the remembrances of thoſe wounds
peirced the very heart of thy trueſt friend: grieve frequentlyunkind repulſes which thou haſt almoſt daily given unto the meek and Dove-like ſpirit, even then, when he attempted thy ſanctification: All this while, be notignorant of Satans devices, but counter-mineſtratagems; expect hisaſſaults, andarm thyſelf as againſt anenraged Devil; for, a hundred to one, but, beingſtrong hold, he will tear thy boſome, caſt thee down, and miſfight a
good fight, have as little to do withRedeemer and thy ſoul; and having laida good foundation of repentance from dead works, and of faith towards God, reſerve a jealous eye over thine unexperienced heart, leſt, at any time, that make the preſent
peace of thy conſcience, a ſnare, and occaſion unto future ſecurity: In a word,work out thy ſalvation with fear and trembling: forwilfully after thou haſt received the knowlaſt errour will be worſe thenfirſt. Be not weary
of well-doing: Godable to keep thee from falling; follow him, and followfully; turn unto him with
thy whole heart: and the Lord perſwade thee ſo to do, as by
ſo by theſe following MOTIVES.
MOTIVE.The Duty incumbent: Many would accept of life, did they fancy theterms: the ſtone whereat they ſtumble, is, not God, ſeverity, but GodsWill: they are jealous, not of his fierce wrath, but of his good
pleaſure; they would ſeek his pardon, could they avoid hiscommands: but, be not thou thus ignorant; Oh conſider, that alJudas reject Chriſt ſtill, and ſtill expect damnation, yet ſtill this neglect of his doth nohomage: Diſpair is noduty: wheſervants we are: Will we, nill we, God isLord over us, and we (whether weſave our ſelves or periſh) are bound
to obey him. Walk among all the ſpirits in
priſon, thoſe ſouls in hell that are now ſuffering torments there, they will all enform thee, that, had they obeyed more, they had ſuffered leſs. Were it utterly impoſſible for Judas to eſcape condemprudence to be as guiltleſs as he may be: The reaſon is, Godrewardeth every one according to his works, wheof faith unto holineſs, or of unbelief to unrighteouſneſs. Were I a Repro
MOTIVE II.Mans perfection before his Fall: When our late Rebellions grew monCharles the Second. Lam. 4.20breath of our Nostrils, forcing thedeſire of our eyes to ſee many a ſad day, and toendure hardneſs beyond the ſeas: asdark as his afflictiDiamond ſhined in the thickeſt cloud, his ſerene Majeſty reſerved a luſtre; how low ſoever he was brought in worldly exigencies, yet ſtill he cheriſhed within his royal boſome the ſoul of a King: how deſerted ſo ever, he did, and would, live like a Prince. Imitate thou thy moſt exemplary Soveraign: Leave ſordid actions unto Swine and Vermine, for thereunto they werethine extract; be not mean-ſpirited, for thou art high
born. The world was created to ſerve thee, ſerveworld; neither become a ſlave unto thy luſts, for Godmaſter of thine affections: during his innocenAdam knew no ſin; abhorre thou to be acquainted with it. God made thee forhimſelf, change not ſo great a Maſter: He made theeupright, do not thou grow crooked: he made theegood, be not thou evil: thou didſt reſemble the King thy Father once, renew in thee the beauty
of his Image; ſtrive after Holineſs, becauſe heholy; after perfection, becauſe he is perfect: affect to be like ſo heavenly a Father, wear his Righteouſneſs,
tread in his ſteps; follow himAdam, remember thou from whence thou art fallen: Let the world confeſs that Alexander is indeed the ſon of the Macedonian Philip: I ſay, in all thy Tranremember
thy Creatour; Adam
Son of God.
MOTIVE III.Mans Fall in Adam: if thou periſh, thouperiſh. In a ſmall Orchard of mine,Burton on the Hill. (2) Pſal. 148.7, 8 Jer. 4.11, 12Feb. 18th.) blew up a fruit-tree, tearing the very roots from the ſtump; although it was blown quite up, and was ſeparated wholly from the roots, with much ado, I planted it again: for why? it may (nay ittake root downward, and bear fruit upward; if not, it can be butcaſt into the fire for fuel: In like manner, be it, thatbloſſom go up as duſt, and thy root as rottenneſs; yet ſtill the fire can but devour thee as ſtubble, the flame can but conſume thee as chaff. I ſay, conclude it altogether impoſſible to eſcape Everlaſting burnings; it is but trying (though:) Even, then, whenAſsizes, ſeen a condemned Malefactor begging for his life. Yet
forty days, and Nineveh ſhall be deſtroyed; butBehold now
we have heard that the kings of
Iſrael are merciful kings; peradventure, the now king of Iſrael may pardon a provoking enemy; O Lord, thine inexcuſable Offendor ſaith, I pray thee let me live. Why
ſit we here until we die? if we ſit down content with that ſmall pittance of proviſion which Adam left, the Famine will conſume us; now, thereif he kill us, we can but die.
MOTIVE IV. Gods forbearance.
provoked him every day, and every day he hath waited
to be gracious; his ſentence thoughpronounced, is not executed: between thee and death, there is ſcarceone step; nevertheleſs God hath not given thee over to that death, (I mean that which enumerateth all the curſes due unto thy ſins, death eternal;) True, thy life is asſhort as evil; and although ſhort, far ſpent, yet quite ſpent it is not. Thoroughout the whole year the Malva horaria hath but one ſingle hour wherein to bloſſom; and from the befruits
of ſaving faith, then is the ſhort remainder offag end of thy fleeting days: ſhould this laſt ſcantling of thy miſ-ſpent life bring forth no bloſſom, confeſs I muſt, there would then remain no way for thine eſcape: then (indeed) thy ſad ſoul would be troubled, perpetually troubled, everlaſtingly troubled, troubled ſo long as conſcience, and horror, and darkneſs, and brimſtone, and torments, and hell, and devils, and an avenging God ſhall endure! The patient God he fore-knows all this: and, fore-knowinched out thywasted candle unto this very minute; on purpoſe, that from this inſtant forward, thou mayeſtredeem thy time and thy ſelf. I ſay, God giveth unto theeſpace to repent, though but a little ſpace. Before thou return again unto the womb of the earth, thou, Zarah like, doſt but juſtthruſt out thine hand; yet, rather then this breach ſhould be upon thee, thy Mediator imparteth unto thee his ſcarlet thread: Helife natural, that thou mayeſt receive life ſupernatural, even the life of grace, and of glory. Redeem
the time, for thy days have been evil. While it is called today, let the goodneſs of thy God lead thee now, at laſt, unto repentance. Others make the continuance of their life, and health, an occaſion of delays, until their delayes on earth become lamentation in hell; but,
One moment now, is worthages in the grave: Hell is full of good
intentions: while fooliſh Virgins go to fetch oyl, the Bride-groomsdoor is ſhut: God will not bethy time, but in his own; preſent ſeaſons
golden ſeaſons; and ſeldom
cometh a better: God hath put into thy hands an opportunity to do good unto thy ſoul; improve thisunbelief isſloath, and her grand children are delayes: on the other ſide, Faith taketh up her bed, and walketh; faith uſeth
all diligence, and diligence is the chiefaccompanieth ſalvation; it ſeeth nighthand, itſo long as day-light laſteth; it conſidereth there is no labouring after we are
gone to bed; it perceiveth no difference between Time and Opportunity: howpreſent life, ſo much opportunity for future ſalvation: the ſervant which would be foundfaithful, the Steward who would give uptrue accompt, the debtour that would honeſtly pay
all he oweth, interpreteth Gods forbearance
great kindneſs. What would Dives,
Judas give for the benefit of one only of thoſe few hours which thy long-ſuffering God denieth unto them, but vouchſafeth unto thee? Time
ſhall be no more, is an alarm of whch any one
that hath ears to hear, cannot chuſe but take nodooms-day alarm: Of all thoſe talents wherewith we ſons of Adam are entruſted, there it none of ſo great moment,
talent of time: It is the purſe, without whichduſt of thishour-glaſs is precious; they are duſt, not of ſand, but of gold; of theſe, what fooliſh we let fall to the ground, God himſelfI know the things which
belong unto my peace, when I ſo compoſe, ſo deliver a Serthe laſt (for ought that I know) that ever I ſhalldivine patience, when I read, hear, meditate, pray, &c.read, hear, meditate, or put up petitions any more. If any Mercy can melt thy ſtony heart,
melt it into fervent duties. The ſincere Convert huſlength of days, lifemore abundant.
MOTIVE V.Gods Sentence. As ſure as death, in the grave there is (as I juſt now told thee) no Redemption: when once ſentence is paſſedexamination had, there is then no repealing. ſo ſoon as ever thy farthing
candle is burnt out, thy ſoul, if it ſain a moment, in
the twinkling of an eye, ſooner then thou canſt think of it: At this very inſtant, how immeſouls flight ſhall be ſwifter then was thy laſt thought. Man (for want of conſideration) waſteth hours, and minutes; the
ancient of days doth not ſo: Unto him, who inhabiteth eternity, every little time is ſo precious, that in leſs ſpace then the ſpace of one moment, he diſpatcheth the ſoul from this priſon of fleſh, unto his high Court of Juſtice; and again from his high Court of Juſtice, unto the place of execution, or of glory, (as Juſtice ſhall give ſentence:) I ſay, thy breath of life once expired, thy winged ſoul is allowed no time at all to look back, (no) it forthwith appeareth before the judgement
ſeat of God, and from thence forthwith unto the joys, or miſeries, by order, appointed: Thy fleſh indeed, that is diſpenſed with until the general
Aſsizes; but (her Proxie) thy ſpirit that giveth her appearance upon the very firſt day of the Term. While thy breathleſs boſom is yet warm (eiſentence is pronounced: I therefore again exhort, that thou wouldeſt make thy peace with thy God while
with thy dying body dyeth all hopes of future rependeath is once come, opportunity is gone; Opportunity is therefore gone, beJudgement is come.
MOTIVE VI. Death approaching: it ſtealeth upon thee while thou ſleepeſt: CouldAffairs which thou in this thy pilgrimage muſt of neceſſity perform, are exceeding great; but, exceeding
ſmall is that ſpace of time wherein thou muſt diſcompaſſed, thy life is quicklyſpanned: thy life is, at longeſt, but a winters day; thine employment is the buſineſs of a whole age: of this thine employment an accompt thou muſt give; but how ſoon,the healthiest perſons: Such as leaſt look for him, meet theirovertake
meet it; die daily, if thou wouldeſt live for ever: if thou wouldeſt not forget thy ſelf,
remember thy laſt end; if at any time thou art more unprepared to give up thy laſt accompt then other, at that time above all others look for, and haſten unto the coming
faithful, in this thy day abide watchful; perſevere in well doing, if thou wouldeſt endure unto the end; redeem thy time; if thou wouldeſt enjoy thy Redeemer; and if thou wouldeſt not fear death, fear God.
MOTIVE 7.natural inſufficiency: At thy firſt Creation there was in thee the ſpiritAdam quenched, and (in Adam) thou: In baptiſm, the ſame ſpirit entered into a Covenant with thee; the ſame ſpirit thou haſt again grieved, and quenched: none of all his mighty workings have prevailed upon thy heart; carnally minded thou haſt been, ſpiritually minded thou wouldeſt not be: Of all thoſe graces which the holy Spirit of God may juſty call for, thou canſt not produce one! Conſider now, thou haſt failed ofthe more ungrateful thou haſt been in rejecting
one, the more thankful thou ſhouldeſt be in making a benefit of the other; the greater want thou findeſt of that ſufficiency which thou mighteſt have had from God, the greater reaſon thou haſt to plow up the fallow ground of thy heart, that thou mayeſt ſow to the ſpirit; if thou haſt been ſo unfaithful that God would not adventure with thee his ten talents; be ſo truſty, that God may not repent him of that one talent now in thy hands; or, if thou haſt embeſled that Talent, yet, at leaſt, reſtore unto God his napkin: having robbed thy Mamoneys, do not keep from him his purſes too: thou haſt cut off thylegs, therefore uſecrutches; the more thou haſt dulled thineaxe, the more pains thou muſt take in hewing; thou haſt blunted the edge of the ſpirit: it concerneth thee to make the beſt uſe thou canſt of thine affections, thy memory, and thine understanding; the more graceleſs thou appeareſt, the more thou art obliged to uſe all means of grace: the Word of God is two-edged; as I cannot hope for ſalvation, without the help of Gods Spirit, ſo neiGod
filleth the hungry with good things; the more empty thy veſſel, the more capacious it is to receive thepoor in ſpirit, wax rich in grace.
MOTIVE VIII. Thy natural averſeneſs. There is no ſuch Trewant as the natural man;Judas will rather hang himſelf, then delight in his Maſters pleaſure: but, firſt, meer ſhame will reduce thee from this ingratitude: no love for thy father? nor love for thy Redeemer? nor love for thy preſerver? fie! fie, for ſhame! the oxe
knoweth his owner, and the dog, at thy heels, his maſter. Secondly, Let thy heart alone, and thoufollow, butlead thine affections; we force our ſelves to delight in ſuch diets, ſuch exerciſes, ſuch employments as moſt ſuit, not with our pleaſure, but with our real good. Fourthly, What thanks is it, if we place our affections upon that whereunto we are of our ſelves addicted? but, herein we know that we love our God, if we deny
our ſelves, that we may love him. Laſtly, rebeauty of holineſs,
MOTIVE IX.thy mind to follow God fully, is thy deſperate guilt. The whole need not the Phyſitian, but, thou doſt: ſuch a ſinner as thou art, may well cry God mercy all the days of his life;
wallowed in ſo much mire as thou haſt done, hath great reaſon to wiſhſanctification, if thine Aethiopian skin ſhould not? the Leopards ſpots are white to thine: if the blood of the Lamb can make thy crimſon ſins whiter then ſnow, ſurely, thou haſt cauſe ſufbath in that warm blood! thou haſt ſinprodigally againſt heaven, and againſt God, that, it is the beſt of thy skill to make benefit of Chriſt merits; Then, then the holy Angels willloſt creature as thou haſt been, take the kingdom of heaven by violence, and main force.
MOTIVE.preſent evil world: viz. unleſs it were better then it is; thou wilt no morecares thereof may choak ſuch as love them, but thee they drive untothy faithful Creator; to him that endured temptations in the wilderneſs, Canaan is ſweet: pleaſures upon earth may enſnare fools; they only mind thee of thy maſters joys; thou tranſlateſt the whole book of nature into a book of grace, well knowing, that the things which are ſeen are tranſitory; but the things which are not ſeen, are eternal.
MOTIVE XI.corruption of thine old man: For, firſt, whilethy fleſh is contrary to thy ſpirit, his thouyieldeſt obedience; and if it was thydeath to be carnally minded; to be ſpiritually minded is a ſign of life. Again, ſometimes a
buffet or two doth Saint Paul a kindnfleſh
warreth againſt thy ſoul, thy ſoul isRome is not ſecure, ſo long as Carthage is ſtandSauls rebellions eſtaDavid in his Throne; for infirmities of nature excite the power of grace: Corruption is fleſh, andſpirit.
MOTIVE XII.roaring lion at this inſtant ſeeking to devoure thee: Among too too many Miniſters, who, during our late deteſtable rebellions, were moſt reVade of Odington in Gloceſter-ſhirewith indignation enough, boaſt himſelf a perſon more beholding unto Committee-men then unto all the kinred which be had; his riddle was, while he kept houſe in his Parſonage, diſeaſes, cares and debts grew upon him; but, ſo ſoon as the Committee had once for ever ſequeſtred (from Him) his Parſonage, they, (from that time forward) eaſed him of his debts by diſpoſing his fifths for their paycured him of his diſeaſe, while want of a horſe made him walk away his Gout;
freed him from his cares, for he had now no worldly thing to care for: (bear with me) the condition is thine; I may ſeriouſly affirme that, next unto God himſelf, thisevil one is (although fulleyes of underſtanding in thy head, this I will clear unto thee in three particulars. The Devilbefriendeth thee, firſt, By deterring from ſin; Ah, Sir, this Bug-bear at the gate will make theewithin dores; the ſaucer eyes of this ſpright will make thee look unto thy ſelf; eſpie once his cloven foot, and adventureBy Temptations; thou wilt not truſt a reconciled enemy; The Devil is ſotempt, he will make thee glad to cling unto thy father; Thy fear of this Purſevants Arreſt
Sanctuary; the more ſtratagems this ſubtle creature uſeth toentice thee toward hell, the more thy holy jealouſies will draw thee toward heaven; and all the while this Avenger laſheth theeScorpions, he
ſchooleth thee unto Chriſt. Thirdly,by wreſtlings: carnalwreſtle not againſt fleſh and blood alone; theſe are no equal match for him thatſtrong in the Lord; that is aHeb. 22.4 Sine periculo ſeiget ludus.blood: Surely thou ſhalt ſee what thy ſervant can do, ſaith theJuliano kiſſed the ſtep whereon he ſtood to ſuffer death; ſo thou, when valiant, wilt kiſs the turf whereon thou ſtandeſt to fight thy Lords battel. Glad is David, if he may be but allowed to deal withGoliah: if Jether
Zebah, and Zalmunna, it is becauſe he is yet a youth; a Gideon will make make them his
MOTIVE XIII. To omit many others,return: why, if thou return, thou ſhouldeſt return unto the Lord; and why, if thou return unto the Lord, thou ſhouldeſt return unto him with thy whole heart, is, The
& ſim. 6.9.power of God. Whence was it, that, heretofore, what evil thou wert loth to commit in the ſight of man, that thou couldeſt boldly perpetrate before the face of theever-preſent God? Whence was it, that the very ſame affections of thine which have beenſpiritual bleſsings, have been ſo inordinate unvile luſts? or, that the ſame underſtanding of thine which is ſo wiſe
things of this world, is ſo far to ſeek in the things of a better world? If thou knoweſt not whence this is, I will reſolve thee; the thing is of God, viz. from the power of his juſtice: Now, the ſame God which can in juſtice leave thee to thy
thee fear
man, more then the face of the moſt holy: The ſame God can in mercy bring unto thee thy right ſenſes, and make thee fear to do evil; if for mans ſake, for Gods
ſake much more: The ſame God which could ſuffer thine affections to go awhoring after their ſhame,can place them upon the things above: and the ſame God which ſuffered thy brains to weary themſelves in ſtuenſnare thy ſelf in the world, the ſame God can, when he ſhall ſo pleaſe, make theewiſe unto ſalvation. True,not a power in God able to give unto thee, what he expecteth from thee, there were then ſome cloak for thy back-ſlidings: but the ſame God whichbiddeth thee turn, is able
to turn thee; and therefore hereproveth thee to this end, that through his ſtrength, thon mayeſt turn unto him. The ſame God which calleth thee unto
repentance, cangive repentance, and therefore heinſtructeth thee to conſider thy ways, that thou mayeſt by his help gain repentance: The ſame God which requireth
put his fear into thine inward parts; and therefore hedirecteth thee to the Scriptures, that thou, by them, mayeſt learn tofear the Lord and his goodneſs. The ſame God which commandeth
give thee a power to believe, and thereinstructeth thee, that faith cometh by hearing. The ſame God whichwilleth thee to be filled with the Spirit, is able topour out ſpirit upon all fleſh, and thereadviſeth thee how
would have thee come unto Chriſt, is ableto draw thee unto him; which that he may do, hecalleth unto thee from heaven; and aothers deny themſelves, and follow Jeſus. Wouldeſt thouhave heaven drop into thy mouth? open thy mouth wide, and itMat. 7.21 Qui ſicit te ſine te, non ſer
Wherefore, O thou, who haſt ſoſtumbled at the rock of offence, that I have hitherto
ſtumbled at thy fall: thou, gone ſo farperſon ſpeaking in my Text, that I have left my Text it ſelf to follow thee: thou whom I found with Judas, but would bring back to Jeſus; (with tears I ask thee) What ſhall I do at the great and territhat thy
perdition is of thy ſelf? Shall I call Judas to witneſs, that thy damnation is
juſt? or may I withholy Angels, joy at thy converſion? Thy life may end before to morof the Lambs blood is able to diſſolve even thineadamant. The Word of thy God is a
hammer ſufficient to deal with thynether-milſtone; it can make it a hewen ſtone, it can carve it into ſeveralJewels, into Jewels engraven after the ſimiliRedeemer. Deſtroy not thou that
ſoul for which Chriſt died.
For my part, what
have I done unto thee? if a greater then Elijah hath caſt his mantle of righteouſneſs upon thee: What
thou doſt, do quickly: ſacrifiethy ſelf unto him: miniſter unto him of thy
ſubſtance, bring for him thyointments: See the
place where he is laid; look
toward his ſepulchre, and while thouthe ſtone rolled amay, yea, as undoubtedly asſeekest Jeſus who was crucified, ſo undoubtAngel in my Text, the perſon here ſpeaking, Jeſus whom thou ſeekest, ſhall number thee among his beloved Diſciples; and as he comforteth them, ſo, with the ſame affections, and in the very ſame words, he ſhall encourage thee. Let not thy heart be troubled, believe in God, believe alſo in me; in my Fathers houſe are many Manſions.
THrough a neglect of ſeeking the Lord while
he may be found,
hard thoughts of his God: conceiving ſo hard thoughts of his God, hewrappeth his talent in a napkin; at laſt, forfeiting
want of uſe, he uſeth his napkinfor want of a halter. In ſtead of aſcending to heaven after Chriſt, of riſing to a lively hope in Chriſt, of crucifying it ſelf with Chriſt, &c. the heart of Judas couldcondemned, and ſoJudas fora curſe unto his choſen. For, untoforſake him, thusBehold, my ſervants ſhall eat, but ye ſhall be hungry; behold, my ſervants ſhall drink, but ye ſhall be thirsty; behold my ſervants ſhall rejoyce, but ye ſhall be aſhamed: behold, they
that for ſake the Lord, ſhall cry for ſorrow of heart, they ſhall howl for vexation of ſpirit: but, unto You in my Text, unto you his conſtant followers, he ſaith,
Let not your heart be trrubled; The Text opened. Ye believe in God, believe alſo in me: In my Fathers houſe are many Manſions.
Which words, as they areall ſpoken in a breath, ſo they do all breath out one, and the ſame conſolation. This Goſpel is a kingdom of heaven in an unexpected ſenſe. Look up unto the heavens; in them, ye ſee one glory of the ſtars, another glory of the Moon, another glory of the Sun; yet all theſe together, help to make up but one Healook down upon my Text: in it, ye ſee the tryal of afflictions, the exerctſe of faith, and the expectation of glory; yet do all theſe make up but one comfort. The Tabernacles of God, the Son of God, the God and Father of Mercies, are all of them brought within this Text, purDiſciples hearts.
Object.
My ſervants ſhall ſing for joy of heart, even then when we expect thatſorrow and mourning ſhould flee away, we are forced to break forthJob, When I looked for good, then evil came; and when I waited for light, then came darkneſs.
Anſw. As there is no denial,that
through much tribulation, we muſt enter into the kingdom of heaven: ſo it muſt be confeſſed, thatThe ranſomed of the Lord ſhall obtain joy and
gladneſs. While Chriſt adviſeth, Let not your heart be troubled, he preſumeth,Dr. Sibs Serm. in locum.troubles were nigh; and nigh they were; many already did, and more&c. in locum.
preſs heavily upon their hearts: whence ariſeth,
DOCTRINE I. viz. Even the hearts of Chriſts Choſen Diſciples are not exempted from troubles inDr. S bs ubi ſupra.
But, while, againſt theſe ſorrows of this world, he enjoyneth, Let not your heart be troubled; there ariſeth another inſtruction which rolleth away the burden of the former: namely, this,
DOCTRINE II. Even great afflictions may not trouble a choſen Diſciples heart.
Wherefore, not queſtioning the former Doctrine, the Doctrine implied: I ſhall prolater, the Doctrine expreſſed: while I
State what Doctrine I would propoſe.Prove the Doctrine which I ſtate.Apply the Doctrine which I prove.
There be many that ſay unto us,
who will ſhew us any good? but, Lord lift thou up the light of thy countenance upon us. Beloved, let not my weakneſſe be your diſcouragement: although I of my ſelfturn your ſorrow into joy, or your mourning into gladneſſe, the good Angelin my Text now ſpeaking by methe Word of a God, although the voice be the voice of a man, yet if that voice ſpeak, dry bones
may live. Upon occaſion, other Diſciples as well as you once asked among themſelves,Who ſhall roll away the ſtone from the Sepulchre? And when they looked, they ſaw the ſtone rolled away: the like may ye, if our God ſhall now vouchſafe to ſanctifie unto you this Truth, namely, That even great afflictions may not trouble a believers heart. I ſay;
DOCTRINE.
stated.
viz.
Though, during this life, ſound believers are not exempted from great afflictions, yet thoſe great
afflictions may by no means trouble their heart.
Object. At this we already ſtumble: What?righteous periſh, may we notlay it to heart? When great afflictions befall us, may not we well be troubled? If the Lord ſtrike, ſhould notgrieve? Muſt we be ſtupid, muſt we be Stoical when griefs are up
Anſwer. Queſtionleſs,hear as well the rod, as him who hath appointed it: this laying to heart, it requireth no ſuch heedleſneſs. I ſay, this Text prohibiteth, not a reaſonable ſenſe, but adiſtruſtful fearfulneſſe; not a moderate care, but anunprofitable aſtoniſhment:
Be careful for nothing: this carking care, a care not furthering, but hindering duties. I would have you
without penſiveneſſe. Let not your hearts be
overcharged, weighed down with cares. So here, Let not your heart be diſturbed; let not your fountain of right reaſon be mudded; make not a Tartarus, make not a hell of your heart: While our Saviour here ſaith, Let not your heart be troubled, he v. 27. explainethneither let it be diſmayed.
Thus reſolved; I truſt, the longer while our troubles have ſtuck by us, the ſooner we
preſent truth, which is;
DOCTRINE: Even great Afflictions ſhould not perplex a believers heart.
Not to repeat what ye receive fromDonne his LXXIII. Serm. and Dr. Sibs his two Sermons on this Text.That even great afflictions may not perplex a true Believers heart, I ſhall endeavour to prove unto you from within the confines of the Text in hand. I ſhall endeavour to clear it unto you,
Negatively,
laſt cloſing of my Text.Affirmatively: from the firſt entrance of it.
1.Negatively from v. 2.if it were not ſo, I would have told you.
Whether ye ſupply
Or whether, ye acceptThus Regia Biblia Hiſpan. Tho. MoMSS. Alexand. NonMSS. Can
Or whetherThus Treand to him aſſenteth Lud. de Dieu in locum.interpunction,
Or whether ye reject both the interpunction, and the Thus the Verſion
Or whether, (as we in our beſt Engliſh
Thus Einterpunction,
To omit ſeveralAethiop. and Pe ſick.
Verſions, I, in ſhort, conclude,
Whether, with ſome, ye paraphraſe the words thus, There is in heaven
room enough for both you and me, ſo that I need not tell you of my going to prepare a place for you.
Or, whether ye lay aſide Paraphraſes, and follow the various readings in a nearer ſenſe: as,
In vain
ſhould I go to prepare a place for you, could I not aſſure you there are in my Fathers houſe many Manſions. Or,
There are
already prepared in my Fathers houſe many Manſions, elſe I had told you that I go, &c. Or,
Iu
and (as Dr. Donne ſaith) the Church of England, &c.
my Fathers houſe are many Manſions: if it were otherwiſe, I would not conceal it, I would have told you: for I who will not leave you ignorant, go, &c.
If it were not ſo, I would have told you.
Whether ye examine the variantes
lectiones: whether ye follow the moſt obvious opinions of moſt Interpreters: or whether ye keep ſtrictly to the laſt and beſt copy and ſenſe too. This one phraſe from the mouth of Jeſus Chriſt our Lord, (this) I would have told you, Is Law from Zion, Statute-Law, ſtandeth a good, and a moſt undeniable proof.
From theſe few words, If it were not ſo, I would have told you, that Engliſh
Paul ofDonn.
Judge, therefore,
By the mouth of no one of all his ſervants in the Old Teſtament: in the New Teſtament, neiexpreſly, or implicitly ſay, He would have great afflictions perplex believers hearts: Wherefore the constant ſilence of the Lord Chriſt, calleth out aloud; and giving unto this truth his free aſſent, moſt undoubltedly aſſureth every one among us, that, in as much as Jeſus Chriſt our Lord, requireth no ſuchNo afflictions how great ſoever, may at all perplex a believers heart. Thats my firſt proof.
My ſecond Proof is from verſe the firſt,Let not;
verſe firſt
Throughout this whole Context theſe Diwere, and were to be under great and ſore tryals: All this while how doth this captain of their ſalvation lead them? How doth their Lord and Maſter tutor them? Anſw. He telleth them what they muſt acIn the world they must
expect trouble; in the world they muſtpartake of the afflictions of the Goſpel; they muſtendure hardneſs; muſtſuffer perſecution; muſtMat. 16.24 in quem locum vide ſis Caſpadeny themſelves: muſttake up their daily
croſs: But, may they at all diſquiet? may they at all perplex their minds? No, (ſaith our bleſſed Saviour) Fear
none of all theſe evils: Take
nothought; Poſſeſs your
ſouls in patience: and, however ye ſpeed, Let not
your heart be troubled.
My Brethren, of the clearneſs of any truths whatſoever, greater evidence hath no man then this, the precept, the command, the teſtimony, the authority of (Him who is the wiſdom and the truth; even of) Jeſus Chriſt our Lord. Wherefore, I beſeech you, be your tryals never ſo great, be the removal of a near friend never ſo afflicting, yet, remember the words which the Lord hath ſpoken unto you, Let not your heart be troubled. While ye draw near
the Sepulchre, (I beſeech you) take notice, that the
ſtone is taken away: take notice that it isrolled back by the good Angel in my Text: nay, caſt an eye again, and havingfound the ſtone rolled away from the ſepulchre, behold how this Angel ſitteth upon that
ſtone. That is the next, viz. uponwhat ground, for what reaſon it is, that our moſt compaſſionate Redeemer will not here allow no not any afflictions, how great ſoever, to perplex his Diſciples hearts.
TheReaſonsareſeven-fold.From the whole Text.
But, ere ever I can bring forth my Reaſons, I muſt remove one more stone at which ſome few are (peradventure) willing to ſtumble.
Queſt.I would have told you, ſtandeth a moſt undeniable prohibition; then, what Statute-Law have you for Bowing at the name of Jeſus; for Bowing towards the Eaſt, and (to inplacing Tapers upon the Altar?
Anſw. 1.Law from Zion: which, therecontrary to Gods revealed will,
1 Cor. 6.12 See alſo, Caſes of conſcience about things in1662. by an indifferent hand.lawful.
Anſw. 2. Thou canſt not ſay that they opDecency and Order: for, the moſt learned Fathers of our Church, to whom it appertainethDececcy and Order, do, if not enjoyn, yet allow them, eſpecially in Cathedrals.
Anſw. 3 Thou canſt not ſay, We have
no ſuch cuſtom neither the Churches of God; for, our learned Fathers receive theſe practices from Primitive Antiquity.
Anſw. 4. Suppoſe Genu-flection firſt aroſe from a miſ-interpreting of Phil. 2.10. SupZech. 6.12. Suppoſe wax
Lords Table in imitation of Jewiſh, yea of heatheniſh Rites. This notwithſtanding, theſe cuſtomes being now received, may each of them have, at leaſt, a blameleſs continuance: for,
evil is it, if a Chriſtian (if a ſincere Chriſtian) bow
his knees to the Lord Jeſus ſo often as he pleaſeth?conſiſt with the duties of thy Calling: thou art therefore the more to be pardoned, nay, the more to be commended, if, (as a pledge of thy Thankfulneſs throughout the whole followbleſsings, at the firſt time every day whereſincere Chriſtians which bow at the name of Jeſus, have an equal reverence forMede upon Mat. 6.9. viz. his Sanctification of Gods name.Attribute of God; but ſeeing they cannot ſo conveniently expreſs this reverence every time any divine Attribute of God is mentioned. Look what reverence they would ſhew unto every name of their gracious God, that they ſignifie ſo ofholy Jeſus is named.evil, if he, whoworſhippeth before the Lord his Maker, bow in the moſtGr gory his Notes upon Zech. 6.12.3.8Antiquity hath preboweth, thou wouldeſt ſtoop, we ſhould have no occaſion of comstone would be rolled away.
Litigandi pruritus peſſima Eccleſiae ſcabies: And by how much the more one affecteth to wrangle, by ſo much the lels he is a Chriſtian. Bp. Nicholſons Apology. p.. 4.ſet on fire then are thoſe Tapers? They wax not enflamed, why doſt thou? So long as theſe conunlighted, do not thou burn thy fingers ends: rather buſie them about this young fancy
Weſtminſter-School.
Maria Hymenaeo. Ʋ xorem ſtatuitJoſephme ducere; juſsitAfferri taedas, O Hymenaee, tuas: Praegnantem metuit Joſephme ducere; latasAccendi We may receive moſt excellent taedas, O Hymenaee, vetat.lightfor theſeTapersfrom the learned Notes,andObſervationsof Mr.John Greofgory Ch. Ch. Oxon. Cap.XXII. a Chapter juſtly entituled Light.Joſephus Hymenaeo. Uxorem ſtatui praegnantem ducere; nolo Auferri taedas, O Hymenaee, tuas; Uxoris metui zonam diſſolvere; nolo Accendi taedas, O Hymenaee, tuas. Hymenaeus utríque. Joſephmox conjux, vir nunquam (credo) futurus;Uxor erit virgo; virgo Maria,parens:Inde, feram taedas, ſed & has accendere nolim; Mirac'lum tantum, vel ibi, lumen erit! •
Anſw. 5. Firſt, What our Church ſpeakuſe of the Croſs, that may be applied to bowing at the name of Jeſus.
Secondly, Daniel
Babylon, and Jonah
Whale worſhipped as near as they could, toward the Temple whereintoward that part of the heavens, wherein theySee Gregory ubi ſupra, viz. cap. XVIII.
Church, thy grave, (digged within that Church) and thy body (when placed within that grave) do all face the Eaſt; and why nor aliving ſoul, as well as a dead body? The ſame Jeſus, whom Malachi compareth to a Sun, andriſing Sun, isThe Chinois Ja6. col. 2.
bright morning Star: Worſhip him all ye Saints.
Thirdly, The Tapers prepared upon the Lords Table, tell us, that, we Gentiles who ſat in darkneſs,
ſee great light, ſaith S. Jerom.
Anſw. 6. To the pure theſe are not only blameleſs, but profitable. Doth ſome one bow toward the Altar? Look thou
to thy feet when thou entereſt the houſe of God. Do others bow at the name of Jeſus? At the name of Jeſus depart
thou from iniquity. Are there Tapers on the Altar? thou
ſhalt light my candle, for me, O Lord my God; yea, except Cathedral Clergy men be, as well burning as ſhining lights, Take they heed, leſt God remove their
Candleſtick out of his place, once more.
Anſw. 7. Theſe are rather practiſed, then enjoyned: Wherefore if yet thou deem theſe or the like Ceremonies neither expedient nor comely; beſilent, bepeaceable: Let not thy heart be troubled; theſe are no afflictieven great afflictions may not trouble thy heart, for theſe Reaſons.
Reaſon 1. From the nature of the troubles: Let not you heart be troubled; for your grievances are buttryals. Afflictions ariſe
not out of the duſt; they areheavineſs, Iſtones, ſo apt they are toaſtoniſh: but (loe) theſe ſtones, how great ſoever, are notmountains to fall upon us, andhide us from God: rather, they are marble ſtairs toMolleri praelect. in Pſal. 120.ſteps, and by degrees, while we approach the
Altar. So is it with our tryals, as it is with our grave-ſtones: in the grave there isupon the grave theretomb-ſtone; the corruption of the body, that itmemory of the perſon, that itafflictione, are caſt upon us for two diſtinct purpoſes: they ſhouldkeep under our corruptions, but they ſhouldduties too; they are brought not to flatten, but toquicken us: to our ſins they areſepulchres; but unto our graces, theyMonuments: if once they be ſepulchres unto our duties, then this good Angel in my Text
rolleth them away; but, where they are Monuments of hisreſteth, there he [23] ſitteth down upon them.
Reaſon 2.the
ſeat of theſe troubles, the heart: Let not your heart be troubled, becauſe a heart. Chirurgeons in their Anaveſſel: a veſſel for the brains, a veſſel for the urine, for the blood, &c. Now he that faſhioned
ſoul. body, andſpirit, they areveſſels in the hand of the Potter; this veſſel he formed for ſuch and ſuch uſes, and forwhole man, much more theheart, is a veſſel, a veſſel appointed, like thoſe of the Temple, forGods ſervice; wherefore the heart may not at all be taken upwith cares: fill a heart with theſcalding waters of luſt, or with themuddy waters of an earthly mind, and whatpurity, orheavenlineſs? So, fill a heart with bitter waters ofunreaſonable grief, or with the unwholeſome waters ofdistruſtful fears, and what room is there in that heart for the exerciſe of faith? waters of affliction are of acooling,
clenſing,
healing nature, and the heart ſhould be a veſſel prepared to receive them, asBleſſed are ye that
ſow unto the ſpirit beſides all waters; for the Spirit of God delighteth tomove upon theſe; and it conquiet habitation. Let neitherimpatiency, nordiſtruſt, norinſenſibleneſs, neither quench, nor grieve in the leaſt any motions of ſo holy a Spirit. If we would find our chaſtiſechaſtiſements of peaee, let not the heart be troubled. That a ſecond Reaſon; as the heart
vital ſpirits, ſo it ſhould be the ſeat of ſpiritual graces too: It is (at leſt it ſhould be) a veſſelfilled not with carefulneſs, but with theSpirit.
Reaſon 3.You.
From you (your heart) Let not the heart be troubled, becauſe yours; becauſe it is as a veſſel, ſo aconſecra
As for the wicked, the heart of the wicked
is little worth, but the heart of a believer is adear heart unto her Bridegroom: The heart of a believer is a rich
cabinet, which holdvertu
The heart of a believer is a heart not taken up with the blood of the fabulous Duck at Hales, no nor yet with the blood of bulls, or of goats, butblood of the ſacrificed lamb; it carrieth within it ſelf the blood of the Lord Jeſus. It is (I ſay) the manſion
ſay I.
ſpirit of God dwelTemple as this? ſuch a Mercy-ſeat, as this, ſhould be prophaned with fears and jealouſies?
cares, and with destructive ſorrows?
Reaſon 4. From God Almighty; Let not your heart be troubled, for ye believe in God. The true Chriſtian hath agracious God to beall-knowing, a merciful, anall ſufficient God to believe in, and ſhall he not endure affliction according to the
power of
God working mightily
ſuch a man as Nehemiah
flee? The Diſciples were at theaffrighted with the ſight of their good Angel; but whatgood Angel in this burning
buſh; Be not far off, O Lord, for trouble is
hard at hand: Do thine afflictions make thee cry out? Be
of good chear: If once the child cryeth, the Nurſing-mother runneth. If troubles be upon us, be ye ſure, God
is a preſent help in thoſe troubles. That a fourth.
Reaſon V. from me alſo:
beleive alſo in me: Let not your heart be troubled; for ye have theLord Jeſus to beleive in. True, no man can upon a well-grounded, and a well-experiſay that Jeſus is
the Lord, but
by the Holy Ghoſt: neverMy Lord, and my God, there the ſoulrejoyceth in this Lord, as in the horn of her ſalvation. God revealeth much of his goodneſs in theworkes of his Common providence; thus the Roman Seneca, the Greek Aratus, and other Gentiles ſaw that the Lord was good, and that his mercy endureth for ever; More of his goodneſſe he reword of promiſe: five ſeveI will never leave thee, nor forſake thee. But the goodown
Son; in him are
all the promiſes Yea, and Amen; for, a Son (ye know) reſembleth his Father: Hence it is, thatDon. Serm. on Joh. 10.10Juſtin Martyr denieth that ever any underſtood the true God, untill firſtIn him are hid all
in Col. 2.3
the treaſures of wiſdom, and knowledge; In him is the love of God
manifeſted toward us: God is manifeſted
in the fleſh, as maniGod as a ſpirit, comforteth us in
all our tribulation, our conby Chriſt. Chriſt Jeſus is onewith a ſenſe of our infirmities! In all our afflictions, he is
afflicted! Wherefore If the
Son make us free from cares, then are we free indeed! for in him dwelleth both thefellowſhip of our humane nature, and thefullneſſe of the Godhead too: (He) as he isLord of all things, ſo he isone with us; he isours; and if God be for us in our own nature, who
can be against us? We will
fear none evill; nay, we will take
pleaſure in infirmities, viz. God is found in the likeneſſe of
men; Chriſt doth not truſt us alone under the weight of our troubles, he beares them for us, and with us.
Reaſon VI. from theſe Manſions:
let not your heart be troubled, becauſe in
my Fathers houſe are many Manſions: Should this
world laſt alwayes, aſad world it were with us, but we ſhall be eaſed of our troublesthe night for man to reſt in, as well as he made the day for man to ſweate in, the ſpirit before him mightfaile; but ſoreſt from our labours; Verily there
remaineth a Reſt for the people of God: a reſt? nay a reward, though not for, yet according
to our works of patience: Have a
reſpect unto the recompence of the reward; the more your (ſanctified) troubles are here, the bet14.2
Manſions in my Fathers houſe. Ye have
need of patience, that after ye have done the Will of God, ye may receive the promiſe: Caſt not away therefore your confidence which
hath ſo great a recompence of reward; Have an eye (I ſay) to the Manſions in my Fathers houſe.
Reaſon 7. The laſt Reaſon, why even great afflictions cannot greatly trouble a believers heart,
End why theſe Manultimate end and cauſe for which theſe Manſions are here thus brought to remembrance. As I, pag. 6. told you, that various troubles were the occaſions of theſe words; ſo pag. 4, 5, 6. I cleared unto you, that the chief of all thoſe troubles (if not fore-ſtalled) would be Chriſts approaching Aſcenſion. I may ſay of this Text, as one
Beza in 1 Cor. 3.22.
After
three days I will revive you; but, In my Fathers houſe are many Manſions. Theſe Diſciples, ſodejected at his death, ſoover-joyed at his Reſurrection, how over-grieved had they been at his Aſcenſion, had they been ignorant of the Manſions in my Fathers houſe? Jeſus he fore-knew, that as with his crucified body all their joys would beburied, ſo with his raiſed body, all their former hopes wouldrevive: Did I
deſire a ſon of
my Lord? Did I not
ſay, Do not deceive me? Leſs would be the trouble to their carnal, andworldly minds, would Chriſt crucified not riſe again; then, if being riſen; he fruſtrate their ſecure, their over-joyed hopes, by a moſtunexpected Aſcenſion! What is, if this be not, an aſtoniſhing diſeomfort? But, ſee (now) how the compaſsionate Jeſus preventeth all this! Ere ever he thus unexpectedly aſcendeth; nay, before his reſurrection, nay, before his ſufferings, (he keepeth all well!) he here, before hand, timely informeth, Were there no Manſions in my Fathers houſe, ye would then ſorrow moſt of all, when ye ſhould, here on earth,
See my faoe no more; but, let not your heart
be troubled; though, whither I
aſcend, ye cannot now come; I nowgo to prepare a place for you; to wit, that, whither I go, there ye
may alſo be; and that, not for the ſpace of your ſhort, natural lives, but
So, then, Againſt all our Miſeries, a comAfflictions; that, there is a God that over-maſtereth, a Chriſt that ſweetneth, and Manſions which recompence even theſe afflictions: but,Joan. 4.10 do rum Dei priſeventh) Reaſon why our hearts ſhould not be troubled here, is, that when (a little while hence) we ſhall exchange a world of troubles for heavenly Manſions, we ſhall then ever, for ever, ſee this God who now moderateth our troubles; we ſhall then ever, for ever, enjoy that Jeſus from whom we are now ſo loth to part; that Jeour afflictions his Love-tokens! Oh my brethren! In my Fathers houſe are many Manſions! (The ſoul of thisMrs. Rutter.In my Fathers houſe are many Manſions; therefore, let not, let not your heart be troubled; this God whocomforteth us in all our tribulations, this Redeemer who hath done
ſuffered ſo great things for us, will, in due time, welcome us to his Fathers houſe;
ſo ſhall we ever! ever! ever! be with the Lord! When
ſhall I come unto thee? I will walk in thy houſe with a perfect heart. O
wait for the Lord: wait, I ſay, for the Lord: O ye Saints of his rejoyce in the Lord,
again, I ſay, rejoyce: Hallelujah!
Ye have, I truſt, (ſuch is your patience)underſtood all theſe things: ye have ſeen every afflicting stone
rolled away: ye have ſeen a world of TroublesManſions of glory: ye have ſeen life in death, yea and life
more abundant too: ye have ſeen the goodface to face: ye have ſeen his ſtrong
reaſons, his ſeven reaſons, his ſeven ſpiSpirits! Our hearts ſhould be troubled, ſhould we neglect
O bleſsed Spirit, Application is thywork:] Thy work, O bleſſed Spirit: Thou haſt opened
our underſtandings, open ourhearts too: Lord, the ſtone is rolled
away, raiſe up thy Lazarus; Give us life, give us life
more abundant.
AND, now, whether I look back upon the troubles paſt and gone; or whether I look up unto the Manſions already prepared, let my tongue cleave unto the roof of my mouth, and let my right
hand forget her pen, if I prefer not my Soveraign above the head of my comforts.
Therefore, though I forget not myfirſt Application ſhall be
But, the Stairs at Whitehall are no winding ſtairs: Bleſſed be God, there is no cauſe why I ſhould borrow Verſes feet to bring me to the Preſence-Chamber (there): I need not, there, meaſure mine approaches, where, bleſſed be God, the golden Scepter is alwaysheld forth: As in Majeſty, andPower, ſo in Patience, and Clemency, King Charles the ſecond reſembleth his God: God is a God
that heareth Prayer, and his Servant Charles
ſhutteth not his ear, no not unto his meaneſt Subjects; In proſe, therefore;
When I compare the troubles of theſe Diſciples hearts with the Manſions that are ſet before them; rather,January with the 29. of May; and again the third of September, with the 23. of
April; Verily, if ever any Chriſtian in the world had encouragement to believe in God, and in the only Son of God, your Sacred Majeſty hath: I truſt, the ſame God who hath delivered,
will yet deliver: Nations could not get Dominion over your ſacred perſon; I truſtſin ſhall not: The Lord hath raiſed and reburdens; but (I truſt) not the manybleſsings of your Majeſties late ſorows: Should not afflictions ſo great as your Majeſties have been, be more and more ſanctified unto your Royal ſoul; alas, your heart might then be troubled indeed: Should you debelieve in God, whohigher then the Kings of the earth, it might then be unto you, and your Kingdoms a grief of heart: Should not your Princely ſoul believe in that only Son of God, whogracious Majeſty ſuffered for your loſt people, this might alneglect ſo great ſalvation, ſhould your ſoul deſpiſe the Manſions in your heavenly Fathers houſe; then, then your heart would be utterly perplexed! everlaſtingly troubled! and that beyond meaſure!
But, although King Hezekiah did not render according unto thebenefit received, I truſt your moſt excellent Majeſty will. True, the more God bleſſeth his
ſervant Job, the more the Devil
dread Majesty, there the malice of Satan will be very wilte, very full ofſtratagems: the Serpent, once enraged, will firſtbuffet, then ſting: Nevertheleſs, while your ſacred Majesty figheth, not only againſtfleſh and blood, but, even againſtPrincipalities and Powers; the ſame God whocovered your royal head in the day of battle, the ſame God your ſacred Majeſty hath to believe in: The ſame Chriſt who delivered you from ſo
great a death, the ſame Jeſus your Mabelieve in; yea he who ſo powerfully reſtored unto your birth-right your Majeſties ſtrangely revolted Kingdoms, he canguide you with his counſel, and afterward receive you to glory; He (I ſay) can bring you to the Manſions in your Fathers houſe.
Once more: The bed of love wherein you rejoyce over, our moſt Gracious Queen, your royal Conſort, as a Bridegroom
rejoyceth over his Bride; the love of your
Eſpouſals; and, afore that, the day of your
Coronation; and, before that, the day of the gladneſs of your
heart; I mean, theMay 29th.ſplendour of your glorious Majeſty celebrated, therefore the greateſt, becauſe, the happieſt Triumph that ever yet was, by mortal Prince, ſolemnized; of theſe, of all theſe, your proſperous Majeſty hath taſted. I moſt humbly appeal now unto your dread Majeſties
tranſitory joyes, theſe fugitive felicities, ifBolton in his four laſt things, p. 111. ilcompared unto the Manſions in your Fathers houſe?
When he thatſitteth upon the floods, ſentfrom above, took, and drew you out of many waters; when he thatgiveth ſalvation unto Kings, commanded
the hearts of all your people, asthe heart of one man; when he thatcauſeth wars to ceaſe, made your pameekneſs
ſhout
unto God with the voice of triumph; ſo wonderfully had theGod of peace made your Highneſs (what you ſtill remain) more
then Conquerour: Oh how great
Gods goodneſs! how abundant
peace! how matchleſs your bliſs! how unconceiveable thein the very height of all your glory, though (I dare affirm) your glory exceeded Solomons; I ſay, in the height of your glory, your ſacred Majeſties enlarged heart was never one half ſo much tranſported, as, in the midſt of his unſufferable perplexities, your bleſſed Fathers moſt gracious ſoul was daily, then tranſported, when, poſſeſsing
If Galcacould, much more could Charles the Firſt ſay, Let their money peheaven upon earth, he compiled
O King, Let not your
heart be troubled: May your Majeſty roll your ſelf upon your God: He, who firſt honoured your Chriſtian Father with a Crown of throns, and thenSolium which ſignifieth a Beer, or Coſſin, ſignifieth alſo a Throae, or Chair of State. Rev. 2 10thorny crown into a Crown of Glory; He can make your Crown of pure gold, a Crown incorruptible: He who when youasked life, gave you long life; can give you life more abundant, even life eternal: He who tranſlated your royal Father from a world of troubles
heavenly Manſions, will (though we your loyal Subjects hope it will beranſomed ſoul from a body of ſin unto your Fathers houſe.
Sir, the holy God who unto your ſuffering Father made January the 30. an everlaſting May 29. can ſanctifie unto you that fatal September 3d. into a perpetual April 23d. As we have ſeen what the Prophets fore-told& ſim. Pſal. 89.29, 36 & ſim.
David, fulfilled in theSon of David; ſo what wasHoldſworth in his Epiſtle Dedicatory bePſal. 144.15propheſied of King Charles the Firſt, your Majeſty hath lived to ſee fulfilled in King Charles the Second; Believe, therefore in God. Believe alſo in the Son of God, He, who was unto you at your royalbirth of Chriſt, ſo at the birth of his immediate ſervant our King Charles the Second, a ſtar appeared. Bp. Morley's Coronation Serm. p. 59. and Mr. Carles his Serm. on the ſame day, p. 15.bright
morning star, may be unto you, during your happy Reign, aSun of Righteouſneſs; yourShield he hath continued, your
Sun (I truſt) he will continue here, and (Rev. 22.5.) in Heaven. Believe alſo in the bleſſed Spirit; he inſpired your holy Father to write good Spirit your Comforter, he will, day by day, enable your ſanctified Majeſty more and more patriſſare; while your afflictions paſt, become future ſanctification: So may your Majeſty increaſe in faith, that on earth in the ſharpeſt tryals, and in heahigheſt Manſions, your Majeſty may ſhine
Live in faith, O King, and live for ever: Live for ever in your Fathers houſe; within your Fathers houſe poſſeſs the higheſt Manſions; and in thoſe heavenly Manſions you ſhall for ever, face to face, enjoy Charles the Firſt, Chriſt our Redeemer, God our Saviour: My Lord, O King, inſtead of further applying the ſeveJuſtine Martyrs Apology was read by his EmAddreſs by mine.
What
can the man ſay, that cometh after the King?
2.Kings reign,
Princes decree juſtice: It is of God that our Ruler is in the midſt of us; it is likewiſe of God thatour Nobles are of themſelves: whereheart is toward the Governours of Iſrael, that, offer themſelves willingly among the
people. Right Honourable, Late Diviſions
Fearns Serm. on Judg. 5 14cauſed great ſearchings, as in the unſearchſerene Prince, ſo, in your heart too. Alas, Whereſoever the mighty Oak falleth, there the neareſt trees are moſt cruſhed. Time was when your heart was perplexed; God, not long ſince, poured
contempt upon your Honours: As ever ye would that the Lord ſhould roll away your reproach,
1. Keep your hearts
ſpot; ye know, They whodwell in Kings houſes, wear
ſoft cloathing; Oh, keep your garments, always,
keep your garments white. (My Lords) Naſty vices, and Court Favourites areunthrift, a noble ſwearer, a noble drunkard, a noble oppreſſor, &c. are mere contradictions: might a great perſon be a noble Defrauder, a noble Lecher, & ſim. Nobility would then ceaſe to be vertuous, in as much as all ſin (eſpecially every groſs folly) is ſordid, andignoble; whereyour heart troubled, (keep your ſelves from whatſoever is vile and impure) keep your ſelves worthy your Princes favour: if ye would obtain your Princes favour,love pureneſs of heart.
2. If ye would prevent troubles of heart, Let not the pleaſures of his Majeſties Court
Manſions in your Fathers houſe: Ah, it would be a fearful trouble unto any of you that dwell in Kings houſes, to jump from out of a Palace Royal into a Devils Dungeon: Let it, therefore, be unto you no grief of heart, to have your Converſation as becometh
In the Kings Chappel
Preach
not in this place; butWhen ſhall I come, and appear before God? I will
daily perform my vows.
3. If ye would not have your heart troubled, frequent thePreſence-Chamber: ThouGod ſeeſt me,
to the King of heaven, What doſt thou?
the power of his Word. You will believe the word of a King, believe the word of a God much more; Believe (I ſay) in God.
4. Believe alſo in Chriſt: Then do yourstaves of honour grace your perſons, when, with them ye digg in this Well: With their ſtaves, (their Enſigns, ſayin his Epiſt. Debefore his Treatiſe of the Lords Supper.Princes, the Nobles of the people digged a Well at the Direction of the Law-giver.
Queſt.What of his Direction?
Anſw. They did all drink of the ſame
ſpiritual drink: ſoAiaſworth on Num 21.18v. 17. Aſcend, O Well;
ſpring up; I will not ſay with the& Child. & Hiero ſolyt.Rabbines, that theſe waters followed them not only down the vallies, but up the hills; though v. 14. at theſe waters of Arnon ſome ſtupendious miracle was wrought: but this I obſerve; that, whenMoſes ſmote the rock, by himſelf alone, with his Scepter, there was then no ſuch exultation; but, now that as Moſes Scepter, ſo thePrinces enſignes are engaged, nowſing ye to the Well. Right honourable, ſome imagine, that with their ſtaves, (as in anwater-troughs,
in Numb. 21.18
well: Oh that the living
waters in my Text, thus ſprang up in their hearts! Right Honourable, The Bereans were themore noble for ſearching the Scriptures: How ſo? Anſw. The Scriptures
reſtifie of Chriſt: Be wiſe
therefore, O ye Nobles; would ye preſerve your hearts free from trouble? SeekGod of Heavens favour: Would ye, that the God of Heaven ſhould accept your perto him
whom this King delighteth to honour: It is good, having this friend at Court: What ſhall I more ſay? The greateſt noble man in the world isPrinces
Court abound with waters of Comfort, when thisfountain of ſpiritual life, this pure fountain Jeſus Chriſt, is, Beer
Elim the well of the mighty ones.
3.Nobles of the people, ſome ſeveral heads of the twelve Tribes, but, thetwo leaders of the people, Moſes and Aaron; I ſhall, therefore, in the next place, attend not Moſes among hisPrinces, but Aaron, theSaint of the Lord, among (6) his Prieſts.
Moſt Reverend, Right Reverend, and Reverend,
I am no The Heb. 11.36. Tryals of all cruel mock To fry a fagOrigen, but Ipure minds, if while I call to your remembrance theHerberts Prieſt to the Temple.days that are past, I bleſs our God for the days that are preſent. Should we bepartial in the Law, ſhould the ſervice of our God be awearineſs unſloath, prophaneſs, vain-glory, or worldly-mindedneſs, give advantage unto the Adverſary to blaſpheme, well might our heart be troubled with a juſt fear, leaſt, God ſhould once again both remove us into corners, and caſt dung upon our ſolemn feaſts: But, bleſſed, (for ever bleſſed) be his moſt holy name, the God who did caſt us into his hotteſt
Ferrer. Herberts life, before his Country Parſon, ubi ſupra.
furnace, hath brought moſt of us forth, like refined ſilver; if ever ſons of Zion were comparable unto fine gold, they have readwell in the Courts of our God, go on, and proſper: Let the haters of God be found liars, while ye countenance as well Truth, as Peace; as well
Ʋnity, as Uniformity; as well Purity, as Decency; and as well Sanctification, as Order. It was Theodorets praiſe of Gregory Nyſſen, that, He ever ſhewed himſelf, in withſtanding that, whatſoever it was, which was contrary unto the rule and power of godlineſs; may it be your praiſe too: ye, who give ſo great diligencebuilding up the waſte places of Gods ruined Temples, will give much more diligence tobuild up Gods people in a moſt holy faith; ye, who ſpared neither means, nor moneys to redeem thoſeNews-book, 166 2/3; Jan. 14th. See alſo Mat. 25.36.40Christians which were captived by the mercileſs Turks, will much more pity thoſe ſouls which are captived by Satan
at his pleaſure; In whatſoever ſtate ye were, ye learned to be contented; ye will now manifeſt, that ye have learned of Chriſt as well toabound, as to ſuffer need; ye willfriends of that Mammon which the world emDignities
humility, bounty, charity, and ſelf-denials. Your proſperity in this world, will only invite you to the Manſions in your Fathers houſe: and the more ye taſte of the promiſes for this life, the more ye will believe in God and his Chriſt forthings appertaining unto godlineſs; as ye have given the whole world the purity of the holy Scripture in theirOriginals, ye will likewiſe give the whole world a Copy of it in yourtryals which troubled your hearts: ſo ye will make the Palaces which ye here inhabit,heavenly Manſions: yea, ye will induſtriouſly make your ſelves examples unto believers, while ye, therefore, believe in God, becauſe ye believe in Jeſus Chriſt, whom ye preach. But, who am I, that I ſhould be thus inſolent? Moſt Reverend, &c. ye will pardon my want of ſilence; If I have written unto you Fathers, it is, becauſeye have known him that is from the beginning.
4.Miniſters of God there are, unto whom I owe my next Application.
Right Worſhipful,
When the civil ſword was broken in peices by the military, as well your hearts as yourſwords, were broken: What Commiſsion ye then received was, at beſt, but a Permiſsion; Your Opportunity it was, but (otherwiſe then asAuthority itRight Worſhipful, what was then your liberty, is nowDuty: Whereyour heart ſhould be eaſed of troubles, ſeeMantoa on Jude 8. mihi p. 350, 351, 352, 353, 354, 355.no peace to the wicked. True; ye have aLiv.
let not your heart be troubled: AsVarro.
Commiſsion from God, purpoſely, that ye mayRight Worſhipful, If ye eſteem the manſions in your fathers houſe, ye will not bear the ſword in vaine; As ye expect the poſſe Comitatus to be
Holy God expecteth the ſword of the Magiſtrate to beſword of his ſpirit: It was upElizabeth apMagistrates and the Miniſters walking hand in hand: If of themſelves, little Children will not keep from Idols, their Fathers muſt tutorn them. Jeroboam the ſon of Nebat, and Oliver the father of (1 Sam. 15.23.) Witchcraft, did ſet up calves in Samaria; but, that made Iſrael ſin. A deceived heart will make Anabaptiſts excommunicate themſelves, but Godwould have them come to the knowledge of the truth, certainly would have themLuk. 14.23 Faelix neceſſitas que ad miltora nos cogit; foris inveniatur acceſAuguſt.
compelled to come unmeans of knowledge: It is natural for man toerre; how great a judgement do ye bring upon them, ifLevit. 19.17 Qui non prohibet peccatum cum poieſt, jubet. James 5.19.20.
Iſraels choice, whether they would aſſemble or not; in vain thenſilver trumpets ſounded: Magiſtrates, above any, muſt mark
thoſe that cauſe diviſions among us. A wide difference there is betwixt the peace of Amſterdam, and the peace ofJeruſalem: The Tribe of Dan whichwil-worſhip by themſelves, quite loſt themſelves, they are not ſo much as once reckoned among theAuguſtin.
Socrat. Eccleſ. hiſt. li. 5. proaem.
Kingdoms, as well as Churches: if therefollow after the things that make for peace, ſee that they receive a love of the truth. There ſhould be no more Schiſm in the body Politick, then God hath made inbody natural: ſtrife, ſeditions, hereſies are ſins which the tender conſcience hath great reaſon toſtumble at the word, arediſobedient: it is the ſpirit noterrour, buttruth, which proceedeth from the God of peace, and love. When the Rabines tell us,Elias Thisbites, mihi P. 24. Scriptures themforbear to ſpeak the truth for peace-ſake, their Hyperbole ſlandereth the ScriErrour a greater enemy to peace, thenProfanneſs: The God of peace, is a holy Spirit; and the profane perſon, islawleſs perſon. How can ye hope, that, he who will not obſerve God, ſhouldCicero.
Nazian. Orat. 25.
obey you? Since it frequently falleth out, that, they whopleaſe not God, walk contrary to all men: The more it concerneth you, Right worſhipful, to puniſh thoſe that make our Sabbaths, either no reſt, or an idle reſt. Leave people to their own Corruptions, and (whevenerable Bede may preach unto ſtone-walls. There are ſtricter Laws
Gods publick worſhip then ever; and why ſolemn days ſhould be more ſtrictly obſerved under Oliver the Tyrant, then
Charles the Second, I am unwilling to learn: It is a ſhame, that under an Oppreſſour, we ſhould be rigid for a Sabbath day; and unNurſing-Father,
Rilands Sermon upon Eſa. 1.26. See Eſa. 32.17.remiſs on the Lords day! certainly, it is the will, as of our Gracious King, ſo of our holy God, that idle, ſwearing, pilfering, drunken and profane perBell, ſhould feel the ſtroke of the Clapper. Right worſhipful, as ever ye would have theſe believe in God, make them obſerve a reſt unto the Lord, that they may not fail of Manſions in heaven, require their preſence in your Fathers houſe.
5.next,
Seminaries of future Magiſtracy; unto you the ancient, and eminent Gentry of this Kingdom.
Right Worſhipful,
I gratulate thoſe Engliſh
Ed. 3.22 37 Ed. 3.19. P. Fel. 20. 1 Hen. 7. c. 7. P. Juſt. 16 11 Hen. 7. c 7 5 Eliz. 21. 23 Eliz. 10. 1 Jac. cap. 27. 3 Jac. 12. 7 Jac. 11. 21 Jac. 28. 3 Car. 4.Recreations abroad in the field. Theſe preſerve health, witneſs the open air; they render you profitable unto your ſelves, witſituations of your native ſoil; they cheriſh in you an ability for War;
ſociety and friendſhip: nay, they experience you in Notions Philoſophical, and [conſequently] in a knowledge of your Creatour. Nevertheleſs, humbly I beſeech you, beware leſt what may be your lawful delights, be made unto you the troubles of your heart. Do not (like your Doggs) by beating about the buſh, weary
your ſelves to catch
vanity: Do not (like yourhorſes) run your ſelves out of breath; Do not (like yourhawkes) ſoar high, and aim at things below you: But, beholy Spirit yourstay; Placeyour affections upon things above; and (above all) walk humbly with your God.
Riotous Prodigals, never want money to game with, yet never have money to pay their debts: ſo, diversGallants, never want opportunity to pſports, but, can never find leifollow their Devotions. Should IRight worſhipful, It is in our days, as it was in the days of Jeremiah, when thepoor knew neither the way of the Lord, nor the judgement of their God; the Probackſtidings were increaſed! How ſo? Anſw. They (like ſome among us) were unaccuſtomed to duty; they hadaltogether broken the
yoke, and burst their bonds. Right Worpenny, loſeth a nail, want of a nail loſeth a ſhoe, want of a ſhoe lameth the horſe, want of a horſe ſpoileth the Rider: for all the world juſt ſo, The with-holding of coin,
book, keepethknowledge,
grace,
ſoul; (a ſoul) for which
Let a man ever divide his years into three parts, and one of thoſe three parts (ſayin
Rabbines) is due unto the holy Scriptures: Oh, that youRabbines opinion! Oh, that there lay, ready under your pillows with you, not Homer (with Alexander the great) nor (with St. Chryſoſtome) Ariſtophanes, no nor yet Cyprianus with Tertullian, but the Goſpel of Jeſus Chriſt, with the Saints of God: Cry hereTertullian uſed to ſay, when he asked fot Cyprians workes.Da mihi magiſtrum, and ſpare not. Among other your affluences, ſome of you (I grant) want not for Libraries; but (alas) thoſe Libraries want good Students. The Dutch call Gentlemen, idle men; I would not have the Engliſh do ſo too: The Cardinal built a magnificent PaRichlieu, but, when he had ſo done, he never allowed himſelf the happineſs tobehold it with his own eyes: do not ye ſo deal by any Library of yours. Bibles ye have, but the ſame voice which ſpake unto St. Auguſtine, had need call unto ſeveral of you, Tolle, lege;
Tolle, lege; and well were it, if when the Bible is in your hand, you would light upskill (as of fiſhing, fowling, racing, &c.) but alſo a phraſe peculiar to that skill; Can you affect theſe, and be mindleſſe of a ſpiritual knowledge? Verily, the best
Exerciſe, is, that unto godlineſſe; the beſt Health, is, that of
Soul; and the beſt
pleaſure, is, that whichglorifieth your preſerver. I mourn for you in ſecret, I am afflicted, I am aſhamed, when I ſee your Thoughts, your diſcourſe, your Eſtates, your Time, your all, caſt away upon tranſitory contentments which ſhould (in reaſon) claim no more from you, then the ſuperfluity of your lives and eſtates: Right Worſhipful, It may (peradventure) very well ſuite with the vaſteneſſe of your eſtates to maintain ſo many hauks, ſo many hounds, ſo many horſes, &c. mean while doth it accord with the ſalvation of your Souls, toaffections, and ſo much of your Time, upon theſe unneceſſary creatures? I fear, are there ſome among you, that willingly, and deliberately, year by year,Muſc.
needleſſe horſe, then toward the benefit of others Souls (ſhall I ſay?) nay of your own Souls? What comfort can a beleiver have, to ſee many talents entruſted in a rich mans cuſtody, and ſcarce one (of all thoſe taDoners good intentions? Right Worſhipfull, yet a liteternity will ſwallow up your ſouls; wherefore, I beſeech you, I beſeech you, make not your recreations, your conſumptions: Paſſe your time, not in vanities, but infear: preferre theDove behawke; Love not a Dogg, more then a God; forſake your ſports, to follow Jeſus; do not exalt the ſtables in your back-ſides, aManſions in your fathers houſe. Right Worſhipful, ye are perſons, as well of great Underſtandings, as of great Eſtates: HeavenGenerous ſoul! Make ſure of theſe, and thoſecommand, but ſerve you; They ſhall be yours, moreyou are Gods: Once beleive in God, andlet not your heart be troubled.
6.Principia,
Paula, Euſtochium, Marcella, Sophronia, S. Jerom ſent Epiſtles not a few: TheJohn, wrote as well to the Elect Lady, as, unto theGaius; wherefore, It
Gentrie) I ſalute the Ladies: Not becauſe they love to be courted by themſelves; but, becauſe the Bridegroom of ſouls hath no leſſe affection for them
Right worſhipful, as ſoon may I be induMiniſters
Man transformed, or The artificial Changling: by John Bulwer, M. D. of the Hair: and of the face: See alſo, 1 Tim. 3 8powderd hair, or theblack ſpots on hisWi
as to condemn either yourbroiderd hair, or your rich apparel: If Modeſty be the vail, Decency be the faſhion, and Diſcretion be the handmaid which attiſanctified eye (Tit. 1.15.) to admire that aimiable God from whom ye borrow your native beauties. But, let not (Righi Worſhipful,) let not what proviſion ye make for the fleſh
fullfil the luſts thereof: Should I go into one of your KitchAmbroſ. ſuper Lucae 6.55.
dreſſer-board, made not of common-Oake, but of Cedar-wood; your ſpits, made not of ordinary Iron, but of the coſtlieſt Steel which Spaine affordeth; your Cauldrons made not of Braſſe, but of refined Silver; and your pots, pots, not of bell-metal, but of purest Gold. I
Ladies, I have plainly told you my thoughts; now I beſeech you, what will you think of your ſelves, if it appear (once) that any of you do [juſt thus] miſ-place your pains, and your cost? Right worſhipfull: How tender, how delicate, how choice ſoever your curious limbs be, your body is ſtill but the Kitchen erected in ſervice unto your Souls.
Dura re So apt is fleſh to wait on fleſh, the face ſoon ſteals away the heart from minding grace;prehenſio inter du, ne reprehenſi animus magis obduretur, omit tenda, Fran.deMendozain1 Sam. 2 36.But, could you ſee Graces true riches, you would wear theſe Pearls, and let your other go: The Body is Souls Cabinet; f then • prize the Casket, much more prize the Gem. 〈◊〉
Right Worſhipfull,
A well dreſſed-body cloathing an undreſſed ſoul, is like an exquiſite coſtly mantle cotottered, beggarly Gown; if therefore ye can beſtowTeren.
attiring your head; it is requiſite that you alpurifying your heart by
faith; Faith, faith alone is that which ſecureth hearts from troubles.
In purity, in meekneſſe, and in all other vertues, your SERENE MAJESTIE excelleth: Therefore, Kneeling down, and falling proſtrate at your SACRED Feet, I am bold to appeal to your ROYAL Experience, whether many of thoſe Ladies, whom your Majeſty hath ſeen at COURT, be not (in ſome meaſure) beſide themſelves. Three Inſtances I give, why I ſuſpect this: Firſt, They procure Habits, and Ornaments of too great a value for their Qualities; Next, (as coſtly as they be) Theſe Habits, theſe Ornaments, theyſhining ſtar, Fulgentius, ſo overfaſhion of this world, that winter and ſummer he ware the ſelfſame Cloaths: for, ſaid he, Chriſtians ſhould change, not their apparel, but their hearts: but ſome vain Ladies would imitate not Fulgentius, but Nero, who would never wear one raiment twice.laviſh upon their waiting-Gentlewomen; Thirdly, (how gay ſoever their Trim-ſervants are) They themſelves apcareleſly, and rudely attired: MAY IT PLEASE YOUR MOST EXCELLENT MAJESTY, I do therefore conclude, that their Habits and Ornaments are of too great value; becauſe
Revenues the Nobles, their Husbands poſſeſse, can prudently expend: I complain, that, theſe coſtly vanities are waſted upon their Attendants; becauſe Fleſh and Blood are (at beſt) but the Souls hand-maidens: I likewiſe affirm, that they themſelves abide careleſly and rudely attired; becauſe theſe Ladies, how unreaſoliving ſouls; I ſay, living ſouls; although (alas, poor ſouls) ſome of them are but ſluttiſhly
A Jewel ſparkling in (Pro. 11.22.) a boſome deſtitute of grace, diſcovereth a delicate fair skin ſpread oleprous conſcience. 1 Pet. 3.3, 4. Luke 16.15.apparelled, and as ſlenderly provided for! By them, no Manſions above, no faith in God, nogarment like unto the garment of Salvation; nor is any beauty like unto the beauty of Holineſſe.
Righteouſneſſe from Chriſt, inwardly and ſpiritually thirſted after! (Good God!) Do theſe Court-Ladies ever dream of keeping Court in Heaven? Except, they, at length imitate the good example of their moſt Gracious Queen, ſurely their careleſſe hearts cannot long continue untroubled.
A Reverend Father of our Church, gravelyMorley, Serm. at his Majep. 55.once a week, Princes ſhould peruſe the hundred and firſt Pſalm: Would ſome of our Ladies once a week read over the third Chapter of Eſay, it would be both their benefit, and their wiſdom. I profeſſe for my ſhare, I ſmell no harm in your perfumes, and other your ſweetneſſes, if they be not too
luxurious: Rather then put any Counteſſe to the bluſh, I will not once mention forraign paints, or home-made
Licitis perimus onns. Wherefore, let me adviſe you, not to be too preſumptuous upon the lawfulneſs of theſe; but conſider expedience, that ſo all may be done that God may be glorified, and your ſelves more and more edified in Chriſt: if you look not to this, that which is lawfull in it ſelf, will be found unlawfull in you. Golden Topaz, p. 133.Patches: I will make the beſt conſtruction I can of naked breaſts, provided the Soul be not naked too. But, I fear leſt, as Trajan was indulgent unChriſtians; ſo ſome LaSouls. Ladies, were you once ſo wiſe, as to maintain, but not exceed your Quality, no Chriſtians under Heaven would have leſſe cauſe to trouble their heart, then you your ſelves would have. True; A woman and a glaſſe are ever in danger; but a woman and a Bible are ever in ſafety. It is ſaid of that holy Martyr Polycarpus, that, while his boſcorched fleſh ſent forth a ſmell fragrant as Frankinſence it ſelf; juſt ſo, the exemplarineſſe of that Lady who is crucified unto the world, hath a ſweet winning influence upon all about Her; while the combody
adorneth the lovelineſſe of her duties. Moreover, what the Chriſtian Lady reſerveth from exceſſe, that ſhe improveth unto ſpiritual advantages: Shee
Reade, if my Pen be more copious in this then in oready a writer here, becauſe here I fall upviz. the Lady Anne Overbury; of a Lady now with us, the Lady Hester Overbury; of Mrs. Mary Whitlock, of Mrs. Hester Creſſewick, and of others aquod dedisti Viventi decus atque ſentienti, Rarae, poſt cineres, habent beatae; Yet, as they themthe praiſe, which is not of men, but of God; So neither ſeek I to ſlatter, but to admoniſh: My ſcope is to have Their ſight ſo ſhine among men, that they ſeeing their good works, and imitating their good examples may together with them glorifie Him, from whom alone cometh every good and perfect gift: and to whom alone belongeth the glory, and the praiſe.
friends of unrighteous Mammon: Shee diſperſeth to the poor, viſiteth the ſick, countenanceth the Goſpel, and furniſheth her Cloſet rather with religious Books then with fancy-full Toyes: Her very Sex maketh her tender-hearted; Hence it is, that ſhee is more zealous in love of the truth, in love toward Chriſtians, and in love toward God, then holy perſons of a maſculine judgement are. Now, as ſhe buyeth the truth, ſo ſhe redeemeth the time: ſhee weareth her watch on purpoſe, becauſe ſhe would not confer more hours upon that body which muſt be covered with wormes, then upon that Soul which is a companion for Angels; Chambering ſhe loveth, but, it is for meditation-ſake; Her Chamber is her Chappel; and herein ſhe getStudents themſelves; for, as ſhe delighteth to improve her ſpare-hours, ſo ſhe hath more hours to ſpart then any of any other profeſſion whatſoever: ſhe is ſo meek, ſo obliging, ſo courteous, ſo commanding over all her affections, that, if ſhe were no Lady, you would call her one: It is not by chance, that, while we ſuper-ſcribe Lords Honourable, and Knights Right-Worſhipfull, we write their Ladies Vertuous; That perſon which walketh
worthy the Lord, leadeth a life like a Lady, ſo naturally do a Ladies Vertues adorn the Goſpel of Jeſus Chriſt: If afflictions be the trials of a ſanctified Lady, her ſorrows exerciſe a godlineſſe: if proſperity be her trial, ſhe regood as proſperous: Such is her moderation in worldly affairs, that you will not find ſhe aboundeth with Coin, otherwiſe then from her works of charity, of liberality, of hoſpitality, of bounty, of piety, and of munificence: So full of leaſure ſhe is, that you find her ever buſied, but, it is in encreaſing a ſpiritual knowledge, in converſing with Believers, in inſtructing Heir Families, and (to ſpeak at once) in rejoycing in Heir God: Multitudes of Believers was St. Jerome throughly acquainted with, but among all his Acquaintance, he found no Chriſtians ſo nearly reſemble the Saints in heaven, as Elect Ladies did: In the holy Goſpels, more Women then Men are noted for miniſtring of their ſubſtance unto the Lord; And, if the wiſeſt of Kings, King Lemuel, do, at the laſt, undertake to recommend a vertuous woman, he runneth on in her praiſes unto the end of the Chapter, I had almoſt ſaid, unto the end of the Book. I conclude then, that, wiſe Lathe wiſe Virgins) therefore keep their hearts from needleſſe troubles, that they may take oyl in their Lamps; They reſort ſo often to their Fathers houſe, that they are perfect Courtiers; for, they have their converſation
in Heaven; they do with ſo much perbelieve in God, that they are ever cloathed (if I may ſo ſpeak) with inherent Humility, and imputed Righteouſneſſe. Laſtman Christ Jeſus, Saints they ſeem, and Saints they are.
6.have the faith of our Lord Jeſus Chriſt in reſpect of perſons: Wherefore, redeemperſons of high degree, in dutyRom. 12.16.men of low eſtate.
Beloved, Once contrive ye toJoſh. 9.5.promiſed Land, I ſhall then yield, There is no craft unto the clouted ſhoes. Let Dives
Cor. 1.26thrive in his
Tim. 6.9, 10.own greaſe; As for you, you know, It is grace
Cor. 1.12.not money, that warmeth the man. The Buſtard cannot flee farre, by reaſon of hisJohn 2.15.wings of a
Rom. 8.6.Dove flee away, and be at reſt; The leſſe ye are laden with theTim. 2.4.lumber of this World, theTim. 6.9, 10.eaſie is your pilgrimage toward Canaan: Many a Merchant hadLuke 8.14, 21, 34.his life, had he flung his goods (Eccl. 11.1) into the Sea. Beloved, ye have no ſuchJam. 1.9.temptation to ſhip wrack your faith, as great Perſonages have. Again, ſhould ye ſow among
Jer. 4.3.thornes, ye were butMat. 13.22.ill Husbands; if ye plow not up the
Gal. 6.7.fallow ground of your hearts, the thiſtles which grow up inboſomes will be thorns
ſides. For, hearken
Jam. 2.5.my beloloved Brethren, hath not God choſen the poor of this world that they ſhould be rich in faith? Chriſt ſaith, the poor
Mat. 11.5.receive the Goſpel, I beſeech you, make his word good: Truſt me, ye are rich, if ye have learned of Chriſt to bePhil. 4.11.content; A holy heart maketh one diſh a
Tim. 6.6.feaſt; However, Let not your heart be troubled; God5.7. ſpes alit agricois where he was, and he wasGen. 17.1.all-ſufficient. Brethren, Would ye have no good thing with-held from you? Walk
Pſalm 84.11.uprightly. Would ye have all outward comforts
Mat. 6.33.added unto you? firſt, ſeek the Kingdom of Heaven: do not love the world, if ye wouldCor. 7.31.uſe it. Deny not God the1 Chron. 29.16. is anoand Mil. 3.8, 9. This world is nothing, except it tend unto anotenth, and he will give youHag. 2.15, 19. Pro. 3.9, 10. Mark 10.30.thirty fold; Dare to truſt God; and be ye but faithfull in little, ye ſhall beLuke 16.9, 10, 11, 12. Matth. 25.21, 23, 29.more: Be but ſo thrifty as to ſow uuto
Hoſ. 10.12.Righteouſneſſe, and in due
James 5.7,ſeaſon ye ſhallGalat. 6.8, 9.reap, if ye
faint not: Be it, that you get your lively-hoods by hard labour; Vemanſions of reſt in my Fathers houſe. Beloved, the perſon ſpeaking in my Text is ſo mindfull of you, that, rather then your heart ſhould be troubled, he will underall yourPet. 5 7.cares; Never, never live byyour ſhifts: ye have a God to truſt in; a God which can give you aDeut. 8.18.power to get wealth. Would you turn Tenants unto ſo good aProv. 10.22.Landlord? Jeſus Chriſt willEpheſ. 1.14, 15.strike the bargain for you.
Object.Better is ſtale bread then none at all; They that have wherewith to defend the world,
Object.
quiet hearts, & ſim. but, the hungry and naked may ſtarve though they reckon upon your Text; neither your Text, nor your Diſcourſe (God help us) doth warm either back, or Belly.
Anſw.
I wept when I was born, and every day
Job 14.1.ſheweth why; all the dayes of the afflicted are
Pro. 15.15.evil; and the charity ofwholſome laws for the relief of our poor; yet (in too too many Villages) both our poor, and our lawes are neglected together: The Lord awaken the hearts of our Magiſtrates to encreaſePſalm 41.1, 2, 3. Eſay 58.10, 11, 32.8. Pro 3.9, 10, 11, 24.19.17. Heb. 6.10.13, 16 2 Cor. 9.6, 7, 9 Luke 6.38, 31 16.9.12.33.14.14. 1 Tim. 6.18.blesſings upon themſelves, by conſidering the poor and needy: In the mean ſpace, know, He who here requiLet not your heart be troubled; He encold weather as well as you; wantedJohn 19.24.cloathes as well as you; had no more houſes to put his head in
Luke 9.58.ſuffered a great deal more hunger
Mat. 4.12. Mark 11.12.Pſalm 16.8, 9, 10.trusted in God, and was provided for. Sehere to believe, diſpoſeth ofDeut. 9.4. 2 Sam. 19.14. 1 King. 8.5 8.18.37. 1 Chro. 29.18. 2 Chro. 29 36. Ezra 7.27. Pro. 16.9.11, 19.21.21.1. Jer. 24.7. Ezek. 11.19, 6 36.26.hearts of our Magiſtrates to compell, and the hearts of your Miniſters to ſolicite your ſpeedy relief; in which caſe, be it unto you according unto your faith: only reflect upon your converſations, and examine what ſpiritual
Theſ. 4.3.Proſperity, ſo is Adverſity, if unſanctified, a veryHoſ. 5.15 Pſalm 119.71. Rom. 8.28.ſevere judgement; if ſanctified, an unſpeakable blesſing. Wherefore bethink thy ſelf; Thou doſt live upon Almes, but, doſt thou live upon
Hoſ. 11.36. Eſay 12. Matth. 4.4.Providence? Thou knoweſt thy Diſh; but, art thou acquainted with that God whoPſ. 37.3.68.10.74.21.107.9.132.15.filleth it? Doth the nakedneſse of thy fleſh cloath thy mind withEccl. 25.2.humility? Doth it ſend thy weather-beaten ſoul unto theſe Manſions? Doſt thou ſhelter thee in thy Fathers houſe? Doth the hardneſſe of mans heart
Sam. 24.14.mercy endureth for ever? Alas, if when God relieveth thee, theGod healeth, and the Phyſitian getteth the praiſe.Houſholder alone getteth the thanks; If thou canſt ask an Almes for Gods-ſake, and curſe them unto the Devil
James 3.8, 9, 10, 11, 12.Jer. 5.3.wicked, as poor, thou mayeſt juſtly continue, therefore
wretched and miſerable, becauſe ignorant and graceleſſe. On the otherſide, Know, He is
Prov. 15.15lively that is faultleſſe, and he that
Cor. 1.12liveth well, is rich; GainTim. 4.8 6.6.godlineſſe, and hangPet. 5.7.care upon him that careth for you. Avoid malice, envy, evilſpeaking, a diſtruſt of God, theft, and ſuch oHeb. 12. Prov. 11 5, 1.eaſily overtake needy creaCol. 3.5.affections be mortified as well as your bodies; be as poor in
Mat. 5.3.ſpirit, as ye are in eſtate; and (then) bleſſed are ye
Luke 6.20.poor, for yours is the Kingdom of Heaven, Let not, let not your heart be troubled, for, God, who isPſ. 68.5.a Judge of the Widows, and aFather of the fatherleſſe; God, who
Pſalm 146.7.heareth the Ravens when they cry, will relieve your neceſſities when ye call upon him; (I mean) when ye call upon him
Pſalm 50.15.86.5.145.18.in truth. They that know his Name, will
Pſalm 9.10.truſt in him, and bleſſed are all they who do at all times put their
Pſalm 2.12.truſt in Him; for they that put their truſt in him ſhall not be
Joel 2.26.aſhamed: I never yet ſaw the righteous
Pſalm 37.25.34.10.146.7.forſaken, nor their ſeed begging bread in vain: The wicked, they ſhall periſh, and ſuffer hunger, butTim. 4.8.godlineſſe hath the promiſe of this Life: WhereHeb. 10.36.need of patience, rethis Goſpel: When all outward comlet not your heart be troubled: ye believe in God, believe alſo in Chriſt; and when anguiſh of ſpirit maketh your preſent life a wearineſſe unto
It is
Kings 19 4.enough Lord, then, let this be your comfort, viz. that in your Fathers houſe are many Manſions, and in thoſe Manſions, the poor and rich
Pro. 22.2.meet together. O my Brethren, I am afflictlet not your heart be troubled.
Surely, men are
Pſalm 39.6.diſquieted in vain;
Surely, men of low degree are a lye,
and men of high degree are
Pſalm 62.9.David directethPſalm 39.11.one
Pſalm 49.2.with another: but, commonly what is ſpoken unto all is heeded by none: therefore, as he joyneth all together, ſo hePſalm 62.9.ſeverally: He ſingleth them out by their Qualities, high and low, rich and poor; and in anotherPſalm 148.12.years of their lives: Midyoung men, old men, and children: And no marvel; for, as there isEccl. 3.1.a time for all things, ſo there is a ſeaſon for every ſin; a ſeaſon not for any ſins lawfulneſſe, but, fors ſin impetuouſneſſe: Sin is lawfull in no perunlawfull as it is) it hath a greater power
Pſalm 18.23. Prov. 30.8, 9.eſtates then upon others: The Nobleman hath not ſo great a temptation to murmuring
Jude 16 1 Cor. 10.10.complaining, to pilfering and theft, as the hunger-ſtarved beggar hath: neither hath the hunger-starved beggar ſo great a temptation unto pride, andEzek 45.8.oppresſion, unto ambition, or treaſon, as hath the Nobleman In like manner, as every condition of man, ſo every age of man
ſtumble upon ſome offences then others: As ourJoh. 1.8.fare altereth with our eſtates, ſo our appetites
Jam. 3.2.years: alas, the abundance of corruptions in our hearts, like the abundance of waters in a River encreaſeth by running; and by encreaſing ſpreadeth; yea, it ever ruſheth forth at every breach, untill at laſt it emptieth it ſelf into thelake of Death. Troubles willJob 14.4. Heb. 12.1.in our hearts; when we have done our uttermoſt, perplexed
Cor. 4.8.we ſhall be: ſo long as our fleſh is above ground, ſo long it cheriſheth aRom. 6.6.7.24.body of ſin; O wretched men that wePſalm 130.1.69.2.42.7. Rom. 7.24.one inſecond ſucceedeth, and after that a third, &c. and the more by many, becauſe, as the wayes, ſo theGen. 47.9.dayes of our pilevil.
It is therefore abundantly requiſite that we proceed to take ſome further care, that (ſeeing our buſie hearts, will, alas, be perplexed with the troubles of almoſt every ſin) every ſin do, as little as poſſible may be trouble our hearts. Perplexed with ſin our hearts
Cor. 4.8.ſinfully perplexed; Let us watch againſt the vanities and vexations firſt of our callings, next of our years. I have a little removed the trouble of our Eſtates already, while I have (with St. John the Baptiſt) ſpoken unto ſevequalities; That (I hope) hath helped to free you from ſome troubles; with the good aſſiſtance of our God, in whom we believe; I ſhall eaſe you of many more troubles which are apt enough to perplex your hearts if, in the next place I imitate St. John the Evangeliſt; and
TOo blame are thoſe Nurſes which ſport themſelves with the frowardneſſe,
quarelſomeneſſe or fantastiqueneſſe of ſucking children;
ſtrength of nature indeed, but they argue a ſtrength of a corrupt nature: Theſe are matter, not of Merriment, but of Humiliation: alas, the imputation of original ſin, Baptiſm may wholly waſh away; the power of original ſinin part: True, Great is the benefit of this moſt holy Ordinance; to the praiſe of the Auholy Inſtitution, let it be for ever acknowledged, that, as theObligation, ſo theRom. 6.3, 6 Aqua BaptiſAmbroſ. de ſacram. lib. 1. cap. 5.
Auguſt. Ep. 23.
Operation of Baptiſm is of no ſmall moment. When Lewis the ninth of
France, was asked how he would be ſtiled, he ſaid, he would be entituled Lewis de Poyſſy; Reply was made, His Majeſty might finde out other places of greater Renown; and (of them) ſome, where he had obtained Victories, famous Victories: No (ſaid the King) I deſire to be called Lewis de Poyſſy, becauſe there I got the most famous Victory that ever I obtained; for, there I overcame the Devil, viz. I was there baptized; He knew well, that, ſo many as are buried with Chriſt in baptiſm, ariſe new creatures: but notwithSanctifying Spirit is in this Laver of Regeneration,
elect of God; yet, even the elect of God ſtill have within them, the remaindersroot, the ſpawn, the ſeed of every wickedneſſe. The leaſt Into commit evil, uponHigh alone, to wit, only becauſe they cannot. Give them ability, they will beproud of a Ribband ere ever they can tie it on: They will wrangle
ſpeak
amiſſe, ere ever they can proEccleſiaſtes
Childhood is vanity, that, Nurſes had need to ſwathe,faculties of their Souls, as the limes of their bodies; they had need prevent, as well their minds as any other part of them, from growcrooked; they had need to meet their inclinatious,
first diſpoſitions facile, dudiſcretion, as well as milk; and the Babe ſucketh in good or evil accordingly as it isProv. 22.6 Optimum elige; ſuave & farile illud faciet conſuetudo: conſuetudo enim altera eſt natura.ill or well ordered; of all cuſtomes, the firſt cuſtomes are a ſecond nature, and the ſoul ſo worketh as it is at firſt directed.
A neglect in your Nurſes is your infelicity, a neglect in your ſelves isblame: The more careleſse others are of you, the more mindfull muſt you be of your ſelves. It lyeth much in your power to prevent your hearts of many a trouble which afflict elder years, Even a child
is known by his doing, whether his work be pure or ſinfull: Oh, loſe not the benefit of your Infancy, I had almoſt ſaid, of your Innocency: Your beſt
Jewes fear to mention a Swine, but call it that other thing: and all becauſe they would not have children enquire after it.Knowledge is, to continue ignorant of evil, and your beſt Wiſdom is, to chuſe the fear of the Lord. Ah, my dear little Ones, although neither of your mortal Parents do eye you, your Maker, your Father doth: Naturally,wickedneſſe is bound up in your heart; be troubled for this, and let your ſelf-correction burn the Rod. One childiſhneſſe is, not to
come unleſſe ye are called; thereforeCome ye children. Another is, not to hearken; therefore, not only come, buthearken. A third is, not to obſerve what ye hear; thereforereceive inſtruction. A fourth is, not to practiſe what ye underſtand; thereMothers
bleſſing, forſake not the law of
your Mother; and, that ye may obtain thepromiſe, obey theSee The Advice to a Son, by Fran. Osborn.advice of your Father. Mine advice is, learn obedience; The more you beaccuſtomed to the yoke, the more eaſie will the yoke be unto you. Let it be your paſtime to pleaſe God by pleaſing your Superiours, make Duty your delight. Next, if idle onesentice you, conſent you not: in alllabour there is profit; and, in all idleneſſe, guilt; Wherefore, be ever in doing (I mean) in well-doing; Nothing is more painfull then (is) idleneſſe; I abhorre it in any one, in a child
as lively as they will, and as gracious as they can. Little ones, I would not have you give me cauſe to ſay, let not your heart be troubled.
Thee particulars I lay down; Why (while all is yet well with you) ye ſhould give give all diligence to keep your hearts (clean, viz.) free from troubles.
Firſt, the opportunity of your Child-hood; ye were therefore admitted to receive theSeal of your adoption, and to be by baptiſm
Houſhold of faith, beunto ſuch as ye are (O little Children) belongeth the Kingdom of God.
Dub. Why unto ſuch?
Anſw. 1. Firſt,Rodolphum Gualterum in Marci caput decimum Hoeſtranged from iniquity. Now, your happineſſe it is (O little Children) that, although there be in your hearts a root of unbelief, yet, that root is hilittle ſprouted: it beginneth to bud, but, hitherto ſpread it doth not; ſpread it doth, but, it hardly brancheth; branch it doth, but, not over the whole man: it brancheth othoſe branches do (as yet) bear but little fruits: at leaſt, their fruit taſteth not quite ſo bitter as hereafter it will taſte: I ſay, the evil which aboundeth in your hearts breaketh forth into evil actimany, not ſo great, not ſo groſſe, as accompany perſons of elder years. Do but break off
the evil of your doings ſo often as they begin to bud forth, and you ſhall never be irrecoverably troubled, ye ſhall never be utterly o
Anſw. 2.free from worldly buſineſſes; free from cares, free from ſorrowes, free
ſtrong temptations: a heart quite empty of all outward troubles, and, therefore of a hopefull capacity: a heart docile, and, in its kind, apprehenſive. Oh, how eaſily may the Kingdom of Heaven be commended unto this heart? How is this heartfaith which overcometh all troubles?
Anſw. 3.credulous: Children andCharity believe all things: nor can they believe enough in the truthes of God: The words of the Rabbins,
strangely do they allure, and Take us.
Anſw. 4.eaſily weaned from any evil; It is quickly ſaid, can ſoon deny it ſelf: Full eaſily, then, may it begin with Chriſts Croſſe, and run over the wholeAlphabet of Duties.
Anſw. 5.Ordinances are exhibited: And truly, where
God ſcattereth blesſings, it is good being one of the number, unto whom they are poured forth.
Anſw. 6.Schollar isFrancis Bacon uſed to be ſorry for any Schollars death, ſaith Mr. Herbert in his Apothegms.
made, and many Schollars are
marred in the making: But, much a longer ſpace it is, before a Goſpel-Profeſſor is made a Chriſtian; yea, and many Chriſtians are marred in the making: None are more likely to become ſound Believers, then they that lay hold of eternal life in their infancy: The Race is ſet before us all, but not one among many of us receiveth the prize; nor are any more likely ſo to runmay obtain, an are you Children. Could I return again into my Mothers womb, might I again begin my few dayes, what hours
Eph. 5.16 Eccleſ. 9.10 He cannot be vertuous that is not rigorous.redeem? my thoughts, words, endeavours, how would I husband them? How would I, as well begin, as lead my life unto my God! But now—! Deareſt Children, my complaintthriving Creatures, are they that are reared in the beginning of the Winter: Ye may (unthe beſt of your whole life. Of the twelve hours ye have (as yet) loſt few, or noneAlexanders Army, who will then be to provide Armes, when he ſhould uſe them.Start betimes, and win the day: Get ground before the fleſh lumber, and the world cumbr
you: He that would be well old, muſt be old betimes. Dear Children, it is moſt eaſie entring in at the ſtraight Gate, while ye are now ſo little. The Tree
early planted, no wind hurteth: the green Twig is pliant; All the ſpeed is in the morning. Of all times of ones life, the holy language is beſt learned, when we firſt begin
to ſpeak. Study that in your child-bood, which hereafter (be ye never ſo induſtriſo well able to learn. Perſons who are untaught to pronouncein their infancy, will hardly ever pronounce eiwell,
hundred years: Who are too young toSubjects whom the Lord Jeſus maketh Denizens of his Kingdom. In the City of God, one of the firſt things a Child need be taught to learn, is, to know where to finde his Fathers houſe.
Anſw. 7.natural unto you Children, then, to be ever queſtioning, ever learning, ever informing of your ſelves, ever inHence, Maxima debetur pueris reverenimitation. Go on, in the good Name of my God: inform your ſelves of all that your Catechiſms and your Teachers can inſtruct you: As much as in you lieth, learn the whole
Sterne.
Duty of man; learn (I ſay) your own Duties, and your Gods pleaſure; that ye may never be quite out of action: imitate the great Exemplar
Taylor.
Perſon ſpeaking in my Text, who is now ready to embrace you in the armes of his free Mercies and loving Kindneſſe; if He, by HisFinger, teach you to go, hold him with yourhand of Faith.
A ſecond particular minding little Chilpractice
Baity. Mark 10.21.piety, is; As this their good beginning is ſafe, ſo it is lovely: A timely towardlineſſe (like a good preſence) carrieth with it letters of recommendation whether ſoever it goeth. Early
will I ſeek thee, is wholſome reſolution, eſpecially when found in a child; I ſay, early riſing, is, not only your health, but your praiſe. The little one looketh merrily when he taketh out a new Leſſon; and pretty it is to ſee him well behaved. Of all ſacrifices, theMorning-ſacrifice is the moſt accept able; Thou makeſt the out-goings of the
Morning to praiſe thee, O God; even the Sun in his fulleſt ſtrength, is not one half ſo pleaſant to look unto: Neither doth the Roſe of
Sharon bluſh ſo much in the flower, as it doth in the bud. WhatSeat more becometh a little child, then his Parents armes? What word more endearing, thenAbba Father? Pray unto our Father, as he is in Heaven; believe in God, with Faith unfeigned; Remember the ten Commandments, to obſerve and do them; and (little as ye are) I dare preſent you unto the great Biſhop of our Souls. St. Jerome recordeth chilmemory (rather by ſtrength of aſinduſtry) repeat whole Catechiſmes, nay, the whole Book of Davids Pſalmes. My little children, if you imitate their example,
Jerome or other to admire, countenance, andTimotheus knew the Scriptures, he ſhall receivegreat Apoſtle, even from the APaul. My ſoul deſireth
the firſt ripe fruits.
There is yet a third particular that may very juſtly affright you into goodneſse; it will, I hope, like the Bedlam at the door, make you run from your ſelves to your God; and this particular is The certainty
of your uncertain Death. Every Mothers child is born to dye; therefore it is, that the Grave keepeth no Calender. When I bury the dead, I like well to ſee children of themſelves to flock about the pit hole: they do well to peep in it; for how ſoon they may be layed there, is not eaſily known. This I know, One is old enough to day, to dye to morrow; True, Children ye are, but, maydye like men: Search the Regiſter-books from Village to Vilmore Infants then aged perſons: We Parents take care for you Children, but (to eaſe us of our cares) God ſingleth out ſome of you; ſome of you he taketh to himſelf, feedeth them as David did Mephiboſheth
own Table. Be mindfull therefore of the pit that is digged for you, yea, and of the Table that isſpread for you. In all the houſhold moſt commonly
firſt that goe
are the Little Ones; theſe are packed tobed
He liveth not long, whom the Lord loveth.
out of the way: Learn therefore to number your dayes ſo ſoon as ye can tell five: That Child can beſt
ſooneſt number fourſcore years, who undertaketh not to accompt above ſix or ſeven of them his own:
Ʋndreſs ye (Little Children)
Ʋndreſſe
fall aſleep. Leave off troubles before they be medled with: Betake your ſelves unto that holy God, who, in your Baptiſm covenanted with youwould through Jeſus Chriſt our Lord, believe in Him, he would then accept your perſons, yea, he would receive you within thoſe Manſions, which ye long
love to think of: Ye ſhall ſee, ye ſhall enjoy, ye ſhall inherite your Fathers houſe.
If Infants do give up the Ghoſt,
Youths;
young men; That your heart be not overmuch troubled; Know your ſelves (I mean) know your ſelves to be heady; and thereforeSylla ſaid of Marius.
Turn not away your ear from hearing reproof. Moreover, know your ſelves to be well conceited of your own abilities: if therefore any one amongthinketh that he ſtandeth, let him take heed leſt he fall: Childhood isvanity, Youth much more; more addicted to diſports then unto a walking with God; and yet a charge is layed upon thee,
by the dayes of thy youth, toRemember thy Creatour; Since jesting is not
convenient, ſay of laughter
it is madneſſe: and of mirth, What doſt thou? Since evil words
corrupt good manners, keep thee from the evil
man; from him, the talk of whoſe tongue tendeth
only unto poverty; turn away thy ſelf even from him, in whom thou
findeſt not the lips of underſtanding; ſince thy fleſh
warreth againſt thy ſoul, defile
Burboa was accuCharls the fifth required one of Madrid to lodge him in his houſe; The Spaniard told the Emperour, Obey thee I will, but ſo ſoon as the Duke is once out of it, I will fire my houſe; for that houſe of mine my Predeceſſors never built to harbour Traitors.
body, which the Holy Ghoſt makes his Temple; Know how to poſſeſſe thy Veſſel
in ſanctification; Though thy reins
chaſten thee in the night-ſeaſon, yet hate thou the
garment that is ſpotted with ſin; Flee (I ſay)youthfull luſts, and ſanctifie
the Lord thy God in thy heart; Sow not
unto corruption, but rather poſſeſſe
the iniquities of thy youth; let them ever humble theein the preſence of the pure God; Thy Fathers houſe hath nomanſions for an unclean wretch: Therefore, keep thine
eyes ſtraight before thee; avoid, paſs
by; come not near the houſe of her who flattereth with her lips; She is but adeep Ditch,
heart is ſnares and nets
hands are bands, herChambers are the Chambers of Death: Though thou wert as wiſe as Solomon, I would counſell thee, Remember Delilah;
Luſt hath no mean but not to be at all; for, it is a dangerous fire which beginneth in the bed-cloathes: He never thinketh that he fleeth faſt enough, who fleeth from a miſchief.
The more ſhou eſcheweſt evil, the more leiſure thou wilt have to do good and to enſue it. When atrained up in the way wherein thou ſhouldeſt go, therefore, go on: Let not the Chriſtian in
Orange-tawny, tilted ill one day, and habiGreen on the morrow tilted worſe: Herberts Apothegms.
green, behave himſelf worſe then the Chriſtian in the Orange-tawny; Firſt, that which was natural, ſaith thethen that which is ſpiritual; When thou waſt nurtured in the Lord, thou didſt begin in the Spirit; be notperfect in the fleſh. Say unto PleaſureGentle Eve, I will have none of your Apple: Look not on pleaſures as they come, but goe; fool not; if thou art a beaſt
ſenſual; if a man
ſpiritual; If thou likeſtNebuchadnezzar better then thou likeſt Daniel, take thy choice: Whether is more deſirable? to be endued with the Spirit of a holy God, or to be
poſteſſed
with an unclean Spirit? A Wanton creature is
Mummy for the Devil: Let him that loveth the flames
burn in luſt, as Sodom did: Youth, with what body wouldeſt thou ariſe? with avile? or glorious? It was the idleneſſe, the fooliſhneſſe, the brutiſhneſſe of youthfull luſts, which made theRoman Poets ſo ſalt: Take away the abuſe which luſt putteth upon us; and many an Epigram in Martial, & ſim. may (like the Tragedies of Theognis) be as cold
as ſnow, for any wit they have. Were they as hot, as are idle brains; yet, that perſo impudent, ſo ill-behaved, that he can be acquainted, can be familiar, can be
all one with aſtrange woman, may juſtly expect trouble of heart. The French-pox is
new Diſeaſe: Be it, thou eſcapeſtrottenneſſe in thy bones; ſure (I am) there is rottenneſſe in thy heart: Let Pythagoras
bruits; as for thine, Let thy ſoulManſions in thy Fathers Houſe.
The body is not for fornication, but for the
Lord: it is hisTemple; the ſtrength, the abilities, the gifts, wherewith it is endowed, areholy unto the Lord: the more will be the trouble of thy heart, if thou commit ſacriledge: Church-revenues, like the Gold of Tholouſe in Narbon,
conſume ſuch as doScipio, not one of thoſe which plundered the Temple at Tholouſe, eſcaped an unfortunate end, Guebara.
impropriate unto the uſe of anharlot, thoſe Endowments which of right belong unto the ſervices of thy God. Give not thy strength unto
women, much leſſe unto anunnatural licentiouſneſſe. Look upon their prodigious practices, and thou wilt the leſſe marvail at the degenerate faces of Apes, Monkies, and of Baboones; Wo unto him who is alone, if heJacob allowed himſelf inTho. Shepherd, upon the ten Virgins, viz. on Mat. 25.5. p. 18. of the ſeſelf pollutions, he could never have called hisfirſtborn his might, his ſtrength, the beginning of his ſtrength. Oh then, provoke not the holy Spirit to give thee over unto thine
own hearts luſts: Be not, be not ſubjected under the power of that itchy idleneſſe, which ſcarcely ever yet found a name, no not aGentiles: Thou mayeſt be exaltedabove the Angels, be not worſe then a beaſt; that nature which the Lord of Glory hath already extolled above the
Heavens; do not thoudebaſe (that Hueven unto hell. We ſhall in Heaven be as free from any occaſion of bluſhes, as are theMat. 23.30 In Deum, S. Jerum. Ep. 143. In Dei naturam, Lactan. non cadit ſexus. S. Iraeneus. l. 11. c. 10.
Phil. 3.20.
Have thou
converſation in heaven: Meddle not with that nakedneſſe, which is at the beſt thyſhame. Place it, as the Hebrew Language doth, too low to be thought of, even atfeet; Senſuality is in an unreaſonable creahigheſt;
reaſonable crealoweſt of ſeeming delights: ſo low, that the perſon ſpeaking in my Text, would be conceived of the holy Ghoſt: of man he wouldThe bed undefiled is honourable
Ariſt. de gen. & corrupt. l. 1.ſoweth unto corruption: but, becauſe it prepareth a
holy ſeed; Thus, our uncomely parts have the more
abundant honour; not ſo much from our Apparel, as from our God; while he, by them, preſerveth inhabitants upon the earth, ſucceſmilitant Church, and raiſeth colonies to people his heavenly Kingdom: Do thou therefore cloath that with a ſanctified chaſtity, which the wiſdom of God hath formed after a mannerfearfull and wonderfull: I ſay, herein our uncomely parts will have the more abundant honour, if we keep our hearts circumciſed from all impure thoughts: Wherefore reſerve thineLuke 1.27 Stultitiâ caaffections for ſpiritual Blesſings, and not for unmortified fleſh. There are other matters to take up thy mind if thou review my Text There are vain imaginations lodging in thy heart, which call fortroubles:
manſions within thy Fathers
houſe, to dwell in; Thy ſences ſhould be exerciſing a faith in God; Thine affections ſhould enamour themſelves upon the perſon ſpeaking in my Text; I ſay, upon Him whom thy ſoul loveth; even, upon Jeſus Christ our Lord.
The dayes of thy youth ſhould be ſo far fromdayes of vanity, uncleanneſſe and provocations, that they call upon thee to follow hard after holineſſe.
Queſt, Why of all days, the dayes of thy Youth?
Anſw. 1. If ever thine affections be inordinate,
inordinate inyouth: therefore in the dayes of thy youth remember thy Creator, viz. while thou art yet a youth, befear, but to imitate thy Creatour, that is, be ever in action; for, No
idleneſſe, no luſt.
Anſw. 2.ſpiritual warre.lanched out into an Ocean of Turmoils: The dayes of our Childhood (they) were not yet grown up unto years of diſcretion; therefore remember thou thy Creator in the dayes of thy youth: Childbood
Seneca. Ep. 94.
Youth layeth them orChildhood learneth to read, Youth learneth to underſtand what it readChildhood findeth Moods and Figures; youth frameth Syllogiſms: Childhood getteth the principles of the Doctrines of Chriſt; Youth goeth on toward perfection.
Anſw. 3.Education fitteth us for our diſtinct callings; ſo youth fitteth us for our Education: Then is Cuſtome
in our minority; for, then we are apprehenſive, active, vigorous: if ever we will learn toendure hardneſſe; if ever we willwithstand in the evil day, we muſt be ſeaſoned in our youth; if ever we will acquire vertuous habits, it muſt be in our younger age; if the youths
ſhall faint, well may others.
Anſw. 4.Saul was young, he was choice
and goodly: While Jeroboam was young, he wasinduſtrious; They are young men whomBoaz employDavid ſendCarmel; whom Joſhua ſent toJericho; Or Moſes toburnt-offerings: Abraham appointethyoung men to attend him in his Obedience; and Eliſha diſpatcheth ayoung man [then,] when expedition was requiſite. The holy Order of Nazarites, who more fit for it thenyoung men?
young men are them whom the Kinggoodlieſt, andmoſt deſirable. Priamus himſelfin Ageſilao.Ageſilaus readily replied.) The Lord ſhall have
no joy in your young men; if not in your young men, in whom?
AsOvid reduced the acuteneſſe of his wit, mind, and matter unto boyiſh fancies, he had been of all the Roman Poets, the moſt ingenuous: ſo I; Did not young men and maidens miſ-place the ingenuity of their youthfull age, they would prove of all believers the moſt fervent: There is an hour
by Mr. Herbert.wherein (viz. wherefrom) a man might be happy all his life, could he
find it. Such as are young may find this hour, would they ſet themſelves with full purpoſe of heart to believe in God through their Lord Jeſus Chriſt. Beloved, I beſeech you, let not want of troubles be thetrouble of your heart. It was ſaid of Heſiod
By PluLaurels; as for you (beloved) ye may be fed withthe Tree of Life, Make Religion your
Herbert Palmer in ſtructeth.buſineſſe; exerciſe your buſie Soules in a lively faith; and that, knowing the ſeaſon (Brethren;) It is now your ſeed-time, loſe not ſuch fair-weather; in due ſeaſon ye ſhall reap, if ye ſow unto the Spirit; Ye are now in the flower of your age; your month is the month of May; if ye
overcome many a
ſpiritual wickedneſſe, it is your ſloth, and no pity ye deſerve; if in you the Word of God
abideth not, it is your indiſcretion, and ye may thank your ſelves. He among you that is fulleſt of complaint, were he well aware of it, hath theremedy from within himſelf: If withTimothy, withSamuel, withJoſiah, &c. ye have not been tender-hearted from your Child-hood; yet, at leaſt, withObadiah fear the Lord, withDavid truſt in the Lord, from thy youth up: Yea, let God remember thy
Kindneſses: Whom the Gentiles fancied to beGod of wiſdom, Him they reſembled unto a young man; a truth it is, wiſdom in a young man ſeemeth ſomewhat divine; Unto this reputed God of wiſdom theſe Gentiles conſeEmblemes of their manhood and prudence) their firſt ſhaved beards; the moral is good: Sacrifice unto the Lord thy God, Sacrifice the
Salvian. de Dei guber. lib. 8.
firſt, and the beſt of thine abilities: While thou art now in the beginnings of thy ſtrength, follow himSalvian. Epiſt.fully: Serve him with all thy might; Prepare thy Soul and thy Spirit as an
offering in a clean Veſſel, and ſothe houſe of the Lord; In all thy wayes
acknowledge him: A young mans glory is his
ſtrength: I have therewritten unto you young men, becauſe ye are ſtrong; ſtrong (I hope) in
the Lord.
A Child isto learn all things; a young perſon isprove all things: but neither of them is ſo apt to hold faſt his profesſion, as are ye; ye who meamidst of your age: for ye haveJanus-like, at once look both behind him, and before him.
height of the Hill; of the Hill of Zion, I hope. Ye do (or may) perceive whither your travails bend. He that is not ſetled in his eſtate, not ſetjudgement, not ſetled in his reſolution at forty, when will he be ſetled? A wiſe man will provide rather for Children, then for Orphanes; and, late Marriages are ſeldom proſerous: Therefore I preſume thou art (by this time) constant unto thy ſelf. If a ſingle life be thy choice, and that choice thou canſtbear, I truſt, thou artwedded unto thy Devotion: I truſt, thou joyneſt thy ſelf
Lord, who will give thee a Name
better then of Sons and of Daughters: Nevertheleſſe, in as much as God is the God of the married, as well as of the unmarried;
If in a ſingle life you find no joy;
Venus was, Saturn is: The heat of thy blood cooleth, but thy love of this world waxeth feveriſh: youthfull
pride of life cometh on apace: alas, the luſts of thy fleſh areeyes: Thy diſeaſe remofrom thyreines, into thyhead; from thyliver, into thyheart: The Enemy who hitherto battered thy ſoul withthine own fl
doth now caſt up Bulwarks againſt thee uponthine own ground. That unclean Spirit whichhaunted thee in thy youth, doth
God of this world. The trouble of thy heart wascarnall mind once; the trouble of thy heart isearthly mind (now:) Wherefore the Holy Ghoſt proceedeth from adulteries, and fornications
theft and falſe witneſſe; from fornication and uncleanneſſe,
hatred, variance, emulations; yea,covetouſneſse: For which cauſe, having warned us, that, Whoremongers and Adulterers God will judge; HeLet your converſation be without covetouſneſſe; and be content with what ye have.
Thus, having endeared our Souls and bodies
a reaſonable ſacrifice unto our God, the Apoſtle immediately forewarneth us astratagems; Be not, ſaith he,be not conformed unto this world: Beloved, whether our life paſt hath been, or hath not been, conſumed in a ſtate of unbelief, this Exhortation of St. Pauls remaineth very pertinent and ſeaſonable.
Firſt, If from the womb
unto our infancy; if from the dayes of our
infancy unto the yeares of our youth; if from our youth up unto preſent maturity, we have drank in iniquity, as if it
were wholſome water; now that we are of a ripe underbelieve in God, and to believe in Chriſt. It is the trouble of our hearts, that we have parted from the innocency
Childhood; It is the grief of our minds, that we have not improvededucation; and, can we fool away our interest in the world too? When we were Children, we did notput away childiſhneſſe; while we were youthfull, weſerved divers lusts; Now that carnal pleaſures have been the trouble of our hearts, ſhall earthly cares be our vexations too? we ought to ſacrifice our bodies unto the Father of
Heaven; and dare we ſacrifice our hearts unto the God
of this world?
On the other ſide: If (through mercy) our Childhood hath beennurtured in the fear of the Lord; or, if God gave us the grace to remember
Creator in the dayes of our youth; how is it that we forget him now? What iniquity
have we found in our God, that we ſhould caſt him off now in the midſt
of our age, in the verybeſt of our eſtate? In our Infancy, we entred into a Covenant with our God; we were baptiſmally engrafted inyouth, we bloſſomed; now that we are in our Autumn, ſhall all the fruits of our Faith fall to the ground? ſhall
curſed fig-tree, fail our Makers expectation.
Whenin Plutarch.Ageſilaus, having gained one Victory, would animate his Souldiers for aPriſoners whom he had taken captive, to be stripped; then, calling unto him his Souldiers, he telleth themtheſe [effeminate ſmall-limbare the enemies ye fight against; theſe Ornaments, coſtly Apparrel and Treaſures, are the ſpoil ye fight for. Beloved, if thecontempt that accompanieth a mean eſtate, be the Ea God to ſuſtain him, a God to rely upon
the Son of our God, the Father of mercies, the God of all bleſsings, theſe are the prize we fight for. Let us therefore, in underſtanding ſhew our ſelvesmen: Every day bringeth its
bread; had we the wit to truſtall-ſufficient Creatour: if it be better for us to be rich
poor; to be honourable then mean; let not our heart be troubled, our God needethſhifts, none of our carkings, nor indirect means of ours, to make us wealthy, great or honourable: the way towealthy, great, honourable, is, to take God along with us: If any man love this world
R. B.
the love of the Father is not in him. Dare we in the ripeneſſe of our experience, and underſtancommit ſo high an affront agreat God? Dare we preferrevain ſhifts before his daily Providence? our worldly
wiſdom before his ſpiritual inſtructions? Dare we love the
things of this world, before the manſions in our Fathers Houſe? Nay, would any of us, if we might, occaſion the King of Sodom to ſayI have made Abraham rich? or would we accept of plenty
peace, pleaſure, or honour from any hand, but Gods? CommendableOxford-Garriſon, who (as needy as he was) would not accept of Gold from Him: who was no friend unto his moſt gracious Soveraigne: O my God, as low as I and my Family are, if
thy preſence go not with us, carry us not up hence.
Beloved, mine Exhortation is, that this
preſent evil world may not perſwade us out of our Chriſtian names: By theſe, we (in ordinary converſe) call our Children: Why? Anſw. Becauſe they had need be often minded of their Chriſtendome, and of their vow in Baptiſm. Striplings, we likeChriſtian names, ſo ſubof full age, he that is ſtled, and
ſtayed, we repute him ſo much a Chriſtian, that ordinarily we term him Good-man, Maſter, & ſim. The more unhappy they that create unto themſelvestroubles of heart, by trying thewickedneſſe of folly with Solomon; or bylaying houſe to houſe, and coveting NaVineyard with Ahab; or by building
Gain; or byboaſting themſelves in their own Treaſures with Hezekiah. Every field is a Garden to him that acquainteth
himſelf with his God. A mans wiſdome conſiſteth not in coveting what he cannot eaſily comLuke 12.15 Beatus eſt noa qui habet quae cupit, ſed qui non cup t quae non habet. Deſius Auſonius.
improving, what he alhath, unto the benefit of his ſoul: would we not over-task
Eccl. 2.24 3.22.5.18. Hoc tandem di. dicit Henricus Wotton. Animas quieſneedleſſe law-ſuits, projects and deſigns, we ſhould find in the world food and rayment, Sun-ſhine and Star-light, Rivers and Fountains, Flowers and Proſpects enough and enough prepared to our hand, for our Recreations and Delights. Inſtead of minding their Books, and other their Duties, Chilſcatter away theirprecious time upon idle toyes; and yet their Fathers, which mourn for them,like Herwho was among boys an aged man, among aged men a boy, Magcheriſh the very ſame folly. The Child is pinning and unpinning baby-clouts; the mother doth the ſame in affected Apparrel; the child buildeth Ovens with untempered morter in the ſtreets; the Father is as vain in Houſings
Encloſures. How our children miſ-ſpend their time and abilities, we are ſenſible: but alas, many of us
inſenſible, that (of the two) we are the more blame-worthy: our beſt experiences, our beſt underſtandings; our beſt eſtate what is it employed upon; upon things whichSeneca de vi. â beata. Sapiens autem nihil facit quod non debet; nihil praetermittit. quod debet. Idem de Clementiâ. l. 2.
periſh in the uſing? upon the vain diverſions of pleaſures, profits and honours? or upon the reunneceſſary troubles from our hearts? Surely, the beſt of our life is then beſt husbanded, when, eying Death, Judgement, Hell, Heaven and Eternity, we preas children, untoas young men, unto old men, as old men; but he nowhere ſingleth out midas middle-aged. viz. He that is now about the midſt of his age, hath the vigour of his youth, ſeconded with the gravity and experience of an aged perſon: it were therefore a notorious ſhame for him to be negligent of believing his God, of truſting upon his Saviour, and of haſtening to his Fathers Houſe. Someby Mr. George Herbert. p. 189, 190.
Bellarmine, that he is ever as conſtant to himſelf, as if he had written all his Works in two hours: Oh that Believers would be thus conſtant untoCicero de divin. lib. 2.
ſpiritual peace, eſpecially, in this midſt of their age
Pſalm 102 24 Suave illud & facile fecit. conſuetudo.facile, and almoſt natural;
Ignatius Loyola in that, when he heard the Clock ſtrike, he would ſay to himſelf, and unto others, I have now one more hour of my life to anſwer for: Beloved, of all the hours of our life, the hours for which we ſhall be moſt accomptable, are theſe of our beſt eſtate; becauſe, in theſe, we have moſt abirefuſe the evil,
chuſe the good; In theſe, we beſt underſtand what atrouble of heart every thing is, that doth not forward our Salvation; In theſe we may beſt goe from ſtrength
to ſtrength, from an earthly poverty to a ſpiritual; fromtruſting in Riches, to a truſting in the living God; fromempty pleaſures, to heavenly expectations. Of all the ages of a mans life, this is the age which draweth neareſt unto that perfection whereAdam
Chriſt ſanctified by his Adminiſtration of the Goſpel of our peace: If ever we can be ſo wifeGeorge Herberts Poem, entituElixar.
Gold of Copper, to make a ſpiritual benefit of all that is before us, it is now that we are in our full ſtrength: ſtill fiſheth he that
hath catched one fiſh; he that hath found in his Child-hood whatpeace they have who love Gods law; he that in his youthfull dayes walked with God; will now, in the excellency of his life, believe in God, rejoyce in Chriſt, and make ſure of the Manſions in his Fathers Houſe.
4.full of dayes. Plutarch relateth of Alcibiades
Infancy, his youth, and his manly ſtature exquiamiable and pleaſant; may what was attributed unto his limbs, be due unto the vertues of a believers ſoul; yet, we ſhall not conclude ſuch a one perfect, untill he hath alſo crowned his gray hairs with ſpiritual wiſdom: Alas, ſo doth time
undermine us, that half our life is ſpent before we begin to live unto our God; and, if we are alive unto God,holy converſation which preſerveth us as we are. Yeares know more
then Books, and tell us by experience, that what abideth in vanity, endeth in vexation; Therefore I ſaidDayes ſhould ſpeak, and multitude of Yeares ſhould teach wiſdom; But, although it bekeep ſilence before the gray hairs, here is one in my Text who hath a right to ſpeak. Verily, When the evill dayes are
come, when the yeares are drawn nigh wherein ye complain ye have no pleaſure, it is then our Duty to beſeech you, Let not your heart be troubled. Hours are ſpent ſince your Sun was in the Zenith: yea, your Sun [O my Fathers] is not farre from ſetting now; the long ſhadow
the ſhadowes of Death: You have numbred twice as many dayes upon earth as our Saviour Jeſus Chriſt himſelf did: If ye know notgray hairs are here and there upon you: (theſe are Meſſengers which (of his loving kindneſſe) the Ancient of Dayes ſendeth unto you: The ſtaves in your hand rap at Deaths door, rather, at the Manſions in your Fathers Houſe: you will thereeares to the deaf, eyes to the dim-ſighted; health unto broken-bones, and a ſtaffe of life unto all ſuch as lean upon him; He that hath taught you from your youth,
forſake you when old and gray-headed, eſpecially if ye declare the works which he hath done, and ſhew your Childrens Children what the Lord hath wrought for you and yoursin your dayes. The obſervations of aged Chriſtians are Treaſures layed upGenerations to come, more precious then thoſe prepared by the Chinois againſt two or three hundred yeares hence; while our Fathers tell us what was done in their dayes, the troubles which arreſt their age they feel not; Theirhoary head is a crown of glory, if it be found in the way of righteouſneſse. They can convince us how inſipid
ſavoureth the things that are of God; They will accompt ſo many of their years loſt, utterly loſt, as have not been exerciſed
unto
godlineſse. They will profeſſe they never werewiſe, untill they at laſt began [in all their actions] to conſult, not the world, but the holy Scriptures: not their own inclinations, but the pleaſure and praiſes of theirGod: So much, and no more, they have lived as they have believed in God, as they have believed in Chriſt, and as they have ſurveighed the Manſions in their Fathers Houſe. Thus much they know, and thus much they will tell us, when weEccl. 7.4 Keep company with good men, and thou ſhalt be of their number.aged Believer is as full of Soliloquies,
Solitudes. While weariſome nights hold his eyes waking, he communeth with his own heart upon his bed; elife is a bitterneſſe unto him, then, then,meditations are ſweet. Death cannot come ſo faſt towards his deTabernacle of fleſh, which, were it not theTemple of the holy Ghoſt, would be the trouble of his heart: he hath hithertotarried the Lords leiſure, he will now give diligence to endure unto the end; every day he is waiting,Manſions many years ſince prepared in his Fathers Houſe: he hath believed the ſuffering of his Redeemer, he wouldglorious exaltations;
knoweth ſo well in whom he hath believed, that he thinketh the time long before his ſoul taketh wing toſee him as he is.
Danger it ſelf is
Ingens telum neceſſitas. Exod. 14.10. Hoſ. 2.7.5.15the best remedy againſt danger: nor is there any forrain means ſo prein God, or to drivemanſions in our fathers houſe, as unavoidable neoften called upon byfrequently foretold inChurch-yardes openly convince us of this truth, while we weekely ſtumble over new graves, yet ourſlow, dull, backſliding ſouls will not timely remember their diſſolution at hand: we deſign to make our calling and election ſure; but, what we deſign, that we delay. Now, the happiaged convert, is, that although other Chriſtians (moſt unwarrantably) run the hazard of delayes, He (being ſo aged) dareth not: He wiſely conſidereth, that
Firſt, As age groweth old. ſo
covetouſneſs groweth young: Uſually, Head and ſhoulders ſtoop not towards the ground faſter then the heart it ſelf doth; Duſt
would to duſt: He conſidereth; wherefore, ſince he can carry nothing out of the world, he bequeaths the
love of the world
experienced
heart is weaned, ſatisfied, fixed; He well knoweth, that ſo long as he ſought the world, he never miſſed troubles; but, the wind in his face, doth now
make him wiſe for his lat
Secondly, James, and John
neglect of duties is like a breach in thoſe fiſhing netts
wider it groweth: delaies, like over ripe cherries, do one draw down aneven reckonings keep us
long friends, ſodaily accompts keep even reckonings. (True) He undertaketh a great work that worketh out his ſalvation; yet nothing is
hard to him that ſetleth to it.
Thirdly, Light burdens long born
wax heavy, and who ſo travaileth far hath
many encounters, viz. Our originall ſin is ſobred in the bone that it will not out of the fleſh; the treacherous heartconſpireth with the fleſh, that itwarreth againſt the ſoul; the envious Devil ſoſeduceth the ſoul, that ſhe full often ſtarteth a ſide from her God; thereforeall the dayes of his appointed time he will waite untill his change come: He ſhould not
ſleep that watcheth an enemy; ſuſpicion
is no vice where we are jealous of our ſelves; and ſince, in
every houſe lives a Theif,
woe unto that houſe wherein
is no chideing; for, if Chriſt be out of doors, there
is no body at home; and, if
no body be at home, the houſe is dead.
Fourthly, The
death of a young wolfe, never cometh too ſoon: as Hereſie, ſo any other ſin whatſoever, is better ſuppreſſed at the firſt, then it is afterwards removed: Every wickedneſſe is at ſtrife
with God; the begining hereof is as
when one letteth out water; it is best left off, before it be medled with: The reſolved mind hathEgypt, no lingringsSodom. Anexamined enterprize goeth far; and, ſince the idleneſſe of unbeleif muſt be ſhaken off, the ſooner, the better: for the offender never pardoneth
himſelf, if he be a Chriſtian.
Fifthly, At dinner
my man commeth: The hypocrite ſtalketh with religionhe that is holy, is
holy for himſelf: He
commandeth enough, who obeyeth a wiſe God. Themiſtocles liked his baniſhment (from Greece into Perſia) ſo well, that he gave out he had been utterly loſt, if he had not periſhed: and (this we ſee) had not the heart oftroubled, they had been the leſſe mindfathers houſe: Old age bethinketh it ſelf
of heavenly manſions.
Sixthly. He that is thrown once, would
ever wreſtle. When the news of the death ofBonſin. lib. 8. Cited by Camerarius. Hiſt. meditat. l. 2. cap. 9.John Corven, father of Matthias
Hungary) was brought unto Mahomet (Sultan of the Turkes) Mahomet, veheNever, Never Prince ſince the beginning of the world had ſuch cauſe to weep as I have; for, I am deprived of all means of avenging my ſelf, for that great ſhame, which (in winning ſo many battels from me) John brought upon me. My Fathers, he that hath liſted himJeſus Chriſt, hathAdam; great is the miſery, great is the reproach, many are the troubles which that old Serpent hath maliciouſly brought upon us all: But, our comfort is, that,our ſhame dieth not, ſo neiour Adverſary the Devil: No: He is ſo full of his ſtratagems, ſo good at tempting, that he daily appeareth in his likefreſh opportunities ofthrough Chriſt who
ſtrengtheneth us, we dailywithſtand him,reſiſt him, wound
head, and put
him to flight: He who reſiſteth ſtedfaſt in the faith, ſhall ſee his deſire upon his enemy. By this we know that God favoureth us, becauſe our enemy doth not
triumph over us.
Seventhly, The wiſe Virgin will not, thenoyl, when the bridegroom
experienced believer want astaffe, while he, eitherfoardeth Jordane, or climbeth the weariPiſgah: He knoweth, that, every
mile is two in winter: He is ſo thriving, that, hea penny againſt Christmas: He walkedwhile he had light,
proviſion for a dear day: He cannot ſay, So many years I have loſt; thenumbreth, the more he applieth his heart unto a ſpiritual wiſdom; He expecteth theaſſaults of Sathan, and therefore armeth himſelf withſheild and helmet: He is not now to make his laſt will; at leaſt, his Soul, he hathbequeathed unto God: Ere everlayed upon his bed of languiſhing, he hath ſet his ſoul in order: ſo doing, He valueth a
feather in hand more then a bird in the aire; and eſteemeth one
ounce of ſanctified goodneſſe, before a whole buſhel of fruitleſſe oſtentation: He furniſheth his heartſpiritual knowledge; exertethknowledge into faith; his faith into ſtrong aſſurance; his aſſurance into a love unfeined: when chill agebenummeth and palſieth, as well his underſtanding, as his head, he thenknoweth in whom he hath believed; He can (then) live
upon the quick ſtock: When his ſight and Hearing utterly fail, then,
Eightly, He who
feareth death, enjoyes not life: He therefore1 Cor. 15.31 Ipſa conſuetuPlin. lib. 1 Ep. 4.
dieth daily: The conſumed candle while it winketh, and winketh, untill it catcheth aftervaniſhed flame, night by night, reneweth unto him the futureexpiration of his deceaſing Soul: Nor is it any new thing, with one of his ageto go to bed in the dark: His Lords leiſure hetarrieth; His maſters
call he attendeth; but can moſt chearefullyreſt from his labours, ſo ſoon as ever his God ſhall allow himſleep; He ſleepeth ſweetly, whoſleepeth in Jeſus.
Ninthly, A neceſsity is layed upon the longlived Chriſtian: His old age hath no time to dally in: He hath receivedDemonax in Eraſ. Apo. l 8.
praeſtomoney, and muſt march: If to Heaven
he will not, to Hell he ſhall: Othermay die, but he muſt: Wherefore, he of this neceſſity
M. T. Ciceronis Paradoxa.vertue, ſo great a vertue, that, the nearer he cometh to the ſhoare, the more he prepareth for rocks: If at any time Nature beginneth to
ſhrink, Grace upbraideth it: or, (if through melanchoſly) his dejected ſoul draweth a litback, ſhe recoileth
vigorous reſolution: Nay, if the God of his life, ſhould freely put it unto his choice, whether he would beEnoch; caught upElijah; or, dye the death, like their and his Maſter; He would refuſe Elijahs fiery Chariot, and Enochs milder aſſumption, for one duſt of his Redeemers
holy ambition) deſire to taſte of that Cup which his deareſt God did
drink off, and ſweeten: From a tranſitory life to an everlaſting life paſſe, he would, but, upon no eaſier terms, thenPeter thought himcrucified with his heels upwards.
Lord and Maſter accepted before him, and for his ſake.
Laſtly, Of all the Romane Souldiers, none, no not the Principes themſelves, were ſo great a ſtay unto the Empire, asAd Triarios ventum eſt, if once the ſtreſſe of the Battel came unto them.Veterani: and, among all the Souldiers of Jeſus Chriſt, none are more exemplary unof God, then are they who are aged
in the practice of piety, as in the multitude of days;: Polycarpus gave us an inſtance of this; ſaid he,Enſeh. Eccleſ. Hiſt.Eighty five years have I ſerved God,
neither hath he ever offended me at all; how then can I (to eſcape Martyrdom) revile my King, who hath hitherto kept me?
1 Therefore reverence your gray hairs (O aged
Cicero de Seobtain, and at ſo much care to preſerve Grace, will not diſcontinue it in your last hour. You will not loſe the return of ſo many years prayers, theibid.
comfort of all your former obediences, the anſwer of your long expectations, the recompence of our perpetual labours, for want of a little pains taking, now, at the very laſt tryal. Doubtleſſe, the longer ye have ſeribid.
delight to ſerve him: you will follow the Captain of your Salvation, whether ſoever he ſhall lead you: In you, aged Believers, as natural ſtrength decayeth, ſo the Spirit of Grace
Ait, ſeneſcere ſe multa indies addiſcentem, Solon. ibid.Sathan, the older the worſe; Your ſenſitive powers may dry, and ſhrivel with their Organs; your Souls not ſo, much leſſe the Spirit of your God.
Therefore, ſince your day is far ſpent, you will give the more diligence to finiſh your work. Naturally, the nearer the Centre,
the more violent the
viz.
A
de Coemotion: Let it never be ſaid of a Believer asAſa; that, in the time of his old age he was diſeaſed in his feet: Now; that he kenneth Sion, heamend his pace; The worſt is paſt; he willonward chearfully: A weariſome Pilgrimage it would be, were he to run overwithin view of the City built without hands: now that he hath gotten a ſight
ſtrive, and ſtrive
to enter in at the ſtraight Gate, now that he hath gotten on foot uponEvening praiſeth the Day; andthe life of Faith doth crown the hour of Death. Having known the fellowſhip of his ſufferings, and the power of his Reſurrection, he will likewiſeMount of Olives; nay, from the Mount of Olives; I ſay, he will wingthirſty ſoul with a ſtedfaſt faith, and willJoy unſpeakable aſcend after his moſt glorious Forerunner: fain he would beabſent from the body, that he may (now at length) be preſent with the Lord: Nothing troubleth him more then that he cannot be ſo thankearthly Tabernacle, as heJeſus Chriſt in his Fathers Houſe: Aged as he is, he complaineth, Lord, I believe, help mine unbelief; but, he thanketh his God through Jeſus Chriſt his Lord.
As no Quality,
Age is we ſee privitroubles of heart.
unto all Chriſtians; unto high and low, rich and poor,
young and old,
one with another: Chriſtians, as ever we would not have our hearts troubled, let one main trouble of our hearts be, not ſo much the evil of our doings, as the evil of our hearts. Beloved, If Jeroboam the ſon of Nebat ceaſemake Iſrael to ſin, Nadab
Baaſha mayNadab, yea, he may ſmite all (in Jeroboams houſe)Baaſha ſtill; Elah mayBaaſha's Room; Zimri may conſpire againſtElah; Omri maya note above him; Tibni mayAhab mayOmri; Jehu, he may cut off both Ahab, and Ahabs
boaſt his Zeal; and yet over Jehu, Ahab, Tibni, Omri, Zimri, Elah, Baaſha, and Jeroboam, one and the ſame ſpirit
of Rebellion might and did Reigne; It mattereth not much who is Vice roy, ſo long asKing of Babylon beareth the Rule; Let the youth lay aſide childiſhneſſe; the middle-aged flee youthfull luſts; the aged, ceaſe to love the World; yet if our naturall corruption can make any one ſin findeis, or ſhould be troubled, A Dog hung up by the heels diſgorgeth himſelf; but ſtill it is his nature to return
to his vomit; you may waſh a Sow clean, but nevertheleſſe, ſhe hath a propertywhich would fain be wallowing; ſo, a Chriſtian may restrain many a wicked work, word, yea and thought too, yet ſtill there abideth an innate corruption within him, and untill this corruption be the grief of his heart, he hath notſet his heart aright; We may fight againſt ſmall and great evils, yet, if we bend notSee The ſinfulneſs of ſin, & Animalis hoby Biſhop Reynolds; and p. 185. of The Natural mans blindneſſe, by Hen. Hurſt.ſtrength against that originall pollution which ſtaineth our purest actions, while we ſlay the Amalekites, we preſerve Agag alive: When the holy Spirit hath once rolled aſide the ſtone of unbelief, the more abundant our life of Faith is, the more we grieve under the weight of that ſtone; David was aſhamed that he had com
Ʋriah wounded his very heart-blood; but, that which ſtuck more cloſe unto him (then eſhapen
in iniquity, andconceived in ſin; the evil of his doings, made him ſenſible of the evil of his
heart; Thou haſt weaned thy ſelf from ſwearing; well, but doeſt thoufear an Oath? thou feareſt an Oath, but is it for conſcience towards God? If it be, thy heart mourneth, and bleedeth, for that it cannot (not not half enough)ſanctifie this thy God in thy heart; Thou doeſthate every falſe way, but, thou doeſt hate thy falſe heart more, viz. for being ſo unwilling to have any evil way whatſoebrancheth out (and that isperpetually) thou ſhouldeſt ſtrike at the root, I mean, at the original ſin whichthe world is crucified to thee,
crucified to the world (that is) if thou couldeſt. Thy ſtiffe neck is everpainfull to thee; the back-ſlidings of thy heart caſt thee down, while thou keepeſt it even with the greateſt diligence that thou canſt: Long it was, becrucifie thisaffection, or the other luſt; but the fleſh (that body of ſin) that doth to this hour keep thee wretched and low in thine own eyes: Let not ſin reign
in your mortal body, that ye ſhould obey it in the luſts thereof; This obedience is the outward actings of ſin: theſe luſts are the inward breathings of ſin; the ſin it ſelf which is ſo forward to reign, is not ſome one partſcular vanity, but thatfleſh
Law in thy members, that corrupt bent of thy ſoul and body, and ſpirit, which makethſubject to revolt from God, and his Chriſt: Now, if we would not have this ſin
reign in our mortal bodies, weloath it as that which aggravateth whatſoeevil thoughts, words, or deeds, we are guilvile in our own eyes, let us never expect to be precious in
Gods ſight; Thebalm: of Gilead is not for us, unleſſe we complain of our wounds, and bruiſes, and putrified ſoares; In that Fountain
which is opened unto the houſe of David, we ſee our Leopards ſpots; and the heart is therefore troubled, becauſe it is notit from the power of darkneſſe, the more darkneſse itbeateth down Satan, the more jealous weSatans ſtratagems: Heathen Moraliſts could lop off thebranches of ſin; but, we Chriſtians muſtthe axe to the root of the Tree; ſin reigned in their hearts, the Spirit of God muſt rule in ours: We then bethink our ſelves of the Manſions in our Fathers Houſe, when we begin to believe in Chriſt: we then begin to believe in Chriſt, when we are turned
from the power of Satan unto God; we are then turned from the power of Satan unto God, when the ſinfulneſſe of our
trouble of our heart, that it quickneth us to believe in God through Jeſus Chriſt our Lord. To connot ſtruggle in the womb, it is a manifeſt Symptom of miſcarriage: for, theFleſh luſteth againſt the Spirit, and the Spirit against the fleſh, and theſe are contrary the one to the other, ſo that you cannot do the things that ye would: But if yeallow not of your evils; if your ſin doth notget dominion over you; if you beled by the Spirit; if youwalk after the Spirit; if yourrenewed minds ſeekeholineſſe, ſtrive
after perfection, chuſewhatſoever your Lord delighteth in, maGlory of your God thebuſineſſe, and joy of your Souls, then (though troubled it be) let not your heart be troubled; believe in God, believe alſo in Christ; In my Fathers Houſe are many Manſions. The Stone thus rolled away from every heart, we, all of us, are raiſed unto life more abundant.
IN what ſort,the perſon here ſpeaking,
Goſpel Miniſters reſtrictively: and untoGoſpel-Profeſsours univerſally, we have long ſince perceived; We have heard him ſpeakprivatively, to None of you Unbeliepoſitively, to All of you that bethe perſons ſpoken unto, to the matter ſpoken of; and that (IReproof, matter of Inſtruction, and matter of Comfort. And I beſeech you Brethren,the Stone rolled away tumble back upon us athe Duty here enjoin'd, unto the means here recomVoyce
crying in the Wilderneſſe: we now (more fully) prepare the way of the Lord; Hitherto, we have examined to whom we would apply this Gowhat this Goſpel is which we would apply; Hitherto, we have beheld the
Stone rolled away: now
Life more abundant: namely,
Life of Reproof;
Life of Inſtruction;
Life of Conſolation.
Laſtly (that whichThankful Life. A Life thankfull, while we overcome the troubles of the heart! thankfull, while we exerciſe Faith in God through Jeſus Chriſt our Lord! thankfull, while we expect the Manſions in my Fathers Houſe!
When you read how the Angels of the Lord
came, and rolled back the Stone from the door of the Sepulchre, you will not imagine that this Augel heaved it, lifted it, and ſhouldered it, as men ſhouldered away that other ſtone fromLazarus: No, (who art thou
O great Mountain which ſtandeſt before Zerubbable?) The very preſence of an Angel of the Lord cauſedviz. of that part where the Grave was. Hammoad, Anſo quaked, that the ſtone unſetled, ſhook, joggled, tottered, and could not chooſe but roll; yearolled backward: So here,
Good Angel in my Text rolleth away your troubles from your minds by any forced reſtraint, or interpotroubles, ashearts: I ſay, In this Text of mine, thekindly removeth troubles from theſe Diſciples hearts byFaith; as calmely encreaſFaith, byunderstandings; and again, as naturally enlighteneth their underſtandings byReproof, Let not your heart be troubled: A better Example I cannot follow, then
I foreſee that what stones I would remove from others, mayroll upon my ſelf; but, Let not my heart be troubled; If I refuſe to be ofno reputation for his Goſpel-ſake, I have not yetlearned Chriſt.
To ſteal ſheep, oxen,iniquity to be puniſhed by the judge;
againſt, or without their Parents allowance: O the two evils, the latter is ſo much worſe then the former, by how much the bleſſing of children is above the bleſſing of wealth. Wherefore, they, among us, are rendredLicence from their Ordinary, or Banns legitimately publiſhed, do, for a morſel of bread, or ſome little filthy lucre, marry they care not whom: TheſeGoſpel-Miniſtery; the ſcum, the poiſon of the Clergy! Errours in marriage, like thoſe in War, are as remedileſſe, as pernicious; and ſhall a Miniſter of Jeſus Christ counteinordiate affectimake the match, there riot, diſobedience, fraud, and ſuch like ſins are iojned together; and is this a marriage for a Minister to celeIs it a light matter to undermine, betray, and ruine whole families, and this too, by vertue of a truſt in our holy function repoſed? So many of us as do, in this ſort, proholy orders, deſervedly incur our Lord Biſhops, and may juſtly expect our Lord Gods diſpleaſure! We call ſuch wedſtollen weddings; Truſt me, neither of the maried couple is ſo very a Theif, as is the Parſon who marrieth them; he ſinneth againſt his own ſoul, his crime is capital. Brethren, let every Miniſter who nameth the name of Chriſt, rolle away this ſtone from the door of his tabernacle: Never hereaffactum valet threatneth a ruine of the perſons, there, fieri non debet muſt be a Rule to the Miniſter.trouble of any Chriſtians heart.
Secondly,Believe in God,
believe alſo in Chriſt, reproveth ſuch among us, as ſeem ſo farre from honouring God with their heart, that, they are not at the pains to honour him
with their lips: So void of Devotion are theſe, that, theyAct for Ʋ
niformity as a cloak for ſloath: Theſe ſo ſlubLiturgy, as if they were hired toReproach. Brethren, this is not to exerciſe
in godlineſs; this is not toexerciſe faith; this is not to believe either in God, or in Chriſt. Who ſo believeth in that God beforewhom he miniſtreth, willwhole ſervice: He will distinctly, deliberately, and ſolemnly with ſuch due accents, and cadencies read the moſt holy Scriptures, that his very voyce ſhallthe Oracles of his God: He will utter threats, as oneknowing the terrour of the Lord: He will deliverPrecepts, as the Wiſdom, and] Commandments, as the great
things of Gods righteous Law: He will inſinuatepromiſes, as who would not onlyperſwade, but
charm
ſet-Forms help his devout Soul to pray more fervently, and to give thanks with Rejoycings truly ſpiritual: To wit, while both matter and phraſe, are already prepared to his eye, his heart ſeeketh, notacceptable words, but acceptable deſires; his heart is fixed: his heart meditateth, not matter, but God: as his Heavenly Fatherknoweth what things he hath need of, yea, and knowethhis thoughts too long before; ſo, he himſelf (long before) knowwords to
take with him. While he maketh his request known
inadvertency ſurhallucinations ſtumble his faith: No heſitation,
lapſus linguae, notautology mangleth his ſacrifice. A Form of wholſome
words he is ſure of; wherefore, he is now (in the power
of the Spirit) making uſe of thoſe wholſome and acceptable words, to wreſtle with that God, who is a God thatheareth our prayers, and accepteth
our perſons: He ever ſo frameth
his doings, as, to ſeek the Lord, the gracious Lord, while
he may be found: He is therefore, an
example unto Believers: becauſe, while he miniſtreth
with all
his might, and with all his ſtrength: He hath purpoſed
that
mouth ſhall not tranſgreſſe; His prayer goeth not out of
feigned lips: yea, his Soul doth
magnifie the Lord, and his Spirit rejoyceth in God his Saviour: in a word, He therefore believeth in God, becauſe he believeth in Jeſus Chriſt the Righteous.
Thirdly,The many Manſions in my Fathers Houſe ſilence our diſſenting Brethren.
Reverend and Beloved, Many of us deal by Church-Government as the Jewes did by theChurch Governour; TheyMeſsiah; but, when he came, theyreceive him: juſt ſo, divers among us have wiſhed, and longed, and waited for a Church
Diſcipline: but, now that it is religiouſly
Convulſion-fits, our ſtomachs have grown ſo ſickly, that we wouldfancies, and niceties; wholſome
food will not down with our Pallats: Our Soul doth
loath this Manna, we are forQuailes (We:) Take with you words, ſaithlimit the holy One of Iſrael: Speak ye all theſame thing, walk ye all by
the ſame Rule; let there be no diviſions
among you, but, be ye perfectly joyned together in the ſame mind, and in the ſame judgement, ſaithtoleration of ſeveralopinions, and practiſes: Reverend and Beloved, Could weEngagements, and Covenants, and do weſubſcriptions? Could we be flexWill-worſhip of Olivers, and can we not ſtoop a little to anAct of Parliament? When Schiſms, Hereſies, and Rebellions prevailed, we were then leading Divines; now that Unity, Truth, and Loyalty prevail, can we notfew Ceremonies,
the dayes of our Oppreſſors, and now that wea King among us, have we neverDecency, Order, and Unity of the Spirit greater offences, then werediviſions,
errours,
diſobedience, andgain-ſayings? Reverend, and Beloved, Doth the zeal of Gods Houſe eat us up? and can weſubſtance for a ſhadow? Is a diſ-relliſh of things (in themſelves) indifferent, warrant enough tohands from the plough? Have we ſolemnly undertaken tofeed the lambs, to feed the ſheep, to feed our flocks, and can we with a better conſcience runſubject our ſelves unto the higher Powers? Are we
private judgements, that we forget theinjunctions of the Holy Ghoſt? Are not the many Manſions in our Fathers Houſe, large ein one place? Shall our populous Congregations ſayAmen unto our unſtudied, and extemporary petitions, and cannot we our ſelves aſſent unpremeditated, and Orthodox
prayers of our devout, and judicious Church? Were ſet-Pſalms allowed, yeaTitl s of divers Pſalms.enjoyned in the Temple-worſhip, and are ſet-Forms grownGoſpel-worſhip? Doth a Chapter in the Old, or New Teſtament ceaſe to be the Word of God, becauſe it isour own chuſing? Nay, are thehelps, the Governments which Jeſus Chriſtvouchſafeth unto his Church meer Cyphers? Are theirdecrees of no value? Muſt whatſoever is enAuthority of the Church be, becauſe enjoined,offence unto us? Is this toleave off contention before it be medled with? Is this, not to
meddle with them that are given to change? Is this todeny our ſelves? to condeſcendto men of low eſtate? to be lowly
in our own eyes? to eſteem of others
better then of our ſelves? to become all things
unto all men? to give none offence, neither
to Jew, nor to Gentile, nor to
the Churches of God? Is this to
ſhave the head in Cenchrea? to circumciſe the ſon of a
Greek in the Jewiſh quarters? Is this to abſtain
from blood, from things ſtrangled, from things ſacrificed to Idols purpoſely not to offend the weak? Is this torejoyce in Chriſt preached any how? Is thisby all means poſſible? Is this, If ſhe
be a wall, to build upon her a Palace of ſilver? if ſhe be a door, to encloſe her with boards of Cedar? Who are theſe that
flee as a cloud, and as the Doves unto the Windowes? Brethren, will it notoccaſion unto the Adverſary to blaſphem, if we do notopen the window of the Ark, and take in theſe Doves with theright hand of fellowſhip? Reverend, and Beloved, Let us not therefore pick quarrels at Jeſus Chriſts garment, becauſe it isſeamleſſe: Let us not beginfall out by the way, becauſe that Joſeph hathto all of us change of Rayment: Let usbuy the truth with a requiſite obedience, and not ſell it forpopular oſtentation: Love would hide
a multitude of ſins, wouldbear all things, would believe all things, would hope all things, could we but strive
once to keep the unity of the Spirit in the bond of peace. O my Brethren, ſince diſſentions renChurches of God;
Jeſuit fooldiſſentions: Since our Lords Harveſt ſtillgreat, let us ſtill continuelater harveſt-men are preferred before us: If we cannot rule as Fathers, yet let usunite, as fellowworkers: Let us diſtinguiſh between obſtinacy and circumſpection; between conſcience and debate: betweenſullen ſilence, and edifying
of Chriſts Church in love. If otherwiſe, It will be nogreat and last Day, (whenthoughts of all hearts ſhall be revealed) that we mightabode in our holy Galling, might havewon many of thoſe Souls for whom
Chriſt dyed, could have preached the Goſpel, could have traded
with our ten Talents, but, we were ſo high-minded that we therefore would not, becauſeown wills and wayes: Would we confeſſe a truth, the
Calamy, upon this ſubject, & Percz Uzzi, upon that SerCalamies.
glory is not departed from Iſrael, but we our ſelves are departed from the glory: The garment
of Salvation is the ſame now which formerly it was: but unthankfull, we pick quarrels about the fringe; if we would but touch the hem
garment, we might all of us be healed: We have, I ſay, theſame Lord ſtill, but the ſtrife is
who among us ſhall be uppermoſt. I had rather bea
Door-keeper in the Tabernacles of my God, thenthe Manſions in my Fathers Houſe from any of the Diſciples of Jeſus Chriſt. The Lord roll away from us his Miniſters every ſtone of Offence; the Lord preſerve, the Lord continue, by us his Miniſters, abundance of life in the peace of his Goſpel.
2.of a long Robe too,reproof: Wo unto you Lawyers, if ye trouble your Clients hearts by rendring their defenſive cauſesWo unto you Lawyers, if ye plead ſo long for your Glients Manſions, that ye your ſelvesMany a Lawyers houſe is built upon a foFathers houſe: (I might add) Wo unto you Lawyers, if, while ye gain Wealth by the Law, ye loſe theGoſpel; I mean, if ye covet ſo much the honours and profits of this world, that ye allowneglected ſouls, to effectually believe in God the righteous
judge of all men, and in JeChriſt your onlyMediator and Advocate. The Trumpet ſoundeth
in your eares.
Thirdly,
words of my Text ſpeak Reproof unto ſome Practitioners of Phyſick;
Galen, or Hippocrates, but for not ſtudying the Word of Life. viz.
Firſt, The houſe of
mourning readDivinity-Lectures, eſpecially athe fleſh, and the world: Let Religio medici flatter her ſelf how ſhe pleaſeth; He is not far from an Atheiſt, who, whiledying bodies, receiveth no experience for living Souls.
Secondly, Although Theology be indeed noPhyſitians profeſſion, yet it is a very requiſite accompliſhment: Be the other Ingredients, what Phyſick ſhall ſee cauſe to direct; godlineſſe
preſcriptions: True, it is not the Phyſitians errand to eaſe the heart from trouble, but itlyeth in his way (though:) He hath a conſtant opportunity to ſhew ſome ſpiritual kindneſſe unto perſons ſick at the very heart; and, having
opportunity, he ſhould do as
occaſion ſhall ſerve; he ſhould lead his Patient, from the chaſtiſement
the body, unto the comforts of the ſoul.
Thirdly, It is not the Practitioner of Phyſick, but the great God who diſpoſeth ofAſa: the ſick bed is aſummons to Repentance; We are chaſtened of the
Lord, that we may not dye in our ſins; the Herb can bring no healing Vertue which ſhe doth not firſt
borrow from her Creatour; in ſhort, God is profeſſedly
God both of our
health, and ofour life; every of which particulars ſufficiently convince us, that the ſpeediest mean to cure the body is to
begin with the Soul; ſo ſpeedy, ſo effectual a courſe is this, that every one who is a good practitioner in Phyſick, either is or ſhould be like Saint Luke
Phyſitian, but an Evangeliſt.
To conclude, By many Patients, the Phyſitian
off then the Parſon; yea, full often, the Doctor of phyſick is admitted, while the Doctor of Divinity
a word ſpoken in ſeaſon,
how good is it? Pity, pity it is, that, the heart of him who gaſpeth for life, ſhouldalmoſt ſpent through want of Balm from Gilead: If the Miniſter cannot be, may not be, or is not in preſence, caregiving up the ghoſt, prayer and interceſſion be tendered unto the Father of Spirits. Alas, no Medicines
healing unto a Soul thus troubled: There is no truſtPhyſick at any time; a God, a Jeſus Chriſt may, yea muſt be truſted in: The merit of the perſon
here ſpeaking in my Text, drank off blood-warm, tranſcendeth all other Receipts that can poſſibly be thought upon: Where the Phyſitian feareth God, theregiveth a bleſsing for the
Phyſitians ſake. Be it that the death of the Patient
to upbraid, if not a want of skill, yet a want of ſucceſſe in the Artiſt; yet, O Death
where is thy ſting? the good Phyſitian findeth no reaſon at all why he ſhould abſent himſelf from his dePatient; he rather abideth, and conmany Manſions in my Fathers Houſe.
Fourthly,Manſions in my Fathers Houſe, a faith in God,
troubles of heart, do reprove innumerable followers, not of Chriſt, but of the world, who moſt contentedly exchange godlineſſe for gain. In Queen Maries dayes, ſo ſtrong had nature made Sark-Iſland, thatWalter Raleighs HiſtoFrenchmen could maintain it againſt all the Flemings in the world: This ſtratagem was uſed; Near unto the Iſle, with one ſhip of a ſmall burden anchoreth a Netherlander, pretendeth the death of a Merchant in that Veſſel, beFrenchmen, that the dead body of their Merchant might be buried in hallowed ground, namely, in Sark-Chappel; unto a Requeſt ſo charitable the ſecure Frenchmen yield; The Flemings bring into the Iſle a Coffin filled, not with a dead body, but with murdering Harquebuſſes; then, entring the Chappel, they ſhut the door upon themFrenchman in Sark, and
Tradeſman receiveth juſt ſuchgraceleſse good will unto himſelf, he welcometh falſe meaſures, falſe weights, falſe wares, falſe accompts with all the ſecurity that may be: But, note the event: Wherewith this Shop-keeper deceiDevil
ſhop is the Devils
ware-houſe: When once the Prince of darkneſſe playeth at Sark, a Soul may ſoonManſions in my Fathers Houſe: Every unjuſt gain
a meſſe of the Supplanters pottage: When it is too late, you will then be able to reſolve your ſelves, who findeth leaſt trouble of heart; thepoor man that is righteous; or the rich man
fraudulent: And yet (mercy, God!) What do moſt of our Markets, and Faires ſignifie, other thenlying, and cheating? Ah, how is the Prince of this world pleaſed to ſee many, who vote themſelves
lyars asJudas is not theſelleth Jeſus Chriſt for a piece
of money: But, had Judas peace, who ſold his Maſter? neither ſhall ye: Full well are divers Faires among us kept upon Holydayes; for, pray all we can, you (that turn and wind moneys) will hardly keepunſpotted of the world: your covetous practiſes witneſſe to your face, that ye doomhearts to trouble: Alas, alas, how can ye lay claim to theManſions in my Fathers Houſe; ſo long as ye diſtrust God and his Chriſt? Beloved, rafear
of your God, your wiſdom; eſteem the Spirit of Jeſus Chriſt, yourRiches: ſet a high valueManſions in my Fathers Houſe, thenpeace with your own conſciences; then ſhall you find, that Godlineſse hath the
promiſe of this life; then ſhall this GoſpelLet not your heart be troubled.
Fifthly: This, Let not,
Reſt; every Chriſtian whichrolleth not— But, as eaſily may I cramb all Homers Iliads into a nut ſhell, asneglected heart in one breath: Yea, as ſoon may I force a Camels
back through the eye of a Needle,
remove
offences meerly by finding fault; The end of rebuke, iscorrect: I paſſe therefore from theſetroubles of heart, unto a faith in the living God; I proceed, from what our Saviour (here) prohibiteth, unto what he (next) enjoyneth: Dearly beloved, you will, now at the laſt, eſcape reproofs, if,receive inſtruction.
I told you,Believe in God, believe alſo in me, was cloathed with Evangelical instructions; It is ſo: Take the words (2) abſolutely, and they are our inſtructibelieve in God, believe in Christ, we muſt: but, conſider them as oppoſed againſt the diſtractions of the Diſciples hearts, you will then learn, that This
is the victory which overcometh all our troubles, even our faith.
How great a comfort faith is againſt the greateſt troubles of mind, will appear from thevarious occaſions of this Text.
One wasambition diſappointed: The hearts of theſe Diſciples hab been troubled with worldly intereſts: They had
dreamed hitherto, of glorious preferments upon earth: they had beenſtriving which of them ſhould ſit nearest unto their enthroned
Lord; I ſay, theſe Diſciples, alSon of God,, yet (not
knowing the Scriptures) they aimed at worldly greatneſſe; they, as yet fancied, that,Chriſt would, in good time, reign gloriouſly upon earth: To follow this (to them
known, to others
unknown) King of the Jews, they hadforſaken all, and, in ſo dopromiſed unto themſelves no ſmall advancement. Now, when theyglorifie their long attended Maſter, not with Thrones, but with Thornes; not with a royal Diadem, but by (12) ſufferings: when they, in ſtead of ſeeing Chriſt reſtore the Kingdom unto Iſrael, hear himdeparture out of this world; when, inſtead of being exalted by their Lord, they muſt, by him, beleft at a loſſe; this was unto them a conſternation of ſpirit; the failing of this their long expectation made their
heart ſick; this, this was one reaſon, why our Saviour mindeth them, to their comfort, ye believe in God.
Secondly,theſe were they which,continued with Chriſt in his Temptations; Chriſt now twitteth them; how, of them, one ſhouldbetray him, another ſhoulddeny him, all ſhouldforſake him; Theſe werehard
ſayings: Their meek Master had deſerved no ſuch uncomely neglects from them: And now, long at laſt, that He ſhould paſſe ſo hard a cenſure upon them! full illingenuous ſpirits brook theſe black imputations: this (you ſee) was another occaſion of their ſorrows; another cauſe why Jeſus Chriſt encourageth them to believe, as in God, ſo, in Himſelf.
Thirdly,Scene was nowin locum.
Tragrcal; a forſaking, a denying, a betraying of Chriſt could boad no good: What the iſſue might be who could tell? if he who hath no Sword, is by the Patient Jeſus,allarmed to buy one, matters muſt neceſſarily threaten ſome evill; Jeſus himſelf wastroubled in Spirit; well, therefore might his Diſciples be affrighted: That a third reaſon of this conſolation; Ye believe in God.
Fourthly,&c. in locum.
their Maſter could certainly divine; If Jeſus ſpake it, they mightbelieve it: for a whileflatter themſelves they might, but, on ſecond thoughts, their hearts might well miſ-give them: Their eyes had already ſeen Judas turning himſelf intoa Traytor: what wasforetold of Judas, that Judas was nowrule, what waspreſuged of them, that they
too ſoon be guilty of: Or be it, that Judas had aforetimefalſe, Peter he had perſevered; None morezealous, yea none moredaring then was Peter; nevertheleſſe, Simon Peter he had hisSimon Peter could not ſtand, well might they expect to fall: The Devil had already been buſie with
Cephas; ſhould Satan ſift themas wheat too; they, alas, would ſoon appear butchaffe. Fear whiſpered unto them, what daſtards (for ought any courage they had) they would make of themſelves: Guilt, ſhame, unmanlineſſe, wereat their heels: That a fourth circumſtance wherefore our Saviour here uſeth this ſupporting Instruction, As ye believe in God, believe alſo in me.
In the next place,
if the young Prophets ſought ſo unreaſonably afterHead of their Colledge; loth, very loth might theſe Diſciples be, to think of partin locum.
Lord and Maſter: As yet, they walked more by ſight, then by faith: although they knew Chriſt asa Son of God, they knew him after the
fleſh too: He had affectionatelygathered them under his
wings, and it was warm
being there: A Maſter ſo meek, ſo mercifull, ſo tender-hearted, ſo endearing, ſo communicative, ſo infinitely knowing, ſo miraculouſly
Powerfull; Wothey part with ſuch a Teacher! No living for them, but, at the Son of Gods
ell-bowe: Now to hear this their dear Lord talk thus of leaving of them, of going away, of going away they could not
imagine whether; This a fifth grief of mind; if the Bridegroom wasgoing, the children of the Bride-chamber could notmourn: they had no paJeſus Chriſts departure; This I reckon a fifth Argument why they were ſolaced: Believe in God, believe alſo in me.
Again,The hour was now almoſtcome, wherein the Son of Man must be crucified: A long time had beentheſe Apoſtles for this tryal; It had been, as warily, as frequently hinted unto them, that Chriſt ſhould ſuffer many things in Jeruſalem, and ſhould after that, ſuffer death it ſelf: Wherefore, asanimateth them. Be of good chear (in the world ye ſhall find trouble, but, be of good chear,) ſo he now comforteth them, Let not your heart be troubled: quaſi,
B
&c. in locum.are already ſtartled at late events; but, worſe evils are yet to come: if malice be hotagainſt a green tree, it will be ſet on fire againſt the dry branches: You my ſervants will be moreperſecuted then (am I) your Maſter: whoſoever killeth you, will
think he
doth his God good ſervice; but, even then when my ſufferings ſhall portend yours, Let not your heart be troubled, neither be ye
diſmayed; but, believe in God, believe alſo in me.
Laſtly,for me then for your ſelves;
Rupertus in locum, ut & G otius.
delivered up into the hand of
ſinners, viz. of inveterate, and moſt implacable Adverſaries: when ye ſhall ſee me numbred among Tranſgreſſours, condemnnailed
to the Croſse; lifted up
unjuſt hands
crucified, crucified even unto death; to a death as
reproachful as languiſhing, as languiſhing as painfull, then weep
not for me, then let not your heart be troubled, no not for my ſake; but, let this be your refuge, Believe in God, believe alſo in me.
Thus, from the ſeven-fold coherence of theſe words; from their foregoing and following Context, very evident it is, that, our greatest
comfort againſt our greateſt diſcomforts; is, faith, Faith rolleth away every ſtone which preſſeth heavily upon us; to believe in God, to believe in Christ, this is life, life more abundant.
Object. If it be ſo, why am I thus?
Faith hath a power ſo ſoveraign to expell all
troubles, why? yea, why are believing hearts ſo often troubled?
Anſw. 1.They are troubled on every ſide, butnot diſtreſſed; perplexed they are, but not altogether without help; caſt down, but not forſaken.
Anſw. 2.All men have not faith; Many Profeſſors there are, but, few believers, I wiſs: The faith of moſt Chriſtians is a faith of their own forging, not this ſpirit
of faith here in my Text, viz. That which guardeth every blow from off the heart, muſt be a
breaſt-plate of faith and love, and of this breaſt-plate, the generality of Believers, (for Believers they ſeem unto others, and Believers they ſeem unto themſelves) I ſay, of this breaſt-plate of Salvation the genera
Auguſtine, It ſeemeth good, ſaithAuguſtin. de Civitate dei. lib. 1. cap. 7.It ſeemeth good unto the Almighty Providence, to prepare ſuch Bliſſe in the world to come, as the juſt only ſhall enjoy, and not the unjuſt; and ſuch torments, as the unjuſt only ſhall feel, and not the juſt: but, as for things temporal, theſe the divine providence diſtributeth both to the juſt, and unjuſt;
that temporal bleſsings may not be too vehemently deſired: loe, even the wicked are ſometimes happy in this world: again, that worldly evils may not be too much avoyded, even,
the deareſt of Gods children are ſometimes afflicted in this world. Beloved, hence, hence it is, thatAll things come alike to all; that, both adverſity and proſperity ſeem promiſcuouſly common to him that
ſacrificeth, and to him that ſacrificeth not; to the clean, and to the unclean; to the righteous, and to the wicked: In the mean while, as I have alreadyviz. from page 57. forthe heart is troubled.
I ſay, Whether one be proſperous in his ſinfulneſse, likeJeroboam; Or, whethe more he treſpaſſe, the more he be diſtreſſed, likeAhaz; Or, whether he do that which is right, but not with a perfect heart, likeAmaziah; Or, whether, though he end in the Spirit, he begins in the fleſh, likeManaſſeh; ſtill, ſtill the heart, while a heart of unbelief, muſt neceſtroubled.
Firſt, View ſinners who are not
in trouble like other men, ſinners who are compuſſed about with pride
as with a Chain, whoſpeak loftily, and ſet
their mouth againſt the Heavens: Theſe Aſſes are thus pampered with provender, that they may bear ſuch burdensIndians dig Gold, and Chriſtians traffique with it: I ſay, notofat, and well-liking, that they may be likehewers of wood, and drawers of water for the Lords Congregation; Or, it may be, God ſuffereth ſome of them to proſper that they may be the
overthrow of others, as Judges reprive one malefactour that he may be the Executioner of his fellows; Or, God ſuffereth them to ſlouriſh, and branch forth, that he may uſe them asRods for the correction of his Children; Or, as Tryals
the proſperity of evil-doers, cannot allure Gods ſervants unto wickedneſſe: Nevertheleſſe, while theſe proſper in the world, ſettle upon the lees, are at eaſe in Zion, dwell careleſly, and bleſſe themſelves in their abundance, while they have more then heart can wiſh, (poor fools!) their preſent proſperity
eternal deſtruction: Let them askwho is the Lord that we ſhould obey him? Let them ſayThe Lord will do neither good or evil.
How doth God know? is there knowledge in the moſt High? Lo, God hideth his face to ſeewhat their end will be; to ſee, what falſhood they
will work againſt their own life; Let them alone ſaith
will not reprove them, nor ſet before them the evils which they do, let them fill up the full meaſure of their iniquities, let them treaſure up wrath againſt the day of my wrath; Beloved, the more theſe glory in their vanities, the more at the great and laſt day, will God exalt his Severity, his Wrath, and his Juſtice
captives to Satan, then made free
by Gods Spirit, let them glory in their choyce at Doomes-Day; when Satan ſhall accuſe them, God willlaugh at them: Since they had rather be bond-ſlaves to the Prince of darkneſſe, then Heires to the Father of Lights, let them have their bellies full of pleaſure; God canſervice, or good affection: Serve him they do and
ſhall, but againſt their wills; God will not be beholding to them for their obedience; nay, he will not honour them ſo much as to deigne to
puniſh them here; they ſhall not have the thefavour to be ſcourged; yea, they are not worth a whiſtling after; they forſake, forget, deſpiſe, and neglect God, and God hath aslight an eſteem for them; he doth, but, will not, ſee them; he leaveth them to their own preſumptions in a Gloinexcuſable; for God meeteth them in their ownwhelp of Lilly they requeſt, and a whelp of Lilly is given them; They deſire no other portion then in this life, and in this life their
portion they ſhall have: God oweth them no ſuch patience, no ſuchgoodneſſe; yet, let them partake of either; let the Church ſee whether Gods long-ſufferlead the world to Repentance, and make men wiſe for their latter end; They can have no pretence that God ishard Master, for he is before-hand with them in his wages; allare, or have, they receive from him, and from him only: They cannot ſay, but that a Lord who is is ſo liberal unto them while they continuefavourable Benefactour unto them, would they once undertake his Serinviteth them from earth to Heaven by his bounty: Surely, He whoabundance of all outward bleſſings unto theſe Sons of Belial, hath unſearchable Riches in ſtore for his adopted children: Yea, God draweth theſe proſperous ſinners with the cords of a man, he would (if they would themſelves) overcome them with
kindneſse, he would by temporal merciesſpiritual; now, if Jeſurum
kick bewaxeth fat; if he ſcorn
Heaven, becauſe he hath the world at will; if he diſclaimbreath of the Almighty,
lives, breaths, and hath his very being; if the more good God giveth him, the moreungodly he maketh himſelf; is it poſſible, that this wretch ſhould have no trouble of heart? I tell you, it isnothing
can ſatisfie the heart of man under that God who made mans heart, it is impoſſible, that, any heart which deſpiſeth Godall that heart can wiſh; true, but, the trouble of his heart is, his heart isſlave to his own unruly paſsions; He liveth at
eaſe (you will ſay) yea, but hewearieth himſelf to work wickedneſſe: There is no end of his Riches; true, but either hiscovetous mind abideth unſatiable, or elſe his prodigal ſoul knoweth not how to
abound; No marvail then, if the heart of proſperous ſinners be trouproſperity
deſtraction; give Alexander more worlds to conquer, or herich, God ſendethempty away: Proſperous ſinnersluſt and have not; they have, and yet they luſt: They are juſt likechildren in coats, then, moſt froward, then moſt unquiet, when leaſt under tuition: Give a Child his ſelf-will, and the whole houſe is too little to hold him; juſt ſo, let an ungodly wretch
jollity of his ignorance, in the madneſſe of his Riot, in the beaſtlineſſe of a carnal life, or in the pomp and vanity of a ſinful world, and he turneth every whit asmonſtrous as the peri-wiggs of hair which many Ruffians now adayes affect to trouble their heads, and hide their ſhoulders with. Fooliſh creature, he is troubleſome toAmbroſ. offic. l. 1. c. 12.
phantaſtical, that what apiſh apparel to ſhackle himſelf with, he conſulteth his Taylors folly; ſo luxurious, that of what Diſh to eat, of what Wine to quaffe, neigluttony, nor his drunkenneſſe can rePaſſe time he would, but canrob him of the morrow; Mind him of his wealth, and uninſult, oppreſſe, covet, or fool away, as well his Revenues, as his health, Reputation and Time, he is no body (as heAuguſtin.
heart of a proſperous ſinner be troubled, ſince Pride ſwelleth and paineth him; Idleneſſe diſtracteth & wearieth him; Worldlymindedneſſe cloyeth and choaketh him; alas, he is ſick of himſelf; his heart is troubled meerly for want of troubles; and y etlet him know, though all the flames of Hell heat that iron hot
ſeareth his ſhipwracked conſcience, though his conſcience wax ſounnatural that it neglect to accuſe for particular ſins; yet, in the general, his heart
condemneth
him; he hath within himſelf the ſentence of death eternal; no favour he deſerveth, and none he expecteth; I ſay, the expectation of the wicked is
wrath, wrath to come; and, even in this ſenſe, his heart is troubled; I ſay, as the Spirit of God witneſſeth
ſealed unto the day of Redemption; ſo the Spirit of wickedneſſe witneſſeth unto him who doeth deſpite unto the Spirit of Grace, that he hath
Secondly, If no ſin, ſaithAuguſtin. de Civitate dei, lib. 1. cap. 7.Auguſtine, If no ſin were openly puniſhed in this world, the Divine Justice would not be believed. Beloved, this is one reaſon why the ſame God, who paſſeth by ſome foolhardy Unbelievers with aſevere neglect, maketh other Unbelievers dailyexamples of his diſpleaſure: As the Almighty fatteth ſome Bulls of Baſan againſt his laſt
ſlaughter: As, by way of ſtratagem, the Lord of Hoſts
the very pit of Hell it ſelf ere ever he ſet fire unto histrain of Gun-powder; As the indignation of the provoked God doth, inmere wrath, forbear till Doomes-day before he puniſh ſome; ſo he walketh as contrary unto others aswalk contrary unto him. He giveth them to
avenge their Creatours quarrel againſt them, if he once ſpeak the word: If God ſaith,Surely your iniquities ſhall find you out, full ſoon ſhall the iniquities of their heels
overtake them: All the worldly wiſdome ſinners upon earth have, ſhall notout-wit Gods all-ſeeing Juſtice: and, if God ſo pleaſe, the world ſhallſcarcity, in vain ſhall the Defrauder, Oppreſsour, or Thief heap up unjuſt gains; If God caſt but half
an eye upon his Babel, in vain doth the Worldling build high comforts upon his ſandy Foundation: If Godſtir up the Spirit of his Prince, of his Kinred, of his Family, of his trueſt Friends againſt him, in vain doth the man-pleaſer truſt in the arm of fleſh: No marvail then, if the recompence of vanity be vexation of ſpirit; no wonder, if they that ſow the wind, reap the whirlewind; if they who provoke God, provoke him
to their own hurt: Every affliction which exergrievous for the preſent, how much more judgement for ſin, as judgement? If Godbreak the pride of mans power, man ſhall ſoonpine away in his iniquity: If when ſinners turn from the Lord, the Lord will not
be with them; the ſound of a ſhaken leaf ſhallpricks in the eyes, and thorns in the ſide: He can, ſo often as pleaſeth, bothappoint terrour, and cauſe ſorrow: Fooliſh perſons are plagued
by reaſon of their offences. Now, if God will by his temporal judgementsmagnifie himſelf, and ſanctifie himſelf, that he may beknown in the eyes of the Nations, there is nothing more natural then that he who ſuffereth for his ſins ſhould findeLet his heart be troubled.
Thirdly, Who ſo doth what is Right, but not with an upright mind, hath a mind to be troubled: If Machiavel hath the policy to attain not vertue it ſelf, but the appearance of vertue, I rather pity thed envy him; fool that he is, while he fancieth the exerciſe of Vertue burdenſom, but the credit of it beneficial, he is a contradiction unto himſelf; Puſillanimity
diſcretion drave him upon theſe ſhifts: Where the heart is divided, it isfound faulty even unto it ſelf: Reaſon tela
heart and a heart can never agree together: if the double-minded man be unstable
in all his wayes, it is impoſſtedfaſtneſſe of his own, and muſt therefore expect to continue unſetled: Beſides, The Hypocrites attempt is, of all undertakings, the moſt irkſome; The behaviour of other perſons, is,Peribonius —ſuitable and habitual; but, this mans carriage, is, like that of aValla byLatinè reddendum eſſe hiſtrionem. Sculcet. in Matth. 6.5
forced becauſe mimical. Again, He can never enjoy his freediſguiſe; for while he ſo walketh, he ever and anon feareth to be diſcovered; and moreover, moſt equal it is, that he ſhould have vexation enough and enough, who had rather pleaſe
man, then God: Such a man, his Conſcience1 John 3.20
accuſeth him, becauſe he wittingly ſeemeth, what he is not; and again, the ſame conſcience condemneth him, becauſe he ſeemeth not, what he is. Once more; Whoſo would bear the world in hand, that he hateth what he vehemently loveth, and that he loveth what he vehemently hateth, may well complain of trouble of heart, for he is his own Tormentor. Knowledge
is eaſie to him that underſtandeth; and unto him who, like his God, affecteth plain-dealing and faithfulneſſe, ſincerity is pleaſant; but oh, the
Ʋnquothneſſe of an hypocritical conforbear ſin, not out of conſcience, but, out of craft; to perform duties, not out of obedience, but, out of ſubtilty; to force
for—ignoti nulla cumock-reading,
mock-hearing, mock-praying, mock-praiſing, &c. I ſay, to be religious meerly for profit, or oſtentation; to walkſpiritually on a carnal accompt; to profeſſe a form of that godlineſse, which the Soul naturally abhorreth; to boast of heaven, and dread hell; to pretend a love toward God, and todepart from iniquity, the name of Chriſt muſt needs be terrible: nor can he who ſerveth divers luſts, ſerve God in ſincerity, and with hopes of acceptance.wiſh (in the mean while) that there were no God; theſe, theſe are ſervitudes which the Devil himſelf was never ſubjected unto! Hell is ignorant of theſe torments! The Hypocrite is ſo very a fool, that he thinkout-wit the only wiſe God. I conAug. Tom. 10. Serm. 4. de verbis Domini.God is infinitely wiſer then He, it can be no marheart be troubled.
Laſtly, Sometimes the wiſe and gracious God dothhumble, ſoften, and prepare [at leaſt, he would humble, ſoften, and prea ſoul for grace, by giving unto it a ſorrow of heart firſt; whetherproſperous as prophane, or as unproſperous as hypocritical. Manaſſes
Manaſſes.
ſpirit of divination unto a ſpirit of bondage, from a ſpirit of bondage unto a ſpirit of liberty; Thus, if the heart of unbelief be not in juſtice troufit it for deſtruction; it is in mercy troubled, that, troubles may fit it for converſion. What
that we know not now, but hereafter
ſhall know; He who hath mercy upon whom he will, andhardneth whom he will, weigheth
1 Sam 2.3 Quem locum, de divin's cogitaactions: He, at this preſent, provideth for the future; ſtoreth up ſometimes vengeance, ſometimes mercies: decreeth that before all Worlds, which either his ſeverity or his loving kindneſſe determineth to accompliſh indayes yet to come. Sirs, is any thing
too hard for God? Such, yea ſuch is the unſearchable goodneſſe of the moſt High, that the ſelf-ſame proſperities, the ſelf-ſame adverſities which formerly hardened, mayAmobius adGentes, lib. 3.
henceforward affect, and melt. Chyrurgeans firſt purge the body, and that done ſalve the lanced Ulcer: Before I was afflicted, I
went aſtray. If thou Lord ſayeſt Awhen thy judgements are in the earth, the
Inhabitants of the world learn Righteouſneſſe: Where thou ordaineſt peace, thereby the ſadneſſe of the countenance the heart is made better: By providence, high winds blow upſeaſonable rains, and waters of affliction ſoftenfallow grounds. Whirl-winds, Earthquakes, and fire (theſe) theſe may be the immediate Trumpetersa ſmall ſtill voyce. If mighty ruſhings athe holy Ghoſt: Jonah had cauſe to bleſſe God, that ever the Seas werethe Law came, came
Thunder. True, vexation of Spirit dothgrace; a forerunner of it, itthat which is natural, afterward that which is
ſpiritual: Where worldly ſorrow wordeath, theregodly ſorrow may work repentance unto ſalvation: Pinch a man ſoundly in this ſleep, it is a marvail if heawaken not from his hypocriſies unto Righteouſneſſe: Would we underſtand it, the language of every trouble doth moſt plainThis is the
will of God, even our Sanctification: Ah, my Beloexamine
your ſelves whether ye be in the faith: Know, one main cauſe why multitudes who ſnatch up a form of godlineſse, have no victory at all over their troubles, is, They havetruſt in God, no truſt in Chriſt; a dead faith
Eaton deBaxter requireth. See alſo his Saints Rest. Part. 3. Cap. 3. Sect. 2.lively faith they never yet obtained. Sorry, ſorry I am to pronounce it, Of them whoname the Name of Christ, exceeding few depart
Damaſcen.
themſelves to Him; They are (moſt of them) ſapleſſe branches, Chriſtleſſe Chriſtians; nor is it any marvail at all, if every one who accepteth ſeeming faith inſaving faith, gain no victory at all otroubles of his heart.
Anſw. 3.ſeeming faith gaineth no vireal troubles, ſo true faith is then onlyEſay 64.7 Quid penna quae caret uſu?ſtirred up, and exerciſed: Faith muſtfight a good fight, if it will be victorious: Be Sampſon neſtout, eft-ſoon ſhall the Philiſtims overbetray his ſtrength: David was ſtrong in the Lord, and in the power of his might, and yet even Davids ſoul was diſquieted within him until heSibs Souls Conflict. Mr. Scudders Chriſtian daily Walk, and Mr. Symonds his Caſe, and Cure of a deſerted Soul. Mr. Youngs ViJoy in tribulation, by Phinees Fletcher.
renewed his truſt in God. Theſe Diſciples in my Text beDavid did, encourage themſelves in the Lord their God, you ſee how their heart was troubled: Had they foreſeen the Manſions in my Fathert Houſe; had they believed in Jeſus Chriſt as in their mighty Redeemer; had they believed in God, as theirpreſent help, they had, in all their troubles been more then Conquerers: A good ſure friend is a better help at a pinch, then
Francis L. Verulam
all the ſtratagems and policies of a mans own wit. Your half-faced Chriſtians lean upon Honor, Riches, Greatneſse, Friends, &c. as if theſe could ſuccour them againſt diſtreſſes; but, it is better to
truſt in the Lord, then to put confidence in all theſe together: Many were the Titles of the Emperour, but this one TitleFranc. L. Verulam. Pſalm 34.2King of France, diſtinctly anſwered unſaving faith alone afall the advantages of this world can be able to ſupply againſt any one trouble: Jehovah
Shallom: a faithSee Triumph of faith, by Tho. Goodwin, and Capels Temptations. Luke 12.15
ſpringing from Chriſt, and aſcending to Chriſt, overcometh all tempdarted upon us by Satan, or heaped upon us from our own ignorances, ſloath and corruptions; or, brought upon us more immediatly from the good Hand of our God. Brethren, a mans life conſisteth
Beda Exhort. 3.7.
not in the things which he poſſeſſeth, butSee None but Chriſt, by Mr. Wall.the life of faith. Dearly Beloved and longcomfort? would you find ſtrong conſolation? Loe ye here: Taſte and ſee: Sirs, here is life, life more abundant: O all-ſufficienr God, O God and Father of Jeſus Chriſt our Lord, In the multitude of my thought within me thy
comforts delight my Soul: I find here Comfort for the moſt deſperate Caitiffe, and comfort for the broken Spirit: Comfort (I ſay) for the heart of unbelief; but, for the ſound Believer, the Life of Comfort.
Firſt, Comfort even for the heart of unbelief.
He that believeth not,
viz. againſt their Unbelief.is
condemned already, becauſe he hath not believed in the Name of the only begotten Son of God: yea, but [as deſperate a ſinner as thou art] this is thy comfort, that, the very circumstances of this one Text alone, mind thee, invite thee,
urge and conſtrain thee to believe in Jeſus Chriſt as ineven thy loſt Soul. Here are four circumſtances, within the compaſſe of my Text, which do, in Chriſt his ſtead, beſeech thee to be reconciled unto Him.
1 Circumstance.
main occaſion of all theſe troubles,
viz. Jeſus Chriſtsmade an offering for ſin: His hour was come: and it wasineffable ſufferings, that He here engageth his Diſciples, Let not your heart be troubled. Sinner, Bethink thy ſelf: Jeſus Chriſt his ſufferings
thy pardon. Come unto him, thou that art heavy laden
Chriſt will eaſe thee: Hate ſin, that ChriſtLord Chriſt ſuffer the death of his body, and the fierce wrath of his own Father, all to keep thee from Hell, and wilt thou again pawn thy Soul unto the Devil
fire and brimſtone
everlaſting darkneſſe ſuch flea-bitings? Are Peace and Glory andeverlaſting Joy ſo contemptible, that, whatſoever the Son of God hath ſuffered, ſhould not at all concern thy ſoul? Caſt off thyunprofitable ſins: for, for Thee Chriſt dyed; Thy, Thy Soul, the Mercifull Jeſus would pardon! Thirſt,impute it: Jeſus Chriſt hathborn thine iniquities; and wilt thou pluck them from off His ſhoulders, to (athine own? Oh, raſet thy face toward Heaven; and look, look up, upon
Him, whom Thou haſt pierced: Let Chriſt but ſee onceof the travel of his Soul, and He ſhall be ſatisfied, and thou too. The Son of God dyed, and dyed to ſave thee from thy ſins. That is one Inducement to forceheart of unbelief, to ſeek the Lord while he may be found.
2. Circumstance. Although this was,the ſame night wherein he was betrayed, from the beginning of Chap. 13. unto the end of Chap. 17. Chriſt taketh much thought, not for his dying ſelf, but for his ſinfull Diſciples. Sinner, it will not repent him that He layed down his life for thy ſake, if, where He hath layed it down, there, thou wouldeſt take it up: for thy preſervation he is ſolicitous, for his own he was not.
3. A third Circumſtance.
Evangeliſts,
faithfull Pen-men Jeturning of his bowels, the unboſoming of his loving Kindneſſes! ſo choyce a portion of the Goſpel. as is this, He peculiarly reſerveth for his fitteſt Pen man! His boſome Evangeliſt, his beloved
Diſciple, his darling JOHN ſhall be the Author of this Evangelical Scripture; and (this) purpoſely, that, ſuch a deſperate Caitiffe, as thou haſt been, maybelieve, and conceive hopes.
4 Circumstance.
tender compaſsion of Chriſt Jeſus over the preſent troubles of theſe Diſciples hearts.melteth to ſee a wound lanced, will never have the power to ſee a Sword ripping up thine entrails: What troubles theſe Diſciples here met with, were but only the troubles of this world; yet (ſee here) the ſwooning of Chriſts bowels! (Tell me) Would not Jeſus Chriſt endure, that theſe ſhould perplex their hearts; and will he take any pleaſure in the eternal torments of thy loſt Soul? (Believe it) the merciful Jeſus doth not willingly afflict. To, be gracious he waiteth; at thy death he aimeth not. Thy Spirit had long ſince failed before him, had not He forborn to ſtrike; I tell thee, Thy caſe, thy ſtate of unbelief, is ſo deſperate, that, God deferreth his juſt anger unto the very laſt minute! He knoweth, ſhouldHell once, thou art (then) a loſt man for ever: After death, no redemption. Thy ſins are ſo great, that Chriſt would (if poſſible) forgive them; although thou imaheal all thy back-ſlidings, leſt otherSoul, thy wretched Soul, ſhould, unto
all eternity be tormented, miſerably tormented in Hell, in the nethermoſt Hell. If the Diſcimove Chriſt unto compaſsion, know, the vengeance due unto thy ſins pierceth his heart; Shouldeſt thou to Goale once, thou wouldeſt be ſure to be condemned and executed; wherefore, ere ever thou art questioned for thy life, Thy Jeſus would proKings pardon: nay, He hath procured it, and willeth thee to accept it upon the Kings terms. Sinner, if thou haſt grace to believe any one of theſe Circumſtances, theſe Circumſtances will be unto thee Life from the dead.
Secondly,Life of comfort for Believers.
Firſt,againſt all worldly diſtreſſes,
the afflictions of the Righteous are
many, yetthink not that ſtrange. True, [as A Child of God in the anguiſh of her ſpiritG. C. in his Epiſtle before his SerA. Childe of Northwick Worceſterſhire.
A ſharp Viſitation ſeemeth to ſignifie diſpleaſure: but, Let not your heart be troubled; For
The very ſame afftictions are
accompliſhed in your Brethren: No temptation can take you but ſuch as is
1 Cor. 10.13 Bonus quicquid accidit ei, aequo animo feret. Sen. Epiſt. 7.
common unto men, nay, unto Saints. Art thou afflictAnſw. So were Chriſts choſen DiſLet not your heart be troubled; I ſay,touched with a ſenſe of our infirmities. Who is afflicted, and heburneth not? I ſay, In all thine afflictions thy deareſt Brideis
afflicted with thee: He, in this Text, forgat his own ſufferings (alSibs Sermon on John 14.1bringeth the trouble, layeth this command, Let not your heart be troubled: Be ye ſure now, He whoa way for thytemptations eſcape, racanſt not
well bear, ſhall never burden thy feeble ſhoulburdenſome; I reckon that the ſufferings of this
preſent life are not worthy to be compared with the glory which ſhall be revealed in us. What, yea what, are theſe light afflictions which are but for a
2 Cor. 4.17
Jac. Capellus. Oſtendit hoc nomine Apoſtolos Deo fiZegerius.
for the preſent ſeen ſo grievous, were worthy to be compared unto the Joyes that are ſet before us: yetbelieve in God; God is
King of all the earth; Again, I ſay, believe in God, Faithfull are the
wounds of a Friend. I know, O Lord, that thy Judgements are true, and that thou in [4] very faithfulneſſe haſt afflicted me.
Believe alſo in Chriſt: In Him thou mayeſt find peace: Heovercome the world for thee: He hathgiven thee an Example ofpoſſeſsing thy Soul in patience: His peace hegiveth ungiveth, that heleaveth with thee: He putteth that into thine eye which will make thee ſee the better; ſoweth that in thytears which will bring forth fruit to thine accompt, even the peaceable fruits of Righteouſneſſe. Once, Jeſus Chriſt doth in thy ſufferings give thee theCredit, the Reputation, the honour of having a fellowſhip in his ſufferings.
A ſecond Life of Comfort here is,namely,
Grotius in John 14.1.
Death of our Friends. Thou, who art a follower of God, art thou troubled on every ſide? So were theſe Diſdiſappointed of worldly hopes? So were theſe Diſciples: Is ſome dear Friend deceaſed? Loe, theſe Diſciples weredeareſt Jeſus. What it was to be bereaved of ſo good a Maſter, you haveviz. p. 235.whom
Soul had found, Him who
was dead and is alive, and behold he liveth for evermore! This, this is much, very much! One would think, if at Christ his death his Diſciples hearts were troubled, they would have been, at his
aſcenſion, troubled much more. Did I not ſay unto my Lord
Do not deceive
me? If, when Christ dyed, all their hopes
dyed with him; then much more, when he aroſe, their hopes
revived alſo; Conſider (now:) For Jeſus, after that he had overcome death, to depart from his Diſciples again, to depart from them now no more by a neceſſity of death, but, during health and life; to aſcend from themriding in triumph, of hisv. 9, 15accumulated Hoſanna's; of his declaring, and owning of himſelf to be theKing of the Jewes, the long expected
Son of David; yea, theonly Son of the great and only God; Loe ye, here, a tryal! yet (ſee!) when this dear, this potent friend; thus unexpectedly aſcended, I ſay, when the moſt loving Jeſus moſt unexpectedly departed, his Diſciples which had formerly drooped, were now ſo far from being at all troubled, that they werefilled with great joy. Conſider, conthe God of all fleſh taketh away from us our beſt, our nearest friends, he can [and if we truſt in him] he will, leave a greater comfort
This for the death of others:thlne own death thythe darkneſſe of the ſhadow of death thy diſFear thounone evil: He
taught thee to live, will
help thee to dye. Women bring forth in ſorrow, but it is to their comfort; for their repeated pains in Child-bearing
fearful Sex how to overlook a leſſer pain, namely, that of death. As when the Moon, ſo when the ſoul is in the change, ſhe is then neareſt unto the
Sun. When Chriſt came from Bozrah, his dyed
Garments drew the
1 Cor. 15.56 Fiducia ChriſtiaTertul. de carſting out of Death: and as of the fleſh of Adders are made Antidotes againſt poyſon, ſo of that ſting is now made a Cordial for the deceaſing Pargape, like the red Sea; mean while it maketh way for our more ſpeedy coming unto the promiſed Reſt. Chriſt was placed within the Grave, that weReynolds his Churches Triumph over Death.
ſtep over it with eaſe: The Believer, now a dying, is onely paſsing from death to life; nay more, from the death of ſin unto him who is
The Life. The Earth provideth a Reſt for our Bodies; the Heavens contain a Reſt ſo our ſouls: but, Jeſus Chriſt will be a Reſt unto them both. True, Death
paſſed upon all theſe Diſciples: This
ſpake Chriſt, ſignifying by what death he ſhould glorifie God, viz. Peter was to put off his earthly Tabernacle
ſhortly: As for St. James, he waskilled with the Sword: Great, very great,Apoſtles; but notPrinces, ſo] THEY muſt dye like men: A Believers Comfort ishe ſhall not dye, but, that he ſhall not dye the everlaſting death of common men. Of the beloved Diſciple himſelf the Lord Jeſus never ſaidhe ſhall not dye; but Unto him he ſaidIn my Fathers Houſe are many Manſions. The leaſt child of God can nowfetch a ſtride quite over Hell. There is now but a ſtep
between us and Death, andnot a ſtep between Death and Heaven: Death is ſwallowed up into
Victory, that is (as the phraſe importeth) into Eternity. Could we not ſtep beyond Death, the foreſight of Death would ſting us unto the very heart; but Jehovah
Shallom: Faith vieweth every thing in the words of Jehovah, who giveth being unto every Promiſe. The mighty Jeſus is aſcended; nor is it poſſible toBernard.
redeemed fromRedeemer; a Chriſtian from Chriſt his Lord; a member on earth fromThe Head in Heaven. Wherefore [unleſſe thy heart be a heart of Ʋnbelief] Let not thy heart be troubled; Believe in God, believe alſo in Chriſt: Is thy deſire toward thy Saviour, thy Savireacheth forth his hand; It ſhall be unto thee no trouble at all todeath, which of an old enemy is made a new Friend, unto life now, no more mortal, but everlaſting. Is thymidnight
ſoul upon departure? Let her go forth to meet him whom her ſoul loveth; Behold her Bridegroom cometh: yea, rather isalready gone, goneprepare a place for thee; I ſay for thee: In my Fathers houſe are many Manſions; and becauſe many oneVerily, there remaineth, a
v. 3.
ut c. 12.32. valet poſtquam. Act. 1.11. redGrotius in Joan. 14.2, 3, 35. Heb. 4.9. See Mr. Baxter his Saints everlaſting Rest.Reſt for thy ſoul; into thy Fathers boſome reſign thy ſpirit.
4.thou ſhalt dye in the Lord, but, that thou dost live in the fleſh: I ſay, not the ſhadow of death, but, thebody of ſin diſheargracious ſoul: Give me any death but the death of ſin! To do evil is todepart from God, and this is indeed aſad departure; for this, Let your heart be troubled, provided your trouble be a ſanctified trouble; ſuch a ſorrow ſhall be turned into joy, into a ſpiritual joy; inaſmuch as, from this Goſpel, you, who believe, mayſuch ſtrong conſolations. Thou broken and contrite heart, as aſſuredly as thou mourneſt, thouv. 2.57.15. Luke 6.20, 21comforted: Watch over thineown ſin; Give thy ſelf
unto prayer, Be ever
upon Duty, Exerciſe thy
ſelf unto
godlineſſe; Giving alldiligence, ſtrive to grow in grace and in the delightfull knowledge of Jeſus Chriſt our Lord; ſo doing, Let not thy heart be diſmayed: Know, Sin was ain Joan. 14.1
forſake Him, who hath loved and choſen us! To love our ſelves more then we do love him in whom the great God is ſo well-pleaſed! This, you will yield, is a very great defection; Hetaketh not up His Croſſe, his daily croſse, neither followeth Christ crucified into whatſoever perils this his crucified Lord ſhall conduct him (ſuch a one) is unworthy of ſo great, ſo good a Maſter; Whoaſhamed of Jeſus Chriſt, of him Jeſus Chriſt hath juſt reaſon to be more (much more) aſhamed! Meek he is, yet the wrath of this Lamb hath [as juſtly as] mercifully threatened, that, Whoſoever denyeth Him before
men here upon earth, him will He deny before his dread Father in heaven. In one word,Hell is a porfearfull; and fearfull were theſe Diſciples; nevertheleſſe, ſo far was Chriſt Jeſus from not forgiving them their treſpaſpreventeth them, Let not your heart be troubled. Whereloath your ſelves for your iniquities, loath your ſelves and them, more and more: Alas, noToad is ſo ugly in mans ſight, as mans venomous
nature is in the holy eyes of the moſt pure God: A ſinfull condition is anodious condition; wicked deeds are ſhamefull deeds; graceleſſe practices are wretched practices; practices, better becoming the Devils who are accurſed of God, then the Diſciples who were bleſſed of the Lord; Mean while, Give God the glory,
Gregorium ut clamaret, O Faelix culpa, quae talem mePet. Martyr. ubi in27.
arm is not ſhortened that it cannot ſave; He can remove from us as well all our ſtaines as all our guilt; He who delivered us from ſo great a death, could (had he ſeen cauſe ſo to do) have quite warded off the leſſer wounds; The Lord Chriſt could have ſtrengthened his Diſcibefore his Aſcenſion, as, after his Aſcenſion, he did; and (would he ſo pleaſe) He could, ſince Adams fall, make us, every way as perfect, as before that fall of Adam, we were: yea, he is able to make us both as unſpotted of ſin, and as gloriouſly gracious in this preſent evil world, as we ſhall be in the next; This he is able to do; but he, according to His wiſſeeth cauſe to the contrary; this, this alone may comfort us againſt our ſinfull nature, that God, the infinite God is wiſe; His wiſdome is a Believers comfort.
And yet, Why haſt thou made us to err
from thy wayes? Wretched men that we are, whence is it, that, the ſanctifying Spirit
Pet. Martyr. Lo. Com. Claſſis ſecnad. cap. 1. ſect. 25.
vile hearts the remainders, the dregs, the ſeed, the ſpawn of all uncleanneſſe and wickedneſſe ſoever? It was not, it could not be unknown unto the moſt holy Jeſus, how that Peter would deny him, or, how that theſe other diſciples would all of them forſake him: Fore-known unto Him it was, prevented by him it was not! Behold, O Lord our Redeemer; Thou haſt dyed for ſin, and yet ſin abideth in us! Thou haſt called us unto holineſſe, and yet we have no inherent holineſſe at all; alas, we continue above meaſure ſinfull! Lord, if thou wilt, thou
canſt make us clean: Our ſeet thou haſt waſhed; Whyour hands, and our head? Butbeggers muſt not be their own chuſers: Oh, wherefore doth living man
complain? What is duſt and aſhes, that any thought of hisreply againſt his King, and his God? Secret
cauſes (why, while we are in the fleſh, ſin dwelleth in us) belong unto Him; We may finde comfort from the reaſons which herevealed, whether in regard of himſelf, or in regard of us.
1. While He, as he is God the Father,
juſtice unto his mercy, &c. in creating light out of darkneſſe;
good out of evil: order out of confuſion; peace out of guilt; grace out of ſin; and out of diſhonour, his moſtGlory.
2.God the Son [Son of the Father, and Son of man too] he magniauthority which the Father hath put into his hands: All power was
given unto Him; and it is fit, thatwork of his Creation, hefree agent, forming many Creatures quite void of life, many capable of life: aa power vegetative (as that of Herbs, Trees, &c.) but not ſenſible; to others (as that of brutes) a power both vegetative and ſenſible, but not rational; but, unto mankind he giveth a power vegetative, ſenſible, andreaſonable too: Juſt thus, the Son of man (to ſhew how abſolutely his elect Veſsels are
at his pleaſure) His pleaſure is, that man before his ſouls converſion
void of all grace, but full of all ſin; and ſhould, after his ſouls diſſolution
void of all ſin, but, filled with all grace; but, ſhould be from his ſouls converſion to his ſouls diſſolution
ſin aſſaulting, and Grace aſsiſting.
3.God, the
Holy
Ghoſt, he keepeth man
from falling, raiſeth man
when fallen: The preſerver of men, delighteth
in the habitable parts of the earth; and ſince this is his will, even
our ſanctification, He will not fail of his Will, if we
1.demeanour of Gods Children under their corruptions,
juſtifieth the ſeverity of God againſt Reprobates: We are Gods witneſſes: Are
Ʋnbelievers ſinfull? ſo are ſound Believers; buthigh hand, not with that greedineſse, not with the like preſumption, fearleſneſſe, ſhameleſneſſe or impenitency: When we commit evil, there is (ſooner, or later) ſome regret, ſome remorſe, ſome compunction, ſome miſ-givings in our conſciences: St. Peter
forſake Christ, but the Diſciples hearts are troubled: Alas,viz. The
haters of God ſhall be found lyars: They ſhall not ſay, wepleaſure in our evil doings, which the unbeliever ta
2.from what everlaſting burnings we are reſcued. Unto which of the Angels ſaid he at any time, Thy ſins are forgiven thee? If the men of Jabeſh muſt loſe every one their right eyes
v. 9 with 2 Sam. 2.4lives were given unto them for a prey. The Lords mercy it iswe are not eternally conſumed.
3.from what anexceſſive ſinfulneſſe we are delivered; Slay them not, leſt
my people forget it. Are the imaginations of our heart evil, continually evil? Bleſſed be our God that they are notmore evil. I thank my God,
through Jeſus Chriſt our Lord.
4.ſerve divers luſts? Who would love a falſe heart? Who would mainenmity againſt holineſſe? Who would make proviſion for that fleſh which warreth againſt his ſoul? or cheriſh thoſe affections which luſt againſt the Spirit? yea, who would combine with Satan againſt God?
5.ſin
Eph. 5.1.proveth us. VVhat thanks is it unto the Sun, that he
neceſsity of Nature compelleth the Sun to be as he is, and to do as he doth: I ſay, the Sun doth never run, nor ſhine upon choyce: But our God (who worketh in us all our holy deſires) ſetteth before us, as well evil, as good: that. weAuguſt.
comfort of chuſing the better part. Since God worketh in us both to will, and to do, then, when we loath our miſ-doings, we know whom we are for: Did no ſin dwell in us, it would not then appear to us that we follow after Righteouſneſse for our Gods ſake, We ſhould then loſe that ſatisfaction, which we now partake of. Namely, while our hearts aſſure us, that, we hate every falſe way, [hate ſin, as ſin; nay, as our, nay, as our Gods enemy] we can then conclude [we can then unto our Joy conclude] that, while wein the mind ſerve the Law of God, His we are
unto whom we obey. By this we ſatisfie our ſelves; Here
6.forwardly Diſciple is therefore ſufChrists ſtrength, but upon his own: Not I, but
grace: The affrighted Child clingeth
delightfully upon his moI have ſet the Lord alwayes before me, becauſe he is at my right hand, I
ſhall not be moved; I live, yet not I, but
Chriſt liveth in me.
7.His grace is
Ambroſ.
ſufficient for us: Of Chriſts fulneſſe all we receive
grace for grace; either grace pardoning, or grace aſſiſting. God would never have ſuffered Adam to have forfeitedReſt for his Saints. Let Lazarus ſleep,
awake him: Sin deſileth, but the Fountain opened
unto the houſe of David waſheth out all our pollutions: Our ſpirit within us is wounded, but, there ishealing in Chriſts wings: and, as we have ever need of pardon, ſo theThrone of grace is never taken down: The Child that cryeth ispitied, nor is he ever more indulged thendiſeaſed; Surely I
heard Ephraim bemoaning himſelf: We are ſuſfered
to thirſt that we may drink abundantly: Food is pleaſant untohungry Soul, and Wine refreſheth thefainting ſpirit: If you ſee Peter weeping bitterly, obſerve Jeſus Chriſtwiping away his tears: Peradventure the Diſciples hearts are troubled on purpoſeſpeak comfortably unto them.
8.Righteous
ſhall rejoyce when he ſeeth the vengeance: for, by this we know
that God favoureth us: I ſay, we eneye may ſee our deſire upon ourEnemies. We lye in ambuſh to take the accuſer of the Brethren in his own malice: We are ſet to ſtrive
againſt ſin, that, the Captain of our Salvation, may take our Adverſary in his ownGreg. mor. 24.5. Revel. 12.10
stratagems: At Doomes-day, Satan ſhall know, to his coſt, that it was his good will (6) to have ruined the Elect of God; for every wound, every bruiſe, every ſcar which lighteth upon us here, he ſhall pay dearly, at long running; Every fall which he giveth us, ſhall be his own, one day: He ſhall be talked with, in the end, for having dealt ſo deſpightfully with our Fathers children: Let us therefore, refiſt unto blood, ſtriving againſt ſin; The Lord of our hoſts, he is the defender of our faith; It is unto us a pleaſure to fight under the banner of Chriſt Jeſus our Lord, foraſmuch, as, in Him, we are more then Conquerors.
9.demerits
loving-kindneſſes of our Redeemer. VVill theſe Diſciples forſake Chriſt, deny Chriſt, &c. and yet may not their heart be troubled? By this we know that Jeſus Chriſtfreely! Herein is comRich Bridegroom of our Souls, loveth His Spouſe as well in ſickneſse as in health; He taketh us with all our faults; He loveth us, not for our ſake, but for his own; He loveth us, meerly becauſe he delighteth to love us.
10.Conqueſt,
Crown; no Victory, no conqueſt; no fight, no Victory; no ſin againſt which to ſtrive, no fight; Behold now (O ye mortals) it is a favour if we are ſingled out to be of the forlorne hope; a favour, if we are allowed to ſtrive againſt that evil which the holy Spirit of our Alovercometh for us; The gracifighteth in us, and for us, purpoſely that he may reward and crown us according unto (our, rather according unhis Victories. So dealeth the moſt lilittle children; We finde employments for our very little children, not for any ſervice which little Infants can do us, but, for that we do naturally delight to give them all poſsible encouragement: We do every minute put them upon duty, that we may every miRewards. Oh, my Betroubles, in theſe Diſciples hearts, are abundantly recompenced within theTertullian, Scorpiaco.
manſions in my Fathers Houſe.
Probably,do, or can: but, that all of you may henceforward, encourage your ſelves againſt the ſins dwelling in you: you will, henceforward,in even one
and the ſame breath, the mighty Jeſus, both forewarneth
Peter, thou ſhalt deny me thrice, and forearmeth Peter, Let not thine heart be troubled. Now, as here is life of comfort againſt our inherent ſilthineſſe, and ſuperfluity of naughtineſſe; ſo here is ſtrong Conſolation againſt our decay and want of grace. When theſe Diſciples wereforſake Chriſt; when they had heard, withCephas ſhould, thrice at once deny his Maſter; then there aroſe in their heart fears and jealouſies, doubtings and deſpair; They then began to ſuſpect, that they ſhould fall more grievouſly then Peter; but, Jeſus Chriſt doth (you ſee) ſupport them. Saith ChriſtMat. 26.31 praedixi. Tirinus in locum.
Let not your heart miſgive you; Have an eye unto the manſions in my Fathers houſe: Believe in God, he is able
to keep you from falling; Believe alſo in me, my grace is ſufficient for you: Be ſtrong in me and in the power of my might; Of my fulneſſe, ye ſhall all receive grace for grace; ye ſhall do
all things, ſo far as I ſhall ſee cauſe to ſtrengthen you: Wherefore, Let not your heart be troubled.
6.eſtabliſh you who believe,againſt fear of falling away finally: What manner of perſons ought we to be in all
holy converſation and godlineſſe? Brethren, hardly any one thing doth
a
miſtruſt of failing, a fear of not enduring unto the end: But, this Goſpelwhom Chriſt loveth, them he loveth unto the end; a good work by him begun, ſhall be performed
Aeſchylus in Inferiis.
entreth, there he dwelleth, he never faileth, never leaveth, never forſaketh any Diſciple whichcompaſsionate Jeſus thus treating theſe Diſciples, Anon, you my ſheep will be ſcattered then, when I am ſmitten for your tranſgreſsions; you will then forſake me when I am ſuffering for you: you will not perſevere in your intention, but I will not be inconſtant unto mine: you will be aſhamed of me and of my Croſſe, but I will not be aſhamed of you and of your backſlidings: you will contract guilt upon your ſelves, but Let not your heart be troubled: Ye believe in God that he can forgive ſins, believe alſo in me that I will remember your iniquities no more: Though you run away from me, when I ſhall
go into Galilee, I will
ſend after you; Though you be overtaken in an offence, ye ſhall not
dye in your ſins: But what need have we of any ſuch Paraphraſes? Dearly beloved, Jeſus Chriſt afto prepare a place for you; Wherefore, although now for a ſeaſon, if need be
diſtruſtfully troubled; queſtionleſſe, He who is long ſince gone to prepare a place for you, willguide you by his Counyou into glory; He will at the time appinted [therefore
appointed becauſe opportuneſt for your condition] welcome you unto the manſions in my Fathers houſe.
7.againſt all your tryals whatſoever: Be your tryaltribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or peril, or ſword, or law-ſuits, or bodily infirmities, or ſpiritual infirmities; be your affliction either your death-approaching, or life-prolonged; be diſcomforts from things preſent, or from things to come, in all theſe you are, all of youa Sanctuary for your troubled ſonls;
Let not your heart be troubled: Ye believe in God, believe alſo in me. In my Fathers houſe are many manſions.
Should the whole world threatten a deluge
ſmall portion of
holy Writ, would, like the
Ark of Noah, provide for us a&c.
lower, a&c.
ſecond, a&c.
third ſtory. It is the exSt. Bartholmew, reported by1.
Dionyſius the Areopagite, that, The Goſpel is little, yet large: Sure I am, this Goſpel is ſo; This Text is a Text Royal, and reſemChriſts Diſciples unto Chriſts Vicegerent among us, our dread Soveraign, King CHARLES of that name the Second: This Text giveth you cauſe to be thankful all the days of your life, placeth you happy in three Kingdoms at once. In the Kingdom of this world, It removeth from you (whatſoever evil your preſent state can reduce you unto, namely) Troubles of heart; Chriſtus the bleſſings of this world, but ourKingdom of grace, It commendeth unprecious faith which the everlasting peace of the Goſpel requireth, Believe in God, Believe in Christ. In the Kingdom of glory, It prepareth unto your hand, thatbleſſed hope which the Holy Ghoſt Himſelf hath ſet before you, viz. The many manſions in my Fathers houſe. Fear not little flock, it isthree Kingdoms, three Kingdoms prepared for you! prepared for you from the beginning of the world!
Enter now into your Masters joys; but,Be thankful unto him, and
ſpeak good of his Name. Since he whoſe Name isHoly, whoſe Name isJeſus, whoſe Name isJehovah, is themost high over all the earth, bleſſed be hisand let the whole earth be filled with his glory, Amen, and Amen. Amen
Bleſsing, and Glory, and Wiſdome, and Thankſgiving, and Honour, and Power, and Might be unto our God for ever, and ever; So be it.
Now, that ſo it may be;
FIrſt, I ſhall determine in what ſenſe God,
may be ſaid to be glorified.
Secondly, Since our glorifying of God is the whole Duty of our whole life,
what great reaſon all of us ſtill have, still to gloriſie this King of glory.
Thirdly, That our hearts,theſe Kingdomes within my Text, ſince, travail through them, I can not.
Beloved, Theſe three generals are the particular limits of my remaining Diſcourſe; the which our God [the God of all grace and glory] ſo ſanctifie unto us all, that his moſt bleſſed Name may be, by every one among us, more and more abundantly glorified.
GOD is ſaid to be glorified both by Himſelf, and by his Creatures:
1.By Himſelf.
If we caſt into the Ocean one only ſpoonful of water,
drop of a bucket, we thereunto add; becauſe, although the Sea be great and wide, infinite it is not: but, unto Gods eſſential glory none can add; for his glory is, likeAcquaint thy ſelf with God as be is deſcribed by B. uſhers folio. Chriſtian ReligBiſhop Baily his Practice of Piety, Mo nay his Trularger Catechiſm, or ſuch others; for, It is life eGod. viz. Velunglory, or bleſſedneſſe (that I may not ſay delight, or content) unmoſt infinite God, then it is for the darkeſt Dungeon to augment the brightneſſe, or for the blackeſt coal to multiply the beams of the mid day Sun: There can be no acceſsion unto his eſſential bleſſedneſse, becauſe he is
no acceſsion unto his glory, becauſe His glory is eternally the ſame!
In the ſoul of man the power of the Underſtanding, of the Imagination,
(1) Non est neTho. Aquinas. 1 â. q. 46.3. c.
Memory, abideth equally the ſame, whether what is undeſtood, conceived and remembred, be, or be not, produced in word, or wriglory of the Father, the glory of the Son, the glory of the Holy Ghoſt, was equally the ſame before all worlds, as ever ſince the Creation it hath been, and for ever hereafter will be.
The great God who, from all never-begun Eternity unto the beginning of time, took pleaſure in forbearing to make any Creature at all, did not at laſteternity of leiſure before; neither did his then Creation proceedAuguſt. de civitate Dei. lib. 12. cap. 17. With men, animae quieſcendo fiunt ſapientiores; it is not ſo with God.new intent, neither may we conReſt affecteth him one way, and his Work another; I neither was his Vacation idle, or his working painful: for, as before the Creation, he reſted working; ſo, ſince the Creation he worketh reſting: again, as at firſt in creating, ſo afterward in redeeming, preſerving, ruling, ſanctifying, &c. neither encreaſeth he his eſſential glory, neither changeth he his eternal purpoſe; He (in all
applyeth his eternal Will unto new workings: Asof him, and through him, ſo to him are all things; yet, of all thoſe things which he hath made, and doth govern, it is His Glory that he
needeth none. Wherefore, as it was of his free goodneſſe, that, he, in the beginning, created the world, ſo22. ae. q. 32. art. 1. ad 1. mum.
free goodneſſe it is that he (ever ſince) glorifieth Himſelf in them.
Then is God ſaid to glorifie himſelf when he vouchſafeth to manifest any of his excellencies, whetheruniverſally, by way of Redemption, Creation, &c. orparticularly, upon diſtinct ages, places, or perſons.
2.his Creatures God is alſo glorifireſist theWill, or diminiſh theſelf-glory of the moſt high God; yet on the other ſide, ſuch ſeveral prints and degrees of his goodall his works glorifie him as they concur with the good pleaſure of either his revealed, or his ſecret Will; thus, all of them more remar&c. of his providence; ſome of them; the power and ſeverity of his Juſtice; others, the Riches of his free grace and mercies.
Firſt,unſearchable co-operations, harmonious contextures, regulated contingencies, & ſim. Every creaexiſteth, and worketh after its kind, ſetteth forth Gods Providence; wheRivers as theyrun into the Sea, or the Sun as he knoweth his
going down; whether the Stars as they keep their due motions, or the Trees bearing fruit in their ſeaſon; yea, Angels (whether good, or evil) while they reſerve the na&c. and although man hathdiſtinct nature of intelligent ſpirits; the body of man, as it ſpeaketh the fleſh neither of beaſts, nor of birds, nor of fiſhes, but of men; likewiſe mans ſpirit, as it produceth the operations of the ſoul, not of a brute, but of a reaſonable Creature, do (all of them) after the ſame manner as all other CreaTho. Aquin. 1 a. q. 8. 1. c. 4. m. UIdem 1 a. q. 19. art. 5. c.
Phyſically, or Metaphyſically conſidered, the worſt of men and the worſt of Angels, by performing that whereunto their nature was ordained, and in obſerving (after their kinds)
ocult lawes of their Creatour, glorifie Gods Providence; that is, they expoſe an open view of it untoper totum. Pſalm 139.14 Revel. 14.7Creatures reaſonable and intelligent.
Secondly,as creatures, ſhew forth Gods Providence, although they mean not ſo; but, Reprobates, as Reprobates, though even they alſo mean no ſuch matJuſtice. St. Auguſtin rightlyAuguſt. de civitate Dei. lib. 11. cap. 17. and cap. 16.God would never have foreknown vice in any work of his, whether Man, or Angel, but, that He, likewiſe foreknew what good uſe to make of their bad conditions. His World, like a well compoſed Poem, is made the more graceful byAntitheſes, contrarieties, and things oppoſed. TheBernard. Serm. 3. in Pentecoſt.
good Maſon refuſeth no ſtone; The Lord for this purpoſeraiſed up Pharaoh, that he might upon Pharaoh exalt his power: The World ſhall know that he is greater then all Gods: Whereby ſhall they know it? Anſ. In the thing wherein they dealed proudly, he
will be above them. The Lord, he, as heextracteth Oyl, ſo he forceth fire
wrath of man worketh Gods praiſe: The fiercer theblood-thirſtineſſe of the Horſeleech isskill
Phyſitian: Then when the Lordſtrong and terrible Nations unto fear and ruinous heaps, thoſe Nations, now no more ſtrong and terrible, ſhall gloviz. they ſhall make the ſeverity of his power the more conſpicuous: The mighty God, then appeareth like himſelf, when heover-toppeth haughty ſinners: He, as he is thefree Doner of good deſires, ſo he is thegreat Diſpoſer of evil wills: While men and Angels encline their free will evilly, he uſeth their evil wills
St. Auguſt. ubi ſupra.rightly and well. As the fruitful, ſo the dead and withered Tree ſetteth forth the heat of the Sun. His ſtrength is ſeen, as upon the melting wax, ſo upon thehardened mud. It is theReynolds 3 d. Serm. upon Hoſ. 14th. with the beginSions praiſes.
ſheddeth light upretribution at all; and that, where heal he doth not, there ſcorch he will. As he driveth wicked wretches upon thoſe iſſues which they never deſigned, ſo he bringeth upon them that end which he ever intended; as he hammereth ſtubborn Irons unto his more immediate purpoſes, ſo out of their obſtinacy he fetcheth praiſe. Although tranſgreſſtart aſide from the order of Gods Precompaſſe of his Providence; His merciful, his revealed Will they reſiſt; buthis juſt and ſecret Will they cannot go. I conevil practices which accompany unbelief, draw upon themſelvesthey, by their perdition
glorifie the juſtice of our God.
Thirdly,the works of God,
as they are His works
Providence; and whereas unbelievers, as unbelievers
ſeverity,
and justice; the free goodneſſe of God, that, principally appeartoward his Elect. Theſe, theſe, voluntarily, and intentionally
above all, and in us all; As the Reveſsels fitted by themfor deſtruction; ſo the true Believers of the Goſpel are made, by God, veſſels of mercy; God canBiſhop Reynolds ubi ſupra.light out of light, as he bringeth the light of the ſtars out of the light of the Sun; and God can bring light out of darkneſse, as at the Creafetch fire out of a flint, and from a burning coal; in the burning coal there is a meetneſſe for ſuch a uſe, in the ſtony flint no ſuch aptneſſe. Now, they beſt glorifie God, who are meeteſt to ſet forth his honour, and ſuch arev. 21. compared with v. 18.forceth his praiſe; from ſound Believers itfloweth kindly; The dreadful Name of Jehovah they exah upon neceſsity, theſe out of duty;
unaware to themſelves; Theſe upon ſincere choyce: The ungodly, although they mean not ſo, fulfill Gods ſecret pleaſure; the godly, with full purpoſe of heart obey his revealed Will. Creatures uncapable of reaſon, nor do, nor can know that they ſerve their Maker, whilegraceleſse perſons know they ſhould magnifie him, but, to magnifie him theyfaithful Diſciples of Chriſt, they (as they know that it is their duty, ſo) theydeſire to exalt his Name: Unto the glory of his bleſſed Name all the works of Godconcurre: but, the true Beaſſenteth, not only aſſenteth, but endeavoureth
&c. Beloved, in this ſenſe it is, that the Lord God dothweak Diſcourſe, ſtir up your pure minds to glorifie your God, the God and Father of our Lord Jeſus Chriſt, to whom, alſo, toAmen.
Now, God bleſſed for ever is glorified by us, in our words, in our works, in our hearts.
James 3.2.If any man offend not in word,
the ſame is
Manton. in loHomer.
hedged in our tongue with a row of teeth, all the teeth we have naturally ſuffice not to bite in our lips: He muſt have knowledge, thatſpareth talk: The tongue
Aug. Serm. 4. de verbis Domini.can no man tame; yea, though one ſhould skill with (5) David how to bridle the mouth, yet ſhould one pray with David to have a Watch ſet before the doors of it; alas, therewith we boast our ſelves, and therewith we curſe others: but how unruly ſoever this fiery member is, yet, its genuine and proper uſe, is, to bleſſe God: Other Creatures have tongues, but ſpeech is a prerogative peculiar unto Gods Image; we read of one only bruite thatſpake reaſon; but Angels, yea and God himſelf, them we often&c.
ſpeaking like us reaſonbelow an Angel as it is above a beaſt. With an artion earth, likeAngels in Heaven, bleſſe the God of all bleſPſalmes the ſweet ſinger of Iſrael calleth his tongue
glory; and, of thoſe four Pſalmes, two are, like the verſes of Pythagoras,
golden; ſo great a value hath the Holy Ghoſt ſet upon thoſe Pſalmes, which enform us wherein our glory lyeth, viz. in inſtructing, exhorting and edifying one another: in calling upon God
with our voyce, that is, (11) in glorifying of him with the beſt member
that we have. We ſhallkeep ſilence in the grave, but, theliving, the living they ſhall praiſe thee, O God. Guilt
fear,
extremity of grief may indeed ſilence our thoughts; but, the Believers guilt is rolled in the blood of Jeſus, his fearfulneſſe is removed by a truſt in his God, and his griefs are ſwallowed up in ſpiritual conſolations; So long as Hannah was in bitterneſſe of ſoul, ſheprayed ſilently; but, ſo ſoon as God anſwered her prayHer mouth was enlarged: Hapmaketh his requeſts known unto God, hathMartial. Qui aperto vivit voto: nec Labra movet metuens audiri. Seneca. Epiſt. 10.
to pray, another thing to pray with the voyce; ſo to praiſe is one thing, to ſing praiſe another: With the mouth
confeſsion is made unto God; In his Temple doth every man
ſpeak of his honour; I will ſpeak of thy Testimonies alſo before Kings, and
will not be aſhamed: With my mouth will I make known thy faithfulneſſe
to all generations: I have not hid thy Commandements within my heart: His praiſe ſhall be continually
in my mouth. In God we boaſt
all the day long. Theſe and the like Scriptures ſhew us how comely and pleaſant a Duty it is, not to ſtifle our holy thoughts within our breaſts, but to glorifie God in our words.
Firſt, When we ſo ſpeak, as they that muſtgive an account of every idle word.
Secondly, When, in a due manner, werebuke, reprove, inſtruct, exhort, admoniſh, comfort, &c.
Object. Am I my Brothers keeper?
Anſw. Who, exceptCain, would haveall members of one myſtical body, we muſtbuild up one another in our moſt holy faith; Iron
ſharpeneth iron; In living water, face anſwereth to face, and a
faithful Counſellour is life. Where is our delight, if notupon the Saints that are on the earth? In religious Conference, we do not ſo muchremove the doubts of oreſolve our own: we ſeem unto our ſelves as if unto us it weregiven, in that hour, both what we ſhould ſpeak, and what we ſhould anſwer: There is that
encreaſeth knowledge by ſcattering it: and, he that
watereth, ſhall be watered again: I exhort therefore, that in ourſpeech may be ſeaſoned with ſalt (I mean) withwhite ſalt: And [that, it may be good
unto the uſe of edifying, that, good words mayconfirm good manners] I more eſpecially entreat of you two things: The one, that you would know, and make known good Books: Meet upon the RoadPhilip, Acts 9.29, 30, met the Eu&c.
Title of ſome Treatiſe
v. 27thirſting ſoul, he may ſpeed the better for thy ſake, to life everlaſting. Holy Books arewell read, do make young men ſober, old men happy, poor men rich, and rich men honourable, as Diogenes ſpake of Literature. Legendi ſemper occaſio eſt, auPlin. lib. 2. ep. 3.
abiding helps, daily Counſellors, ready Phyſitians, Manna in a golden pot; eſpecially, in our Gilead, where Balm excelleth! Beloved, the garden of Eden, wherein we dwell, is a Paradiſe of all healing herbs, of exquiſite ſpiritual flowers, and of moſt angelical Roots; [Knew we how to ſort them to our uſe] there adivine Medicines, as natural infirmities! My ſecond reother mens works, but withown experiences: being converted your ſelves, help
Brethren; comwith the comforts wherewith ye your ſelves are
comforted of God. How do you? How doth ſuch, or ſuch a friend? is the form of ſalutation moſt uſual among us, yea, and moſt Chriſtian too; It doth or ſhould argue in us, not only afellowſhip, but afellow-feeling, not only a fellow-feeling, but ourwell-wiſhes, not only our well-wiſhes, but ourearneſt deſire to remedy, wherein we may, what we can. Beloved, ſincere friendſhip is inquiſitive after the health of the body, buthealth of the ſoul: You that ask me, How I do, if myſoul proſpereth, ye are glad of it: Oh then, what
ſins ye would have moſt prayed againſt, enform me; as likewiſe, what
graces you have moſt need of. What devices of Satan youback-doors ye have diſcotreacherous hearts, whateſcapes from temptation, whathelps to Repentance, whatadvantages towards Duty, whatſupports of faith, whatgrowth of grace ye have obſercordially impart unto your boſome-friends. So many of you as underſtand whatneighbourhoods of Piety, engroſſe not that experience unto your ſelves, which may beFreely ye have received,
freely give. The Lord is with them that
uphold my ſoul; Come and hearken all ye that fear God, I will declare what he
hath done for my ſoul. What ye believe, that enjoy; ye believe the Communion of Saints; in ſuch Communions our
Thirdly, When in the worſhip of the moſt holy God our ſelf-accuſations, confeſſions, complaints, interceſsions, ſupplications, and petitions are, for the matter and form of them, Scripture-proof, and go not out of
feigned lips; then dowords glorifie our God; and more, whenjointly with others, then when ſeparately by our ſelves alone; more, when inopen families, then, in our retired cloſets; more, when in ourpublique congregations, then, when in our private families. I was
glad when they ſaid unto me, Let us go into the houſe of the Lord.
Object. That houſe of the Lord was erected by Gods immediate command, our Steeplehouſes not ſo.
Anſw. 1. That Command waswritten for our learning.
Anſw. 2. As the Temple at Jeruſalem was aHouſe of prayer unto all Nations, viz. anEnſigne lifted up upon Mount Zion, to draw in all theGentiles unto the then true worſhip of the only true God: So among us, Houſes ſet apart for divine worſhip areGods witneſſes, and Enſignes ſet up to leave inexcuſable, may to reclaim Sectaries, Papiſts, Jewes, Turks, Pagans, and Atheiſts from the errour of their way, unto, pure worſhip of the God of truth.
Anſw. 3. It is fully asJewes to have theirSynagogues for the convenience of their divers Cities.
Anſw. 4. Compare Deut. c. 17.14. with c. 12.9, 10, 11, 12, 13, 14. In 2 Sam. 7. compare v. 3, 7, 10, with v. 2. and v. 6. with Acts c. 1.13. and c. 2.1. Compare 1 Theſ. 1.9.dumb Idols are like thoſe Cenſers, Numb. 16.37, 38, 39, 40. conCor. 11, 17, 18, 22. compare Eſay 66.1. with Hag. 1.4. and, although I know aſſuredly that the glory of the Goſpel conſiſteth not in pomp, but in truth; not in things carnal, but in things ſpiritual; yet compare Hag. 1.4. Prov. 3.9. Luke 8, 3. Rom. 15.27. 1 Cor. 9.11. John 12.7. 2 Cor. 8.9, 12. Phil. 4.17. with Pſalm 72.10, 15. and with 2 Cor. 3.9, 10, 11. Eſay 60.6. and 61.6. and 66.10, 11. and Hag. 2.7, 8. compare Philem. 19. with 2 Sam. 19.30.
Anſw. 5. In the room of the Levitical Prieſthood Jeſus ChriſtMiniſtery; in the ſtead of Circumciſion, he brought inBaptiſm; and, in the place of thePaſſeover he inſtituted his Holy Supper; Now, thoſe being required, it were ſuperMeſsiah yet to come, the Meſsiah being already come, God muſt much
Teſtament we ſtill have, and thatold, but a new one; If God take away the firſt, it is that he mayeſtabliſh the ſecond: If old things are paſſed away,
new things doth he declare.
Object. That Chriſt ordained a Miniſtery, Baptiſm, and the Euchariſt, we read; we read not that he appointed, Feſtivals, Meeting-places, no nor yet the Lords-day.
A. This new Covenant, which the Lord now maketh, puts ſuch lawes as theſeinto our inward parts; Should wegive thanks at the remembrance of his Holineſſe, and not ſecond Jewiſh rites with Chriſtian Feſtivals; the Sabbath celebrating the Creation, with our Lords day celebrating the Redemption; their Tabernacle, Temple and Synagogues, with our Churches ſet apart for divine worſhip, we ſhould deny our gracious and merciful Lord the tribute ofreaſonable ſervice.
Object. Unto a publique worſhip we aſſent, but not unto ſet-forms.
Anſw. 1. Divine Worſhip without ſet-forms will ſcarcely deſerve the name of a publique worſhip, ſo ſoon will itprivate ſects and factions.
Anſw. 3. Examine and you will find,
Ʋnto that Congregation which joyneth with him in prayer, the extemporary prayer of the beſt gifted Miniſter upon the whole earth, is a
Pſalmes, Hymns, and ſpiritual Songs, wherein we ſhould Epheſ. 5.19. ſpeak unto our ſelves, but profeſſedly ſet-forms?
ſet form.
Anſw. 3. Such as condemn ſet-forms, do not conſider, that, unto a heart intent upon ſpiritual deſires, it is one and the ſame thing to ſhape, cloath, and word thoſePſalm 139.2, 4. knoweth our thougets beMatth. 6.8
foreknown phraſe of a Liturgy; and in the new found phraſe of an extemporary petition. In all his providences, the mighty Godeternal Decree unto new workings: in like manner, devout ſouls do, in the uſe of Liturgies
ſet and prepared formes unto freſh and new ejaculations.
Anſw. 4. That thine heart may not be hasty to utter any thing before the dreadful God; be notraſh with thy mouth; that thou mayeſt not be raſh with thy mouth, let thy words be few; and, ſince few they muſt be, find outacceptable words, ewords of truth; and ſuch thou wilt find in the Liturgy of our Engliſh Church. Take with you words,
Hoſea.
Anſw. 5. I have ſeen, indeed a cool Diſcourſeof, or rather againſt the Impoſition of Liturgies; but, while it ſeemeth
Goſpel-worſhip, ac. 13.1.
Ʋniformity diſturbeth Goſpel-peace: and we muſt needs know that a want of peace with the Goſpel, eclipſeth theHammond upon Revel. 19 6, 7, 8, 9glory of the Goſpel.last dayes, God poureth out more of his Spirit then he did then, when [taking them by their armes] hetaught Ephraim to go, is a truth:Templeworſhip, was&c. 6.24, 25, 26, 27. and with both the Pſalms of degrees, and the Titles of divers other Pſalmes.
ſet forms therein uſed: For under the Law, if notPriests, (ſure I am) their Prophets were endued with the holy Spirit in a greater meaſure, then ſince the Apostles dayes, ordinarily any of us Chriſtians are: Wherefore, if the duty and ability of Goſpel-Ministers be a ſufficient bar againſt ſet forms under the Goſpel; then had the duty and ability ofall their Prophets, and of ſome of their Prieſts been a greater bar aimpoſition of Pſalmes, and ofJohn Gregory upon 2 Sam. 1.13ſet forms in their Temple-worſhip.
Primitive Churches did, or did not make uſe of Liturgies; we of this Age and Kingdome have ſeen what will again quickly befall us, if we do not all of us perſiſt towalk by the ſame Rule, to mind the ſame things, yea, andſpeak the ſame things too.
I conclude: While thoſehelps, and governments which the good hand of
our God placethforme of wholſome words, taught us how to pray, in ſo doing, they have imitated no worſe an example then that of Saint John the Baptist, yeaJohn Gregory upon Matth. 6.13Jeſus Chriſt himHead of his Church, ſo the Mouth and Wiſdome of his Father.
Hitherto of glorifying God more remotely with our words: properly, and more immediately we glorify our God with our words, when we ſacrifice unto him the calves of our lips; and then weſacrifice unto him the calves of our lips;
thanks for theDavenantius in Coloſſ. 1.3.
great benefits which we have received at his hands.
ſet forth his moſt worthy praiſe: for, praiſe is the reflection of that which is praiſe-worthy.
tell of the Honour due unto his Name; for honour is more then praiſe: praiſe commendeth what is good, honour eſteemeth what we commend.
bleſſe him as exalted above all bleſsings: for bleſsing is more then honour. Honour admireth that God whom we praiſe, bleſsing adoreth that God whom we admire. Men bleſſe men by their mutual prayers; God bleſſeth man imperatively, he bleſwhen he maketh bleſſed; Man bleſſeth God optatively; then man bleſſeth God, when he rejoyceth to know and make known how bleſsed a God God is. Thankſgiving may be a forced act of meer juſtice; Praiſe verbal compleunfeigned thankfulneſſe, a ſerious praiſing, a reſpectiful honouring, and a reverend acknowledgement. Praiſe may be matye that fear the Lord, bleſſe ye the Lord.
But ſecondly, not ye who fear not the Lord.Quire, muſt be cloathed in white; for, Thankſgiving conſiſteth more in good works then in good words: Beworks and words theholy language putteth no difference at all; Thou, until thou depart from iniquity, haſtname the Name of Jeſus Chriſt; So long as
hateſt inſtruction, what haſt thou to do totake his Covenant in thy mouth? Though thou ſayeſt
the Lord liveth, ſurely thou ſweareſt falſly. Queſt. Wherein? Anſw. (It is a diſliveſt not unto him, little will the world believe, that thy God is a living God, As praiſe is
comely for the upright, ſoNullus fatuus timet peccatum.
excellent ſpeech becometh not a fool. The wicked mans gift hath
a touch of his Maſter; and, if the Lungs be corrupt, the breath will certainly diſpleaſe. If thou wouldeſt have thy voyce the voyce of Jacob, let not thy hands be the hands of Eſau: before thou lift them up unto Gods glorious Majeſty, lift them up unto
his Commandements firſt; The pure God hath anear for thy works, and an eye for thy
words. Awake up my glory, awake
Pſaltery and Harp: Beloved, then when David maketh good Muſique, he moveth his hands as well as his lips. Ah, with whatunrighteous wretch ſpeak good of the moſt righteous Lord? or, a curſed unbeliever of the bleſſed God? Know, that man whom the Lord ſetteth apart, for himſelf, is
the godly man: Wouldeſt thou, that ſalvation ſhould be ſhewed unto thee? ſee, that thou ordereſt thy converſation aright; He, and only be, who offereth this ſort of praiſe
glorifieth God.
Thirdly,keep thy heart
firſt,
with all diligence; True, he that doeth righteouſneſſe, is righteous even as he
is righteous; but (loe) ſuch a Righteouſneſſe muſt be the work of the ſanctifying Spirt upon thine inward parts. Then will David ſing and give praiſe when his heart is
prepared and fixed. The God ofa God, not of the dead, but
of the living; He is not fordead works; He accepteth of no duty which is notfruit of faith; and of no faith which is not thefruit of the Spirit. The carcaſſes of good works take not at allhonour him with thy lips, or in thy deeds, let not then thyheart be far from him. They muſt be well affected that glorifie theEſay 1.19 Victo que voGod of love: whereI will make them [12] joyin my houſe of prayer; Ye then, who would glorifie himlove him; Ye, who would love him, bejoyfull in him. Thou [who, as becometh a dear child, followeſt hard after God] that, thy mouth may praiſe him withthy
ſoul be joyfull in thy God. What thou doſtin
ſingleneſſe of heart, as unto Chriſt; do itheartily, as unto the Lord! Fear the Lord, and
his goodneſse; When thou with thy
frameſt thy doings to ſeek after thy God; When thou, with all thy might,stirreſt up thy ſelf to lay hold of him; When thou walkeſt with Godfully; When, for the abundance of all things, and for all the goodneſse, and for all the proſperity which the Lord thy God procureth unto thee, thou doeſtfear and tremble, leaſt a Veſſel ſo brim full ſhould ſpill ſomewhat; When thou wrappeſt thy
will in Gods ſecret Will, and thy deſires cloſe with Gods revealed pleaſure; When thou placeſt thy happineſse in
glory of thy deareſt Fadeareſt Redeemer, thy deareſt Predeareſt Bridgeroom, making Him thy
thy
thy
ſoul boaſteth of him, and cleaveth unto him; When, in all things appertaining unto life and godlineſſe, thou doeſt ſerve the Lord thy God, in the ſtrength of his Spirit, and through the righteouſneſſe of his Son, withjoyfulneſſe and gladneſſe of heart, thou doeſt then glorifie God. Thus, thus, O Chriſtian, let us, let us daily give thanks unto that God, whodaily loadeth us with his Benefits!daily praiſe that God, whoſe Name alone is
excellent over all the world! let us daily honour that God, who is [33] cloathed with Majeſtie and Honour! and let us daily, daily let us bleſs that God, whom the Angels in heaven joy and delight toreverence and adore!
our God, thy God and mine; He that is Our God, is the
God of ſalvation! Who is ſo great a God as is
Our God? Let the Lord, in whoſe hand is our breath, and whoſe are
all our wayes, let theLord be glorified. Bleſſe the Lord all ye his works, in all places of his Dominion;
Beloved, To produce many Arguments wherefore we ſhould all of us make it the whole buſineſſe of our whole lives to glorifie this great and dreadfull Name, The Lord our God, were to queſtion, whether we are indued with reaſon, or no; To produce none, were, to deny our affections: a few, then.
Firſt, Seeing he,a God, the only God; Why may he not be, by us, glorified? Might all men,one piece of an argument why the Lord our God may not be by us glorified. Seriouſly, then, let this be our firſt motive: Therefore, therefore let us glorifie our God, becauſe there isno reaſon in the world to the contrary.
A ſecond reaſon,creatures void of reaſon. Reaſon is entruſted, not with them, but with us; neither can they, but by us
Mendeza in 1 Sam. 2.30.
leaves, the bloſſoms, the fruit which prepare a ſweetBees which ought to collect the honey. Large Volumns they are, and very learned in the ineffable Name of the Great JEHOVAH; but, as every other Volumn, ſo, this Book of the Creature is ſerviceable, not unto it ſelf, but unto us; a very fair Edition it is, an Edition publiſhnot from the Book, but from the Reader; if from ſo inAuthor will burn, firſt the Reader, then the Book. I ſay, the Senſe, Life, Motion, and being of every Creature whatſoever, are only the materials of Gods praiſe and glory; the praiſe and glory, which God deſerveth from them, he demandeth from us; for it, not they, but, we are accomptable; it is a fearfull ſin to defraud God of that which ever was, is (1) and will be his own; we betray our truſt, if by us God be not glorified.
Let prophane wretches know, that, the next time, that, the Lord prepareth (another) world for them, they ſhall ſeek, magnot It, but Him. O ye fools, when will ye underſtand? If the Veſſel be pleaſant for uſe, for ſhameIdem è Chryſoſt.
Potter; if the building be ſo wonMaſter-builder: You, who mind earthly things, God hath ſent every atom within this vaſt Univerſe to invite you unto himſelf; Friend, Haſt thou no glory to attribute unboth thee, and what thing ſoever thou thy ſelf deſireſt? create one worm, one grain, one hair, one graſſe, one duſt, nay, create the very paring of thy nails, or the very dropping of thy noſtrils, if thou canſt; Look on all elſe which thou poſſeſſeſt; Tell me now, thoſe works of God which thine eyes behold, are none of them worthSpan the Heavens, meaſure the earth, number the variety of works in either; and is it poſproſpective, and, as yet, do ye not diſcern him who layed the Foundations of the earth? Muſt it be, that of all which is everywhere before thine eyes, not any one creature can hithertoSen. l. 3. ep. 13. ad Lucil.
Father of all things? Are the marvailous works of Him whoſe Name is Wonderfull, ſo much below your notice? above your apprehenſion they
below your notice too? God ſaw that whatſoever he made was very good; ſeeſt thou not how that God is (in Himſelf) infinitely more good? Hear, O Heavens, give ear, O earth; the Lord, hefilleth both Heaven and Earth, but the Sons of Adam will not know it! They do know it, but, will not!
Of all the creatures, Lord,in ſea and landMr. George Herbertin his Poem, entituled Providence,viz.his Church.mihi,p.109.Only to man thou haſt made known thy wayes, And put the pen alone into his hand, And made him Secretary of thy praiſe. Beaſts fain would ſing, birds ditty to their notes; Trees would be tuning on their native Lute To thy renown: but, all their hands and throats Are brought to Man, while they are lame, & mute. Man is the worlds high Prieſt: he ſhouldpreſentThe ſacrifice for all: while They below, Ʋ nto the ſervice, mutter an aſſent,Such as ſprings uſe that fall, and winds that blow He, that to praiſe and laud thee doth refrain, Doth not refrain unto himſelf alone, But robs a thouſand who would praiſe thee fain; And doth commit a world of ſin in one.
God is
excellent in working, but (as the Apoſtlea power to forbear working? Verily he hath. Yet loe, he made, he preſerveth, he governeth the curious wheels of the worlds moſtArist. de Caelo. lib. 2. cap. 14.exquiſite Fabrique! For this end he maketh, preſerveth, ruleth it, that his Name may be glorified; glorified, not by things which cannot reflect upon his Excellencies, but by us reaſonable creatures. Theſpacious Gardens and Orchards, the ſumptuous Structures and Buildings, the ſuperfluous Plate and Furniture, the expenſive Retinue and Apparel of Rich men, are commonly more for pomp, then for uſe; Forſooth, the owners fancie; while you gaze upon their wealth, ye will admire
perſons; Ye know how much the Ambaſſadors had diſ-obliged King Hezekiah, had they refuſed to view his Treaſures; and yet Hezekiah provided not theſe Treaſures for thoſe Ambaſſadors ſakes. Now, what is oſtentation in fooliſh man, in God, is not vain, but ſolid glory; To be at thetreatment not at all reſented; to make a coſtly preparation for the welcome of a friend, and for that friend, when come, to overlook all as altogether inconſiderable; Such neglects were, as uncivil, as ungrateful; as abſurd, as uncivil! How much more, if theſe neglects proceed, not from a ſuperiour, but from an equal; not from ſome of our equals, but from ſome inferiour ſervant, yea, from ſome beggarly malefactor? Beloved, the caſe is the
Auguſtin.
Mans heart is
fooliſh at the beſt; but ſuch asfooliſh heart
darkned; their imaginations ſhall become vain, and their affections vile; knowledge is
eaſie unto him that underſtandeeth; therefore, moſt equal it is, thatfrom him that hath no mind to know God, as God is revealed in his Works, ſhould be taken away that little benefit of the Scriwithout God in the world, do for their part annihilate the whole Creation at once; nay, what is worſe, they do renderhurtful unto themſelves, and themſelvesoffenſive unto their Preſerver; By God men live, andin the world without God! The world, which ſhouldlead us toward him, draweth ſuch from him; It ſhould be our conduct, they make it theirſeducement it ſhould be our Remembrancer, they make it their Detainer; Through a childiſh miſ-uſagehelp their eyes, hinder their ſight; By the things which are made
is
clearly ſeen the eternal power of the Godhead; clearly ſeen it may be, but is not looked after; nay, ſome there are, who
I canot marvail to ſee ſo many perſons given over unto a reprobate mind, ſince ſo few among us like to
retain God in our knowunfaithful in a little, would he befaithfull in much? He that will not contemplate God as a Creator, will he flee to him as unto a Redeemer? ſeek to him, as unto a Preſerver? lean upon him, as on a Comforter? If I have ſhewed unto you earthly things and ye believe not, how ſhall ye believe if I tell you of heavenly things? ſaithput us
continually in mind of our God, what is? nay, what can be? To this purpoſe, there isno creature to be refuſed; For this purpoſe, every creature of God is good, if it be received with thankſgiving; and with thankſgiving it would be received, were it ſanctified by Gods Word and our prayer. What natural man can1 Cor. 2.14 Rom. 3.12 Quid poteſt perditus operari? Aug. Euchir. c. 30. Quid tantum de poſſibilitate naturae praeſuAug de nat. & gra. c. 13.
ability to diſcern things ſpiritual, ſince he is ſo far wide from the ſcope of things temporal? Verily, if people remember not their Creator when they finde him in the fields; no marvail it is, if they ſhut their eyes when they ſhould ſee him in the Sanctuary; If they regard not the operations of Gods hands, neioperation of his Spirit. Be aſtoniſhed, O Inhabitants of the earth, and ſtand amazed at your ingratitude; your liberal and bountiful God, flingeth away a whole world upon a ſort of perſons who vouch2 Cor. 3.5 Non dicit perAug.
Recompence which he expecteth for all his works, is, mansſmall-pepper-corn cannot God procure. The Lord wouldwillingly afford us the benefit of every Creature which he hath; the profit of his whole Creation he frankly beſtoweth among us; he deſireth no more from us then the praiſe of his workmanſhip, and of this we rob him; Time was when Adam
gave names unto all cattel, and to the fowl of the ayre, and to every beaſt of the field; but, man is ſilent now; theſe Creatures may be uncreated for any name that God can get from Adam! The Apoſtles complaintheathens, [O that I could drown this complaint with my tears] muſt now bewail Chriſtians, becauſe while they
know God, they gloriſie him not as God, neither are thankful.
But, Beloved, I hope better things of you: When you, withIſaac, walk forth, you will walk forth to meditate; When you with David
the eaſie work of Gods little finger: Unto the altar of your heart you will, with the Pſalmist,
fire and hail, ſnow and vapours, stormes and winds, hills and Valleys, fowl and fiſh, beaſts and creeping things purpoſely that you may ſacrifice them with the voyce of Thankſgiving. Sinceunto you it is given to underſtand that the wiſdom, the power, and the goodneſſe of your God is alway preſented unto you in every creature, thevoid of life, and living things void of reaſon, youof your voyce, of your ſpeech, and of your reaſon, to mention their Founders worth: As every creature recommendeth the love of your God unto you, ſo you willconſecrate every creature unto his pleaſure and praiſe; So well ſtringed, ſo well tuned an Inſtrument, as thisharmonious world is, ſhould never ſilence the praiſes of your God, ſo long as you have either voyce, or hands, or heart; but, as it is your part and duty, ſo you will make it your care and delight, thatin all theſe things, your God be by you glorified.
My third reaſon [why God ſhould be glorified,
glorified by us, alwayes glorfied by us] is drawn from Creatures reaſonable and intelligent, but void of grace.
I am glad when I read verſe the eleventh of Revelations, ch. 5th. For, when I call to mind how hard a matter it is, to hear of
in the dayes of Noah, and, in after-times, to hearken out a faithful Abram in
Ʋr of the Chaldees, a righteous Lot inJordan; one Joſeph inAegypt; or, one Job in
Ʋz; when I meet David alone, as a
ſparrow upon the houſe-top; and finde Elijah
in a Cave, I am very
jealous for the Lord of Hoſts and of glory: When I ſee of the habitable places of the earth, ſo ſmall a part Chriſtian! of Chriſtendom, ſo great a part idolatrous! Of the reformed Churreceive a love of the truth! Of ſuch as receive the truth of the Goſpel, ſo few thatThat do ſeek Scripas Hierom. in Proaem in l. 3. com. in Ezech.walk worthy of it, mine eyes affect mine heart; Weep, weep with me, O my Friends; Rivers of tears run down mine eyes, while I perceive ſo gracious a God to be ſo univerſally diſregarded!
I ſay the truth in Chriſt, I lye not; my conſcience alſo bearing me witneſſe in the Holy Ghoſt; that, I have great heavineſſe, and continual ſorrow in my heart; for my Brethren, my Kinſmen according unto the fleſh, the Inhabitants of this Iſle. O England, What ſhall I take to witneſſe for thee? Did ever Nation receive ſo great delivenot by might nor by power, but by HIS Spirit, the great GOD hath wrought for us, in reſtoring unto us our King as at firſt, and our Judges as of old? Can WE
fear and tremble for all the goodneſſe, and for all the proſperity which the LORD hath procured unto us? Wherefore do wekick at his free goodneſſe, and caſt his loving kindneſſes behind our backs? Us only hath God choſena
Name, and a glory; and, do we thus
requite the Lord, O fooliſh people and unwiſe? Is not he thy Father that hath bought thee? hath he not made thee and establiſhed thee? Remember the dayes of old, conſider the yeares of many generations: If one man ſin againſt another, the Judge ſhall judge him; but, if a people ſin, and thus ſin aNoah, Daniel, Job, and Moſes alive among us, they would be inſufficient to ſtand in theſe gaps. When Iſrael came out of Aegypt, rather, When the Lord turned again the captivity of Zion, then were they like unto them that
were in a dream; we, although the Lord hath done greater things for us, are in no ſuch dream, in anay we are, a generation drunken with exceſſe, and fallen aſleep in deadly ſins! May God ever have the glory of it, the
bow, the ſword and the battel He hath broken; ſuch is His mercifulneſſe, we
lye down ſafely; but, we
lye down in our ſhame too; Our peace is
as a River, mean while our
Ʋnrighteouſneſse isas the waves of the ſea: This was the
iniquity of Sodom, Pride, fulneſſe of bread, and abundance of idleneſse: (Tell it not in Gath) our iniquity is greater, neither hath Samaria committed half of our ſins: Byſwearing, lying, ſtealing, adulteries, oppreſsions, drunkenneſſe, prophaneſſe, and covetouſneſſe we break forth; ſhall we ſay now, that we aredelivered to do all theſe abominations? God forbid. After peace we follow, and we do well; but wefollow not after holineſſe, without which no man ſhall ſee the Lord; We havepeace one with another, but our crime is, we have no ſalt in our ſelves: Had we a deſire to goodneſse, we ſhould wiſh for another cruſe of thy white ſalt, OShermans White Salt, viz. his Sober correction of a mad world in ſome well-wiſhes 1654. unto goodneſſe.
man of God; Wiſe as Serpents we are, but not innocent as Doves: Publiſh it not in the ſtreets of Aſkelon; we ceaſe to rebel againſt Our King, againſt His King we rebel more and more.
Let the whole ſixth Chap. of Wiſdome conApocryphal, yet the firſt Chap. of Iſaiah will not ſo eſcape us; Luxury overthrew Perſia, I hope better things of Briltain; We lead our lives as if we hadLiv.
Act of Oblivion for our God, and an Act of Indempnity for our ſelves; God is ſerved by us, as (now adayes) moſt Creditors
landed Unthrifts, who make the Fleet, or the Kings Bench, a new protection for non-payment of old debts. ThePſal. 29.3 Humanas mofrom Anno Domini 1640. unto Anno Salutis 1660. Eſay 44.22
Thunder-ſhowres which might have proved very fruitful, have brought forth litmuſh-rooms; We are gone forth to behold a reed
Mat. 11.7 Arundo per temGreg. Mor. l. 33. c. 3.
ſhaken in the ayr; but Lord, go not thou forth toſmite us as a reed ſhaken in the water; we have made our ſelves a broken reed, make not thou of us a meaſuring reed; a broken and bruiſed reed, O Lord, thou wilt not deſpiſe. And yet, how can we promiſe unto our ſelves further forgiveneſſes? We go up to Bethel, notJacob to pay our vowes, butIſrael to tranſgreſſe; Beloved, the more We like this, the more our God diſliketh us.
Ʋnto our land the Lord
given reſt; but we alas, deal by our God, as (through the neglect of ſome Magiſtrates) moſt people deal by our anniverſary Feſtivals, viz. the more we rest from our labours, the more we weary our ſelves to work wickedneſſe. I have ſeenCambridge.
Ichabod, and although her five groanes vaniſh inſacred name of King Charles, was not more prophaned aholy Name of God is abuſed among us now: Order, Decency, Uniformity, Loyaltie, Truth, Holineſſe, and the Throne of Gods holineſſe
blaſphemed through that lye which is now (almoſt everyin our right hand; ſo little availeth it, that, we have wholſome lawes enacted by men, whilelawes of God are epideſpiſed! God, he hath loaded us
with his benefits; we, in requital, dailyload him with our provocations.
Unto You I betake my ſelf, my DREAD SOVERAIGN KING CHARLES; The Lord hathfaſtened your Gracious Majeſty as a nail in a ſure place: Wherea glorious Throne unto your Fathers houſe, as you render unto the Lord the glory due unto his Mercies; Divers of your MaCotſtactine the great verily thought that Conſtanhad been ſome greater thing, but now I that the Emperour is nothing but a man: Unto whom Conſtantine mildly anſwered, Tu ſo us est qui in me oculos hab
Greg. Dialog
Defender of the faith, but an Example unto Believers; for, ſuch as honour God, them God will honour: God will never reniove YOUR Diadem, nor take off YOUR Crown; YOU ſhall continue a crown of glory in the hand of the Lord, and a royal Diadem in the hand of your God; if YOU, in this YOUR day, ſanctifying the Lord of hoſts in your heart, exalt him, not only as a Diadem of beauty unto the reſidue of your people, but, as a crown of glory unto your Royal head.
And you, the happy ſubjects of aſerene Monarch, why are ye the laſtKnowledge covereth our Iſland as waters cover the Sea; the late Rod of Gods wrath wehear; the preſent plenty, peace and proſperity weſee and taſte; nehave
turned aſide after Satan! Beloved, what wickedneſſe may we expect from forreign Dominions: if in this Kingſchooled by late judgements, ſoendeared with preſeut benefits, ſoenlightened with the truth of the Goſpel] ſo ſmall a remnant give glory to the Lord their God? More knowledge then any beſide us, we have; but we have likeleſſe grace then any beſide us; elſe, what others have, is excedeing little, leſſe then is a grain of Muſtard ſeed, for that brancheth forth; Surely, the fear of God is in very few places, I had almoſt ſaid, in very few perfear the Lord
ſpeak often one to another; Let not the Royal Standard fall to the ground; ſincethe whole world lyeth in wickedneſſe, ſee that yeſhine as lights in the world: When owent back and walked no more with Jeſus; Jeſus called unto theſe in my TextWill ye alſo go away? Bredefection, the greater the alarm; Wherefore, take unto
you the whole
armour of God: The Lord looketh out of his ChariotWho is on my ſide? Who? by this will he finde whefor him, or againſt him, ifſeek after holineſſe as he is holy; ſhould ſo ſmall a remnant, as liſt themſelves under his Banner, neglect to fight a good fight
of faith; What will God do unto his great Name! True, Histhe power, but, it more becometh the Majeſty of the Emperour to look on, then to fight; or, if fight he do, let the Adverſary know, that the Generals Souldiers love their Commander; TheCaptain of our ſalvation muſt have glory from his followers, as well as from his own Proweſſe; The Lord ſubdueth our Canaanitiſh affections, butJoſhus muſt fight the Lords battel; the ſword of the Spirit is the Lords, butGideon muſt draw it; God winneth the Victory, butShammah muſt ſtand his ground too: accurſunto the help of the Lord; If we hold our peace, His gloryPaul did, Chriſt ſhould complain, No man
ſtood with me, but all were against me, the Lord would lay this to your charge, and mine: But, the
love of Chriſt, and, not a fear
conſtrain us to ſtand upon our guards: Let us draw out our afreſiſt our corruptions unto blood; let usjeopard our lives [that is,
ſave them] let us jeopard our lives unto the death [that is,exchange the for an everlaſting life.] If the conſpiracy be ſtrong, if Achitophel be in the conſpiracy; of his own accord, Huſhai the Archite willrent his coat, and cover his head with earth: If David be in a ſtrait, Abiſhai the ſon of Zerviah
ſuccour him. Chriſtians, ſtand to your Armes, keep to your Colours, follow your Leader, even the Captain of your ſalvation; for Legions of Devils, and a world of men are riſen up againſt him; O be not ye like unto them whoſe damnation is juſt, but, reſiſt
ſtedfaſt in the faith; Though tenJudah walk with God; and if nine Lepers neglect their duty, let not thetenth fail to teſtifie his thankfulneſs: Let God inſtance in us, as he didJob; Let the Devil know, thatall are not of the world, that are in the world. Let not the Lord of our hoſts want a Souldier to fight his ſpivoid of reaſon cannot; thoſe void of grace ſhould, but will not; but, God give us grace, that, as well as we can, we may zealouſly bring glory unto the Throne of his Holineſſe. Prophaneſſe ſpreadeth from one corner of the Land unto the other; it is therefore high time for us to beſtirSee Mr. Baxters Now or Never.
Again, Naturally, a right underſtanding will no leſſe deſire to cleave unto the living God, then a dying creature would ſtruggle to prolong life; Nor is it poſſible there can be inventſeparated from the only God: When, at length, the laſt, the juſt, the terrible, the avenging day is fully come: Depart from me ye curſed will thenthe Devils ſtoop and tremble; yet is this ſenFight againſt God the ungodly will, although they dye for it in the place; they will ratherunadviſed, wicked men are; but why [they are thus unadviſed] they themſelves can, in no wiſe pretend a reaſon: No
evil hath Chriſt done, that, the Jewes ſhould, all of
iniquity
in God, or in the wayes of God, that people ſhould thus&c. The Lordin vain
ſeek ye my face, doth not (like that old Serpent) ſpeak us fair, to enthral us: Would weteſtifie againſt him, confeſſe we muſt, that all HIS wayes are equal, they area Reward, an everlaſting Reward; Yet (yet alas) ungodly ones will not come; will not truſt, will not try this merciful Lord! They have found himpatient, they ſee himbountiful, yet believe him they will not, know him they do not; but do, becauſe they know him not,hate him, hate him, whom (if they knew) evenſouls would love! Neither do they fancy themſelves too
good to obey, nor this Soveraign too
ignoble to command; yet reſiſt him they will, they do! As the guilty withſtood Charles the ſecond for no other reaſon, but for that they were guilty; ſo deal unbelievers with their God; their
God
in defiance! Jeſus prodelighteth in their ſalvation, they proeſtrange Jeſus! I ſaid unto the
fools, Deal not ſo madly, lift not up your horn on high, walk not with a ſtiffe neck,
Hear, and your ſoul ſhall live; but loe, they arealtogether gone out of the way of peace, they havecaſt off the yoke, they are children that
are revolters, they are quite beſide themſelves; they will not have
this man (Jeſus) rule over them; the Devil ſhallGod ſhall not rule themſcepter of Godright ſcepter; but, they themſelves fully know, how there abideth in God eternally and infinitely a right to reign, a wiſdome to govern, a juſtice to diſtribute, a truth to perform, a majeſty to over-awe, a power to protect, a mercy to relieve, a goodneſſe to merit, a bounty to reward, a loving-kindneſſe to ſweeten, &c. Tell me now, can we with patience, can we without indignation think of ſo good aPrince, ſo cauſleſly diſobeyed, ſo unworthily miſconſtrued, and ſo ungratefully diſavowed? Can any thing in the world ſo deeplyviz. to ſee ſo univerſal a revolt from the King of all glory and power? So faith full aCreator, ſo daily aPreſerver, ſo mighty aRedeemer, ſo gracious a
Comforter, ſo wiſe aBaſilii Baſilij Scleucae Oratio quarta.Soveraign is the Lord, that we heartily acknowledge, that a [38] more faithful Creator, a more indulgent Preſerver, a more propitious Redeedeſireable Comforter, a wiſer Soloving Father, a more ſociable Husband, a dearer Bridegroom, a more abſolute Friend, no heart can wiſh, no pervexation and anguiſh of ſpirit, take notice how the fooliſhneſſe of the world reproacheth this God. Legions of malicious ſpirits in hell blaſpheme him, and inadhere unto the rebellions of Satan: but, for this God who bought them they have no obedience! For theſe things we juſtly weep, theſe reproaches ſo generally caſt upon our God, force us to mourn in ſecret: in ſecret, ſaid I? Have we then an ability to keep our countenances unchanged? Is the prey taken from God Almighty? Are men led captive at Satans pleaſure? Is the King of glory deſerted as if he were a Tyrant? Do men all the day long run away from our God, and do not Wego mourning all the day long? Have we any voyce other then the voyce of doves tabring upon their breaſts? We find not rebelby ſecret ſearch, but, almoſt in every bogoades in our ſides, thornes in our eyes; ſwords they are, ever piercing our ehearts; alas, our God, our globoth at home and abroad, diſhoholy, our dear God is everylightly regarded! Therefore, upon what are our thoughts diverted? How is it, that while we walk the ſtreets, we are able to bite in our lamentations? Where, where is our zeal? where are our compaſsions? the ſwoonings of our bowels? and the loving thankfulneſse, the loving kindneſſes due from our ſoules to our God? Do we breath any oſighs? Can we perpetualſigh without perpetual groanings within our ſelves? Our conſtant affections toward the ſanctifying Spirit may conſtantly melt us into teares, while we ſee daily, daily ſee the moſt of men, the moſt of men by far, grieving, quenching, reſiſting, rejecting that powerfull and bleſſed Spirit! Speak, ye ſerdry eyes? are we not weeping-ripe? are not our eyes brimeful? do they not guſh out with teares? rather, do not our very heart-ſtrings burſt? If ſo, the more ſinfull, the more rebellious, the more heedleſſe, the more graceleſſe moſt perſons are, the more induſtrouſly in our lives,
in our words and in our pureſt thoughts? letPater noſter qui es in coelis. Hoc eſt quod pavebam dicere, hoc est quod trepidabam proferre. Qui ergo ſe tanti patris ſilium conſitetur & credit, reſpondeat vitâ generi, moribus patri, & mente at que actu aſſerat, quod caeleChryſologi Serm. 72.
be, by us few, glorified.
Fourthly,
becauſe, if Chriſts Diſciples we be, we have the benefit, not only of reaſon, but of grace.
As unreaſonable creatures want underſtandunregenerate creatures want grace to glorifie that God whom they know; a rational power over all which is before them, they may, andſpiritual, they ſhould, but cannot: As ever they wouldSee Wilhis Wilfull ImpeniMr. Baxhis Call to the Unconvert&c.
glory which ſhall hereafter be revealed; as ever they would work out their ſalvation, as ever they would eſcape condemnation, as ever they would quiet the barking of their guilty conſciences; as ever they would entitle God unto a protection of what they poſſeſſe, nay, (ſince the fewer their offences, the
fewer their torments) as ever they would mitigate the ſeverity of eternal wrath, let the vileſt unDavid, eall prayer, made this imprecation againſt Judas
Let his prayer become ſin; the meek Moſes (whoIſraels ſins, blot me out of thy book) aDathan and Abiram brake forthReſpect not thou their offering. Sirs, the ſame is theJeſus againſt ſuch unbelievers, as deſpiſing ſalvation, harden themſelves in theircurſed he is, and will not feel howmortal his ſins are; he liketh his inbred corruption ſo well, that he had rather be without the Spirit of Regeneration, then endure the pangs of a new birth; he ſerveth divers lusts, and he liketh it well; moſt contented is he to be Satans underling; heLibera me à malo hom ne, viz à merpſo. Aug.conceived in iniquity, that he hath a heart rebellious, &c. In ſhort, nature cannot relieve him, and he will not ſeek out for grace; therefore is his whole life (but) a ſeries of hypocriſie and of guilded ſins: So unreaſotoo
Pſal. 10.4 Homo ſib obSpanhem.
proud to obey, he ſcorneth instruction; ſo foolhardy he is, that he feareth none of all that infinite power, none of all that infinite juſtice, which the Almighty glorieth in. Since, now, the holineſſe of God is an
abomination unto his heart; it is no marvail at all, if his ſacrifices are an
abomination unto his God; for, he cannot be ſaid to ſerve the
Lord, butSalvian.
his own fancy: Never, nenasty ſloven dream, that, ever the King of glory will accept any confeſsions, any thankſgivings, any prayſes, any panegyricks from ſuch aruſtical clown, ſuch a vagrant Tinker, ſuch a black-mouthed ſmuttifac
as he (ſilly unbeliever) is: Let him know, it is forCity-Recorders, for
Ʋniverſity-Orators, and for ſelect Ambaſſadors to receive audience from Princes: if theſe will ſpeak good of our Kings moſt excellent Majesty, our King will graciouſly vouchſafe unto them this honour, that their ſpeeches ſhall, if not pleaſe, yet not offend: What is his Royal PerſonJeſus Christ he reHoſanna's, if they proceed not from a ſincere heart; and, unleſſe youquickning, renewing and ſanctifying Spirit, vain are your pretences of ſeekto glorifie your God.
Sinners, For the Lords ſake, lay aſide this idle, this unreaſonable unbelief of your hearts; Give unto your God the right uſe
Prideaux his Euchalogia, or Doctrine of Prayer. Part 2. cap 7. viz. Of Chriſtian Atacrity.
of your Reaſon, and of your natural affections: It is impoſſible for him to ſincerely ſeek to glorifie God, who hath no apprehenſion of God, other then of an enemy, both denouncing judglikely to execute what judgdrowneth theSee, of this Book, pag. 109.uſe of his Reaſon. in a perverſe unbelief, can have no other, I mean, no other
true apprehenſion of the infinitly juſt God, then ſome ſuch like diſheartening notions: Oh, do not cheriſh ſuch perverſe, ſuchBernard in Cant. Ser. 69.
distruſtful thoughts: He that nouriſheth hard thoughts of ſo good a Lord, as our Lord God is; verbal thanks he may bring, but ſuch alas take not, neither with himſelf, nor with his God; Not with himſelf, forſongs unto a heavy heart? Zions Songs
enthraled captive? How can one, conſcious that he is dead in treſpaſſes and guilt, comeboldneſſe unto the throne of grace? how can he give lively praiſes? Shall the dead
praiſe thee, O ever living Ood? When their Daughter layweeping parents took ſmall pleaſure in the noiſe of minſtrels; and, unto the priſoner that is guilty, the Judges Trumpet giveth but an uncomfortable ſound; juſt ſo, unto him, whoſe ſoul affecteth to be graceleſſe, the remembrance of God is but aReynolds third Sermon upon Hoſ. 14. mihi p. 7.ſad remembrance; enlarge the heart it doth not, aggravate; and renew guilt it doth. Neither doth God reempty lip labours: The ſame unbelief which diſcourageth man in his duties, the ſamerendreth his duties diſpleaſing unto his God; if Godhis perſon, neither accepteth he his preſervices: for, as good never a whit, as with an evil will; and needs muſtwill be evil, which hateth to be ſpiritual; Where the heart is not Gods, what valueth
heart undervalueth his Spirit, what valueth he the heart? That heart which wouldEx arbitrio, non ex Dei imperio. Tertul. like Iſrael, who when he ſaw without a God he could not be ſaid, Exod. 32.8. unto the work of his hands, Thou art my God. Himpoſe upon God without the intermediating righteouſneſſe of Jeſus Chriſt, offereth not prayſes, but affronts; not thankſgivings, but provocations; The water which he bringeth, heunclean veſſel; the fruit which he tendereth, he tenderethleft hand, with a left hand lame and leprous; the prayer which he ſacrificeth, is no more then the cutting off of a dogs neck; and his rejoycings are much like the ſhoutings of them whocompared their glory unto a molten calfe; Thus, all the honour which God purchaſeth from the heart refudrudging work which just Maſters
Aug de praed. Sanct. l. 1. c. 6.
froward ſervants: or, much like thoſe confeſsions whichJoſhua extorted from accurſed Achan; like the aſſiſtance, which wiſe Commanders ſqueeze from enemies taken in War: elſe, like that medicinal uſe which able Phyſitians makePhilip of Macedon, who made his enemies the Athenians,
Plutarch.
of dangerous poyſons. In a word, without faith it is impoſsible to pleaſe God; for, whatſoever is not of faith, is ſin; viz. notoriouſly ſhort of that reaſonable ſervice which the pure God may juſtly expect from every perſon, ſince every perſon hath reaſon enough to thirſt after the holy Spirit of Chriſt Jeſus. Sirs, from thoſe that do, or may, underſtand, that ſuch a Spirit is to be ſought,
honour which the Lord procureth, isJuſt as the Arturn
ſire, winds and water unto profitable works of Art.
through his tranſcendent power and wiſdome, he raiſeth unto himſelf, out of the hardPharaohs heart; or, (which is the ſame) out of Adams diſobedience; out of ſin, as ſin; and out of Devils, as Devils: Wherethe Lord perſwade you to pant after the holy Spirit, that you may with ſimplicity of mind, endeavour to glorifie your God.
Object. To pant after the holy Spirit of the holy God, is a work of Regeneration; and we are no more able to regenerate our ſelves, then to beget our own ſubſtance in our mothers womb.
Anſw. To regenerate our ſelves, in our power it is not: we are meerly paſsive in our ſpiritual, as well as in our natural birth: It is thoAug.
ſole work, the ſole act of the Hocreate anew: The moreAug. de grat. & lib. arbitr. cap. 7
thanks is due from us unto that Father of Lights, who is of his own will, ſo ready to beget us with his word of truth, that we ſhould be, any of us, regenerated by his Spirit.
Object. Though the word preached be ſpiritual, we are
carnal and ſold under ſin; we are natural, and
ſavour not the things of God.
Anſw. Naturally
Hillar. de Trin. lib. 1.
we ſavour not the things that are of God; but this we may do; a natural man may be ſtrength of reaſon, ſo much as in him lyeth, with humility and earnestneſſe, endeavour to know and taſte of God, as God is now manifeſted in his works, and Word: He may with
Aug. confeſſ. l. 10. cap. 32.
the greateſt of diligence he can, obſerve and do the Will of God unto him in the holy Scriptures remoſt unworthy of ſo great a Treaſure, he may, in a conſtant uſe of holy Ordinances, wait for themoving cauſes, for which the Spirit of grace is vouchſafed, theſe are not; Antecedent duties, in which this Spirit is vouchſafed, they are; I ſay, upon theſe waters of knowledge the Spirit delighteth to move. Would a loſt ſinner patiently wait, in the uſe of theſe appointed meanes, ſhould he never receive the Holy Ghoſt; yet ſtill he had done what in him lay, he had ſubmitted unto Chriſts Scepter, he had glorified his God to his power, he had made the beſt of a loſt condition: But, the Scripture offereth more grace: He that is faithful in a little natural abilities, ſhall be entruſted withgifts above nature: True,Manto
upon James 2.4confound nature with grace, we may not; ſinjuſtle the holy God; may not reckon himſelf a co-adjutor, in that, whereSee Biſhop Reynolds Joy in the Lord, in quarto, mihi pag. 24. Videatur etiam, Animalis homo habitus à D. D. Edvardo Reynoldo.
with all poſsible humility to acknowledge, that the holy Spirit of the great
free Agent; free as the wind which bloweth where it liſteth; ſo, we are bound, with all poſsible gratitude to confeſſe, that this free Spirit hath tyed himſelf up
truth of his Promiſes; wherefore, we dare not but expect tomeet God in thoſe wayes, wherein his free goodneſſe hath appointed us to find him. Saith one,Tillian a Dately of Banbury, in his New Birth, cap. 9. mihi, p. 103.God hath appointed certain things to be done by men, which, they that will not refuſe to do, may do; and the which they that ſhall do, ſhall be Regenerate: For [ſaithPaediſsequa, noa praevia, volantas, ſaith St. Aug. Epiſt. 106.There is a common work of Illumination which ſo maketh way for Regeneration, that it putteth into man a power of doing that, which when he ſhall do, the Spirit of God ſhall mightily work within him; prohe damp not the preſent motions of the Word and Spirit of God with procraſtinations and delayes. It is much-what in Regeneration by the Spirit, as it is in generation of the fleſh; the fruit of Sarahs womb is expreſly the gift of God, but, there was firſt a generation before a conception; As to exfruit of the womb without generation, ſo to expect the Regenerating Spirit without the uſe of meanes, were to tempt, nay, to contradict, and to controle the wiſe God.
Object. The wind bloweth where it liſteth.
Anſw. Moſt true it is, that the bleſſed Spirit ſanctifieth
them alone whom, he liſteth to ſanctifie; but, as
ſoweth to this Spirit, ſhall of this Spirit reap life everlaſting.
Object. He that will ſow to the Spirit, muſt think a good thought; but, it is not in us of our ſelves
to think a good thought.
Anſw. Neither is it of our ſelves, that welive, move, and have a being: Our ſelf-inſufficiency is ſo far from beingbar againſt Duty, that it ſhould excite us unto the uſe of all meanes poſſible: The more we want breath, the more we gaſp for it: I opened my mouth and panted, for, I
Pſalm 119.131 When AnaxarAlexander, was no leſſe then an bradred talents, Alexander was very well pleaſſaid he, He underſtand[Luke 11.13] ſo great a giſt. Plutarch Apotheg.
longed for thy Commandements: Therefore work out your ſalvation with fear and trembling, becauſe, he who worketh in you to will and to do, is God; Therefore be renewed in the ſpirit of your mind, Therefore be ye filled with the Spirit, becauſe God is he which poureth forth of his Spirit upon all fleſh; God is he, and he alone, that muſt put his Spirit in our inward parts: When unto what we ſhould do alone, the Maſter himſelf putteth a helping hand, we the ſervants, are the more ſober, the more circumſpect, the more diliget, yea, and the more confident too; for, if our Maſter himſelf begin once to help us, without doubt, he would have his work well performed, and perfectly finiſhed: Be of good chear, ariſe, he
calleth thee.
Object. If he begins! But, Doth he, or will he begin?
Anſw. He both does, and will, if thoureſiſt: Know, where God freethe miniſtration of his Goſpel, thereActs 11.18 28.28 2 Cor. 3.8, 9 Velle & currere meum eſt; ſed ipſum meum ſine Dei auxilio non erit meum. Hieron. Tom. 2. Ep. 197.
the miniſtration of the Spirit.
Object. To obey, is alſo a giſt of the Spirit.
Anſw. Until the Spirit firſt furniſheth thee with a ſanctified will, and with a ſanctified obedience, heaccepteth what thou haſt [even thy hearty will, and real deſire;] If thou, in the ſimplicity of thy ſoul ſtretcheſt forth the uttermoſt of thine underſtanding and of thine affections after things ſpiritual, God willAug. de Sp. cap. 3.
ſpiritual mindedneſſe, he will not quench this ſmoaking flax: Reaſon telleth thee, it is as well thy wiſdome, as thy duty to prefer Gods wayes, Gods will, and Gods glory, before thine own wayes, will and glory; Doth thy heart aſſent unto this evident truth? If ſo, I doubt not but God will ſanctifie thee by his truth: He that will do the will of his God, ſhall
know it; and he that coveteth Gods Spifor Gods ſake, ſhall
Beloved, Of free grace it is thatGod cauſeth his Goſpel to ſhine among us; of free grace it is, that now while it ſhineth, we rereive from it any light of knowledge at all;
free grace it is, that any lght of knowledge raiſeth in any of us any good deſires;
Tertul. cHermog.
free grace it is, if in us, and from us, proceedeth any thought, word, or deed that good is; but then, ſo abundant is this free grace of his, that, if we reſiſt not, his free Spirit will ſuccour, ſtrengthen, ſtabliſh us in a firm reſolution and practice of glorifying our Lord God.
I pronounce therefore, [and what I pronounce, I vehemently believe to be true, viz.] that, who ſo, through
Auguſt. coatr. 2 Epiſt Peleg. l. 1. c. 19.
a deſire of the quickening Spirit, applyeth himſelf unto prayer, unto the word preached, unto new obedi&c. and doth [in a diligent uſe of theſe, and of the like Goſpel-Ordinances] pati[and Gods time is beſt] he ſhall obtain the [ſo long deſired] ſpirit of grace, and this, as unquestionably, as the ſpirit of Truth hath both offered and promiſed this Spirit. Conſider, Friends, as faith cometh by hearing, ſo, if
any man will, he may hear; By ſuch unlimited invitations, the Father, who ſent Chriſt, draweth usin the ſearch of the Scriptures, and fervency of prayer come to Chriſt, him willin no wiſe caſt out. Yea, if our fainting ſouls miſtruſt, that the Father draweth us not, Behold, Chriſt of himſelf
Rev. 3.20 Quicquid appeſtandeth at the door of our conſciences, at the door of our underſtandings, at the door of our affectiſtandeth patiently, and knocketh importunately; he is as glad to hear our voyce, as we are to hear his; if we enlarge our hearts unto him, if we open the door unto him, though a King of glory
come in unto us; he hath a mind toIſiod.
ſup with us; and we, if we will take an humble corfidence, may feast with him; our defiled conſciences mayfeaſt upon his Righteouſneſſe; of this Fountain ofſpiritual graces, our thirſty
appetites may drink freely and abundantly; and of this bread of life our hungry ſoules may eat their fill: If we want Spirit, look we unto Jeſus Chriſt, he will put ſpirit into us; If we have a deſire to glorifie the God of Heaven, then, is Jeſus Chriſt one of ourAffectu conſociat
Cypr. Yea, we glorifie the ſame Fafraternity; whatſofor the praiſe and glory of his Father; we cannot pleaſe him more, then, when we through his mediation, make uſe of his Spirit to glorifie our God.
Object. If the holy Spirit may be ſo eaſily had, if Jeſus Chriſt be ſo forward to ſeize and ſeal us; then, may fleſh and bloodPſalm 36.2 ſlat repiety and ſome pleaſure, ſome godlineſſe and ſome worldlineſſe, may, the one help out the other; Though we go on in our practices a while lonwiſe unto ſalvation, that before death ſurprize us, we will ſettle our ſelves, once for all, to repent, believe, obey, live ſtrict&c.
Anſw.v. 119.155every day in the year with as handſome a device as is this: There is no reſolution more common among the ſonnes of men, then this is; but withal, none more pernicious, none more devilliſh: This is Sir Politique Would-be his ſmooth forecaſt; a project fit for a limb of the Devil! for certainly, no child of God
Bernardus. Serm. 2. de Advent. In viis custodict; nunquid in PraeIdem in Pſalm 91.
Will you ſerve the Holy Ghoſt as you ſerve your dogs? Will youto hant and catch your prey, but, turn him quite out of doores [now] while you ſit down at meales? There is not a greaterſpice of Atheiſm in the heart of man, then this! Then, is the ſtone of unbelief
rolled away from thy door, when, it ſinketh deepeſt in ſuch ſandy Foundations. Know [ſon of Belial] know, ToParker de antiq. Brit. in praefat.in our ſickneſſe! To trample under foot the blood of Jeſus, hoping to ſerve our turn upon it hereafter! This is, not to glorifie, but to delude God! This were, not to obey, but to command the Almighty! It is, not to have a true fear of the Lord, but a falſe love of our ſelves!
Take it for a Rule, although it gliſter never ſo much, that istrue grace which feedeth upon delayes: One, who now feareth he is now drowning
1 Tim 6.12
To
morrow I will strive to ſwim: The finger which feeleth a burning coal, will quickly hands off: Whoſo eſpyeth gold dropped in the street, will not paſſe over it to day, ſaying, I will come and look after it at night; nor will one, who is a ſincere follower of Chriſt Jeſus, askſuffer me first to bury my dead. ThisTertul. cont. Gnoſt. cap. 5.
future repentance, this future faith which you ſinners store up in your idle imaginations, is, not Repentance, but Ignorance; not faith, but fancy; a meetAugaſt. de nat. & grat. cap. 57. Eſecta in naufregio, dominorum adbuc ſulib. 41. cap. 9. Sect 8.
glow-worm, having no light at all, except, what it borroweth from darkneſſe. Hypocrites, if you ſee many ſuch glow-worms, it is night with you, ye walk in darkneſſe; and, ſince ye know not wether ye go, I will inform you, you are going directly in the road way to hell; although you want eyes to ſee him, the Devil walketh with you ſtep by ſtep: Do ye not feel him bearing ſway in your hearts? He laugheth at your ſecurity; he laugheth, but keepeth himſelf inviſible; he keepeth himſelf inviſible, and leadeth you onward to perdition. Eſcape for your life, return; the Lord Jeſus he calleth after you, His Spirit giveth you to underſtand, that,
To repent, believe, &c. is, not to flatter thy God, that thou wilt, forſooth, hereafter bedeny thy ſelf forthwith,
viz. to ſtand in preſent
&c. enjoyn us to repent, believe, &c. preſently.awe of Gods juſtice, to fear his diſpleaſure, to delight in his Commandements, to obey his Authority, toSeneca, Ep. 95.
reverence his holineſse, to rejoyce in his praiſes, &c. which to do, ſince we are of our ſelves ſo ſtrangely indiſpoſed, we ſeek for a communion with, and for aſsiſtance from, the co-operating Spirit; and this Spirit we cheriſh, that, by it, we may beto glorifie our God.
Object. Since the glory of the Eternal Powis ſo great that it cannot be
encreaſed, and ſo infinite that it cannot be diminiſhed; Whence is it, that God expecteth glory from man, and man ſeeketh to glorifie God?
Anſw. Seeing vain man is ſo ſelfiſh, that, though he is not
Cicero.
born for himſelf alone, he would little benefit others, were it not that he ſought his own prayſe; rather then he
inſtrumental unto the ſervice of the choſen of God, there is indeed iman affectation of glory; The nuall heathen and many Chriſtian Authors, the invention and improvement of Arts and Sciences, yea the most famous Works throughout the world, may, moſt of them, be aſcribed unto the vain glory of their performers. But we mayunworthy thoughts of the infinite God; as there is in him no defect, ſo
no affectation: The great God willeth that we ſhould glorifie him, partly in regard of us, partly in regard of himſelf.
God infinitely delighteth to communicate good, giveth us occaſion to glorifie him, that thereby He Himſelf may take occaſion,
Firſt, to relieve
our neceſsities: Many chabuilding, planting, mounding, & ſim. for no other cauſe, but, that they may relieve the needy in finding work for them: juſt ſo, the liberal God
deviſeth libera
Secondly, to
Seneca.
inſtruct us: That Chilfurniſh them with moneys, firſt, ſuffer them to write their wants; and, that his Diſciples might know who brought fiſh to their Net, Jeſus made Themcaſt their Net into the Sea.
Thirdly, To render us profitable unto our own ſouls: thus, we educate our Children to betnot us, but them: thus, we place windows in our manſion-houſes to give light, not unto the day, but unto our dwellings: and thus, God ſetteth eyes in our heads to enlighten, not the Sun, but our ſelves: Of what uſe are all thoſe things which we ſee, unto the eyes of a blind perſon? ſo, of what profit is the
whole world? nay, of what profit are the excellencies of Him who made the whole world, unignorant wretch who ſees not how to glorifie God as God?
Fourthly, To
reward us: Thus Potentates finde eſpecial employments for thoſe favorites whom they reſolve to advance.
Fifthly, To endear us: Thus gracious Kings to endear their people, draw not their Chariot-curtains, but ſuffer their ſubjects to have a full view of their Majeſty and Perſons. O my Beloved, Theface af Jeſus Christ may endear us all; and the
Pſalm 89.15 In eundem hoPacatus in Paneg.
light of Gods countenance may enflame us all, to mention his prayſes!
Sixthly, To delight us: A Child is highly pleaſed, if you ſuffer him to feed himſelf with the Nurſes ſpoon; To a man a very great ſatisfaction it is to view a houſe of his own good contrivance, to taſte fruit of his own planting, &c. Now God, who both does all for us, and can do all without us, therefore gloinſtruments of our own comforts: Oh, what a delight muſt it neceſſahave a hand in fulfilling the good pleaſure of his Redeemer? and to be anAlexander ſaw his Father Philip conquer enemies ſo faſt, he complained that his Father would leave him no work to do; For, ſaid he, what will it comfort me that I poſſeſſe the whole world, if I have no world to conquer with mine own bands? Plutarch Apolog.
although a weak inſtrument, of glorifying the great God?
Seventhly, To encourage us: Little Infants able neither to ſpeak plain, nor to go high alone, areSee page 266. of this Treatiſe. Vix dici poteſt quanto lFab. Inſtit. lib. 2 cap. 2.
ſent upon their Parents errands, and to do for them petty ſervices: Prohibit them from buſying themſelves, and you dull them; you animate them, if you finde them buſineſſe. Oh, what an eninfants as we are, may be allowed to walk with the Father of Lights! Be we holy, be we perfect, as our heavenly Father is holy and perfect.
Eighthly, To honour us: It is a moſt unloſt ſons of Adam, that any of them may be at any time
Lutherus. Theodoſius impeAug. de civitate Dei. lib 5. c. 26.
obſerve, obey, worſhip, prayſe, bleſſe and glorifie the moſt incomprehenſible Lord God! The meaneſt Office imaginable about his ſacred Majeſties perſon, is therefore horelateth unte a King: They are Biſhops and Nobles who ſtand before our Prince; and we are Prieſts and Kings, if we attend our God.
Laſtly, To make us ever mindful of our own felicity: Many ſubjects are happy in their Soveraignes, but will notPeloponenſes undervalued Philip, of whom they had receiPlat.
Happy are the people which are in ſuch a caſe: and yet the more ſome Pliny the ſecond ſhall ſet forth unto us the prayſes of
Charles the ſecond, the more we his ſubwe do not add unto the goodneſſe of God, but we add unto our ſelves a furCromwell known, he would not have been the death of King Charles the firſt; Had the Jewes
known, they would not have crucified the Lord of glory: Did ſinnersTertul. Apoleg cap. 1.
eternal God deſerveth, they would no longer be diſobedient unto ſo graprayſes due unto his Name, we ſhould the leſſe need to be called upon to glorifie him as God. Worſhip himall ye people; would we fancy unto our ſelves aour own hearts deſires, were there other Gods beſide the only true God, we could not chuſe (if any were to be choſen) we could not (if we would) deſire to be protected by aper totum. Eſay 62.5 63.7 26.3, 4, 12 Jer. 17.12, 13, 14 Deut. 10.20, 21eaſie, a more indulgent, a mor gracious, a more glorious, a more lovely, a more abſolute God, then is this God whom we ſerve in the ſpirit; we can never enough ſet forth his glory, we can never enough glory in his protection and government, we can neverBern. Serm. 88. in Cant.
ſufficiently glorifie our Lord and King, our King and our God!
God hath all the reaſon in the world to require man to glorifie his moſt bleſſed Name: for
Firſt, Although from the firſt minute of Afall unto this very inſtant, we cannot bring unto God the tribute from us due; nedemand
bid.
that perfection of prayſe, which while our firſt Father ſtood, we were enabled to ſurrender.
Secondly, Seeing then when Adam was found guilty of Treaſon, the Lordwhole forfeiture, but left in us remainders of conſcience, of memory, of underſtanding and of good affections; moſt equal it is, that whatſoever he leaveth with us, ſhould be,not at our, but at his ſole pleaſure and command.
Thirdly, God hath vouchſafed unto us the bleſsings of the earth, and of the heavens; the precious truths of his Word, the rich graces of his Spirit, and thoſe unſearchable Treaſures given unto us his only Son, upon
Ber. in Cant. Serm. 20.
no other terms, but that in them and for them his Name ſhould be by us glorified.
Fourthly, What wiſe man ever built a houſe for
True, the Tree which cumbreth the ground, ſhall be burnt; but the Lord diggeth, &c. about it, that it may bring forth fruit, Luke 13.8, 9.
no purpoſe at all? Who planteth a
Vineyard, and eateth not of the fruit? Who feedeth a flock, and drinketh not of the milk? If God be a Lord, where is his fear? If a Father, where is his honour? &c.
Laſtly, Let a Souldier do what becometh a Souldier; and let a Soveraign do as beſeemeth the Majesty of a Prince: When, upon Darius his large offers, Parmenio had ſaid, Surely I would accept theſe offers, were I as AlexAlexander,
ſo would I were I as Parmenio. Beloved, as God wayes are not the ſame with our wayes, ſo neither are his thoughts as our thoughts: ItHarpalus would have had his Kinſmans evil words eſcape unpuniſhed: No, ſaid Philip, for,
Plutarch. ibid.
juſtice, nor with the wiſdom, nor with any other attribute of God, to diſglory ever due unto his Name: Take the whole at once, Should the infinite God ceaſe to ſee himſelf glorified, he would un-God himſelf.
Think upon it Sinners: Ought Jehovah to be glorified as he is abſolutely, a God? as he is relatively, a Lord? and, dare any of you continue a Veſſel of diſhonour? Be ye not as things without life, but as living Creatures; be not as bruits, but as creatures reaſonable and well affected; Be not as they unto whom no Goſpel is preached, but as Goſpel-profeſſors; O let not the Goſpel of Jeſus Chriſt be hid unto you; but, let it be unto you the miniſtration of the Spirit. The Lord hath made his
powerful
Adam. Sed haec potentior eſt in ſecundo Adam; Prima fit, ut habe at Homo juſtitiam ſi velit; Secunda fit criam ut velit, & tantum velit, tantóque ardore diligat, ut carnis voluntatem contraria concuAug. de corrept. & grat. cap. 11. & 12.
Mediatour; he hath ſhed forth the Spirit of his Son; he hath prepared Ordinances to conveigh, hath given both an underſtanding to ſeek, and affections to yern after this Spirit of his Son; and, after all theſe mercies are even forced upon you, are you as barren, and as unfruitful as ever? Be not, O be not the thwarting, the croſs-grain'd matter of Gods ſevere glory; but, be the pliant inſtruments of his deſerved honour! not only be, but ſeek his praiſe.
Object. What if we are already predeſtinated to be Veſſels of diſhonour? Then —
Anſw. 1. If you come too nearinacceſsible Light, I ſay, if you ſtare the Sun in the face, ye do but dazzle your eys: Be
Seneca nat. quest. l. 7.
ſober.
Anſw. 2. Were you aſſured that you are Veſſels fitted for deſtruction, this aſſurance would buttorment you before the time.
Anſw. 3. Suppoſe you areSee of this Treatiſe, pages 76, 77, 78, 79, 80.make the beſt of a forlorn estate: diſhonour, neglect, provoke
Anſw. 4. Should all endeavours fail, you can but periſh.
Anſw. 5. If you will pluck eternal deſtruction upon your ſoules and bodies, thank your ſelves: As for the moſt merciful Father of our Lord Jeſus Chriſt, his Goſpel is brought home unto you: He proclaimeth a
Aug. Conf. l. 5
pardon; and that general pardon is now particularly tendered unto you, I ſay, unto you.
Anſw. 6. Although your day beredeem the time; God aſſiſting, you may run, and ſo run, that you may
Bernard.
obtain.
Anſw. 7. Obtain, or obtain not; foraſlong-ſuffering God hath prolongabuſe his patience: diſhonour himSeneca Epiſt. 83.
as little as
l. 13. ſect. 4. F. de uſu fructu.
you can; nay, henceglorifie him as much as you can.
Anſw. 8. One way of glorifying your God, is, toTertul de poenit. cap. 4. Prior eſt authoIdem.
preheminence of his ſecret counſel: Servants may not pry into their Maſters mind, nor Children into their Fathers will; nor Subjects into the unſearchhearts of Princes: It is your wiſdome to ſubmit, truſt, and obey.
Anſw. 9. His you are unto whom you obey:
do the work of a Reprobate;
That is, of a Devil; ſee 1 John 3.8. for, Alterius eſſe non poſſunt niſi Diaboli, quae Dei non ſunt. Tert. de Idol. cap. 18.take a courſe to
work out your ſalvation, nay, to make your calling and election ſure.
Anſw. 10. Many that have ſought to work out their ſalvation, God hath rejected: For why? They ſought themſelves, not their Ruler; but, unto him who unfeignedly ſought to glorifie his God, as God, God never yet dehis Spirit of Regeneration. This is a Goſpel-truth; God whoAug. de praedeſt. ſanct. cap. 20.
freely give of his Spirit unto ſuch as once deſpiſed grace: will neverBernard. Se m. 1. in fest. omnium Sanct.withhold grace from them who implore his Spirit.
Object. But, do not ſome who ſeek Jeſus, dye
in their ſins?
Anſw. Yes: very
many: For why? They ſeek to be ſaved not
from their ſins, but from Hell; They would ſeparate ſanctification from juſtification; They would partake of mercy, but notHeo 12.14 Verè Chriſtianus eſt qui plus amat Dominam quàm trmet pecBernardus. Ille autem pecof Holineſſe; Flouriſh under the Crown they would, but would not ſubmit unto the Scepter; They love Jeſus, but not Chriſt; Would they ſeek as well Chriſt as Jeſus; Would they ſeek him to be as well their Captain as their Salvation; as well their
Governour as their Saviour; as well their Wiſdome as their Redemption; as well their Death as their Reſurrection, they ſhould not then dye in their ſins: Bradford ſomewhere ſaith, that The Goſpel is a new Doctrine to the old man; if the old man will, without more hurt then good to himſelf receive it, he muſt become new that he may receive it: If we would ſeek Chriſts Kingdom, we muſt alſo ſeek the righteouſneſſe thereof; If we would have his Kingdom come, we muſt let his will be done: If we would be under grace, ſin muſt not have dominion over us.
Object. They muſt dye in their ſins, if they bechildren of wrath.
Anſw. The
Pſalm 14 7 11 Nihil tam digTertul.
Lord taketh pleaſure in them that fear him, in thoſe that hope in his mercy. Such as are by nature children of wrath, ceaſe ſo to be, if they ceaſe to be children of diſobedience.
Object. Whom he will, God
hardeneth.
Anſw. True, God withholdeth theAmos 4.7 Deum ſcire neIreaeus lib. 4. cap. 14.
meanes of grace from what Kingdom, City, Pariſh, or Perſon he pleaſeth: Where means of grace is offered, there he likewiſe hardeneth ſuch hearts as, Pharaoh-like, refuſe to ſubhardeneth ſuch as, like the Jewes, afbend the ſtrength of their underſtanding and affections againſt his
hardeneth; for, although God vouchſafeth to elect and call us without our wills, ſanctiſie and ſave us againſt our wills heAug. ad Simplician, lib. 1. qu. 2.
Object. Who then ſhall be ſanctified?
Anſw. They whoſe affections God
S. Bernard. Serm. 5. in nat. Dom.
ſubdueth, and whoſe heart he
S. Aug. de praedeſt. Sanct. cap. 8. A Deo diſceHillar. de Trin. lib. 5.
openeth: If hitherto God hath neither ſubdued thine affections, nor opened thine underſtanding, do not forthwith give thy ſelf over unto a reprobate mind, but, give diligence to be found of God, ar and in his Ordinances: Be ſure to be in readineſſe at the Pool of Betheſda againſt the good Angel in my Text moveth upon thoſe waters of knowledge; If thou wouldeſt be a Temple for the Holy Ghoſt, wait thou at the gates of his Temple: and, if it be the work of a God, to command thy ſtubborn heart, ſurrender thou thy ſtubborn heart, that God may command it, Phil. 2.12, 13.
Object. Deut. 29.4.
Anſw. From v. 3. Had they followed God
fully, as Joſhua and Caleb did, God wouldgiven them a heart.
Object. John 6.44.
Anſw. True: For except the Father hadwell he was pleaſed with the Son of man, noneSon of man, as unto aMediatour.
Object. John 3.5.
Anſw. Therefore let not Nicodemus truſt unto that which is born of the fleſh; but, let him thirſt after the Spirit.
Object. Eſau have I
hated.
Anſw. While Eſau was yet unborn, God foreknew that the promiſed ſeed ſhould deſcend from the loines, not of Eſau, but of Ja
Object. Not of works: but
of him that calleth.
Anſw. True; for He
loveth us firſt: Firſt, we muſt be known of God, before wecan know God.
Object. Who hath thenRom. 9.19 See of this Treapage 76. forward.reſiſted his will?
Anſw. He who mighe have known God, but would not.
Object. It is nothim that willeth, nor of him that runneth, but of God that ſhew
Anſw. True; for it is the Lords mercy if weeither will, or run.
Object. Why ſay you then, that God never withheld grace from them that ſeek grace.
Anſw. Becauſe, ſeek and you
ſhall find.
Object. May then, any one that ſeeketh grace, receive Chriſt?
Anſw. Yes, Who ſo
Will.
Object. But can any one?
Anſw. No; None butas believe in his Name.
Object. Can any that will believe?
Anſw. Any to whom it is
given.
Object. How if it be not given to believe?
Anſw. They unto whom it is not given to believe, muſt, as I told you, believe, Firſt, thatPrivatio generat appetitnm. 2 Cor. 3.5 Epheſ. 2.9themſelves they can do nothing; Secondly, thatcometh every good and perfect gift; Thirdly, that this Father of Lights hath appointed ways and meanes wherebygift of faith may be obtained; Fourthly, that aDuty lyeth upon them diligently to apply themſelves unto the appointed meanes; Laſtly, that in the uſe of the meanes appointed, he ſhall notIſa. 45.19 Lament. 3 25 Amos 5.6 Pſalm 147.11.119.151.75.1.34.18.145.18.84.11. Matth. 7.7. Revel. 3.20. Nec latuit praeceptorem praecepti pondus hominum excedere vires: Sed judicavit utile ex hoc ipſo ſuae illas inſufficientiae admoneri — Ergo mandando ImS. Bernardus Serm. 50, in Contic.ſeek Gods face in vain.
Object. Where then lyeth the Contro
Anſw. In mans proneſſe to
Rom. 9.20 We are like him in Seneca; Dic aliquid, ut ſimus duo.diſpute againſt God: Sirs, Truthreceive a love of the truth: For inſtance, Them that are withGod
judgeth; therefore, What have we to do, to
judge them that are without? Next, ſince we of this Kindom are a people near
unto the Lord, let every man mind his own DuJohn ſhould tarry in the fleſh, until Jeſus
come in his fuJeruſalem, what hath Cephas to do with that? Let Peter follow Jeſus, and leave John unto his Maſters pleaſure. ThitdThe good Angel in my Text would quickroll away the ſtone, would we ceaſe to inour thoughtsGods thoughts: Had the woman of Samaria known the
gift of God, inſtead of urgingArt thou greater then our Father Jacob, ſhe would have askedSir, give me of this water that I thirſt not: On the other ſide, While Naaman is wroth
Omnis feſſinatio caecaeſt. Seneca de Renefic. l. 3. c. 3. Lukc 16.15leprous as ever: The Queſtion was not, whether had been the better manners in home-bred Eliſha to ſend his meſſenger, or to come out himſelf unto Prince Naaman; Nor whether was a more probable courſe [like our Princes which heal the Kings Evil] to move the hand over the place affected, or meerly to waſh it with cold water; no, nor yet what was moſt ſeemly
in a Prophet, whether to ſend a ſtranger unto an unheard of practice, or to stand and call upon the name of the Lord his God; no, nor whether were to be preferred Abana and Pharpar, or the Rivers of Iſrael; nor laſtly, whether the waters of Jordan were cleanſing waters; No, The state of the question was, Whether1 Cor. 1.20, 25, 27, 28, 29 How br
and below our thoughts is the manner of mans generation? and yet God is pleaſed from that brutiſhneſſe of humane nature, to raiſe unto himWater in Baptiſm how comBread & Wine are ordinary food; and yet by theſe God vouchſaſeth to convey his Spi1 Cor. 3.7
Jordan could cleanſe from the Leproſie then when the Lord ſaid, Waſh in Jordan, and Jordan ſhall cleanſe. Juſt ſo, The Question is not, whether a natural man can diſcern the things of God; for we are all of us born ſpiritually blind; no nor yet whether the Lords Chriſt can give ſight unto the blind; for, unto God all things are poſsible; but, wheclay and ſpittle, even earthen Veſsels may not then help men to their ſight, when Chriſt ſo ordaineth: Sure I am, in every Ordithe power of his
Spirit is ready to heal. A leproſie we all bring with us into the world; and let Gehazi, reprobate as he is, accompt upon it, that he ſhall dye leſhew himſelf unto the Prieſt, though that man were a Samaritane, I would notExcept a man be born ugain, drawn of God, endued with Chriſts Spirit, &c. there can be no entring into the Kingdom of Heaven; It is confeſſedly true: And of this truth both the Jewes were frequently animadvertized, and the Gentiles throughly informed; and herein great was the loving kindneſſe of God
Jew and Gentile; but, Chriſtian, in the mean ſpace, what ſignifieth the ministery of the Goſpel? Is not the miniſtration of the Goſpel theadminiſtration of the Spirit? Verily it is. Unto them who are without
the pales of the Church our Goſpel is hid; unto them within hid it need not be; It is, I ſay, the ſavour of death unto death
chuſe death rather then life.
Object. Without me ye
can do nothing.
Anſw. By God thou(as I have already anſwered) it isſtir, if thou wilt. That which thou ſoweſt, thou ſoweſt not
that body that ſhall be but bare grain; yet be not deceived,
God is not mocked; What thou ſoweſt that thou
reapeſt, becauſe, untoevery ſeed, God giveth his
& ſim.
own body: The ſame God, whichobedience the meaſure of his heavenly gifts; the ſame God which maketh our mortal life, the beginning of life everlaſting; the ſame God, which uſeth the blood in our veines to conveigh animal ſpirits; the ſame God, which frameth the body for the benefit of the ſoul; the ſame God, bleſſed for ever, maketh uſe of our natural ſenſes, while he infuſeth into us ſpiritual graces: If
Heb. 2.3 12.25 Hoſ. 2.15 Pſalm 126.5 Phil. 2.12 Deſpice, ne paPlin. lib. 2. Epist. 10. Neverthelelſe, Ille facit, ut nos faciamus quae praecipit, nos non facimus ut ille faciat que-promiſit. Aug. Epiſt. 143. ſee Pſalm 57.3. Inſpirat ChaTherefore, Phil. 2.12, 13. Take the ball at the bound.not be wanting unto us, let not us be wanting unto our ſelves: Unto your fineſt and ſmalleſt white thred, tye that thred which you call brown; tye unto that pack-threds; unto that the ſmalleſt Twiſt; unto the Twiſt, a ſmall cord; to that a threefold cord; to a threefold cord, a Cart-roap; to a Cart-roap, a ſtrong Cable; and, although the weakneſſe of the firſt thred could not; yet, the ſtrength of the Cable may wind up an Anchor of hope at the laſt.
Object. But certainly, it is non in mans power to come unto Chriſt.
Anſw. Wherethere is hope given that he willgive a power; Samuel knew not the Lord at the firſt and ſehe was
made to know the Lord.
Object. But aſſuredly, God hath hisVeſſels of wrath.
Anſw. He hath ſo: namely, theVeſſels unto diſhonour.
Object. And them he fitteth unto deſtruction.
Anſw. Not ſo: They
See here page 56. forwards. Hoſ. 13.9fit themſelves for deſtruction. The Veſſels of mercy are prepared unto glory by God; but the Veſſels of wrath
draw their own deſtruction upon themſelves. The wages
Rom. 6.23
Romanos, Paraeus. Caius panaria cum opſonio viritim dedit. Sueton. in Caio, cap. 18. The military ſtipend for which ſinners fight under ſin againſt God. meruere: Who goeth a warfare, 1 Cor. 9.7. at his own charges? The pay which unbelievers ſerve for, is Death.of ſin is death, but the
Julian Dict. de Donationibus, lib. 1.
gift of God is eternal life.
Object. May then he, who was formerly a veſſel of diſhonour, now be a veſſel unto honour?
Anſw. 1. LeaveDeut. 29.29. Tiberius aTacit. ſee Prov. 25.2, 3
Anſw. 2. For ought that you, or I know, the ſame perſon who once ſeemed a Veſſel unto diſhonour, may hereafter prove himſelf to be a Veſſel unto honour; namely, If he
purge himſelf.
Object. Can a man purge himſelf?
Anſw. Becauſe I have purged thee, and thou waſt
not purged: There is an effectual purifying upon Gods part, and a1 John 3.3 Dij prohibebunt haec, ſed non propter me coelo deſcendent; vobis dent mentem oportet, ut prohibeatis. Liv. lib. 9.
dutiful purifying upon our part. Friends, if when the holy Spirit cleanſeth a perſon, that perſonJames 4.8. Spes inanes quae in medio spatio franguntur, & corruunt, & ante in ipfe curſu obruuntur quam portum conſpicere poſſunt. Cicero de Orat. lib. 3. Altiùs ibunt qui ad ſumma nituntur. Quintil lib. 1. in Prooem. 1. John 3.3.
cleanſeth himſelf too; it is then aFlorus. lib. 4. Nimis durus eſt animus qui, 1 John 4.19 Luke 7.47 dilectionem ſi nolebat impenAug. de Catech. Rudib. c. 4.
Theocrit. Vin' ut ameris? ama. Martial.
veſſel ſanctified, and ſet apart; that, he isa veſſel unto honour becauſe meet, or rathermade meet for the Maſters uſe: and then at length, is he meet for the Maſters uſe, when he is prepared unto every good work.
Object. How! unto every good work?
Anſw. Yes, unto every good work: A veſſel meet for the Maſters uſe is, therefore, eprepared unto every good work, becauſe eempty of it ſelf, and ever cleanſed by the Spirit. Then, when Gods will meeteth with a carnal mans interest, even aSee Biſhop Sanderſons Serm. on 1 Kings 21.29 Dykes deceitful Heart. cap. 6.7, 8 Downhams Chriſtian warfare, part, 4. l. 1. c. 13. ſect. 3. and l. 2.11. Boltons walking with God, mihi, pag. 299. deinceps.graceleſſe perſon will, after an unſanctified manner, be for the wayes of God: but Sirs, the truth of our graces lyeth, at leaſt appeareth, chiefly in our ſelf-denials. O Friends, ſelf, ſelf,
&c. Clem. Alexan, Strom. l. 4. for, Intellectio, quies i uellectûs.is wiſer for us, then we are for our ſelves; more faithful unto us, then we are unto our ſelves; better
quam ſibi—
ſeek our own intereſt; buttaſted of that ſpiritual ſweetneſſe which
wrapped up in the performancePſalm 40.7, 8, obedientia urgetur ad morAug. de nat. & gra. c. 69. ſuave fit quod non dèlectabat. Idem. Non eſt terribile ſed ſuaIdem.
of a duty out of dutifulneſſe, and in the exerciſing of our ſelves unto obedience; we then take a delight to be, not at our own commands, but at our Maſters ſervice: Glad we are then, that the high and mighty God will vouchſafe to cut out any employment for us; Pſalm 119. ferè per totum.
Beloved, There is no ſuch freedom as that which the blind world accompteth ſtrictneſſe: Call to mind the lamb
Nathans PaCatulli; Iſſa eſt blandior omnibus puellis; Hanc tu, ſi queMartial. lib. 1. Ep. 101.
Cat of Publius, or
Ʋlyſſes
5.
his Dog: The lamb will grow up together with the poor mans Children; the Cat naturalaffect the boſom of her miſtreſse; and, how dogged ſoever, the Dog will hardly be beaten from
Tobit. 5.16 11.4 Non quieſco niſi oſculetur me oſculo oris ſui: Gratias de oſculo pedum, gratias, & de manus; ſed ſi cura est&c. Bernard. Serm. 9. in Cantic.heels: Theſe, and other brute beaſts, tamed by men, are even tranſported, if allowed freely to aſſociate themſelves with their maſters: O my Beloved, man, reaſonable man, man instructed, well may he take a thouſand thouacquaintance, wayes, pleaſure, preſence, and communion of his God! Chriſtian, art thou dearer unto the Spaniel now at thy heels, then the perſon ſpeaking in my Text is unto thy redeemed ſoul?
thy ſoul is not raviſhed with his Spirit?
Plainer and fuller ſentences are not extant in Holy Writ, then ſuch as2 Cor. 3.17 — qui, non aAuguſt. demat. & gra. cap. 57.
&c. For, a mind truly ſpiritual is never more at liberty, then when it is moſt diſ-enthralled from ſerving ſin; norIdem de doctrin. Chriſt.great uſe is that ſmall Book
of Godlineſſe, and Chriſtianity, by Herbert Palmer.maketh Religion our buſineſſe; but, in very truth, we never make Religion the buſineſse of our ſouls, until we firſtAuguſt. de Catechiſand. Budibus. c. 17.
the glory of our God the buſineſſe of our Religion: till then, againſt fleſh and blood, yea, againſt principalities and powers wreſtle we may; but, little is our victory, becauſe little is our faith, that is, little do we ſeek the glory of our God.
Thoſe ſeemingly bitter herbs of contrition, humiliation, repentance, ſelf-denyal, &c. the which new born-babes can ſo hardly force themſelves to ſwallow down, will then bepleaſant unto their relliſh, when they have once taſted how good and gracious that God is,
Preachers of the Goſpel, fullywhat it is to honour, or diſhonour an infinite God; for, where the knowledge of this
Luke 10.42 Magnam rem puta, hominem, unum agere; praeter ſapienSeneca. Epiſt. 120.
one point is pre[grace aſsisting] all other exerciſes of Godlineſſe will co-incidently follow: Once convince a ſinner what it is to diſhonour the God and Father of our Lord Jeſus Chriſt, humble himſelf that ſinner will, repent himſelf he will, deny himſelf he will, &c. nay, he will earneſtly thirſt after the ſanctifying Spirit, purpoſely, that he may be enabled to glorifie his God, as God.
It is becauſe we Miniſters have not wholly purged our ſelves from the idleneſse of ſelflove; if, at any time, notwithſtanding ſo many diſcouragements are caſt into our way, weJohn 21.15, 16, 17, and Debetur maximo operi haec venePlin. Panegyr.
peoples ſoules before our private intereſts: And it is becauſe you Pariſhioners find not theſweetneſſe of honouring the Lord with your ſubſtance, that Our right, your Tythes, cometh ſo unwillingly fromfollies would no longer blemiſh our Goſpel-converſation, could our ſoules once unfeignedly make their boaſt of our God, eOur Prayſe.
Your family-duties, your attention at Catechiſings, your reſorting unto Sermons, & ſim. I joy, and rejoyce in; go on and proſper: Nevertheleſſe, for the good of your ſoules I ſpeak it, in divers perſons here among us, I
defect of knowledge which I do now diſcover, had not the publique prayers of our Engliſh Church been newCongregations: Verily, I commend you, for that moſt times wherein we have a Sermon your ſeats are full, for, ſo they ought to be: but, of this I complain, At theviz. Ea quae ſub oculis poſita ſunt, negPlin. lib. 8. Epiſt. 20. Adeo naturale eſt, magìs nova, quàm magna mirari. Seneca quaeſt. natural. lib. 7. cap. 1. but, Qaiſquis bonus, veruſque Chriſts anus eſt, Domini ſui eſſe intelligat, ubicunque invenerit veritatem. Auguſt. de doctr. Chriſt. lib. 2. cap. 18. Et quae diviſa beatos Efficiunt, collecta tenent. Claudian.
Common Prayers of our Church ſmall is our Aſſembly.
Beloved, InAriſt. Rhet. lib. 1.
Common Prayers you neglectGotofrid.
your ſelves, you injure theRom. 12.18. 1 Cor. 1.10. Epheſ. 4.2, 3. Unitas interior, & unanimitas ipſam cuique multiplicitaS. Bernard. Phil. 3.16. Quid tam congruum fidei humanae [divinae, ſay I] quam ea, quae inter nos placuerunt, ſervare? Ulpian lib. 1. ſf. dé pactis.peace and good of the Church, andPlin. lib. 1. Ep. 13. Contumacia cumulat poenam. Marcian. l. 4. P. de poenis. Sapiens est divitiarum naturalium [much more ſpiritualium] quaeſitor acerrimus. Seneca Epiſt. 119. Pſalm 84.11. 2 Cor. 9.7. Epheſ. 6.18. Heb. 10.25. Nulla multitudinis potentia, niſi conſentientis, id eſt, unum ſentientis. Aug. de verâ Relig. cap. 25. Inflatus, & tumens animus in vitio eſt. Sapientis animus nunquam turgeſcit, nunquam tumet. Cicero Tuſcul. quaest. lib. 3.
ſin againſt your own ſoules, Pſalm 84.4.142.1, 2.
Beloved, in obedience unto the higher
powers placed in authority under our moſt gracious
King; yea, in loyalty unto our dread Prince himſelf, as unto ourſupream Governour; ye would not (if ye knew yourRom. 13.4 Non parum inAug. de Civit. Dei l. 10. c. 13. Id potiſſimum eligamus quod cum ſanâ fide concordat. Idem de Gen. l. 1. c. 21.
to aſſemble your ſelves unto the Liturgie of the Church: Inaſmuch, asobedience is better then ſacriſice: But alas, ſuch is the nature of your abſenting your ſelves from Gods publique worſhip, that you, in one and the ſame default, neglect both obedience and ſacrifice too: Brethren, if you have indeed a love for your God, ſhew it openly, and conſtantly in themidſt of our Congregation.
Abſent your ſelves from the Liturgie of our Church,
For, wheras Id quiſque poteſt, quod jure poteſt; 2. Nulli ſervorum licet ex his quae Dominus imperat quod placuerit aſſumere, quod diſplicuerit, reSalvian de providen. lib. 3.
remiſneſſe of yours would preferAug de Gen. Cont. Manich. l 2. c. 8. Bonae res neminem ſcandalizant niſi malam mentem; Tertul. de veland. virg. cap. 3. Nullum ſcelus rationem habet. Liv. lib. 28. VuAelian. Maximum judicium est mSeneca Epiſt. 120. Nemo Deo diſplicet niſi qui ſibi placet. Bernard, de miſer. Hom.your ſelves before your God. We aſſent, that as the Scripture publickly and diſtinctly read, ſo the Word preached and applyed glorifieth that Father of Lights whoteacheth man knowledge: We allow, that as ſet forms, ſo our Pulpit devotions, are Ordinances of God; who?
2 Cor. 2.16. Linguâ, mente, & cogitatione horreſco quoties de Deo ſermenem habeo.who is ſufficient for theſe things? But, give God his due: Theſe are but the leaſt part of divine worſhip: If we hear, we
hear for our ſelves, wehear that our ſouls may live: ſo, if we pray, we pray for our ſelves, we ask thathave: Wherechief part of our publique Service, is the ſame with the chief part of Gods Worſhip, which is, not meerly to hear Gods moſt holy Word, but, in hearing, to obey it: and, not ſo much to pray for more benefits, as to give thanks for the benefits which we have already received from Gods hands: For, pure and undefiled Religion before God even the Father, is this, to ſeek him more for his own ſake, thenEſay 26.8 Non mihEpiſt. Tua me non ſatiant, niſi tecum. S. Bernard. Ipſe ſihi omnia, & ipſe mihi omnia. Qui curat eſſe niſi prapter te, pro nihilo eſt, & nihit eſt. Bernard. Serm. 20. in Cantic.for our own. Dearly Beloved, when weCyprian de Orat.ſolemnly me
give thanks at
the remembrance of His holineſſe, then do we principally worſhip our God.
Wherefore, although Animad Cultus deorum optimus idémCatechiſing, or Homily, or Sermon we have none, ſo many of you as deſire as well the glory of your God, as the good of your ſoules, ſee to it: Turn away your feet fromJuſtin.
prohibited Conventicles, but,forſake not the aſſembling of your ſelves together, as the manner of ſome is; But, let us openly, publiquely, ſolemnly, and obediently meet together, as to have Gods moſt holy Word, as to ask thoſe things which are requiſite and neceſſary, as well for the body as for the ſoul, ſo chiefſpeak good of Gods name; to render thanks for the benefits which we have received at his hands, to ſet forth his most worthy prayſe, and to reverence, bleſse, worſhip, adore, and glorifie him, as God: O come, come often, let us often ſing unto the Lord, let usPlin. Panegyr.
Cicero de nat. Deorum lib. 2. Sicut neo in victimis quidem, licet optimae ſint, auroque praeSeneca de Benef. lib. 1. cap. 6. ut & Epiſt. 95. Hitherto, there never yet fell upon the Church a tempeHooker Eccleſ. Polit. lib. 5. ſect. 76.
heartily rejoyce in the ſtrength of our ſalvation: Let us come before his preſence with thankſgivings, and ſhew our ſelves glad in him with Pſalmes: for, ſo we ſhould magnifie him day by day; and ſo let us glorifie the Father, the Son, and the Holy Ghoſt, as it was in the beginning, is now, and ever ſhall be world without end; Amen.
In the day
that the Lord delivered him from the hand of all his enemies, and from the hand of Saul, David the ſervant of the Lord, ſpake unto the Lord the words of this
Song; Beloved, We, as well as David, aredelivered out of the hand of our enemies: And for us—
Our conſtant ſeeking to glorifie our God,is
Seeing it is unto us ſo great a glory, to glorifie this God; Seeing it is unto us heaven upon earth; ſeeing it is unto us, Life more abundant, to laud, praiſe, and bleſſe the Name of our God; I beſeech you, Friends, Let us no more abſent our ſelves from the Liturgie of our Church; but, let the Lord God have the glory of our open, publick, and ſolemn Thankſgivings: Yea, let us watch alwayes over our converſations, words and hearts, that at
Nihil mihi fuit optatius, quàm, ut primum abs Te-ipjo, deinde à caeteris omnibus quàm gratiſſimus erga Te eſſe cognoſcerer. Cicero. Epiſt. familiar. lib. 1. Epiſt. 5.all times (whether in private, or in publique, whether in our labours, or inCol. 3.17.
recreations, whether we mourn, or rejoyce, ſleep or wake, eat or drink, or whatſoever we do) we maydo all, and deſire to do all, unto the glory of our God.
Beloved, if we keep our ſelvesever prepared unto every good work, if we keep our ſelves ever unfeignedly deſirous to ever glorifie our God; Lo, We have Pſalmes, and ſetforms toholy Scriptures toholy Spirit topowerful Mediatour to render our imſupply of matter for our perpetual prayſes and thankſgivings, if we apply our ſelves unto theof this Treatiſe, page 278.279.laſt General Part which limiteth this preſent Diſcourſe: I proceed therefore, from the innumerable reaſons why we ſhould ever give thanks and prayſes to the Lord our God, unto the boundleſſe matter of theſe our praiſes, and thankſgivings.
If He, who delighteth toſtrengthen grace by weak Inſtruments, hath, byDiſcourſe of mine profited your ſoules, then, before we enter theſe three Provinces, pauſe you here, ye Chriſtians: Though ſuch as I have, I
give, Silver and Gold
See of this Treatiſe, page 30
I have none; at moſt ſo little, that, the imprinting of Sermons is too heavy for my light Purſe: Ʋnto the good example of other Generous Friends be it ſpoken, What I write, that another printeth; not I, but the ſurviving, the affectionate Husband of a Gentlewoman now with God, is,Gen. 35.20
ſole Publiſher of this expenſive Treatiſe; and that, not ſo much in memory of his dear Conſort, as in2 Cor. 13.9 Hominum chaCicero de nat. Deornm. l. 1. 1 Cor. 13.5
compaſſion of us; He ſo well knew the excellency of
her gracious ſpirit, that, he aimeth to have our ſpirits like unto Hers: His coſt is your benefit: His Liberal ſoul deviſeth liberal things, and by liberal things may He ſtand: But, may you and I glorifie our God
in Him: And, as in Him, ſo in his other Self, whoſe untimely
Like RaGen. 35.16, 19. untimePhil ip of MaHipparchus. Plutarch Apotheg.death firſt gave life unto what you now read.
One eſpecial matter which ſetteth forth the prayſes of our God; conſiſteth inPſalm 66: 16 Veritatem celare eſt aurum ſeAug. confeſs. l. 12.
what the Lord hath done for his choſen ſervants. Our God is glorified in thoſe divine Hiſtories, which tell us how great mercies the Lord poured upon Abraham, Moſes, Joſhua, Samuel, David, Solomon, &c. He is glorified in ſuch Scriptures as mention the prayſes of Sarah, Rebeccah, Deborah, Ruth, Hannah, Abigail, and thoſe other Matrons, whoſe good examples are recorded for our learning. There were thathad indignation at Mary for pouring ſo precious ointment upon the Head of our Saviour; nevertheleſſe, it is the glory of our Saviour, that Her prayſe is
in the Goſpel: May it likewiſe be interpreted unto the glory of our God, if, whereſoever this ſmall Treatiſe ſhall finde acceptance, there, ſome of thoſe bleſsings which the Lord vouchſafed unreligious Gentlewoman, be told for a memorial of her.
AMong thoſe affectionate Kinsfolk ſo uncomfortably withheld from the ſolemn burial of your pious Aunt, YOU, her Deareſt Nephew, were a Chief: Her embalmed Corps you did not ſee, her ſpiced and perfumed Grave you could not attend; I am bold therefore to place before you this Specimen of
S. Aug. Epiſt. 125.
her Funerals. A rough, unpoliſhed, unhewn Tomb-ſtone it is; a Stone worthy to be rolled away by the ſame hand which erecteth it. Vouchſafe nevertheleſſe, to approach unto it, as
unto her lively Monument: For, if the memory of this good Gentlewoman ſhall remain dear unto you, you, by delighting to imitate her vertues, will partake of Her happineſſe paſt, and preſent; You will, during life, obtain peace; and, after death, life more abundant.
Sir, I willingly promiſe my ſelf this bleſsing; becauſe it farreth with thoſe good Chriſtians who bury their Friends, as it doth with us Miniſters when we are crucified with Chriſt: Eſpy us in the Town, you ſee us in black, mourning for the ſinfulneſſe of the World; but, meet us in the Temple, you finde us in white, rejoycing at the purity of the Goſjuſt ſo, when good Chriſtians have buried their dead, if their thoughts reach no further then this World, well may they cloath themſelves in mourning; but let their thoughts follow their dead unto their Fathers Houſe, and then their grief and ſorrowes are ſwallowed up in Joy and Rejoycings.
dear and worthy Gentlewoman, firſt, as She was a part of this world; next, as She was a Member of the Church; and thirdly, as She is preſent with the Lord within the manſions in her Fathers Houſe; In every of theſe you will ſee plentiful matter layed befor the prayſes of Our God.
It is the glory of our God, that, while hetheir portion only in this life; He is alſo in the things of this life, ſometimes bountiful, as well unto the
juſt, as unto the unjuſt; thus, he was untoAbraham, and thus he was unto thisDaughter of Abraham.
From the Cradle which firſt danced at the voyce of her cryes, unto the grave which now bewaileth her ſilence; little, very little cauſe there was why Her heart ſhould be troubled. For inſtance;
The more loyal our affections be toward our moſt gracious Soveraign Lord the King, the
conception and birth unto his ſacred Majeſties ſacred Perſon. Adam, hecalleth his wives name Evah: Why? Anſw. Becauſe ſhe was the Grandmother of Chriſt, in whom all are made alive. Beloved, Let not the community of a Bleſsing bury that Bleſſing in obDaughter in Iſrael, to wit, One of that Sexe, which had, both the Happineſſe, and the Honour, to bring the Great Redeemer of all mankind into the World.
As for her lineage I am no Herald: yet, this I can ſay, as by wedlock, ſhe matched into aunto Michael Rutter of Burton on the Hill, in the County of Glou. Eſquire.worthy Family, a Family of a juſt eſteem, a Family of a good, and117. of the Vale Royal of England, viz. The County PaCheſter, illuſtrated by Dan. King.
long deſcent; ſo She her Self was no Filia terrae: It is of God, that while one Family is low and obſcure, another is ſuperiour and exalted; This Gentlewoman was of the later, and ſupethe branch, the off-ſpring of a very Generous Stock; I ſhall utter more then in other words I can ſo well expreſſe, if I tell you ſhe was aDugdals Surveigh of Warwickſh.
over-reached by any ſpecious pretences of hypocritical Rebels.
Whereas the honeſty of ſome great Ones is rugged, and the ſeed of their goodneſse unformed, for want of an early education, it was not ſo with this Friend; ſhe was highly civilized: Indeed, Her education was, as well became Her Eminent birth, very ſinguſucceſſeful-as exquiſite.
Her wealth was ſuitable unto her birth: The bleſsing of the Lord made her rich, and he added no ſorrow with it.
Her body, that body which now ſleepeth in Jeſus, was, herein a picture of her ſoul, upright and graceful.
In the natural endowments of her mind, ſhe ſurpaſſed many of her equals: She had a tenacious memory, an elegant fancy; a piercing judgement, and a deep understanding.
Her acquired parts were no leſſe remarkread much, and much unto her benefit: witneſſe her language alwayes appoſite; witneſſe her habitual tranſcendent elocution; and, from that again, the law of kindneſſe which was ever in her lips, together with that charity, and that piety which ſo often perfumed her familiar Diſcourſe.
Although ſhe could not be born, but, ſhe muſt begoodneſse and mercy followed her all the dayes of her life: Even, in all his Diſpenſations toward her, ſo favourable unto her, were the providences of her God, that, moſt uſually, her ſorrowes and mourning were recompenced with joy and gladneſſe.
True: She knew the loſse of Children; but, ſhe neveras a Widow: Bury ſome Kinred ſhe did, bury ſome Kinred [if ſhe her ſelf would live] ſhe muſt; but, the
God of our life, which removed from her ſome Friends, exalted other of her Kinred, as ſurviving bleſsings.
The ſame God which ſuffered her to cloſe the eyes of her deareſt Parents; inſtead of her Parents hath given unto her
in Oreſte.children, hope
She lived to ſee the captivity
of our Zion; but, as Moſes from Mount Nebo did before his death, behold the promiſed Canaan; ſo, neither did ſhe depart this life, until having, with
the Prophet, watched to ſee what the Lord would ſay, She did, with
the Pſalmiſt, hear him ſpeak peace unto his people, and to his Saints. As ſhe prayed for the peace of our Jeruſalem, ſo ſhe ſaw her prayers anſwered; She left not this tranſitory world, until ſhe had firſt ſeen that Deliverance which the great God hath moſt mercifully, and moſt miraculouſly brought unto us, his moſt unworthy peo
Hitherto, you have chiefly ſeen what praicommon mercies; Beloved, although the bountiful God ſcattereth theſe bleſsings of his left hand, as well upon the evil, as upon the good; yet, when theſe worldly favours are placed in, and imparted unto an elect Veſsel, they then begin to be ſpiritual Bleſsings. Wherefore, as God hath had the glory of his Benefits unto this ſingular Friend of ours in the things of this
portion of true Riches which ſhe received in things appertaining unto a bet
God was very gracious unto this ſingular Gentlewoman, for ſhe was exceeding happy inprudent and religious Parents: By them, not out of cuſtome, but, out of a religious choyce, ſhe was conſecrated in Baptiſm unbrought up in the nurture and admonition of the Lord: By them ſhe was trained up in the way ſhe ſhould walk in, which way of holineſſe ſhe kept unto the end.
Hence it was, that ſhe was ſo great a logood Books, of good
Plin. lib. 1. Ep. 17.
men, of Lords dayes, of holy Festivals, and of holy Ordinances:
But, over and above theſe outward priviledges of the Goſpel, as ſhe walked uprightly, ſo, the Lord God Her Sun and Shield, hadfree grace. I ſay, over and above theſe outward priviledges, ſhe had that one bleſsing which maketh all the reſt ſuch; for, the holy God withheld not from her his holy, his bleſſed Spirit. The moſt merciful and moſt gracious Father of Lights did, by his good Spirit, lead her in the way that ſhe ſhould walk in: He guided her
by His Counſel, and hath now received her unto his glory. That is the laſt,
Of this, what ſhall I report? Might her bleſſed ſoul deſcend hither unto us, She would now tell us things, which cannot be by me uttered. What Our eyes have not ſeen, what Our eares have not heard, what our hearts cannot conceive, that would Her glorified Soul reveal unto us: We [I truſt] ſhall go to Her: She [you know] ſhall not come to us: only This, This is our Comfort, that, As Solomon removed the Ark from the Tabernacle unto the Temple, ſo, the Son of David, even the perſon ſpeaking in my Text, He hath tranſlated the ſoul of this Saint from her earthly Tabernacle unto the manſions in his Fathers houſe; For this alſo, it is our Duty to give much thanks unto our God.
Queſt. But, how ſhall we beſt expreſſe this our thankfulneſſe?
Anſw. By endeavouring, as ſhe endeaa ſanctified enjoyment of every of Gods bleſsings.
This Gentlewoman, whoſe whole life was a continued thankfulneſſe unto the God of her mercies, may be unto us both a Motive unto religious thankſgivings, and an Example.
A Motive; for,righteous Gentlewoman ſhall be had in everlaſting remembrance, aſſuring us, that the prayſe of a Goſpel-Converſation endureth for ever.
An Example, becauſe ſhe could, and did ſhew us Her faith by Her works, viz.
She made the Bleſſings of this World ſerbleſsings of the Goſpel; and, When at any time troubles aroſe in her heart, ſhe believed in God, ſhe believed alſo in Chriſt.
The greateſt part of her Converſation, I ſay, the greateſt part of it, was, not only a Practice, but a Pattern of Piety.
Look upon her ſelf-denyals.
She was as I told you, very well deſcendboaſting her Anceſters?
She had Wealth at will; but, Did ſhe make it an occaſion unto pride? With plenty ſhe poſſeſſed the right, the humble, the ſpiritual enjoyment of plenty.
Others make it their buſineſſe to be, not Chriſtian, but vainly Gentile: but ſhe, inChristian in a Gentlewoman, taught Gentility to adorn Chriſtianity.
Others are more for the broidering of the hair, then for the Ornament of a meek Spirit; Was ſhe ſo?
Others are more for the pride of life, then for the beauty of holineſſe: Was ſhe ſo?
She was none of that ſort of Gentry, which, like S. Chryſoſtomes SchoolmaſterLiban us, who had tought Chryſoſtome in PhiLibanius anChryſoſtom had not the Chriſtians won him to them. Platina in vita Zoſomi.
Miniſters therefore contemptible beMinisters.
She was very well educated; but, was ſhe more a Courtier then a Saint? Could any prophane Eſau keep her by her Chimney-ſide, then, when health allowed her to attend Gods Ordinances in Gods Houſe?
She had good elocution: But, was guile found in her mouth? I ſpeak this to her praiſe, She deteſted hypocriſie in another much, in her ſelf more.
On the other ſide: She was a lover of good perſons, becauſePlin. lib. 1. Ep. 10.
Not long ſinceOctob. 15. 1660.my very good Lady
Ann Overbury, late widow of Sir Giles Overbury, Knight.
manſions in her Fathers Houſe; Friends, You never heard this Gentlewoman mention that Lady, but, that Ladies name was ever ſolemnly attended with a long train of this Gentlewomans juſt and real Commendations:
As ſhe never ſpake evil of the abſent, ſo ſhe never interpreted the praiſe of another to be a diminution unto her ſelf.
One thing I ever obſerved in this Gentleabſolute Governeſſe of her paſsions: The empty fallacies of mirth
Seneca.
ſober, ſtill modeſt. She was that perſon, whoſe paſſion never, no not in her moſt retired fadiſſolved into any exceſſe.
No jollities could make Her frolique.
She had ſo wonderful a command over her lively Spirit, that, her moderation could not but be known unto all that knew Her manner of living.
Free from exceptiouſneſſe ſhe was: in truth, Her vertues had no weakneſſes to be jealous of: Small cauſe had ſhe to ſuſpect the whiſpers, or fear the miſ-reports of others, being conſcious unto her ſelf of nothing, except of comlineſſe and integrity.
You could not provoke her unto revenge: A diſcerning ſpirit ſhe had, could ſee a neglect as well as another; She could ſee it, but would not ſee it: Or, if too too palpable it was, ſhe was ſo far from being overcome of evil, that, ſhe would most induſtrioſly ſeek, I had almoſt ſaid, ſteal opportunities to overcome that evil with good.
You have heard ſome part of her ſelf-denials: But, She was in many other circumEraſm. ad Archiep. Tolet. Auguſtini operibus praefix. p. ult.
example worthy the imitation of Believers. All along, She was Exemplary.
Exemplary, even from her Infancy: ſo pliant, ſo obedient unto her Parents, ſo filial ſhe was.
Exemplary in her minority: Other Virgins marry, ſhe was given in marriage: Her affections followed her judgement, and her judgement was led by her Parents.
Exemplary as a Subject: Loyal even then, when Loyaltie was not only a ruine, but a ſeeming diſgrace.
An exemplary Friend, more then uſually that Sexe can be: Her fidelity was, above the fidelity of women firm and judicious: for, although ſhe enjoyed the ſoft vertues of a woman, ſhe wantperfections of a man.
Unto Miſtreſſes of families She was exempeaceable, how diſcreet, how bountifull a Miſtreſſe ſhe was, The ſorrowes of her weeping Hand-maidens will beſt reTho. Overbury his Wife.Contiguous buſineſſe much that Sexe befits. But a truth it is, She, in underſtanding was maſculine; as ſhe never deſpiſed Martha for bebuſied about many things: ſo, ſhe was eMary in that better part which could not be taken from her.
A notable exemplary Mother ſhe was: For, She reformed her Children, not by reproofs, but by examples: Witneſſe her DaughChriſtiana, a Chriſtian.miracle of Children. Other Parents ſuffer their Children to be the Trouble of their Parents, and the ſhame of themſelves; but, this Parent was ſo diſcreet,
ſeverities were pleaſantneſſe, and her ſmiles, corrections.
As a Wife, ſhe was exceeding exemplaThe Beloved in theCanticles, not a Wife, but a Spouſe; not a Spouſe, but a Friend. Her love was even, ſaving that it was daily encreaſing: Her privacies were, not fondneſſe, but dearneſſe: Such her conjugal Society, that the longer ſhe lived, the more ſhe was a Bride, a diſcreet one though! If ever Wife was a Help meet for her husband, This was ſhe!
She gave very great examples of liberality and bountifulneſſe: There is that
ſcattereth, and yet encreaſeth: She was ſuch a one. Her liberal ſoul was made fat, and liberal things ſhe deviſed. She was not alone in this Duty; but, in this Duty very exemplary ſhe was. No Coine was ſo good ſterling with Her, as that which teſtified her bountifulneſſe: Veeminently generous: and gave ſo great encouragements unto the miniſtery of the Goſpel, that, of her quality I have not known her ſecond. Far from vain glory ſhe was, but moſt ſingularly munificent.
She did ſo heartily imitate the goodneſſe of ourHester Overbury, the verThomas Overbury, Kt.Lady; that, her pious Charity was no whit inferiour unto her [ſpeOf Burton on the Hill, and Morton in the Marſh. of Gloucaſting their bread upon many waters; Ladies ready to
distribute, Ladies ever lending unto the Lord: Such a one was this Gentlewoman: Under God I can attribute the lives of ſome WiGentlewoman: in the mean ſpace, Her right hand knew not what her left hand did.
Very pitiful, very tender-hearted, very full of compaſsion ſhe was: She took it as no ſmall kindneſſe, when at any time I enforlarge Congregation, She profeſſedly took more pleaſure in viſiting the ſick, the poor, the needy, then in viſitpoor people: Yet [alas] were it not for theHeſter Overbury, and theWhitlock, Mrs Creſwick, &c.ſick beds do, now, that you have no Mrs. RUTTER to ſtand by you? The Lord comfort you: Truſt in Him, he will make your beds in your ſickneſſes.
As were her fruits, ſuch was her faith: Her heart was therefore exerciſed with ſuch charitable practices, becauſe ſo much exerciſed unto godlineſſe.
She loved the Goſpel in the purity of it: She was an example unto you all in freas the Houſe of Her God.
She ſat not down in her Pew to read ſome Hiſtorical Scripture, or ſome private Book; to talk of vanities, to toſſe her heels againſt God, or to ſleep in ſin, &c. No, ſhe was truly zea
Some ſort of friends we have, which are a kind of Trencher-friends, which viſit you more for your Table, then for your Society: In like manner, ſome ſort of Goſpel-profeſſors we have, which [although the chief end of Sermons is, to fit us, that we may worſhip our God] come to Church for the food of a Sermom, not forworſhip of their God. No Sermou, no worſhip with theſe; exedifie their ſoules by a Sermon, they will not meet here to ſpeak good of Gods Name, to give thanks for benefits received, to ſet forth the praiſes of their God, and to rejoyce in the open, publick, and ſolemn worſhip of their great and glorious Lord; I pity ſuchdowbaked, ſuch piece-meal Chriſtians; alas, their own practices witneſſe againſt them, that,in care of their ſoules, then in love and duty toward their God: I ſay, ſuch are lovers of themſelves more then lovers of God. This Chriſtian, ſhe ſought to be edified by Sermons, had a care of her ſoul, and yet a reverence, a love for her God: I ſay, She came hither, not tov. 161pleaſe her ſelf, but to worſhip and
glorifie her God.
Unleſſe we beS. Hieron. ad Paulin.
renewed in the ſpirit of our mind, he who adhereth unto ſet formes, and he who affecteth extemporary effuſions, is equally expoſed unto a graceleſſe cuſtomary lipſervice; And [whether we be, or be not renewed in the ſpirit of our mind] every unpremeditated extemporary phraſe of him with whom I join in prayer is unto me a ſet form: Notwithſtanding, the clear evidence of theſe palpable truths, monſtrous it is, What Cavils ſomeNovices, becauſe either they ſhould correct the CXXXVI. Pſ. elſe that CXXXVI. Pſalm ſhould correct them. See Matth. 26.44 1 Cor. 14.15, 16
Novices would [if they could] create againſt our ſet form of Gods publick worſhip: They would ratherand ſo, Praeſtat eſſe aliquam EccleTacit. Annal. lib. 4. Non nobis ſolum nui ſumus. Cicero. Poſſeſſionem Bonitatis tanto latiùs, quantò concordiùs individut ſociorum poſſidet Charitas. Aug. de Civit. Dei. lib. 15. c. 5.
Jeſuited ſubtility of Separatiſts, Anabaptiſts, and Quakers, thenobedience unto the truths of the Goſpel; and inſubmiſsion unto the Authority oin a
viz. Benedictiones, & Orationes quas ipſi ordinaverunt. Aelias Thisbites in
regular ſervice of our God, to keep the unity of the ſpirit in the bond of peace! Beloved, this Chriſtian did not ſo.
Torms of Confeſsion, Prayer and Thankſgiving were exhibited byMoſes, byDavid, byHoſea, byTirinus, Hutcheſon, &c. in Hab. cap. 3Habakkuk aEſay, againſt their promiſed reAnſw. Not as Crutches to patch up lame Devotions, as ſome blaſphemovſly ſugburdens unneceſſarily impoſed; but theſe, and the like Ordinances were inſtituted asv. 27. with v. 23.benefits, and bleſsings. For, in a ſanctified perſon, ſet formes cannot procuſtomary flatneſſe, ſeeing the ſoul of ſuch a Onewatcheth unto prayer; neither can they cheriſh careleſſe, roaving, wandering thoughts; forlimit, or quench the Spirit; for Godsfor the edifying of the Church, if Chriſt himſelf impoſe a ſet form upon hisAaron, and his ſonnes. Of all which this Saint had ſo perfect experi
From the very firſt beginning unto the full end of our Divine Service, She was [moſt commonly She was] here preſent; preſent [not only with us] but with the
Plus valent exempla quàm praecepta; Here is an example worthy your imitation.Lord: She gave diligence to worſhip God reverently, to worſhip God as Her God; to wit, She ever kept her ſelf ever intent upon every inſtant Duty, giving thanks heartily, as unto the Lord; praying fervently; ſinging chearfully; hearing heedfully; I ſpeak this, as having been a coninſtant in prayer, or more watchful in every kind of Devotion, then conſtantly, this Gentlewoman was.
As ſhe rejoyced in the worſhip of her God, ſo ſhe delighted to hear the joyful ſound: She attentively hearkened unto Gods Word as well read, as preached; Nor did ſhe reſt here; ſhe ſought as well ſanctification, as knowWhat was ſpoken of Orimay be related of her; Quemadmoſanctification unto obedience; She was none of thoſe who are given unto pleaſure, and dwell careleſly, viz. She kept her heart with all diligence, endeavouring to adorn her Goſpel-profeſsion. You might know the abundance of her heart from the ſweetneſſe of her lips; inaſmuch as Her moſt, and moſt familiar converſe was principally of the things of God.
Of this, Her ſick bed ſhall be my witneſſe: an evidence beyond expectation; a teſtimoDiſeaſe waxed violent; at what time the violence of her diſeaſe grewS. Aug. de doct. Chriſt. cap. 12.
diſtemper; at what time that distemper ſcattered her thoughts, intercepted her meditations, and diſheveled her ſpeech; even then, then [I ſay] her words had a reſerve, a taſte, a tincture of holineſſe: I ſay again, Her words ſtill ſavoured of that holy Spirit, whereS. S.
ſealed unto the day of Redemption.
Watchfulneſſe, Immortality, Perfection, Peace, Salvation, Eternity! Faith in Chriſt, Righteouſneſſe, Hope, Heavenly glory, Joy, Lovingkindneſſes! Theſe, theſe were the treaſures which enriched Her minde, which ſilvered her Tongue, which elevated the Ayre of her notes, and made her voyce Muſical, I had almoſt ſaid Seraphical. Her dying ſentences could not be, but her dying words were like thelaſt words of David, or like theſelast words of the Son of David, good and heavenly. Pregnant ſhe was, although ſhe wanted ſtrength to bring forth: Pregnant ſhe was, although Rachel-like, ſheRutter dyed.dyed in Childbearing: and truly, if Rachels graveRachel followed afterJuſtly might Rachel be buried, Eſay 1.29. nader an Oak.
idol fancies; this after true godlineſſe; after the God of holineſſe ſhe followed, not after falſe Gods. Seeing now her ſteps followed God, her works follow her. Her name is
precious aRutters body was embalmed.body, ſo herHieron. in ENepotian. page 23.
Memory is embalmed.
She hath travailedPlin. lib. 2. Epist. 20.
all that this world can
afford, viz. Troubles of heart: She went farre into the Kingdome of Grace, viz. ſhe believed in God, ſhe believed in Chriſt; And hath already entred the Kingdome of Glory, poſſeſſing manſions in her Fathers houſe. While ſhe abode on earth, ſhe
delighted in Saints, now with
Saints ſhe abideth. Complain not then, that ſhe dein the midſt of her age, for a vertuous life is a
Wiſdom 4 7, 8, 9 Placita erat Deo anima illius, & in brevi ſpatio multa complevit. S. Hieron. FiLucinij.
long life. Untimely her death was; but, as the Father of Alexander ſaidApothig. in Philippo.Hipparchus, the untimelineſſe was not unto her ſelf, but unto us: Not unto her ſelf, for, God
took her: no, nor yet unto us, for, The
good will of our God be done.
Life may by no meanes be neglected; great is the bleſsing of long life, eſpecially there, where it is found inWhereas green fruit and a young man want their true taſte: Old age is the veſſel of prudeace.the way of wiſdome: Yet, compare the long life of common perſhort life of this ſingular Chrilooking for, and hasting unto the coming of the day of God; many a One is ſo dull, ſo ſlow, that, after the irkſome labours and ſorrowes of fourſcore yeares, his unprepaO ſpare me a little before I go hence. But, this Chriſtian began early in the Morning, and [loe] ſhe hath finiſhed her courſe betimes. SheIdem. ib.d.
found favour with the Lord in theEſay 57.1 We may ſay coRutter. as our ſaid of S. Anſelm. Homidſt of her age; The Race which was ſet before her, ſhe run, as well with good ſpeed, as with patience.
ſo ran, that, at the one half of her yeares ſhe obtained mercy,
Call to mind her dayes which ſhe hath paſſed, you will acknowledge themL. Florus. lib. 1. Prolog.worthy your imitation, yea, and worthy your thankſgivings too; Think upon her preſent life, you will finde in it Life more abundant, Life moſt worthy your more abundant thanks, moſt worthy your more abundant rejoycings too. True, WE cannot roll away the Stone from her grave, but in due time, the good Angel in my Text
Yea, She her ſelf, being
dead, yet
Tertul.
ſpeaketh, while her firſt Reſurrection is an earneſt of her ſecond. Wherefore, Let not your heart be troubled. Or, if for a ſeaſon trouBelieve in God, believe in Chriſt, then [as ſhe doth, ſo ſhall ye] ye ſhall enjoy manſions in my Fathers Houſe: rather, [as ſhe doth, ſo ſhall ye] ye ſhall glorifie your God, as God. Time it ſelf
muſt dye: ye, Death it ſelf
muſt dye: but, eglorifie God
Hi ron. ad Paul. ſuper Bleſillae filae obitum. Therefore as She, in her Funeral Rings Poſie, ſaith, I am not lost, but gone before: So we Non amAuguſt. ad Iralicam viduam. Epiſt. 6. Non moeremus quod talem amiſimus, ſed gratias agimus quòd hab[Matth. 22.32] vivu[Eph. 3.15.] Familiae numero computatur. S. Hieron. ad Euſtoch. in EpiPaul.
everlaſting mercy, and for every other mercy of his, both to our bodies, and to our ſouls ever [for ever!] bleſthe Name of the Lord. Amen.
THE Jewes when they build a Houſe, areout of Leon Modigit Rili Hebraia Part. 1.leave ſome part of it unfiniſhed, in remembrance of the deſtruction of Jeruſalem; By the ſame Rule, in memory of this Friends diſſolution, I ſhould break off here; I ſhould here leave my Diſcourſe, dyingGentlewomans Grave, unperfected: Beloved, compaſſe all that is beI cannot; yet, neither am I inconſtant unto
my ſelf, neither dare I be forgetful of my God, even of your God and mine. viz. What prayſes I bring, I ſacrifice, not unto the dead, but untoHim who is alive, and liveth for evermore: Wherefore
By theſe few and ſlender inſtances which both I have newly given, and you have patiently received; I ſay, by theſe few and ſlender inſtances of thoſe many and large favours wherewith the Lord richlyThat may be truly ſaid of this Mrs. Dorothy Rutter, which was ſaid of Soenamelled the perfections of this One, ſingle, ſhort-lived Friend; Judge [I pray you] between Our God and Us, concerning the whole multitude of his mercies toward
Ʋs, toward Ours, toall believers [from common mercies]
unbelievers and reprobates.
Concerning life past, preſent, future, day by day, hour by hour, doth this God vouchſafe, renew, accumulate, upon theſe ſinful ſoules and bodies of ours, mercies multifarious, numberleſse, unſearchable!
Thanks be unto God for his unſpeakable gifts; Utter them we cannot; Point toward them
L. Florus, l. 1. Prolog.three great Kingdomes upon which we were entring; ha[if you are able to inform me] how manifold, and how unfeigned Thankſgivings are, from us, due unto Him whoſe Name is WONDER
And yet, before we ſtep unto the Globe of the Ʋniverſal World, you will glance an eye [upon a leſſer Mapp,] upon the little mapp of this little word
Donns Poems.
Conſider this dear Gentlewoman [which ſhall hereafter reſt in peace;] Conſider theſe perſons here ſpoken unto in my Text, theſe whineing Diſciples, theſe ſorry Fiſhermen; Make a grand inquest upon theſe and all other believers, [How htghly ſoever their nature is now exalted] their Father was an Amorite, their Mother a Hittite: ExamineBernard. Serm. de primord. & noviſſim.Adam; At the beſt, Vanity is light; but as for man, He is lighter, even a thing of nought; worſelump of
menſtruous fleſh, that the pure, the moſt holy God, ſhould not utterly deteſt, utterly deſert it? How is it, that God, God whofallen Angels, ſhould have any compaſſion at all for ever-falling man? for a croſſe-grained off-ſpring of a prodigious Traitor? for a pernicious brood of viperous Wretches?
Beloved, ſeeing our firſt Parentsthwart his willever thwart his will! What future good could poſſibly be foreſeen inmove election? Alas, originally there ſpreadeth in every one of our hearts, the loathſome ſeed ofevery wickedneſſe whatſoever! There dwelleth in us that Luſt which naturally luſteth after the vilest ſins imatter worthy reprobation; but, what finde we worthy Gods election? Verily, when all that can be ſaid in our behalf, is fully ſpo&c. Lam. 3.12 Heb. 12.29 When Nonius rode in a triCatulus ſaw cauſe to ſay, What a deal of dirt is this Cart filled with! See Gen. 3.22. and Rom. 3.19.a new-nothing: Noguilt; except inbred, hereditary, inveterate, malicious guilt! We muſt bepredeſtinated, according to the purpoſe of him who worketh all things after the counſel of his own will, before we can obtain an inheritance; Throughſanctification of the Spirit unto obedience, our calling and election
ſure and evident unto us; but, it muſt beaccording to the foreknowledge of God the
Father, that we are elected unto
ſanctification: To know our election of God, itbefore all worlds: The holy Calling wherewith we are called, isnot according unto our works, but, according to his own purpoſe and grace which was given us in Chriſt Jeſus before the world began. We differ from other men, butwho made the difference? Whomaketh thee to differ from another? We are kept by the
power of God through faith unto Salvation; but, that faith isfaith of Gods elect; Whom God juſtifieth, them hecalleth, whom he calleth [them he did prethem he
did predeſtinate to be conformed unto the image of his Son: Ifaccording unto the good pleaſure of his will he predeſtinated us unto ſalvation, it is becauſe he predeſtinated us unto the
adoption of Children by Jeſus Chriſt unto himſelf; If webe holy, and without blame before him in love, it is becauſechoſen us in him before the foundation of the world: And all this, to the
v. 12prayſe of the glory of his grace: wherein hev. 6made us accepted in the Beloved! Not unto us, O Lord, not
unto us, but unto thy Name give the glory; for, the Scripture hath
concluded us all under ſin, the Scripture hath
concluded us all under unbelief; Of our ſelves, there isIn every houſe liveth a Thief.
none that deth good, no
not one; If we look no further then our ſelves, (31) Hell is our portion.
Thus in [our leſſer Mapp] Sins microcoſm, is found ſuch a world of guilt, ſuch a world of provocation, ſuch aloſt world, that, [as he is now encentred in the midſt of the Univerſe,] man [vain man] juſtly apſpot; leſſe [far leſſe] then the
leaſt of thy mercies, O Lord!
Yet [loe] with what acircumference of bleſſings haſt thou encircled this vile Mamercileſse unto himſelf, ſomindleſſe of thee his God! O Lord our God, the moreſinful-we are [on the left hand, and on the right hand] the larger the globe
Ʋniverſe, ſo much the greater prayſes, bleſsings, and thankſgivings are ever, from us, due unto thy dreadful Name, for all thy mercies.
Whether to Unbelievers, or unto Believers. To Unbelievers whether already dead, or now living.
Firſt, How long ſince ſoever they were caſt into Hell, that into Hell they were not
ſooner caſt.
Secondly, How great ſoever the meaſure of their guilt and pain is, thatgreater it is not.
Thirdly, That, the utmoſt meaſure of their puniſhment isdeferred until the great and terrible day of the Lord.
Fourthly, That their Carcaſſes which did ſin, and ſhall ſuffer with their ſoules, are reſpited from Hell
until the general Reſurrection.
Fifthly, That both their ſoules and bodies had obtained everlaſting mercies, had they not
fallen from that perfection wherein they were created.
Firſt, That they are not
already hopein Hell.
Secondly, That the preſent troubles of their heart are not
worthy to be compared unto the ſevere judgements which they deſerve.
Thirdly, That, though they deſerve no mercy at all, they haveportion in this life.
Fourthly, For that the long-ſuffering andforbearance and goodneſſe of their God, daily inviteth them to repentance.
Firſt, For their very being: for that, they [were] are any part of the Ʋniverſe; Friends, It was, it is the Lords mercy that ever there were ſuch creatures in the world as were theſe Diſciples in my Text. There is one fleſh
of men; And that is wonder, if we call to mind how, and againſt whom Adam tranſrather then leſſen the number of his ſeveral kinds of creatures, manraiſe up Children
out of theſe ſtones under our feet, then, from out of the loines of our firſt Father: Theſe ſtones never offended God as Adam [once the
perfect image of his God!] did. That, the determinate Counſel of God ſhould before time was, decree his own Image; that, at the beginning of time, he ſhould ſay,After our own Image let us make man: that, Having made man after his Image, God ſhouldput all things under his feet; that, Having put all things under his feet, God ſhouldpreſerve the nature of man, whoſlighted all things! Verily, there is no motive, no ground at all for this; but meerly, the perpetual prayſe of his great Name!
Next, For their not being in Hell: It is the Lords mercy that theſe Diſciples [for as much as they alſo were the Sons of Adam] did not [only] juſt live to dye in Hell; that, inſtead of having their heart troubled in their body, their ſoul was not flaming in Tophet! ButGod will have mercy upon whom he will have mercy: Although man unto this day diſregardeth his God; Unto this day, God
regardeth man: Man quickly deſtroyed himſelf; God patiently continueth
Preſerver.
Thirdly, For being under no more troubles of heart. You have heard of the calamity of Job; But, what was Jobs miſery, in compabitter curſes and fearful judgements unto which mans ſinful nature is moſt juſtly expoſed! Horrible was the anguiſh of Francis Spira; but, was His anguiſh equal unto that of damned ſoules? The fires which1662. Decemb. 26.
de Launes Houſe in Louthbury, London [Oh, how amazing! yet] were not to be complained of, if we call to mind Hell-flames. Feed a condemned perſon with bread of affliction and water of affliction all the yeares of his life, he will acknowledge it a favour, that the hour of his execution is deforlorn condition upon earth, is a merciful eſtate unto him who deſerveth everlaſting burnings. Deliver me not over unto the will of mine
enemy, O God.
Fourthly, For temporal mercies. Nicanor had as hard thoughts of his Prince, as natural men have of their God; even and anon, like many unthankful Engliſh Subjects, he would be detracting
P
Apotheg. ubi ſupra.from his Soveraign; This his SoNicanor was never ſo well, as then, when he was ſpeaking well of this King; at which the King, See [ſaid he] It is in my power, if I pleaſe, to hear or evil or well. Chriſtians, the Lord doth not only deliver us from execution, but, furniſh us with food and raiment: YeaVideas Bellarminum De Aſcenſion
A Book ſo uſeful that I am tranſlating it into Engliſh.
giveth us all things appertaining unto life! Oh, ſet itto make us ſpeak well of him. The ſame Sun which ſtood still at the
command of Joſhua, runneth a daily Race to give us light; That Moon which ſtood ſtill
over the Valley of Ajalon, night by night attende
God calleth all
the starres by their names, and accompteth them all few enough to do us ſervice: He hath placed us in the very middeſt of whole multitudes of bleſsings. His bleſſings do crowd upon us, as living creatures did upon Noah at the door
of the Ar
they throng upon us, as they did upon Adam at his,
firſt creation; they ſwarm about us like Bees, like Beeall honey, andSee Pſal. 118.12no ſting. Solomon did well to write of Herbs from the Hyſop to the
Cedar; We want more Ariſtotles, more Plinies,
Philoſophers, and more Secretaries of Nature to number up the good works of our God; With what plenty of water, woods, graſse, Cattle, fiſh, fowl, &c. doth God accomodate divers unknown Regions
prepare a Table in the Wilderneſſe, againſt man come thiupon whom the latter
as Jer. 23.20 and Hoſ 3.5ends of the world are come, enjoy to our eaſe, the help, the benefit, the ſtudies, the arts, the experience, and the labours
See Gen. 4.20 Joſh. 24.13 Prov. 8.12 Eſay 28 23-29 Exod. 35.30-35all ages from the beginning of the Creation unto this more then fi
year of the World! For which of all theſe common mercies can we neglect to give eſpecial prayſes unto our God?
It is uſual with perſons great and Childleſse, to ſttle their Inheritance upon ſome adopted Kinſman, that ſo their Lands may be called after their name; butSee Gen. 21.12, 14goods and chattels too unto the ſame perſon whom they make their Heir; theſe they diſtribute [as Legacies] unto other of their Kinred: Beloved, that [we may not want matter for our thankſgivings, theSee Gen. 25.5, 6Father of mercies beſtoweth upon usland and goods too! We are unto Chriſt, not onHeirs, but Executors, and Adminiſtratours too. Oh let it be the prayſe of our God, that, although the circumference be is wide as heaven, yetearth is the Centre; and although that be the Throne, yet this is the footſtool.
The portion of the wicked is
only in this life; by the ſame method, the portion of the Righteous ſhould be only in the next: but, herein is matter worthy Thankſgivings; that, although the Lord granteth unto us his Ephah, he grudgeth not hishomer too; that albleſsings of his right hand, he imparteth likewiſe the bleſsings of his left hand: that, although he hath given us a poſſeſsion in the ſouth-field, he addeth alſowater-ſprings; beſides the upper-ſprings, nether ſprings too: A feather in the hand is worth a bird in the ayre; we have the bird in the ayre and the feather in the hand too; Though grace and glory be vouchſafed unto us, no good thing is
withheld from us; although there be ſet before us the
Kingdom of Heaven and the righteouſneſſe thereof, we are not diſallowed the
Mammon of unrighteouſneſſe.
The heir ſo long as he is a child
differeth nothing from a ſervant though he be Lord of all; Let it be the praiſe of our God, that, we here in our minority, are uſed more like children then ſervants; It ſufficeth that we areaſſured of life to come; nevertheleſſe [over and above that] we have the promiſe
of this life too; Since ourexpectation is from God, we may well feed upon the
hope that is ſet before us; [yet, ſee] while weſit together with Chriſt in heavenly places, he hath given unto us the
fulneſſe of the earth! He prepareth
manſions for us in my Fathers Houſe; but [that is not all] he likewiſe removeth
troubles from our hearts in this world. Chriſtians, Be
careful for nothing; He who provilittle
Chryſippus, or as that of Zacheas.
thin body of mine to feed thoſewormes which ſhall dwell with me in my grave; though Ia worm and no man, willnever leave me nor forſake me; Chriſtians, In all things
give thanks, becauſe all things
work together for your good: As aſſuredly asChriſt is Gods, and ye are Chriſts, ſo aſſuredly all things are yours; and, if all things are yours, then all things are matter worthy of your thankſgiving.
Were there no Church of God extant unman deſerving hell-flames, no ſmall favour it is, if, instead of ſuffering torments in hell, he may live a while upon the face of the earth. So, were there no manſions in my Fathers Houſe, yet, to man unworthy to live in this World, a very great mercy it is, if he be ſuffered to live, not in this world only, but within the pales alſo of the
Seneca E72 O inholy Catholique Church. For,
Firſt, Were Religion meerly a forged invention, were it as meer a device to overawe
fools, as Atheiſts would [vainly] have it; yet, ſince moſt men are
Homo homini lupus. Prov. 30.14 Pſalm 17.12 56.1, 2 Micah 7.2 Gen. 10.9greedy to devour one another, the awe which accompanieth Religion muſt neceſſarily prevent very many and very great inconveniences among us.
Next, All people
will walk every one in the name of his god; rather then not delude his ignorant ſoul with ſome or other kind ofTertul. contra Pſychic. cap. 13.
will-worſhip.
Thirdly, InJudah is God known: I bow my knees to the Lord Jeſus, giving thanks often for ſpiritual bleſsings by me received, while I was (long ſince) of the royal foundation, as well at Westminster Colledge, as at Trinity Colledge in Cambridge: In which TriHicks.
Peter Samwaie's by name.ten ſhillings from a concealed Benefactour; Need enough of ſo good an Angel my Chamber-fellow had, and a very ingenious Epiſtle of Thanks he wrote; but, I cannot eaſily forget, how this (my Chamber-fellow) night by night wracked his braines, and brake his ſleep in conunexpectedly beſtowed upon him ſo acceptable a gift; (whether he was the worthy
Cumber, Dean of Carlile.
Maſter of our Colledge; or whether, that lover of all goodneſſe
ourDr. Richard Holdſworth, Maſter of EVice-Chancellor; or whether the then and thereAlglonbie.
Tutour of the then and thereDuke of Buckingham; or whether, ſome one of our eight
Seniours; fain, fain he would have found it out; but, ſtill the more he conjectured, the more he was to learn. Beloved, the very ſame was the caſe of thoſeAthenian ſeekers who ſacrificed unto
unknown God. Give a Philoſopher one, two, three dayes to reſolve you what God is; what God is not he can tell you; but, what God is, he will be further to ſeek at the three dayes end, then he was at the firſt. Friends, ſee afair houſe, you preſently aske who is the owner; Light upon a choyce
Witneſſe the Epiſtle to the Hebrews, the Books of Ruth and of Job, & ſim.Book, you would willingly be told, who is the Author; receive a kindneſſe, gladly ye wouldunto whom you owe your thanks; Sirs, The Gentiles, they took notice of this worlds great Fabrique, but could never learn the
Builders Name; The Book of Creatures they ſtudyed much, but, could never
Ariſto
and others fancied the world was ewithout beginning. See Heb. 11.3.finde out who was the Creatour; Raine from Heaven, fruitful ſeaſons, food and gladneſſe of heart theynever inſtruct themſelves of the Donor: whereas we within the pales of the Church are [or may be] ſoon redeemed from this groſſe ignorance; from this unſatisfying, this diſquieting curioſity; I ſay, unto every one of us within the
true Churches of Jeſus Chriſt, may eſtſoon be made known who the maker, and giver of all good things, is: we need not, now, to be taught, that the only Potentate unto whom we owe all our thanks, is, the God of our prayſes, even the only true God.
Fourthly, The excellence of knowledge, is, thatwiſdome giveth life unto them who have it. Anaxagoras, rich, as well in Catunprofitably
Apollonius Tyaneus.
ſuffered his Lands to be devoured by his Cattel; nay, he forſook all to travail after Learning: at laſt returning home, and finding his houſes ruinated, his lands unmanured, his cattel ſcattered, ſpoiled and loſt; he ſalved allI had not been ſafe, if theſe had not periſhed. Chriſtians, what made Anaxagoras, and moſt other of the Philoſophers ſo profeſſedly deſpiſe this worlds goods? What made Cleanthes lanight by night that he might purto study day times? What made Democritus, firſt waſte his whole Eſtate in travails; and then, that he might be the better diſpoſed for contemplation, deliberately, and wilfully put out his own eyes? Verily, their ultimate ayme in theſe their ſelf-denials, was toerat Homo & corpore puriſſiMaximus. Tyrius. Epicurus & ſaacta, & recta praecept. Seneca
the ſweetneſſe of a vertuous life (of life to come They dreamed not:) And yet after all their ſearch, the beſt of their moral Philoſophy fell infinitely ſhort of ourAug. de doct. Chriſt. lib 2 cap. 9.
Evangelical Precepts: Dear Chrino Hell to be avoided, no Heaven to be expected, yea, and no God to be honoured, yet a greater happineſſe no perſon upcould poſsibly attain, then to walk in a Goſpel-converſation. Mortifie
your affections, walk uprightly, haveconverſation honeſt, beblameleſſe and harmleſſe,
ſpeak not
evil one of another, provoke
none, envy
none, recompance
to no man evil for evil, be not
overcome of evil, but overcome evil with good, if it be poſsible as much
as in you lyeth live peaceably with all men; ſubmit your ſelves to
every ordinance of man; let every ſoul be
ſubject unto the higher powers; honour
the King, give
honour unto whom honour is due, in honour
preferring one another;
forgive, nay
love your enemies, do good
to them that hate you, love
your Neighbours, as your ſelves; bear
all things, believe all things, hope all things; Love as
Brethren, be
merciful
pitiful, and
tender hearted, eaſie
to be entreated, given to
diſtribute, be
courteous and
liberal, be
ſober minded, and low
in your own eyes; In your
patience poſſeſſe ye your ſoules; In every eſtate be
content; Take
no thought for to morrow, caſt your care
upon him that careth for you, Rejoyce
alwayes &c. Beloved, Who is he that
will harm you, if ye follow after theſe and the like Goſſpel duties? nay, thus do unto yourſelves, and men
ſhall ſpeak good of you; nay, you your ſelves ſhall be a
2 Cor. 1.12. Virtus ſibi praenium, & whereſoever glib. 7. cap. 11.
reward unto your ſelves.
Fifthly, He hath ſhewed thee
Mic. 6.8. Numa Pompilius. haec omnia quaſi monitu deae Egeriae, quo magL. Florus. lib. 1. cap. 2.
O man: Man is duſt and aſhes; And that God himſelf ſhould deſign to ſhew man what is good, This is a fifth particular worthy your Thankſgiving: They who collect the lives of the Philoſophers, are very exact in naming whoſe ſcholars, whoſe hearers they were: It is praiſe enough for Carneades thatſaid CarChryſippus taught him: For Ariſtotle, that ten yeares together he learned knowledge from divine Plato; If Cleanthes be the Diſciple of Zeno, Cicero may ſafely term him, a
Stoick of the higheſt rank: Nor could that
Oratour do more for his own
ſon; then to place him unCratippus, and that too in Athens: TherePaul ſpake well for himſelf, in debred up, not only in Jeruſalem, but alſo at the feet of Gamaliel. It is a felicity well worthyUlpian. de excuſotionib. leg. 5.
Pythagoras or Plato, Socrates or Solon, Plutarch or Seneca, Juſtin or Lipſius, Cook or Littleton, may be able to inſtruct any of us wherein we may paſſe this tranſitory life unto our beſt advantage; but more, far more worthy our prayſes it is, if the wholſome waters whereof we drink, be pumped, not out of the head of ſome mortal man, but, out of the fountain of living water. The Precepts which we follow, are, like thoſe of Xenophon to Cyrus, they are Baſilicon Doron, they are Eikon Baſilike, they are not the ſcattered ſentences of obſcure Sibylls, nor the doubtful reſponſes
Delphick Apollo, nor the cardeluſions of a ſeducing Mahomet; no, they are the divine wiſdome of the bleſſed Spirit, the ſafe counſel of the Son of God, the immediate Oracles of God himſelf: You ſee (then) a fifth particular, within this Kingdom of grace, preparing unto us plentiful matter of thankfulneſſe; namely, the ſatiſValerius Maximus lib. 7. Pythagoras was caSocrates, Humanae ſapientiae quaſi terreſire oracuand as the ſame Soby Eu1 Kings 10.8. Solomons Servaats; beSolomon is here.Author of thoſe heavenly inſtructions by which we learn to lead a heavenly converſation while we are here upon earth: we, who walk by Scripture Rules, are followers, not of men, but of God; we are the Diſciples, not of Zeno, or of Plato, but of the perſon ſpeaking in my Text. But
Sixthly, Godlineſſe hath
the promiſe of this life: St. John hath ſome encouragement then to wiſh theGajus his body and eſtate, when the ſoul of Gajus proſpereth. The earth isthe Lords, and the fulneſſe thereof: But, what doth He with it? Anſw. The precious things of the earth, and the fulneſſe thereof he giJoſephs ſeed, even unto the ſeed of them that delight
greatly in his Commandements. Truth it is, a mans life conſiſteth not in
the abundance of things which he poſſeſſeth; Rather feed me with food convenient for me, then give me Riches, ſaithAgur. But, preſuppoſing a plentiful eſtate, of all conthe beſt for a true member of the
Have it he ſhall, but ſhall not be bound to it; I mean, he ſhall be unto it, not a
ſervant, but a Master; Have it he ſhall, and ſhall alſo have a
power to uſe it modeas if he
uſed it not, viz. nottruſting in it, neitherboaſting of it, norſetting his heart upon it. Indeed, herein is one ſignal difference betwixt a man that is, and a man that is not a faithful ſubject of the Kingdome of grace; He that is not a ſubſcepter of this Kingdome of grace, is ſo full of uſurpation, that, like one ill-bred, he applyeth himſelf unto Creature-comforts, neitherLeave is light.
asking leave, nor1 Theſſ. 5.18 Quis enim non eTobit 6. 1 Sam. 1.3. beſtias refugD. Ambroſ. lib. 6. Exam c. 4.
rendring thanks: whereas a man truly gracious enjoycreatures and comforts which the wicked perſon doth, but, he enjoyeth them withbetter ſecurity, and in greater
meaſure then doth the wicgood manners, that he will not once meddle with the Creature, unleſſe he firſt obtain thever. 27.28leave and good liking of the bleſſed Creatour; Again, he hath the wit to make the moſt, and the
of this worlds goods, namely, while he uſeth theſe worldly Comforts, not according unto his own ſhallow imagination, but accordingly as the good Word of his God
humbly
thankful,
obſerve, pleaſe and credit, nothimſelf, but his Lord and Saviour; ſo much duty, ſo much affection oweth he unto his moſt bountiful God, that, whether theLord giveth, or the Lord taketh away, ſtill he patibleſſeth the name of the Lord. To wit, his care is, not tolay up for himſelf treaſures here upon earth, but how tothe moſt ſanctifies, uſe that he poſſibly can, of every prethe more he is entruſted, the more he endeavoureth to be
found faithful; ſo, the more faithful he is found, the
more he is entruſted; whereupon it followeth, that wealth and riches ſhall be
in his houſe.
It is ſaid, Riches and honour
are with wiſdome; and juſtly, for no perſon is ſo well able to make the beſt of either riches, or honour, as is he who isſpiritually wiſe: The ſame Ark which madethe hand of God ſo heavy upon the men of Aſhdod, was athe houſe of Obed Edom. That Biſhop, who is aſpiritual Over-feer of ſoules, the greater
Lord he is, the greater
good he doth; and He is moſt wora Magiſtrate, who is asholy as powerful. If [when Solomon petitioneth for Wiſdome] what Wiſdome he ſeeketh, he ſeeketh, wot for his own, but
for his Gods
ſake, Solomon ſhall have wealth at will: once let it appear, that Joſeph refuſeth toſin againſt God, and whatſover Joſeph dothproſper; Make Abraham aFather of the faithful, and Abraham ſhalla Prince. He, and Eliſha underſtood what they did, when the one would notſpoiles from the King of Sodom, nor the other a
bleſsing from Naaman; I wiſſe, The Poſſeſſor of
heaven and earth dothCompare Gen. 15.1 with Pſa. 23.1 118.9Princes of Syria, and Kings of Sodom can do for us in an age. Phiwhereſoever there is light, there is heat; Sure I am, whereſoever the Goſpel ſhineth as the Sun, thereCompare Matth. 21.9. with Pſal. 118.25 See alſo Pſalm 36.8 31.19 1.3earth it ſelf will be the warmer.
The operations of the ſoul areexerciſe of grace; the health of the body
the operations of the ſoul; food and raiment
the health of the body; no marvail then, ifall things pertaining unto life are made ſubordithings
appertaining unto godlineſſe: See, ſaith Iſaac,
The ſmell of my Son is as the ſmell of a field which the Lord hath bleſſed, Therefore God give thee of the dew of heaven, and the fatneſſe of the earth, and plenty of corn and wine: Why all this? Anſw. Jacob have
I thoſen. Religious perſons like perfumed garments, carry with them a
bleſsing whitherſoever they go. Pharaoh,
Abimelech, Laban, Saul, &c. ſhall ſpeed the better for their acquaintance with Joſeph, Iſaac, Jacob, David, &c. It is not in vain, that where the Prophets foretel Goſpel-times, therepromiſe temporal bleſsings. Thecorn, and the wine, and the oyle ſhall hear Jezreel; And the earth ſhall hear the corn and the wine, and the oyle; And the heavens ſhall hear the earth, and I will hear the heavens, ſaith the Lord: But, how ſhall Jezreel be aſſured of all this? Anſw. I will
even betroth thee unto me in faithfulneſſe, and thou ſhalt know the Lord. May Elijah prevaile with Ahab to cry down Baal, he will ſoon prevailpour down Rain: Bring ye all your tithes, and prove me now herewith, ſaith the
Lord of Hoſts, if I will not open for you the windowes of Heaven, and empty out a bleſſing, until I fill your Barns ſo full that you ſhall want room. Wreſt, and miſapply the Scriptures never ſo much, yet, from the Scriworldly riches are ordained, not as a ſnare, but as a promiſed bleſsing; and, that whereſoever Jeſus Chriſt reigneth in the Goſpel, there he leadeth peobarbariſm unto civility, from civility to peace, and from peace to [the fruits of peace] plenty; The holy Spirit teacheth man toſow the fruits of righteouſneſſe, the good Spirit tocaſt abroad the ſitches, the cummin and principal wheat: We miſ-emencreaſe of the earth, if wekingdome of heaven; and the glory of this Worldpaſſeth away, unadorn the glory of the Goſpel. True, where the Goſpel is but yet in
planting, or under
perſecution, or the like; there, if in this life only we have hope in Chriſt, we are of
all men moſt miſerable; but, I ſhall ever crave leave to think, that, where the Goſpel flouriſheth, there the meek ſhall be ſure toinherite the earth, to bebeautified with ſalvation, and toeat and be ſatisfied; The reaſon why I ſo think, is this, The meek on earth willſeek the Lord, and the Lord will guide them
meek and quiet Spirit is
in the ſight of God of great price. Hence
The children of Iſrael never better beſtowbrought of itwilling Offerings for the ſervice of the work of the Lord in his Sanctuary: yea, the followers of Chriſt, even then when Jeſus Chriſt was dead and buried, wouldLearned Biſhop Andrews his third Serm. on the Reſurminiſtred unto him of their ſubſtance: And reathe
earth is the Lords, juſt it is, that wegive unto him of his own. But, this know, God will not be behindhand with us in anyexpreſsions of loving kindneſſes whatſoever. Though David did no more thendeſign to build a houſe. for the Lord; in requital, the Lord built for David ahonour them who hearhonour him with their ſubſtance! Chriſtian, remember thou that Temple of the Lord, and forget theglory of Solomon; if thou canſt: Recollect how zealous that Emperour Constantine
in vit. Constantin.Conſtantine theThe more good, the more great. Therefore Prince of Wales, I had rather you ſhould be Charles le Bon, then Charles le Grand, cap. 27.peace of Jeruſalem
proſpereth; and, if I once diſthe kingdome of heaven and the righteouſneſſe thereof, then am I ſureall other things ſhall be added unto him: For, although the
Tree of life is, likeibid.
beſt planted in winter; although the children of the
kingdome are like the gold of the Tempurified
by fire; yet, the peace of the Goſpel moſt flouriſhethin the midſt of proſperity; and where the purity of the Goſpel aboundeth, it aboundeth in the fulneſſe, as well of earthly
heavenly merI lay the foundations of the earth ſaith the Lord (and I therefore lay them) that I may ſay
unto Zion, Thou art my people: Are we Jeſus Chriſt's? If ſo, all things areours; to the prayſe of our God be it ſpoken, all things are ours. Thus much of the ſixth Revenue of the holy Catholick Church, namely, that ſecular happineſſe, which [like the heat at noon-day] accompanieth the light of the Goſpel; a matter worthy out perpetual thankſgiving
glorifie, as God.
The Seventh is, a fellowſhip
with Chriſts ſufferings: When in one and the ſame day, meſſage upon meſſage brought ſeveral tidings of ſeveral Victories at once unto Philip King of Macedon, Philip brake forthPlutarch. Apotheg.O Fortune, among ſuch and ſo great good tidings beſtow upon me ſome ill newes. Beloved, although the World is not aware thereof, we2 Cor. 12.10 Est quaedam ſtere volupt as.take pleaſure in infirmities: The Lord hath ſet adverſitie over againſt proſperity
Symmachus & Cajetanus in locum.to the end that man ſhould finde nothing worthy complaint, (5) nothing therefore weariſome becauſe alwayes the ſame; That life is certainly the leaſt burdenſome which is checkered as well with the darkneſſe of affliction, as with the light of gladneſſe. Yeares would ſlip from us like a dream, did neither vanitie, norvexation keep us awake; Winter isſeaſonable, as is either Spring or Autumn; and frosts not only purge, butpleaſe; Then the morning is comfortable when weeping
endured a whole night; and the likelieſt courſe to reap in joy, is to ſowe
in teares: A holy reſt prepareth forſix dayes labour, and when by
walking in our Vocations, we have gotten aſpiritual appetite,
firſt day of the week will be more the
Lords day then our own, withMos populi Dei: As every ſociety, ſo the Church beſides her habemus legem, hath her habemus conſuetudinem. Men have ſo great a good liking to (duties which be afterward) their cuſtomes, that, they are remembred without book, neither need they be put in writing as Lawes and StaAndrews Serm. 13. of the Reſurrection. The Civil Law, ſpeaking of Cuſtom, ſaith. Imò magnae authoritatis hoc jus habetur, quòd, in tantum probatum eſt, ut non fuerit ſcripter comprehendere neceſſe. Pandect. 1. Tit. 3. de legibus. 35. Once call to mind what proviſion God made in the old Teſtament, for his Ministery (by Tithes and Offerings) and, for his publique worſhip (not only on every ſeventh doy, bùt, in very many other yearly feſtivals) and [except you will either deny God your Rom. 12.1. reaſonable ſervice, or elſe degrade the 2 Cor. 3.7, 8, 9, 10, 11. miniſtration of the Goſpel below the miniſtration of death] you muſt openly acknowledge, that, concerning either the maintenance of Gods Miniſtery, or ſolemn dayes for Gods worſhip under the new Teſtament, the holy and bleſſed Spirit need not 1 Theſſ. 1.8.4.9.5.1, 2. 1 John 2.27, Heb. 8.12. Eſay 35.8. write unto us more then what is already written and received in the 1 John 2.7. old Teſtament: Wherefore, if any diſclaim the obſervation of other our Holy dayes Pſalm 81.3.42.4. Eſther 9.26, 27. John 10 22. much more, if any diſclaim the obſervation of the Lords day, it is ſufficient if we reply, firſt, with the firſt Nicene Counſel Deut. 4.12. Job 8.8. Jer. 6.16.
1 Cor. 11.16. we have no ſuch cuſtom, neither the Churches of God. videas Cyril. in Joan. l. 12. c. 58. As Chriſt ſubſtituted the Lords Supper inſtead of the PoſſeAthanaſius.
I ſay, In the Kindome of grace, Look how many the troubles of the righteous are, ſo many are theiropportunities of glorifying God as God. Firſt, amidſt equal paines, variety affordeth ſome eaſe; and, the moreRom. 101.1 amant alterna Camaenae.viciſsitudes we finde, the leſſe we nauſeate our weariſome lives: Next, It is bothjudgement from God, and mercy to us that we are corrected: The
wages of ſin is death; now, becauſe the deadly wound, and
killing stroke lighted upon Him, who
moſt willingly dyed for us, meet it is, that we our ſelvesfeel ſome ſmart; That we may perceive how heavy a curſe we hadmade a curſe for us; meet it is, thatevery man ſhould bear ſome part of his own burden; and moſt kindly it is, that wetaste, although we do but taſte that bitter Cup, the dregs whereof the mighty Redrank in our ſtead; In the third place, moreeaſily ſin beſetteth us, the the more circumſpectly we do [at leaſt the more circumſpectly we ſhould] walk; Indark nights we are careful to keepS. Auguſt.
Lamps burning; If ought can draw us out of Gods bleſsing, it is the
Deut. 6.12 Prov 1.32 Woe to the houſe where there is no chiding.warm Sun; as for stormes, they compell us to haveour loynes girt. Fourthly, where ſorrow for ſin aboundeth, there thankfulneſſe for free grace much more
aboundeth; when the letter killeth, thenlife, and that we may have it
more abundantly. Fifthly, the more grievous godly ſorrow is for the preſent,bringeth forth the peaceable fruits of righteouſneſse: Sixthly, If we were without chaſtiſement, whereof all are
partakers, we ſhould then ſeem to our ſelves baſtards, and not Sons: Whom thou Lord, loveſt, them thou
chaſtenest: O ſhew me ſome
Pſa. 86.17 At tu ſi modò ſum caeleſti ſtirOvid. Pſalm 23.4 Revel. 3.19
token for good: A ſeventh partiI will be
glad and rejoyce in thy mercy, for thou haſt conſidered my trouble, and haſt known my ſoul in adverſities; Unto us in the Kingdom of grace Calamities are trials, as woll ofGods goodneſs, as ofour own; It is matter worthy our thankſgiving unto God, that the ſhoe waxeth not old upon theweather-beaten garment abideth new: If the Prophets Widow be poor, God willpay her debts; and that Widow in Zarephath ſhall not want for achearful countenance, ſo long as her Cruſe isfilled with Oyle: Elijah willGod
feedeth the Ravens. O my God, the bones which thou
At Sir Thomas Overgate, Monday, Jan. 29th. 1654.haſt broken dothe houſe of the Overburies; for then when I was mortally bruiſ1 Tim. 1.16
rejoyce; for during my weakneſſe thou didſtA week together, at Sir Thomas Overhouſe. Compare 2 Sam. 13.6. with Pſa. 41.3. & Cant. 1.13.2.6make my bed. Let my Beloved ſtay me with flagons, or comfort me with apples, and I'le moſt willingly beThomas Overburies houſe. Compare 2 Sam. 13.5.
ſick of love. Let Saul encreaſe his fury, it mattereth not ſo long as Jonathans heart is knit to David; the moreDavids troubles encreaſe, the more Jonathans lovingIn all our afflictions thouafflicted! Can Heaven it ſelf yield unto us many larger matters of thankfulneſſe then this? Bleſſed are they thatreſt from their labours, I deny it not; mean while, I add, Bleſſed are they who lead aheavy life, viz. They ſhall ſtill be prayſing thy Spirit, (the
Comforter) thy Son ſayLet not your heart be troubled! and thy Self, the
of mercies! Who hath none to ſtill him, may weep his eyes out; but, we know
in whom we have believed. The Rabbins
twenty ſorts of thorns mentioned in the old Teſtablood of the new Teſtament would2 Cor. 4.15 Chriſtus DoD. Tho. in 2 Cor. 12. lect. 3.
abundant grace will redound to the glory of God.
Ye who mourn in Zion, ſeven-fold are your opportunities of glorifying God, as God; and yet ſhew I unto you a more excellent way: We ſhall in Heavenreign with Chriſt, true; but, (that which is on our part, themore bleſſed, is this) We, here in this Kingdom of grace, have the honour not only torule with Christ, but alſo toſuffer with Chriſt: ſaid Thomas
Let us alſo go that we may dye with him. Brethren, I proteſt by our rejoycing, which we have in Chriſt Jeſus our Lord, we may with him1 Cor. 15.31 Non decent ſub ſpinoſo capite membra eſſe delicata.dye daily. There is an Elixar in ever godly mans ſorrow; This Kingdome of grace hath a Chimique
power, it extracteth Oyl out of Flints, Silſweeteneth the bittereſt
Petrus ſibi diſAuguſt de civitate Dei. l. 14 c. 13.
conſecrateth every croſs, ſpiritualizeth every tribulation, maketh whatſoever we ſuffer, a ſuffering with Chriſt; Ignatius his love was crucified, and ſo ismatter worthy our thankſgiving, a happineſſe peculiar unto this preſent life (that) to us it is
GI ƲEN to ſuffer with Chriſt; a Talent which, into the future Kingdom of glory, we may in no wiſe carry with us!
Once more: There isTreaſures of darkneſse: Oh Sirs, The dark grief for thedarkneſſe of ignorance, the darkneſſe of
ſorrow for ſin, and every other darkneſse of
affliction doth, in This kingdome of Heaven, bring forth Treamay and do dedianger, indignation, hatred, fear, & ſim. of theſe Priviwarfare apaſsions, theſe ſpiritual
weapons we uſe, and, for them bleſſed be our God. It is matter well worſenſes
exerciſed unto godlineſs: Worldly and carnally minded perſons have ſuch paſsions, but nogodlineſſe; the Saints departed have a godlineſs, but no
paſsions; whereas we of the kingexerciſe of godlineſſe arefreſhment, a delightful recreation, a raviſhdelight! After death, it will be too too late tohumiliation, contrition, ſorrow, ſelf-denial, repentance, &c. Let not your heart be troubled taketh no place within the manſions in my Fathers houſe; we cannotſacrifice
ſorrowful ſpirit in Heaven: Friends, this matter for our thankſgiving, which here we (in the Kingdome of grace) daily rejoyce in, they in the kingdome of glory have not; Chribottle up teares for Heaweep for our ſins committed; let us mourn for him whom
pierced, while we yet may: Teares and blood, theſe are the white and red colours, theGal. 6.14 Rom. 1.16 Matth. 16.24 Domine hic da mihi poenitenFulgentius.
trophies peculiar, not unto the Church triumphant, but unto the Church militant; oh, that with religious ſighs and loving teares we could daily glorifie our God; as God!
Hitherto of the Moon
under our feet; now of theSun over our heads; hitherGod of all fleſh; now of the Father of
Spirits; hitherto of the body which ismore then raiment; now of what the Lord hath
done for our ſoules; for, in the kingdome of grace duly conſidered, theſe
non inferiora ſecutus.
diſtinctly we glorifie God as God: If from that conſolation, Let not your heart be troubled, we have found ſo plentiful matter of thankſgivings, what may we expect from the reaſon and ground of that conſolation, Ye believe in God, believe alſo in me?
Few there are whoUlpian de excuſ. leg. 5.
promiſe of this life: nevertheleſſe, be it that Ahab ſpeedeth the better for humbling his heart, or that Iſrael procure corn and wine by howling
Hoſ 7.14 Uxor dicitur quae dotem haupon their bed, or that every hypocrite hath the whole reward which he looketh after; yet ſtill while he preferreth things temporal before things eternal, his ſoul is more like a* concubine then a ſpouſe; Yea, let a man ſuck out theSeneca lib. 3. Ep. 13. ad Lucil.
ſweets of Vertue, let his ſoul delude her ſelf with the common works of the Spirit, and miſtake counterfeit grace for true grace, I confeſſe, no heathen Philoſopher could ever attain ſo near, no not unto this lifes happineſſe; I ſay, the ſoul that periſheth, cannot finde a more ſelf-pleaſing practice wherewith to feed empty hopes; yet ſtill this happineſſe is only in this life, it is but a periſhing happineſſe. As young as he was, that dying Prince of Loraine could ſayO Lord Jeſu, most deſervedly haſt thou required our contempt of this world! And Philip the third of Spain,
Mendoza in 1 Sam. Tom. 1. Page ult.All the
ſweet which I have found in being a King, only ſerves to embitter my death. Beloved, it fareth not ſo with the Kingdome of grace; To believe in God, to believe in his Chriſt, does as well in death as in life raiſe for us
He hathinto the midst of Samaria, butſetteth bread and water before us: He crucifieth our old man, but, our inward man hereneweth daily; He taketh from us our filthy garments, but giveth unto usrobes of Righteouſneſſe; Herebellious forces, but harwhole armour of God; He diſpoſſeſſeth us ofſtrong holds; mean while, He Himſelf isſtrong habitation whereunto we may alwayes reſort: O my dearly beloved Brethren, The mighty Captain of our ſalvation doth conquer us, but he conquereth us with kindneſſe!
Behold, He giveth us free
liberty tohis goods; with theſe he permitteth us to traffique
for our ſelves; He thenwork out our own ſalvation; he encourageth us to procure all the peace, all the vertue, all the godlineſſe; all the graces, all the preſent prayſe, and future glory we can. Bleſſed, bleſſed be the holy God, for that, while we abide here ſinners
upon earth, we are allowed to be ſpiritually minded, to place our affections upon things above; to have our converſation in heaven; we are not forbid to uſe,With 1 John 2.27 compare Exod. 30.33moſt precious ointment of the Sanctuary!
Seventhly, For beſtowing upon us all things
appertaining to godlineſse. People who never yet head the
joyful found, mayſit in darkneſſe, areprohibited light; but, light hath not yet ſhined unto them; Whereas the day-star from on high hath viſited us; ſo that we walk (at leaſt we ſhould walk) as children of the light: YeaIt is with us, as Deut. 4.6, 7 Pſalm 147.20Goſpel-priviledges the beſt in every kinde: We, above all other the Churches of Chriſt have
Matter of Thankfulneſſe unto God.
Firſt, For his revealed will: Luther was no leſſe worthy rehrehenſion forJohannis, & ejus epiſtolâ, primâ & cum EpiſtoPaulinis, imprimis quae ad Romanos, Galatas, & Epheſios ſcriptae ſunt, verè ſtraminea epiſtola eſt. See Brochmand, and LuGerman Bible, printed 1528.
S. James his Epiſtle a ſtrawy Epiſtle; then that plow-man was worthy to be prayſed, who for one ſingle leaf of it, gave a whole load of hay. Verily, if one Oration of Iſocrates did coſtviz. if not an 133 l. yet 100 l.
twenty talents of ſilver;
Oppianus preſented, was given aviz—0 l. 16 s.-4 d.
ſtater of gold, then is every word of our God more
to be deſired then thouſands of gold and ſilver. Sirs, every judgement denounced, every warning given, every truth related, every prediction and propheſie, every precept, every command, every promiſe, &c. abundantly claim from us our ſtudied thankfulneſſe. A ſmall portion of hoPentateuch is, eſpecially if it be compared unto all the other canonical Scriptures; nevertheleſſe, great,per totum. 1.2 138.2no word of God was extant, ſaving only thoſe five books of Moſes: Belobleſſed are your eyes, for they ſee thoſe holy Scriptures, which neither Moſes, nor David, nor any of the Patriarchs ſaw.
Next, For this revealed will of God
with Pſalm 102.18 compare Hoſ. 8.12the God of truth given teſtimony unto the truth of his Word:and Dr. Hammond his Reaharmonious conſent of various Copies in ſeveral Nations and Languages tranſcribed and preſerved: And herein, let our God receive the prayſe due from us; for, none of the Churches of Chriſt can equal their BiEngliſh Clergy even in
Waltoni. Bibl. Polyperillous times!
Thirdly, For this written Wordtranſlated, andinterpreted: Nor hath any Kingdome under Heaven ſo great cauſe to be thankful for the purity of Scripture-tranſlations & interpretations, as England hath.
Fourthly, For theſe truths of God wholſomely applyed: In England every place is full of Manna; I mean, of religious Treatiſes almoſt in every kind. When the Reverend Prelacy of this Engliſh Church were ſilenced byLevi. ſtandJudah.
Monument of truth in Biſhop Waltons voluminous Bible. The Lord ſtir up the hearts of thoſe MiniHexapla written by Andrew Willet.
Engliſh, Hexapla upon the whole Scriptures: Oh that ſome Evangelical Riverius
Riverius his Practice of Phyſick.caſe and cure of every ſoul.
Fifthly, ForWilliam Durham his Epiſtle before his SerJames 5.9
the Goſpel preached: What any Miniſter of Chriſt delivereth according to the ſimplicity of Gods holy Word, that, not ſo much the Miniſter, aswith Exod. 20.19. Job 33.6, 7. and 2 Cor. 4.7. compare Num. 16.5, ii. Deut. 18.19 Num. 17.10. 1 Sam. 8.7. Mat. 10.40. and Luke 10 16. So long as he keepeth to his Commiſſiom, and delivereth the Counſel of God, you cannot deſpiſe the work of your Miniſter, but you do therewithal deſpiſe the blood of your Saviour, Biſhop Reynolds. pag. 46. of his Paſtoral Office.
Chriſt himſelf
His
Miniſtry, nowſpeaketh from Heaven. O bleſſed Jeſu, Thou didſt not pray for thy Miniſters alone, but forthem alſo which ſhall believe on thee through THEIR word.
Sixthly, For every other Ordinance of Chriſt adminiſtred among us: Compare the purity of our Church with the ſuperſtitions abroad; yea, conferGoſpel worſhip with thebeggarly rudiments of the Law; or thelaver of Baptiſm with theGen. 17.11
unſightly circumciſion of the foreskin of the fleſh; or theSupper of the Lord with thebitter herbs of the Paſſeover; nay, taſte the Spirit and life of any Ordinance of Chriſt; you will thengive thanks unto God at the remembrance of his holineſſe.
Seventhly, Let us and all the Churches be thankful, for that the
whole duty of man is to believe in God and his Chriſt. When we hear and believe, read and believe, meditate and believe, then is our heart filled with joy, and our lips with prayſes: I believed, therefore
have I ſpoken. Theprayer of faith how doth it avail? Thejuſt ſhall live by his faith, yetnot he, but Chriſt libelieve, to credit, and to truſt, is noble and heroique; then this generous duty, what duty can be more deſireable except to love which is butfaith exerciſed? God he graciouſly entruſteth the
believer, he [again] doth not only believe, buttruſt his God: He reſteth aſſured that the Almighty is ſo juſt, ſo true, that man may ſafely rely upon the faithful friendlineſſe of every proceeding of his, and upon his bare word in whatſoever he ſpeaketh; no wiſdome, &c. like Gods wiſdome, &c. Between learner and teacher, ſervant and maſter, man and wife, &c. there is a neceſsity of trusting; of theſe ſome or other may betray their truſt; But, ſeldome will we miſtruſt a perſon of honour: and, as for the word of a King, that [ye know] is ſacred abarbariſm to give a Prince the lye: Oh then, where we have Gods word of truth for our warrant, and thatſealed unto us by Gods Spirit of truth, with what full aſſurance may werepoſe a stedfaſt confidence upon our great and loving God? Moſt chearfully can the BelieverJoan. 14.1. in Deum, eſt fiduZegerus.
truſt his God for the pardon of all his ſins, for the ſupply of all his wants, for the acceptance of his perſon and of his endeavours, for the reward promiſed unto e&c. Things temporal are not more viſible to thine eye, thenthings ſpiritual are to his faith. All have
ſinned, and come ſhort of the glory of God; Chriſtifaith faileth us, viz. We do notbelieve the commandement [by us broken] to be ſo good
advantageous to us, asſin which is not accompanied with unbelief: On the other ſide, the greater our faith, the leſſe we diſobey, that is, the leſſe we come ſhort of the glory of God.
Eighthly, If the life of faith
holy, thatbleſſed ſpirit of his by whichenabled to believe? By Him is ſanctified thethirſt after righteouſneſſe maketh us to relliſh righteouſneſſe the better: The waters of ſalvation which we draw, we draw with
joy: The breaſts which we ſuck, are breaſts of
conſolation: Welive, and the ſpiritual life which we lead, ispleaſant unto us: We have bread from heaven to feed upon, and aſpiritual taſte to delight us while we feed: We are a people
near unto the Lord: We are not amuſed as thoſe Diſciples werethe perſon ſpeaking in my Text was transfigured, (no) our eyes are
open, weapprehend that for which alſo we are apprehended: We are not layed in a trance, asSaul was, then, when the Lord converted him: God doth not cast us into
a dead ſleep, as he did Adam, while he raiſeth ahelp meet for us; rather, he
free leave to look on, and to contemplate the wiſdome of his power: He doth not ſnatch us from unbelief to eternal bliſſe in a moments ſpace, but he giveth us leiſure to inform our ſelves of all thoſe mysteries which his holy Goſpel revealeth: We are not taken up in a whirl-wind, but, we walk with God, and gently paſſe from death to life: We are entertained in this Kingdome of grace with theinterview of glory to come: We are not deprived of the delightwhich accompanieth expectations: As hope deferred maketh fruition theſweet; ſo, there is alivelineſſe in hope: A pleaſant and amiable practice it is, toacquaint ovr ſelves with that God, whoſe beatifical viſion we long for: When outmarriage with the Lamb ſhall at length be celebrated, we ſhallconſummate our joyes in the highest heavens; nevertheleſſe, it is no ſmall ſatisfaction unto us, that we arebetrothed here below: While the Bridegroom of our ſoules
troubles of heart, toward the manſions in his Fathers houſe, his loving Spirit makes us tolye down in green paſtures, and leadwaters of quietneſſe, ſo, beRivers of pleaſure! Sirs, although the day of our eſpouſals will be unto us the eday [30] of the gladneſſe of our hearts, yet we would not be debarred theſweets of wooing, we would not miſſe the eendearing communion of his moſt bleſſed Spirit: Happy we, that we mayAegypt and the promiſed Reſt; Oh, let usManna in the wilderneſse: Let us reſt
upon the holy hill of Sion, before we climbJeruſalem above: By this we know that God hath a delight in us to do us good in our later end,vouchſafeth unto us his own Spirit: It is the holy Spirit whichinstructeth,
adviſeth,
counſelleth,
quickeneth, andguideth us in every duty where[that Spirit whom we ſo long reſiſted, ſo ungratefully quenched, and ſo frequently grieve!] which maketh every Ordiſealeth us as his own peculiar goods againſt the day of Redemption: This is thatgood Spirit, thatother, thatinward, that ever-preſent
Comforter, which maevery day throughout the year [to us] aFeaſt of Pentecoſt, which continuallywhiſpereth unto us, Let not your heart be troubled; yea, which graciouſlybelief in God, and unto a belief in his Chriſt: Dear Chriſtians, to be ſpiritually minded is
life and peace; be yefilled with the ſpirit, and ye ſhall be filled with joy: The graces of this
ornaments with which He who is the deſire of our ſoules
beautifieth us: This Spirit of grace is thatfriend of the Bridegroom which gaineth a good affection in us toward our Lover, whichinterpreteth unto us all his love-tokens!) By this Spirit he bringeth us intoallureth us, ſpeaketh dearly to us, wooeth us, courteth us, andſingeth unto us the whole ſong of Solomon: By this Spirit hepurifieth our hearts that we may come with the more confidence unto his Bride-Chamber; He holdeth a cloſe
communion with our ſpirits by this Spirit; The time of our ſpiritual life here is theJer. 2.2 Tota Chriſtiani vita eſt Eſay 26.8 deſiderium ſantime of loves; We have not patience to ſtay until he bring us unto his Bride-chamber; oh let him kiſſe us herewith the kiſſes of his mouth; The mouth of him who eſpouſeth us unto himſelf is this Spirit, even the Spirit of truth, and of love. In every grace, viz. in theexerciſe of every grace, we enjoy aheavenly mindedneſſe which eternity it ſelf ſhall perfect. This Godof love is a
loving ſpirit; he leadeth us into hiswayes of pleaſantneſſe, he walketh with us in his garden walkes; he filleth us with
longings: he raviſheth our ſouls withadopteth us chilchildren of God, and heires of ſalvation, hepartakers of the divine
naturr, heSpouſe of Jeſus Chriſt; O let us be thankful for thatSpirit of grace, whichgrace to be
thankful.
Ninthly, Magni Parentis non minor filius. Chara Dei ſo
Ʋnto us a
Son is given. As the Son imparteth unto ushis own ſpirit, ſo the Father
his own Son; his own Sonmanifeſt in the fleſh! A myſterie, a great myſterie, aSee Biſhop Andrews Serm. on 1 Tim. 3.16 See Ephe. 3.10thankful, as) thankfulneſſe it ſelf! For, ſince this Son of God is bothLord andheir of all things, givethe worlds which
he created, they areour goods and chattels; (Oursduring our life, forfor ever, forby
birthright, that, by his
purchaſe isprice of his blood ispayeth off
all our debts, and thatpower of his Reſurrection israiſeth us fromraiſe us up at the laſt day; His holy life isexample
merit: His univerſal obedience hathin our ſtead; Hisſanctification is made ours, [becauſe he is holy, we are reputed holy; becauſe he is righteous, we arehis very Sonſhip isby
nature, we by the
adoption of his Spirit; for this cauſe he is not
aſhamed to call us brethren, and to acknowledge His Father to beOur father. But, though Jonathan keepethhis bow, his ſword, and his robes to himſelf, David will love Jonathan forJonathans ſake; True, of the fulneſſe of Chriſt we all
receive grace for grace; and whatſoever duties we owe unto God, them Jeſus Chriſt performeththe
Or, as Aureof Boethius, Illud pretiocijgracious Son of a gracious Father] we ſhould love Jeſus both for his Fathers ſake, and for his own ſake. Mean while, He who ſpared not his own Son, but hath
given him up to our nature, to our infirmities, to our ſorrowes, to the wrath and death due to us; he that giveth to us, and thus giveth to us his Son, how ſhall he not with him alſo freely give us all things! Wherethanks be unto God
through Jeſus Chriſt our Lord; yea, thandks be unto God for Jeſus Chriſt our Lord.
The laſt matter of Thankfulneſſe which I now propoſe [while we abide here within this kingdome of grace] is Gods love to mankind. Theface of Jeſus Christ could never be ſo full ofſmiles to us-ward; but that the God, andfather of our Lord Jeſus Chriſt is toward us ſoinfinitely compaſsionate.
Welittle children, conſcious of our demeritbemoan our ſelves, we cry, wecry out aloud, becauſe we have done
a very great fault;
Peace,
peace, [ſaith the father of our mercies] wipe
away all tears from your eyes; I will not
puniſh you; you be
blameleſſe and
righteous, and
perfect; You did not
commit the offence, but, my
ſervant did; with you I am well pleaſed, I was angry, not with you, but with my
ſervant: [AhI have
beaten him; but you, be
good children: Come, turn
your ſorrow into gladneſſe, and your mourning into joy; Love me
I your
father love you; kiſſe
and be
friends.
Other Kings whip their high-born ſons upPages back; this King of heaven and earth, he ſpareth his vileſt ſervants, and ſcourgeth them upon the ſhoulders of his moſt glorious Son!
His juſtice againſt us, the avenging God
muſt ſatisfie; but, ſo he loveth us, that, rather then we ſhould endure everlaſting impriſonhis own Son to beſurety for us: By this advantage, the ſeverity of his juſt execution he extendeth, not againſt us who brake his whole Law, but
againſt him whonot upon us who deſerve eternal death, but againſt him who hath rightnot upon us who daily rebel againſt him, but, upon Him whonot upon us the guilty and ungodly, but upon him
not upon us who werebut upon him who is by natureSo God loved the world that he gave his only begotten Son, that
whoſoever believeth in him ſhould not periſh, but have everlaſting life!
God is ofpurer eyes then to behold ourfilthy garments; therefore hewith the Robes of his only Son; He canexcuſe us while we take our own courſes; therefore heſanctifieth us by the Word and Spirit of his own Son; He cannot affect us as we abidepolluted in our ſins; therefore he taketh theheart-blood of his dear Son, and therewith waſheth away our stains and guilt;
exalt us while we abide ſtrangers and enemies; therefore he
electeth us to be hisſervants,
friends, andchildren: and, togiveth us in marriage unto the Heir of all things, even unto his only begotten Sonne, whom he ever embraceth within his boſome, infinitely loving him; loving him every whit as dearly as he loveth himſelf! yea, the Lord Godhim in our nature
our nature is by him exalted.
In Jeſus Chriſt, the Wonderful God reunſearchable
Treaſures of wiſdome, infinite Riches of
free grace, ineffable bowels of loving kindneſſes! I challenge all the Poets among the Heathens to invent, nay, to imitate
a Tragedy, or ſuch a Comedy as (in relation, as well unto us, as unto themſelves) is divinely acted by the Father, the Son, and the holy Ghoſt, three perſons in one God for ever bleſſed.
Let Pharaoh
Joſeph Ruler of his whole Kingdom, let Nebuchadnezzar
Daniel the beſt he can; untoHaman, nay unto Mordecai, nay unto Eſther, let Ahaſuerus ſhew the utmoſt of his loving favours, yet none of theſe Hiſtories are worthy to be borrowed [no not] as illuſtrations of that eternal love which the everlaſting Father revealeth unto us in his Go
Do [ Ʋnbelievers] doat upon the traſh of this world: ſquander away your health, your wits, your wealth, your time, your talents upworld of folly, uponemptineſſe, upon nothing, uponſin which is worſe then nothing; while we, who are madeDenizons of this kingdome of grace, beſtowtime, our thoughts, our continual ſtudies upon the ſacred myſteries of the glorious Goſpel: We enjoy a fellowſhip which you (poor fools) are not well aware of; to wit, thefellowſhip of [that true Comforter!] the holy Ghoſt, thefellowſhip of [that endearing ReSon of God, and thefellowſhip of [him who is all in all unto us!] God the Father.
In this Kingdome of grace, behold
what manner of love the father hath bestowed upon us that we ſhould [here] be called the ſons of God: Beloved,
now are we the ſonnes of God, but it doth not yet appear what we ſhall be; But, this I know, we ſhall then be like him when we ſhall ſee him as he is; and, we ſhall moſt aſſuredly ſee him as he is; for
HOw amiable are theſe Tabernacles of thine
O Lord of hoſts? Bleſſed are they that
dwell in thy houſe, they will ſtill be prayſing thee. One thing have I deſired of the Lord which I will
ſeek after, namethat I may dwell in this houſe of the Lord all the endleſſe dayes of mine everlaſting life, to behold the beauty of the Lord, and to enquire in his Temple. My ſoul
longeth, yea even fainteth for the Courts of the Lord.
Beloved, as there is no coming unto theſe Manſions in my fathers houſe until the kingdome of glory be firſt entred; ſo, there can never be wanting
A Kingdome indeed; a kingdome of the great God! a kingdome of the great glory of the great God! Prayſe ye the Lord from
the heavens.
but, Where no grace is, there the King of glory loſeth his right.temporal puniſhments, no death, no judgement, no hell to be eſcaped; no Satan to be trodden under foot, no ſin to be ſubdued, no vertue to be deſired, no Goſpel-converſation to entertain us while we abide in the Church militant, no preſent grace to be the meaſure of future Rerecompence of Reward at all; nay, were our life here upon earth a continual Hell, yet, thehope that is ſet before us, thehigh price of our high calling may juſtly fill our mouth with the high prayſes of our God.
Here, I confeſſe, my tongue is not the Pen of a ready Writer: He needeth the tongue, not of men, but of Angels; the wing, not of an Eagle, but of a Cherub, thatſoar towards theſe manſions: My thoughts may, my tongue cannot aſcend the heavens; It is for divine St. Auguſtine to write of the City of God.
Eye hathſeen much, ear hath heard more then eye hath ſeen; mans heart conceiveth more then his ear hath heard, yet all is too little, at the beſt: The viſible world [large as it is] containeth not variety enough of creatures, to paint out in appoſite colours, nay to ſhadow out without colours, nay, without the least ſhadow, to delineate an imperfect mapp of thisglorious kingdome.
By the manſions in my Fathers houſe,
1 Cor. 13.12
great thanks we owe unto our merciful God for the ſurpaſsing, infinite, and eternal peace, joy, bliſſe, and glory of this heavenly Kingdome.
Object. Why Manſions?
Anſw. 1. Manſions intimate reſt: Becauſe I have ſaid
theſe things unto you, ſorrow hath filled your heart; but, let not your heart be troubled: When trouble is nigh, God
is not far off: you believe in God, believe alſo in me; I
go to prepare a place of reſt for you. Beloved, all things under the Sun are like the Moon, full of defects and changes; yea, all things under the heavens are, like the Ayr, made up of vanity and commotions, but, verily Brethren,there remaineth a reſt for the Saints.
Anſw. 2. Manſions, as they promiſe reſt, ſo, they intimateJoan. 14.2 Syrus habet voSuetonius Manſionis nomine pro diverſorio & hoſpitio utitur. Ge
in Hiſt, Harm. Erest after travel: By the ſharpneſſe of death I open the kingdome of heaven, (not for my ſelf, for I
came
down from heaven, but) for you, I go to prepare a place ofJohn 14.2
Grotius.
for you; In my Fathers houſe are many Manſions.
Anſw. 3. Manſions, as they give reſt after travel, ſo, theyJoan. 14.2 Apoſtolos hoc nomine Deo fidere debere quòd in domo patris ſui variae ſint paratae manjrefuge againſt danger: As there is no covert from a ſtorm like ones well-built dwelling houſe, ſo, there is no ſhelter from trouble, like Gods dwelling houſe: In Gods houſe we at once, both eſcape a ſtorm, and finde
& 91.9.a God On Mount Zion ſhall be a
ſhadow from heat, and a refuge from storm; I will be unto you a
perſecuted upon earth, they take ſanctuary in heaven.
Anſw. 4. Manſions, as they import procontinuance of that protection. Tents may be ſoon taken down, ſoon removed, Manſion-houſesRechabites: we have here
no continuing City; the City of God [that] endureth for ever!
Anſw. 5. Manſions ſerve, as well for convenience, as for continuance: The Jewiſh Temple which was ſothe Temple of God in new Jeruſalem, was, ifColledge, as a Temple: About it wereChambers built for thoſe Prieſts and Levites which miniſtred before the Lord: Friends, ſo many of us as wait upon the Lord
night; no ſervant of this Lord ſhall want for lodging; ſo profeſſedly are the manſions in my fathers houſe allotted unto the followers of Jeſus Chriſt, that, death ſhall onlybring us unto our chambers.
Anſw, 6. Manſions comprehend, not only convenience, but delight; and that, firſt, in regard of the building; next, in regard of the furniture.
Firſt, Our out-houſes are meanly built, of hay, ſtubble, mud or ſuch like: Our outward buildings are ordinarily neglected as are thoſe veſſels of diſhonour which lumber them, or the cattle which we houſe in them; may they be warm for the cattle, neceſsary for buſineſse, or ſerviceable for out-uſes, all is paſſing well; not ſo withRevel. cap. 21.
manſion-houſe; that [if any] is of ſtone-work, if not of Marble, curiouſly hewen and carved.
Next, as of the two, the faebrique is more excellent, ſo the furniture. We will hardly be at the charge of plaiſtering our barns or
hovils, much leſſe do we either wainſcot or hang them: But, if we have any Bed, Table, Stool, Candleſtick, &c. let them beProphets lodging-room; if the world hath any Purple, Needlework, Gold or Pearl, let them beſee Exod. cap. 36. cap. 37. cap. 38. cap. 39.dwelling place of the moſt High: Unto our Manſion-houſes we bring our houſhold-ſtuffe, our ſubstance, our riches, our treaſures, our plate, our furniture, our tapeſtry, &c. Our Manſion-houſes we make and keep as neat, as pleaſant, as delightful, as the condition of our private eſtates will permit. Beloved, theſe manſions in my Text are, all of them,Jac. Capellus in Joan 14.2
furniſhed, not according unto the lowneſſe of our mean condition, but, according unto the majeſty and honour of the high and mighty Lord of all things; The royal Treaſures, the Princely Ornaments of every manſion, within this Palace, ſpeak their owner a great king, even aking of glory. Therefore, as you will finde them glorious manſions, ſo you do finde them
Jeſus Chriſt hadCephas, whither I go thou canst not follow me now, but thou ſhalt follow me hereafter; This the other Diſciples, who then ſtood by,
their hearts were troubled: Thought they,Vide in Joan. 14.1 T
concord. Evenwhat ſhall become of us? Peter, he ſhall follow Chriſt,
poor we may be leftcomfortleſſe behind; No [ſaith Jeſus] I
deal plainly with you, Were it ſo, I would have told you; but, in my Fathers houſe are many manſions, manſions enough for Peter, enough for my ſelf, enough for you, and for thouſands more beſides you.
Object. Many are called, but
few are choſen: Strait is the gate, and narrow is the way, which leadeth unto life, and
few there be who finde it.
Anſw. 1. Verily, this is one reaſon why I have openly endeavoured to roll every ſtone from your heart; Alas, the unbelief of many among us did never yet trouble their thoughts; They accept anSalvian. de Dei Gub. lib. 4.2 Tim. 2.19 3.5 Revel. 3.1 James 2.20
idle, fruitleſſe, opinionative knowledge, inſtead of a firm belief in God and his Chriſt; They promiſe unto themſelves theſe manſions in my Fathers houſe, whereas, except they repent, they ſhall nevera name that they live, but are dead. [By their
fruits you may know it:] God will not put that into their heads, which they caſt at their heels; if theyjudge themſelves unworthy of everlasting life, it is juſt with God, not to
Selater upon 2 Theſ. 1.5, accompt them worthy of his calling. But, mine APOLOGIE in behalf of my God, is, that although few there be who work out
Salvation, Christ
dyed for all;
few there be who finde that Jeſus Chriſt is theway which leadeth unto life, in Jeſus Chriſt is everywhereLife more abundant.
Anſw. 2. Although in compariſon of all them for whomthey that periſh
are many; yet, in comparibelive unto ſalvation, have need of many manſions, for they are many: Compare theflock of ſheep with theherd of goats, and alittle flock it is; but, recollect how many of theſe ſheep thewolfe would have devoured, and you will then grant, that (over what it might have been) this little flock agreat flock. There were in numerably more fiſhes left in the Sea, thenThey encloſed a great multitude of fiſhes; Although more are without the pale of the Church then within it; yea, although more are in the Church then of it; yet multi udes of Believers there are, whom theſe Fiſhers of men convert. True, many are thoſe unthankful wretches which will torment themſelves in hell-flames; but, bleſſed be our Saviour, many [although not ſo many] are the Saints glorified in Heaven.
Anſw. 3. No marvail it is, if the manſions in my Fathers houſe be many, ſince the elect of God cannot be few: We finde from the East, and from the weſt,
many comto ſit down with Abraham, Iſaac and Jacob, in the kingdome of heaven: Among the tribes of Iſrael, we ſee a
hundred forty four thouſand ſealed: In the beginning of the worldten thouſand of the Saints were heard of: If you will allow the ſeed of Abraham to be,like that father of the faithful,
true believers, you will, as ſoon number the ſtars of heaven, as them: For, although unthey, nor the
stars are innumerable, yet unto us finite creatures, they are a
great multitude, which no man can number.
Anſw. 4. A multitude of the heavenly hoſt
legion of Angels is computed ſix thouſand ſix hundred ſixty and ſix in number; of theſe you may obſerve twelve legions mentionedone ſingle troop: We read ofthouſand thouſands ſpirits who miniſtred unto God, and of ten thouſand times ten thouſand who ſtood before him: and againten thouſand times ten thouſand, and thouſands of thouſands. Beloved, in my Fathers houſe, none of all theſe want their manſions.
Anſw. 5. Many, viz. for thegreater ſolace of theſe Diſciples: Some conclude, that one of hell-torments ſhall be an oppreſover-crowding one another, thorough the narrow ſcantneſſe of that bottomleſſe pit: If ſo, One of the pleaſures of Heaven ſhall be aſpaciouſneſſe of room: God willenlarge our Tent. The Saints ſhall not complain that the place is
too ſtrait for them.
Anſw. 6. Many, viz. to ſet forth the
greatneſſe of God their Maker and Builder: Great is the Houſe (and therefore many are the manſions) which he buildeth for
the honour of his Majeſty: Saith Solomon,
What houſe I build ſhall be wonderful great.
Anſw. 7. Many, becauſe of
G
in locum. Serom. 6. Quonodo mulTertul. Scorp. Plures ſunt manſiones jam paratae ſecundum electionem aeternam, ſed parandae adhuc ſeGorran in locum.many degrees: At Jeruſalem oneConſulas Maymon. in biath Mik laſh Aper. 34. Rambam in Kelim per. 1. & ſim. Joſephum de bell. Jud. lib. 5. cap. 14. R. Solom. in Kelim per. 1. &c.
in and about the Temple, was holier then another: A ſtranger might not approach the Ally before the Temple: A Prieſt might enter the Courts, which an Iſraelite might not: Between the porch and the Altar no Prieſt might come, unhis head were covered; The inwarder part of the Temple was more holy then the
Prieſts Courts, and within the Vail was the Holy of holies. So in heaven there be manſions one of a higher degree of glory then another; Hereunto the perſon ſpeaking in my Text principally alludeth: Saith he, This is the victory which overcometh your troubles, even your faith; wherefore believe in God, believe alſo in me; and, take this for your encougreater your faith is, the greater your victory; and the greater your victory is, the greater ſhall be your Reward; for, I will reward every one of you according unto his work of Faith; and that I may reward eIn my Fathers houſe are many Manſions
— are.
It is not ſaid they ſhall be, but they [alare: Thiincitement unto a thankful glorifying of God as God, viz. theEpheſ. 2.6. Phil. 3.20, &c.full aſſurance, the lively hope which is ſet before us: Thereſhall be new heavens, nay, thereare.
There are manſions, many manſions, many manſions of many degrees; of degrees already prepared to recompence the higheſt degree of
wherefore, my beloved Brethren, be ye
ſtedfaſt, unmoveable, alwayes abounding in the work of the Lord, for ſo much as you know, your labour is not in vain in the Lord: There are many manſion in my Fathers
Queſt. Why is the kingdome of glory compared to a houſe?
Anſw. For the ſame reaſon that you here ſee many manſions; not only manſions, but many manſions [as I told you]: The glory of the inviſible
Biſhop Reynolds. on Hoſ. 14. Serm. 5. Sect. 2. in The beauty of Lillies.
viſible world: Hence, as we are forced to uſe many letters to ſpell one long word, or, many words to compoſe one eſpeech; ſo, by reaſon of our impermany worldly excellencies to repreone glory in heaven.
Be Jeruſalem the
joy of the whole earth; yet Jeruſalem which is
above, if ſhe would make her ſelf known unto us below, ſhe willtake up Jewels, and Riches, and Gold upon trust: So immoveable is heaven, that, nameMount Zion, and you ſay nothing: Be a Throne glorious, and heaven isexalted above that glory; The Crown, there is a Crown which
fadeth
not away; The inheritance there isundefiled, incorruptible; The ſubſtance there isan enduring ſubstance; The peace therepaſſeth mans underſtanding; Life is there, life immortal, life
eternal; There pleaſures ſwim, in
Rivers, theyroll in upon us like waves of the Sea: Call heaven a houſe, and the builder and maker muſt beGod; Call heaven a Houſe, and that houſe muſt be as wide as heaven. The windows muſt beAgates, the gates Carbuncle, the battlements pleaſantneſſe, and whatſoever elſe is precious; the pavement love, joy and glory. The azured firmawent, which our eyes behold, is but as the rough rags, the made-earth, the unhewen, the loweſt, the buried part, of the foundations of this Houſe! The ſtars of the firmament are but as ſo many ſandy duſts everywhere ſcattered within that azured, that clayie rubbiſh! The Moon and Sun, which ſeem ſo bright unto us, unto the inhabitants of this Houſe in my Text, do indeed a little glizzen, but no otherwiſe then two ſhells of an Oyſter oa houſe, it is a manſion-houſe; a glorious houſe, a holy houſe, the houſe of my God, and, that I may ſpeak home,
God, even the Father of our Lord Jeſus
Chriſt, isglorious in holineſſe, Fearful in prayſes: What ſort ofPalace! What kind of Temple muſt that be, which deſerThe Houſe of God! And yet our rejoycing lyeth not ſo much in the fabrique, as in the builder; not ſo much in the builder, as in the owner of this houſe: The Owner of this Houſe is the Father of our Lord Jeſus Chriſt; This is
Firſt, in regard of God the-Father: Heahome: He indeedfilleth all places; but, heaven is the
place of his habitation, thepalace where his honour dwelleth; thepalace where he keepeth his Court; theCourt where he exalteth his Throne, his power, and his glory.
Next, in regard of God the Son: As to work out our Redemption, he came down from heaven; ſo, having finiſhed that work, he aſcended up on high: Oh, it was athe ſon of man, as man, to go unto his Father; for his Father is
greater then he.
Thirdly, in regard of us Believers.
Firſt, WeJeſus Chriſt here converſe among us in the fleſh: Sirs, God the father loveth Jehis only Son; Jeſus Chriſt reciloveth him as his dear Father: If we love Jeſus Chriſt more then we love our ſelves, werejoyce becauſe he is now at home with his own Father. Fools may prate that Fathers are good friends, but evil company; it was never ſo with the Son of man; For theHumane nature of Jeſus Chriſt, there is no ſuch company as the viſible ſociety of his eternal Father. Shew him the father, andit ſufficeth.
Secondly, My Fathers houſe isOur Fathers houſe: Doubtleſse thou art our Father was a high-ſtrained faith, even then whencreation, at moſt, from Gods protection of us: But, the perſon ſpeaking in my Text hath now given us a nearer claime; he canI go to my Father, and your Father; thereyour Father, becauſe my Father.
Thirdly, Our Fathers houſe was never built for Spiders: God doth not, like ſome of our Gentry, firſt build a great houſe, and then, ever after, lay all hoſpitality aſide. No, Hefeaſteth it, heever feaſteth it, like
an Emperour: In the houſe of my Father, as none ſerve himPrieſts and Kings, ſo, all, who ſerve him, fare like
Princes. Upon earth this is the infelicity of Kings that to maintain a requiſite State, they
[moſt what] ſit at Table alone; whereas, in heaven, although Kings we are, yet our meat doth us no good except we eat it
with company.
In our Fathers houſe, as our Supper is the
Supper of the Lord, ſo our ſociety is thecommunion of the Saints; In heavenly places we ſhall ſit
together with Abraham, Iſaac and Jacob. Abel will there tell us what hard words and blowes heCain; We ſhall there ſee Job beholding his Redeemer with hisown eyes: Charles the
Firſt [the firſt ſince that hour wherein Jeſus Chriſt was crucified] that ever dyed, and ſo dyed for the good of his people; Him we ſhall finde among, if not above the noble Army of Martyrs! Yea, we ſhall there converſe with every glorified ſoul, with every ſoul glorified in its own order, in its own manſions, joying and rejoycing with its own peculiar degree of glory; The elect of God, which here upon earth were unto us Neighbours, Friends, Kinred, Brethren, Siſters, Children, Parents, Wives, or Husbands, with theſe we ſhall renew an acquaintance, an acencreaſing unto all eternity.
Scholars, if ever you would ſave time in your ſtudies, if ever you would be exquiſite Phiſoſophers, great Hiſtorians, or perfect
Seneca.
Divines, make yourLuther. Plus cogitando & orando proficiunt quàm legendo, & audiendo, Auguſt. Epiſt. 112. Origo ſontium & ſluminum maBern. in Cant. Serm. 13.
calling and election ſure, get an everlaſting fellowſhip in theſe manſions; in heaven your knowledge ſhall be made perfect, nor ſhall you ſit like mutes, but, you ſhall ſpeak of the goodneſſe of your God with a fulneſse of delight, joy and love.
How happy would ſome children acknowplace of their education adjoyning unto the place of their nativity? How much of her Dowrye would maa Wife part with, upon condition, that her husbands eſtate lay not far fromIdem. Serm. 2. in dedic. Eccleſ.
Fathers houſe? Beloved, in my Fathers houſe are many manſions, but all of them in one and the ſame Houſe; We are there all of us one Society, one Family, one Colledge, one Houſhold, one Church, one Body: Forget thy
Fathers houſe, and thine own kinred taketh no place in theſe manſions. Duty and Death ſeparate the nearest relations here, but, in my Fathers houſe friends never part.
Dominions, Principalities, Powers, Angels, Arch-Angels, &c. about whom the Schoolmen have been ſo idly buſied, them and theirCicere, Part. Odiſtinct orders we ſhall know and degood Angel which, unaeſpecial charge, we ſhall know by name and by ſight in theſe manſions.
The Holy Ghoſt who gave us life, firſt natural, then ſpiritual; That good, thatloving ſpirit, which did, doth, and will conpreſerver, ſanctifier and comforter, will, in Heaven, put life into us indeed! when he once entertaineth us in my fathers houſe, then we ſhall live!
The perſon ſpeaking in my Text, thorough whom the juſt God is ſo well pleaſed with us; He who came down from heaven to bring us thither; who underwent for us the reproaches of men, and the curſe of God; who, for our ſakes ſpake, and wrought, and ſuffered wonders; Him, who paſſed by the fallen Angels, and exalteth our nature above his elect Angels; Him, who did once give himſelf for us, and doth ever ſince give himſelf to us; Him unPlin. Epiſt.name above every name; Him we ſhall worſhip, bleſſe, admire, and adore in my Fathers houſe!
But, That which putteth ſo great a value upon my Fathers houſe, is,Bernard.
father himſelf; The Refuge, the Reſt, the Reward, the Riches, the Inheritance, the Crown, The Manſions, the many Manſion, the many
Manſions in my Fathers houſe; The eternal peace, the infinite love, the everlaſting joy there ſet before us; neither theſe, nor the fellowſhip of the Saints, nor the ſociety of Angels ſhall be able togloryfying our God as God: For, as all things appertaining unto life are therefore beſtowin body, in ſoul and in ſpirit, beIdem. Serm. 2. de duab. menſis. Oportebat qui[ut ita loquar] denuo, quod malè vixi: ſrá ſaciam cogiIdem. Cant. de Serm. Hezekiae.wholly taken up in obeying, truſting, loving, honouring, worſhiping, bleſsing, and gloryfying our God as God, ſo all the peace, pleaſures, manſions, joyes and glories which are treaſured up for us in our Fathers houſe, are therefore freely and everlaſtingly vouchſafed unto us, that we may with a perfect love, joy, thankfulneſſe and delight, both admire and adore our everlaſting Father.
Laſtly, as here upon earth no one mercy can ſo much require our thankfulneſſe as the communion betwixtAug. in Pſalm 26. Et quem ſcmper habeat, ſemper habere volunt.ſanctifying ſpirit of our moſt holy God; ſo, neither can any thing in heaven more excite our prayſes and thankſgiving unto him who ſitteth upon the Throne, then the bleſsed Viſion of our moſt glorious God, even of God the Father, of God the Son, and of God the Holy Ghoſt, ever [for ever!] bleſſed and glorifyIn His preſence is fulneſſe of everlaſting joy! To him be the Kingdome, the power and the glory ever aſcribed, Amen.
Dear Chriſtians, hear the
concluſion of the whole; Fear God and keep his Commandements; love God, and cleave unto him with your whole heart; eſteemBernard. Serm 3. in vigil. nativ.thought, word and deed miſplaced which is not ordered to glorifie your God as God. Oh, let not your heart be troubled, ſaving that it cannot be trouneglecting ſo merciful a God; ſtretch out daily, hourly, ſtretch out, and ſtir up your faith; believe in God, he hatheverlaſting love for you; believe in his Son, he ismade unto you wiſdome, and ſanctification, and redemption, and righteouſneſſe; believe in his Spirit, he isable to keep you from falling, and to preſent you to your Bridegroom, and to his Father, with exceeding joy: Look for, andhaſten unto theſe manſions in my Fathers houſe; Beloved, this is life eternal, this will be joy eternal, to ſee God! Without holineſſe, it is
impoſsible to ſee God; the Lordperſwade, the Lord allure, the Lord raviſh your hearts: Bleſſed, for ever bleſſed are the pure in heart, they ſhall poſſeſſe theſe manſions in my Fathers houſe, they ſhall ſee God!
Oh then, for your own ſakes, yea for your Redeemers ſake, for your Gods ſake improveevery talent of his which he, in this your day, putteth into your hands:redeem
Seneca.
time, value time, husband time; do not,
with the loweſt of theſe manſions in my Fathers houſe; make you hearts more and more obedient, more and more watchful, humble, faithful, loving and thankful hearts; thegrace, the more glory, you do treaſure up for your ſelves, the more you glorifie your God, as God. Be holy as the Spirit, your Preſeris holy, put on the Lord Jeſus; finde itSeneca Epiſt. 83.9
duty, make it your buſineſſe, to glorifie the God and father of your Lord Jeſus Christ: ſo doing, let not your heart be troubled, believe in God, believe in his Chriſt, in my Fathers houſe are many manſions.
Oh thou who ſpeakest in my Text, ſpeak
the word, and our heart ſhall not be troubled. Lord, we believe, help thou
our unbelief; in Thy Fathers houſe are many manſions: Brethren, Unto theſe manſions, after that we have
ſuffered a while, the God of all grace, who hath called us to his eternal glory by Chriſt Jeſus, will receive first our ſoules, then our bodyes; To him beglory and dominion for ever and ever, Amen.
Erubeſcat anima converſa ad Dominum, minori affectu ſectari juſtitiam, quàm iniqui
Seek ye the Lord and his ſtrength, ſeek his face evermore: Glory ye in his holy Name; Let the heart of them rejoyce that ſeek the Lord.
Venial eſcapes the Reader is deſired to impute unto the Authors abſence from the Preſse: and to correct theſe, or the like.
ERRATA.
Read
P. 12. l. 31. our days, p. 42. l. 13. a King, p. 44. l. 9. this ſtone, p. 47. l. 3. Aegyptians had, p. 121. l. 5. ſibi, p. 123. l. 18. flatten, p. 128. l. 28. I cleared, p. 138. l. 12. affections, p. 143. l. 5. Arnon, p. 151. l. 19. to ply, p. 152. for Tertullian r. Cyprian, for Cyprian r. Tertullian, p. 156. l. 18, 19. Let them Who, p. 122. l. 26. Three particulars, p. 201. l. 31. This he conſidereth, p. 240. l. 11. reprieve, p. 245. l. 3, 5. dele I ſay, p. 319. l. 6. ſmutty-faced, p. 356. l. 14. mett, p. 401. l. 7. not eaſe, p. 405. l. 3. deign, p. 423. l. 2. womb. The margin is referred to the Reader.