IT's storyed of Heraclitus the weeping Philosopher, that when a Question was proposed to him, what was the subject of his serious meditations? He re­turned this answere, that he was studying to know himselfe: O profitable knowledge to be thus well acquainted at home! Now the most compendious method of attaining this knowledge is then procur'd, when wee know our own ignorance: So that without Question hee's the best knowing Christian, who knowes this, that, he knowes nothing, as he ought to know. And as in point of knowledg, so also the rule hold [...] good, in point of practice: Hee's the best proficient in the Schoole of Christ, who daily practiseth the Divine art of selfe-deniall. For then are we something in Gods account, when we are nothing in our own. For a provocation to this duty, looke upon the Archetypum: a sin­gular [Page 2] pattern of humility is Christ our Saviour, the head of his Church, and there ought to be a conformity between the head and the mem­bers. He that was God from all eternity Phil. 2. 7. Gloriam suam non minuendo sed supprimendo in conspectu ho­minum deposuit Calv. [...], emptied himselfe, became incarnate, and wore the ragges of mortality: her's a condescension indeed, even the lowest step of humility. The first lesson then which the disciple of Christ must learne, is, to deny him­selfe: And certainly there's nothing lost in a selfe-denying way for Christ. But this is a difficult lesson, and who can learne it? Counsell a strong man, not to glory in his strength, a rich man, not to glory in his riches, a wise man not to glory in his wisdome, and they will tell you as the disciples answered Christ, This is a hard say­ing, and who can heare it. This grace of selfe-deniall is a rare her be, John 6. 60. and growes no where, but in the garden which the Lord hath plan­ted. O what an excellent thing it is for a man to be out of love with himselfe! that plant had need of much watring from Heaven, before it can be brought to such a maturity. My Apostle is an ex­ample, instar omnium, When those [...] of Greece expected quaint composures, and flashes of Rhetorick, he treads quite Antipodes to them, drawing his lines after another and exacter copy. The sim­plicity of preaching the Crosse of Christ, is his Apology. And to straine for sublime raptures upon such an argument, were a meere solaecisme. Here's one that's every way an accomplisht schollar, [...], Homer. Il. 1. and yet knowes it not, it may be verified of him, what Homer speaks of Nestor: His words were sweeter then honey. At Lystra he was stiled Mer [...]urius, the God of eloquence; yet he shakt off all these tickling inticements. He makes of all these an act of oblivion▪ Dele dehinc ex animo, [...]. If Christ may be formed in him, hee's fully satisfyed, and will say with Jacob in another case, I have enough: now let me die, I have all, for I have the knowledge of Christ Crucifi'd. Weigh all other kinds of knowledg in the ballance of the sanctuary, and they will prove too light. This I say, even the know­ledge of Christ will allwaies preponderate. A long time modesty kept in his own commendation, but at last it could hold no longer, least it should conceale a truth. He profest with a thankfull heart, 1 Cor. 14. 18. that he spake with tongues, more then all the Apostles, Artis est Caela­re Artem. and yet here he takes no notice of them: It's the property of art to conceale it selfe. St Paul was an acurate linguist, and yet so low­ly as he would not be reputed so. Nay, besides all these he had the [Page 3] best helpes of education: He was trayn'd up at the feet of Gamaliel, a learned Rabbi. He hung upon this Doctors lips, ready to take every word that dropt from his mouth, and improve it to his best advantage: Yet notwithstanding, all the polite learning, which he tooke up at the feet of Gamaliel, in all humility he layes down at the feet of Christ. Peruse his Protestation, in the verse immediatly preceding my Text. Concedit sibi non adfuisse hu­manae vel ficun, diae vel sapientiae praesidia quibus instructus ali­quid efficeret sed ex quo se desti­tutum opi­bus faisse fatetur inde magis elu­ [...]ere in suo Mi­nisterio Dei po­tentiam subin­fert, quae hu [...]us­mo li subsidius non indaguerit, Calvin, in Loc. Corinthus erat totius Graciae lamen. Cicer. pro lege Man. Calv. in Loc. Tertull. in lib. de carre. Christi. Erasmus in Loc. Divis. 1 The Apostles profession. 2. The Object. 1 Positive. 2 Privative. 3 The Condi­tion. And I brethren, when I came unto you, came not with excellency of speech or of wisdome, declaring unto you the testi­mony of God. However others make ostentation of learning, and through an ambitious affectation of eloquence, preach themselves and not Christ: yet I that am a minister of Christ, and call'd to be his Embassador, make conscience to goe beyond my commission to adde the compositions & varnishings of humane eloquence, lest I de­tract from the simplicity that is in Christ. You Corinthians may expect eloquence, your City (as it's attested by Cicero) was the Eye of all Graece: However, I am resolved to deceive your expectation. Here I am (saith he) Agens consilio, I doe it upon most serious advice, and mature deliberation: this is the upshot of my praemeditated re­solution: My conclusion I retaine inviolable, [...] &c. Non ex­imium duxi so Calvin. Non statui, so Tertullian, Non judicavi, so Erasmus. These versions give light one to another. My text is the determination of Paul the great Doctor of the Gentiles. In the unfolding whereof I shall not crumble the bread of life into an overcurious division, least I divide the sense.—Out of the words I commend to your observation, three remarkable particulars.

1. The Apostles profession or resolution [...], I determi­n'd to know. 2. The object of his profession exprest, 1. Positively, [...], Jesus Christ, 2. Privatively and by way of Antithesis, [...] this and nothing else. 3. The Condition or Qualification of the object, [...], and him crucify'd. Homo naturaliter appetit scire. Every man by nature is desirous of knowledg. In point of knowledge, the cry in generall, is, with the horseleeches daughter, Give, Give. There's no satiety in it. Of all other goods, knowledge is to be set at the highest estimate. And of all sorts of knowledge the knowledg of Christ is superexcellent: and if we raise the Cli­max higher, that knowledg which concernes the Crosse of Christ, is most excellent, sweet and comfortable. You see then that I am warranted by my Apostle, to outbid all the knowledg in the world. [Page 4] The knowledge of Christ transcends all the knowledge in the Uni­verse. This is the wisdome of God in a mystery, 1 Cor 2. 7. It's that which the blessed Angels desire to peepe into, and they use more than or­dinary diligence. Its beyond the spheare of their apprehension. Let 1 Pet. 1. 12. [...] est intente [...]t cum animi observati­one prospicere & intucri, Gethar. in Harm. Evang. all humane learning unveyle to this. Let all secular knowledge rise up, and give up the bucklers. Let the profoundest Philosophers, those Glimmerers, and (as I may say) Night-wormes in Divinity, learne so much knowledge as to know their ignorance. All their Lamps twinckle, and cannot illuminate the soule of man. What clouds and mists are there in the most exquisite Arts and Sciences, untill they be dissipated, by the sun of righteousnesse. Extract the quintessence of the most elaborate volumes of Philosophers, (though things in themselves of precious value,) yet compared with the knowledge of Christ, they are but brutish ignorance, no better then those huskes which the Prodigall son fed on, devoid of all reall solid nutriment.

In the discussion of this excellent knowledg, for my more metho­dicall progresse, I'le resume the parts of my Text in their proposed order, taking my rise at my Apostles profession [...], I determined to know.

You heare my Apostles determination is unalterably fixt upon 1 part Concerning knowledg in generall. this principle, to be a knowing man, He hath discovered a gem­me in the feild, of superlative value, and therefore he digged hard in the mines of wisdome, to get possession of it.

Non nisi sublato reperitur gemmula saxo.

T'is no mervaile that the Apostle should be so eager in the pur­suit of knowledge. The Minister of the Gospel as well as the Priest under the Law, ought to be a man of knowledge. For the Priests lips should keep knowledge, and they should seek the Law at his mouth for he is the messenger of the Lord of hosts, Mal: 2. 7. Hence Calvin con­cludes that be ought to be a Teacher. An ignorant minister Hine sequitur a Jure Sacer­dotii non posse divelli docendi munus prodigi­osum est si sa­cerdotemse esse jactet interea non sit Doctor Calvin. is none of Gods making, for God gives gifts, where he gives a calling.

How then can a man attaine unto the riches of wisdome; unlesse he hath the key of tongues to open them unto him? Hence it comes to passe, that diversity of tongues are reckoned with the choycest per­sons, and things as Apostles, Prophets, Teachers, Miracles, Gifts of healing; Helpes, Governments, 1 Cor: 12. 28. How much is a Di­vine accommodated, by the knowledg of tongues? For how can [Page 5] he beate out the meaning of the holy Ghost, unlesse he understand his language? Mee thinks then, our desires should be raised, to as high a pitch as Solomon intimates, Prov: 18. 1. Through desire a man having seperated himselfe intermedleth with all wisdome. This sepe­ration is lawfull, Qui se ab ho­minibus sejun­git quaerit sapi­entiam prae desi­derio & sludio e­jus consequendae itaque cum om­ni doctrin â sese immiscet, omni hominum con. sortio relicto ut liberius studiis incumbat Merc. in Loc. to leave company to study the harder, as Mercer ob­serves. A schollar will find speciall use of Arts, and Sciences: they inrich the mind with knowledge, and helpe to unty many knotty Controversies: Let me then perswade you to compasse these spoyles of the Egyptians, to leave no paines unattempted, in the pursuit of learning. Arts and Sciences caught a fall in Adam: How prudent a course would it be for us, to raise a building out of those ruins, and to have that part of Gods image restored? Solomen excelled the learned'st and put downe the skillfullest in their owne Art. 1 Kings. 4: 30. There's made up a catalogue of his knowledg in natural things, And they passe under the seale and signature of the holy Ghost, as being subservient unto Religion, and therefore of great price, dignity and value. Moses who (as they say) lived in Hermes Trismegistus time, was learned in the Mathematicks, and all things that appertayn'd unto humane learning: The Text is cleare: And Moses was learn'd in all the wisdome of the Egyptians, and was mighty in words and in deeds, Acts: 7. 22. If any be enemies to University learning, I conceive with St. Jude. v. 10. They speake evill of those things which they know not. Their ignorance (as Incivile & i­niquum est sin vero quià respu­unt malitiâ & impietate vacare non potest Ium. in Loc. Junius observes) is uncivill, unjust malicious and impious: They may fitly be compared to the fox in the fable, who say'd, the grapes were over bitter, because they were above his reach. None but an Ignoramus is an enemie to knowledge. Thus you see how we ought to prize knowledge where ever we find it. But let us conferre our principall paines for the attaining of that knowledge which onely, will make us wise unto salvation. Throughout the whole booke of Proverbes a wise man and a godly man, are convertible termes. Religion is therefore called the way of understanding, Prov: 9. 6. And it is the high commendation of a wise man, Prov: 1. 5. That he will heare, and increase learning: and a man of understanding shall attaine unto wise counsels.

This is the end of Christs coming into the world, to be a light un­to it. Ioh: 1. 9. [...]. The Clem. Alexan. strom. 6. Lord is our illumination, and that true knowledg into which we are trans­lated, [Page 6] so Clemens Alexandrinus, By his knowledge, shall my righteous Clem. Alex: strom. 6 to. servant justify many, I say: 53. 11. And it's Davids prayer, O continue thy loving kindnesse, unto them, that know thee, Psal: 36. 10. Know­ledge is the foundation of all other graces: Faith, Hope, and Love, are grounded on knowledge. It's Gods first worke to illuminate the understanding: The seales fell off Pauls eyes before he became a preacher of the Gospell. The promise is to those whom the father drawes, Ioh: 6. 45. that they should be [...], all taught of God But this Promise excludes not the preaching of the Gospell, as lear­ned Hoc verbo abu­tuntur hi, quiv [...] ­calem praedicati­on [...]m & exter­num verbum vel scripturas con­temnunt &c. Rollocus in Joh. 6. 45. 1. Divine knowledg is humble. Rolloc observes on the place: And that you may know, where this knowledge resides, let me assure you,

That, it ever lodgeth in an humble breast. The knowledg taught of God is an humble knowledge. But when God opens a mans eyes and gives him the spirit of understanding, he then discernes in himselfe, more ignorance and folly then knowledge. After that he hath studied this domum interiorem, his own conscience (as Bernard sti [...]es it) he knowes more ill by himselfe, then all the world can ac­quaint him withall. As the consideration of his primitive integrity may be scientia inflaens, so the review of his originall praevarication, may be scientia humilians: As that may pusse up, so this may hum­ble. It's the greatest honour of the learned'st Rabbies, to be men of the humblest spirits. And the more humble they are, the greater proficiency they make in knowledg. Let them consider; what they have is derivative: Quid habes, quod non accepisti? Their abilities are not their own, but so many talents concredited unto them, of Quinto quis decrescit in de­spectione sui, tanto amplius proficit in cogni tione Dei, Bern. 2. Its a refor­ming know­ledg. which they must stand accomptable unto him, who is their Lord and Master. It's undoubtedly true, that, the most ignorant are apt to think best of themselves. The Laodiceans were well conceited of themselves, and the reason was, because their eyes were not opened.

Neither doth divine knowledge float in thy brain, but secondly it workes a reformation, upon thy heart, and life: To depart from evill is understanding, Job. 28. 28. Hereby we are sure that we know him, if we keepe his commandements, 1 Joh. 2. 3. this is a [...] indeed, of a man of knowledg: Hath thy knowledg an effectuall influence upon thy life and conversation? Doth it quicken thy love to Christ and inkindle thy zeale for his glory? When the spirit of wisdome breaks in upon thy soule (just as when the spirit of God came upon Saul) it makes thee another manner of man, this spirit is a fire, to [Page 7] purge thy corruptions: It's water, to allay thy passion: It's a winde to blow and scatter thy swelling thoughts of vanity. May that po­pular rumor never be verify'd of our age, that, never was more knowledg, and never lesse practise. Now, when knowledg abounds, as the waters cover the seas, where's the returne of a sanctify'd conversation? Hee's truly the knowing man, who reduceth his knowledg into practise. Knowledg and practise should goe toge­ther in a mutuall equipage, being conjoyn'd in an indissoluble union by the Holy-Ghost. If then God hath advanced you to places of higher dignity, God expects from you more duty and obedience. If God hath bestowed greater gifts on you, he expects better fruits of holinesse to be manifested throughout your whole life and con­versation. For where much is given, much is required. Hee's a man of learning, that is a man of a sanctify'd conversation. I remember Berr: Suber [...]. 37. that Bernard gives a direction or two for knowledg, ut scias, quo ordine, quo studio, quo sine. For order, that must be known in the first place, which most nearly conduceth unto thy salvation. For study, that must be studied, which is most worthy of thy love: and as for the end, that must not be curiosity, but the edification of thy own, and thy brothers soule. These directions in my Text, meet as lines in the same center. Christ Jesus is first to be known, wor­thiest of our love, and the end of all our knowledg. This puts me in mind of my second particular, the object of my Apostles resolution [...] to know Jesus Christ. 2. Part Concerning the Knowledg of Jesus Christ.

In these Epistles, St Paul useth the name of Jesus, above 500 times, and no wonder, for in this name there are above 5000 treasures: Yea, in it, all the treasures of wisdome and knowledg are reposited. If you would Anatomize all Pauls Epistles, you should find the sa­cred name of Jesus written in the heart of them in golden cha­racters, as truely, as they falsly report, it was seen in the heart of Ignatius Loyola; that grand Impostor. I have read, that Phidias made a buckler for Minerva, wherein his own name was so curiously ingraven, that it could not be took out, without the dissolution of the whole frame. So Christ hath divinely wrought his name in the Scriptures, and that so accurately, in so much, that you cannot take it out, but the truth will fall to the ground. Christ is the com­plement and perfection of all science, the ground of all consolation. Hereupon the Prophet concludes triumphantly: I will rejoice in the [Page 8] God of my salvation, Hab. 3. 18. [...]. Clem. Alex. strom. 6. Our knowledge and spirituall para­dise is our Saviour: So * Clemens Alexandrinus. O then above all thy gettings, labour to get this understanding, to know Christ and him crucisi'd. Have this, and thou needest no more: It's that unum necessarium the onely requisite. A man may read 20 Lec­tures in Aristle, and yet be never the more moralliz'd man. All Platoes and Aristotles Precepts meddle not with heart pollutions, nor tend to the Reformation of the inward man. A man onely acted by principles of nature, cannot correct the least vice. It's be­yond the sphaere of it's activity to discover sin in it's proper colours, I mean the siafulnesse, and pollution that is in sin. 'Tis true a tem­perate Socrates, a just Aristides, a covenant-keeping Regulus, shame many of us Christians, and will rise up in judgment against us, and condemne us, but their morality could not advance them, to the third Heaven. The eye of naturall reason was too dimme, to di­scerne Christ erected upon a pole. Their charity then justly deserves the check, who inlarge the way where Christ hath streightn'd it: The text is expresse, there's no other name given under Heaven, where­by we must be saved: Till this truth be expung'd out of Canonicall Acts 4, 12. Scripture, I shall never admit any scientiam mediam, or posterne dore, to let in those, who are without the pale of the Christian world. As for those Jesuited persons, who advance nature and deprave grace, the time may come when upon conviction of conscience, they may be forc'd to conclude with Bellarmines Tutissimum est &c. It's Bellarm. 1. 5. de Iustif. the safest way to rely upon the grace of God: when as that idolized [...] will prove an Aegyptian reed, to give them the slip in their greatest necessity.

Now it's requisite, that I should put a difference between the 3 Characters of Knowledg. precious and the vile, and distinguish that knowledg which is so in reality and truth, from that which is counterfeit, and only personates a Christian. View it in these distinguishing characters: This is a fundamentall, an excellent, and a soule-saving knowledg.

1. I say, this is a fundamentall knowledg. The knowledg of 1. Fundamen­tall. Christ is the summe and substance of all Divinity, the scope of all the Scriptures, the very pith and quintessence of all religion, even that, which is (without controversy) the great mystery of Godlinesse. The Scripture is the field, and Christ the pearle of price; The Scripture [Page 9] the Box, and Christ the pretious oyntment. Pretiosum opp [...]balsa­mum in gemmeo myrhothecio. Christ is called in Scripture [...], The word [...], as though every word in Scripture didre-echo this pretious word. The Apostle sets it downe unto the life, Eph. 2. 20, 21. And are built upon the foundation of the Apostles and Prophets, Jesus Christ himselfe being the cheife corner stone, in whom all the buil­ding fitly framed together, groweth unto an holy temple in the Lord. 2. Excellent.

2. Adde hereunto, this is an excellent knowledge. The Apo­stle, though a man of incomparable gifts, yet accounted all things but losse, and dung, in comparison of this, Phil. 2. 8. [...], Be they what they will, honours, riches in their greatest estate and conflu­ence, arts and sciences, in their resplendent lustres, let them be vir­tues which beautify the mind, yet when they come, in competition with Christ, they passe under such a censure, [...], losse, and garbidge, the most vile and contemptible things in the world. This knowledge must needs be amiable, because it proceeds from Christ the fairest of ten thousands.

And lastly, for the complement of all, this is a soule-saving-know­ledge. 3. Soule saving. 1 [...] 2. 14. When all Philosophicall speculations puzzle & non plus thy understanding, and cannot administer the least auxiliaries unto thee (For the naturall man perceiveth not the things that are of the spi­rit of God) then when thou hast the spirit of discerning to see their emptinesse, and impotency, Christ darts a ray of supernaturall knowledge into thy soule, infuseth into thee new principles, a re­newed nature; And now thou discernest with another manner of eye, for the spirituall man knoweth all things. Thou must then have a better master then Aristotle to teach thee. This knowledge can no where be learnt but in the schoole of Christ. A man may be admired for a great Gnostick, as accurate a Text-man (as Buxtorfe records of the Jewes) as to know every letter in the Bible, and ob­serve every point (as the Masor [...]t [...]es doe) yet all this while he may be a meere stranger to this soule-saving knowledge. For if the Doctrinall truth of Scripture, be not made an experimentall truth unto thy soule, and conscience, though thou mayst be reputed a great schollar, yet thou art farre from being a good Christian. When Christ comes into thy soule, by his grace, he renewes thee in the spirit of thy mind, he purifies thy nature, reformes thy life, re­deemes thee from thy vain conversation. When his gracious face [Page 10] shines upon thee, he makes his waies and saving health known unto thee, as it is Psal. 67. 2.

Thus I have endeavoured to describe the object of this knowledg positively considered, lett's now view it as privatively, and by way of Antithesis set down in the text, [...], onely, or nothing else be­sides Jesus Christ.

Q. But doth no other knowledge passe currant? Doth my A­postle use a kind of Ostracisme, to banish all secular learning out of the schoole of Christ?

A. Doubtlesse such an interpretation stands not with the sense Calvinus in lo­cum. Aquin: in lo­cum. of my Apostle. Nulla mihi scientia tanti fuit; ut aliud cognoscere appeterem, quam Christum, licet crucifixum, So Calvin. He esteemed no knowledg equall to the knowledge of Christ. Per sapientiam ver­bi [...]vacuatur crux Christi. By eloquence of words the Crosse of Christ is made of none effect: so Aquinas upon the place. But these two agree with Estius and Paraeus, who are no enemies unto humane learning, but they much disrellished the affected eloquence of new-fangled preachers, who rent the people a sunder, from u­nity to mutiny, from faith, to faction, and so teare the seamlesse coate of Christ. They bragd of Cardans vaine glorious humour (o­therwise a man of wisdome) who making a catalogue of renowned worthies, inserted himselfe Hi [...]ronymus Cardanus in the number. So these instead of preaching Christ in all humility, are not ashamed to vent the frothy issues of their abortive braines, rather to tickle their auditors eares, then to affect their consciences. Therefore to this poyson, my Apostle prescribes a soveraigne antidote, and that Paraeus inlo­cum. is to preach Christ and him crucified, Sola Christi cognitio sufficit ad salutem, saith Paraeus. The knowledg of Christ, is alone sufficient unto salvation: but he addes further, sed cum aliis conjuncta, tanto erit ju­cundi [...]r: but mixt with other sciences, will rellish some palates the better. Having a spice of humane learning, it may winne upon mens affections, and so take the learned in their own Art. Augu­stine going to have his eares tickled, had his heart touched, and got Christ to boote, with the eloquence of Ambrose. A Minister ought to preach in the most winning way, and ought to endeavour by a pi­ous kind of fraud (not in a Popish nor Machiavilian sense) to insi­nuate himselfe, into the affections of his Auditors. I ground my assertion upon the Apostle 2 Cor. 12. 16. beeing crafty I caught you [Page 11] with guile. The preacher studied acceptable words, Elegant com­posures, and apposite expressions are commendable. I know not any thing to the contrary, but an Aegyptian jewel may be dedica­ted to the service of the sanctuary. The Apostle quotes Menander, Videmus non satis esse si sidem nostrae integrita­tis faciamus nisi [...]ales deprehen­dantur quorii us [...] fucrimus opera. Quare delectus habendus est non levis, neque perfunct [...]rtus sed exquisita di­ligentia Calv. [...] Chrys. Dan. 2. 34. Aratus, Epimenides, Heathen Poets, that so he might foile the Gen­tiles with their own weapons: Chrysostome upon my Text saith The Apostle, who knew greater things of art, could not be ignorant of these lesser things: yet, he would relinquish his learning, deny his parts, seeme to be ignorant of his gifts, that by this meanes, he might gaine the people to the knowledge of Christ. The Apostles Acts 4. 13. were accounted by the Counsell [...] illiterate men, even Ideots, (as the word is commonly Englished) yet these God used as instru­ments to confound the wisdome of the wise, and to put to silence the most knowing men. We read in Daniel of a stone without hands cut out of the mountaines, which battered all the rest in pieces: so the Go­spell of Christ in its purity and simplicity, without the help of humane policy or contrivances, throwes down all the tow­ring thoughts of men, it levels mountaines as low as the vallies, and casts down the high and mighty from their seat. Its the arme of the Lord, Is. 53. 1. Its the power of God unto salvation, Rom. 1. 16. Yet all this while, though I admire divine learning, and preferre it to the highest place, accounting all knowledge none at all to the knowledge of Christ: Neverthelesse I discard not humane learning from its office and conveniency, and usefulnesse in a learned Republick. My hearts desire and prayer is, that the Sun may never set upon our Israel, but that the Schooles may flourish in learning and religion, and that the Sons of the Prophets may grow up as young plants, and be as the pollished corners of the temple, never wanting honourable en­couragements. But for the prevention of abuses which are apt to creep in, I hope a caution or two will not be unseasonable.

1. Before you make use of humane learning, labour to cleanse 1. Caution. Purge and cleanse hu­mane lear­learning. Isay 8. 20. and purge it. There's much drosse in it and therefore it must be re­fined. It requires an understanding head, to cull out, what is Legi­timate and to reject what's spurious. Things must not be tooke on trust at adventure by an implicite faith relying upon the judgment of Learned Doctors. Theres a Lydius Lapis, to discerne true from counterfeit. Ad Legem & Testimonia: Examine all Doctrines by the Touchstone, which is the Word of God. Take heed that thou [Page 12] bring not in those things, which contradict the principles of thy faith. Better to relinquish thy authour, & sacrifice him to the flames, then flinch one tittle from the rule, which is the word of God, and so make shipwrack of faith, and a good conscience.

In the next place, be advised to make all humane learning subser­vient, Cant. 2. Make humane learning subor­dinate unto di­vine. and subordinate to divine. Hagar was courteously entertai­ned whilest she was a servant, but when once she domineer'd and despised her Mistris, she was turn'd out of doores. The comparison is obvious, betweene humanity, and divinity. If that, being but a handmaid, flaunt it and outbrave her Mistris, let her bee casheired in Deut. 21. 12. the same manner. The captive woman must have her nailes pared, and her head shaven, before she might be entertained for a wife. In like mannner, we must pare off all the superfluities, protuberan­cies and excrescencies of humane learning, before it can be dedicated to the service of the Lord. As Moses in his glorious lustre, put a vayle before his face; so were it an act of prudence some times to con­ceale a man's selfe. The vayle of silence is, oft times, the best at­tire of sobriety. A foole, saith Solomon, speakes all, but a wise man Prov. 29. 11.holds it in, till afterwards.

3. Use humane learning with moderation, and modesty; The Cant. 3. Use humane learning with moderation. gold sanctifies not the altar, but the altar the gold. Humane lear­ning improveth not divine, but is it-selfe improved by it. Arts are holy in their use only, which is, to attend upon sacred knowledge; And whil'st they doe so, the law entitles them to some kind of holy­nesse: Nam quae sacris serviunt, profana non sunt. Surely then, that Painter discovered abundance of folly, who when he could not make the Picture handsome, then fell a daubing of it: A remedy worse than the disease. Onesilus his head (as I find it in Herodotus) Herodet. Terp­sic. when it was empty of braines; was filled with honeycombes: such are those (and may they never come neare our Athens) whom I may terme capita sine cerebro, brainlesse, or brainsick heads, who gleane tares from a stage, and scatter them in the pulpit: Whil'st Jesuites and Postilers are muster'd up by scores, scarce one quota­tion of Scripture.

This is just as if a man should forbeare wholesome food, and gnaw hungerly upon flint stones, according to the Similiti [...] of Robertus Guleus: The Lord complaines of this Epidemicall disease, Jer. 2. 13. My people have committed two evills, they have forsaken me the foun­taine [Page 13] of living waters, and hewed them out cisternes, even broken cist [...]rnes. Would Jeromes dreame, might instruct our morning thoughts. [...]e dreamed that Christ sayd unto him: Inveni te magis Ciceronianum, quam Christianum. Away with such lines of luxuriant fancies, strong you may call them, but by an Antiphrasis, they are as weake as wa­ter, and cannot quench the drought of a thirsty soule: What's the shell to the kernell? What are all these outsides to Christ Crucified? We cannot preach Christ in any other method, but we shall bewray our own vain-glory, betray the honour of God, and the soules of his people. When poore soules lye a bleeding, and they cry out, None but Christ, what advantage will all the froth of wit afford them? When all the flourishes of witt are empty, and can doe no good, there must be a reall solid thing (as I may say) Corpus so­lidum succi plenum, that must adde a word of comfort to a troubled spirit. Let me beseech you in the bowells of Christ, that you would preach Christ, and that in all humility. God advanceth the low in spirit: hee's the best Preacher, and he will reape the best fruit of his paines, who endeavours to condescend to the capacity of his Auditors. Perspicuity is the ornament of an Ora­tour, and the humble preaching of Christ crucifi'd, is the grace of a Sermon. And so I am fallen upon my last particular, [...], and him crucifi'd.

Here's a man of the right stampe indeed: What the Jewes accom­pted a stumbling block, and the Greeks foolishnesse, he accounted his 3. Particular. The know­ledge of Christ ctucified. only glory. God forbid saith he, that I should glory, save in the crosse of our Lord Jesus Christ, by whom the world is crucifi'd unto me, and I unto the world, Gal. 6. 14.

Q. But why doth the Apostle so often inculcate this expression, Christ crucifi'd? why not Christ incarnate, or Christ risen, ascen­ded, and glorified? why not Christ rather in his Robes, than now in his raggs?

A. I answer, without the knowledge of the crosse, the know­ledge of Christ will profit us nothing. Upon that he was made [...] a curse for us to redeeme us from the curse of the law. Christ made our atonement upon the crosse, where he felt the Phials of God's wrath powred downe upon his righteous soule, having assumed the Person of an offender.

Where then is the wise, where is the scribe, where is the disputer of [Page 14] this world? Hath not God made foolish the wisdome of this world? 1 Cor. [...]. 20. Are swelling words suiteable to this exinanition of the Son of God? Is a losty stile correspondent with this abasement, Is it fit to dis­course sweetly & delightfully upon gall & vinegar, & to beset nailes and thornes with flowers of Rhetorick, and to bring our Saviour in pompe of words, and vaine-glorious pageants of Art unto his crosse? This is not to preach Christ, but to preach a man's selfe in a vaine glorious affectation of eloquence: Herein consists the duty of a Mini­ster, for matter to preach Christ only, for manner with all humility and him crucifi'd: This is the preaching when all's done; this I may terme the very Art of preaching, which directly tendes to the Glo­ry of God, and the salvation of soules. Admit a man be of never so meane a presence, and men come to heare him possessed with a prejudicate opinion, yet if he labour to divide the word aright, and to speake to the conscience, rather than the fancy of his Auditors, O! what wonders doth the Lord worke, by weake meanes? As by rammes hornes, the walls of Jericho, were battered in peeces: and by earthen pitchers the huge host of the Midianites was discomfited: so by that preaching which the wittes of the times, and men that applaud their own fansies accoumpt empty and foolish, the Lord workes miraculously in the conversion of soules. It's the Apostles assertion; For after that in the wisdome of God, the world through wisdome knew not God, it pleased God, by the foolishnesse of preaching to save them that believe.

Thus having endeavour'd to beat the corne out of the eare, suffer me now to grinde it at the mill. Application is the life of every sermon, Let me then intreat your patience, in a few words, to presse what hath been said, unto your practise, and then I shall put a period to my discourse.

Marlorate, out of Calvin, drawes two inferences of practice: Quid docendum first, and then Quid discendum afterwards: Christ crucified, is the substance of all, that we can preach or heare. It's a lesson can be never enough taught, and never enough learn'd.

In the first place, seeing this is that lesson, which we all ought to teach (Fathers and Brethren) suffer I beseech you, the word of exhortation, to conferre your best endea­vours to put in practice this excellent method, and exquisite art of preaching Wast not this pretious lamp of the sanctuary, in ma­king [Page 15] [...], circumstantials, the maine imployment: What's this but to tithe, mint and cummin, and to neglect the weightier matters of the law. [...]. Ther's one most needfull Doctrine, which you ought frequently to inculcate, and make deep impressions upon the conscience, and that's the knowledge of Jesus Christ and him crucified. I cannot sufficiently admire how sacred is the ministeriall function What a great honour is it to be imploy'd in Embasy for the King of heaven! O! what fidelity is requisite in the discharge of so concerning a message? You are God's sword hearers, beare up that sword which he hath put into your hands: The Lord hath pro­mised to be your portion. And if I invert the order of the words, that they which live upon the Altar ought to serve it; it's a piece of the same truth, as well as that; The Lord hath so ordain'd, that those which serve the Altar should live upon the Altar. The rea­diest way (I conceive) to suppresse, schismes and divisions, is by preaching the power of godlinesse. This is the way to stop the mouthes of Gainsayers; when they see that selfe is not the maine Engineer, nor the promoting of a man's own particular ends, and interests, but the glory of God, and the love of Christ constraines a man, then they are put to silence, and have nothing to gainsay. We read how Moses, in his own cause, was the meekest man upon the face of the earth: yet transported with zeale in the cause of God. A spirit of discretion is required in a Christian, least he may quick­ly pluck downe with the one hand, what he endeavours to build up with the other Moderation is much talked of; it's a goo [...] to be desired: For oft times it serves as a golden bridle, to curbe a pas­sion. Calvin. in Epist. ad Melanct. But Calvin's caution to Melanchth [...]n, is worthy of your ob­servation: Take heed (saith he) that moderation doe not quench thy zeale. Meeknesse and silence, doth good, and is commendable in a man's own cause. It's a man's glory to passe by a personall injury: but when religion suffers and the cause of God lies a bleeding then to be silent, argues a spirituall stupefaction, as if a man were posses­sed with a dumbe Divell. When men preach their own inventions, teaching for Doctrines, the traditions of men: When men deride the way of holinesse, casting nicknames and aspersions of Puritans Precisians and I know not what upon them, that so they may render their persons, and profession odious, just as thy dealt with the Saints in the Primitive Church, who were put into beares-skins, and then [Page 16] worryed: When men are not affrayd to exercise their wits, to be witty even unto blasphemy, to cast a slur or a jest upon that sacred word, by which one day they shall be judged; This is not to preach Christ crucifi'd, but it's to crucify him afresh, and to put the Lord of glory to an open shame: When men like Jehu drive furiously, mista­king a passion for zeale, and so oft times spoile a good cause in the carriage, this is not sutable to that meeknesse, that was in Christ. Let not then any humour or opinion sway thee; ther's nothing so dangerous in religion, as this compliance with humors, and fancies, and siding for selfe-interests and advantages. The Spirit of God must be thy Pilot to s [...]eare thee, and the word of God must be thy compasse, and the glory of God ought to be in thy eye as the scope and end of all. Take nothing upon trust, but imitate those noble Act. 17. 11. Bereans, who let nothing passe, without due examination: For we read that they searched the Scriptures dayly, whether those things were so.

2. As you have heard what we must all teach, so you shall 2 Quid discen dum. heare what we must all learne, viz: Christ crucifi'd, Let me then perswade you (as Jerome doth in an Epistle to Paulinus.) Let's learne that knowledge on earth, which will carry us unto heaven. May Discamus eam te [...]ris quorum scientia perseve­rabit in coelis. Hieronymu [...] in Epist. ad Pau­linum. it never be verifi'd of any of us, that, we seek our own things, and not the things of Jesus Christ, and that we resemble Mercuries sta­tue, that poynt the way to others, but move not one step our selves. A good life is the best commentary of a good sermon, and the best con [...]tation of a slaunder. The shepherd hath discharged his du­ty, when by his own example, he leads his flock to the waters of comfort. We should all labour to be spirituall builders: As no noise was heard in Solomons Temple; so my heart desires that there may be no differences nor jarrings, to be heard among us. Quirites, was a forcible word with Caesar, to suppresse all his souldiers muti­nies: and shall not the word Christiani be as prevalent with us. What said Abraham to Lot, Gen. 13. 18. Let there be no strife between my herdsmen, and thy herdsmen, for we be brethren. So say I, we that are sons of the same mother the Church, servants of the same God, heires of the same hope, how should we consult the good, one of a­nother, labouring to build up one another in the holy faith, conside­ring to provoke one another to love and to good workes. We are [...], members one of another.

Is there a controversy betweene thee and thy brother? be not wanting in thy duty to pray for him: this, if any thing, will be the reconciler. Imitate thy Saviour on the crosse: who prayed for his enemies. None are so bad, but they deserve thy prayers, and com­miseration; Is thy brother ignorant? doe not despise him: Consider who made thee to differ from thy brother, and a greater mercy, re­quires a greater measure of thankfulnesse. Copy out that excel­lent advice of the Apostle, 1 Pet. 4. 8. And above all things have f [...]r­vent oharity among your selves: for charity shall cover the multitude of sinnes. This is to learne Christ crucifi'd, when we labour to puri [...]y our selves even as he is pure, when we labour to be holy as he was, in 1 Jon. 3. 3. all manner of conversation, when we imitate him, in putting on bowells of mercy and tender compassion. My brethren, God hath given you greater measure of knowledge, and therefore he expects from you greater improvements. It was a greivous complaint of Austine in his time: Surgu [...]indocti & rapiunt coelum, & nos cum do­ctrinis nostris detrudimur in gehennam. God grant that our holy life, August. may be the confutation. Let it never be told in Gath, and publisht in the streets of Askelon (I wish there were no cause) that any son of Levi should prove a son of Belial, and make the sacrifice of the Lord to be abhor'd. God forbid, that in so sacred an order, (as the Ministeriall Function is) That there should be any profane Esaus, any taunting Ishmaels, and blasphemous swearers.

We cannot in any wise brooke Intruders into the Church: wee abhorre, and that deservedly, their irregular motions who runne before they are sent: wherefore wee should all unite our prayers and endeavours in our capacities, and callings to God as one man, to hinder such from ever setting footing in our Israel. If any such be, (as I feare there are) methinks the fearfull judgments of God executed upon Ʋzzah, and Ʋzziah, for their over-officious services, and intermedling without a calling, should make them feare and tremble, [...], so unpreparedly to ad­venture, upon sacred mysteries. In the interim, let us walke inof­fensively and more circumspectly in our life and conversation, and give no just offence, neither to Jew, nor Gen [...]ile, nor Church of G [...]d. This counsell is not unseasonable; for we know not what advantage a scandalous life gives unto a common Adversary. If those that should be Seers, yet will be blind; if the Watchmen sleep, and the Sh [...]p­heards [Page 18] leave their flocks to hierlings, then will some of Jeroboams Priests, of the basest of the people, presumptuously usurpe the Mi­nisteriall function. Take which you will, a negligent Minister who performes not his duty, or one that runs without a calling, of his own mission, and the flatteries of such like himselfe, they are both abominable, superfluous branches, which God will pluck up and sweep away, as dung out of the Church. Would we then have our callings more honoured, and our persons more reverenced, and our Doctrine with more cheerfulnesse embraced? lets all endeavour to be more consciencious in the discharge of our duties; let us not post off reformation, from one, to another, accusing, and excusing one another, but let's commune with our own hearts, make diligent enquiry into our own bosomes, every one saying with himselfe in Jer. 8. 6. particular, what have I done? The way to contract greater reve­rence abroad is to be more circumspect at home, that as we goe be­yond others in knowledg, so likewise, we should outstrip them in the practise of holinesse. Christ in a more speciall manner hath communicated unto us, the knowledg of his waies: how should we strive with a pious contention, which of us should bring most glory to God, and advance the cause of Christ! It shall be my close and prayer with Moses, that God would put his Ʋrim and Thummim,1 Pet. 2. 9.upon his holy ones, even write upon all our hearts; Holynesse unto the Heb. 13. 20. 21.Lord, that so we may be a Royall Generation, a Holy Priesthood, a pe­culiar people, to set forth the praises of him, who hath called us out of darknesse into this marvelous light. I shall conclude with the Apo­stle, Now the God of peace, that brought againe from the dead our Lord Jesus, that great shepheard of the sheep, through the bloud of the everlasting covenant, make you perfect in every good worke, to doe his will: working in you, that which is well pleasing in his sight through Jesus Christ our Lord.

Baruchs Hurt and Cure:

IF ever a word spoken in due season might be At St Ma­ries Oxon. Octob. 18. 1642. compared to Apples of Gold in pictures of Sil­ver, such a one is here represented to your view, being a word of comfort opportunely administred unto a man of a sorrowfull spi­rit. (And) in the front of my Text is a con­nexive particle, and drawes down the Con­text unto the Text. Take a review of the precedent History in this briefe relation. The iniquities of Israel and Judah are full ripe, and now it's high time for the destroying Angell to thrust in his sickle and cut them downe: But such are the tender bowels of our Father of mercies, and God of all conso­lations, that he gives warning before he smites: It's his accustomed method, to leave no meanes unattempted for his peoples recovery, and for the healing of their backslidings. How often doth he draw them with the bands of a man, even with cords of love? What presuasive arguments, what alluring Rhetorick doth he use, enough to breake the Rock within thee, even an heart harder then Ada­mant, and to melt it into the love of God, here behold bowels o­pened, [Page 20] like the sounding of an Harpe, and once more rol'd together. The Lord denounceth most heavy Judgments, and yet in the midst of Judgment entertaines some thoughts of free love and mercy. The Lord reveales his secret intentions to his servants the Pro­phets. He makes the prophet Jeremy of his privy counsell. The Lord himselfe becomes the inditer of a dolefull writing fraught with la­m [...]ntation, mourning, and woe: Jeremy dictates from the mouth of God unto Baruch, and Baruch wrote from the mouth of Jeremiah all the words of the Lord, Jer. 36. 4. Forthwith they are communicated unto the King, and Princes of Judah. The King being no whit af­fected Jer. 36. 4. with these dismall tidings, but rather hearing them as it were in a dreame, he cuts the role in peices, and casts it into the fire; O the Sottish Lethargy of a rebellious sinner! Hee's setled upon his lees, at ease in Zion, come what will come, he thinks himselfe se­cure, that no evill shall happen unto him. Security is the harbinger of ruine. But wickednesse stands not still, it's a teeming mother, though of a spurious issue. To make his sinne compleatly sinfull, he sends hue and crie to apprehend the prophet, and the scribe: Heel'e be re­veng'd on the instruments, though for the performance of their ob­liged duty. O ungratefull patient, who when he hath trampled soveraigne physick under his feet, straightway plots the destructi­on of his physitian! but humane power is circumscrib'd with cer­taine limits, and compasses, and cannot goe one jot further then the supreme overruling hand permits the motion. Man purposeth, but the Lord disposeth of that purpose as it pleaseth him: God him­selfe becomes an hiding place unto his servants: But the Lord hid them, Jer. 36. 26. the kings expresse commands must be frustrated, his messengers must returne without their errand, for God hath more worke for the prophet, and the scribe: A new role must be writ: The nationall rebellions must stand upon record, legible to posterity: This God gives in precept, and they immediatly put in execution. And over and above the text is expresse in the close of the forecited chapter, that there were added besides unto them many like words. New rebellions renew their sorrowes; and con­tinuance in sin, abundantly aggravates the punishment. By this time Baruch is perplex'd with multitudes of sorrowes, the appre­hension of the Kings wrath makes him feare, and tremble, he is sen­sible of a burthen too heavy for him to beare, the weight whereof [Page 21] mak's him fall groveling unto the ground. The Lord becomes the remembrancer of his passionate expressions: Thou didst say, woe is me now, for the Lord hath added greife to my sorrow, I fainted in my sighing, and find no rect v. 3. Addidit dominus scriptionem Scripti vi, one writing after another; I hardly scap't for my former writing, and now I put my selfe into the very mouth of the lyon, adding a second danger to the former, and so expose my selfe unto a continuall succession of miseries. In the mount, in the greatest straits, and extremities the Lord will be seene. Now comes the Lord and brings out a precious cordiall, which he reserv'd for a languishing condition: Now he shewes himselfe indeed a very present helpe in this needfull condition, and time of trouble. Hee's the good Samaritan, he powrs oyle into the wounds, and binds them up▪ hee'l in no wise quench this smoking flax, nor breake this Matth. 12. 20. bruised reed: O tast, and see, O Baruch, how good, and gracious the Lord is to thee, in particular! There's an universall conflagrati­on, and yet thou art as a brand pluck't out of the burning. There's a generall massacre, and yet thy life is given thee for a prey, whither­soever thou goest. The Prophet brings this tidings from the mouth of God, v. 4. behold that which I have built I will breake downe. Goodly edifices must be leveld with the ground, and not one stone left upon another: It followeth and that which I have planted, I will pluck up, even this whole land. The vineyard of Gods own plan­tation must be laid wast, and pluck't up root and branch. The Lord, when he begins, will make an end, Laesa patientia, fit furor, Pa­tience abused breaks forth into extremity of fury: his wrath is in­cens'd, and his jealousy burnes hot like fire. If any thing, (questi­onlesse) a showre of teares might quench this burning, but their hearts are unbroken, their fallow-ground is not plowed up; they are past relenting, and so shut against themselves a dore of mercy. And now, O Baruch, thou sonne of Neriah, where's thy sympathy? why dost not thou call thy comforts Ichabods? Dost thou thinke to fare well at home, whilst the Church of God is under hatches abroad? wouldst thou be in the floate of prosperity, whilst the Church is in the ebbe of adversity: As the marriners in a tempest rows'd Jonah and cryed, what meanest thou, O sleeper, arise, call upon thy God, Jonah 1. 6. so say I, arise, and lay to heart the afflictions of thy brethren. When private calamities come in competition with, [Page 22] publick, let the latter preponderate: Thou must not stick to fore­goe thy own rest, ease, tranquility, nay thy life it selfe, when thou hast a lawfull calling to lay it downe in these times of horrour, and confusion. Let this advice from heaven in my text have an effec­tuall influence upon thy spirit, & tu quaer [...]res tibi res magnas? ne quaerito: and seekest thou great things for thy selfe seeke them not.

My text may be stil'd Baruch's hurt, and cure. If he or any other Baruchs Hurt and Cure. would with the sorcerer bost himselfe to be some great one in the world, if he set upon the pursuite of great things in this world, an arrow from God will be sent, and pierce his soule through with many sorrowes: there's his hurt. But if so be he become endowed with a selfe denying spirit, so that sublunary things are below his notice, he can bid adieu unto them, as unsutable to his elevated affections, hee's a man of a singular temper, hee'l discerne a sun of righteousnesse with healing wings, there's his cure.

So then in the words formally considered, there's a Question and an answere. In the Question I recommend three particulars unto 1. An Act. 2. An Object. 3. The person. your observation. 1. An act, and seekest thou. 2. The Object, great things. 3. The persons, one and the same, thou for thy selfe.

The Prophet anticipates Baruchs answere, and gives it himselfe, seeke them not. This dehortation is diametrically opposite. It stands like the Cherubims with a flaming sword to keep the way of the tree of life. A sinner rides full speed in a swift career of un­godlinesse: Here's a Remora which purposely meets him, and stops his passage. Hee's bid to stand, by the watchman of the Lord of Hosts. You see then (my Brethren) what I am to presse upon your affections, that ye would get rays'd spirits, and sue out a divorce between your selves, and the world. The Argument of my dis­course is Heavenly mindednesse. The enlargement of this Theme is most sutable to these present distractions, where there are such sad thoughts of heart for the afflictions of Joseph, and for the divisions of Reuben. Is it now a time for purchasing of Lands, and revenues, eating the fat, and drinking the sweet, to solace our selves in all va­riety of voluptuousnesse, and epicurisme, to stretch out our selves in beds of Ivory, to drinke wine in bowles, and yet remaine insensible of the afflictions of Joseph? If by such projects as these we seeke to get a name upon earth, we may build a Babel of our own confusion. [Page 23] But let us learne to deny our lawfull pleasures, and make our teares our meate and drinke, imitating St James, whose knees (as Eusebius records) became like camels hooss by the assiduity of his devotion. Where's the man that spares the more either from his Eusebius Eccle. Hist. belly, or his back, that prostrates himselfe in the dust before the throne of Grace, whose soule is alike affected with J [...]remies to weep in secret for the sins of the times? I feare our times are just like those before the deluge, eating, and drinking, and making merry. God grant that wee imitate not the Swans, who (as they say) sing sweetly before their Funerall. Cast your eyes upon the bleeding condition of Ireland, and that which comes neerer home the mise­rable distractions of the land of our Nativity: Is mirth, jollity, seasonable at a Fast, or Funerall? Is it a discourse sutable for a dying man to talke of honours, high places, and promotions? shall a man drencht in teares, pursue pastimes, and pleasures? shall hu­mility and lowlinesse change the scene into pride, and ambition? shall poverty invest it selfe with stately robes? shalt thou O Ba­ruch, when all the world is in combustion, be so spiritually benum­med, as to have thy heart doting upon the momentany pleasures of this wicked world? doth thy heart hanker after thy pleasures? and with Lots wife, doest thou looke back upon the delights of So­dom? Let her [...] be thy warning peice not to seeke great things for thy selfe.

Thus having paraphras'd the words, I shall prosecute them ac­cording to my proposed method, intending the question for the doctrinall part of my text: and seekest thou great things for thy selfe? And the dehortatory answere shall be my use, and application: seeke them not. In the unfolding whereof, I shall purposely indea­vour to enlarge my selfe in a plaine and familiar discourse, making my text my Apology, not to seeke great things for my selfe, not any sublime composures to gratify any wanton eares of Athens, but to condiscend unto the capacity of the meanest Auditor that heares me this day.

In the prosecution of the words I shall not separate the act from the object: they are joyn'd in the sense, and therefore Il'e not divide them in my discourse: And so Il'e resume them jointly: Et quae­ris tibi grandia? and seekest thou great things? And now, O Baruch thou sonne of Neriah, let me once more on this wise expostulate [Page 24] the matter with thee! Is there any such a miablenesse in that thing, whereon thy heart is so wholy enamoured? doth the object so necessarily conduce to the compleating of thy felicity, that with Rachel thou must have it, or else die? Is thy life bound up in it's life, as Jacobs was in Benjamins, so that for a moment thou canst not foregoe the fruition of it? what is the reason that thou art so pos­sest with so much anxiety of spirit? when I see a man bid adieu to all other things, and wholly fix himselfe upon one thing alone, I presently conjecture that there is some rarity, and excellency in that thing which wholy takes up his affections, and terminates his acquiescencie, as lines in their proper center. Let's then, as Moses did, turne aside, and see what these great things are, whether an­swerable to the report, and expectation. yea, or no. But alas our paines will be to small purpose, and the issue parallel to the pains, both alike unfruitfull. The text calls them great things: by which Vatablus, and some others understand the gift of prophe [...]y, but this interpretation hath no correspondence with the History, and seems Vatablus. Theodoretus C. A. Lapide Calv. in Loc. to offer violence to the words: But I rather adhere to Theodoret, a Lapide, Calv. and indeed the generall current of interpreters, who by great things understand rest and tranquility, an immunity from imminent, and apparent dangers, a confluence of outward delights and comforts, as riches, honours, and the like: Out of an apprehen­sion of the losse of these, there arose such grievous complaints, and bitter expressions of sorrowes: a great infirmity, a practise how unsutable unto a servant of God! what was not Baruch promoted to so high an honour as to be the Scribe, and Amanuensis of the Lord of Hosts, and shall he be so nice and delicate, as to account his life more precious then many thousands, to preferre his private well-fare; before the weale-publick? O faint hearted souldier! Ʋriah was of a more Heroicall spirit, when David bad him goe home to his house, and refresh himselfe after his journey: The Arke, saith he, and Israel, and Judah abid in tents, and my Lord Ioab, and the servants of my Lord are incamped in open feild, shall I then goe into my house to eat and to drink, and to lie with my wife? as thou livest, and as 2 Sam. 11. 11. Salu. Bell. Ju­gur [...]h. thy soule liveth, I will not do this thing: Marius in Salust discoverd a magnanimous resolution unto his souldiers: Doctus sum hie­mem, & aestatem juxta pati, humi requiescere e [...]dem tempore, inopiam & laborem tolerare. A child of God must preferre the welfare of Zion [Page 25] before his private respects, and interests: he must not dreame of his own personall peace in their publick calamities, in times of cap­tivity and Iacobs troubles, we must beare a share with them in their sufferings: O brave profession of the Kingly prophet, Psal. 137. 6. If I forget thee O Jerusal [...]m, let my right hand forget her cunning. That of Moses must be the good Christians choyce, Heb. 11. 25. Rather to suffer affliction with the people of God, then to enjoy the pleasures of sin, which last but for a season. But lets take a narrower survey of these great things, and lets consider whether they be worth the seeking after, yea, or no. One man seek's rest, and quietnesse, these are his great things. Naomi sought out a rest for Ruth: This man would Induction. One man seekes rest, and quiet­nesse. faine sit under his own vine, and under his own figtree, hee's secure with the men of Laish, he resembles the whore, who sits as a queen, and saith no evill shall happen unto her: But ye know the wofull end of the men of Laish: Their security exposed them to their ene­mies rage and fury: And that Babylonish strumpet shall have death, and mourning, and famine, even all these plagues come upon her in one day, Rev. 18. 8. So the foole in the Gospell, and Nebuchadnezzar amidst their vaine glorious boastings were cashier'd of all. When Amnons heart was merry with wine, then was he slaine: The hand-writing came out against Belshazzar, and numbred his dayes amid'st his ca­rousing, and jollities. Agag came delicately, but was presently hewed in peices before the Lord in Gilgal. Sis [...]ra tooke his sleepe, but never awak't, but unto eternity. When men seeke rest, it will fly from them. When Job promis'd rest unto himselfe, he could not find it: my bones, saith he, are p [...]irced in me in the night season, and my sinew's take no rest, Job 30. 17. Ponder seriously with thy selfe, how David was a man of warres, and the sword never departed from his house: so perhaps God hath not yet intended for thee a blessing of peace. Hee'l make a souldier of thee to fight his battles, hee'l put thee upon hard services in hard times to try what mettall thou art made of: he intends thee for a valiant champion, and combatant. Take heed then of incurring that fearfull curse of M [...]roz, Jud. 3. 23. who came not to the helpe of the Lord, to the helpe of the Lord against the mighty. Would'st thou faine sleep in a whole skin, when thou­sands fall besides thee, and ten thousands at thy right hand? Thin­kest thou to be at rest, free from all enemies within, and without? May be God sees it fit in wisdome to exercise thee with some smar­ting [Page 26] crosse, lest otherwise with Jeshurun thou should'st wax fat, and kick against the Rock of thy salvation. God know's what's better for thee, then thou dost for thy selfe. May be its a speciall providence, that thou shalt not receive good things in this life, nor take thy rest in this world. Non ad hoc noc de paradiso voluptatis Bern. ejecit (saith Bernard) God hath not cast a man out of paradise, for him to find another paradise in this world. All our rest, and qui­etnesse is in God. It's an observation of the Rabbines, that all the letters in the name Jehovah are quiescent: And they say ther's a mystery in it, to shew that all our rest is in God alone. Domine August. fecisti nos pro te, & in quietum est cor nostrum, donec veniat ad te. Lord thou hast made us for thee, and our heart [...] is never at rest, untill it come unto thee, so Augustine. We cannot chuse but expect crosses in this world, since we live in the valley of teares. The Ca­naanites were thornes in the Israelites sides, which the Lord left for their triall: such a man is of a proud, and haughty spirit, God sends an affliction, and bids it take downe his pride: Another loves his ease, and lives carelesly, God sends some sharp crosse to scoure away his rust contracted by want of usage. The emulation between Rome and Carthage was a foyle to set out each others renoune and valour. The skilfullnesse of a Pilot is unknown but in a tempest: a Captains valour appeares in the day of battle, and a Christians Magnanimity in a fiery triall: so then, to summe up this particular: Let me aske thee, are peace, and quietnesse, an exemption from cares, and troubles the great things which thou seekest after? O how wilt thou be deceiv'd of thy expectation? quaeris magna, scilicet quietem, & tran­quilitatem, thou seekest great things (i. e.) rest, ease, and tranquility & invenies misera, scilicet motus, & proc [...]llas: thou shalt find quite con­trary, hurley-burleyes, stormes, and tempests.

Another man seek's for promotion, and high places, these are A Second man seeks promotions. the grandia, his great things for the attainment whereof, he becomes as very a Parasite as were those sordid flatterers of Dionysius, who lick't up his spittle, and preferr'd it before N [...]ctor: this is indeed [...] an unstable man, as St James phraseth him, who Jam. 1. 8. runs with the tide, and varies with the practise of the times: so that oft times the humour of his honourable Mecoenas becomes the compasse whereby hee'l steere the course of his life, and conversa­tion: But pause a while thou who runst in an eager pursuit after [Page 27] promotion, let me aske thee art thou fit for it? or if so, art thou sure thou shalt not misse of it? honor fugientem s [...]quitur, sequentem fugit. Honour like the shadow when a man looks towards it, it avoids him, but if a man turne his back from it, it followes him. And whence comes promotion? It comes neither from the East, nor from the West, nor from the South: But God is the Iudge, he [...]utt [...]th down one, and sett [...]th up another, Psal. 75. 6, 7. How many verify the proverbe of the Ambitious, who have a Pope in their belly? How many are their aspiring projects, and how unsatiable are their desires? Me thinks the practise of David, should curbe them: who went into the Sanctuary of God, and understood their end: and that's specifi­ed, Psal. 73. 18. surely thou did'st set them in slippery places, then castest them down into destruction. Agrippina temper'd her poysons in that meat which Claudius most delighted: And so thy greatest honours may prove thy greatest torments. It's the observation Abulensis. of Abulensis, that those men of renoune who have been most glo­rious in the worlds accompt have come to most inglorious ends, as Absaloms beauty, Sampsons strength, Achitophels policy, Asahels swiftnesse proved their overthrowes: and Alexand [...]r notwithstan­ding his great conquests, was at the last poisoned. Those quatuor summa imperia the Assyrian, Persian, Graecian, and Roman Empires presently came to ruine: You know the fatall end of Haman the greatest favourite in King Ahashuerosh Court, who erst while was advanc't above all the princes, and presently after was elevated higher upon a gallowes. O then take heed, lest any preferment choake the grace of God in thy soule. C. A Lapide hath a story of C. A Lapide. Pius quintus, Cùm essem religiosus bene sperabam de salute animae meae, Cardinalis factus extimui, Pontifex creatus pene desper [...]. Every de­gree of preferment made his condition more disconsolate. But my charity hopes better things of you my brethren, and such as ac­company salvation: When I see the failings of my elder Brethren, as on [...]e side, I abhorre daubing, and flattery, so on the other side I can in no wise brooke the practise of an undutifull Cham, to discover their nakednesse, where is probable hopes of amend­ment.

If it were possible we should have peace with all men, and cover one anothers errors with the mantle of love: A bad sense must not be entertain'd, when words can admit of a better construction. [Page 28] May it never be verifyed of any of us, that our young yeares con­demne our old, and that we grow worse by those dignities, which should make us more dutifull. Let not, O let not your talents be as so many prices put into the hands of fooles, for want of hearts to make the best improvement of them. What pitty 'tis to see, and I cannot see it without a bleeding heart) that excellent gifts, (and abilities are so often buried in a napkin, or else imployed the contrary way, by such who are ingeniose nequam, witty enough to their shame, and infamy: To dismisse this particular instance; thou that art so ambitious of honours; It's a great hazard, whe­ther thou canst get honours, or if got, it's a greater hazard, whether thou canst keepe them: & miserrimum est fuisse faelicem. Quaeris magna? Honours, promotions: Invenies parva, little, small things, or else the quite contrary. Thus you see honours, and high places are not the great things worthy of our search, and labour.

3. Another man seeks after riches, and worldly wealth, they A third man seeks riches, they are his great things. are those great things, which set his endeavours a working. This man is still a compassing of corne, and oyle, he riseth early, goeth to bed late, eateth the bread of carefulnesse, and looseth his beloved sleepe. Is there a good penny-worth, a good bargaine stirring, how doth he labour to compasse it? He racks his rents, grinds the faces of the poore, he makes hast to be rich, and this he thinks is the right course, but hees not aware all this while, that he hath put his monies into a broken bag, and that the timber, and stones in the wallwill prove vocall, and cry out against him: the prophet acquaints him with his fatall doom, Jer. 17. 11. As the partridge sitteth on egs, and hatcheth them not, so he that [...]eteth riches, and not by right, shall leave them in the midst [...] his daies, and at his end shall be a foole; That wedg of gold which he so idoliz'd, will in conclusion prove his greatest curse: his table will prove his snare, his meat his gravell, his cup his poyson, his bed a bed of thornes, because these creatures are not sent in mercy, and so not sanctifyed by God. And besides we m [...]y dis­cerne by experience, how these covetous earth-wormes are crost in their intentions. They scrape up riches, and know not who shall enjoy them. Oft times God punisheth sin by it's contrary, the sin of covetousnesse in the parents, with the sin of prodigality in the children, so that they scatter as fast as the other gather'd, and wast as profusely, as the other got greedily. God crosseth men in their [Page 29] darling sins, as David was crost in his beloved Absalon, Absalon in his Kingdome, Amnon in his Tamar. So the covetous are crost in their greatest confluence of riches; Those very things which they have pursued with the strongest affections, prove unto them the most bitter afflictions. Hereupon Reverend Latimer inculcates Latimer in his Sermons. this lesson againe, and againe, beware of Covetousnesse, beware of Covetousnesse. Of all other sins, Luther confest that he found his heart least inclin'd to covetousnesse: when some bad stop his mouth with preferment, another answered, hem Germana ista bestia non curat au­rum: So Melchior Adamus in his life. Hence Seneca very divine­ly: Melchior Ada­mu [...]n vitâ Lu­theri. Seneca de Bre­vitate [...]tae. A fourth man propose [...]h mirth &c. Brevissima ad divitias per contemptum divitiarum via, the con­tempt of riches is a price paid to purchase them.

4thly and Lastly, not to multiply any more instances: Others propose unto themselves mirth, and jollity, these are their great things: Many have thoughts of Heaven, they promise to redeeme their time, as Elimelech promis'd to redeeme the inheritance, but when there came a condition, thou must take Ruth with it, then he fly'd off: I cannot redeeme it, lest I marre mine own inheritance, Ruth: 4. 6. So men are apt to say, O if I should take a precise course of life, I should marre my hopes, then farewell all pleasures, and com­forts: whereas indeed if we had the spirit of discerning, we should see, that there's no reall pleasure but in the waies of godlinesse: The waies of wisdome are waies of pleasantnesse, and her pathes are peace, Prov. 3. 17. of all other pleasures, I may say, inter amplexus strangu­lant. What's all the mirth, and jollity of the world but madnesse, as S [...]lomon concluded by wofull experience: I said of laughter it is mad, and of mirth what doth it? Eccles. 2. 2. All the mirth of the wicked is like the crackling of thornes, but a blaze, and extinguished. Their hearts are full of gravell, there's a dampe upon their consci­ences. The terrors of God afright them amidst all their mirth, an jollity. The Epicure makes his belly his God. Clem [...]ns calls his vice by two words which expresse them to the life [...], belly phrensy: the brutish drunkard makes his cups Clemens Alex: his Idols: Hee's mighty to powre in strong drinke, but he consi­ders not, that cups of trembling will follow cups of healthing, and carousing, and that the time will come, when he shall be cald to a fevere accompt for those cups, which he hath powred down his own throate, and for those (which he least thinks of) that he hath forc't [Page 30] upon his brother. O thinke upon this in your most sad, and com­posed thoughts, you who ever you are, that are addicted to your pleasures, that make your recreation your profession, and imploy­ment, who eat and drinke, and rise up to play: when cards and dice (to say no worse) shall be more exercis'd then the booke of God: when men can have time enough for vaine, and unprofitable pa­stimes, and can have mony enough to spend upon a base lust, yet if they be requir'd to set upon a businesse of weight and conse­quence, then they complaine of want of time, and if they be en­treated to extend their bowels of compassion to any of Christ's afflicted members, then they plead poverty; where there are such symptomes as these, you may guesse what's the disease of the ill­affected parts, and the issue will be lamentable. I have read of a young man, who stood by St Ambrose, and saw his excellent death, he presently said to some of his boone companions, O that I might live with you, and die with him. So many we have who with Bala­am would faine die the death of the righteous, but take no care to live the life of the righteous. What wilt not thou foregoe a plea­sure, a beloved sinne for Christ? Christ will one day say to thee: could I be content to part with my blood, and could'st not thou be content to part witha lust? Augustine in his confessions hath August. Con­fession. this notable expression: Quàm suave mihi subito factum est care­re suavitatibus nugarum? How sweet is it to mee of a sudden to want those sweet vanities! One drop of a racking conscience swallowes up an ocean of ungodly joy. Onely soule delights leave a sweet rellish in the spirit, but carnall pleasures leave a sting in the conscience. By these instances ye may guesse at the rest: suffer me to make a briefe recapitulation of the premisses. Sup­pose rest, and quietnesse, be the great things sought after, whilst we pursue them greedily, vexations, troubles, disquietnesse of spirit come in thick, and threefold, and dash all. Promotions, and pre­ferments if they be the great things we seeke after, they resemble Jonah's gourd, which in one night had it's originall, and it's period. Riches and wealth, if they be the great things sought after, these fly away, they prove Aegyptian reeds, wells without water, and they start aside like broken bowes. Admit pleasures, and carnall jollity be the great things sought after, however the prologue may promise a comedy; yet the Epilogue will discover a fatall tragedy; [Page 31] whatever laughter was extorted, was but risus Sardonicus. All the pleasures are but [...] bitter-sweets; will there not in all these be bitternesse in the end? Thus drawing an induction from these and the rest, I may hence collect an universall conclusion: That nothing under the sunne is worthy of the labour, and pur­suite of the sonnes of men. Thou then ex meliore luto sictus, who art fram'd of a better mold, who art imploy'd in a more peculiar service for the God of Heaven, O tread not Antipodes, be not un­sutable to thy Lord and master: A shame for a child to be so unlike his Father: Tu tibi ipsi quaeris grandia? dost thou, O Baruch, Baruch the per­son seeking. seeke great things, thou for thy selfe, which is the person seeking, and now bespeaks the continuance of your patience.

This string sounds harsh; It's strange that a man so highly advanc't in the service of God should so much forget himselfe. C. A La [...]ide checks him thus: solus vis otiari, nil vis pati pro conversione & salute C. A Lapide, in Loc. populi? would'st thou enjoy thy rest alone, and venter nothing for the conversion and safety of the people of God? There's an Emphasis in the word, wilt thou seeke for thy selfe? As suppo­sing the Church, and State should be put into one ballance, and thy life in another, would'st thou desire to outweigh them both? Is thy life more pretious then so many millions? Would'st thou be advanc't when the Church is brought low? Would'st▪ thou warme thy selfe at home by thine own fire, when the temple of the Lord is a burning? Questionlesse (my brethren) it's the duty of a child of God to haue a fellow-feeling of his brethrens calamities, to lay to heart their miseries, as if they were his own: Private interests must give place to publick miseries. Particular relations must be swallowed up in the weale publick. Private affaires must cease and be suspended, when mighty, and urgent businesse of Church and state require our helping hand. Good old Elyes heart trembled for the Arke of God, he could heare with patience the flight of Israel, and the slaughter of his sonnes, but as soone as the messenger made mention that the Arke of God was taken, he fell from off the seat back­ward by the side of the gate, and his neck brake, and he died, 1 Sam. 4. 18. And his daughter in law Phineas wife bowed her selfe, and travailed, and called her child I [...]habod, saying the glory is departed from Israel, because the Arke of God was taken, vers. 22. You heare how deeply these two were affected with the Churches misery. It were a pru­dent [Page 32] and profitable course in such times as these wherein we live to read leasurely over the booke of Lamentations, that so our hearts might be fram'd into a broken temper. And in the fayling of this man of God, it should be our wisdome profitably to reflect upon our selves, and see where's our sympathy in these times of nationall calamities. I feare most of our Consciences, if they be not caute­ris'd, will give in evidence to the contrary: How many are there who grow worse and worse in these perillous times, adding d [...]un­kennesse to thirst, living in all manner of Epicurisme, and sensuality? Now Gods judgments are abroad, how few are there that learne righteousnesse at home? Where's the man that makes such an excellent use of these distractions as to labour to walke more close­ly with God, and to make his peace with him? Where's the man of Jer [...]mies temper, who makes his head waters, and his eyes a fountaine of teares? Jer. 9. 1. Who eats no pleasant bread with Daniel? who with Job abhorres himselfe, and repents in dust and ashes? we have many water-breaches, and we may feare an innundation. It nearly concernes us to put in practise the prophet Jo [...]ls counsell: To turne unto the Lord with all our hearts, and with fasting, and with weeping, and with mourning, Joel 2. 12. would we were better acquainted that our Benonies will prove our Benjamins, our sons of sorrow, the sons of our right hand: we should mourn with those that mourn, and share with our brethren in their sufferings. There's more comfort to be extracted out of one daies communion with the Saints of God, though in a suffering condition, then in all the joviall society in the universe. It's storyed of Godfrey of Bullen, that he refus'd to be crownd at Jerusalem with a crowne of Gold, where Hist of God frey of Bullen in Fullers Holy Warr. Christ was crown'd with a crown of thorns: A modest act that would not admit such a vast disproportion between him and Christ: and shall we crown our selves with rose buds, abate nothing of our for­mer delights amidst all these dangers, and perplexities? When one ask't Plato how he came to such a perfection of wisdome, he returnes this answer: plus olei consumpsi in lampade, quâm vini in calice, that he spent more oyle in the lampe, then wine in the cup. May the same be verified of us all: And may not the complaint of the Prophet Isaiah, Is. 22. 12. find us guilty: and in that day did the Lord God of Hosts call to weeping, and to mourning, and to baldnesse, and to girding with sack-cloth; and behold, joy and gladnesse, slaying Oxen [Page 33] and killing sheepe, eating flesh, and drinking wine: Let us eat, and drinke, Magnificè tibi prospectum vis & in omnibus procellis &c. Ju­nius in locum. for to morrow we shall die: (Blessed be God) we have fasting daies enjoyn'd by publick authority, but have not we just cause to fast for our fasting, and mourne, and be heartily sorrowfull that we have mourn'd, and sorrow'd no more? what a fearfull woe is there pronounc'd against those that are at ease in Zion: Magnificè tibi prospectum vis, & in omnibus procellis, ac tempestatibus, tanquam è portu naufragium publicum prospectare? So Junius upon my text tells us, wilt thou sit at the haven, and see others in a ship-wrack, and not beare a share in their sufferings? My brethren, we sit here in peace: our profession is a profession of peace: We are Ministers of the Gospell, and the Gospell is a Gospell of peace: How should we with united hearts pray for the peace of Jerusalem! our weapons should be preces & lachrymae, prayers and teares are the best ar­mour of proofe, most sutable to men of our coats. The Apostles advise must be put in practise: study to be quiet, and to doe your own businesse, 1 Thes 4. 11. Our eyes must be bedew'd with teares: Our soules must be afflicted with sorrow, and with our indefatigable supplications never give the Lord any rest, untill he make Jerusalem a praise in the earth, Isay 62. 6, 7. O then give not liberty to thy nor satisfie thy selfe to the utmost though in a lawfull pleasure: Labour for the practise of mortification, and learne the divine les­son taught in the schoole of Christ, to deny thy selfe. Labour to bring thy selfe over to a sweet frame of resignation, that thou canst willingly part with thy choicest pleasures, and comforts for Jesus Christ: As those in the Revelations cast down their crownes, so cast down thy chiefest comforts at the feet of Christ. It was an excellent speech of David, 2 Sam. 15. 25, 26. If I shall find favour in the eyes of the Lord, he will bring me back againe, and shew me both it, and its habitation, But if he say thus, I have no delight in thee, behold here am I, let him doe to me as seemeth good to him: so if it seeme good in the eyes of God, he can wholy take thy heart off thy com­forts, or else give thee them in greater mercy, in a more sanctified manner, and so make thy comforts exceeding comfortable. What canst not thou foregoe any outward pleasure, any worldly delight now? how wouldst thou resist unto blood, undergoe the fiery tryall, if Christ should call thee thereunto? If thou hast runne with the footmen, and they have wearied thee then how canst thou contend [Page 34] with horses: And if in the land of peace, wherein thou trusted'st they weari [...]d thee, then how wilt thou doe in the swelling of Jordan: Tertullian in his tract de cultu faeminarum hath this observation: Timeo c [...]rvicem, ne margaritarum, & smaragdorum laqueis occupata, Jer. 12. 5. Tertul. in Lib. de cultu Faemi­narum. lorum Spathae non det. I feare (saith he) that neck, that is used to pearles, and chaines, will not give it selfe to the sword: Men of delicate appetites, who pamper their flesh, will find it a difficult taske to endure any hard-ship for Christ's name. It was an inhu­mane practise of that Monster Nero, who rejoyc'd when Rome was on fier. None but beasts will enjoy their pleasures, when the com­mon-wealth is in jeopardy. and religion, and liberty lies at stake. O then put on bowels of compassion, and be alike affected one to another, beare one anothers burthens: Let your resolution run pa­ralel with St Paul's: who is af [...]licted and I burne not? O that in­stead of burning in lusts, you would burne in love one to another. A blessed alteration. Tudippus, and Phocion being both condemn'd to die, one of them was afraid, the other recollected his spirits, and in this wise comforted him: Non satis est tibi, Tudippe, cum Pho­cione Mori? Is it not sufficient for thee O Tudippus, that thou diest with Phocion. A comm [...]nion with Christ's afflicted members in a suffering condition is accounted their crowne and glory. Con­sider God hath cald us unto vertue, and unto glory: It's the Gos­pels glory to set out unto us high, and glorious things: these we want, and these are worthy of our search: Let's then no more seeke after lying vanities, and forsake our own mercy: The dehor­tation reacheth us home in my text: Ne quaesuris: seeke them not, which is the Use, and Application, which I promis'd you, the close of my paines, and your patience. Application. Is. 55. 2. Use. 1. for Expostulation.

Let me expostulate the case with you as the prophet Isaiah doth, wherefore do ye spend mony for that which is not bread, and your labour for that which satisfies not? There's no created power which can be commensurate to the boundlesse desires of an immortall soule: A glutton may fill his belly, but he cannot fill his lusts. A rich man may fill his barnes, but he cannot fill his heart: It's triangular, still one angle will be empty: An ambitious man may have titles of honour enough to overcharge his memory, but not to fill his pride: The voluptuous may wallow in sensuall delights, he may be a frequenter of prophane Theatricall interludes, and yet the [Page 35] hell of his desires remaines unsatisfied: why then should men be such fooles to seeke after other lovers besides Jesus Christ, and to hunt after any other kingdome, besides the Kingdome of God, and his righteousnesse? how many mens hearts are in aequilibrio pendula, indifferent to which side the ballance turnes. When M [...]r­decay was rays'd, many became Jewes: and it was the saying of Pa­machius an heathen: Fac me Pontificem, & ero Christianus. Such u Platiram devi tis Portificum. follow religion, as the people did our Saviour, for the loaves, and so make it a stalking horse for the advancing of their ambitious designes: but sini [...]ter respects never prove a sure bottome for the soule to be fixt upon. If the maine question of a Minister be, what's the fleece of the sheep, I much scruple whither he hath the heart to feed them. For a man to be wedded to his revenues, and incomes, and not to the discharge of his duty, what's this but to marry the portion, and not the wife. What a great madnesse is there in men not to trust their honours, dignities, and riches with God, in whose hands they are in the safest custody? what folly is there in men to make their servants their Masters, by Idolizing an arme of flesh, and subjugating themselves unto the creatures, as if they pre­ferred a slavery before a freedome: The Apostle tells us Col. 3. 3. that we are dead men, and is it congruous for dead men to hunt after honours, and the worlds goods? wee are crucified to the world: And we are Crucified with Christ: O labour then to answere thy Originall: As he minded not high things on earth, as he was wrap't up in heavenly meditations, so should we have rays'd spirits, and sore aloft, being carried with the wings of divine contempla­tion. It's reported of Lysimachus, that for his staying to drinke one draught of water he lost his kingdome. So if we stay for these waters drawn out of the broken cisternes of the creatures we may hazard our pretious soules: had we eye-salve from Christ to iliu­minate us; we should discerne such transcendent beauty in the waies of holinesse, so that we should enter an action, and zealously commence a suite against the world, and never let fall the suite, till we have obtain'd a sequestration between our soules, and these things here below. You may remember that my errand is to you, not to seeke after great things, I meane such as are reputed so by the great ones of the world. Who ever sought them and prospered? Nimrod, Haman, Nebuchadnezzar, Herod sought them out to the [Page 36] utter ruine of the seekers. Let the streame be turn'd, seeke the Matth. 6. 33. Kingdome of God and his righteousn [...]sse, and all other things shall be ad­ded as supernumerar accruments; O that I could prevaile with you to seeke those things that are above. It's the glory of the Gospell to set out glorious things: We have a glorious God, glorious gra­ces, glorious company, glorious priviledges, and a glorious reward: Had'st thou but a glimpse of those superlative excellencies which are treasur'd up in Christ, of those glorious things which are spoken of the City of God, which St Peter cals [...], 1 Pet. 5. 4. an immarcessible crowne of glory, then thou would'st be trans­form'd into another manner of man, thy tongue will be toucht with a coale from the altar: Thy language wou [...]d bewray thee to be a denizon of Canaan, thy love, joy, and hope, would be alie­nated from the world, and wholy center upon God, who is the love, joy, and hope of thy soule. Were there no future reward of god­linesse, the beauty that is in it selfe is more amiable, and desiderable then all the Kingdomes of the world, and the glory of them. What Cleopatra. said Cleopatra to Marcus Antonius? It's not for you to be a fishing for small fish, but for townes, forts, and castles: And so for those who have the beames of Gods reconcil'd countenance darted into their soules, who have a spirituall acquaintance, and a sacred communion with the great [...] God of Heaven, and Earth, It's not for them to be tra­ding for meane things, for the trash, and pelfe of this miserable world, but their spirits must aspire unto great things, eternall life v. Fox Martyr. de Edvardo primo. glory, and immortality, even the price of the high calling, that is in Christ Jesus our Lord. It's story'd of Edward the first, that he had a vehement desire to goe to Jerusalem, but being prevented by death, he gave in charge on his death-bed, that his sonne should convey his heart thither, and for that purpose he left a great Masse of mony: so the Saints though their bodies are not in Heaven, yet their hearts are there, and their conversation is above, though their bodies are here below: O that my words might make a firme im­pression upon your consciences, that you would put the highest price upon godlinesse, and account it your honour and preferment, whilst others labour for corne, and oyle, and joyne house to house for the perpetuating of their memories, let me perswade you to labour for the riches of faith, and the riches of Christ, that you may be rich in holinesse, and may be truly noble by the divine image [Page 37] stamp't upon your soules; you that are cald to be Gods Embassa­dours, his mouth to his people, how dare ye chuse rather to be schollars to Pythagoras then to Christ by affecting a stupendious silence; you that have tooke upon you the charge of soules, doe not, O doe not maintaine your bravery by the price of blood. The time will come when it will be said, sheapheard give accompt of the flock committed to thy charge: When Andrew shall come in with Achaia, by him converted to the saving knowledg of the faith, John with Asia, Thomas with India, Peter with the Jewes, and Paul with the Gentiles, where then shall the idol shepheard ap­peare, will such an Apology hold, I could not brooke the rusticity of the people, it would be a crushing of my hopes of preferment if I should spend my spirits upon such illiterate men. But how da­rest thou deny thy breath to those poore soules, for whom Christ powred out his pretious blood out of his veines? My hearts desire is that all men in place of quality would herein anticipate authority, and feed their flocks themselves, and labour to approve them­selves workemen, not to be ashamed, not handling the word of God deceitfully. Happy were it for us, if we could keep a Parliament within our selves, and save them a labour by setting upon the worke of reformation, every man in his own soule, and conscience. Hee's the best Critick, who makes a Critica Sacra upon his own heart, who labours to understand the Errata of his own life, and to wipe them out with the spunge of Godly sorrow. Whilst we have an heart, and a heart, a heart for God, and a heart for Mammon, whilst worldly pompe, and high place come in competition with the glo­ry of God, so that we would gladly carry a faire correspondence on both sides: if these be our humours, we can never [...] walke with a right foote in the waies of godlinesse. When thou flatterest thy heart on this wise: O if I shone in an higher sphere, if I had such, and such a place of dignity, I should then labour, to bring more glory to God, thou colludest with thy conscience, and art not acquainted with thy selfe-deceiving-spirit, how higher places might cause greater precipices. If thou art not qualifi'd for the present condition, I feare thou wilt be more unfit to manage another. This is an hard lesson which I inculcate: what shall the wise man deny his wisdome, the honourable man his honours, the rich man his riches? we say tis a strong stomack that can digest [Page 38] much honey, so it's a strong spirit that is not overcome with the sweetnesse of much prosperity. It's a true signe that the Eunuchs were on Jehues side, when they cast down Jezebell, who had painted her face in pompe, and glory: so when the world comes in its har­lots dresse, and inticeth us to all manner of impurity, if we can lend a deafe eare unto its syrenicall inchantments, if we can bid defiance unto its bewitching allurements, this is an argument that we set our faces towards Heaven, that we seek a citty which is above, whose maker is the Lord of Hosts.

In the second place, ile adde a few directions how we should Use 2 1. For Directi­on. doe to slacken our pursuit after great things, and get our hearts estrang'd from them. 1. For direction, amongst many I shall on­ly advise you to these foure things.

1. Labour for a contented mind.

2. Learne to deny your selves.

3. Study the vanitie of the creature.

4. Be acquainted with the fulnesse that is in Christ.

1. You must labour for contentation of spirit, It's a lesson worth D [...]rect. 1. Labour for acon­tented mind. the learning, Phil. 4. 11. I have learned in what state soever I am there­with to be content: what's the reason that the ambitious never cea­seth climbing, the covetous never ceaseth scraping, the Epicure never ceaseth swallowing, but because he is not contented with his present condition? No life to a contented mind, it accounts its poore cottage a kingdome, it accounts its gleanings a granary, its russet beyond all the rufflings in silk, and sattin: satis est diviti­arum nihil amplius velle: So Quintilian: This is reckned by Seneca Quintil. Orat. 13. Seneca de vita beatâ.! Solum certe Beatum, Cor­tina Aglium judicavit qui in angustissmo Arcadiae paupe­ris soli Domi­nus nunquam eg [...]essus paterni Cespitis Te [...] ­minos invenitur, Jul Sol. Polyhist. amongst his beatitudes: beatus est, praesentibus, qualiacunque sunt, contentus, amicusque rebus suis: He indeed is a happy man who is contented with his present condition, whatsoever it be.

Imagine thy present condition to be that which is allotted unto thee by God, and that best which he in wisdome sees most conve­nient for thee: this was Agars prayer, Prov. 30. 8. Give me neither poverty, nor riches, feed me with food convenient for me. Its a great weaknesse that makes us weary of our present condition, that we make it our taske Sysyphi sax [...]m volvere, to be in a restlesse motion, never satisfy'd: whereas a man of an excellent spirit, if the present condition be not sutable to his mind, he labours to make his minde [Page 39] suteable to his condition: Godlin [...]sse with contentment is great gaine, 1 Tim. 6. 6. No reall contentment but in godlinesse: for where its principled in a man, it casts a man into such a sweet frame, and temper of spirit, that let the condition be what it will, he apprehends it to be sent from God to him, and therefore in all humility submits unto it, making a vertue of necestity; It was an excellent vow of Jacob, Gen. 28. 26. If God will be with me and keepe me in this way that I goe, and give me bread to eat, and rayment to put on, so that I come againe to my fathers house in peace, then shall the Lord be my God. Thus you see how this good man stood affected: Though the Lord had promised him a goodly inheritance, and a numerous po­sterity, yet he seemes not to take notice of it, so he may have Gods protection, bread, and rayment be they never so course, he hath set his heart at rest in a sweet contented posture: Ofttimes theres more tranquility, and setlednesse of spirit in a condition ebbing, then flowing, in ragges rather then robes: O then labour for a contented mind, and then thou wilt be rich even in thy poverty.

Secondly, Learne to deny thy selfe: Thus Abraham deny'd Direct. [...]. Learne selfe­deniall. himselfe, Gen. 12. 4. who left his native country, his kindred, and his fathers house: This practise proceeded from a principle of faith, as St Paul records it amongst the catalogue of the faithfull, Heb. 11. 8. It was the strength of faith indeed which made him goe he knew not whither staying himselfe upon the divine promises, which was better to him then all lands, and revenues: God was (he knew) All sufficient, and his exceeding great reward. Likewise in a per­sonall difference between him and Lot, there he deny'd himselfe by giving precedency to him who was his inferiour: He gives him his choyse, and first refusall of his habitation, Gen. 13. 9. A man cannot be Christs crosse-bearer except he deny himselfe: A man cannot preach Christ unlesse he deny himselfe: A man cannot pray in faith unlesse he deny himselfe. A man cannot suffer for the name of Christ, nor performe any service acceptable unto him, unlesse it arise from a principle of selfe denyall: Let the actions carry never so glorious an outside, enough to dazle the very eyes of the beholders, yet if selfe be the Engineer, if selfe love, and selfe seeking be that primum mobile which sets all the other orbes in their motion, they are like those wilde gourds which spoild the whole messe of pottage, and we may cry out as they did to the prophet, [Page 38] [...] [Page 39] [...] [Page 40] est m [...]rs in ollâ, there's death in the pot: there's death in these gaudy services. That student then hath studied to the best purpose, who hath learn'd to deny himselfe, The wise man must deny his wisdome, the strong man his strength, the rich man his riches, the schollar his learning. The good Christian must come out of him­selfe in all his duties, he must cast down his best performances, at the feet of Christ, beseeching the Lord Jesus Christ to beare the ini­quity of his holiest things: here's the labour, and this is the worke: we must leave sin before it leave us. When in the greatest con­fluence of profits, honours, and pleasures, then a man can lay aside his dignities, and deny himselfe in his pleasures: when a man is rays'd unto St. Pauls excellent temper of spirit that befits him for any condition, Phil. 4. 12. I know how to be abased, and I know how to a­bound Hence observe a lesson very fit for us & for all Christians to learne, even to be content with our estate what soever it is. Ayr. in Phil. [...]very where, and in all things, I am instructed both to be full, and to be hungry, both to abound, and suffer need: When a man can use this world as if he u [...]'d it not: When corruption hath matter to breed on then to keep it downe in the prime of a mans youth, when his bones are full of marrow, and his body is vigorous, amidst the fruition of delights he can then deny himselfe, these are the rare qualifications of a selfe denying spirit: Hence David confesseth, so foolish was I, and ignorant, even as a beast before thee. The nearer a man approacheth to a sacred communion with the invisible God, the more he is abased at the apprehension of his own vilenesse, and with Abraham, he confesseth that he is but dust and ashes. If then we have been the disciples of Jesus Christ, and have tooke out of his schoole this excellent lesson of selfe denyall, then we are better taught then to seeke after great things here below.

3. Study the vanity of the creature: It was the upshot of So­lomons Direct. 3. Study the va­nity of the crea­ture. Somnus, bull [...], Vitrum glacies, Flot, Fabul [...], Foenum Umbra, cinis, Punctum vox sonus, Aura [...]thil. verdict: vanitie of vanities, all is vanity. What are all things under the sun but bubbles, smoke, fables, wels without water, trees without fruit, broken cisternes, Aegyptian reeds, deceitfull bowes, bags full of holes. Weigh all earthly things in the ballance of the sanctuary, and they will prove too light, even lighter then vanitie it selfe. A man trusts to a friend, he deceives that trust repos'd in him. Ziba tooke an opportunity to slander his master: When we trust to our idols of gold, and silver, either by fire, or water, theeves, or robbers, perfidious servants, or sundry other waies we are brought low, and bereav'd of our confidence. Our choycest [Page 41] earthly delights pretend a goodly fayre outside, like the Apples of Sodome, but being touched they fa [...] into ashes, and cinders. The consideration of the vanity of the creature should cause us to cast off its yoke, and suffer our selves no more to be under its vassalage. Shall we be so sollicitous to seeke after our tormentor? how much vexation, and anxiety of spirit accompanies all the worlds darlings? their desires are insatiable crying with the horse-leeches daugh­ter give, give, and the creature cannot satisfy them, the comforts of this present world urge their arguments, just as the Divel urg'd Scripture to Christ to [...] halves, taking what serves for their turne, and leaving out what might make against them. They tell you of goodly buildings, preferments, revenues, and profits, but men­tion not a syllable of the dayes of mourning, and of that severe account which must be rendred at the impartiall tribunall of the great Judge of Heaven and earth. Who then of any understanding will thus seeke after lying vanities, and forsake his own mercies? who would joyne himselfe associate with this perfidious world a president of all vitiousnesse? it brings us like fooles to the stocks, and then laughs at our misery: It brings us upon the rack, and then becomes our executioner. The time will come when the Lord will summon up his creatures; and they all will bring in their Bils of inditement against their dearest minions: and then thou wist find by woefull experience that those darling sins which yeelded, the sweetest rellish unto thy sinfull soule in the acting, will now present nothing unto thee but gall, and wormewood, they will make the deepest wounds, and gashes in thy conscience. If then thou art well acquainted with the vanity of the creature, thou wilt slacken thy pursuite, and forbeare such a furious prosecution of those things which are so destructive both to thy body, and soule: if thou knewest how vaine all things are in this world, how empty, how deceitfull, thou wouldst not hazard thy soule upon such an un­profitable purchase.

4ly, And lastly, Labour to be acquainted with the fulnesse that Direct. 4. Labour to be ac­quainted with the fulnesse that is in JesusChrist is in Jesus Christ. He hath fulnesse of wisdome to teach thee, of holinesse to sanctify, of mercy to pardon, fulnesse of riches, fulnesse of merits, and fulnesse of glory. It pleased the Father that in him should all fullnesse dwell, Col. 1. 19. Be thy wants many? from Christ thou mayest fetch a supply: be thy miseries pressing? Christ is a [Page 42] father of mercies, and a God of all consolations: for we have not an high priest which cannot be to [...]t with the feeling of our infirmities, Heb. 4. 15. The selfe same bowels of compassion Christ hath in Heaven, which he had on earth, when he wept over Jerusalem. [...] 2 Cor. 12. 7. v. 9. Are thy desertions impetuous, and thy spirituall conflicts violent, doth the Angell Sathan buffet thee, and sometimes leave thee as he did the possessed dead in outward appearance? O make hast to Christ, looke for him in the word, in the sacraments, in prayer; if thou find'st him not in one ordinance, never leave off seeking till thou hast found him in another: and then [...]ee'l manifest to thy soule that his grace is sufficient for thee. Art thou poore? Christ is riches; art thou blind? he is eye-salve. Art thou weake? hee's strength. Art thou dead? hee's life. Now then remember thy selfe how all this while thou hast run on hoodwink't into errors, and precipices expecting a fulnesse in the creature wherein is nought but emptinesse. O Christians labour to make a better choyse, to get hearts emptyed of all selfe-love, and abhorre all selfe-sufficiency in, and Idolatry with the creatures: when once you are partakers of those glorious priviledges which are above, of the fulnesse of Christs excellency, beauty, wisdome, purity, these will a thousand times recompence the emptying of your selves of any fulnesse of outward contentment in the creature. How then should we powre out our petitions to have this fulnesse of Christ communicated unto us, ac­cording Joh. 1. 16. to our measure, that of his fulnesse we may all receive grace for grace! Be thy condition never so poore in the world, yet if thou hast Christ, thou art the richest man in the world: Though all things goe against thee: friends leave thee, riches faile thee, promotion flies from thee, thy custome, and livelihood much de­cayes, yet all this while if thou hast made Christ thy portion, none can take away thy Christ: Christ is better then thy friends, then thy riches, then thy promotion, then thy custome. Hee's above all, and better then all comforts: nay the choicest comforts are none at all in comparison of his soule-ravishing comforts: Christ hath Use 3 For Exhortati­on. the preheminence, and is all in all.

In the last place here is an use of Exhort to perswade you to get your hearts weaned from the world. And now that I might better prevaile with your spirits, that you might be took off of these things here be­low, & no more seek great things in this world for your selves, suffer [Page 43] me to presse home unto your consciences these ensueing conside­rations.

1. Earthly things are accompanied with much vexation, and disquietnesse of spirit.

2. They cannot afford any satisfaction unto the soule of man.

3. All things on earth put together in one cannot helpe a man in the evill day.

4. They cannot lead a man beyond this present life, they cannot accompany him unto eternity. Weigh seriously these considerati­ons, and they will be as so many plummets of lead to weigh down your affections, and keepe them from an eager pursuite after the greatest things the Universe can afford.

1. I say, the greatest things in this world are accompanied with much vexation, and disquietnesse of spirit. As it's a great ble­ssing 1 Consider. The vexation that accompanies earthly things. to enjoy the creature with a chearfull heart: so it's a great curse to have them as so many thornes in their sides pricking [...]m, and as so many gins, and snares in the way to intrap the followers to their ruine. Let a man have a Cornucopiam a store house of riches, yet if he cannot quietly enjoy himselfe in the use of them, he had far better be without them. Let a man be upon the rack, let the wheele passe over him, and dislocate his bones: Let him be put in Pe [...]lus Bull, or expos'd to the most exquisitely devis'd tor­ments in the tenne persecutions in the primitive Church, yet this mans payne is easy in comparison of his who hath riches, and ho­nours in abundance, even goods laid up for many yeares, and yet hath all this while a discontented spirit. Thou then who ever thou art, that art an Ingrosser of worldly wealth, who mak'st gold and silver thy Idols, and honour'st them mor [...] [...]en thy God, thou art not aware how thy earthly mindednesse will sharpen, and give teeth to an affliction to eat out thy choicest delights, and comfort [...]. Thou art sollieitous to plow, and low thy grounds: and another may reape the fruits thereof: Likewise thou hast no power of the clouds, and canst not command the influence of heaven: for the iniquity of a people God makes the heavens iron, and the earth brasse: and now how art thou vext, and disquieted, and know'st not how to helpe thy selfe: thou hoardest up monies in abundance, the thought whereof cheares up thy heart, in the interim God de­nies thee, thy health, sends thee the gout, chollick, stone, strangury, [Page 44] and the like, so that its a burden and a torment to live. Thou hug'st thy selfe in thy ample possession, and favours of great ones: Now thou hast somewhat to loose thou art made a fairer marke of opposition: Suits in law, and vexatious controversies may wast thy estate: Thieves, shipwrack's, perfidious servants, miscarriages, and ill successe in businesse may bring thee to a morsell of bread: or otherwise God hath given riches, and not an heart to use them, and this I reckon amongst the greatest outward curses, which can befall the sons of men. Sometimes God takes away a mans tast, so that he can rellish no more sweetnesse in these things, then in the white of an egge: Otherwhile God takes away a mans rest, so that he lies all night tossing to and fro, and can take no rest, his sleep falls from him, and his eyelids can take no slumber: divitias invenisti, requi [...]m perdidisti, thou hast got riches, and lost thy rest. Stobaeus hath a story of one Anacreon who when Polycrates had gi­ve [...]im five talents, he could not sleep two nights together, he immediatly restor'd them, saying, Reddidit ea inquiens non tanta esse quauta ipsorum nomine curâ laboraret Stob. cap. 39. they were not so much worth as to countervaile that care which was undertooke to keepe them. But admit thou art not yet blasted in thy estate, (though usually the great ones of the world feel this by wofull experience) yet there's a fierce lyon which a long time slept at thy dore, which now be­ing awakened flies upon thee: this is thy conscience w [...]h presents unto thee the history of thy life in all its ugly deformities, it paints thee out in thy proper colours, and this mappe discovers a mare mortuum, a dead sea, even a sea of blood, destruction, and mi­sery, thy fatall period. Quis tanti emet paenitentiam? So Diogenes said concerning Lais the strumpet, who then of any understanding would purchase th [...]s [...] worlds goods at so deare a rate, to be thus in a restlesse condition, never at quiet, distracted with thoughts; perplexed with cares, and wounded in conscience? Honour proves a torment: To be degraded is the height of infelicity: No disgrace parallel to that as to be advanc'd high, and immediatly pul'd down in the dust. It was Wolseyes complaint: Had I been as carefull to serve the God of Heaven, as I have been to serve my Lord, and master on earth, he would never have▪ left me in my gray haires. Riches prove the greatest crosse when God blowes upon them. To be as Job one while, the richest of all the sons of the East, and then ere long become a proverb of poverty, this is an exceeding misery. [Page 45] Pleasures are vexations, laughter is madnesse, Eccl. 2. 2. Wouldst thou then have that which might quiet thy spirit? thou must seeke it else where: if thou seek'st it amongst the great things of this world, thou seek'st all this while for the living among the dead. No earthly thing can quiet the soule. There's much vex­ation in the greatest things of this world here below, and there­fore seeke them not. But admit they have wearied us in vexatious suites, tossing us from court to court, and so by many delayes, and troubles hath impoverish'd us, yet if at the last they afforded any satisfaction, this would make amends for all: but no earthly thing can satisfie the soule.

This is my second consideration: They bring us into suites, 2 Consid. Earthly things cannot satisfie the Soule. weary us in them and at last cast us: The world brings us into a lotte­ry, where we come with heads full of hopes, but at the last return away with hearts full of blankes: the Teraphim is a lye: All the creatures may be compar'd to bags full of holes, and deceitfull weights: The Lord denounceth this as a fearfull judgment: thou shalt eat, but not be satisfy'd. The world is an errand hypocrite like the pain­ted Mich. 6. v. 11. 14. sepulchers, gaudy without, full of dead mens bones within, or like the Egyptian temples, where there were a stately Frontispice, and a magnificent structure, but naught within but an ugly Ape, the ridiculous Idol of the people: They are emptinesse it selfe, and can emptinesse fill the soule? The things of this world are wells with­out water, and can these quench our thirst? they are broken reeds, and can they stay us from falling? when you can hoard up grace in your coffers, when you can replenish your bags with divine wis­dome, then and not till then can an immortall soule rest satisfyed in the fruition of the transitory things of this present life. As Ho­mer fancyed that the Gods sed upon Nectar and Ambrosia, and not Hom. Iliad. 1. upon such food as men doe: so the soule of man, being divinae par­ticul [...]aurae, having an heavenly borne beeing, cannot be satisfied with any terrene things: spirits and bodies, heaven and earth ad­mit no correspondence. Had'st thou a Monopoly of the choicest delights under the sun, these could not satisfy thee, because they are but finite, and thy desires are infinite, and you know between finite, and infinite there's no proportion. Solomon tells us, Prov. 14. 14. A good man shall be satisfied from himselfe: Inward peace, and tranquility of conscience affords us true contentment, and satis­faction [Page 46] unto the soule: The light of Gods reconcil'd countenance reviv'd Davids spirit, this was his onely desiderable good: Lord list thou up the light of thy countenance upon us: Thou hast put gladnesse in my heart more then in the time, that their corne and wine encreas'd, Psal. 4. 6, 7. Moses the man of God cries for mercy to satisfy him: O satisfy us with thy mercy, that we may rejoyce, and be glad all the daies of our life, Psal. 90. 14. Only Christ, and his comforts can fill up the soule: The waters which he gives will never make us thirst againe, where­as the well-springs of the world will the more inrage our thirst.

3. Great things here below cannot helpe thee in the evill day. 3 Consider. Earthly things cannot helpe in the evill day. An evill day will come, a day of darknesse, and gloominesse, a day of clouds, and thick darknesse, and for this day Solomon requires a memento, Ecol. 11. 8. But if a man live many yeares, and rejoyce in them all, yet let him remember the daies of darknesse, for they shall be many: When sicknesses, and diseases render thy life disconsolate, and when death the King of terrours is approaching thy house, and ready to lay his mace upon thee to arrest thee to appeare before the great Judge of Heaven, and Earth. Now can thy riches, and friends bribe this serjeant, and adde one moment unto thy life? Aske thy jo­viall Comrades, and boone Companions, whether they can helpe thee, the very sight of them brings thy sins to remembrance, and makes thee sensible of the very flashings of hell-fier. Aske thy bags whe­ther they can helpe thee, alas! they are full of holes▪ and let out all comfort: Aske thy dignities, and high places whether they can doe thee any good, these all come and give evidence against thee on this manner: Thou hast been a corrupt and carelesse Ma­gistrate, feare of men hath justled out the feare of God: Thou hast bin a lazy, and debaucht Minister, thou hast sought thine ow [...] things, and not Christ: Thus one day high places, and promotions if abus'd, will come in, and witnesse against thee. O how nearly doth this concerne all those whom God hath made Rulers i [...] Israel to be conscientious in the discharge of their duties, that so they may hold up their heads with comfort before their judge. When a man is cast upon the bed of sicknesse, and all his sins are set in order before him, then a man would part with all his wealth for the pur­chase of a good conscience, and he would prize one glimpse of Christs reconcil'd countenance before the Empire of the world. Now whither should a man goe for succour? The world's his e­nemy, [Page 47] and it's madnesse to goe to my enemy for comfort. Only the riche [...] of Christ, those glorious things above must comfort thee, or else thou canst never be comforted. Those whom thou hated'st in thy health must be thy comforters in thy sicknesse. Now thou art sensible what need thou hast of their prayers whom thou accounted'st the very abjects of men, and refuse of the wotld. Surely men speake not as they think, when they revile many sin­cere Christians under the notions of hypocrites and dissemblers, these they will be readiest to send for, and apply themselves most unto them when a fit of sicknesse seiseth upon them. You see then how great things in this world cannot helpe a man in the evill day, in a languishing condition, they fayle a man in his greatest ne­cessity, and therefore unworthy of our search and labour. I inferre with my Prophet. Ne quaerito, seek them not.

4ly, and lastly, the greatest things on earth cannot lead 4. Consider. The greatthings of the world cannot carry a man beyond this life. a man beyond this life, they cannot carry him unto eternity: A man cannot carry his honours, and riches into another world. Can a man carry the things of this world into the place of torments to bribe the flames, or corrupt his tormentour? [...] in Aristotle is an Epithite attributed to something of excellency. Now the greatest things on earth are uncertaine, transitory, sading things; when death shall strip us of lands, and revenues, of all our gorgeous attires, and leave us naked, if then we are not cloathed with the robes of Christs righteousnesse, we are of all men the most miserable: This garment alone of our elder brother must cover all our nakednesse. Behold then, we all stand at the dore of eternity: severall waies God hath to call us, and then we are utterly depriv'd of all. Now a good conscience alone must stand us instead when all other comforts are defective: Hic Murus aheneus esto &c. this is the best bulwarke of defence; Let's no more trust to uncertain­ties, to such things that will faile us. Lets lay up treasure for our selves in another world, and now make provision for eter­nity, whence all our comfort is deriv'd. When once we are in­volv'd in eternity, then we are in an unalterable estate, no posti­bility of returning back to the land of the living. Me thinks that the serious and frequent meditation of aeternity should rayse up our spirits, and put us upon a dayly provision for our immortall soules.

The great things of the world are below our cognizance. We call them great but by an Antiphrasis. For they are little, and lighter then vanity: so multitudes find them by sad experience. My conclusion shall be the Apostles patheticall exhortation, Col. 3. 1, 2, 3. If ye then be risen with Christ seeke those things which are a­bove, where Christ sitteth at the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead and your life is hid with Christ in God.

The wisest Preacher: Set forth in a SERMON

THe Areopagites had a custome that such SERM. 3. at St Maries OXON. Aprill 16. 1648 as pleaded before them should pleade [...], without pre­facing and without passion. For pas­sion of my own let it be discarded alto­gether: All my designe is this, to be in­flamed with zeale to the glory of God, and so to be transported with a passion of love towards your soules, as to winne them to Jesus Christ. And for prefacing I looke upon all slattering Apologies as superfluous, and beneath the dignity of that worke I have in hand. The words read are a sacred Proverb, or a divine select Aphorisme deciphering forth in a Character the truely wise man. Not the [...] of Greece, nor the Philosophers of old, not the accurate Linguists, not the eloquent Orators, nor the learned Rabbies, nor Machiavilian Politicians, not an elixar and quintessence drawn forth out of all the elaborate vo­lumes of Philosophers and Orators can denominate the author truely wise, in a spirituall and Theologicall acception; My ground 1 Cor. 2. 14. is from the Apostle 1 Cor. 2. 14. [...] &c. compared with 1 Cor. 3. 19. But here the spirit of God [...] [Page 50] celebrates the praises, and stampes a character of wisdome upon him that winneth soules, He that winneth seues is wise.

You know that Proverbs for the most part are entire sentences, without connexion or dependance on the precedent words: yet Context. here (And) in the front of the text denotes a relation to what went before: so that the precedent and subsequent parts of this verse referre each to other. You have a rare description of the righte­ous man: such a one whose heart is upright with God, is resembled to a tree of life; Alluding to the tree of life in Paradise. As that was of Gods own plantation, and had the preheminence of other trees, so the graces of a godly man are of Gods own plantation: None are borne holy, but created so. Grace is no plant that naturally growes in our Gardens, but is a plant of our heavenly fathers plantation. And as the tree of life had the preheminence of John 15. 5. other trees; so the godly over all other men. And its observed by a judicious commentator on the place: That the scope of this Pro­verbe Proverbil sum­ma recidit ut discant homi­nes quo pretio virum justū ae­stimare conve­nit, Carthw [...]. Ehp. 5. 4. is to inhance the esteeme of the righteous man. Though Godly men be held at a cheape esteeme, and are accounted the scumme of the world; yet the Allegory in the text gives in Gods Probatum est of them, that they are as a tree of life. And further its said the fruit of the righteous (i. e.) the words and actions, the counsell, example, life and conversation of a righteous man are the pretious fruits which the tree of life doth beare: His words are savory, ministring grace to the hearer: Hee's grave and edifying in his discourse: His conversation is exemplary, such as adornes his profession: In a word, the fruite of a righteous man is pretious fruite. And if you would have a tast of it, here you may gather one of the choicest that growes on this tree, and that is to win soules, The fruite of the righteous, &c.

Now the text presents you with the most choice and excellent fruite of a righteous man, the winning of soules. The text is an entire categoricall proposition consisting of a subject, praedicat, & copula. Division. 1. The Person.

Or rather. 1. Here's a person set down definitely. It may be applied to the Ministers of God eminenter, for it's their peculiar office and maine designe to gaine soules to God, yet not exclusivè: It's every ones dutie to doe all the offices of love they can, and especially to consult and endeavour the mutuall good of each other soules.

2. Here's the worke set downe, to win, or take in, or gaine soules. 2. The Worke. The Metaphor may be drawn from a souldier, who hath fought va­liantly and won the field: so must he that wins soules take up armes against the flesh, the Devill, and the world, against principa­lities, and powers, and spirituall wickedn [...]sse in high places. And this spirituall souldier must never give over, 'till he returne away with the trophies of victory.

Or else the Metaphor may be tooke from a fowler, who takes fowles in a net: So he that will winne soules must spread the net of the Gospell: And if the government of soules (as Gregory saith) Artium Ars est Regimen Ani­marum. Greg. de Pastor curâ. 3. The Object soules. be of all other arts the excellent'st certainly the winning of soules must be a superexcellent Art, all other arts the excellent'st.

3. Here's the object, soules, immortall, heavenly-borne-being-soules, the image of God, the very breath of God inspired in our creation, of more value then all the world, the purchase and ransome of Jesus Christ: The excellency of this noble object, makes the victory more glorious, and the conquerour more renowned. To winne a strong castle, a towne, a kingdome is the glory of the conquerour: but to winne a soule to God is a farre greater glory: It's the gal­lantest piece of service in all the world to winne soules to Jesus Christ.

4. And lastly, Here's the commendation, high Elogium, or a sa­cred 4. The Com­mendation. Panegyrick, which is given to him that doth this great worke: He is wise: It's a great question where wisdome is to be found, Job 28. 12, 13. the determination of all is vers. 28: The feare of the Job 28. 12, 13. 1 Cor. 1. 20. Lord is wisdome, &c. and its a great question with Paul, 1 Cor. 1. 20. where is the wise, where is the scribe? Now both these questions may be resolved from the text, its a point of wisdome to gaine soules, and hees a wise man that's a practitioner in this soule saving art: This is the wise man; a man of a pretious anointing, an interpreter one of a thousand, whose eyes are in his head, whose wisdome is taught of God. And the declaration of this wisdome is that Argument whereon I fix as a word spok [...]nin due season, which can never be enough taught, never enough learn'd: The Lord make it as profitable as it is seasonable. The words of the text in terminis are a doctrine: But in relation to what went before, thus I shall propound it to you. Doctrine.

That it's a choice fruit of wisdome, to win soules unto God. For my more methodicall progres in unfolding this point, I shall pro­pose [Page 52] these familiar heads of discouse. Method.

1. To assert this positive truth, and give in the proofe thereof.

2. Describe the Character of him who is likeliest to win soules:

And 3ly, Draw forth some inferences of practise as may best conduce to the better ordering of your lives and conversations. Those shall constitute the doctrinall part of my text, this last, the use and application: and these shall be the bounds and limits of my ensuing meditations.

I resume the enlargement of the first head propounded. And for proofe of the point, I shall consider it under a double demonstration [...] and [...]: for the [...], that it is so: The Apostle James distin­guisheth 1. Head. [...], That it is so Jam. 1. 15, 17. of a twofold wisdome, Earthly, and Heavenly, and by their fruits you may know them, James 1. 15, 17. Now humane earthly wisdome hath no part nor portion in this worke: It's above the sphere and cognizance of secular learning to reveale the know­ledge of Jesus Christ. A man may attaine unto as great know­ledge as ever Aristotle or Plato had, and yet be an Ignoramus in the mystery of Christs reconciliation: such a mans naturall parts are too good to goe to hell with him, he shall be degraded of them before, and so shall miscarry to all eternity. The wisdome that we speake of is divine wisdome, such alone as can make us wise unto salvation. This is not taught in Aristotles Lycaeum, nor Zenoe's Stoa, or Plato's Academy, but only in the schoole of Jesus Christ: He then must be [...], a man taught of God who is a good proficient in this soule winning art. To drive this spirituall trade, to negotiate for soules, to be instrumentall in the conversion of soules, It's the greatest worke in all the world. Now that this is such an excel­lent peece of wisdome, I shall prove it by an induction of particu­lars: such as have put it in practise themselves, are fittest to give testimony to this truth.

First, and above all, I shall instance in him who is the wisdome of his Father, the Lord Jesus Christ, stiled a Counsellor for his wisdome. He was employed about his Fathers businesse, Luke 2▪ 40. And what was his businesse, but to save that which was lost? Matth. 18. 11. He professeth that he was sent to the lost sheep of the house of Israel, Matth. 10. 6. He came to call sinners to repentance, Luk. 5. 32. You may read the great employment of Christ in his Ministery, Luk. 4. 18. Christ went about doing good, speaking of the things of the [Page 53] Kingdome: Christ is our peace, Ephes. 2. 4. And the great my­stery of the Gospell is declared in this work of reconciliation. Next to instance in the Apostles, however in the Judgment of the Councell, Acts 4. 13. [...], yet these the Lord made instrumentall to confound the wisdome of the wife. By their Mi­nistry the Lord converted multitudes of soules, 3000 at one Ser­mon, Act. 2. 41. Further, I'le instance in Paul whose desire was transcendent for their salvation, Rom. 10. 1. See his protestation, 1 Cor. 2. 2. See his judgment, 1 Cor. 1. 20, 21, 23. Compare this with the first of Cor. 2. 6, 7, 8. Paul that great Doctor of the Gen­tiles, bred up at the feet of Gamaliel, a man of great learning, gives Christ the preheminence, & undervalues every thing for Jesus Christ. [...], Phil. 3. 8. Be they the most exquisite Arts and Sciences, riches, honours, pleasures in their greatest estate and confluences, yet in comparison of Christ he sets upon them this brand of infamy [...]. Luther had such high esteeme of Christ and such a regard unto precious soules as he professeth—satius est conturbari Lutheri loc. com. Adveniat ver­bum Dei, adve­niat, et si sexcen­tum habuissemus ora, cisummitte­remus omnia, Baldassar Mi­nist. Germ. Acts 17. 34. & collidi totum terrarum orbem, quam Christum non praedicari, &c. Bal­dassar (Minister of Germany) profest, Let the Word of God come, let it come, if I had 600 necks I would submit unto it. Tis verified by experience what Luther was wont to say: Praedicare verbum Dei, nihil aliud est, quam derivare in se furorem totius inferni & satanae. Yet God in his wisdome hath ordained this for a medium to con­vert soules. And where the word of God is preached in sincerity, the messengers meete with the same entertainment as Paul at A­thens, though some mocked and accounted him a babler, yet others cleaved unto him. Here then my Brethren is a point of wisdome to follow the example of Christ, his Apostles and servants. It was their wisdome to beget soules unto God; It was their principall businesse, according to their commission, to open their eyes, to turne them from darknesse unto light, and from the power of Satan unto God, Acts 28. 18. Goe you and doe likewise. It's a sound glosse upon the text, Ex his colligitur &c. Hence we gather wherein consists the Cartwright in locum.true praise of Ministers, not in others applauding of them, and setting forth their parts, but here's their wisdome and knowledg indeed, in con­verting soules unto God: So judicious Carthwright.

2. I proceed to the other demonstration [...] Here my taske [...] Why it is so. Arguments. will be in laying downe some Arguments for confirmation of the [Page 54] truth: The Arguments i'le cast into 4 heads.

1. In respect of God.

2. In respect of the Object.

3. In respect of the worke.

And 4ly, In respect of the reward. Arg. 1. In respect of God.

1. In respect of God. God hath a tender care of his own glo­ry: and this must be the end of the whole creation. And above all, the reasonable creature must act in every thing for the attain­ment of the last end, the glory of God. Now wherein is God more glorified, then in the conversion of soules. Its said, John 15. 8. Herein is my Father glorified, that ye beare much fruit. And amidst variety of good fruit, this is one of the most sweet and acceptable to God, to pluck a sinner out of the Devils snare, and convert him to Jesus Christ. And this should be the sole end and designe of every one that enters into the Ministeriall function to promote the glory of God in saving of their own soules, and those that heare them: when this end is first in thine eye, and accompanied with a consci­encious sedulity in the exercise of the meanes, thou mayest expect the blessing of God crowning thy endeavours with good successe. And such a person is a man of wisdome, who is so highly honoured by God as to be an instrument to convert but one soule unto God. Arg. 2. In respect of soules.

The second Argument is in respect of the object, soules, and that rationall soules endowed with noble faculties, the understanding and the will the very breath of God, Gen. 2. 7. The peculiar crea­tion of God, not ex traduce, not by propagation, it's God that for­meth the spirit of man within him, Zech. 12. 1. And God is termi­nus a quo & ad quem both, Eccl. 12. 7. The spirit shall returne unto God that gave it. The soule is immateriall and spirituall, a Hea­venly borne being, not made of the earth as the body was, but infused by creation, and created by infusion: and though the body moulder into A nima creando infunditur, & insundendo creatur. Aug. dust and see corruption, yet the soule runs parallel with the longest line of eternity. Men and Divels banding together cannot kill the soule. And hereupon against perplexing feares and cares, Christ gives a seasonable caution, Matth. 10. 28. Feare not them, which kill the body, but are not able to kill the soule, but rather feare him, which is able to destroy both body and soule in Hell.

Now then in the third place in respect of the excellent work, Arg. 3. In respect of the w [...]r [...]e. employed upon so noble an object as an immortall soule, the wis­dome [Page 55] of the worker will be more enhaunc't. We must know that God is the sole efficient cause of the salvation of a sinner, man onlyan in­strument subservient to Gods commands. To preach, pray, conserre, & meditate is the Ministers duty, but the successe is the work of God. We are earthen vessels encompassed with infirmities, men of like passions, but in the weaknesse of the instrument, the strength of God more eminently appeares; and God works by weake meanes, men of meane presence and low esteeme amongst men, that no flesh may glory [...]n his presence, and all the honour may redound to God. But the Lord had never any speciall service but he raised up persons of suitable spirits for the performance of it. Bezaleel and Aholiab were filled with wisdome for building of the tabernacle: God rai­sed up the spirits of Ezra, Nehemiah, Haggai, Zacharie, Zerubbabel for the reedifying of the temple. And now adaies God raiseth up men of heroicall spirits both of the Magistracy and Ministry, to carry on the worke of reformation both in Church and State, mau­gre all the hostile oppositions, plots and projects of Sanballats and Tobiahs, even all Jesuiticall Malignantfactions, which are the Pests and Gangrenes of the kingdome, Remora's and obstructions of refor­mation. That prophesy doth afford many hopes against in any feares, Dan. 9. 25. The street shall be built againe, and the walls in troublous times. Thus then I argue. To conquer potent enemies, to subdue places of great strength, and reduce them to outward obedience, is an argument of wisdome in the conquerours: but to subdue un­ruly affections, to conquer mens spirits, to winne soules unto Christ, this must be a higher piece of wisdome indeed.

4. And lastly, In respect of the reward, the excellency of this wisdome shines forth more clearly. He that gaines a soule doth Arg. 4. In respect of the reward. an excellent worke so James sets it forth, James 5. 19, 20. Brethren, if any one of you do erre from the truth, and one convert him: let him know that he which converteth a sinner, from the errour of his way, shall save a soule from death, and shall hide a multitude of sins. The very worke it selfe is sometime counted a reward, the work and the re­ward are used assynonymous termes, Isay 49 4. Yet surely my judgm [...]nt is with the Lord, and my work with my God. And besides no man ever did, nor shall ever goe away a looser by Gods service: God keeps the wages 'till afterwards: Here we may have an earnest, part of payment, but the great summe is reserved for another world. [Page 56] And they that honour God in bringing converts to the Gospell, and making Proselytes to Jesus Christ, they are highly honoured of God. Them that honour me (saith God) I will honour, 1 Sam. 2. 30. And what honour God will one day put upon them, you may read, Dan. 12. 3. And they that be wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnesse, is the stars for ever and ever: such honour hath all his Saints. When Andrew shall come in with Achaia, by him converted to the truth, John with Asia, Thomas with India, Peter with the Jewes, and Paul with the Gen­tiles, and all the Ministers of the Gospell, and others whom God hath made instrumentall in this great service: when these shall be able to say, Behold Lord, here we are, and the children which thou hast given us, then will the Lord say to them, well done good and faithfull ser­vants, enter into your masters joy.

And thus I have dispatcht the first head propounded, in the second 2. Head. The Characters of him that win neth soules. Charact. 1. He must abound in love. place I am to give in the character of him who of all others is like­liest to win soules, how such a one should be qualified, I shall repre­sent unto you in these ensuing Characters.

1. He must abound in the grace of love, his heart must be en­flamed with seraphicall love unto Jesus Christ. It's a passage fre­quently used in Ignatius Epistles, [...], my love is cru­cified. It's an excellent saying in Paul, 2 Cor. 5. 14. [...], the love of Christ constrains us. A faithfull Mini­ster acts altogether from a principle of love to Jesus Christ. He prayeth, preacheth, giveth almes, fasteth, watcheth, and hee's inde­fatigable in his labours, and what's the reason or ground of all, Be­cause the love of Christ constrains him. Then onely are we upon sure grounds, when the love of Christ is that primum mobile that sets all the other orbes in their motion, and where there's a principle of love to Jesus Christ, there will be shed abroad mutuall love towards our brethren: such love was unparalleld in Moses, who wish'd him­selfe blotted out of the bo [...]ke of life, Exod. 32. 3. And in Paul, who wished himselfe an Anathema for the Jewes, Rom. 9. 3. Here's soule love indeed beyond compare. O what an ardent affection and tender compassion ought Ministers to have to the soules of their people! Love to their soules will make them runne through fire and water, grapple with beasts of Ephesus, sons of Anak, even Her­culean labours. But where's love to the fleece onely, Mercenary [Page 57] hopes of promotions, dignities, carnal interest, all such self-ends and sinister respects, will be but as so many Ignes fatui, to lead men away into dangerous and destructive ways: It's onely love to the soul that will set thee a working to good purpose. And further, he that is thus set on fire with love to Christ, and to his Brethrens souls; must be a man of such wisdom, as to temper all his counsels in love: In all his Meditations and Exhortations, Love is one main Ingredi­ent in the composition: He abhors sin in any, and reproves it; but whilest he hates the sin, he loves the person; and whilest he endea­vors to slay and utterly to destroy the sin, he would gladly be in­strumental to save the soul of the sinner: This is the rule which the Apostle gives, Eph. 4. 15. [...], some render it speaking, some following, some, doing the truth: But if the Eng­lish word may be admitted, it's rendred most suitable to the Ori­ginal, truthing of it in love.

2. He must be a man of a willing minde: God expects his offer­ing Charact. 2. A man of a wil­ling minde. of the willing hearted, Exod. 35. 5. And the people are com­mended for willingly offering themselves, Judg. 5. 2. The question was asked, 1 Chron. 29. 5. Who then is willing to consecrate his service to the Lord, and it's said, v. 6. Then the chief of the Fathers, and the Princes of the tribes of Israel, &c. offered willingly: And Gods people are a willing people, people of willingn [...]sse, Psalm 110. 3. Every one set apart for the Ministry must have such a Spirit as Ama­siah the Son of Zichri had, who willingly offered himself unto the Lord: And this was as eminent in Paul, And I will very gladly spend 2 Chro. 17. 16. 2 Chro. 12. 15.and be spent for you: Necessity and constraint may not put any up­on a Ministerial Function, Quasi ultimum refugium, not an Advow­son purchased by the Father, and intended for the Son; nor an Im­propriator, who intends his Son for his Substitute at a venture. A strange Soloecism (saith Mr. Bolt [...]n, that holy man of God) a Lay-Rector and not Preach, nor a Collegiate Education, by Statute, en­joyning at such a standing to enter into Orders, whereas, alass, many venter thus upon this calling, who have neither heart nor hand to put forth to the work, but onely that they might keep their places: I say, none of those can be a sufficient warrant in point of conscience to take upon them so high a Calling: This Calling must be took upon choice and serious deliberation: It must be wil­lingly entred upon, and willingly performed: No thinking of put­ting [Page 58] thy hand to the Plough, and looking back, such are not fit for the service of the Lord: This must be thy resolution, come good re­port, come evil report, honor, dis honor, prosperity or adversity, I will give my self up to God (as Hannah gave Samuel) for a loan all the days of my life.

3. He must be a man of a meek spirit, such a singular spirit was Charact. 3. A man of a meek spirit. in Moses, Numb. 12. 3. And beyond all parallel in Christ: He pro­pounds himself the pattern of our imitation, Matth. 11. 29. How must the servant of the Lord be qualified, 2 Timothy 2. 24, 25. And the servant of the Lord must not strive, but be gentle unto all m [...]n, apt to teach, patient, in meekness instructing those that oppose themselves: And how must an erring brother be dealt withal, you may observe the rule Gal. 6. 1. [...], &c.

4. He must be a man of zeal and courage in the cause of God: E­very Charact. 4. He must be a man of zeal and courage. thing is beautiful in its season: There's a season for meekness, and a season for zeal. Moses, who was meek in his own cause, yet was highly transported with zeal in the cause of God: Some are Boanergesses, Sons of Thunder, and others are Barnabasses, sons of consolation: It's observed, that notwithstanding many failings, there's some good spoken of all the Churches of Asia, onely Lao­dicea Rev. 3. 16, 19. excepted, because they wanted zeal, they were luke-warm, nei­ther cold nor hot, and therefore God will spew them out of his mouth: Wherefore God commands the Angel or Minister of the Church, v. 19. Be zealous, and repent: He that will gain souls, must have his heart boyling in zeal to Gods glory. Paul, when he came to A­thens, and observing their Superstition, was not afraid of the Phi­losophers encounter; neither was he mealy-mouthed for all their reproaches, but tells them plainly to their faces, Ye men of Athens, I Acts 17. 22. perceive that in all things ye are too superstitious: Sin must not be con­nived at, though in Athens, nay rather the more to be reproved, be­cause in such a place, eminent for Learning, more is given, and more is to be required; and he that knoweth his masters will, and doth it not, shall be beat [...]n with more stripes. Who can refrain speaking in the cause of God, unless he be spiritually stupified, and have a dumb Devil within him? It was Luthers brave resolution, to go to Melch. Ad. in vira Lutheri. Wormes, and preach the Gospel, though every tile was a Devil to oppose him: However zeal may be censured for phrenzy, its but the same Livery that Festus bestowed on Paul: And thou mayest urge Pauls [Page 59] Apology, I am not mad, but speak forth the words of truth and so­berness: Act. 27. 24, 25. And resolve with David, if to be zealous for God, be ac­counted vileness, resolve to be more vile.

5. He that would win souls, must be a man of knowledge: Charact. 5. He must be a man of kn [...]w­ledge. Where God gives a calling, he furnisheth men with a competent mea­sure of gifts for the discharge thereof: Blinde guides, Ignoramusses, are none of Gods sending: They run before they are sent: Prophets were called Seers, and the Priestslips should preserve knowledge. As the Mal. 2. 7. Priest under the Law, so the Minister under the Gospel, must be a man of knowledge: How should the Minister be able to grapple with the Hydra of Heresies, to contend for the Faith, to convince gain-sayers, unless he be a man of knowledge? There's much use of secular Learning: Arts and Sciences are Hand-maids to Divinity: As long as they keep their distance, they contract a good esteem; but if the Hand-maid will have the preheminence of her Mistress, 'tis high time she should be casheered: And there's exceeding great use of Nurseries of Learning, and Schools of the Prophets: But here's the knowledge, which above all others you must get, even the knowledge of Jesus Christ. All the Fathers, and Schoolmen, and philosophers, though in their due place they must be reverenced, yet all their Learning put together, cannot make you gainers of Souls: Its Christ alone that can do it: He can infuse Divine know­ledge, and give you eye-Salve, as he promiseth Rev. 3. 18. He can give you that Ʋnction whereby you shall know all things. This is a rare 1 Iohn 2. 20. knowledge, to know how to gain a soul: This onely is to be learnt in the School of Jesus Christ.

6. He must be a man Orthodox in judgement, one that hath the Charact. 6. He must be a man Orthodox in judgement. Spirit of discerning, to understand the ways of God, able to di­stinguish truth from falshood; otherwise, being blinde and ig­norant, the blinde leading the blinde, both must fall into the ditch. God goeth not forth with the Ministry of false Teachers: They may deceive souls, but cannot gain them, unless in that sense which is said that the Scribes and Pharisees did, which compassed sea and land to gain a Proselyte, and when he is made, he becomes seven Matth. 23. 15.times worse the childe of the devil then before. Such a gain is a dreadful loss, not a winning, but a destroying of souls: It should therefore be our principal business to study the Scriptures, and to be well grounded in the truth, to be stedfast, and setled in the faith, not be­ing [Page 60] carried about with every winde of Doctrine, by the slight, of men, and cunning craftiness, whereby they lie in wait to deceive, Eph. 4. 14. There are three emphatical words in the Text, [...] from [...] a Dye; counterfeit Teachers, imitate counterfeit Gamesters, they can cog a Dye, [...] every work, any trick, any shift, [...] a wiley art of legerdemane: To be fenced against these, what need have we to pray for a spirit of discerning to know the truth, and to have our hearts stablisht with grace, as the Apostle exhorts, Heb. 13. 9.

7. He must be a man of an holy life, and exemplary conversation: 7. He must be a man of a boly life. Concionatoris vita, Concionis anima: Gregory de Pastorali curâ, tells us, Necesse est ut esse munda studeat manus, quae diluere aliorum sordes curat, That hand must be clean that's imployed in wiping of others filthiness. The Exhortation is urgent, Isa. 52. 11. Be ye clean that bear the vessels of the Lord. A good life is a good Commentary up­on a good Sermon. The Apostle is earnest in his Exhortations, Rom. 2. 21. Thou that teachest others, teachest thou not thy self, &c. Mini­sters lives should be standing Sermons, their whole conversation a pattern of Piety: They are Beacons set upon an Hill, the eye of the whole Countrey is upon them; As the godly observe: So the eye of the wicked watch▪ for their halting, ready to make them an offen­der for a word. It's a common observation, that the contention of Abrahams and Lots Herdsmen, hath a greater aggravation because the Canaanite was then in the Land: The observation of the wicked, Gen. 13. 7. is not a small motive to engage us unto circumspect walking: The very breathings of a Minister should be spiritual, full of grace in his lips, ministring grace to the hearers; his words savory, tending to edification; his carriage serious, grave, exemplary, adorning his Profestion, as becometh the Gospel: What an efficacy hath a good Phil. 1. 27. [...]. Sermon, when its backt with an holy life and conversation? We should therefore pray for a serious, heavenly frame of spirit.

8. He that would win souls, must be a man of industry: This is Charact. 8. He must be a man of industry. that Apostolical Character, To be a work-man that needeth not to be a­shamed, 2 Tim. 2. 15. Christ admits no Truants in his School, no Droans in his Hive, no Loyterers in his Vineyard: It's said, The la­b [...]r [...]r, not the loyterer, is worthy of his hire. Ministers are in Scri­pture called Pastors, Seers, Watch-men, Work-men: Its a palpable contradiction, for to be a Pastor and not to feed, a Seer, and to be [Page 61] blinde; a Watchman, and to sleep, and a Work-man to be idle. Pharaoh bids Joseph set any of his Brethren, that were men of acti­vity, over his cattle; and much more ought they to be men of acti­vity who are to be set over souls: No industry, no labor like that of the brain; I should rather say, that of the heart, for the heart labor is the best labor of a Preacher of the Gospel: There's no resting from our labors, till we come to Heaven; we read of Pauls labors in weariness and painfulness, in watchings often, &c. you read 2 Cor. 11. 27. often of [...] and [...] in Chrys [...]st [...]m [...]s Homilies: Some of Calv [...]ns excellent Commentaries were read every day: Let not such as hope to gain souls to indulge their ease: 'Tis a dangerous thing to be a lover of ease: Leave off dallying and procrastinating, and sall a working; wrap not thy Talent in a napkin, but improve it indu­striously, to the glory of God and advantage of souls.

9. He that would win souls, must be a man of discretion, that Charact. 9. He must be a man of discreti­on. knows how to speak a word in due season: He must have skill in this soul-trade, when to give a Corrasive, & when a Cordial, when strong­er, when gentler Physick must be prescribed: There are Lambs as well as Sheep; Babes as well as strong men; broken hearted as well as hard hearted, and a suitable remedy must be applyed: He must speak war where God would have him, and speak peace where God would have him: O how faithful ought he to be in the discharge of his Function, he must divide to every one their portion, mercy to whom mercy, and judgement to whom judgement belongs: Thus was the Prophet Isaiah qualified, for, saith he, The Lord God hath Isa. 50. 4. given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: Gregory de pastorali cura, a Book Gre [...]: de Pasto­rali curâ. worthy of our reading, insists largely upon this particular; how proud and how humble persons, how merry, how sad persons, how angry, how meek persons, &c. are to be admonished, that so re­medies may be applyed suitable to the sore: This wisdom we must pray for, and put it in practice throughout the whole course of our Ministry.

10. and lastly, He that would win souls, must be a man of an Charact. 10. He must be a man of an humble spirit. humble spirit: Love was the first I mentioned, Humility the last, but not the least: Love must lead the van, and Humility brings up the rear, and then there's great hope of a souls conquest: The A­postle exhorts, [...] Be ye cloathed with 1 Pet. 5. 7. [Page 62] humility: The word [...] (as Hensius and Pollux observes) sig­nifies vestimentum humile, a mean Garment which servants wore, and it was a badge of humility: Let's put on Humility as a garment, this let us always wear, never put it off. Next to the R [...]be of Christs righteousness, it's the best garment in all the world. When God gives thee parts, and thou art proud of them, this spiritual pride will be thy ruine: But when thou hast good parts, and an humble spirit, thou art put in a capacity of saving thine own soul, and those that hear thee: For God gives grace to the humble, and pours most pre­cious liquor into empty vessels. I have read a Story of one that saw in a vision many snares of the Devil spread upon earth, he sat down and mourned, and said within himself, Who shall pass through these? whereupon he heard a voice answering, Humility shall pass through them. Humility will pass through Caut-ropes, Gins and Pit-solds, which the Devil lays in the way. O beware of Pride, and above all pride, of spiritual pride! It's that dead fly that mars many, a Box of precious [...]yntment: It's like that wilde gourd that spoild the pottage, and caused them to cry out, Est mors in olla. Take notice how God blesseth the labours of many of meaner parts, who are humble and watchful, when as many of greater parts, possest with Luciferian pride of spirit, are curst in all their underta­kings.

Thus you have heard him set forth in his proper colours, and de­cyphered in legible Characters, who of all others is likeliest to win souls.

Q. But what, if notwithstanding a man in some good measure thus Q.qualified cannot reap the fruits of his pains, nor obtain the seal of his A­postleship?

I Answer, That must be our stay and supportation, Isa. 40. 4. A. Then I said, I have labored in vain, I have spent my strength for naught, and in vain, yet surely my judgement is with the Lord, and my work with my God: It's said, Rev. 22. 12. And behold, I come quickly, and my re­ward is with me, to give to every one according as his work shall be: It's not said, according to the fruit, but according to the work: It may be our sad affliction, for which our hearts must bleed, that we labor all night, and catch nothing, yet at the word of Christ we must let down our net. Though we plough amongst rocks and sow amongs thorns, yet if there be a willing minde it will be accepted: God will ac­cept [Page 63] the will for the deed: Let us then be conscientious and constant our duty, and leave the success to God.

And thus far for the Doctrinal part of the Text.

The third and last head propounded, is, To draw from the premi­ses 3. Head. Application. some inferences of practice, which is the particular Application I promised you, of which in a few words, and I shall put a period to my discourse.

Three Inferences I shall onely draw from this Doctrine, for Hu­miliation, Exhortation, and Direction.

1. For Humiliation: Here's just cause of deep Humiliation, that Ʋse 1. For Humilia­tion. we are so little acquainted with this precious fruit specified in the Text, of winning souls. It was a saying, Few Confessors of great men are saved, which a Learned Divine renders in equivalent terms, Few great Mr. Calamyes Sermon on Iosh. 24. 15. mens Chaplains come to Heaven: Few Ministers are skilled in this soul­saving art, & they that are best skill'd, yet have cause enough of Hu­miliation: I well know, and shall ever acknowledge, that to save a soul is the peculiar work of the great God, yet Gods Messengers are accounted his mouth unto his people: And the word of God, is the power of God unto salvation. We have a weighty duty lying upon us, Ier. 15. 19. Rom. 1. 16. and we have great cause every one to be humbled to the dust, that we come short of our duty: And if they that labor all the day in Gods vineyard, and are faithful in the work, have cause to be hum­bled for their unprofitableness, O how should they lay it to heart, and sigh even to the breaking of their loyns, who leave the Sheep with Mercenaries in the Wilderness, whil'st themselves fare luxuri­ously, and live with Dives deliciously every day. Peradventure they give their flock a visit at Sheep-shearing time, once a year, as the High Priest entred into the Temple, and then with blood: and indeed a Non-Resident is a soul-murderer, who maintains his bra­very with the price of blood. Fathers and Brethren, I love not to lay out my Mothers nakedness, but my heart burns in love to your souls; and I hope and pray, that a through Reformation may go on and prosper, and that under no pretence whatsoever, Non-residency may be dispensed withal for the future, it being Materia pr [...]rsus in­disp [...]nsabilis. For this sin the Scarlet Gowns ought to come down in the dust, and wear Sack-cloth: Statute Tolerations, Dispensations, for such and such Dignities, local Statutes in Colledges, dispensing for such a Lecture, and for a Living under such a value, all these will [Page 64] prove but sorry fig-leaves to cover thy nakedness: Will any of these [...]leas serve thy turn at the Audit of the great Judge of Heaven and Earth? Will they stop the cry of blood? It was said in Suetonius, Quintili Vareredde l [...]giones, so will it be said, Steward, give an ac­count of thy Stewardship, Sheep-herd, give an account of thy flock, Isa. 56. 10. where then will dumb dogs, (as the Holy Ghost stiles them) and Idol Shepherds appear? They will wish, that th [...] hills might fall upon them, and the mountains cover them from the face of the Lamb.

In the second place, suffer I beseech you, (my Brethren) the Ʋse 2. For Exhortation word of Exhortation: I beseech you, by the mercies of God, in the bowels of Jesus Christ, above all your gettings, get this wisdom to gain souls. In general, it concerns every one to do all the offices of Heb. 10. 24. love they can, and to consider one another, to prov [...]ke to love and to good works: Let Parents do this for their Children, Tutors for the in Scholars, (they are Pro-parents for the time) Masters for their Ser­vants, one Friend, one Neighbor for another: Let any one indiffe­rently learn this Art, and put it into practice: These Scriptures I commend to your serious considerations, and continual practice: one is, Levit. 19. 17. Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him: Ano­ther is, Mal. 3. 16. Then they that feared the Lord, spoke often one to a­nother, and the Lord hearkned and heard it, and a Book of remembrance was written before him, for them that feared the Lord, and thought upon his name: A third, is Heb. 3. 13. Exhort one another daily, whilest it is called to day, lest any of you be hardened through the deceitfulness of sin.

And in a peculiar and special manner I address my Exhortation unto my Brethren of the Ministry, in the Language of the Apostle, [...]: I put you in remembrance 2 Tim. 1. 16. to stir up your gifts: Let not good parts be blasted, or lie rusty for want of using: If such yet remain here unpurged (would there were none) who keep their Pastoral Livings, and their Founders mainte­nance, living here at ease, let the Flock sink or swim: I recommend those dreadful Imprecations unto their saddest thoughts, Zech. 11. 17. Woe to the Idol Shepheard that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dryed up, and his right eye utterly darkned: And 1 Cor. 9. 16. Wo is unto me if I Preach not the Gospel. And for such as are set apart for this Calling, [Page 65] and as yet have not a Pastoral cure, a particular determination, ad hic & nunc, know that you are Ministers of Christ, ordained into the universal Church, (that's my Judgement) for the benefit of the Church of God in general; be not idle, and lazy, saying, No man hath hired us: Begin betimes, and consecrate your strength and marrow to God: And if the first-fruit be holy, the whole lump will be sancti [...]ied. Neighbor Villages stand in need of your charity: many poor souls ready to starve, cry as earnestly for spiritual bread, as poor Prison­ers for corporal bread: And the want of a setled Ministry, in seve­ral places, is occasioned by a scandalous maintenance. Give me leave to be importunate in my suit, and press your duty farther, from th [...]se moving considerations.

1. Consider your high and weighty Calling, what a great honour it is to be a Minister of Jesus Christ: You are called Ambassadors, Consid. 1. The Ministers weighty calling. 2 Cor. 5. 10. Matth. 5. 13. now Ambassadors must pursue the Instructions of their Commissi­ons, and your principal instruction is, to beseech people to be reconciled to God: You are the salt of the earth, and if the salt loose its savour, wherewith shall it be salted: You are lights, and lights must not be put under a bushel; you are Stewards, and Stewards must be faithful; you are Laborers, and Laborers may not eat the bread of idleness.

2. There's a price put into your hands, you have abilities and op­portunities, Consid. 2. A price put into the hands of Mi­nisters. health, and strength, and if God be pleased to give you hearts, the business would be soon done, and well done: you have helps of Learning, helps of an ingenuous Education, helps of fre­quent Preachers, dividing the Word faithfully amongst you: these are as so many prizes put into your hands to get wisdom, the Lord give you an heart to make a spiritual improvement of them.

Two places of Scripture (drawing to a close) I would gladly fa­sten upon your thoughts: The one is, Eccl. 9. 10. What soever thy hand find th to do, do it with thy might, for there is no work, nor device, nor kn [...]wledge in the grave whither thou goest: The other is, John 9 4. I must work the works of him that sent me, whilst it is day, the night co­meth, when no man can work.

Thirdly and lastly, Consider the strictness of your account at the Consid. 3. From the day of accompt. day of Judgement: Then the Lord will say, Give account of thy Stewardship: Shepheard, give account of thy Flock: Watch-man, hast thou looked to thy Watch? Laborer, hast thou wrought in my [Page 64] [...] [Page 65] [...] [Page 66] Vine-yard? The consideration of the day of Judgement, the day of visitation should awaken your spirits, and put you upon a care­full provision against that day.

Ʋse 3. In the last place, let me close up all with a word of dire­ction, Ʋse 3. [...]or direction. and I have done, according to that little experience I have (and the Lord forgive me that I have no more) I'le commend a few rules of direction to you.

1. Give your selves to Divine Meditation: This was Mose's pra­ctice Direct. 1. To meditate. 1 Tim. 4. 13. in the Mount, Isaac's in the Field, and a duty prescribed by Paul to Timothy: Meditate upon these things: Meditation is, as it were, the wing of the soul to carry it unto Heaven, and herein a Ministers Profession hath advantage of all others: By doing, he receives good: by meditating to instruct others, he gains knowledge for himself: by holding forth light to others, he enlightens himself. This life of Me­ditation, is an Heaven upon Earth, by it we have communion with God, and are admitted into the Prelence Chamber, so that such as are well skill'd in this Divine Art, can say experimentally, as John did, And truly our fellowship is with the Father, and with the Son Je­sus 1 John 1. 3. Christ.

2. Be m [...]ch in Prayer, Bene orasse, est b [...]ne studuisse: So Bernard, Rule 2. To be much in Prayer. He studieth best, that prayeth best. Pray for thy self, and pray for thy Brethren: pray that God would warm thy heart, that thou may­est warm theirs. Many run from Commentator to Commentator, when as they should be upon their knees: I dis-allow no good helps, but commend the use of them, yet principally thou must study the Scri­ptures, and so Preach a Sermon, as thou maist apprehend it to be the fruit of thy Prayers: then Minister and people are likeliest to do most good upon one another, when they mutually joyn in fervent Prayer one for another.

3. Beware of Preaching thy self, froth of Wit, fragments of Rule 3. Preach not froth of wit. Poets, affected Phrases, forc't interpretations of Scripture. I have read, that when Bernard one day Preached a learned eloquent Ser­mon, and the next day a plain and profitable Sermon, he said, Heri Bernardum, h [...]die Jesum Christum: Yesterday I preacht my self, to day Jesus Christ.

4. Labor to Preach Jesus Christ: Preach that which may most Rule 4. Preach Jesus Christ. conduce to the knowledge of Christ crucified, which may most ad­vance the Kingdom of Christ. Busie thy self in shewing the people [Page 67] the way to Heaven, the necessity of the knowledge of Christ, the necessity of holyness, faith and repentance. Christ crucified, is that Ʋnum Necessarium, which above all others we must desire to know, and instruct others in the knowledge of it.

5. Let thy Preaching be from the heart, from an experimental know­ledge Rule 5. Preach from the heart. of the love of God in thine own soul, that so thou mayest comfort others, with those comforts wherewith thy self hath been comforted in particular. A speculative Divine, that Preacheth meer­ly from the strength of parts, from a brain knowledge, doth little good: and why? Because (as Reverend Latimer used to say) d [...]st ignis, de [...]st ignis, There wants fire, there wants heat. What cometh onely from the head, commonly reacheth no farther then the head, but what cometh from the heart, will go to the heart. A Minister should Preach every Sermon to himself first, before he preacheth it to his people, that so he may comfort others, with those comforts wherewith he himself hath been comforted.

6. Know thy people well, and converse with thy flock: There's Rule 6. A Pastor should know his Flock. more work to be done besides Preaching: Thou must not be a stran­ger to any that will bid thee Ged-speed, visit them, confer with them, and see how they profit. The rule I go by, is, Prov. 23. 22. Be thou diligent to know the state of thy flock, and lock well to thy h [...]rd.

Seventhly and lastly, and with this I shall conclude, Be diligent Rule 7. Be diligent and watchful. and watchful, still with Habakkuk be upon thy Watch-tower: Be not wearied in thy work: In due season thou shalt reap, if thou faint not: shake off all drousiness and spiritual slumber: Watch over thine own soul, and over those whereof thou art an over-seer. It pleased God to reveal the glad tidings of a Saviour, unto Shepheards who were watching their flocks by night: And whilest thou art watching over thy flock, Christ may call thee to eternal Glory. And blessed are they, whom when Christ comes he findes so doing.

The Pearl of price. Discovered on the Monethly Fast-day,

THis Text is Homogenous with the last SERM. 4. at St Maries OXON. June 20. 1648. which I unfolded from this place: 'Tis a driving of a former nail to the full head: I look upon it as a link of the same golden Chain of matchless dignity, price, and va­lue. It may be expected (and so were my first thoughts inclined) that upon such a day as this, peculiarly set apart for the af­flicting of the soul, I should represent to you the nature and duties of a day of Humiliation; But that I am perswaded, that this Argument hath been srequently and conscientiously prosecuted in your hearing: Wherefore, upon second thoughts, waving that common place, and pursuing my intended method, I hope I shall speak a word in season, and not digress from the work of the day. I discovered then, the ex­cellency of wisdom, and pronounced him the truly wise man, who win­ned [Page 69] souls, out of Prov. 11. 30. Go you and do likewise. My task now lies before me, to make a serious review and discovery of more of the same genuine Issue and Divine Extraction, wholly made up of the right stamp. And such a one, instar omnium, hath a sacred Panegyrick, even the singular Testimony of Christ himself in his behalf, set forth in the words now read unto you: Again the king­d [...]m, &c.

Not to stay long in the Portall, I shall briefly draw down the Con­text Context. unto the Text.

Its worth our observation, that our Saviour Christ, in the dispen­sation of his Ministry, propounded many choice and excellent Para­bles, ver. 4. This was Christs familiar and accustomed method of Preaching.

One reason whereof is given for fulfilling of a Prophesie took out R. 1. Ver. 35. of Psal. 78. 2. I will open my mouth in a Parable: I will utter dark sayings of old; which we have heard, and known and our fathers have told us. Every Prophesie of Christ must be fulfilled in its season; not an [...] of the word of God shall fail.

Another Reason why Christ spake in Parables, was for the obdu­ration R. 2. of the hearts of the wicked: God in judgement fast closeth up, and hardneth the hearts of many ungodly persons, who persist in their impenitency, ver. 13. And Isaiahs Prophesie is cited by this Evangelist for a pregnant testimony, Isa. 69. 10. which words you shall finde syllabically repeated in the substantials thereof, Mark 4. 12. Luke 8. 10. John 12. 40. Even all the four Evangelists likewise, Acts 28. 26. Rom. 11. 8. Such a Crambe of repetitions, points out something to be specially regarded, as of more then ordinary con­cernment.

A third Reason why Christ spake by Parables, might be to gain R. 3. an attentive audience. Christ speaking Mysteries and Oracles, in­flam'd the hearts of the Auditors, and made them inquisitive after the Interpretation. Under hidden similitudes there lay a mysterious meaning. Christ spake with authority, not as the Scrib [...]s, each word had weight: Whereupon, people hearing things which they never heard before, were eager and restless in their desires, until they un­derstood the Parable, and the interpretation thereof.

The fourth and last Reason I shall mention, why Christ preacht R. 4. in Parables was, because this was a more prevalent convincing way [Page 70] of Preaching; when Reproofs or Exhortations are delivered in Pa­rables under the name of a third person, they gain more well-come and acceptable entertainment. Thus Nathan reproved David by a Parable of the Ewe-Lamb, and set his reproof home by a Prosopopeia; David hearing of the rich mans cruelty, in taking the poor mans Lamb, passeth sentence of death upon him, and a fourfold restitu­tion, because he had no pitty. Now David was [...] con­demned 2 Sam. 12. 5. 6. out of his own mouth: Whereupon Nathan strikes whilst the Iron is hot, by making particular Application of the Para­ble unto David, Thou art the man: This was a convincing way of Preaching. And thus ought the Ministers of Christ to put in practice the most convincing way of Preaching, whether in a way of Mercy or Judgement; whether to come with a rod, or the spirit of meekness; whether to be Boanergesses, or Barnabasses. The most taking, winning way we must use (Provided always, that we make the word of God our just Standard and rule to go by) so that we may win souls unto Jesus Christ.

Now to draw nearer to the words: In this Chapter there are de­livered sundry, choice, and excellent Parables, as of the sower, and the seed, a grain of mustard-seed, leaven hid in three measures of meal, a casting-net. I pass from these, unto that which hath immediate refe­rence unto my Text, v. 44. The Gospel of Christ is a Treasure, and the Scripture is that pretious seed where that Treasure is to be found: Neither can every one finde it, or know the worth of it; It's a hidden Treasure: The worth of the Gospel is unknown by, and hidden from unbelievers: But the true Believer who sindes it, 2 Cor. 4. 3. Luk: 2. 19. and knoweth the worth of it, hides it, (i. e.) he keeps it safe in the secretest recesses of his heart; he hides it, as Mary did, [...]. He that hath discovered the incomparable Treasure of the Gospel, doth not conceal or suppresse the knowledge thereof from others. But first, he'll inrich himself therewith; upon the finding of the Treasure he's so ravisht with joy, and so transported with a desire after the purchase, as without delay, de­murs, dodgings, or abatements, he sells all he hath to purchase the field, and get possestion of it.

Now my Text is a further prosecution and confirmation of this Parable: The first word, [...] again, specifies a dependance up­on what went before. Expect no curiosity in dividing the words: [Page 71] You have here propounded a Parable, and its Interpreta­tion.

1. For the Parable, and therein are to be considered these six Divis. A Parable and its interpretati­on. particulars.

1. The Subject compared, or ground-work of the comparison: The kingdom of Heaven.

2. The subject of this comparison, or Person spoken of, and he is 1 2 decyphered by his external profession and occupation, A Merchant man.

3. You have set down what he trafficks for, his particular Mer­chandize: 3 He's not a petty Merchant of small wares, and mean Commodities, but a Merchant of Pearls: And because there's a dif­ference in Pearls, Aliae nobiles, aliae minus generosae, some are of a greater, some of a cheaper estimation: he trades for the best, not ordinary, common, but goodly Pearls.

4. The success he findes: His labor is not lost, but answered with 4 good successe, a particular instance or specification of his suc­cesse is, that he findes goodly Pearls.

5. What doth he finde of greatest value? He findes a Pearl of super­lative, 5 invaluable price: A Pearl beyond compare, of more worth then all other Pearls whatsoever, and that is, The Pearl of price.

6. and lastly, Here's set down what the purchase cost him, and 6 that's all that he had.

Thus far of the bare letter of the Parable, according to the dark part of it: But there's a mystical meaning to be considered; let's take off the veil, and give in the interpretation. I shall open the terms in that order they lie in the Text, [...]. By Kingdom of Heaven, in this place, is plainly set forth, the admini­stration of the Gospel: It's call'd the Kingdom of Heavens in the plural, alluding to the other Heaven, the habitation of glorified Scopus est commendare Evangel [...]ū piis à singulari prae­stanuâ eâdem­que opera di­cere qu [...]nti E­vangelium a piis fiat, Pis [...]at. Saints and Angels. The Gospel of Christ is that Heaven on Earth, which will bring us to that Heaven above. Piscator observes on the place, The scope of all is this, to inhance the incomparable worth and estimation of the Gospel in the hearts of the godly: It followeth, [...] a Merchant man: This Merchant is every true belie­ver, who drives a continual trade for Heaven, who is industrious and indefatigable in his labors: He seeks after faith, repentance, holyness [Page 72] of life, the kingdom of God, and his righteousness, the reconciled countenance of God in the face of Jesus Christ. These are the Jewels for which he searcheth: This is his sole imployment to nego­tiate Instar negocia­torum debent conquirere pre­tiosas Margari­tas fidel & pietatis. Pareus in loc. for Heaven: He trades not for trifles, but weighty, precious Commodities: His merchandize is particularized, [...] goodly Pearls, the Pearls of faith and holyness, as Pareus on the place. The Gospel holds forth goodly Pearls, goodly Promises, good­ly Ordinances, goodly Graces, a goodly recompense of reward: the beauty thereof will enamor the soul, and the Treasure therein contained will more enrich it, then all the Kingdoms of the World, and the glory of them. And what success he had, you may see, [...]. This Pearl of great price is Jesus Christ: The Gospel is the Cabinet. Margarites (as Pliny and other Histori­ans observe) are produced out of the dew of Heaven, and Shell-fishes draw in that dew: They are called Ʋniones, because usually they are found two by two, unsevered, in the same shell. And that which is last to be opened, is the price paid to purchase this invaluable Pearl, Quis magno e­mit Margari­tam, nisi cui notum est pre­tium. Mucul. [...] Chrysost. [...]. None will buy this Pearl, who knows not the price, saith Musculus: Tis evident that this Spiritual Merchant was a man of knowledge: The knowledge of the worth of Christ made him so willing to sell all for him: He stands not dodging, and cheap­ning, hoping to bring down the price, he knoweth Christ to be in­finitely more worth then all, and therefore willingly foregoes all things for him. It's Chrysostom's observation, Christ is the Pearl of infinite value, if you sell not all, you cannot purchase him.

But an Objection lies in the way, and must be removed, lest it Q. prove a dangerous stumbling-block: Can Christ, Heaven, Salvation, be bought and sold? Questionless, Heaven is the Saints inheritance; not their purchase, but Christs for them.

For Answer hereunto, we may not too hard strain a Parable, lest A. we draw blood out of it. And it's a received rule in Divinity, The­ologia Parabolica non est argumentativa: And Pareus observes on the place, Hoc servit Parabolae, non sensui: Non enim pretio emitur, sed gratis fide acquiritur: No merit, no purchase of Heaven; all's from Grace. But then, saith Calvin, are we said to buy Christ, Quum volentes, nos privamus carnis desideriis, i. e. When we willingly renounce carnal desires: When knowing the worth of Christ we deny our [Page 73] selves, foregoe what's dearest and nearest, so far forth as it stands in competition with, or opposition unto Jesus Christ. When we for­sake all for Christ, foregoe lusts, pleasures, profits, honors, in their greatest estate and confluence, then are we said to buy this Pearl of price.

Now the Parable thus unfolded, holds forth these evident truths of Doctrine.

First, That every true Believer is a Merchant of goodly pearls.

Secondly, Every spiritual Merchant-venturer, must sell all for the purchase of the Pearl of price.

And these shall be the ground-work of my ensuing Meditations: Both I purpose to enlarge this time ( [...]) the solem­nity of the day requiring inlargement of Duties. I resume the first Doct. 1 Doctrine propounded, That ev [...]ry true, &c. In handling whereof, I shall observe this method. Meth.

1. To illustrate the similitude between material and immaterial Pearls: And shew how the comparison holds between them, that shall constitute the Doctrinal part.

Then secondly, I'le review the comparison betwixt a Merchant, and a true Believer, and from the practice and negotiation of the one, infer the duty of the other: This shall constitute the Use and Application.

1. Then my task lies in illustration of the similitude, and making 1. A similitude between materi­al, and immateri­al Pearls. 1. Pearl [...] have lustre and beau­ty. a comparison between material and immaterial Pearls: The compa­rison holds good in these resemblances.

1. Pearls have a resplendent lustre and beauty: Pearls and pre­tious Stones are beautiful, even to admiration. The sparkling of a Diamond, the beauty of a Ruby, will even dazzle the eyes of the be­holders: So the Word and Sacraments are beautiful Ordinances; there's a great deal of beauty and splendor put upon the Word of God sincerely preached, and the Sacraments purely administred.

There's a vast difference betwixt Pearl and Pearl. A Bristol stone or a bastard Pearl, may cheat ignorant people: But a skilfull Jew­eller will bring them to the touch-stone, and discover the difference. There's a great difference between Preacher and Preacher: One man bands Jesuite against Jesuite, Counc [...]l against Councel, or stuffs up his Sermon with Poetical fragments, high-flown Stage-play ex­pressions; this man is cryed up for an excellent Preacher, even in Athens, amongst some raw, wanton Auditors: And I wonder not [Page 74] that such preaching frequently of late years used in this place (thanks be to God there is better now) hath been useless, unfruitful, such as God would not honor with a blessing, because it came onely from the head, and so went no further then the head; it tickled the ear, and pleased the fancy onely, it never descended into the heart, and affected the Conscience: Whereas on the contrary, another man preacheth Christ in simplicity of heart, in the demonstration of the spirit, having experience of Gods love in his own soul, he comforts others with those comforts wherewith he himself in parti­cular hath been comforted withall: This is the Preacher likeliest to do good: And the seet of such are beautiful. The Gospel is most Isa. 52. 7. 1 Cor. 1. 21. beautiful in its own dress: And the foolishness of Preaching is effe­ctual to salvation. There's no necessity of guilding a Pearl; the Pearl of it self is more precious then all the guilding that's put upon it: To guild over Sermons with humane inventions, and froth of wit, is like to those, who when they could not make the Picture handsome, fell a daubing of it. I discard not humane Learning, but highly commend it, if it be used with wisdom and moderation; as a servant, keeping its due distance: But love to your souls con­strains me to speak, and be your remembrancer; how thankful ought you to be (and O that you would improve the price put into your hands!) that instead of such, whose study was to preach af­fected phrases, strong lines, more Philosophy then Divinity, now at last God hath sent amongst you, faithful, painful Preachers, divi­ding the Word aright, even between the Joynts and Marrow, apply­ing it home to your consciences, such you ought to esteem highly for their works sak [...], as the Apostle exhorts: It hath been an exceeding 1 Thess. 5. 13. grief of heart unto me, to hear so little use made of Scripture in this place formerly, when Postillers and Jesuites have been muster'd, as frequently as uselesly. I would therefore inhance the price of this inestmable Pearl of the word of God: There's more beauty, more strength of judgement, more conviction of the conscience in one line of Gods word, then in all the elaborate Volumes of Philoso­phers. Compare Livy and Moses, Pindarus's Odes and Davids Psalms; compare Demosthenes and Cicero with Isaiah and Paul (as some of the Learned have done) and you'l finde how the Learned Clem. Alex. St [...]om. Philosophers and Orators are put down, and vanquisht in their own Art, quite foil'd with their own Weapons, so that the Quintessence, and Elixar drawn out of the exquisite Writings of Philosophers, are [Page 75] but bastard Pearls, in comparison of the Holy Scriptures. Let me impart an experience (I speak it onely to the glory of God) that I have gone from Commentator to Commentator (though [...] approve of their help) and have been unsatisfi'd; at last I have compared Scripture with Scripture, and there have I received satisfaction upon my knees, which otherwise I could not obtain. Let's all study the Scripture more, for Gods Word is more beautiful then all the Wri­tings of the wisest Men.

2. Pearls are very rare and scarce: A man may finde millions of 2. Pearls are very rare. Pebble-stones for one Pearl: The Margarites come out of a she [...]l, and that very rare to be found but in the Indian Ocean: The Mer­chant that gets them, must sound the depth of the sea: And many pre­cious stones are found only in craggy steep rocks: A man must scram­ble up to the top of high Rocks, and incur the hazard of a dange­rous Precipice: And it's doubtful, whether for all his labours he shall be recompensed accordingly, there being such an exceeding rarity and scarcity of such precious Commodities. So immaterial Pearls, Gospel Ordinances, purely dispensed, are rare to be found. Pure Officers, and pure Administrators, without humane mixture or composition are very rare. Divide the World (as some have done) into thirty parts, but [...] are in Christendom, and even in See a Map cal­led Ch [...]istiano­graphia. Christendom are Papists, Socinians, Arians, Pelagians, Sons of He­resie, who differ from the Orthodox even in Fundamentals. And now adays (though for what's already done, we have cause to bless God with meltings of heart) yet through the manifold obstructions of a formal and superstitious People, 'tis very rare to finde a faithful soul-saving Ministry: Omne tempus Clodios, non cmne Catones foret: He's but a meer stranger in Isra [...]l, who knows not that Priests of Baal and Bacchus, such as made the Sacrifice of God to be abhorr'd, have been like Sycamores in the valley for abundance. And I wish there be not a remnant left of that wicked generation, who within these Walls are enemies to Reformation, who brayd of the mur­muring Israelites, saying, Come, let us make us a captain, and go again unto Aegypt: The Language of their heart is, Let's have our Al­tars, our Images, Copes, Genuflexions, Cringings, the Liturgy, with all its bundle of Ceremonies: And no wonder,—Missa non morder, These never touch the quick: But all this while the faithful, sedulous I aborers in Gods Vineyard are very few: old Mnasons, the good old Puritans are very few: The harvest is great, and the laborers few: [Page 76] We must therefore pray, that God would send forth faithful laborers into his harvest.

Thirdly, As Pearls are rare and scarce, so they are hard to be got, 3. Pearls are hard to be got. there's much difficulty in getting of them, even in those places where they are to be found. For getting pretious Stones, I told you before, many venture far, and scramble upon Rocks to get Pearls (as some Travellers report) the Merchant must wait the eb­bing and the flowing of the Sea, and tarry till such a certain season, waiting many days and nights till that come, then sound the depth of the Sea: Some dive and hazard their lives for them. So sor to get immaterial Pearls is a great difficulty: All the graces of the Spi­rit are invaluable Pearls, the richest Bracelet or Neck-lace of Pearls that ever I read of, you have mentioned by the Apostle, Adde to your faith vertue, &c. To get a common, temporary faith, a verbal 2 Pet. 1. 5, 6, 7. love, a groundless hope is easie, and ordinary; but to get a justify­ing faith, an unfained love, a stedfast faith, here lieth the difficulty, here's the labor, here's the work indeed. To get saving Graces, thou must be in labors often, in watchings often, in fastings often, and thou must pass through good report and evil report, fiery Serpents, and sons of Anak: You read of a work of faith, a labour of love, a patience of hope. Salvation is a Pearl of glory, and we are command­ed, 1 Th [...]ss. 1. 3. Phil. 2. 12. [...] Work out your own salvation with fear and trembling: 'Tis the difficultest task in all the World to save our souls: The way to Heaven is a straight way, a narrow Gate, there are many obsta­cles, brakes and bryars in the way, Beasts of Ephesus to be encoun­tred withal: This conflict cannot be managed, [...] without raising a dust, without shedding of Blood: Thou must set thy self in battel aray against thy self, the spirit against the flesh: Cum hac controversia [...]nati sumus (saith a Father) Thou must wrestle Matth. 11. 12. against Principalities and Powers; thou must run a race, thou must even storm Heaven, and take it by violence. Peradventure thou mayst be stript of all, and 'tis no matter, if in the interim thou beest cloath'd with the righteousness of Christ. It may be God in­tends thee for a Martyr, to seal the Truth with thy blood: Happy wilt thou be, notwithstanding all the hardships and difficulties thou hast grapled withal, if thou comest to Heaven at the last: one moment of Heavens joys, one beam of Gods reconciled countenance, will make amends for all: The Apostle determines, That the afflictions of this [Page 77] present time, are not worthy to be compared with the glory that shall b [...]re­vealed Rom. 8. 18. in us.

Fourthly, Pearls are of invaluable price and estimation: Cl [...]opa­tra's 4. Pearls are of unvaluable price. Pearl was worth many thousands: One Pearl no bigger then a mans thumb, may be worth many thousands. So the Pearls of the Gospel are of invaluable price: This Cabinet contains the most pretious Gems in the whole Universe. Every Gospel-promise is a pearl: That excellent promise, which hath five Negatives (and five Negatives in Greek more vehemently deny) [...] Heb. 13. 5. is of it self more worth then an inheritance of ten thou­fand pounds per annum: Those promises, John 3 36. and c. 10. 28. are the Jewels which Believers lay up as their chiefest Treasure.

Fisthly, Pearls are full of vertue, and medicinable: There's much 5. Pearls are full of vertue. vertue in divers pretious Stones: Jewels commonly worn have much vertue in them; and Pearls questionless much more. That which is called the Magistery of Pearls, is of special use. It's commonly observed, that the Ruby cures the dimness of the eyes; and the To­paz keeps a mans hand from scalding: The Carbuncle gives light in the dark, and the Saphire cures the stingings of Scorpions: So the word of God is that Ruby, that [...] mentioned Rev. 3. 18. that enlightneth thy eyes; that makes thy darkned▪ an enlightned minde: Christ is that Topaz, that good Physitian that hea [...]s thy distempers, both of body and soul: Look upon Christ with the eye of Faith, and thou shalt be cured of the stingings of Scorpions, of Sin and Sa­tan, as they were who eyed the brazen Serpent, and were cured of Numb. 21. 9. the stingings of the fiery Serpents.

Sixthly, Pearls are sterling Commodities in every place: In many 6. Pearls are lterling comm [...] ­dity. Nations our Coyn is not currant with them, neither theirs with us: But Pearls are currant every where. Certainly therefore there's much worth in Pearls, for God-would not so befool the whole world, neither would the Scripture shaddow forth the glory of Heaven by Pearls, Rev. 21. 21. were there not an extraordinary worth in them. So the Gospel of Jesus Christ is a sterling Commodity, where ever it comes, It hath the stamp of the King of Heaven upon it; where the light of the Gospel breaks in, it findes, or makes a way for its entertainment: It's so lovely, that it will ravish us with its love: the Proclamation runs, Ho every one that thirsteth, come unto the waters: The Gospel is right metal, and passable wherever God will have it: It passeth currantly through all Believers for their eternal salvation; [Page 78] and to unbelievers to leave them [...] for their conviction and condemnation.

Seventhly and lastly, Pearls are lasting and durable, they are so­lid, 7. Pearls are lasting and du­ra [...]le. substantial, and the solidity and duration of them inhanceth their estimation: So the Gospel of Christ is a durable Pearl: It's Christs Legacy, bequeath'd from generation to generation: Gods Word shall never fail: Salvation is a Pearl that will never moulder away: The pl [...]asures of heaven are for evermore. Christ the Pearl of Ps [...]l. 16. 11. Heb. 13. 8. price is an unchangeable Saviour.

Thus far of the Doctrinal part: It now remains, that I should draw down the similitude of a Merchant, and from his properties infer the particular Application unto your practice.

1. A Merchant must be a man of knowledge and good under­standing: Prop. 1. 1 A Merchant must be a man of knowledge. He must be able to know the worth of his Commodities, how to distinguish true from counterfeit Pearls. The Merchant in the Text, knew well the incomparable worth of the Pearl of price; otherwise, he would not straightway have for gone all for the pur­chase of it. We say commonly, and as truly, Ignoti nulla cupido: So every spiritual Merchant must know the excellent worth of the Gospel, the riches of Christ, the riches of saith: The knowledge of them will set his affections awork. Hear, O Christian! know thy main duty, that Ʋnum Necessarium, to learn the knowledge of Je­sus Christ: This is that fundamental knowledge, without which you can never come to Heaven. Eternal life consists in this know­ledge, John 17. 3. Above all thy gettings, get this understanding: What if thou art skill'd in all Arts and Sci [...]nces, in all the humane Learning in the World, and in the mean time art ignorant of Jesus Christ? Thou art (as the ordinary Proverb saith) penny wise; and pound foolish: For all thy secular Learning, thou mayst go to Hell. O then, let thy vote run parallel with Solomons for Wisdom: Be­seech 1 King. 3. 9. Rev. 3. 18. Christ to anoint thee with eye-salve, and to enlighten the eyes of thy minde, that thou maist comprehend all the dimensions of the love of God. As the light of the body is the eye, so the light of the soul is the understanding. As the Pilot to the Ship, the Sun to the World, the Commander to his Soldiers, so is knowledge to the Soul, to steer, guide and direct its motions: Say not, though thou art ignorant, yet thou hast a good heart: Solomon tells us, Without knowledge the heart is not good: Say not thou art a Believer, Prov. 19. 2. though thou art ignorant, for knowledge precedes faith, Psal. 9. 10. [Page 79] They that know thy name, will put their trust in thee: Boast not, that thou esteemest highly of Christ, and yet canst not tell what worth is in him, what Justification means, what saving faith is: For an ig­norant person cannot set an high price upon Christ. Hee'l ask Whats this beloved more then an [...]ther beloved? And you my Brethren, that are men of Learning, bred up in this Famous Nurs [...]ry, do not glory in your skill in Tongues, nor in your skill in the Liberal Sciences; you that are the greatest Scholars, must come the same way to Hea­ven as the meanest Christian, that cannot read one letter in the Book: What will all your knowledge avail you without the know­ledge of Jesus Christ? There's no Postern-door for Heathens; no name but that of Christ; no way besides, v. Acts 4. 12. John 14. 6. O then set your hearts and heads on work to know Jesus Christ: If you knew the worth of this Pearl, you would prize it the fairest of Ten thousands, and you would willingly venture all for the pur­chase of it.

2. A Merchant is a man of indefatigable labors and industry; he Prop. 2. A Merchant is a man of paint. compasseth Sea and Land, and negotiates in foreign places for his advantage: Hereupon the good Huswife, Prov. 31. 14. is compa­red to Merchants Ships; she bring [...]th her food from afar; she ris [...]th also whilst it is yet night, and giveth meat to her houshold, and a p [...]rtion to her maidens. A Merchant is a man of much imployment, and therefore must be very diligent and industrious: He well knoweth Prov. 10 14. that of Solomon, that the hand of the diligent maketh rich: And thus must every true Believer, every Merchant for the soul, be a man of diligence and unwearied labors: He knows it's a long and difficult journey to go to Heaven, and therefore his wisdom is to set out ear­ly, and consecrate to God the morning of the day: The World sometimes throws Caut-ropes in the way, to gaul him; sometimes golden Apples of pleasures, profits, preferments to bewitch him; other times he meets with scoffing Ishmaels, railing Rabshakehs, Beasts of prey, which open their mouthes ready to devour him: And therefore it concerns him to fortifie himself with saith, hope, and patience, and steel himself with invincible courage. He that Trafficks for Heaven, must look for Pauls portion, To be in weari­ness 2 Cor. 11. 27 and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness: My exhortation therefore runs parallel with the Apostles, Thou therefore endure hardness, as a good Solaier of 2 Tim. 12. 3, 4Jesus Christ: No man that warreth, &c. He that aims at proficiency, [Page 80] must not shrink at difficulty: You are seeking for Pearls, for pre­tious Stones, for pretious promises, pretious graces, even the Pearl of price, The Lord Jesus: Do not leave of seeking, till you finde, slack not your endeavors: Be not weary of well doing, but perse­vere in the work, and you shall reap if you faint not: The preti­ous Pearls of the Gospel are in jeopardy. A Jesuitical party would take away our Gospel, which if once gone, we may call all our com­forts Ichabods. Adde' therefore to your pains, and as you are ex­horted, Jude 3. Contend for the faith delivered to the Saints, stand up for Christ, and own his cause before men, otherwise he will not own you in his kingdom.

Thirdly, It's the property of a Merchant to venture largely in the 3. A Merchant ventures largely in the stock. stock, in hope of a plentiful return. A Merchant-Venturer com­mits his Merchandize to the mercies of Winds, Waves, Pyrates: It's their common Proverb, Nothing venture, nothing have: And thus must every spiritual Merchant venture liberally in the stock; he must venture his Prayers, one day they may return with good mea­sure, full prest, and running over: He ventures his Alms, and he Eccles. 11. 1, 2. hath a ground of incouragement, to finde bread cast upon the waters after many days: He ventures his life, livelyhood, hopes, fears, all upon Jesus Christ: If Christ be in the Ship, no fear of sinking, here's safe venturing. And so let not us of the Ministry be afraid of evil en­treaties, and unfruitfulness of our labors: Lets not bauk our duty, be­cause we fear we shal do no good; let's put that to the venture, & fall a working: In the morning sow thy seed, and in the evening with-hold not Eccles. 11. 6.thy hands, for thou knowest not whether shall prosper, either this or that, or [...] King. 22. 24. whether they both be alike good. We read, That a certain man drew a bow at a venture, and smote the king of Israel between the joynts of the harness. So though Ministers shoot at a venture, personating no man, yet it may please God so to direct the word, that it may hit the right mark. Now let's all become Merchant-Venturers: The Church is the Ship, tost up and down with Tempests and Storms: It's ex­ceeding great folly, to trim up our Cabbin, if the Ship be a sinking. Fear not, this Ship will at last come to a safe Harbor; here then let us venture Counsels, Pains, Prayers, Estates, Liberties, Lives and all: Deliverance will come to the Church of God, we have received earnest already; let's tug harder at the Oar, and wrestle with Prayers and Supplications, as we read, Isa. 62. 1. & v. 6, 7. When delive­rance comes as a Samuel of our Prayers, when we apprehend it the [Page 81] returne of prayers, O how welcome will be that deliverance: To see the ship so well fraught in the returne, will be our rejoycing, that we have ventur'd so liberally in the stock.

Fourthly, A Merchant must be a man of singular Patience, his Prop: 4. A Merchant must be a man of Patie [...]ce. stock is in a ship, whose voyage is to the Indies, he therefore must wait patiently for the returne. So must every spirituall Mer­chant venturer wait patiently upon God. Learne hence (O Chri­stian) to wait upon the God of thy salvation, the Charriot wheeles of deliverance are long a coming, sense failes; reason is non-plus't, but faith bids thee wait longer; It bids thee leave off disputing and reasoning and learn to believe. But when faith a little flags, then hope encourageth as it did Ezrah, amid'st multitudes of teares. But Ezrah 10. 2 hope sayeth, I have hoped long, and hope d [...]forr'd makes the heart sicke, then comes patience, and bids thee wait and stay Gods time, his time is the best time. Do not Limit the holy one of Israell to times or meanes, this or that instrument. Eligat Opp [...]rtunitatem qui libere August. dat misericordiam. O be perswaded to possesse thy soule with pati­ence, Ther's need of patience, Heb: 10 36. Ther's a certaine Period or Limit of time set downe by God (though unknowne to us) when Deliverance shall come. Thirty yeares was appointed to the impotent Cripple, which time expired Christ healed him; Eighteene yeares to the daughter of Abraham, and then was shee healed; 70. yeares to the Jewish captivity and then deliverance came. Wee are to observe, that ther's a great talke amongst the houshold of Christs coming, the feilds looke white to harvest, the Gods of Babylon are in disgrace, ther's great powring out of the spirit, and a gracious answer of prayers, ther's earnest thirsting and longing after delive­rance, And these are usuall Harbingers of Deliverance: But to de­termine the punctuall time 'tis above all our knowledge; we can say no more then with the Psalmist: We see not our signes, there is no more Ps. 4. 9. any Prophet, neither is there amongst us that knoweth h [...]w long. Lets imi­tate those who through faith and patience have inherited the promi­ses. Lets resolve come what will come to wait on God, as the Church professes, Is: 8. 17: and Mich: 7. 7. God waits to do us good, let us wait for the reception of his mercy, Is: 30. 8, 5.

5 A Merchant frequents the places of Merchandize, where he may Prop. 5. A Merchant must frequents the places of merchandise. heare of his factors, and receive intelligence of his Merchandize. He's frequently at the Exchange, or such like meeting places. So doth every spirituall Merchant frequent the publike Assemblies, which [Page 86] are as it were spirituall Exchanges, Places of concourse, where he may heare news from heaven, and receive Intelligence for the best Emolument of his soule. Wait then, O Christian, at these Bethes­daes, wait at the Posts of wisedomes gate, Lie in this way where Christ frequently comes by, Omit not through Negligence any Sermon, that peradventure may be a convincing, a converting and a confirming word unto thee. It's a mercy promised to an afflicted people, Isay 30. 20. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. That you have publick Assemblies, frequent opportunities, inlarged meanes, and that your eyes behold your faithfull teachers, these are singular mercies vouch­safed to you, your duty is to improve them to the glory of God, and the best advantage of your pretious soules.

6ly, and lastly, A Merchant must improve his estate to his best Prop: 6. A Merchant must improve his estate to his best advantage, Mat: 25. 27. advantage. He hath been at great paines, cost, and charges, there­fore hee'l put off his commodities to his best emolument. The Lord in the Parable expects his own [...] with increase. An honest gaine is commendable in the trade. So a spirituall Merchant must improve all he hath, his time, Talents, Graces, Ordinances, to the advantage of his pretious soule. He must endeavour to gaine by various dispen­sations, adversity as well as prosperity; he must endeavour to prosit by every Sermon he heareth, by every mans company, with whom he converseth. Hee's skill'd in the soule thriving trade. He stores up a stock of Divine graces, faith, love, humility, meeknesse &c. And there with he would be adorned. He stores up a stock of attributes, he knowes there's wisedom in God to counsell him, mercy in God to pardon him, power in God to defend him, and with these he supports and stayes his spirit. He stores up a stock of promises, He reads, and beleeves, that they are pretious promises, and that they are 2 Cor 11. 20. all in Christ, Yea and Amen. These he gathers up, and applyes to his particular condition.

This spirituall Merchant, this true beleever is the best Husband in all the world: He not onely hath grace, but is still a growing in more▪ grace: Hee's a plant planted in Gods garden, and therefore brings forth more fruit in his elder age. Hee's not contented with what grace he hath allready, but with Paul he forgets those things which are behind, and reacheth forth unto those things which are before, pressing forward towards the marke, for the price of the high calling of [Page 83] God in Christ Jesus. Hee's still on the getting hand, getting more Phil: 3. 13. 14. accession unto his faith, love, and humility, adding one degree of grace unto another, till at length he attaines unto the end of his faith, the salvation of his immortall soule.

And thus you have heard a comparison betwixt materiall and im­materia [...]l pearles, between an earthly and a heavenly Merchant. In the close of this point, suffer, I beseech you, (Brethren) one word of exhortation; and that is to perswade you to be Merchants of pearles. Let me expostulate the case (as the Prophet did) Where­fore Is: 55. 2. do yee spend money for that which is not bread, and your labour for that which satissieth not? Be no more Merchants for Gugawes, and triffles, and the vanities of the world; which if you should get, you could find no solidity nor satisfaction in them. But let your labour be bestowed in seeking out the goodly pearls of the Gospell; Nego­tiate for heavenly treasures, which alone are solid, which only are satisfactory, able to inrich your soules. Seeke after the Cabinet (which is the Gospell) and set an high estimate upon it; but above all seeke after Christ, who is the pearle of price in the Cabinet, and having found Christ, imitate the wife Merchant in the text, Sell all you have to purchase this pearle of price: which brings me to my second Doctrine 2 Doctrine, That every spirituall Merchant venturer must sell all for the purchase of the pearle of price.

For unfolding of this pretious point, I shall observe this Method. Method. 1. To illustrate the truth by Parallell examples. 2. To prove it by scripture Precepts. 3. To confirme it by Evidence of reason. 4. And lastly, To set it home upon the conscience, by particular Application.

First, To illustrate this by Examples, time would faile me to in­large 1 Illustration by Examples. my selfe in so great a cloud of witnesses. Review v: 44. of this chapter, set Abrahams example for your imitation; God bids Abra­ham leave his country Gen: 12. 1. and makes him a promise to blesse him v. 3. Abraham disputes not the command, but obeyes it, v. 4. And this arose from a principle of faith, so the Apostle Heb: 11. 8. mentions.

And what was the moving cause? v: 10. For he looked for a City which hath foundations, whose builder, and maker is God. God was better to Abraham, then kindred, possessions, and houses; He loved his relations well, but loved God better. That one promise Gen: [Page 84] 17. 7. I will be thy God, and the God of thy seed, was of more value to him, then all the world besides. Wherefore at the command of God with all readinesse, he foregoes all. Thus Moses left a king­dome for Christ. Josephus reports that Thermuthis Pharaohs daugh­ter Joseph. A [...]tiq: had no child, and therefore having found him, she set her heart upon him, and fained her selfe to be with child, and kept Moses hid, untill such time, as it might be thought to be her owne Child, to that end, that he might inherit her fathers crowne. This is doubtfull; but what the Apostle delivereth is an undoubted truth Heb: 11. 24, 25, 26. [...] When he became great he refu­sed to be called the son of Pharaohs daughter, Moses who was skilled in all the learning of the Aegyptians, the adopted son of Pharaohs daughter, educated in a palace, a man mighty in words and deedes forsooke all for Jesus Christ, so the Apostles forsooke all for Christ, The primitive converts, sold all their possessions for the Gospels sake. Math: 19. 37. When the name of the Lord Jesus was magnified at Ephesus, those Act: 4: 3. that vsed curious arts, burnt th ir bookes, the price amounting to 50. Thousand peeces of silver. Elisha left his Oxen, and followed Eliah. Acts. 19. 19. Matthew left the receit of custome, and followed Christ. Marcus Galeacius Caracciolus (of whom Calvin makes honourable mention) left his Marquesdome, his great Relations, and all his proffers of honour, for Jesus Christ, It was a truly noble protestation which he vsed, Cursed be he that preferres all the gold and silver in the world before one dayes communi [...]n with Jesus Christ. I have read of one Hor­misdays a noble Persian, who would rather leave his noble Robes, and weare beggars raggs then deny Jesus Christ, He was degraded of all his honours, and put to serve Camels, and was cloth'd with raggs: Once to tempt him to deny Christ, they put on him silken garments: He presently in scorne tore them in peeces, refusing silken garments upon such base termes & proposalls. The Lord Cob­ham (as the Acts and monuments record) notwithstanding many v. Fox Acts & Monum. flattering intreaties denyed the Popes spiritualty, and sayed he was the Antichrist, he rather would dye, then acknowledg him Christs Vi­car: He lost his life in that cause. All those are [...] examples to us that we should fore-go our Relations, interests, liberties, estates, even all for Jesus Christ. To purchase the pearle of price, we must foregoe all.

Now in the second place for precepts commanding, read Prov: 23. 2 Proof by Precept 23. Buy the truth, and sell it not. Now if we would buy the truth, we must come up to its price.

If it be to loose our Ease, Promotions, Riches, Pleasures, Profits, we must sell them all for the purchase of truth. We are commanded by the wise man, Wisedom is the principall thing, therefore get wise­dome, and withall thy getting get understanding: And Christs counsell Prov: 4. 7. is above all, most excellent. I counsell thee to buy of me gold, and a­ [...]oynt thy eyes with eye salve &c. By eye salve we understand illu­mination Rom: 3. 18 of the spirit, by gold a pure and pretious faith, by white Rayment the innocency of Christ, his immaculate robes to cloath us: These are not to be had for nothing, they must (sano sensu) be bought, after a manner, and a price pay'd to purchase them, and to the same effect tends the counsell to the rich man By our Savi­our; Marke. 10: 21. goe thy way, and sell what soever thou hast, and give to the Poore, and thou shalt have treasure in heaven, come take up the crosse and fol­low me.

I proceed to the 3. Head propounded, the confirmation of the 3 Proof by Evidence of Reason. poynt by evidence of Reason, the Pearle of Price the Lord Jesus is of that infinite price, dignity, and value, as all must be sold to purchase him: And this I'le make good by these ensuing De­monstrations.

First, The pearle of price is not to be had for nothing: we must Reason. 1. The pearle of price is not to be had sor nothing buy it, even give all that we have to purchase it. Ephron would give Abraham the cave of Machpelah. Gen: 22. 11. But Abraham would buy it, neither doth he dodge, and abate any thing, but gives the full price, which was 400. shekells of silver, currant money with the Merchant. v. 16. T'is sayed Araunah gave all the sacrifices to David as a King. 2 Sam: 24. 23. But David would not offer sacri­fice of free-cost, but gave fifty shekells of silver, the full price. Nei­ther is Christ the pearle of price to be had for nothing. We have sacrifices to offer, Our sins must be slaughter'd, Our corruptions crucisi'd, and we are to offer our selves as an Holocaust, a whole burnt offering unto the Lord.

Q. Q. But some will say? Is not here a gap open'd for merit? Can hea­ven, and Christ be bought and purchas'd? Hereupon the Papists lay the rotten foundation of their owne merits.

A. For answer, we may not lay too much weight upon a Parable, or similitude, Few similitudes runne as they say quatuor pedibus. Com­pare this Parable with Is: 55. 1. Come buy wine, and milke, without money and without price. We must come and buy, we must be in­dustrious in the use of the meanes which God hath appointed, and [Page 82] yet without any meritorious price: In commutative justice, inter vendenda & emenda, One gives one thing and receives another worth it, so that in equity the price must be worth the commodity, and the commodity worth the price. But the greatest price we can give for Christ, comes more then ten-thousand times below his worth: Yet then in a true sense are we say'd to buy this Pearle, when we industriously pursue all good meanes to get it, when we deny our selves, pray, heare the word, entertaine Christ in our hearts, and lives. And notwithstanding the grace of Christ is free, without money or price, 'Tis our duty to come unto the waters, to frequent the meanes of grace: Though what ever we give is but as a drop to the Ocean, a sand to the Ballance, an Atome to the sun, and when we have done all we can, we must acknowledge our selves unprofitable servants.

Sec [...]ndly, The pearle of price is the most necessary purchase in all Reason. 2. The pearle of price is the most necessary pur­chase in all the world. the world. 'Tis no good husbandry to lay out our moneyes upon trisles, and superfluityes; but this is Maries choyce, that one thing needfull. Thou canst not live without necessaries for thy bo­dy, as bread to eate, drinke to drinke, and Rayment to put on: Take away these and you starve the body. Now Christ is the bread of life, a fountaine inexhausted to quench the thirst of his people, and the robes of his righteousnesle are a pretious garment to cover all our nakedness: Take away these and you starve the soule: We can­not live one moment without Jesus Christ. Enemies may take away thy meat, drinke, rayment, and such like outward comforts; but they cannot take away Christ. In the absence of all these, if thou hast the presence of Christ, thou mayest say with Jacob, I have e­nough. As it was say'd to the Boat-man, Be not afraid, [...]; Ipse unus Chri­stus erit tibi omnia, quia in ipso uno bono, bona sunt om­nia. August. so say amidst tempestuous Euroclydons; be not affraid, if thou hast in­terest in Jesus Christ. Christ is of absolute necessity, insomuch as thou can'st not subsist without him. For riches they are contin­gent, to be or not to be. For honours, pleasures, and promotions, unlesse they be sanctifi'd, t'is far better to be without them, then with them. They are but the blessings of the left hand. But in the want of all these, thou art made up abundantly with Christ; and in Domine Iesu, te plus diligo, quam mea, meos meipsum. Bernard. the fruition of them all in their greatest estate and confluence, thou art utterly undone without him, The Martyr in the flames cryed out, none but Christ, and so doth every true beleever cry out, im­portunately with Rachel, give me Christ or else I die. Christ is more to be loved then all.

Thirdly, This pearle of price is a commodity infinitely more pre­tious Reason 3. This pearle of price is a Com­modity infinitely more pretious then all other pearles. then all other pearles or gemmes in the universe. No man of discretion will buy refuse stuffe, and worthlesse wares: but the ex­cellent pretious worth of a commodity allures the Merchant to bid a price for it. Now Christ is of such value and superlative excellency, as that all we can compare with him comes far short, and no waies able to reach him. v: Prov. 3. 13, 14, 15. and Job: 28. beginning at v. 15. We read, 1 Peter. 2. 7. Ʋnto you therefore which beleeve he is pretious; we render it in the concrete, but the Originall is an abstract. [...] an honour: Christ is honour it selfe. A plant of re­nowne, Ezek: 34. 29. We cannot set a price high enough answera­ble to the worth of Jesus Christ.

Fourthly, The pearle of price is the most gainefull, profitable, Reason 4. The pearle os price is the most gainefull Com­modity. 1 Tim. 6. 6 Gen. 26. 12. Mat. 19. 29. and inriching commodity. Godliness is great gaine: Christ is an inrich­ing pearle, and his Graces, faith, hope, love, even all the graces of the spirit are inriching graces. It was great gaine for Isaak to receive in one yeare, a 100 fold increase. There is a rich and pretious Pro­mise, Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, shall receive an 100 fold, and shall inherit eternall life. Godliness is profitable to all things: It hath the Promise of this life, and that which is to come: 1 Tim: 4. 8. so far are we from being loosers, or onely bare savers, as that we shall be exceeding great gainers by this commodity. Religion is the Rom: 6. 21. gainfullest profession. No profit comes by the service of sin. What profit had you in those things wherein yee are ashamed? Get Christ, and thou art made for ever. Hast thou this pearle? thou art richer then the greatest Emperour without it.

Fifthly, There's no possibility of being cheated or any way over­reached There's no possi­bility os being cheated. in the purchase of this commodity: For worldly things are not Bread, and a great deale even too much of time, cost, and charge are thrown away upon them: but Christ is the best penny-worth, the best bargaine that ever thou mad'st all the daies of thy life. If thou sell'st all thy pleasures, riches, prosits, honours, for Christ, thou hast got that which is of more incomparable value, then them all. There's no feare of fraud or couzenage in traffiquing for this com­modity. Stand not therefore dodging, and cheapning at the mar­ket, saying, I must keepe this sin, or delight, custome, or profit, for these I hope to obtaine a dispensation; I assure thee in the next (which is the last Demonstration I shall lay downe for confirmation [Page 88] of the point.) That there's no possibility of purchasing Christ for lesse than all. If thou wilt sit upon a sinne, (as Rachel upon the ima­ges,) and interpose an exceptive with Naaman, foster a Delilah, an Herodias, entertain a Gibeonite, a pretending sinne, spare an Agag a ruling sinne thou canst not purchase the pearle: For if the commo­dity be worth an hundred pounds, he goes without it that bids but fifty pounds, as well as hee that bids but twenty pounds. There must be no hypocriticall defaulking from the price with Ananias and Saphira, no halving of it with the strumpet, or partial almost Chri­stianity Act. 5. 2. with Agrippa: A divided heart is afaulty heart. We must Hos. 10. 2. willingly part with all whatsoever is dearest, or nearest, though it be to the dismembring of our selves, the parting with a right hand, or a right eye, our constitution, our accustomed sins. We may not be faint chapmen, cheapning, and hoping to bring the price down: The Drunkard cannot have Christ and his cups; The swearer cannot have Christ and his oathes; The unclean person cannot have Christ, and his strumpet; The Hypocrite cannot have Christ, and his pain­ted glosses; The cheating cradesman cannot have Christ, and his false weights, or sophisticated wares; Christ will not bee thus cou­pled, thus unequally yoaked. Between light and darknesse, Christ, and Belial there can be no communion.

And thus farre having gone by way of Explication and Confirma­tion of the point, give me leave to presse all home unto your consci­ences by particular Application. uses 4.

4 Uses I would make of this doctrine, for reproofe, Examination exhortation, and direction. Ʋses 4. For reproofe.

For reproof, of all such who will not sell all for the purchase of the pearle of price. There are 4 sorts especially who will not goe to the price of this pearle. Ignorant persons that know not the worth of it. Covetous persons who preserre the world before it; and o­pen profane persons, who scorne, and doe what in them lyes to tram­ple this Pearle underfoot. These 4 come within the verge of this Re­prehension.

1. Ignorant persons through blindnesse of mind undervalue the Ignorant per­sons. glorious excellencies of Jesus Christ. Their grosse ignorance causeth them to undervalue Jesus Christ. So that profane Duke of Burbon prefer'd his Part in Paris before his part in Paradise: 1. Wee say, Ignorantia excusat à tanto non à non à toto; And we usually distinguish between an affected ignorance which is pravae disposit io­nis, [Page 89] from that which is crasse, invincible, purae negationis; And so their punishments may be inflicted secundum mag [...]s & minus, yet neither being excusable, These through ignorance resemble Aisop's Cock, preferring a barly corne before a gemme. And these are lyable to a dreadfull curse mentioned by the Prophet; Poure cut thy Jer. 10. 25. fury upon the Heathen that know thee not, & upon the families that call not upon thy name.

2. Idle lazy persons are to be reproved, who are so supine, and carelesse, as will not stirre a foot to purchase Christ. The wisemen came from the East to worship Christ, and the Queen of Sh [...]ba from the uttermost parts of the earth to heare the wisedome of Solomon: these shall rise in judgment against this lazy generation; who will be at no paines, and at no cost for the purchase of a Saviour. Mannah falls round about your tents, You have bread in the morning, and bread in the evening, will not you take paines to gather it? You have a Mart, and a market for your soules; These places of con­course are open (which is no small mercy) and will you not come at them? Men goe many miles for a gainful bargain, and are ye so sick of the lazies as you will not step over the threshold to hear a Ser­mon?—Non nisi subla to reperitur gemmula saxo. This pearle is not to be had by such as fold their hands in their bosomes, nor such as lye at Tavernes, and Alehouses; nor such as in contempt of the Go­spel willfully absent themselves from the publick ordinances, for fear lest the plain dealing of the Minister should touch them to the quick.

3. Covetous persons are to be reprooved, who will not foregoe an Ox, a farme, not a penny profit in the trade for Jesus Christ. Mammon is their god, and therefore they'le give no entertainment unto Jesus Christ. Gold and silver, corne, and wine, lands and sumptuous buildings are their God. Take away these, and they will reply with Mica, ye have taken away my Gods, and what have I more? You may read the absurd Contents of the foolish Gadarens petition, that Jesus Christ would depart out of their coasts: They prefer'd their swine before a Jesus. Judas betrayed Christ for 30 peeces of silver: And the young man in the Gospel prefer'd treasures on earth before treasures in heaven. Demas for the love of the world turn'd Apo­state. If a man will allow himselfe in covetousnesse, hel'e be any thing as opportunity offers: Hel'e sell his conscience for Mammon: Hel'e tack about for his best advantage. A man that was never drunk with wine nor beare, yet may be drunk with the cares of the [Page 90] world (as our Saviour expresseth) Luk. 21. 34. A Christian's conversation must be without covetousnesse.

4. Profane persons are to be reproved, such as are of Esau's hu­mor, Heb. 13. 5. Heb. 12. 16. who for one morsell of meat sold his birth-right. A profane person will not foregoe a lust for Christ: The drunkard will not leave his cups: The uncleane person will not leave his strumpet nor the swearer his oaths for Christ. And why I be­cause they are enemies to Christ: Christ and Belial, Christ and profanenesse of spirit, Christ and lusts cannot be reconciled. Use 2. For Exami­nation.

The second Use is for Examination, whether we are willing to sell all for the purchase of Jesus Christ: By way of character Il'e pro­pound three queries. 1. Doe we exalt and preferre Christ above all besides? If so it will appeare by our judgments, affections, and conversation.

1. Doe you exalt Christ in your judgments; Have you a spirit 1 Query. Doe you Exalt Christ? 1. In your judg­ments. 2. In your affecti­ons. of discerning, to discerne more beauty, wisdome, riches, purity and vertue in Christ, then in all the world besides? observe what a high commendation the spouse gives of Christ upon experimentall know­ledg Cant. 5. 10. My beloved is white and ruddy, the chiefest amongst tenne thousand: Christ was white for his innocency, and ruddy for his sufferings. 2. Doe you exalt Christ in your affections, doe you love Christ with an entire love, doth his love constraine you, 2 Cor. 5. 14. Doe you set your joy upon Christ? when Christ came in the power of his Ministery, 'tis said there was a great joy in that City, Acts 8. 9. That Christian who hath a white stone and a new name! O how is his heart ravisht with an exuberant joy? And doe you place your desire upon Christ? Psal. 73. 25. whom have I in Heaven but thee? theres none whom I desire besides thee.

3. Doe you exalt Christ in your life and conversation? Then 3 Your life and Conversation. doe we price Christ highest, when we live to him, and the life of Christ is fashioned in us, when Christs image is stamp't upon our spirits, when we square our lives according to the will of God, when we set up Christ commander in chiefe in our soules, its evident that we exalt Christ, and set the highest price of him.

The second Query is, Whether we are willing to deny our selves 2 Query. Are we willing to denie our selves. for Christ? Who ever will come after Christ must deny himselfe, Matth. 16. 24. What ever is selfe must be denied for Jesus Christ. Selfe opinions, selfe applaudings, selfe reasonings, selfe righteousnesse, selfe interest, Ends, and Aymes, must all be renounced for Je­sus [Page 91] Christ. A proud man must denie his proud selfe. A passionate man must denie his passionate selfe: A schollar must deny his lear­ning, a wise man his own wisdome, a strong man his strength; All must be denied when they stand in competition with, or oppo­sition unto Jesus Christ.

One querie more I'le propound, and it is very seasonable. Are you willing to undergoe any affliction, to suffer any hardship for Je­sus 3 Query. Are we willing to suffer for Christ? Christ? As a man must deny himselfe, so he must take up hiscrosse. The Apostle tels the Philippians, Phil. 1 29. To you it is given in the be­halfe of Christ not onely to believe on him, but also to suffer for his sake. A suffering faith is the gift of God. Are you resolved to take Christ upon his own conditions. Will you follow the lamb where ever he goeth, through thick and thin, even through a showre of blood, when you are called thereunto. Elihu makes it the marke of an Hypocrite Job. 36. 21. to choose iniquity rath [...]r then affliction. Whereas when it comes to this Dilemma, either I must choose affliction, or sinne, then must my resolution be to choose the greatest affliction in the world, rather then to wound my conscience with the least sin. Hee's a believer of the right stamp indeed who is of Pauls resolution, Acts 21. 13. willing not onely to be bound, but to die at Jerusalem, for the name of the Lord Jesus. Put your selves upon triall by these three fore­mentioned queries.

The third Use is for Exhortation: I beseech you in the Bowels of Vse 3. For Exhorta­tion. Jesus Christ (as you regard the eternall good of your pretious soules) to be Merchant Venturers for the pearle of price: Oh that I could prevaile with you to foregoe and sell all you have for the purchase of Jesus Christ. But you will demand what must we sell and foregoe? I answere

1. Thou must foregoe thy lusts, bid adieu to thy beloved sinnes, 1 Foregoe thy [...]. put to death those brats of Babilon, slaughter thy corruptions: Thou must deale with thy sins, as Samuel dealt with Agag, hew them in pieces before the Lord in Gilgal; Make no Apologies for sinne, plead not Antiquity, pleasure, profit, custome, interest, &c. All these are but sorry fig-leaves to cover thy nakednesse. If thy nearest Re­lations stand in opposition to Christ, thou must foregoe them too. For so Christ determines. He that loveth Father or Mother more then me, is not worthy of me, and he that loveth Sonne or Daughter more then me, is not worthy of me, Matth. 10. 37.

2 Thou must foregoe thy pleasures for Christ, so did Moses and 2 Foregoe your pleasures. Nehemiah bid adieu to Court pleasures: Many promise to redeeme their time and take Christ: But as Elimelech would not take the condition to redeeme it at the hands of Ruth, lest he marred his own inheritance: Ruth. 4. 6. so when the condition comes thou must fore­goe these and these pleasures and be serious, and grave in all thy carriages, then many fly off, and will not take Christ upon such termes. But without question Christ is the onely pleasure; And the waies of wisedome are the onely waies of pleasantnesse; Prov. 3. 17. no joy, no pleasure to be compared to the joy in a believers soule, arising from the beames of Gods reconciled countenance darted up­on it.

3. Thou must foregoe thy profits for Jesus Christ. When Christ invited they all with one consent began to make excuse. But none of 3. Foregoe thy Profits. these were fit guests for Christ. Be it a great Farme, a goodly Re­v [...]nue, and it stand in competition with Christ, thou must let all goe. You cannot properly be said to buy Christ, (for himselfe and his graces are free rich gifts) yet much good you may doe with your monyes. You may buy Bibles, good bookes, maintaine faithfull Mi­nisters, feed the hungry bellies, and cloath the naked backs of many poore afflicted members of Jesus Christ.

4. Foregoe thy Liberty, ease, and quietnesse for Christ. With 4. Foregoe thy Liberties. Jerome deny wife, Mother, children and all for Christ. Put it to the Question whether would you rather be with the Apostles in prison singing sweetly, and enjoying communion with God; then with Apostate Demas ranging in the wide world. Thou maist have li­berty of body and an imprisoned spirit, and thou maist have an im­prisoned body, and inlargement of spirit. There's a black cloud hanging over the whole kingdome, and we know not what the womb of one day may bring forth. Doe not seeke thy own ease, and quietnesse amidst publick calamities, let Baruchs fayling be thy warning peece, Jer. 45. 5. And seekest thou great things for thy selfe? seeke them not.

5. Foregoe honours and preferments for Christ. It was Ignatius 5. Foregoe thy Pleasures. his saying, Antiquitas mea, & nobilitas mea Jesus Christus; would you know, who have the best noble blood running in their veines, you may find Acts 17. 11. These were more noble then those of The salonica, in that th [...]y received the word with all readinesse of mind, and searched [Page 93] the Scripture daily, whether those things were so. No honour to holi­nesse, no Armes so excellent, no Coat so noble as those which the Christian nobility gives; so then what ever things thou highly estee­mest, whether preferment, friends, reputation or the like, if they stand in opposition to Christ, denie them all.

6. And lastly, thou must foregoe thy life (when thou hast a cal­ling) for Jesus Christ. Think not thy blood too deare for him who 6. Foregoe thy life when Christ calls for it. ventur'd his blood for thee; In this cause by loosing thy life, thou shalt save it. All are gayners, none loosers that die in Christ and for Christ. But examine thy selfe, if thou canst not foregoe a lust, a pleasure, a dignity, a liberty for him; If thou canst not bear a scoffe, and a reproach for Christ, how wilt thou be able to resist unto blood, to endure the fiery tryall? I may expostulate with the Pro­phet, Jer. 12. 5. If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? And if in the land of peace, wherein thou trustedst they wearied thee, then how wilt thou doe in the swelling of Jordan? If lesser afflictions cast thee down low, will not greater quite overwhelme thee? consider of those things in thy most serious composed thoughts.

The 4th Use, and last is for direction. The Question will be askt Use 4. For Direction. 1. Direction. Come to the man­kets. what meanes must bee used for the purchase of this pearle? In the winding up of all, I'le prescribe a few principall means, and forth­with conclude.

1. You must come to the markets whilst they last, and whilst the shops are open. To day is the market, and the Ministry of the Gos­pell shewes forth the most pretious wares. Now then come here and buy. Mary found Christ in the midst of the Doctors, and the blind man lay in the way where Christ came by. Jacobs sons must goe to Aegypt to fetch corne. The five Virgins are bid to goe to them that sell, Matth. 25. 9. The Minister tenders these commodities. Sabboths are market daies, and the publick assemblies market places: sit then at the feet of your teachers, come frequently to the meanes of grace. This coming is accepted as a kind of price (though not meritorious) paid to purchase Christ; Though grace be free, and we cannot bring mony in our hands, yet come, come, come tis thrice ingemi­nated, Isay 55. 1.

2. When you are gone from hence give your selves to reading, 2. Direction. Give your sel [...]es to Reading and Meditation. meditation and conference. Read and search the Scripture, bring [Page 94] all with the Beraeans to the touchstone of the word. John Husse was con­verted by reading the Scripture, then there was no open vision. But the word preached is like the breast milke most nourishing. To reading adde meditation, meditate of the worth of this Pearle. What you read or heare labour to digest by meditation, and to meditation adde conference, Mal. 3. 16. so those old Disciples spake often one to anoth [...]r &c.

3ly. Seek the face of God by prayer. They that seek have a promise of finding. To aske for Christ, and his grace is a Petition suteable to the will of God. And as king according to God's will wee have a promise of being heard.

Let us cry after Christ, as hid treasures; Lord give me this pearle or else I am undone. Lets resolve with Bernard. Nunquam 1 Joh. 5. 14.discedam à te, Domine sine te. Lets herein be importunate beggars, take no nay, no repulse, resolving never to be driven away from our Fathers doore.

4ly. Buy the truth, Prov: 23. 23. Bee at any cost, paines, or charges for the Purchase of truth, and whats the truth, [...] Joh. 14: 6. I am the way, the truth, and the life. Give all dili­gence to know the truths recorded in the word of God. Bee unwil­ling to part with the smallest truth. Take such a delight, and love to the truth, as thou wilt leave no meanes unattempted for the purchase of it. Every truth is gold, and the least shaving of gold is pretious. One truth is more worth than a world. Not an [...] of truth shall fall to the ground. Therefore thou must study the truth, read, pray, meditate, conferre, and hear to attain unto the knowledge of the truth.

5ly. Lastly, buy this pearle of price, in the season and opportu­nity, when it's tendred. Take the benefit of the present time. To every thing there is a season, and a time to every purpose under hea­ven, Eccles. 3. 1. Let that excellent covnsell make deep impression upon your spirits, Is. 55. 6. Seeke ye the Lord while he may be found, &c. And let Jerusalems misery be our warning peece, Luk. 19. 42. If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace, but now they are hid fr [...]m thy eyes.

Now is the market, it yet lasts (blessed be God) other the op­portunity. Neglect not these golden seasons now tendr'd to you. It's now day, fall a working, whilst its day, the night cometh, when no [Page 95] man can work, Joh. 9. 4. You have here a tender of the pearle of price this day; you know not whether you shall live to have a se­cond tender. The Lord of heaven set home this word upon your consciences, and perswade you speedily, readily, and cheerfully to sell all you have to purchase this Pearle of price, the Lord Jesus, who is of superlative value, more worth then millions of worlds.

A Suffering Faith

THe Apostle having encouraged the Philippians to contend for the faith [...] vers. 27. prepares them for encounters with ad­versaries vers. 28. And in nothing terrified by your adversaries, which is to them an evident token of perdition; but to you of salvation, and that of God: he tells them plainly what they must meet withall in the reason of the Text. The words containe three generalls. A Duty, An Object, An Ability to performe the same.

1. For the duty, and that is double, to believe, and to suffer, or Thetext divi­ded. it's but one, even a suffering faith; 2. For the Object, its twice re­peated, but one and the same, on Christ, and for Christ: Christ is the object of faith, and for his sake we must be willing to suffer.

3. Here's the abilitie to performe both duties of believing, and suffering: To you it is given: None can believe in Christ, nor suffer for Christ, except it be given from above: Before I draw forth the Doctrine, I will insist a while in the explanation of the words: It's said [...] its gratia gratis data, & gratia gratum faci [...]ns. Faith is no hearb, that groweth in our gardens: but its a plant of our heavenly Father's plantation; Its an habit infus'd by the spirit, the supernaturall worke of God: No morall perswasion, no principle of nature, no volumes of glimmering Philosophers can make discove­ry of this pearle; Nature is as dimme-sighted, as a mole, in divine mysteries: Its beyond the kenne of a naturall man to discerne spi­rituall things, 1 Cor. 2. 14. But the naturall man receiveth not the things of the spirit of God, for they are foolishnesse unto him: neither can he know them, because they are spiritually discerned. As John gave Testimonie [Page 97] of Christ, John 3. 27. That a man can receive nothing, except it be given him from above; so it may be said of Faith, except it be given thee from above; thou canst not receive it. It followes [...] hence its evident that every faith is not a suffering faith: when the sonne of man comes shall he find faith on the earth? A temporary, verball, dogmaticall, or historicall faith are every where to be found like the Sycamores in the valleyes for abundance: But a true, saving, justifying faith that will follow the Lamb where ever he goeth, be it to mount Calvary, as well as to mount Tabor, this is rare to be found. Here then is Shibboleth and Sibb [...]leth, a note of distinction between a common and a speciall faith, the faith of the world, and the faith of the saints to be found in the text, not onely to believe but to suffer. Then heres the object specified [...] Its a true observation, but not more common then true: N [...]n poena sed causa facit Martyrem; there are sufferings for our faults mentioned, 1 Pet. 2. 20. For what glory is it, if when ye be buffetted for your faults, ye shall take it patiently? but if when ye doe well, and suffer for it, and take it patiently, this is acceptable with God: If so we may thank our selves. But to die in Christ, and for Christ makes the suf­fering glorious. Now how we may know, whether we suffer for Christ, you shall heare anon in the particular Application.

From the words thus divided and expounded, I shall collect this entire point of Doctrine, which I lay for the ground worke of my ensuing meditation.

That its the duty of true believers, not onely to b [...]lieve on Christ, butDectrine.likewise chearfully and readily to suffer for him, when he calls them there­unto. I interpose on purpose this limitation, when Christ calls; Be­cause we may not create evill to our selves nor run without a calling; so farre as we have a lawfull calling in doing or suffering we may ex­pect Method pro­pound [...]d. a blessing and no farther. Now that I may handle this Doct­rine (as I desire) in a profitable method, I shall use all plainenesse, and perspicuity of speech. I shall onely propound three Heads of dis­course, something by way of Illustration, something by way of Con­firmation, and something by way of Application.

1. First for Illustration, time would faile me to inlarge my selfe 1 For Illu [...]a­tion. in so great a cloud of witnesses. The 11 of the Hebrewes is an Epi­tome of a larger Booke of Martyrs. Abraham did not onely believe but suffer for Christ, Heb. 11. 8, 9, 10. By Faith Abraham when he was called to goe out into a place, which he should afterwards receive for an in [Page 98] heritance, obeyed, and he went out, not knowing whither he went: by Faith he sojourned in the land of promise, as in a strange country, dwelling in ta­bernacles with Isaac and Jacob, the heires with him of the same promise. For he looked for a City which hath foundations, whose builder and ma­ker is God: Moses did not onely believe but suffer, Heb. 11. 24, 25. By faith Moses, when he was come to yeares, refused to be called the sonne of Pharaohs daughter, chusing rather to suffer affliction with the people of God, then to enjoy the pleasures of sinne for a season, vers. 37. They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins, and goat skins, being destitute, afflicted, tormented: Paul makes a catalogue of his sufferings; 2 Cor. 1. 23, 24. Are they the Ministers of Jesus Christ? I speake as a foole, I am in labours more abundant: in stripes above measure: in prisons more frequent: in deaths oft: Of the Jewes five times received I fourty stripes save one. Paul's sufferings were abounding sufferings, 2 Cor. 1. 5. for as the sufferings of Christ abound in us, so our consolation also aboun­deth by Christ. Review his protestations, Acts 21. 13. Then Paul answe­red; what meane ye to weepe, and to break mine heart, for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus: and see what Doctrine he teacheth, Acts 14. 22. Confirming the soules of the Disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the Kingdome of God [...] and see the confirmation of his doctrine, Acts 20. 22, 23. And now behold I goe bound in the spirit to Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every City, saying, that bonds and afflictions abide me. Through all Cen­turies we read of the sufferings of the Saints, Abel was the Protomar­tyr in the old Testament. Stephen in the new: Noahs arke toss'd up and down upon the surface of the waters was a Type of the militant Church; David was hunted as a Partridge in the wildernesse; see the inscription of Psal. 22. The passage of the Israelites through A [...]cloth shahar or the hind of the morning. the red sea to Canaan was a type of the afflicted condition of the Church of God; Elias was persecuted by Jezabel. The Prophet Esaiah was sawn asunder: Jeremy was put into a dungeon, and af­terwards ston'd to death in Egipt: Ezekiel was slaine in Babylon: Micah thrown down a steep place, and his neck broke. All the A­postles (as Ecclesiasticall writers mention) were put to death, excep­ting John, that was banished into the Isle of Patmos. Peter, Andrew, and Philip were Crucified: James was slaine by the sword of Herod. [Page 99] Bartholomew preaching in Armenia, was beaten down with slaves, had his skin flead off, and afterwards beheaded; Thomas was slaine with a dart at Calamina in India: Matthew was run through with a speare: James (sirnamed the just) was killed with a [...]ullers club. Lebbeus was slaine by Agbarus King of Ed [...]ssa. Simon and Jude (as some say) were kill'd in a tumult; Matthias was stoned, and Paul beheaded at Rome. These primitive persecutions were so bitter, (as Jerome saith) that there was not one day in a whole yeare, unto which the number of 5000 martyrs could not be ascribed, excepting onely the first day of January. Some tooke Nero (as Austine de Ci­vitate D [...]i relates) to be the Antichrist—Quaesissimis suppliciis aff [...]cit Aug. de Civ. Dei Dei Tacitus. Christianos, so Tacitus writes of him. All the foure Elements were witnesses of that Monsters cruelty, some were drowned, others hanged, some were burnt to death, others were buried alive. Ignatius was torne in pieces with wild beasts, and when he felt himselfe grin­ding in their teeth, now (saith he) I am become meale for Christs tooth: Lawrence was fryed on a Gridiron: Vin entius had his body inden­ted with wounds, then thrown into a dungeon, where the floare was spread with sharpe shells, and his naked body was laid upon them: Romanus a Noble man, sealed the profession of the truth, with his blood, he accounted his Christian profession his chiefest nobility: Policarpus venerable for his yeares, and more venerable for his heroi­call spirit in the cause of Christ, being prest to recant, answer'd, fourscore yeares I have served Christ, and he never did me any hurt, and shall I now turne Apostate? Eusebius, Zozomen, Socrates, Theodoritus and our Martyrologers exaggerate the sufferings of the Saints: and how­ever Romish Rabsheka's brand our booke of Martyrs, wrote by an e­minently Mr John Fox: learned and Godly man Mr Iohn Fox, for a Legend of lies, yet it shall be had in honour when their lying legends shall rot. Theres a famous History of the Waldenses, of the people of Merindall, and Cabryers, and of the Parisian Massacre, even this last century, when the blood of the slaine ranne warme reeking down the streets. Peruse the History of the late Marian quinquennium. Looke upon the mach [...]lesse cruelty of the blood-sucking Papists in Ireland: And all these are ensamples to us; we should not (as the Apostle saith) 1 Pet. 4. 12. Think it strange concerning the fiery tryall, which is to try you, as though some strange thing happened unto you. Thus we may argue; Did such worthies suffer? must we looke to be scot-free? are we better then they? can we plead priviledge to escape? others [Page 100] have began to us in Germany and Ireland, how soone we may drink of the same Cup, who can tell? I would not be a Foecialis, yet I dare not flatter; A blackcloud hangs over our head, how soon it may break and showre down blood, and involve us in a new War we cannot tell. All that I ayme at, is to prepare you for what ever comes, for the worst of times, seeing a storme to make your garments fast about you, and retire to a shelter, to get your Arke built before the de­luge come; Praem [...]niti praemuniti; its the prudent mans practise to foresee evill and hide himselfe, so saith Solomon.

In the second place; I shall give in the confirmation of the point: 2. The Doctrine confirmed by Reason. Amongst others these foure Reasons may confirme the truth deli­vered. 1. Because persecution and suffering is the ordinary lot and portion of true believers: The way to Canaan is through the wildernesse, and the way to Zion through the valley of Bachah: In Reason 1. Pers [...]cution and and suffering is the Lot and Por­tion of Believers. the world (saith Christ) you shall have tribulations, Joh. 16. 33. Many are the troubles of the Righteous, Psal. 34. 19. We must through many tribulations enter into the Kingd [...]me of God, Act. 14. 22. Every Disci­ple of Christ, must take up his crosse, Matth. 16. 24. Non est Chri­stianus qui non est Crucianus (saith Luther.) The Saints are killed all the day long, and accounted as sheep for the slaughter, Rom. 8. 36. As soone as Paul was manifested to be [...] a vess [...]ll of choyce, he was shewed how great things he must suffer for Christ, Acts 9. 16. and upon experimentall knowledg he layeth down this positive truth, That all that will live Godly in Christ Jesus shall suffer persecution, 2 Tim. 3. 12. Now this comes to passe.

1. By the wisedome of God: The Divine hand is in it. Perse­cutors (saith Bernard) are Gods Goldsmiths, to put the righteous into the furnace of affliction, and take away their drosse: so God permits persecutors to try the faith, love, and patience of his servants, and oft times they doe a great deale of good even against their will, Jer. 9. 7. Therefore thus saith the Lord of Hosts, behold I will melt them, and try them: for how shall I doe for the daughter of my people. The Sabae­ans, Chald ans, and Satan were instruments of afflictions to Job, but God wrought good out of all, Jam. 5. 11. Behold, we account them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord: that he is very pittifull and of tender mer­cy. Had it not been for afflictions, we had never read of the patience of Job: we should not have left us upon record that excellent booke of Job.

2ly. This comes to pass by reason of Satan's rage and malice; The great Dragon stands by ready to devoure the man-child of reforma­tion: Hee is the envious man, the accuser of the Brethren, the adver­sary, the roaring Lion. Pliny speakes of the scorpion, that every mo­ment it puts forth his sting; the Devill is that Scorpion that every moment assayes to doe mischiese; hee will cast some of you into pri­son, Rev. 2. 10.

3ly. This comes to pass by reason of the malice of wicked-men, they are the Devils agents, they have suckt the poyson of this old Serpent and swell with it, and are greatly enraged against the pow­er of godliness. Ther's a deadly Fewd and Antipathy in wicked­men against the powerfull workings and breathings of God's spirit in the Saints. The great ones and Potentates of the world rages a­the godly, Psal. 2. 1. Why d [...]e the heathen rage? They hate them without cause: Tygers (as some report) rage at the sent of fra­grant spices, so the wicked at the savour of Godliness. As long as ther's any left of the serpents brood, there will not bee wanting op­position and persecution against the godly. This is the first head of reasons.

The 2d reason is because Christ doth expect that the faith of his Reas. 2. Christ ex­pects that the faith of his servants should act extraordina­rily: servants should act so extraordinarily, as the faith of hypocrites and Reprobates, cannot come near it. Temporizers will profess that they have faith, but these follow Christ only for the loaves, while the Sun shines warme upon them, in Halcy [...]n dayes of peace and tran­quility, but when it come to fire and faggot, or degradation and suspension, [...], they take offence. Now he that hath not learned Christ's Cross, hath not learnt his Alphabet. The Que­stion was in another case ask't, Matth. 5. 47: what doe you m [...]re than others? and so in this case Christ will aske the question, are you willing to glorisy mee both by doing and suffering? are you willing not only to believe on me, but also to suffer for my sake? Such Questions as there will touch the quick: Believers must stu­dy all advantages, and take all opportunities to promote the honour of Jesus Christ, they have a battle to fight, they are to encounter with b [...]asts of Ephesus, and sonnes of Anak, they have a race to runne and many stumbling blocks are layd in the way: They have a fie­ry tryall to endure, a Cross to beare, they must pass through h [...]nor and dishonor, good report and evill report: They must follow the Lambe where ever he goes, through thick and thinne, through a showre [Page 202] of blood. Thy life must not be deare to thee when Christ cals for it: Bee not afraid of venturing limbes, liberty, life it selfe for him that layd down his life for thee. It was an heroicall speech of Luther, that hee would goe to Wormes and preach the Gospel there, though ev [...]ry Tile was a Devill to oppose him: and it was a gallant resolution John Fox Act: Mon [...]: [...]: Ma­ryes dayes: of John A [...]dly that holy Martyr, that if hee had as many lives, as hee had haires on his head, hee would loose them all for Christ: Thus you see how the saith of Believers acts extraordinarily.

A 3d Reason is drawn from the conformity of Believers unto Reas. 3. Believers in a way of suffering are made con­formable unto Christ: Christ, for Believers are made conformable unto Christ the head and Captaine of their salvation in a way of suffering, Heb. 2. 10. And sayth the Apostle Peter: For hereunto were yee called because Christ also suffered for us, leaving us an example that yee should follow his steps, I Pet. 2. 21: and this is that which the Apostle did so earnestly desire to know, even the sellowship of Christs sufferings, Phil 3 10. Now between the head and the members, there ought to bee a confor­mity. Christ went into his glory by the way of sufferings. Christ suffered in his name, hee was called a Wine-Bibb [...]r, a Deceiver, a Samaritan, an Heretick, a Devill: hee was scoft at, scorn'd, cru­cified; And his singular patience is upon record, 1 Pet. 2. 23: who wh [...]n hee was reviled, reviled not again; when hee suffered, hee threatned not, but committed himselfe to him that judgeth righteously. Yea hee suffered in every place, hunger in the desert, resistance and reproa­ches in the temple, an Agony in the garden, contumelies in the judg­ment hall, crucifying without the city, likewise hee suffered in e­very part, his eyes ran down with teares, his temples with blood, his eares tingled with buffetings, and the hearing of their blasphe­mies, and glowed with their reproaches, they afflicted his tast with gall and vinegar, pierced his hands with nailes, his sides with a spear, his heart was full of sorrow, his soule of anguish: hee gave his back to the smiters, and his cheeks to those that plucked off the hair, Isai: 50. 6. Never was any sorrow like unto his sorrow, the wrath of God was powred upon him in a full bitter cup, and all was to this end, that hee might leave us an ensample to follow his steps. Heb. 12. 3. For consider him that endured such contradictions of sin­ners against himselfe, lest yee bee wearied and faint in your minds. Now then let us expostulate the case, did our master suffer, and shall not wee his servants? did the head suffer, and shall not the members sympathise? Learne therefore to follow Christ to Golgo­tha, [Page 203] and bee conformed to Christ in the vaile of his misery, in his temptations, if ever you look to abide with him in his kingdome; Look for it, make account of it, whoever thou beest that art a Disci­ple of Jesus Christ; Thou shalt one time or other, drink of the Fa­thers cup of affliction in via, before thou shalt drink a cup of new wine in Patria; Doe you look for better usage and entertainment; than Christ and all his witnesses have met withall before you. Here­in, Man hath a priviledge above Angels, hee hath a body and can suffer, and so hath not Angels.

The 4th and last reason shall be drawn from those singular bene­fits Reas: 4. Drawn from the benefit of suf­f [...]ring for Christ: 1. that accrew unto God's people from their sufferings. 1. Their suffering places are furnaces not to consume, but to purify and re­fine them, Dan. 11. 35. And some of understanding shall fall to try them, and purge them, and to make them white, even to the time of the end, because it is yet for a time appointed: and likewise the same Pro­phet tels us, Dand. 12. 10: many shall be purified and made white, and tryed: but the wicked shall doe wickedly: and none of the wicked shall un­derstand, but the wise shall underst and. To the same effect the Prophet speaks, Zech. 13. 9: and I will bring the third part thorow the fire, and will refine them as silver is refined, and will try them as gold is tryed; and to purge them and to take away their dresse and Tinne, Is. 1. 25.

Suffering places are Gods framing houses, wherin he fashions and casts his people into a new mold, hee makes their graces shine the 2 the brighter, as candles doe by snuffing. Wee had not got so great knowledge of the patience of Job, and courage of Paul, Jeremy and Daniel, were it not for their sufferings.

Their suffering places are as so many consecrated Oratories, Act. 16. 25: and at midnight Paul and Silas prayed and sang prayses unto 3 God: and the prisoners heard them. In prison, Manasseh fell a pray­ing. Hee got more good by a Prison, then by a Throne: how sweet­ly did the Martyrs pray in prison? what ravishing letters did Brad­ford, Philpot, Carel [...]sse and others write out of prison? Men may imprison the body, but cannot imprison the spirit. The hearts of God's children are enlarged, though thir bodies are imprisoned.

The Lord Jesus Christ is the supporter of the Saints in their suffe­rings, and applyeth his cordial comforts to them in their languishing 4 condition. An Angel comforted Jacob when he was afraid of his bro­ther Esau, and hee saw a vision at Bethell. An Angel comforted E­lias, [Page 104] when Jezabel had designed him to destruction: an Angel deli­vered Peter out of Prison; and supporting grace strengthened Paul, 2 Cor. 12. 9: and hee said unto mee, my grace is suffici [...]nt for thee; for my strength is made perfect in weakness; most gladly therefore will I ra­ther glory in mine infirmities, that the power of Christ may rest upon mee.

Suffering is the way to prevent sufferings: suffering loss of goods, li­berty, 5 life for Christs sake, is the way to prevente eternal sufferings.

For 6ly, and lastly, suffering for and with Christ hath an am­ple 6 reward, Rom. 8. 17: if so bee that wee suffer with him, that wee also may bee glorified together. Compare our sufferings and glory to­gether, vers 18. For I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be rev [...]aled in us, 2 Cor. 4. 16, 17: For which cause wee faint not, but though our outward man perish, yet the inward man is renew [...]d day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.

And thus much for explication and confirmation of the doctrine, Applic. I now descend to particular application.

In the first place this reproves the paucity of those that will suffer Ʋse 1 for Jesus Christ, you know how Peter boasted of his courage, and how lamentably he was foyld: Many pretend valour and resolu­tion For reproof. for the truth, and are voces & praeterea nihil: Ther [...]s a notable story in the book of Martyrs concerning Dr. Pendl [...]ton, and M. Saund [...]rs; Mr Saunders was timerous and affraid lest, he should de­ny Christ; The Dr was confident and sayd (being a corpulent man) that each gobbet of fat in his body, should fry at the stake, but this Brag­gadocian turn'd Apostate, and the other timorous Christian suffer­ed Martyrdome. I may not shoot at Randome, but levell at some particular persons, these 'Ile single out that are of all others unlike­ly to suffer when persecution comes.

1. They that will not endure a lesser evill for Christ, will never en­dure 1. They that will not endure a l [...]sser suffering are unlikely to to suffer greater. a greater; If thou hast runn [...]; with footmen and they have weari [...]d thee, then how canst thou contend with horses? Jer. 12. 5. If thou canst not brook a by-word, a nick-name, a scoff, or a reproach for Christ, how wilt thou resist unto blood? Art thou loath to venture thy breath to plead the cause of God, how wilt thou venture thy life? when the water is but to the ancles, and then you will not wet your feet, how will you pass over when it becomes a river? Bilney the [Page 105] Martyr tryed the fire with his finger: If thou canst not endure the burning of thy finger, how wilt thou endure the burning of thy body? If a lesser cross foyl thee, how wilt thou grapple with a greater? If a reproach, a jear, the fear of displeasing a Relation, carnal interests and selfishness, make thee flie of and apostatise, surely thou wilt never kiss the stake, and welcome fire and fagot when Per­secution comes.

The glozing Hypocrite, and Machivilian Politician, will never 2. The Hypo­crite and Poli­titian will not suffer. suffer for Christ; his Policy is not to follow Religion too close in the heels, lest it dash out his brains; not to launch further in the deep, then he can come safe unto the Haven; his design is, not to discover his conscience farther, then he can save his skin. This is the man that chooseth sin rather then affliction, Job 36. 21. The Hypocrite hath no sure rooting, nor firm foundation, for he builds on the Sands: Superficial outsides, Popularity, Relations, Revolution of times, byass his motions, and stears all his practices, and not the glory of God, nor the love of Jesus Christ.

The carnal Mamonist will not suffer for Christ. The world is his ma­ster, & he serves it, and makes it his Idol; and no man can serve two ma­sters: 3. The carnall Mamonist will not suffer. His Gold, Corn, Buildings, Dignities, Revenues, are his Gods; he sets up these as the Idols and stumbling blocks of his own heart. Demas loved the world, and therefore deserted the society of the Apostles; Judas loved money, and therefore betrayed Jesus Christ; The foolish Gadarenes preferred their Swine before a Jesus; The young man preferr'd Treasures on Earth, before Treasures in Hea­ven, Mark 10. 22. And he was sad at that saying, and went away grie­ved, for he had great possessions: The root of this lamentable choice was covetousness, [...], which (in the Apostles Character) is the root of all evil, 1 Tim. 6. 10. For the love of money is the root of all evil, which will become coveted after; they have errid from the faith, and pierced themselves thorow with many sorrows: The covetous man dreams of an Eternity upon Earth, he's earthed before his time; he will not forgoe his Oxen, his Farm, his Gold or Silver for Jesus Christ; he'l follow Christ no farther then he may gain by, and make a good Market of him (as the people followed Christ for the loaves:) But if it come to the parting with some of his Idols of gold & silver, he'l not let them goe, he'l sit on them, as Rachel did on the stuff. They are his Gods, and what hath he more? whoever you are, that are in love with the world, whose breath smells of earth, whose dis­course is earthly, and whose hearts are glued fast to the Pelf of [Page 106] the world, and swallowed up with worldly intanglements, of all men, you are unlikely to suffer for Jesus Christ: And as for you (the younger sort are herein most faulty) that follow the fashions of the world, the Antick, Exotick garbs, and weare ridiculous, monstrous fowl heads of Hair, borrowing other folks Hair: I may thus argue with you, if you will not part with a fashion of ill report, how will you part with your lives for Christ? Tertullian hath a saying, Ti­meo Tertul. lib. 3. de cultu Faemi­narum. cervicem, &c. I fear that Neck, that hath on it a Neck-lace of Pearls, that it will not lay it self down upon the block for Jesus Christ.

4. The formal Professor will not suffer for Jesus Christ; these are 4. The formal professor will not suffer for Jesus Christ. the high-way hearers, mentioned, Matth. 13. 19. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart: this is he which received seed by the way side. A formal Gospeller, that doth all for form, will fly off and flinch when suffering comes: Many reduce Religion to a meer form, and come to the Ordinances as a fashion and a custom; and many Scholars come to Prayers and Sermons, because they are engaged to it by local Statutes: But what doe they in their Studies? Doe they pray there in secret? I beseech you chatechife every one his own heart, ask thy felf, Do I keep time and touch with God in private? Do I pray, when no eye of man seeth me? Doe I walk closely with God? how doe I carry my self in my private addresses to God? Fly from Formality, beware of resting on a formall out-side Profession. Formalists are so odious, as that we may not associate our selves with them, 2 Tim. 3. 5. Having a form of god­liness, but denying the power thereof, from such turn away.

5. Your luke-warm La [...]diceans will not suffer for Christ: These 5. Lukewarm Laodiceans will not suffer for Christ. halt between two Opinions, and have two Faces; they are of the worst temper, neither hot nor cold; some calls them Ambidexters, other Neuters; some Ʋterques, some omnia: These will not suffer for Christ, these will not stand for Religion when it's under Hatches: Many that pretend to this moderation, are much of this Laodicean temper, (Erasmus like, hanging between Heaven and Hell; you can­not tell what to make of them, like cunning Gaimsters, who will stand by a great while, and then bet on the winning side: I would (saith the Spirit) that thou wert either hot or cold, Rev. 3. 15, 16. I know thy works, that thou art neither cold nor hot, I would thou wert cold or hot: So then, because thou art luke-warm, and neither cold nor hot, I will spue thee out of my mouth: Those are either of Gallio's temper, [Page 107] that will not take pains in the work of God; or else with Agrippa, [...] in some small things they will appear for Christ, so far forth, as it will not cross shins with their ovvn Politick Designs: Of all others, these are the greatest enemies to reformation, and because they would comply with both sides, God in Judgement will make them odious unto both.

Lastly, Profane Libertines will not suffer for Jesus Christ, these 6. Profane Libertines wil not suffer for Christ are enemies unto the Cross of Christ, running headlong into all ex­cess of riot; these are drunk with the Drunkards, and swear with the Swearers, how can these be put into any possibility of suffer­ing?

For first, They will not bate a Lust, forgoe a Corruption for Christ, how then can they suffer for him?

Secondly, They hate Christ and his Servants, now its love to Christ that onely constrains us to suffer for him.

Thirdly, They cannot sympathize with the sufferings of Gods peo­ple; they are so far from being afflicted with them, that they rejoyce in their afflictions, and adde affliction unto affliction: They that are of this temper, will never suffer for Iesus Christ.

The second use shall be for Tryal and Examination, whether you Ʋse 2. For Tryal and examination. have a suffering Faith, yea or no: Many springs move many to suffer, as a natural Conscience, and a natural Pride, and stoutness of Spirit. A man may give his Body to be burnt, and yet want love to Iesus Christ.

Here's the grand Question: What's that Faith which will be a true Q. What's that faith which wil be a suffering faith? A Faith is a Christians life. effectual suffering Faith?

For Answ. 1. That Faith which is thy life amidst all deaths, thy supply amidst all wants, thy supportation & consolation amidst all troubles, thy meat and drink, & houshold-stuff, thy Riches and Revenues, this will carry thee through sufferings, that Faith which makes thee live upon Christ in all straights, srovvns, crosses, losses, and hardships, this will make thee undergoe the worst of evils for him, who is the chiefest good: It's not said that a man shall live by his Wits, Lands, or Labours, but by his Faith, Hab. 2. 4. The Just shall live by Faith.

2. That Faith which is rooted and grounded upon the love of Christ, will constrain thee to suffer for him: Love made Jacob en­dure 2. Faith is grounded upon the love of Christ. his hard service chearfully, for his beloved Rachel: Love made Moses wish himself to be blotted out of the Book of Life: And [Page 108] Paul wisht himself Anathema for the Jews; none so ready to die for Christ, as the love-sick Spouse: Many waters cannot quench her love, Cant. 8. 7. Its love to Christ that will make thee willing to do and suffer any thing for him.

3. If thy Faith can carry thee well through the temptations of 3. Faith carry­eth through temptations of Prosperity and Adversity. Foelix ille, quem nec fortuita at­tollunt, nec ad­versa deprimūt. Senec. 4. Faith keeps up the heart in the use of means. prosperity, it is probable that it will carry thee through the tryal of Adversity: If Faith will keep thee from swelling in prosperity, it will keep thee from breaking in adversity. 'Tis a strong Stomack that will digest much Honey: It's a strong Faith that will not be allured by the sweetness, pleasures and profits of the world: He's happy whom prosperity lifts not up, nor adversity breaks.

4. That Faith will make thee suffer, that keeps thy heart up in the use of good means, even then when all things goe against thee: David then most repairs to the Sanctuary, Psal. 73 17. Ʋntil I went into the Sanctuary of God, I knew it not, but hereby I understood their end: And see his behaviour at Ziglag, 1 Sam 30. 6. And David was greatly distressed: for the People spake of stoning of him, because the soul of all the People was grieved, every man for his sons, and for his daughters; but David encouraged himself in the Lord his God: Rabshe­kah falls a railing, and Hezekiah falls a Praying. Observe well; if Faith keep you in love to, & frequent Exercise of holy Duties (though as yet you feel nothing coming in) yet still continue in the practice of them, and dare in no case sit loose from them, but follow Christ from Ordinance to Ordinance, and enquire every where after your Beloved, this is that Faith questionless, that will carry you through sufferings.

5. That Faith which purifies thy Conscience, reforms thy Life, 5. Faith puri­fieth the heart. and resigns thy Will wholly to the will of God, this will make thee suffer for Christ: Onely an holy unfained Faith will make thee to suffer: Such a Faith the Apostle had, which made him not be afraid of the King of Terrors, Phil. 1. 21. For to me to live is Christ, to die is gain.

That Faith will prove a sound suffering Faith, that will engage thee to venture soul, estate and body, upon the free grace of God in Iesus Christ: This will make thee to cast thy burthen upon the Lord, and flie to him, as a Sanctuary, as a refuge from the Storm, and as a shadow from the heat: Examine whether thou canst pro­duce these Symptomes of thy Faith.

The third Use shall be for Exhortation: Be willing to undergoe Ʋse 3. For Exhortati­on. any hardship, loss or cross for Jesus Christ. Consider what times you live in, what contempt is powred out upon those great Ordinances of Divine Institution, viz. Magistracy and Ministry: Perhaps God intends thee for a Martyr. A few preparations I conceive season­able.

1. Make account of suffering: We may fear God is bringing confu­sion Prepar. 1. Make account of sufferings. and desolation upon the Kingdom: If we consider the Ataxies and Anarchy's thereof, we may take up that complaint, Ezek. 19. 14. A fire is gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a Scepter to rule: this is a lamenta­tion, and shall be for a lamentation. I neither profess my self States­man, nor Politician; neither do I intermeddle, out of my own Sphear and Calling, onely as a Minister of God; I counsel you in the Language of the Holy Ghost, Jer. 6. 8. Be thou instructed, O Jerusalem, l [...]st my soul depart from thee, lest I make thee desolate, a land not inhabited. Prepare for troubles and afflictions; for the end of one trouble may be the beginning of another, as when a man hath escaped a Beare, a Lyon meets him; and after he hath escaped the Lyon, and leans his hand upon the wall, a Serpent out of the Wall comes and bites him; know then, that you are fore-appointed unto sufferings; so saith the Apostle, 1 Thess. 3. 3. That no man may be moved by these afflictions; for your selves know that we are apointed there­unto: Praecogitati mali, mollior ictus: Xeno suffering Ship-wrack, said, Jam didici Philosophari, By our sufferings let us learn to be better Christians.

The second preparative, is to get a self-denying spirit, 'tis self Prepar. 2. Get a self-de­nying spirit. that makes us shye of the Crosse, selfe must be first denyed; Se­verall selfes must be denyed; selfe-opinion, selfe-counsels, selfe­righteousness, self-excellencies, self-will, self-comforts, self [...]ends: All these selves must be denyed for Jesus Christ; let it suffice onely to mention these at present. I proceed to another Preparative: And that,

3. Is to set upon the practice of Mortification: The Apostle pro­testeth Prepar. 3. Set upon the practice of Mortification. that he dyeth daily, 1 Cor. 15. 31. I protest, by your rejoycing, which I have in Christ Jesus our Lord, I die daily. Strive to get thy corruptions mortified, thy ill humors purged, thy affections crucifi­ed, thy filthy garments took away, and so thou wilt be better pre­pared to suffer: A great power must be given thee from above, over [Page 110] thy corruptions, before thou canst grapple with a suffering. Violent Storms and Thunder clear the air, so strong afflictions clear the heart by them; we are, as it were, by them powred from vessel to vessel: Read Jer. 48. 11. Moab hath been at ease from his youth, and he hath setled on his lees, and hath been emptied from vessel to vessel, neither hath he gone into captivity; therefore his taste remained in him, and his sent is not changed: Hereby the ill savour and distemper of our heart comes to be took away: Every affliction doth, as it were, preach to us a Sermon of Mortification: An unmortified man, and an unsanctified heart, will never suffer.

4. The last preparative, is still to bear in minde the sufferings of Prepar. 4. Bear in minde the suffering of the Lord Jesus. our Lord Jesus. Consider his innocency, meekness and humi­lity, often keep in minde the dying of Christ, an exact pattern for our imitation: Let not the Disciple expect to be above the Master: The ornament of Christs Livery is persecution. But I proceed to an­other Use, which

Is for direction: I shall onely direct in two particular cases. Ʋse 4. For direction. Q. 1. When have we a call for suffering?

1. When have we call to suffer? 2. When we have a call, how must we behave our selves in suffer­ing?

For the first of these: In this case I conceive we have a clear call.

1. When we have no warrant for active obedience: So the three A. 1. When we have no warrant for our active obedi­ence. Children made choice of a hot Furnace, rather then they would worship Nebuchadnezzars Image, Dan. 3. 21. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the fiery furnace. So Daniel made choice of the Lyons Den, rather then he would obey an ungodly command, Dan. 6. 16. Then the King commanded, and they brought Daniel, and cast him into the den of ly [...]ns: The rule is infallible, Acts 5. 29. We must obey God, rather then man. The Martyrs chose rather to embrace the flames, then to worship a breaden God of the Papists devising; we must rather suffer the greatest punishments, then wound our con­sciences with the least sin.

2, When it comes to this Dilemma, that either thou must suffer, 2. When either we must suffer, or Gods glory must suffer. or else Gods glory must suffer, then thou must determine to suffer any thing, rather then Gods glory should suffer, rather then Religi­on should lie at stake, or the Gospel lie a bleeding: We must have a tender care of Gods glory, we must not be afraid to be good, we [Page 111] must not be ashamed of Christ; dispossess then this dumb devil, that makes thee silent, when Gods glory suffers.

If God have given thee suffering graces, as faith, love, zeal, and 3. When God hath given thee suffering Gra­ces. patience, and a brave heroical spirit, assure thy self they are not given in vain, to be buryed in a napkin, but for duty and employ­ment. If God have given thee a Martyrs courage, thou must en­dure a Martyrs tryal: When God calls thee, he intends thee for a Souldier, but its to fight his battles.

The second Case is, how we must suffer? least we spoil a good du­ty in the miscarriage, I will leave with you a few rules. Q. 2. How must we suffer? A. 1. We must suffer as Saints.

1. In suffering, be sure that you suffer as Saints, and not as evil doers, Matth. 5. 10, 11, 12. Blessed are they that are persecuted for righteousness sake, for theirs is the kingdom of Heaven: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsly, for my names sake: Rejoyce, and be exceeding glad, for great is your reward in heaven: for so persecuted they the Prophets which were before you: And saith the Apostle, 1 Pet. 2. 19, 20. For this is thank-worthy, if a man for conscience toward God endure grief, suffering wrongfully; for what glory is it, if when ye be buffeted for your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

2. Suffer prudently, Matth. 10. 16. Behold, I send you forth as 2. Suffer prudently.sheep in the midst of wolves; be ye therefore wise as serpents, and harm­less as doves: Wisdom and innocency are joyn'd together: Wisdom is a necessary ingredient in suffering: When men rashly bring evils upon themselves, they loose the glory of their sufferings: And when men suffer, and are boisterous, clamoring, and reviling, and re­proaching such and such instruments, these do much discredit their suffering.

3. Christians must suffer believingly: Faith acts, though the vi­sion 3. Suffer belie­vingly. be dark, Faith approximates a promise, and amidst Euroclydons storms and tempests, can say, Nubecula est cito transitura.

4. Suffer patiently: By patience possess thy soul, Heb. 10. 36. 4. Suffer pati­ently.For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Moral men have had great patienco: Do thou discover more patience that art a true Believer, say with good old Ely, It is the Lord, let him do what seemeth him good; and with Da­vid, Psalm 39. 9. I was dumb, I opened not my mouth, because thou didst it; and with Hezekiah, Isa. 39. 8. Good is the word of the Lord, [Page 112] which thou hast spoken; he said moreover, for there shall be peace and truth in my days.

5. Suffer joyfully, [...], Rom. 5. 3. and James 1. 2. My 5. Suffer joy­fully.Brethren, count it all joy, when you fall into divers temptations: The A­postle mentions this to their joy, Heb. 10. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in your selves that you have in heaven a better and an enduring substance: So did the Apostles, Acts 5. 41. and they departed from the presence of the councel, rejoycing that they were counted worthy to suffer shame for his name.

6. Suffer profitably; labor to profit by the rod, to get corrupti­on 6. Suffer profitably. purged out, and grace wrought in: Labor to suck sweetness (as the Bee doth) out of bitter hearbs, and to eat honey out of the car­cass af a Lyon: A wise man will gain by every dispensation of pro­vidence.

The fifth and last Use, in one word, is for Consolation: Many pro­mises Ʋse 5. For Consolati­on. are made to them, and they shall get the performance of them, Rom. 8. 17. And if children, then heirs, heirs of God, and joynt heirs with Christ; if so be that we suffer with him, that we may be also glorifi­ed together, Matth. 19. 29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, shall receive an hundred fold, and shall inherit everlasting life. Luke 22. 28, 29. Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath ap­pointed unto me: Let them comfort themselves with these four Consi­derations.

1. Their sufferings are for a moment onely, but their reward is Consid. 1. Sufferings are for a moment. eternal, 2 Cor. 4. 16, 17. For which cause we faint not, but though our outward man perish, yet the inward man is renew'd day by day: For our light affliction, which is but for a moment, worketh for us a far more ex­ceeding. and eternal weight of glory.

2. Their sufferings are few, but there are many Mansions in Heaven. Consid. 2. Their sufferings are few. Consid. 3. Their sufferings are sanctified.

3. Their sufferings are sanctified, and sweetned by God, their Pri­son is their Palace, their Chain their Glory, their Dungeon their Pa­radise.

4. In Heaven there's no more suffering, all tears shall be wip'd a­way from their eyes, and when the time of refreshing shal come from the presence of God, they shall rejoyce with joy unspeakable, and full of glory.

The dark Vision. Unfolded on the Monethly Fast-Day,

THe Prophet Habakkuk was one of the last Prophets Sermon 6. At St. Ma­ry's Oxon. Jan. 31. 1648 that Prophesied before the Captivity: He lived in sad troublesome times, even days of darkness and gloominess, and full of darkness: And no wonder, be­cause they were exceeding evil, by reason of varie­ties of sins and abominations. The Prophesie is Di­alogue-wise, consisting of Expostulations and Answers.

1. You have an Expostulation to the Lord against the extream 1. An Expostu­lation. wickedness of the Jews, ch. 1, 2, 3. O Lord, How long shall I cry, and thou wilt not hear? even cry out unto th [...]e [...]f violence, and thou wilt not hear? Why doest thou shew me iniquity, and cause me to behold grievance? for spoiling and violence are before me, and there are that raise up strife and contention.

2ly. You have the Lords answer, threatning great calamities to 2. The Lords Answer. the Jews, by the cruel oppressive Caldeans, ver. 5, 6, to the 11^th in­clusive: Behold ye among the heathen, and regard and wonder marvel­lously: for I will work a work in your days which ye shall not believe, though it be told you. For lo, I raise up the Caldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwelling places that are not theirs. They are terrible and dreadful: their judgement and their dignity shall proceed of themselves. Their hor­ses also are swifter than the Leopards, and are more fierce then the even­ing [Page 114] wolves, and their horse-men shall spread themselves, and come from far, they shall flie as the eagle that hasteth to eat: They shall come all for violence, their faces shall sup up the cast wind, and they shall gather the captivity as the sand, And they shall scoff at the Kings, and the Princes shall be a scorn unto them; they shall divide every strong hold: for they shall heap dust and take it.

Then thirdly, you have another expostulation to the Lord against the Caldeans cruelty, ver. 12. to the close of the Chapter. O Lord! thou hast ordained them for judgement: O mighty God! thou hast esta­blished them for correction. Thou art of purer eyes then to behold evil, wherefore lookest thou upon th [...]m that deal treacherously, and holdest thy tongu [...], when the wicked devoureth the man that is more righteous then he? And makest men as the fishes of the sea. as the creeping things that have no ruler over them? They take up all of them with the angle; they catch them in their net, and gather them in their drag: therefore they rejoyce and are glad. Therefore they sacrifice to their net, and burn incense unto their drag, because by them their portion is fat, and their meat plenteous: Shall they therefore empty their net, and not spare continually to slay the nations?

Fourthly, You have Gods second Answer, which consists partly of Direction and Commination.

1. For direction, to wait and live by Faith, and patiently to ex­pect deliverance.

2. For Commination, threatning revenge and ruine to the Chur­ches enemies, from ver. 5. to the end of the Chapter.

Lastly, You have an excellent Prayer, penned in the Prophets name, and in the name of the Church, intimating our duty in dark times, to be more frequently upon our knees, and more vehement in Prayer for the Churches deliverance. Thus in brief you have the scope of this Prophesy set forth unto you.

Now to make way to my Text: From the precedent words in this Chapter, you finde the Prophet upon his warch. Notwithstand­ing the enemies of the Church are in the float of Prosperity, and the Church in the ebbe of Adversity, yet he questions not Gods vigi­lant eye of Providence over his People: He therefore gets out of the croud, and separates himself from the multitude, and retires him­self from the hurry of earthly intanglements. As Watch-men get themselves into some high Turret, or fenced Castle, to espy Passen­gers at a distance; so doth the Prophet get his thoughts highly rai­sed, [Page 115] and gets himself up into a high place, remote from all intercourse with, and interruptions from the world. If with Judicious Calvin, we weigh the reason of the Metaphor, we shall know that this Tower Speculam intel­lig [...]mus esse re­cessum m [...]ntis, ubi nos subdu [...]i­mus a mundo. Calv. in Loc. [...]. Ver. 70. is a recess of the minde; wherein we withdraw our selves from the world: I will get me upon my rock, so the Septuagint: There's safety alone to be found in God: He's the Rock of Ages, an impregnable Tower: And what [...]s his intention?

1. He waited to see what God would say to him: As if he should say, It's onely the word from God that can comfort me, that alone will abundantly make amends for all my watching, therefore I'le still remain Sentinel: Though I be not suddenly relieved, yet I'le not de­sert my station: Though as yet there be no appearance of comfort, yet I know that 'tis my duty to tarry til it come: I am resolved to wait Gods leasure: I will wait for a word of comfort: It's worth wait­ing for it: I'le wait quietly for it, and when it comes, I will yield rea­dy obedience thereunto.

2. He waited to see what he should say unto God: What shall I answer, when I am reproved? When men and devils reprove me, and belch out calumnies against me, then I shall bear up against all: I have armor of proof to bear off all their reproofs: Though they re­buke me never so much, and insult over me, yet now having heard what God says unto me, I am armed Cap-a-pee against them all.

Hence, 1. Learn our duty, to wait upon God with a quiet spirit, whatever reproofs or oppositions we may meet withal from men or Devils.

And secondly, To set an high estimate upon the word of God, and stick close to it as the rule: No matter what men say against thee, if God be for thee.

And thirdly, Not to follow any devised way of man, but to make the Word of God the Umpire, guide, rule of thy life.

And lastly, Though God speak not presently, we must not be ha­sty, but wait his time: For when we wait for an answer, then are we put in a capacity to receive it. The Prophet waited for an An­swer; and an Answer he obtains, ver. 2. And the Lord answered and said, Write the vision, and make it plain upon Tables, that he may run that readeth it. Note how opportunely God answers the Prophet up­on his watch. An Angel revealed the welcome news of a Saviour to the Shepheards, keeping their flocks by night. And a Vision is re­vealed to the watching Prophet: And because the Vision was princi­pally [Page 116] for publick use and edification, it was to be writ in legible Characters, even Capital Letters, that any one might read it in tran­situ, and not stop.

Q. But when shall the Vision come to pass, might some say, When will it come? Oh! it's a long time a coming, and hope deferred makes the heart sick. The Caldeans may quite ruine our nation: We may fall every one of us by the hand of the enemy, [...]efore this Vision may be accomplished: Every minute is long, When? Oh when will the Vision be perform­ed?

A. To such impatient querulous Speeches, I oppose the reason or strong ground of incouragement from my Text, For the Vision is yet for an appointed time, &c.

Which words contains a Prophetical Promise, incouraging, and a Text divided. special duty prescribed.

As first, For the Prophetical Promise.

1. You have set forth the matter of it, A vision.

2. The limitation thereof, for an appointed time.

3. The truth of it, it shall not lie.

4. The ingemination for the certainty, it shall speak, it will surely come, it will not tarry.

2. For the duty: It's set in opposition to hastiness of Spirit, Wait for it.

The words need a Paraphrase: Let's review them apart.

Q. 1. It shall be asked, What's meant by Vision?

A. You know, God spake at sundry times, and in divers manners [...], Heb. 1. 1. in times past to the Fathers by the Prophets: Sometimes by dreams, other times by Urim and Visions; sometimes vivâ voce, to the Fa­thers of old; to us by his Son, voce scriptâ, in his written Word; so that Dreams, Visions, and Revelations cease, which were extraordi­nary, and onely pro tempore: We are to keep close to the written Word, and take heed of being wise above what is written.

By the Vision, some understand the Administration of the Gospel of Christ, and his glorious Appearances: But Calvin, whom I fol­low [...]. (as much as any Interpreter since the Apostles times) by Vision understands Admonition and Instruction to the People of God: And though this may be dark, it shall speak and not lie, not in vain, [...]. Numb. 23. 19. so the 70. Not an [...] of the Word of God shall fail. God is the God of eternal Truth. Mercenary Balaam gives this true attestation: God is not a man, that he should lie; neither the son of man, that he [Page 117] should repent: Hath he said, and shall he not do it? or hath he spòken, and shall he not make it good? God doth not delay his people, on purpose to deceive them, and frustrate their expectations, but to ex­ercise their faith and patience, and to prepare them for the better re­ception and entertainment of a mercy when it comes.

Q. 2. But secondly, Why is it said, it's yet for an appointed time?

A. 1. To shew that it is in the power of God alone to prefix a time: He created time, and limits time and seasons according to his pleasure: He sets bounds and periods to all Kingdoms, Nations, Lan­guages.

2. And secondly, For a Caveat to us to beware of limiting God to our times and seasons.

3. To stop our running, not to make more haste then good speed, but to wait upon God in his own way, who will accomplish his Visi­on in his own time, for his own glory.

Q. 3. What's meant by waiting here?

A. Be silent, and murmur not, because the Vision seems to linger: Though sence fails, yet let not Faith fail: It's the nature of Faith to wait for the execution of a promise, though it be long a coming: Faith hath a Prophetical vertue to see a Promise a great way off, and a Magnetical vertue to draw it near to it. So that if the Question be moved to a Believer, What wilt thou do in these cloudy days? How wilt thou behave thy self amidst these dark passages of Provi­dence? His answer is, I'le hope against hope, wait with Faith and Patience, and adhere unto the Word of God, and am resolved not to let go my confidence.

However works of Providence may seem cross, yet I'le depend up­on the truth and faithfulness of God, I will wait and believe; though sense be non-pluss'd, and I can see no reason why I should wait on the Lord any longer. And here's the acting of Faith indeed in a true Believer, who resolves, I will trust my God, depend upon his Word, stay upon his Promises, rely upon his Attributes: Though he kill me, yet I will trust in him, as Job resolved.

Q. 4. Lastly, Here seems to be a contradiction, though it tarry, it Job 13. 15. Argumentum ad hominem & cre­aturas, non ad Deum & crea­torem. will not tarry: How can these be reconciled?

A. This is an Argument to Men and Creatures, and not to God and Creator: There's no tarrying in God: Time past, present, and to come, are all one in him: A thousand years in his sight, are but [Page 118] as yesterday. We are then to distinguish between the Decree and the Mora resertur ad sestinationem nostram. Caete­rum si respicimus ad Dei co [...]sili­um nunquam moram facit. Calv. in Loc. Execution thereof.

The Decree tarries not, nor seems to tarry: But according to the execution of the Decree, as it falls under our apprehensions and ma­nifestations, it may seem to stay and linger: There is then no tar­rying in God, but there is in the Creature. And though flesh and blood cannot apprehend it, yet in tarrying God makes haste.

You have here represented what Faith can do: David told Achish, when he was going to Battle, Thou shalt see what thy servant can doe: Behold here what Faith through the strength of God can do. Faith meets with many Obstructions, and many Repulses, yet it will fall on again: Faith meets with many delays, yet it is not querulous, it waits, it stays at the Fathers door, it will not be driven away. A faith­full soul believes God upon his word. God saith, The Vision shall come; the Believer saith, I have enough, I'le here cast anchor, it's good being here. The Promise is my strong hold, like Sampsons Locks, here my great strength lies, because it will surely come, it will not tarry. The Decree and Counsel of God never delays. God knows every minute of time, and gives a quick dispatch unto his work. Faith believes it, though sense cannot apprehend it, though (as I intimated before) the execution of the Decree, according to par­ticular effects and operations, may seem to delay. Here then is the tryal of our Faith and patience, and here's a word most seasonable to Preach and practice in these days of Jacob's troubles, when the Vision or the word seems to be dark and to tarry. I shall winde up all into one bottom, and from the scope and substance of them lay this one intire Doctrine for the foundation of my Discourse.

That in troublesome times, when the vision is dark, and seems to tarry, Doct. then in a peculiar manner we should wait upon God for the accomplishment thereof.

For proof hereof, we have copious testimonies of Scripture: I Isa. 8. 17. Isa. 26. 8. 18. will wait upon the Lord, that hideth his face from the house of Jacob, and will look for him. In the way of thy Judgements, O Lord, have we wait­ed on thee: the desire of our soul is to thy name, and to the remembrance of thee. We have been with childe, we have been in pain, we have, as it were, brought forth wind▪ we have not wrought any deliverance in theM [...]cah. 7. 7.earth. Therefore I will look unto the Lord, I will wait for the God of my salvation, my God will hear me.

For the Methodical inlargement of this precious truth, I shall Method pro­pounded. propound these Heads of Discourse, which shall constitute my en­suing Meditations.

1. To explicate the nature of waiting, what it is to wait upon God.

2. To illustrate the duty from the practices of the Saints in the like case.

3. To demonstrate the truth of the Point from convincing ratio­nal arguments.

And fourthly, To reduce all to point of practice by way of use­ful application.

I resume the first Head propounded, to open the nature of Faith, 1. What it is to wait upon God. and waiting on God.

The inquiry is, What it is to wait upon God?

The Answer which I shall give to this particular Inquiry, shall be comprised in this description: Waiting is a chearful submission of our wills to the will of God, whereby the soul rests in hope, exerciseth faith, ex­pects with patience, and improves a diligent use of means for the obtaining of a good end: This description is made of these five following In­gredients.

1. It's the Christians duty to wait chearfully: Swine roar when they 1. We must wait chearfully. have rings put into their noses; Bulls and Bears cry out and roar when they are baited; and Slaves howl when they are beaten with rods: But Christians are of another temper. Good children kiss the rod that beats them: Not onely so (saith Paul) but we glory in tribulations, knowing that tribulation worketh patience: And (saith Rom. 5. 3. [...]. James) the trying of your faith worketh patience. Likewise the Apo­stle mentions, For ye had compassion of me in my b [...]nds, and took joy­fully James 1. 2. [...], Heb. 10. 34. the [...] spoiling of your goods, knowing in your selves that ye have in heaven a better and an induring substance: Murmuring, repining, and reviling Language must not be heard amongst Christians. God loves a chearful giver, and a chearful waiter too. Hannah felt some spi­ritual illapse, something coming in as an answer to her Prayers, and her countenance was cheared up, she was no more sad: And she said, Let thine hand-maid finde grace in thy sight; soe the woman went her way, 1 Sam. 1. 18. and did eat, and her countenance was no more sad. You read of the sin­gular chearfulness of the Martyrs, how they kissed the stake, well­com'd Fire and Faggot, embraced the Flames: What a sweet chearful frame of spirit did they discover amidst their greatest sufferings, and [Page 120] were no whit daunted by the utmost cruelty of their Adversaries? It would ravish a Christians heart to peruse the Letters of Mr. Brad­ford that holy Martyr, then whom (as I apprehend) never man wrote more sweetly, and manifested more chearfulness under the Rod. To rush upon trouble, to be forced to sufferings, and to say, I will bear it, because I cannot otherwise choose; and to murmur and rail a­gainst such and such Instruments, this is not thank-worthy: But to make a vertue of necessity, and to bear thy Cross chearfully, to a­bound in inward consolations amidst outward troubles; to have thine heart inlarged, though thy body be Imprisoned; to smile in af­fliction, because God smiles upon thee, even when he beats thee, this is the glory of thy suffering: And whensoever God hides his face from us, and clouds his gracious countenance, let us with all alacrity wait upon him, and learn to bear chearfully his dealings with us.

A second ingredient is, That it is the duty of Believers to wait sub­missively 2. We must wait submissive­ly. upon God: It's not enough to say, I must submit, I must be content; but to say, I will submit, I will be content, that argu­eth a submissive spirit, and not the other: Shall a Zeno say, after he Jam didici philosophari. Zeno. had suffered Ship-wrack, Now I have learn'd to be a Philosopher? Shall an Anaxagoras say, after the news of the death of his Son, Now I Scio me genuisse mortalem. Anaxag. 1 Sam. 3. 18. 2 Kings 20. 19. know I begat a mortal Son? And shall Christians presume to contest with God, and grudge against their Maker? We should say with Eli, It is the Lord, let him do what seemeth him good: with Hezekiah, Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken; and with Job, The Lord giveth, and the Lord taketh away, Bles­sed Job 1. 21. Levit. 10. 3. be the name of the Lord. Imitate Aaron; Moses said unto Aaron, this is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified; and Aaron held his peace. David profest, I was dumb, and opened not my mouth, because Psal. 39. 9. Amos 5. 13. thou didst it. And remember the counsel of the Prophet, Therefore the prudent shall keep silence in that time; for it is an evil time: It's not meant that we should be tongue-tyed in the cause of God; for if we speak not when Gods glory suffers, it's a sign that we have a dumb Devil within us: But true Believers, which judge truly of calami­ties, and of their causes, shall in silence, and with patience worship Gods Justice without any murmuring or scandal. David falls not a railing at Shimei, he was better instructed, then to render railing for railing, but he looks at a higher hand, and submits. So when Iliads of troubles surround thee, and one cross follows upon the neck of [Page 121] another, as one Wave of the Sea upon another: Oh! do not break forth into cursing and reviling, but look at the hand of God, and say, Lord, I see thy hand, I desire to know thy meaning, to be in­structed with Ephraim, to smite upon my thigh. and submit unto thy hand in every thing; and I beseech thee, what I understand not teach thou me, and wherein I have done amiss, I will do so no more. Job 34. 32. 3. We must wait patiently.

3. It's the nature of Faith to wait patiently. This is waiting in­deed, when with a quiet frame of spirit I expect the fulfilling of the Vision, whether it speak good, or whether it speak evil, I am con­tent, my heart is of Davids temper; My h [...]art is fixed, (O God) my Psal. 57. 7. heart is fixed, I will sing and give praise: The Husband-man waits for the Harvest; so must we wait patiently for the Harvest; of delive­rance. Delay is the sickness of the soul; Patience is the cure of it: Patience is the very soul and life of waiting: Waiting without pa­tience, is inraged sury. We must bear Gods anger patiently, I will Micah 7. 9. bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgement for me: He will bring me forth to the light, and I shall behold his righteousness: We must wait for that we see not. If we (saith the Apostle) hope for that we see not, then Rom. 8. 25. do we with patience wait for it: Hence are we commanded, In your pa­tience Luke 21. 19. p [...]ssess ye your souls. There's a Philosopher that hath this ex­pression; if the Gods would grant me my desire, and bid me ask what I would have, I would ask of them this thing, That I might have the spirit of Socrates, such a composed spirit as he had: It's ob­served of him, and of Cato likewise, that they were in such a quiet composed sedate frame, that they never changed their countenances upon any thing that. befell them. This should stir up Christians to beg of God, the ornament of a meek and quiet spirit (whereof the A­postle 1. Pet. 3. 4. speaks) which is in the sight of God of great price: Pray hard for the excellency of a quiet composed spirit: Come what will, if thou be armed with patience, it will ward off the blow.

4 It's the duty and property of waiting Christians, to exercise Faith 4. We must exercise faith upon the Di­vine Promises. on the Divine Promises. A Heathen, out of a Cynical stupidity, and by Moral Documents, may have patience and pass by injuries; but he knows not how to believe against sence; he's a stranger to Faith, he discerns no excellency in a Promise, he cannot live upon a word, he knows not how to relie upon a Crucified Saviour, and live by Faith on the Son of God. But a true Christian waits believingly, he lays hold upon Jesus Christ by Faith, and lives upon the Divine [Page 122] Promises, and applys them by Faith unto his particular condition. Faith gives the soul a firm bottom to stand on, a strong foundation to build on, which is the Word of God: Faith (saith the Apostle) is Heb. 11. 1. Psal. 27. 13. the substance of things hoped for, and the evid [...]nce of things not seen. There are two great words, [...]. I had fainted (saith David) unless I had beli [...]ved to see the goodness of the Lord in the land of Rom. 8. 28. the living. A Believer knows, that all things shall work together for good, to them that love God, to them who are called according to his pur­pose: Mal. 4. 2. Such Scriptures are his strong Rock: But unto you that fear my nam [...], shall the Son of righteousness arise with healing in his wings; and ye shall goe forth, and grow up as calves of the s [...]all: For a small moment Isa. 54. 7. have I forsak [...]n thee, but with great mercies will I gather thee. A Be­liever Matth. 28. 20. stays himself upon a promise, Loe, I am with you alway, even unto the end of the world. He fears not the opposition of men and de­vils against the Ministry; for he knows Christ will uphold them, and vindicate their quarrel. A Believer knows, that the rod of the wic­ked shall not rest upon the back of the righteous; therefore he waits till God take it off. He knows that deliverance shall come to the Church, that the Lord will build up Zion, and appear in his glory, that all the enemies shall come and worship before the Churches feet, and the shaking of Nations is a harbinger to deliverance: Per­use Hag. 2. 7. that great Promise, I will shake all nations, and the desire of all nations shall come, and I will fill with glory this house, saith the Lord of hosts. A Believer knows that God can bring light out of darkness, order out of a Chaos, strike a straight line with a crooked stick, make the wrath of man turn to his praise, and restrain the remainder thereof. By Faith Stephen saw Christ, when the stones were about his ears: And by Faith Job saw a Redeemer upon the Dung-hill: And by Faith Moses saw him that vvas invisible, amidst Reproaches and Sufferings: Faith discerns a Sun-shine approaching, amidst cloudy­ness and dismall darkness: Whatever makes against a Believer in a carnal apprehension, the spiritual eye of Faith seeth something to make for him: So that a Believer hath double, nay trebble even mul­tiplyed hopes for single fears.

It's the nature of waiting to have Hope for its companion: Wait­ing [...]. We must wait and hope. Lam. 3. 26. Heb. 6. 19. and Hope are conjoyned: It is good that a man should both hope, and quietly wait for the salvation of the Lord. Hope is the Anchor of the soul, both sure and stedfast, and which entereth into that within the vail: When thou art tossed in the troublesome waves [Page 123] of the World, cast anchor, and let hope support and stay thy spirit: Were it not for hope, the heart would break, in those days of con­fusion and misery, where there are so many sad thoughts and search­ings of heart for the afflictions of Joseph, and divisions of Reuben; yet we are not without hope: Let's apply that of Ezrah amidst all their sorrows and perplexity, Shecaniah the son of J [...]hiel, one of the sons of Elam, answered and said unto Ezra, We have trespassed against our God, Ezra 10. 2. and have taken strange wives, of the people of the Land; yet now there is h [...]pe in Israel concerning this thing. They fall a making a Covenant, and O that we would bewail the breach of Covenant! and resolve to keep that inviolable which we made in a day of distress, and for which there will be a day of account! we are a sinking kingdom, and cry out, Lord save us, or else we perish: Hope even holds us up by the chin. We are just as the Israelites coming out of Egypt, in straights and intanglements, amidst Rocks: When they were in Egypt, O what servitude did they meet withal, and cruel bondage! Now they come out of Egypt, they meet with difficulties, the Enemy overtakes them at Pihahiroth, between Migdol and the Sea over against Baal-zephon: Pihahiroth, was a Cave hem'd in with Rocks: Migdol signifieth a Cavernac rumbus inclusae. Tower: Baal was their God; and Zephon signifies ruri specula­tus est: And see what counsel is given, Moses said unto the people, Exod. 14. 13. fear ye not, stand still and see the salvation of the Lord, which he will shew to you to day: For the Egyptians, whom ye have seen to day, ye shall see them again no more for ever. We are just as Jehoshaphat was, in great straits and know not what to do; but his practice must be ours, to fall a praying, O Lord our God, wilt thou not judge them? for we have no might against this great company that cometh against us, neither 2 Chron. 20. 12. know we what to doe, but our eyes are unto thee: Hold out hope, and thus it will argue and plead, The Lord hath delivered us from our e­nemies, we hope he will not suffer us to destroy one another; The Lord hath done us much good, and wrought miraculous salvations for us; we trust he will not now destroy us, after he hath done us so much good. Joyn Faith, Hope, and Patience, and thou wilt then wait to good purpose: Sense fails, contrivances are disappointed, Faith bids dispute not, but believe: But Faith grows weak, then Hope interposeth; its good to hope in God: Happy is that man whose hope the Lord is: Art thou a tottering, ready to fall? hope underprops thee: Art thou ready to sink? hope findes out a twig to lay hold on: but hope deferred, makes the heart sick. Then patience steps in and [Page 124] argueth thus, Art thou a Believer? consider, A Believer makes not haste: Hast thou hope? thou must wait for that thou seest not, quiet thy spirit and vvait upon God, cast thy self upon his providence, stay upon his wisdom, rowl thy self upon his love, and vvait quietly for his salvation: He that vvaits chearfully, submissively, and pati­ently with Faith and Hope, is put into a ready capacity of receiving a gracious ansvver from God. Thus did the people of God, they waited upon a word of Promise, and relyed upon God for the fulfil­ling of the vision, and they enjoyed the accomplishment thereof, which is the second Head propounded, viz. the illustration of the Point, from the practice and example of the Saints in former times. 2. The Doctrine illustrated by examples.

2. I'le first instance in the promises made to Abraham long before they were fulfilled. There were two Promises made to Abraham.

1. That the Countrey which God vvould give him, should flovv with Milk and Honey.

2. That his Seed should be as the Stars of Heaven: Here's Gods Word; but his works seem strange, to run quite cross unto it. This vvould appear to a carnal eye to be a very dark vision: Abraham vvas commanded out of his ovvn Countrey: Now the Lord said un­to Gen. 12. 1. Abraham, Get thee from out of thy countrey, and from thy kindred, and from thy fathers house, unto a land that I will shew thee. As soon as he came into Canaan there was a Famine, he vvas ready to starve: There was a famine in the land, and Abram went down into Egypt to sojourn Gen. 12. 10. there, for the famine was grievous in the land. This Promise was not made good till the Israelites vvere seated in Canaan many hundred years after: and that his Seed should be as the stars of Heaven; this vvas strangely brought about, against all humane apprehension, as by the sequel may appear: for Abraham stayed many years before he had Isaac, the childe of the promise, and Isaac stayed 20 years be­fore he had a childe; and God bad Abraham kill Isaac. These vvorks seem directly opposite to the Word of God. But vve must not lay too much vveight upon the vvorks and thwarting passages of Gods providence, but depend wholly upon the word: What God promi­sed unto Abraham, was fulfilled every tittle in its season. So the vi­sion was dark to the Children of Israel. Joseph told them that God would surely visit them, and bring them out of that Land; yet they must wait the limitted time: And it came to pass, at the end of the Exod. 12. 41. [Page 125] four hundred and thirty years, even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt. Hannah, Ra­chel, Rebeckah, waited Gods time; and Sarah waited for a childe, though against the ordinary course of nature: God had promised, and they must vvait upon his Word. Seventy years were appointed for the Babyl [...]nish Captivity: The Jews must vvait till the expiration, then, and not till then, came deliverance. The impotent Cripple waited 38 years, at the Pool of Bethesdah, then Christ came and put him into the water and healed him. The daughter of Abraham wait­ed 18 years, then Christ loosned her from her infirmity. The Wo­man waited 12 years on Physitians, who had the bloody Issue, and they left her uncured, and poverty to boot; when that time was ex­pired, Christ came and healed her. Ten days tribulation were ap­pointed to the Angel of the Church of Smyrna. Three days Plague to David. God in wisdom hath set certain periods of time, known onely to himself, all which while he will exercise the Faith and Pa­tience of his children; at the end whereof, and not before, he will relieve and comfort them. What time God hath set for Englands deliverance, is a grand secret, locked up in his Cabinet: And whe­ther our eyes may see a right settlement, a Peace establisht upon the basis of Truth, no man can determine: We can say no more, then Psal. 74. 9. with the Psalmist, We see not our signs, there is no more any Prophet, nei­ther is there among us that knoweth how long: Yet let us fall upon our knees, and be earnest in Prayer for Zion: O that the salvation of Is­rael were come out of Zion! When the Lord bringeth back the captivity of his people, Jacob shall rejoyce, and Israel shall be glad. Let us leave off murmuring and fall a praying, let's take off from anxious cares, and adde more fervency to our Prayers; let's not be so saucy, as to prescribe times and seasons unto God, not to limit the holy one of Israel to times or means. It's a received rule of Augustine, Let him, Eligal opportuni­tation, qui dat miscricordiam. Aug. who shews mercy, choose his season.

We have seen this duty tracked by the foot-steps of Gods people, let us goe and doe likewise.

In the third place, to give in the demonstration of the Point, I shall 3. The Doctrine demonstrated. draw a threefold Argument, from the necessity, equity, and utility of the duty.

1. From the necessity of the duty: Ye have need of patience, that Arg. 1. Drawn from the necessity of this duty. after ye have done the will of God, ye might receive the promise: And that is necessary, Necessitate praecepti & medii. For Precepts, the [Page 126] Psalmist exhorts, R [...]st in the Lord, and wait patiently for him, fre [...] not thy self because of him, who prospereth in his way, because of the man, who bringeth wicked d [...]vices to pass. For evil deers shall be cut off: but th [...]se that wait upon the Lord, they shall inherit the earth. And the Prophet Zephaniah exhorts, Therefore wait ye upon me (saith the Lord) until Zeph. 3. 8. th [...] day that I rise up unto the prey: for my determination is to gather the nations, that I may assemble the Kingdoms, to p [...]ur upon them mine in­dignati [...]n, even all my fierce anger: for all the earth shall be devoured with the fire of my jealousie. Wait on the Lord, be of good courage, and Psal. 27. 14. he shall strengthen thine heart: wait, I say, on the Lord. Solomon coun­sels, Say not thou, I will recompence evil, but wait on the Lord, and he Prov. 20. 22. shall save thee. David layeth a strict charge upon himself, My soul, Psal. 62. 5. wait thou only upon God: for my expectation is from him. David could have taken opportunity to have revenged himself on Saul, he had him (as we say) at his mercy, but he waited Gods time: The Lord 1 Sam. 24. 23. 1 Sam. 26. 23. (saith he) render to every man his righteousness and his faithfulnesse: for the Lord delivered thee into my hand to day: but I would not stretch forth mine hand against the Lords anointed. David, though he had an oppor­tunity, yet considered Saul was Gods anointed, therefore he would not embrue his hands in his blood.

2. Necessitate m [...]dii: For waiting is an instrumental means, Gods way of obtaining a grant of the thing desired: Simeon waited for the consolation of Israel, And behold, there was a man in Jerusalem, Luke 2. 25. whose name was Simeon, and the same man was just and devout, waiting for the consolation of Israel, and the holy Gh [...]st was upon him: The sons of God waited for their adoption: And not onely they, but our selves Rom. 8. 23. also, which have the first-fruits of the spirit: even we our selves groan within our selves, waiting for the adoption, to wit, the redemption of our body. And they wait for the coming of Christ, So that ye come be­hinde I Cor. 1. 7. in no gift, waiting for the coming of our Lord Jesus Christ. Wait­ing prepareth us for the receiving of a mercy, whereas murmuring, querulous speeches do indispose us for a mercy. Whineing, strug­ling, and quarrelling, provoke God to lash us more; but a quiet composed behaviour, an humble submission to the will of God, is a ready way to obtain the thing desired, even a comfortable fruition of our expectation. God is most ready to help his people, when their hearts most long after him; for so runs the Promise, I will pour Isa. 44. 3.water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine off-sppring. After [Page 127] the Church was in pain and travel, and endured many throws and hard labor, in expectation of deliverance, read the gracious answer, Thy dead men shall live, together with my dead body shall they arise: a­wake and sing, ye that awell in dust: for thy dew is as the dew of hearbs, Isa. 26. 19. and the earth shall cast out the dead.

So that waiting works two things.

1. It prepares us for a mercy, it seasoneth our hearts, and dispo­seth them for the entertainment thereof, so that we are as Vessels throughly season'd.

2. It sets a higher price and estimate on the mercy when it comes: A mercy beg'd by Prayer, waited for with Patience, will, of all o­thers, be the sweetest to us in the fruition. Hannah had more chil­dren after Samuel, but none so valued as Samuel, the childe of her Prayers. Now if deliverance and settlement to the Kingdom come as an answer of our Prayers, O how welcome will the deliverance be! It's a comfortable experience recorded of the Church: And it shall Isa. 25. 9. be said in that day, lo, this is our God, we have waited for him and he shall save us: This is the Lord, we have waited for him, we will be glad and rejoyce in his salvation.

2. The second Argument shall be drawn from the equity of the Argu. 2: Drawn from the equity of the duty. duty: It's all the equity and reason of the World, that we should wait upon God; we are Creatures, and is it not equal that the Crea­ture should wait upon the Creator? we are Servants, and should not Servants wait upon their Masters? Behold, as the eyes of servants Psalm 123. 2: look unto the hands of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us. We are children, and should not children wait upon their Father? These relations intimate the equity of the duty: we say, that Relations, though they be of least entity, yet they are of greatest efficacy. Doth not the Husband-man wait for the Har­vest? Doth not the Mother wait for the time of her deliverance? Doth not the Patient wait upon the working of the Physick? Now God is giving the Kingdom strong Physick; a Purge to some, a Vo­mit to others; nay, have we not just cause to fear, that by reason of our Laodicean luke-warmness, God will vomit us out of his mouth? Let's wait and see what God will do; though we know not, yet he knows the reason of his own proceedings. God made Nebuchadnez­zar a scourage to the Jews, and God calls him his servant; but because Nebuchadnezzar acted his own malice and revenge, God will turn the [Page 128] wheel upon him. Jehu was made an Instrument to root out Ahabs Family, but because his heart was naught, he aimed at the Kingdom for himself. God threatens to avenge the blood of Jezre [...]l upon the house Hos. 1. 4. of Jehu. God may raise up one to punish another, and when they have done, God may find out a scourge to punish the punishers themselves: These are Gods Acts, his strange Acts, (for so are his judgements:) Isaiah 7. 20. God will have a razor for that purpose: In the same day shall the Lord shave with a razour that is hired, namely by them beyond the river, by the king of Assyria, the head, and the hair of the feet, and it shall also con­sume the beard: And notwithstanding greatness of strength and pow­er in the hands of men, if they mis-imploy it, God can give strength to wounded men, to do great exploits: For though ye had smitten the Jer. 37. 10. whole army of the Caldeans that fight against you, and there remained but wounded men among them; yet should they rise up every man in his tent, and burn this city with fire: And God can cause the lame to take the prey: Thy tacklings are loosed, they could not well strengthen their Isa. 33. 23. mast, they could not spread the sail: then is the prey of a great spoil di­vided, the lame take the prey: Let us leave off murmuring and repi­ning, and wait to see what God will do with us, and for us: His time is next: He will bring to pass his own work, his own way, to his own glory.

The third and last Argument I shall name, shall be drawn from Arg. 3. Drawn from the benefit of waiting. Isa. 40. 31. the singular benefit and utility of the duty: Art thou weak? wait, and thou shalt receive strength: They that wait upon the Lord, shall renew their strength, they shall mount up on wings, as eagles; they shall run and not be weary, they shall walk and not faint: Art thou afraid of shame and disgrace, lest contempt and ignominy be cast upon the Church of God? see what the Prophet Isaiah saith, It is he that sit­teth upon the circle of the earth, and the inhabitants thereof are as gras­hoppers; Isa. 40. 22, 23. that stretcheth out the heaven as a curtain, and spreadeth them out as a tent to dwell in, that bringeth the Princes to nothing, he maketh the Judges of the earth as vanity: Dost thou desire Gods blessing? wait and thou shalt have it: And therefore doth the Lord wait, that he Isa. 30. 18. may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you: For the Lord is a God of judgement; Blessed are all they that wait for him: God knows when and how to help his Cum duplicātur lateres venit Deus. Isa. 3 [...]. 9, 10, people: In the mount God will be seen: When the Bricks were doub­led, then came God and delivered the Israelites from their Aegypti­an bondage: The earth mourneth & languisheth, Leban [...]n is ashamed and [Page 129] hewed down: Sharon is like a wilderness; and Bashan and Carm [...]l shake off their fruits. Now will I rise, saith the Lord, now will I be exalted, now will I lift up my self. When helps from earth have been cut off, then help came from Heaven. When Abraham was stretching forth his hand to kill Isaac, then the Angel said, Stay thy hand: When David was hemm'd in on every side, then a way was made for his e­scape by the Philistines Invasion: When Paul was a killing, and they were beating of him, to beat out his life: then came news of an Insurrection in Jerusalem, and by that diversion Paul was reprei­ved. God hath a way of escape for his people in Fire and Water: When thou passest thorow the waters, I will be with thee, and thorow the Isa. 43. 2, 3. rivers, they shall not over-fl [...]w thee; when thou walk [...]st thorow the fire, thou shalt not be burnt, neither shall the flame kindle upon thee: Some­times they have their lives for a prey, other times they are made a prey, and suffer in a common calamity: Yet though the Saints suffer, they have an hiding-place: And a man shall be as an hiding-place from Isa 32. 2. the wind, and a covert from the tempest; as rivers of water in a dry place, as the shaddow of a great rock in a weary land:. They have a Pella, a Zoar sometimes, where they may securely escape with their lives: yet they have always a refuge and shelter in the Divine Pro­mises: They have a rock higher then themselves, from the end of the earth (saith the Psalmist) will I cry unto thee, when my heart is over­whelmed: Psalm 61. 2. lead me to the rock that is higher then I. It's an obliged duty to wait upon the Counsels of God: By waiting, we may look for good successe, because we goe Gods way; by murmuring or reviling we cannot look for comfort, because we goe the way of flesh and blood: By patience, the pain and anguish of our fore is mitiga­ted; by impatience, it corrodes and is inrag'd.

Thus far of the Doctrinal part: I shall improve all unto four Use 1. For Terror. Uses, viz. For Reprehension, Exhortation, Direction, and Consola­tion.

It breathes forth terror and severe reproof unto the murmuring spirits of these present times: Never more complaining in our Streets: Oh! we would have peace upon any tearms, when will the Sword be put into the sheath? when shall the Kingdom be set­led? That complaint is frequently taken up: Hast thou utterly reje­cted Judah? Hath thy soul loathed Zion? Why hast thou smitten us, and Jer. 14. 1 [...]. there is no healing for us? we looked for peace, and there is no good, and for the time of healing, but behold trouble.

For Answer, I expostulate with Jehu, What? Peace? What? Peace with Rome? What? Peace with Benhadad? What? Peace with falshood? Peace upon such tearms, will prove but a Body massacring a Soul-murdering Peace: What? Peace with our lusts and corruptions? Till they be slaughtered, what peace can we ex­pect? Can we expect a cessation of punishing, before there be a ces­sation of sinning? Can we expect peace with men, as long as we continue at War with God? For all those Monethly Fasts, and days of Humiliation, where's a serious Reformation of our hearts and lives? You know how hasty Saul was, he forced himself to sacrifice, and would not stay till Samuel came, it cost him his Kingdom. The Israelites would not wait Gods time, but were hasty for an encoun­ter with the Amalekites, and you may see what they got by it, they fell before them, and were discomfited unto Hormah: Then the A­malekites came down, and the Canaanites that dwelt in the hill, and smoteNumb. 14. 45.them, and discomfited them even unto Hormah: And what's the ground of this hastiness of spirit? It's infidelity, because we believe not God upon his Word; we are such hot spurres, we out-run Providence, and antidate Deliverance: We go devised ways, untract pathes, according to secret impulses, quite contrary to the rode of the Word; did we believe the faithfulness of God, That he is faithful that hath promised, that the gates of hell shall not prevail against his Church; we should possess our selves with patience, and wait qui­etly for deliverance: We usually say, that hasty men never want woe. Rash, preproperous, and preposterous practices, are the ru­ine of practitioners. An impatient man, is a gate without an hinge. Janua sine car­dine. What shame is it, for a Christian to be like Hercules furens, or like the Demoniack (mentioned in the Gospel) rending and tearing him­self? An impatient male-contented person, is Felo de se, his own Executioner: What a weakness was it in David, so to be over­whelm'd in sorrovv for Absalom? and in Jonah, so to lament the loss of his Gourd? The loss of Revenues, profits in the Trade, Liberty, Oh how doth it stick near a man? But where's the acting of Faith? Now the just shall live by faith: and if any man draw back, my soul Heb. 10. 38. shall have no pleasure in him. A true Believer lives by Faith, when Trading decays, Lively-hood and Profit decays. Now let's learn to live by Faith: Though thou shouldst loose all, there is e­nough in the Promises to make up all with Interest, if thou canst but make them thine ovvn by particular Application. Much time [Page 131] is thrown away in passing our censures one upon another, reviling this or that instrument: I plead not in the least for any, but utter­ly abhor any irregular practices or indirect ways; but I press pati­ence and submission unto Gods will, to look thorow all instruments and secondary causes unto the first cause to hear the rod, and who hath appointed it: The Lords voice cryeth unto the city, and the man of Micah 6 [...]. wisdom shall see thy name: heare ye the rod, and who hath appointed it. It's a doggish quality to snarle at a stone, and not look at the hand that throws it: Pray then fervently, and watch against infidelity, and an impatient and murmuring spirit: The Lord lay them not unto our charge. We might have been in Canaan long ere this, had we not been murmurers in the Wilderness. I know well that our condition is so lamentable, that we can neither bear diseases nor remedies: And complaints finde no better entertainment, then in those times where­in the best of Historians lived, and said in his Presace, That com­plaints Querclae ne tum quidem gratae cum sorsan ne­cessariae. Liv. Praef. are not pleasing, no not then when they are necessary. There's much bitterness and implacableness upon mens spirits, devouring and ca­lumniating one another: Such expostulations are rise, where is the promise of his coming? Where's the reformation so much spoken of? Where's the removing of the burthens? letting the oppressed go free? breaking the bread to the hungry? cloathing the naked? such are peculiar duties for a Fast: Is there not rather fasting for strife and debate, to smite with the first of wickedness? I aggravate these things no further, but onely let me tell you, as there were [...], so there are [...], spots in your Fasting­days, Let's bewail them with tears of blood; let's fast for our for­mer Fastings, and be humbled for our out-side Humiliations, and lay to heart our negligent services, and deprecate that curse that hangs over our heads for performing the work of the Lord negligently: The Lord may call us to an account as justly as he did the Jews, Zech. 7. 5. Did ye at all fast unto me, even to me?

In the second place I proceed to an Use of Exhortation: Let me Use 2. For Exhortati­on. press home the duty of the Text, to wait for the fulfilling of the Vision in these concussions and commotions, when men are at their wits end, and wonder what vvill be the issue. Oh let's take heed of impatience and murmuring, let's bevvare of tumultuous murmuring spirits, of tempestuous affections! Though there be a storm abroad, vve should endeavour after a serene quiet spirit at home. A calmness upon our spirits, vvill be of singular use for us amidst the [Page 132] fluctuating condition of the Kingdom. Every one will be ready to ask, What shall we doe? How shall we demean our selves in these dark times? Such questions as these require an answer, and a word spoken in due season, is like apples of gold in pictures of silver. I will advise nothing as a States-man (that's out of my Sphere) nor as a subtle Politician (for such Policy is the bane of Religion) but from direct warrant out of the Word of God.

By way of advice, I commend unto your thoughts these ensu­ing Propositions, which I take to be Propositions of Eternall Truth.

1. It's unlawful to do any evill, that the least good may come Prop. 1. It's unlawful to do evil, that good may come thereof. Rom. 3. 8. thereof. And not rather (saith the Apostle) as we slanderously re­ported, and as some affirm that we say, let us do evil, that good may come, whose damnation is just: God needs not our lies to maintain his cause. This was Rebockah's and Jacob's fault, for the compassing of a good end, to betake themselves to indirect means: This is a broken refuge, Isa. 28. 15, 17. and will fail: Because ye have said, we have made a Covenant with death, and with hell are we at agreement, when the over flowing scourge shall passe thorow, it shall not come unto us: for we have made lies our refuge, and under falshood have hid our selves: Therefore, thus saith the Lord, Judgement will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall over­flow the hiding place. Augustine is resolute, that if it was possible by an officious lie, to compass the Redemption of the whole World: yet so weighty and universal a good, must be rather let fall then brought about by the smallesst evil.

2. Another Proposition for confirmation, is, That no good inten­tions Prop. 2. Good meanings cannot justifie a bad action. 1 Chron. 13. 10 and meanings can ever justifie the doing of any evill action. Ʋzzah's intention was good, but because against the rule he was pu­nished with death: He invaded the Priests Office, and therefore the Lord smote him dead upon the place.

3. It's the duty of Christians to walk by rule, and keep close to Prop. 3. We must walk by rule. Isa. 8. 20. it, and that's the written Word of God: To the Law and to the Te­stimony, if they speak not according to these, it is because they have no light in them. Let's not be a rule to our selves, nor follow extraor­dinary impulses upon our spirits and revelations, but bring all to the touch-stone: Let's try all things, and hold fast that which is good; and let the Scripture be the Umpire, & let's acquiess altogether in its determinations: As many as walk according to this rule, peace be on Gal. 6. 16. [Page 133] them, and mercy, and on the Israel of God: 'Tis not any rule but this rule. If an Angel from Heaven Preach any other Doctrine then what is contained in the Scriptures, let him be accursed. Whatever Seekers, Familists, Enthusiasts, &c. pretend to live above Ordinan­ces (and so they are indeed, as much above Ordinances, as a Swine is above a Pearl, which it tramples under feet) I say, all their Lights, however new, are but Ignes fatui, false Lights, to lead us into dan­gerous destructive ways: Let's therefore, for every action, look un­to the rule, bring every thing to rule, and square all by the infallible rule of the word of God.

4. It's the duty of Christians to keep themselves in Gods ways, with­in Prop. 4. Christians must keep within the compasse of their calling. Luke 4. 11. the compass of their Calling: We can expect a Blessing no further then we have a Calling for what we do: Ʋzzah and Ʋzziah paid dear for their irregular attempts: Whereupon Satan, an old cunning Sophister, when he tempted Christ, and urged Scripture: (And in their hands they shall bear thee up, lest at any time thou dash thy foot a­gainst a stone: for he shall give his angels charge over thee to keep thee, leaves out what made against him (in all thy ways) for there was a pair of Staires to go down:) To precipitate himself down from the Pinacle had been the quickest, but it was a destructive way.

5. We must obey God rather then man: When it comes to this Dilemma, either you must displease God, and wound Conscience, or Prop. 5. We must obey God rather then man. displease a potent enemy; then thy resolution must be with the A­postle, rather to obey God then man. When it comes to this pass, thou must either choose affliction or sin; thy resolution must be to choose the greatest affliction in the World, rather then to wound thy Con­science with the least sin. See the practice of the three Children, they submitted themselves to the rage of the King, and the Fiery Furnace, rather then they would worship his Image. And Daniel Dan. 3. 21. Dan, 6. 16. was cast into the Lyons Den, for not obeying the Kings Decree. Some State-Polititians might have insinuated themselves into Daniell, and perswaded him to remit and abate a little of his Devotions, though for 30 days; but sinful compliance is abominable, though but for a moment. Daniel prayed three times, as he was wont, notwitstand­ing all bloody Edicts against him. Be then well resolved: Is this thing I am commanded to do, a sin or no? Is it agreeable to the rule of the Word? Can I do it with a good conscience? Thus Cate­chize thy self before thou venturest upon any thing: And do no­thing [Page 134] doubtfully, for what is done doubtfully is not done believing­ly; and whatsoever is not of faith, is sin.

6. We may not follow a multitude to do evil: For though hand Prop. 6. We may not follow a multi­tude to do evil. Exod. 23. 2. [...]. Pythag. joyn in hand, the wicked shall not go unpunished: Multitudes, pow­er, fear of men, cannot be a sufficient Apology for me: Mens ex­amples are no warrant for my imitation, for I am to walk by the rule of the Word, not by the examples of men. Pythagoras hath a say­ing, Walk not in the rode. Beasts follow the heard, Non quà cun­dum est: sed qua itur, (as Seneca observes) Those that are Compa­nions of Fools, shall be destroyed. Let us not bless our selves, be­cause we walk in beaten rodes, and follow multitudes, as if this was our commendation. Eliah was better alone, then if he had joyn­ed with Baals Priests. Luther was better alone, then if he had joyned Unus homo solus totius orbis impe­tum sustinuit. with the Popish party. It's said of Luther, That he was the man alone that bore the violence of the whole world. Athanasius was better alone, then if he had joyned with a multitude of blasphemous Ar­rians. And Epaminondas was better alone, then if he had joyned Praestat solus sapere quam cum multis insanire. Epamin. Nunquam minus solus quam cum solus. with multitudes of drunken Thebans: The rule that he gives, was, It's better to be wise alone, then mad with a multitude. If thou beest sin­gular in right ways, thou art not alone: Never less alone, then when alone; for thou hast a good God, a good Cause, and a good Con­science, and he that hath these, hath the best Company.

7. Christians ought to believe God upon his word: All his Promises Prop. 7. We must be­lieve God upon his Word. 2 Cor. 1. 20. in Christ are Yea, and Amen. Not the least tittle of the Word of God shall fail: The Lord would suffer none of Samuels, much lesse will he suffer any of his own words to fall to the ground: All the promises for the building of Zion shall be accomplished, and all threatning Menaces against Babylon shall be accomplished: Babylons ruine will make way for Zions raising: There shall be a joyful word among the Nations: Babylon is fallen, Amen, Allelujah: Whatever promises are made for the Church, shall come to pass in their ap­pointed season. The Prophet Isaiah complains, There is a crying for Isa. 24. 11, 12. wine in the streets, all joy is darkened, the mirth of the land is gone: In the city is left desolation, and the gate is smitten with destruction: But Dan. 9. 25. let's read the Prophecy of Daniel, Know therefore, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks; and threescore and two weeks the street shall be built again, and the wall even in troublous times: In streits of times, God hath promised to build his Church: Hath not [Page 135] God said, That the gates of hell shall not prevail against his Church? Hath not he said to his Ministers, that he is their portion, he will be Matth. 28. 20. with them to the end of the world? Now if God be for us, who can be against us? If God speak peace, who can speak trouble.

Lets in the eighth and last place, in dark Visions and troublesome Prop. 8. We must wait pariently upon God. Times wait quietly upon God. Though passages of Providence are so intricate, like a wheel in the middle of a wheel; and our miseries are revived, and the end of our trouble we may fear is like to be the be­ginning of another: Yet let us wait upon God, stand still & be silent: He that hurts us can heal us. And a Reverend Divine said long ago of England, That God would break us to pieces, and then set us together Mr. Davenport. again. We are all a rebellious people, and our provocations are ma­ny in all sorts and ranks of men, even Magistracy, Ministry, People. God is doing great things, putting us into the Furnace; and if from thence we come forth as Gold, we shall be gainers by all our trou­bles: Let us then, in a reverential way, demean our selves and wait upon God in his various dispensations.

And if you demand, how must we wait? I shall shew you in the third Use, which now comes to be applyed, and that's for Di­rection.

This onely rule I shall lay down for a satisfactory Answer: That Use 3. For Direction. we ought to wait upoa God in the use of all good means.

But what are those means which are joyned with waiting? They are these following.

1. We must wait and pray: Never more need of praying, of Means 1. We must wait and pray. Isa. 26. 16, 20. wrestling, of tugging hard at the Ore: This God looks for, and his people have practiced: Lord, in trouble have they visited thee: they poured out a Prayer, when thy chastning was upon them. Come my people, enter thou into thy [...]hambers, and shut thy doors about thee: hide thy self, as it were, for a little moment, until the indignation be over-past: We are in an afflicted condition, and the counsel of the Apostle is, Is any a­mong you afflicted, let him pray: We are sick and wounded: The same James. 5. 13. Apostle prescribes, Confess your faults one unto another, and pray one James 5. 16. for another, that ye may be healed: the effectual fervent prayer of a righ­teous man availeth much. There's a dreadful tempest, the ship is a sinking, we had need be awakened and cry unto God; we had need pray, Lord save us, or else we perish. This God expects: Thus saith Ezek. 36. 37. the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them: I will increase them with men like a flock. This duty of [Page 136] Prayer hath a commanding vertue: The expression is very high, Thus Isa. 45. 11. saith the Lord, the holy One of Israel, and his Maker, ask me of things to come concerning my sons; and concerning the works of my hands com­mand ye me. This is Solomons Pharmachum Catholicum, even a Medi­cine for all diseases: O pray! pray, rowl your selves in the dust; you deal for a Kingdom, you deal for the Church, the Gospel, and its Ordinances, for the lives of millions; pray then in good earnest, and joyn fasting with waiting. Antichrist is a strong Devil; this kinde goeth not out but by fasting and prayer.

2. Wait and study the Scriptures: Affliction (saith Luther) makes us Means 2. Wait, and stu­dy the Scrip­tures. understand Scripture, we understand now what is meant by confusion and desolation. Compare the times of Habakkuk with our times; and they come very near; they answer one another, as face answereth to face: Such a dark vision is now, as was then. Let us study and search whether the Witnesses be slain or no: If they be slain, then we may expect glorious times, if not, worse are to be looked for. As far as I can apprehend, by comparing Scripture with Scripture (though it's difficult to determine) by the Witnesses, are meant the Magistracy and Ministry. Compare Rev. 11. 4. with Zech. 4. 3. and 14. These are the two olive trees, and the two candlesticks standing before the God of the earth: So in the Revelations: And in Zechary we read, And two olive trees by it, one upon the right side of the bowl, and the o­ther upon the left side thereof: Then said he, these are the two anointed ones that stand by the Lord of the whole earth: I determine nothing in this doubtful case, but the great contempt cast upon both Magistra­cy and Ministry, (and greater yet is to be feared) even throughout all Kingdoms, makes it probable, that the time of their slaughter draweth nigh. We may not be over-curious in fixing particular times, lest we incur the same check for our curiosity as they did: It is not for you to know the times or the seasons, which the Father hath put Acts 1. 7. in his own power.

3. Wait upon God in his Ordinances: Yet you have them, and Means 3. Wait upon God in his Ordi­nances. Isa. 30. 20. blessed be God, vve yet have a nail left us in the publick Assembly: That Prophecy is made good, That though the Lord give you the bread of adversity, and the water of affliction; yet shall not thy teachers be re­moved into a corner any more, but thine eyes shall see thy Teachers: Yet we have a publick Vision: The voice of the Turtle is yet heard in our Land: Let's wait at these Bethesdah's, at the Posts of Wisdoms Gate: we should mourn for the great contempt that is cast upon [Page 137] Ordinances, and because others slight them, we our selves should learn to esteem them highly, frequent them diligently, and pray that God would teach us to profit by them. The Word, Sacraments, Sabbaths, Meditations, Conference, are advantagious Ordinances, even the food of our souls: Take away meat and drink, and you starve the Body: Take away Ordinances, and you slarve the Soul.

Wait, and treasure up your experiences: Review and call to Means 4. Wait and trea­sure up your experiences. minde the mercies of old, what God hath done for you in former times: Thou hast known a Famine, God hath provided for thee then: Thou hast been in great straits and dangers, and God hath delivered thee at that time: Thou hast been at the Graves mouth, and a sentence of death seemed to pass against thee, God hath re­stored thee to tell his Praises, and to bless his Name: Thou hast known Troubles, Tumults, and Commotions in the Kingdom, and God hath quieted and composed them. Thus then argue, God is the same God, he is in Heaven still, and doth whatsoever he plea­seth; he is as willing, as able, as merciful as ever: He sets bounds to the Seas, and stills the raging of the people: He is not changed with the change of time: Christ is the same yesterday, to day, and the same for ever: Though we are out of order, yet his Covenant Heb. 13. 8. 2 Sam. 2 [...]. 5. is ordered: Though we are transient, yet his Covenant is everlast­ing.

Wait in the right season: Now is the season perilous, and a time Means 5. Wait in the right season. of waiting: Times of afflictions are waiting times: When all seem against thee, and thou canst not tell how to conclude from such premises, as were unheard of before: Now wait, and be silent: Be silent, O all flesh, before the Lord: for he is raised out of his holy Zech. 2. 13. habitation: Be far from murmurings and responsations against God. Thou must wait upon God in the way of his Judgements; yea, in Isa. 26. 8. the way of thy Judgements, O Lord, have we waited for thee: The desire of our soul is to thy Name, and to the remembrance of thee.

Sixthly and lastly, Joyn reformation with waiting: I press not Means 6. Joyn reformat [...] ­on with watch­ing. all this while a lazy, idle waiting, a folding thy hands in thy bosom, but a working waiting: Wait and purge thy conscience: Trim up thy soul for the entertainment of Jesus Christ. God will not come into a Cage of unclean Birds. The soul must be purified. Mercy follows Reformation at the heels. Deliverance followeth Reforma­tion. Many days of Humiliation we have had, and when one is done, we had need have another to bewail the failings of the for­mer: [Page 138] So that many harvests are past, and many Summers ended, and we are not saved. But if there was one day of through Refor­mation, the business would be done, God would be intreated for the Land: We may justly fear, that the Commission given to the Sword is not yet called back; but God will send it again to avenge the Jer. 6. 8. quarrel of a broken Covenant: My advice from God to you is, Be thou instructed, O Jerusalem, lest my soul depart from thee, lest I make th [...]e Amos 4. 12. desolate, and a land not inhabited: Therefore thus will I do unto thee, O Israel! and because I will do thus unto thee, prepare to meet thy God, O Israel! Gather your selves together, yea, gather together, O nation not Zeph. 2. 1, 2. 3. desired! before the Decree bring forth, before the day pass as the chaff, be­fore the fierce anger of the Lord come upon yoú, before the day of the Lords anger come upon you: Seek ye the Lord, all the meek of the earth, which have wrought his judgement; seek righteousness, seek meekness, it may be ye shall be hid in the day of the Lords anger.

And for a close of all, The last Use is a Word of comfort to a wait­ing use 4. For Consola­tion. people: Mercy will be the portion of a waiting & believing peo­ple: And when it comes, it will be good measure, full press'd, and running over: It will abundantly make amends for all thy waiting for it: Oh then, confirm the weak hands, and strengthen the fee­ble knees! Learn to live by Faith in dying times: Whatever thou loosest, whether voluntarily or compulsorily, let not go thy Faith: Wait patiently and silently under dark Visions, at the end the Vision shall speak and not lie. God is a God of Infallibility and Eternall truth, and will not falsifie his promises. Though it tarry, and thou hast waited long; yet wait a little longer, it shall come and will not tarry. And it will be an exceeding comfort to the Saints, when af­ter long waiting for a mercy, they can say by happy experience, Lo this is our God, we have waited for him, and he will save us: This is the Lord, we have waited for him, we will be glad and rejoyce in his sal­vation. Isa. 25. 9.

Establishment of Justice. Vnfolded in an Assise Sermon Preacht at St. Mary's, OXON.

AS in Water face answereth face: So the Text suits Serm. 7. At St. Mary's Oxon. March 1. 1649. with the solemnity of the day. It is a word in due season, which I am resolved ( [...]) without fear or flattery to apply particu­larly to your consciences, as a word both sea­sonably to be Preacht, and profitably to be learnt: The Lord make it as profitable to you, as it is seasonable for you.

My Prophet Amos, was one of those Prophets, which we call the lesser Prophets; not of less esteem for his person, or matter which he Prophesied, then the others; but less in quantity and bulk, having reduced a great deal of choice matter into a narrower compass: He Prophesied before Israels transportation into Babyl [...]n: He was an Herdsman of Tekoah, chap. 1. ver. 1. furnished with a Prophetical Spi­rit, and commissionated by God for so high an employment, v. 3. He Prophesied in a time of monstrous Impieties and severe Judge­ments: He lived in the days of Ʋzziah, and you may read of his horrid attempt in invading the Priests Office, and the Judgement written in legible Characters in his Leprous [...]orehead: And they [Page 140] withstood Ʋzziah the King, and said unto him, It p [...]rtaineth not unto 2 Chro. 26. 18, 19. thee, Ʋzziah, to burn incense unto the Lord: but unto the Priests, the sons of Aaron, that are consecrated to burn incense: Goe our of the san­cluary, for thou hast trespassed, neither shall it be for thine honor from the Lord God. Then Ʋzziah was wroth, and had a Conser in his hand to burn incense; and while he was wrath with the Priests, the leprosie even rose up in his forehead before the Priests, in the house of the Lord, from besides the incense altar.

Some particular impieties and reigning abominacions were, 1. I­dolatry. 1. Idolatry.

Idolatry was so continually practiced, as by way of Irony, the Lord seems to invite them to heap up the full measure of their sins: Come to Bethel, and transgress at Gilgal, multiply transgressions; Amos 4. 4. Hoc est cumulare s [...]elera sceleri­bus. Calv. in Loc 2. Vnmerci­fulness. Amos 1. 9. and bring your sacrifices every morning, and your tithes after three years.

A second sin was unmercisulness, want of bowels of compassion: Thus saith the Lord, For three transgressions of Tyrus, and for f [...]ur, I will not turn away the punishment thereof, because they delivered up the whole captivity to Edom, and remembred not the broth [...]rly Cove­nant.

A third sin was Oppression: Hear this word, ye kine of Bashan, that 3. Oppression. Amos. 4. 1. are in the mountain of Samaria, which oppress the poor, which crush the needy; which say to their masters, Bring, and let us drink.

And violence is another sin of the same litter: Ye that put far the Amos 6. 3. evil day, and cause the seat of violence to come near.

A fourth sin is Injustice and Bribery, I couple them together, like 4. Iujustice and Bribery. Amos 5. 7, 12. to like: Ye that turn Judgement to wormwood, and leave off righ­teousness in the earth: For I know your manifold transgressions, and your mighty sins: They afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.

A fifth sin is Luxury and Jovialty: That chaunt to the sound of the Violl, and invent to themselves Instruments of Musick, like David: 5. Luxury. Amos 6. 5, 6. That drinke Wine in Bowlls, and anoint themselves with the chief Oyntments: But they are not grieved for the affliction of Jo­seph.

A sixth is Pride: Now Judgements are the unhappy issue which 6. Pride. sin brings forth. Each word is a Thunder-bolt, Amos 9. 8, 9. Be­hold, the eyes of the Lord God are upon the sinfull kingdom, and I will destroy it from off the face of the earth, saving that I will not utterly de­stroy [Page 141] the house of Jacob, saith the Lord: For lo, I will command, and I will sift the house of Israel among the nations, like as corn is fifted in a sieve: y [...]t shall not the least grain fall upon the earth.

And particular Judgements are threatned suitable to their sinnes.

As, 1. Famine: I also have given you cleanness of teeth in all your 1. Amos 4. 6. cities, and want of bread in all your places: yet have you not returned unto me, saith the Lord. There's the punishment of Luxury.

2. Mildew and Blasting: I have smitten you with blasting and mil­dew, 2. Amos 4. 9. when your gardens, and your vineyards, and your fig-trees, and your olive-trees increased, the palmer-worm devoured them: yet have ye not returned unto me, saith the Lord: There's another punishment of Luxu­ry and Intemperance.

A third punishment is Pestilence: I have sent among you the Pesti­lence, after the manner of Egypt: your young men have I slain with the 3. Amos 4. 10. sword▪ and have token away your horses, and I have made the stink of your camps to come up unto your n [...]strils: yet have ye not returned unto me, saith the Lord: So that the Pestilence and the Sword accompany each other.

And wherefore are the Sword and Pestilence sent? See Levit. 26. 4 25. I will bring a sword upon you, that shall avenge the quarrel of my Covenant: and when ye are gathered together in your cities, I will send the Pestilence among you, and ye shall be delivered into the hand of the enemy.

And the Sword is a punishment of their Pride, Amos 6, 7. Now therefore they shall go captive with the first that go captive, and the ban­quet of them that stretched themselves shall be removed: Likewise the Sword is sent for a punishment.

And for Phantastical Fashions, Isa. 3. 25. Thy men shall fall by the sword, and thy mighty in the war.

A fifth Judgement is Famine, and this is for contempt of the Word: Behold, the days come, saith the Lord God, that I will send a famine in 5. Amos 8. 11. the Land, not a famine of bread, nor a thirst for water, but of the hearing the word of the Lord.

A sixth Judgement is the enseebling of their strength, and weak­ning of their forces: Behold, I am pressed under you, as a cart is pressed 6. Amos 2. 13, 14. 15. that is full of sheaves: therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: neither shall he stand that handleth the b [...]w; and he that is swift [Page 142] of foot shall not deliver himselfe: neither shall hee that rideth the horse deliver himself. When any abuse their strength and power, God will enfeeble it. This counsel is commended to our practice, Jer. 9. 23. Let not the wise man glory in his wisdome, neither let the mighty man glory in his might, let not the rich man glory in his riches. You have by what hath been sayd a tast of bitter fruites, some sinnes and judgments set forth in their proper colours. In Israels glass England may see her face. The same evils of sinne are rise among us; and in part the same evils of punishment have already befallen us, and the rest hang over our heads and will fall heavie upon us, unless mercy speedily interpose.

Now amidst varieties of wounds, and sores, and heavy judg­ments the Prophet prescribes a soveraigne remedie: hee addresseth himselfe to divine exhortations, and counsels: One is Amos 4. 12. Therefore thus will I doe unto thee, O Israel: and because I will doe this unto thee, prepare to meet thy God, O Israel. Another which be­gins Si vobis animus est ad Deum re­verti, jam abji­cite omnes ve­stras superstitio­nes. Calv. in Loc. Amos. 5. 4: is continued vers. 5. 6, 14. Thus saith the Lord, seek yee mee and ye shall live. But seek not Bethel, nor enter into Gilgal and pass not to Beersheba: for Gilgal shall surely goe into captivity, and Bethel shall come to nought. Seek yee the Lord and yee shall live, &c.

Now if the question be askt, wherein doth seeking of God con­sist?

A. In the former verses wee read of injustice, vers. 7. They turne judgment to wormewood, and leave off righteousness: and of bri­bery and cruelty, v. 12. They afflict the just, they take a bribe. In­somuch that the prudent man is amazed and stands admiring in a stupendious reverential silence. He dares not revile instruments and murmur at the Providence of God, v. 3. Therefore the prudent shall keep silence in that time: for it is an evill time.

Q. Now whats to be done? what particular remedy is to bee prescribed sutable to the disease?

A. My text makes discovery hereof, and informes you what's the most effectual remedy to heale a wounded Kingdome, in the words of the Text. Hate the evil, and love the good, &c.

The wordes represent unto you an excellent Medicine and the sin­gular virtue thereof.

The medicine is made up of three particular Ingredients. Text divided.

1. Hate the evill: There's the affection of hatred.

2. Love the good: There's the affection of love.

3. Establish judgment in the gate: There's the exercise of distri­butive Justice.

2. For the virtue, it's soveraign, effectual to appease the wrath of God, to smooth his brow: So it follows: It may be the Lord God of hosts will be gracious to the remnant of Joseph.

I shall briefly open the words and draw forth one doctrine, which, I shall lay down for the ground-worke of my ensuing meditations.

Here by evill, wee are to understand the evill of sinne, oppression, violence, Idolatry, pride, mentioned in this prophesie, and in a large acceptation, under this word all manner of sin is forbidden. Sinne is the greatest evill; and this ought to be the object of our indignation. What God hates, wee ought to hate. Now as God hates sin; so should wee with a perfect hatred abhor & hate every evil way.

By good is meant the right way, the way of holiness and virtue. Mr Calvin takes notice of the order, first to hate sinne, then to love that which is good, and he conceives the scope of the Prophet to bee this, that the Israelites should become new men: and by a Syne [...]doch [...], Repentance is described in the whole worke from these two parts, in hating evill and loving that which is good.

And because there was abundance of corruption and injustice in their gates, in an especiall manner hee inculcates the execution of justice, And establish judgment in the gate: you have turned judg­ment into gall, and hemlock, and by your neglect of justice have provoked God to high displeasure against you. Now labour to pa­cifie him by the impartiall execution of Justice.

It was the custom of Judges to keep their courts of judicature near the gates of the City: so v. 10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly, Isai: 29. 21: that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turne aside the just for a thing of nought.

Hereupon followes a strong ground of Incouragement. It may bee the Lord, &c: hee could not determine absolutely, hee knew not the decree, whether an irreversible sentence had passed against them. See a notwithstanding mentioned after a signal Reformation, 2 King. 23. 25, 26. And like unto him was no King before him that turned unto the Lord with all his heart, with all his soule and with all his might. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, be­cause of all the provocations that Manasseh had provoked him withall. [Page 144] But upon probable conjecturall hopes hee encourageth them; God hath been very gracious to a penitent people formerly, God was gra­cious to Manasseh, Niniveh, Paul, Mary-magdalen, & others repenting. Upon these experiences an afflicted remnant may conclude that God will be gracious unto them. See Jo [...]l. 2. 12. 13, 14. Therefore now thus saith the Lord, turne yee even to mee with all your heart, and with fasting, weeping and mourning: And rent your heart? and not your gar­ments, and turne unto the Lord your God: for hee is gracious and m [...]r­cifull, slow to anger, and of great kindness, and r [...]p [...]nteth him of the e­vill. Who knoweth if hee will returne and repent and leave a blessing behind him, even a meat offering unto the Lord your God?

Wee read in Scripture of the afflictions of Joseph, as a proverbial spech, alluding to Joseph the Patriarch, who met with evill intreaties from his brethren, and from Potiphars wise, hee was cast into a pit, bought and sold, slandred, cast into prison: and the house of Joseph, his posterity, and not only his proper natural posterity: but all the children of God must through many tribulations enter into the King­d [...]me of God, Act. 14. 22.

That the whole house of Joseph, that all the generation of men is not utterly consumed is a great mercy, wee have cause to acknow­ledge it with thankfulness that there is a remnant yet left.

Now a through reformation, a turning from sinne to God, a ha­ting that which is evill, a loving that which is good, an establish­ment of Justice may much prevaile with God to bee gracious to an afflicted remnant. Though the number of the Church be few, though Jacob bee small, and Joseph bee but a remnant, yet many promises are made to a remnant, Isai. 10. 21. The remnant shall returne, even the remnant of Jacob unto the mighty God, Jeremiah 15. 11. The Lord said, verily it shall bee well with thy remnant, verily I will cause the enemie to intreat thee well in the time of e­vill, and in the time of affliction, Ezek: 6. 8: Yet will I leave a remnant, that yee may have some that shall escape the sword among the Nations, when yee shall bee scattered through the countries, Eph 3. 12, 13. I will also leave in the midst of thee an afflicted and poore people, and they shall trust in the name of the Lord. The remnant of Israel shall not doe iniquitie, nor speak lies, n [...]ither shall a deceitfull tongue bee found in th [...]ir mouth: for they shall feed and lay downe and none shall make th [...]m afraid. Rom. 9. 27. Though the number of the children of Is­rael bee as the sand of the sea, a remnant shall be saved. And for the [Page 145] remnant we must pray, Isay. 37. 4. It may be the Lord thy God will heare the words of Rabshakeh, whom the King of Assyriah his master hath sent to reproach the living God and will r [...]prove the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that is left, Jer. 31. 7. For thus saith the Lord, sing with gladnesse for Jacob, and shout among the chiefe of the Nations: publish yee, praise ye and say, O Lord, save thy people, the remnant of Israel. So then you may plainly discerne the summe and substance of these words. That which they drive at is to ingage people to a through reformation as the only means to pacifie an incensed God. Iudgments fall round about us thick, and threefold: many have been numbred out to the sword, many to famine and pestilence: Let the remnant lay these things to heart: Let them humble themselves, turne from the evill of their doings, cease to doe evill, learne to doe well, execute judgment and Justice, and it may be God may turne againe and repent, and be gra­cious to the remnant of the house of Joseph.

The words thus divided and opened, commend these principall Doctrine 1 Doctrines to your serious Practicall Observation: That sinne alone ought to be the Object of our hatred and indignation: So saith the Psal­mist: Ye that love the Lord hate evill: Psal. 97. 10. And the feare of God consists in hating of evill. The feare of the Lord is to hate evill: Prov. 8. 13. pride, and arrogancie, and the evill way, and the froward mouth do I hate. You have a short Catalogue of what things God hates in Prov. 6. 16. These six things doth the Lord hate: yea seven things are an abomination to him, a proud looke, a lying tongue, and hands that shed innocent blood, a heart that deviseth wicked imaginations; feet that be swift in running to mischiefe: a false witnesse that speaketh lies, and him that soweth discord among brethren. Nay further whatsoever is sinfull God hates: and where God hates we should hate.

2. That which is good ought only to be the object of our love. It's a Doctrine 2 character of the wicked, Amos 3. 2. to hate the good, and love the evill. Holinesse hath Gods Image stamped upon it, and we must love God's Image where ever we find it.

God requires publick establishment of Justice in a Kingdome. It's said in the gates where people went in and out: There ministers of Iu­stice Doctrine 3 sate and the eyes of the whole land were upon them, and in an especiall manner the eyes of God. Iustice must not be dispensed in a scantling measure, here and there a drop: but judgm [...]nt must run down as waters, and righteousnesse as a mighty streame, Amos 5. 24.

4. In that there is such a connexion between these words, hate Doct. 4 Deut. 5. 17, 18, 19. the evill and doe good and establish judgment, hence observe, In religious duties there is a sacred concatenation and harmonie, It's observed that all the commands of the Decalogue are copulative. Thou shalt not kill; neither shalt thou commit adulterie: neither shalt thou steal [...]: neither shalt thou beare false witnesse, &c. The same God that inga­geth us to the obedience of one Command, doth not dispense with us or give any exception for any other.

5. The people of God, his Josephs may be reduced to a very small rem­nant. So they were in the Babilonish captivitie; but 7000 that had Doct. 5 not bowed their knees to Baal, and whether all these were upright hearted is doubtfull: The primitive Christians in times of persecu­tion were but a handfull, a despised remnant in the eyes of the world. And in the Arke which was a type of Christ there were but eight per­sons, and Cham was one of them: In Christ's own familie but twelve and one of them a Judas.

6. Observe, That the reformation of a people, in hating evill and Doct. 6 loving good may prevaile with God to extend mercy and compassion to­wards them.

It shall suffice only to have named these unto you. It concernes mee to fix upon the establishment of judgment, which the Text spe­cially points at; and the aspect of, a Venerable Iudicature in pre­sence puts me in mind of that point of Doctrine which is genuine from the text and most seasonable to the Auditorie. Thus I pro­pound it to you. Doctrine.

That the faithfull execution of Justice in a land is a probable meanes to move God to extend mercy, compassion and deliverance to them. Method pro­pounded.

In handling of this precious point I shall thus dispose of my Method.

1. To give in a full proofe from Scripture asserting the truth.

2. Contribute some reasons, confirming the same.

3. Represent the manner how justice must be executed. This shall be by way of Direction.

4. And fourthly conclude with a word of exhortation, and so presse closely the duty of the Text, the establishment of Iustice, and 1. The Doct­rine proved. this shall be my particular application.

I resume what I first propounded, to assert the truth of the point. See Jer. 5. 1. Run ye to and fro in the streets of Jerusalem and see now and know and seek in the broad places thereof, if ye can find a man, if there be [Page 147] any that executeth judgment, that seeketh the truth, and I will pardon it. So Ier. 7. 5, 6, 7. for if you thorowly amend your waies and your doings, if you thoroughly execute judgment between a man and his n [...]ighbour; if ye oppresse not the stranger, the fatherlesse, and the widow. and shed not innocent blood in this place: n [...]ither walke after other Gods to your hurt, then will I cause you to dwell in this place, in the land which I gave unto your fathers for ever and ever. So Isaiah 1. 17, 18. Learne to doe well, seeke Juâgment, relieve the oppressed, judg the fatherlesse, pl [...]ad for the widdow: come now and let us reason together, saith the Lord, though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall be as wool, Prov. 29. 4. The King by judgment [...]stabli­sheth the land: but he that receiveth gifts overthroweth it. In these and sundry other places God promiseth a blessing upon the executi­on of justice.

Il'e single out particular instances, that what's asserted may be cleared more evidently.

When Israel committed both spirituall and corporall whoredome with the daughters of Moab (for commonly they goe both together, the greatest Idolaters, the greatest whoremongers, witnesse the Ba­bylonish strumpet at this day) Now nothing will appease Gods in­censed wrath besides the execution of justice upon the Idolaters. The Lord said unto Moses, take all the heads of the people, and hang them up before the Lord against the Sun, that the fierce anger of the Lord may Num. 25. 4. 5 be turned away from Israel. And when Moses and the congregation were consulting, Phineas stands up and falls a doing Iustice: When Phineas the sonne of Eleazar, the son of Aaron the priest saw it, he rose up from among the congregation and tooke a javelin in his hand, and he went after the man of Israel into the tent, and thrust both of them thorough, the man of Israel and the woman thorough her belly. So the Plague was stayed from the Children of Israel. Here's a patterne of singular zeale, a man of heroicall courage, all steele to the back. Compare this with Psal. 106. 30. Then stood up Phineas and executed judgment and so the Plague was stayed. And you may read the ample reward, Numb. 25. 10, 11, 12. The Lord spake unto Moses saying, Phineas the sonne of Eleazar hath turned away my wrath from the Children of Israel, (while he was zealous for my sake among them) that I consumed them not in my jelousie; wherefore say, behold I give unto him my covenant of peace. Moses likewise was a man of the same stamp; Though in his own cause the meekest: yet a man of invincible courage in the cause of [Page 148] God. When he was in the mount, Aaron makes them a golden calfe; the people commit Idolatrie with it: the Lord is highly in­censed, Moses intercedes for them, Exodus 3. 11. Moses besought the Lord his God, and said, why doth thy wrath wax hot against thy people, which thou h [...]st brought forth out of the Land of Aegipt, with great pow­er and with a mightie hand? He brake the tables vers. 19. as so [...]ne as he came nigh unto the Camp that he saw the calfe and the dancing, his anger waxed hot and he cast the Tables out of his hands and brake th [...]m beneath the mount. He burnes the calfe to powd [...]r, strewes it up [...]n the water and makes the Children of Israel to drink of it, vers. 20. exe­cutes judgment. vers. 26, 27, 28. Who is on the Lords side? let him come unto me. And all the Sons of Levi gathered themselves unto him, and he said unto them, put every man his sword by his side and goe in and out from gate to gate thorowout the camp, and slay every man his bro­ther and every man his companion, and every man his neighbour. And the Children of Levi did accordingly. Compare this with Psal. 106. 23. Therefore he said that he would destroy them had not Moses his cho­sen stood before him in the brach, &c. Whilst the camp was pestered with an Achan, Israel could not stand before their enemies. But as soon as Achan was executed, the valley of Achor became a doore of hope, Hos. 2. 14. As long as Jonah was in the ship the storme continued: but as soone as he was cast over shipbord there was a great calme, Jonah. 1. 15. Agag was hewed in pieces by Samuel. Baals prophets were slain by Elijah. Thus David executed judgment upon the Gib [...]o­nites enemies retaliating their mischiefes upon their own pates, 2 Sam. 21. 1, 6, 9. There was a famine in the dayes of David for three yeares, and David enquired of the Lord. And the Lord answered, it is for Saul; and for his bloody house, because he slew the Gibeonites. vers. 6. Let seven men of his sons be delivered unto us and we will hang them up unto the Lord in Gibeah of Saul, whom the Lord did chuse. And the King said, I will give them. vers. 9. And he delivered them into the hands of the Gi­beonites and they hanged them in the hill before the Lord. And see the good successe vers. 14. And the bones of Saul and Jonathan his sonn [...] buried they in the countrey of Benjamin in Zelah, in the Sepulchre of Kish his Father, and they performed all that the King commanded, and after that God was intreated for the Land. You see how just David was in executing justice upon those that slew his enemies, 2 Sam. 1. 15. David cald one of the young men and said, go neer and fall upon him. And he smote him, that he died. So 2 Sam. 4. 12. he commanded his [Page 149] young men, and they slew them and cut off their hands and their feet, and hanged them up in the poole of Hebron. Amaziah slew those that slow his Father Ioash, 2 Kings 14. 5, 6. The people of the Land slew those that conspired against Amon, 2 Kings 21. 24.

I might produce for illustration many examples out of humane Authours, as that of Zeleucus to his sonne in putting out his eye for Adulterie, and such like: But I will not light a candle to the sun. I keep close to Scripture proofes, I need not range in any other f [...]elds.

In the second place, Ile give in some Scripture Reasons for con­firmation of the point. 2. Reas. 1. From the ex­cellency of ju­stice.

The sirst reason shall be drawn from the excellencie of Iustice. And this will appeare in these particular respects.

It derives its Originall from God. Iustice is a communicable At­tribute flowing from the fountaine to the streams, and government which is that master-wheel to set the motions of Iustice in due or­der 1 receives prime honour and excellencie from divine Institution. By me Kings raigne, and princes decree justice; by me Princes rule, and nobles, even all the Judges of the earth, Prov. 1. 15. 16. There's a jus divinum to warrant your honourable calling.

Iustice is excellent in respect of that incomparable superexcellent 2 price paid to make satisfaction to it and that was the blood of Iesus Christ. It's true, that mercy is God's delight, It's above all his workes: mercy is swift pac'd; Iustice is slow pac'd, its chariot wheels drive heavilie. God was walking in the garden, when he went to passe sentence on Adam: But he ranne to meet the Prodigall: here's a walking in point of judgment: but a running in point of mercy. Yet notwithstanding Iustice will be no looser. Mercy, Iustice, power, goodnesse, obiquitie, &c. are diversly according to our capa­cities apprehended by us: yet they are all one in God. As God is mercifull: so he is just: Iustice must be satisfied per se aut per alium. Per se no man can, it must be done per alium, by a suretie. See Zech. 13. 7. Awake, O sword, against my shephard, and against the man that is my fellow, saith the Lord of hosts, smite the sheph [...]ard, and the sheep shall be scattered, and I will turne mine hand upon the little ones. No lesse price was paid to satisfie Divine justice then the effusion of the precious blood of the sonne of God, one drop whereof is of infinite dignitie, price and value.

The excellencie of Iustice appeares in respect of its excellent effects 3 [Page 150] and operations. Iustice is the basis and supporter of the state. Le [...] ­est corporis Politici nervus. The great body of states would be pa­ralitick and in a paroxisme, and there would be a dissolution of the continuum, if the sinewes of Justice should faile. To justice under God we owe our lives, liberties, lively-hoods. We could not sleep quietly in our beds for feare of massacres and robberies, if lawes were not in force and the current of Iustice should be damnd up. Iustice may be compared to the stakes of a strong hedge to keepe it from falling. And a Iudg is a quick-set-hedg to keep off incur­sions into anothers Peculiar. Iustice is the preserver of meum & tu­um. It's the life of our societie, the bulwarke and buttresse of our safetie; the fort-royall and strength of our Garrisons. Should justice cease, and there should be no reprover in the gate, we should be resolved into an Anarchy, a Chaos, a confusion, and destruction. We should be [...] homo homini lupus, nay, homo homini Daemon. By the execution of Iustice, Government, Magistracie, Iudicatures, those strong walls of a Kingdome remaine impregnable. Religion, learning, trades, traffiques, lawes, arts and scien [...]ss thrive and shelter themselves under the wings of government, executing Judgment and justice. Reas. 2. From the Ne­cessity of esta­blishing justice

The second reason shall be drawn from the apparent necessitie of establishing judgment and justice. The necessitie is indispensible, whether there be considered Necessitas Paecepti vel Medii.

For the first [...] how frequently doth the Lord call for execution of Iustice? It's that which must be sought after, Isay 1. 17. Learne to do well: seek judgment: relieve the oppressed; judg the fatherlesse: plead for the widdow. It must be kept: Isay 56. 1. Thus saith the Lord: Keep ye judgment and dot justice: for my salvation is neere to come, and my righteousnesse to be revealed. It must not be executed as a male­factour, thats a persecution, not execution. Iustice is executed upon delinquents, not upon it selfe, Zech. 7. 9. Thus speaketh the Lord of Hosts, saying: execute true judgment, and shew mercy and compassion every man to his brother. So Zech. 8. 16. These are the things that ye shall do; speak ye every man the truth to his neighbour; executo the judgment of truth and peace in your gates. Its promised as a mercy, Isay 28. 6. And for a spirit of Judgment to him that sitteth in judgment; and for strength to them that turne the battell to [...]g [...]te. Its an argument of Gods love to a people, I Kings 10. 9. Blessed be the Lord thy God which delighteth in thee to set thee on the Throne of Israel; because the [Page 151] Lord loved Israel for ever: therefore made he thee King to doe judgment and justice. It's that which hath God's approbation, Micah. 6. 8. He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to doe justly and love mercy and to walke humbly with thy God? Its that which God loveth, Psal. 33. 5. He loveth righteous­nesse and judgment: the earth is full of the goodnesse of the Lord. It's that which in an especiall manner God commands, Deut. 16. 18. Judges and Officers shalt thou make thee in all thy gates which the Lord thy God giveth thee thorowout thy tribes; and they shall judge the people with just Judgment. There's another jus divirum for your authori­tie. And Justice is that which God rewards, Isai. 33. 15. 16. He that walketh righteously and speaketh uprightly, he that despiseth the gaine of oppressions, and shaketh his hands from holding of bribes, that stoppeth his eares from hearing of blood, and shutteth his eyes from seeing of evill; he shall dwell on high; his place of defence shall be the munitions of rocks; bread shall be given him; his water shall be sure. So Jer. 22. 15. shalt thou raigne because thou cloathest thy selfe in C [...]dar? did not thy Father eat and drink, and do judgment and justice, and then it was well with him?

Justice is necessary, necessitate medii. A godly Magistrate dis­pensing justice and judgment reconciles meum & tuum, those two wrangling pronounes, which are those Phaetons and grand incendi­aries that set the whole world in a combustion. Terminus was so much set by among the Romans that they paid homage to it tanquam Numini tutolari: Without any tang of or compliance with their Idola­try, we may safely say, that the law is the Boundary of a common­wealth. Its a good sence or mound to keep off beasts of pr [...]y from making inrodes into my Severall. It's a good screne to keep off the scorchings of firy spirits, who Salamander like live in the fire of con­tention. It's a strong bulwarke to desend a mans right from sur­prizall by violent enemies, who lay seige and make batteries against it. The law is Terminus distingens, conservans, pacificans.

The Law is Terminus distinguens. It distinguisheth one mans proprietie from anothers: all would become common (as some A­nabaptisticall spirits would have it) and no Proprietie in goods; no man could say that any thing he possesseth were his own, were it not for the Law. Now the Law appropriates to every one his right. Its a good mark-stone, to set bounds, so far reacheth, such and such a mans right and no further. It prevents all incro [...]chments, and [Page 152] injuries; otherwise the strongest (though without right) would take all.

The Law is Terminus Conservans. It preserves men in their right, that so one man may not incroach upon another. Were it not for 2. The Law is T [...]rminus Conservans. the Law the Poore mans Acres would be soone impaled in his Lords Parke, because of it's vicinity.—Inde datae leges, ne fortior omnia posset. And hereupon a Philosopher was wont to say, Cives non minus opor­tet pugnare pro legibus quam pro maeniis. We must fight for our Lawes rather then for our walls: for it's possible for a cittie to be safe without walls: but not without Lawes. 3. The Law is Terminus Pacificans.

The Law is Terminus pacificans, that which prevents controver­sies and preserves peace. Next to our religion we should stand for the fundamentall lawes of our Nation. Warre is occasioned for the breach of Lawes. The Parliament of England, I am perswaded, (as may appeare from their writings) had never drawn the sword at first, were it not for the defence of Religion and the Lawes of the Kingdome, (which they solemnly covenanted to maintaine) which were trampled under foot by a Malignant party. Now peace should be in the eye of them that goe to law, whom the weightinesse of the matter constraines to such a remedie; though it sadly and fre­quently fall out, Quod primum in intentione est ultimum in executione. Reas. 3. From the Mischiefe of Injustice.

The third and last reason shall be Causa à contrario, drawn from the mischiefe of injustice and the sad consequences thereof. Con­traries (we say) illustrate one another: And of contraries there are contrary consequences. As where Government flourisheth, and good lawes are put in execution, there's Terminus distingu [...]ns, conservans, pacificans, mens proprieties are distinguished, preserved, and peaceably injoyed: So on the contrarie, where's Anarchy and licentiousnesse, every mans humour is his Law; Quod libet, licet, Theres no bound set to distinguish and segregate between mine and thine, no safetie, no peaceable injoying of any thing As soone as the Hedg of the Law is broken down and the bounds removed, the common-wealth proves like a Forrest, wherein wild beasts of prey devoure one another; the stronger the weaker, or like a great Fish pond, where the great fishes devoure the lesser. If the Law help not, might will prevaile above right: and people will be tram­pled under feet by Tyrants who like those blustring ancient Giants made people to fall before them. For want of Magistracy you read the lamentable Catastrophe of the people of Laish, Judg. 18. 7, 27. [Page 153] Then the five men departed and came to Laish, and saw the people that were therein how they dwelt careless, after the manner of the Zidonians, quiet, and secure, and there was no Magistrate in the Land that might put them to shame in any thing, ver. 27. And they came unto Laish, un­to a people that were secure, and they smote them with the edge of the sword, and burnt the City with fire. You read of the Children of Dan's robbing Micha, and he durst not speak for fear that angry fel­lows should fall upon him. You read of the men of Gibeah's horrible abuse towards the Levites Concubine: And the Spirit of God re­mindes us of one and the self-same reason, in Judg. 19. 1. It came to pass in those days when there was no King in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took unto him a concubine, one of Beth-lehem Judah, Judg. 21. 25. In those days there was no King in Israel, every man did that which was right in his own eyes: The want of Magistracy occasioned all those Outra­ges.

But I proceed to the third Head propounded; How must Justice 3 Head. How must Ju­stice be execu­ted. be executed?

Two things I intend to open to you.

1. What manner of person he must be, & how qualified, that exe­cuteth Judgements:

2. What manner and what rules a Judge ought to observe in exe­cution of Justice.

If you inquire, How must a Judge be qualified? The Scripture 1. How must a Judge be qua­lified. leaves many Examples upon Record; some to avoid, others to fol­low: Samuel's Sons took bribes, and perverted Judgement, 1 Sam. 8. 3. Corrupt Judges swim through Pactolus, and land at the back stairs, as if they had the yellow Jaundice in their eyes, Gold being so much in their sight: Justice may neither be bought nor sold. Gallio was a careless Judge, let all sink or swim he's indifferent. The unjust Judge would do nothing without importunity, something at last he did through multitudes of importunate sollicitations, not out of re­spect to Justice, but his own ease: He would not be wearied with too many supplications for Justice. Pilate condemned Christ against his conscience, to please the People, and to be accounted Cae­sars friend: Such a Judge you ought not to be. But what a one a good Iudge should be, let him have an eye unto Davids practice, Psal. 101. 8: I will early destroy all the wicked of the land, that I may cut off all wicked doers from the city of the Lord: A Iudge should have [Page 154] respect unto Samuels appeal to the people, 1 Sam. 12. 3. Behold, here I am, witness against me before the Lord, & b [...]fore his anointed: whose Ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blinde mine eyes therewith and I will restore it you? It was Jobs Character, Iob 29. 14, 15, 16, 17. I put on righteousness, and it cloathed me: my Iudgement was as a Robe and a Diadem. I was eyes to the blinde, and feet was I to the lame: I was a father to the poor; and the cause which I knew not, I searched out. And I brake the jaws of the wick [...]d, and pluckt the spoil out of his teeth. Such you must be as Jethro chargeth you: And be­cause his counsel was the Archetypum or first draught of Magistracy, for a well ordered Body Politick; this instar omnium I shall propose for an exact pattern for your imitation, Exod. 18. 21, 22. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons, and it shall be that every great matter they shall bring unto thee: but every small matter they shall judge; so shall it be easier for thy self, and they shall bear the burthen with thee.

He must be an able man: 1. He must first be a man of judgement Qualif. I. A Judge must be an able Man. and understanding, well skilled in the Laws: He must have a spirit of discerning, to discern between right and wrong. Judges pass many years study at Inns of Court before they come to this promo­tion: They must be men of mature age and solid parts, Learned, Grave, and Judicious

2. He must be able in respect of moderation and equanimity; able to subdue and get the mastery of his own passions, not suffer­ing his affections to pervert judgement. Hercules Club, they say, was made of Olive Wood: There must be [...] and [...] in a Judge, he must be willing to bear and forbear the rusticity and homely delivery of Evidences from illiterate people, and stoop to the capacity of the meanest Countrey-man who comes for Iu­stice.

3. A Iudge must be able in respect of courage: Iudges are to turn the Wheel over the Wicked, they are to encounter with Beasts of Ephesus; they must be of such a Lion-like spirit, as to pluck the prey out of the Lions mouth: Hereupon it's conceived that Judah, the Law-giving Tribe, had the Lion couchant sitting by the prey for [Page 155] its Scutcheon: The Lion couchant is not afraid of any Res [...]uer. This likewise was symboliz'd in the steps of Solomons Throne adorned with Lions. A Judge must grapple with the Hydra of sin, and op­pose the Current of Times and Torrent of Vice; he must be of a resolved courage with Esther, If I perish I perish; and with Luther when he went to Wormes, If every tile was a Devil, yet he would goe to Wormes and preach Christ. Come what will come, a good Judge ac­counts this Maxime like the Law of the Medes and Persians, Fiat ju­stitia, ruat coelum.

The second Qualification of a Iudge is, He must be a man fearing Qualif. 2. A Judge must be a man [...]ea [...] ­ing God. God, 2 Sam. 23. 3. The God of Israel said, the Rock of Israel spake unto me; he that ruleth over men must be just, ruling in the fear of God. Only a godly man is fit to be a Iudge, though I abhor that Anabaptistical Opinion Dominium temporale fundatur in gratiâ: yet I am assured that the fear of God planted in the heart of a Iudge, moves him to judge righteous judgement: This serves him as a compass to steer his acti­ons by: And when he is tempted to pervert Iustice by great mens Letters, he sets Josephs resolution before him as a continual Monitor, How shall I do this great wickedness and sin against God? He will nei­ther be threatned nor intreated, nor Courted, nor Complemented, nor Flattered, nor Over-awed to wound his Conscience by pervert­ing Iustice: This, this it is, even the fear of God that will beautisi [...] the soul of a Iudge. The Iudges Scarlet Robes puts a glory and lu­stre upon the Beholders eyes; but Divine Graces make him more glo­rious within. Such a Cloathing is of wrought Gold: If the fear of God be wanting, in a very short time judgement will be turned into gall, and the fruit of righteousness into hemlock: Wisdom will dege­nerate into craft and subtilty; Power into private revenge; Valour and Courage into violence and peremptory obstinacy. Now the fear of God will set all right; if this be in the heart, it will set all right in the practice of the life.

3. A Iudge must be a man of truth: A true-hearted Nathaniel; Qualif. [...]. A Judge must be a man of tru [...], no Machivilian, nor Iesuitical Politician: He must be a plain-hearted man: His heart must dictate to his tongue, and the Spirit of God dictate to his heart: He is such a Prudent Man, that his Heart ad­deth Learning to his Lips, Prov. 16. 23. The heart of the wise teach­eth his mouth, and addeth learning to his lips: He's a Man of Integri­ty; he speaks truth, loves truth, and searcheth every Thicket, and sifteth the matter to the bottom to finde out the truth: and it's his [Page 156] care to keep men of truth about him, even such servants as are per­sons of integrity, Psalm. 101. 7. He that worketh deceit shall not dwell in my house: he that telleth lies shall not tarry in my sight.

4. A Iudge must be a man hating covetousness. Covetousness is Qualif. 4. the mother of Oppression: Bribes blinde his eyes, he dares not meddle with them: Bribes are pitch, he dares not touch them, lest he be defiled: He's afraid that his hands will wither, therefore he shakes his hands of them: He's afraid that they will prove like E­quus Sejanus, or aurum Tholossanum, a Moth, a Canker to consume the rest of his substance, Job 15. 34. The c [...]ngregation of hypocrites shall be desolate, and fire shall consume the Tabernacles of Bribery. Cor­rupt Iudges are Icterici, they (as was before hinted) cannot see a­right: But an upright Iudge seeth clearly, he washeth his heart and his hands both: He dares not take a Bribe in a private Chamber, he fears lest the Timber and Stones may cry out against him: When he comethon the Bench he fixeth his eye, neither before him on the per­son, nor about him on the Beholders, nor behind him for Bribes; but he looks upward towards God, remembring that he who sits now to judge others, shall himself be judged at a higher Tribunal by the impartial Iudge of Heaven and Earth, and there give an exact ac­count of all his proceedings.

Thus (Right Honorable) you have the Glass of J [...]thro set before you, wherein you may behold your own face: You have heard what manner of Persons you ought to be, who undertake this weighty Calling.

2. In the next place give me leave to set down the Rules which 2. you ought to observe in execution of Iustice. You must execute judgement speedily, yet deliberately, impartially, according to truth, regularly and compassionately.

Iustice must be executed speedily: Such a charge we read, Ezra Rule. 1. Justice must be executed spee­dily. 7. 26. Who will not do the Law of God, and the Law of the King, let judgement be executed speedily upon him, whether it be to Death, to Ba­nishment, or to Consiscation of Goods, or to Imprisonment. English de­lays (as some have observed) are worse then Spanish Strappado's: Let not the poor Client be tired out by tedious attendances, tossed up and down (and never a whit the nearer) from Court to Court, but let his business be dispatch'd with all convenient expedition. Un­conscionable Lawyers deal like unconscionable Chyrurgions, who keep the Wound long in Cure for their own advantage. Non missura [Page 157] cutem nisi plena cruoris hirudo. You that are Lawyers, doe not snarle and intangle a cause and so bring it into Mazes and Labyrinthes, but with what facility and expedition may bee, let the controversie bee decided. Bernards counsell to Eugenius may bee a good motto for the Councellour at Law: Frustratorias & vexatorias praecide dilatio­nes. By unnecessarie delayes and tedious suites many are served by Lawyers, as the poore woman, mentioned in the Gospel was ser­ved by Physitians. They left her uncured of her disease and po­verty Mark. 5. 26. to boote. I have read of a Chancellour of England who in a fore-noone dispatch't all the causes brought before him, and hee askt whether there were any other causes, and they answered, no. I wish Law suits (especially Chancery suits) were ended with more expedition, lest by reason of tedious waiting, the remedy oft­times proves worse than the disease.

But secondly, Justice must notwithstanding be executed delibe­rately. Rule. 2. Justice must be executed de­liberately. It must not be delayed on the one side, nor rashly determi­ned on the other side. It must be performed with mature advice and deliberation. There's Pondus Causae & Pondus Legis to be taken in to ferious consideration. Justitia licet sit coeca exequendo, tamen [...]culata dijudicando. A Judge must not be Vir Ten [...]dius (as Lycophron men­tions) nor must his instrument of Justice be Tenedia bipennis: making (as our Proverbe is) more haste then good speed.—Nulla unquam de morte hominis cunctatio longa. If there be an Acre of ground, an Oxe or an Horse in question, Oh! what adoe is there to get an ablesuffici­ent Jury? And surely the life of a man is more precious. Can Ignora­musses serve for life and death? You that are concerned herein seek for sufficient men, men of conscience and understanding, take not up men that can neither write nor read, who must take all upon trust. Judgement on life and death is a serious worke, and requires prudence and deliberation. Joh. 7. 51. Doth our Law judge any man before it heare him and know what he doth? [...] goes before [...] and [...] before [...]: your Commission is of Oy [...]r and Ter­miner: First you are to heare before you determine. Job searched out the cause which he knew not. Job. 26. 19. There must be a serious in­quisition after the truth. The greatest paines is little enough for the investigation of the truth, and the right administration of Justice.

Justice must be executed impartially. Levi must know neither Rule. 3. Justice must be executed im­partially. father nor mother. Amicus Plato, amicus Socrates, sed magis amica Veritas. A Judge he mustnot pervert Justice to pleasure my Lord or [Page 158] my Lady, mine antient friend and acquaintance. Threats, flatteries, gold or silver may not turne him one jot out of the Bias of Justice. It's said of Fabricius, That the Sun might sooner be turned out of it's course, then he out of the course of Justice. Neither doth a just Judge favour a poore man in an unrighteous cause. Exod. 23. 3. Neither shalt thou countenance a poore man in his cause. He dares not judge for popular applause, to get himselfe a name, to be the poore mans Advocate, and so swerve from the rules of Justice. A just Judge will frequently and seriously catechise his owne conscience, and aske this question; how shall I answer this great Iudgement before the great Judge of heaven and earth? How shall I answer that charge, Levit. 19. 15. Yee shall do no unrighteousnesse in judgement: thou shalt not re­spect the person of the poore, nor honour the person of the mighty: but in righteousnesse shalt thou judge thy neighbour. It was a gallant speech of Worthy Mr Pym, a renowned and true hearted Patriot of his Coun­trey. See Mr Mar­shals Sermon at his sunerall. Such a one indeed is my good Friend, but I will never pay my pri­vate d [...]bts out of the publicke stocke.

Iustice must be executed according to truth. Truth is of such an Rule 4. Justice must be executed ac­cording to truth. invaluable price, as we must buy it at any rate, Prov. 22. 23. There's an heavy charge, Is. 59. 4. None calleth for justice, nor any pleadeth for truth, they trust in vanity and speake lies, they conceive mischiefe, and bring forth Iniquity, v. 14. And judgement is turned away back­ward, and justice standeth a farre off: for truth is fallen in the street, and equity cannot enter. You call your Iury good men and true, (I hear­tily wish they were all so) and the witnesses must be men of truth. The ninth Commandement forbids false-witnesse-bearing. False witnesse was so abominable among the purblind Heathen that the Law of the 12. Tables ordered, That if any bore false witnesse, he should See Beards Theater of God's Judg­ments. be tumbled downe the Tarpeian rocke. Many fearsull judgements have overtaken perjured persons. They are upon record in diverse wri­ters, and others are sufficiently knowne by experimentall Know­ledge, even in our dayes. Be sure, you that give evidence, that you keepe your oath to sweare the truth, the whole truth, and nothing but the truth.

Iustice must be executed regularly. Neither passion, nor preju­dice, Rule 5. Justice must be executed re­gularly. nor friendship, nor gifts, may rule, nor any unknowne arbi­trary Law. There's a Buoy in maritime Lawes to give warning of an Anchour. There's a Pole-starre to direct the Pilot. And the Law of God and of the Land, in subordination thereunto, must rule. The [Page 159] Law of God is the Archetypum. All other Lawes are but Tran­scripts, An able Iudge is well-skill'd in the Law of God, he hath a copy of it before him. So he is charged, Josh. 1. 7. Onely be thou strong and very couragious, that thou mayest observe to doe according to all the Law which Moses my servant commanded thee: turne not from it to the right hand or to the left, that thou mayest prosper wheresoever thou go [...]st. And he's well skill'd in the Lawes of the Land; he needs not the Tutoring of a Clerke; he feares no contradiction of By-standers, to say, This is against Law. We read, Esth. 1. 15. What shall we doe unto the Queene Vasti according to Law, because she hath not performed the commandement of the King Ahasuerus by the Chamberlaines. So that hence it is evident, that the Law is the rule of Iudicature. Both sides are allowed a faire hearing. None may be praejudged and condemned without hearing. Thus many laid the charge as a terrible Tyranny on Richard the 2d, who first hang'd men and afterwards proceeded in a tryall against them. Qui statuit aliquid parte inaudita altera aequum licet statuerit haud aequus fierit. Iudgment is to bee given, secundum allegata & probata. And this is a regular administration of justice.

6ly, and lastly, Iustice must be executed compassionately. Rule 6. Justice must be executed compassionate­ly. Iudges were usually Fathers and so more likely to shew compassion. A Iudges Motto is, Peccata interficio, hominem amplector King Edward the sixth wept when hee gave his consent to put Joane Butcher to death, though shee highly deserved it, as being one ofthe worst of Haereticks. An ingenuous spirit relents with teares, Ille dolet qu [...]ties cogitur esse ferox. Iudgment must bee given with abundance of humanitie and commiseration.

And now (Right Honorable, and the rest beloved in the Lord Iesus) give me leave for a close of the whole to apply all in a word of exhortation. Let mee divide to every one his portion. You that sit in Iudgment remember the text. Establish judgment, Ʋse for ex­hortation. &c. Consider your Authority, in what an eminent place you are set, lay out your dignity to doe God and your Countrey good service. You are a Beacon set upon a Hill, the whole country ga­zeth upon you. There are many eyes upon you, and if you swerve from the rule of Iustice; the people will serve you as the Levite served his Concubine; they will quarter your faults and send them up and down the Kingdome, with a was it ever thus? I commend Jehoshaphats counsell to your serious consideration, 2 Chron: 19. 6. 7. Hee said to the Judges, Take heed what you doe: for yee judge not [Page 160] for man, but for the Lord, who is with you in the judgment; wherefore let the feare of the Lord bee upon you, take heed and doe it: for there is no Iniquity with the Lord our God, nor respect of persons, nor taking of gifts. You are summoned and have a charge given you by the spi­rit of God, Psal. 2: 10. Bee wise now therefore yee Kinges: and bee instructed yee Judges of the earth. You have the name Elohim, Psal. 82. 6. I have said yee are Gods, and all of you are children of the most high. Doe you as God would doe. Hee would relieve the oppres­sed, acquit the innocent, condemne the nocent, stand for the poore man in a righteous cause. Hee would have Achans, Zimri [...]s, Co­sbies, Blasphemers, Murderers, Idolaters, Adulterers punished. Remember (I humbly entreat you) that Iustice is God's Legacy and you are Executours and Administratours thereof; be carefull to have the will of God performed. I beseech your patience in a few humble requests which I shall make unto you before I conclude.

I intreat you for poore Prisoners, for their soules and bodies. For To the Judges. their soules that they may have some to teach them the Knowledge of God. And for their bodies that they may not bee starved in pri­son, & lye in a pit, wherein is no water. Prisons are oft times Nur­series of all wickedness: and that which is a place of restraint is im­ployed in all manner of licentious outrage: so that none are more vile, and wicked than Iaylours and their Prisoners.

2. I intreat you to incourage the faithfull ministry of the King­dome. As for Baals or Bacchus Priests that make God's sacrifice to be abhorred, I wish an Ostracisme to them, a tumbling out of their places, (if they evidence not signall Repentance) I plead only for men pious, orthodox, learned, help them to bread, help them to bookes. If the nurse bee starved, the child will bee starved. Help them to encounter with the mighty, who refuse to pay them their dues, because they dare not give the Sacrament to them that are Scandalous, when as many times such as they refuse are fitter to go a grazing with Nebucadnezzar amongst the beasts of the field. Because some Conscientious ministers have refused to give the Sacra­ment to drunkards, swearers and adulterers, some have detained their maintenance from them.

3. I have a word to speake in behalfe of this University. I speak to a Person of learning, my argument is, maintaine that (my Lord) which maintaines you. Wee desire no Prelaticall Pompe or domi­nation, but only our just rights and priviledges, that Religion and learning may be countenanced by your Authority.

4. I have a word to speak for the Town. I beseech you subdue the Ale-houses, the Nurseries of the Divell. Ther's a good expe­dient and a pious worke begun very lately, a work-house and some poore are set to worke in it. I humbly crave your incourage­ment, and counsell that it may not be crusht in the Bud, nor sinke for want of your assistance.

And you the honourable Bench, the Iustices of the County. I beseech To the [...]ono [...] ­ble bench. you to lay forth all your Interests to promote the Kingdome of Ie­sus Christ. Labour to bee as so many instrumentall Saviours for your Countrey: punish swearing and blasphemies. There is an Act in the beginning of Q. Eliz: that such as maintained Heresies con­demned by the foure Generall Counsels should be burnt to ashes You have a late Ordinance of Parliament for your warrant, nay ra­ther the Ordinance of God, Levit. 24. 16. Hee that blasphemeth the name of the Lord, h [...]e shall surely bee put to death, and all the congrega­tion shall certainly stone him; as well the stranger, as hee that is borne in the land, when hee blasphemeth the name of the Lord, shall bee put to death. Try your skill, and put forth your skill to subdue the lewd Ale­houses. Mr Bolton said in an Assise sermon, that it was easier to take Dunkirke than put down an Ale-house. Dunkirke was not long since taken; would the Ale-houses were put downe. You must seare these Hydras, else new heads will spring up. Give not any just cause to any to complaine that the Justice sweares himselfe, and will not punish swearing; that the Justice is a good fellow himselfe and will not punish drunkenness. I hope better things of you. Purge your families; keep no swearers, drunkards, adulterers, sa­bath-breakers within your roofe. Give them not harbour for se­cular Interest, but resolve that if they will not serve God, let them not serve you, according to Joshuas practice, chap. 24. 15. If it seeme evill unto you to serve the Lord, chuse you this day whom you will serve, whether the God's which your fathers served, that were on the o­ther side of the flood, or the Gods of the Amorites, in whose land yee dwell: but as for mee and my house wee will serve the Lord. Set the 101 Ps. as a just standard & rule to go by. TheMaxime of Constantius was, He cannot be faithfull unto mee, that is unfaithfull unto God. Remem­ber the National Covenant taken in a day of distress, for which there will bee a day of account; to goe before each other in a reall ex­ample of reformation. That Covenant is not an Almanack out of date, but obligeth us (as the Tenour runs) all the dayes of our life.

You the learned, Lawyers I have a word to say to you. To the Law­yers.

Doe not patronize unrighteous causes. Set not your tongues to sale, to bolster a bad cause. See Isai. 5. 20. Woe unto them that call evill good, and good evill, and put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter. Doe not wire­draw Clients suites. Doe not snarle and intangle a cause with needless perplexities to tire out the poore Client with tedious at­tendances. Take heed likewise of base mercenarie silence, when the right of the cause and just ingagements require you to speak. Tamper not about secular business on the Lord's day: Verbum sa­pientibus: abundans cautela non nocet.

You the grand Inquest, let mee bee a remembrancer of your To the Grand-Inquest. duty.

Inquire into the sinnes of your County. Are there not Blasphemers, Sabbath-breakers, Prodigious swearers, Opressers, Adulterers? Make of them faithfull Presentments. Doe not you see what abundance of mischiefes Ale-houses produce? what a great deale of service they doe the Devill? Labour I beseech you to disposess the Divell of his strong holds. Purge your Townes and Families. Who knowes but that yee are called to such a time as this? You have a price put into your hands, Oh! let it not bee a price put into the hands of fooles, who want hearts to make the best improvement of it. As you love the Gospell, your lives, livelyhoods; as you consult the good of your Countrey, and tender the safety of the land of our Nativity, strive to beat down sinne, to reforme your lives, that so God may turne away from his fierce anger.

And to you all high and low; of what ranke or condition soever I addresse my exhortation, as Amos 4. 12. Therefore thus will I doe unto thee, O Israel, and because I will doe thus, prepare to meet thy God, O Israel. Zeph. 2. 1. Gather your selves together, yea gather to­gether O Nation not desired: &c: so Joel 2. 12. Therefore also now, thus saith the Lord; Turne yee unto mee with all your hearts, with weeping, fa­sting & mourning.

And you that remember least, bee sure to remember my text. Carry it home with you and put it in practice, Hate the evill, and love the Good, and establish judgment in the gate: It may bee that the Lord God of hosts will bee gracious to the remnant of Joseph.

The Fountain opened: Or Free Grace discovered,

A Word spoken in due season, is like Apples of Sermon. 8. At St. Ma­ry's Oxon. May. 17. 1649. Gold in Pictures of Silver, Prov. 15. v. 11. My Text is such a precious, seasonable Word, even a Word of Comfort opportunely administred to the Mourners in Zion: For you may cast your eyes on chap. 12. v. 10, 11, 12, 13, 14. and there you may read how deeply the Children of God drank of the Cup of Mourning; they had tears plentifully given them to drink, and their sorrow is not an ordinary, but a soaking, bitter sorrow, ver. 10. And I will pour up­on the house of David, and upon the Inhabitants of Ierusalem, the spirit of grace and of supplications, and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourn [...]th for his onely sonne, and shall be in bitterness for him, as one that is in bitterness for his first­born.

A midst these sorrows, this Evangelical Prophet holds forth the M [...]ssias Iesus Christ, the chiefest joy, to swallow up an Ocean of sorrows.

So that the words read are a Prophesie of Jesus Christ, tendring his free grace and mercy to a people broken with godly sorrow for sin: Whilst tears are in their eyes, and sorrows in their hearts, soul­ravishing joys and consolations are promised from the presence of God: In that day there shall be a fountain opened.

Wherein observe, First a Mercy promised; not a stream, but a The Text divided. fountain.

2. The extent and greatness of the Mercy in hand; not a foun­tain sealed, lockt up, but opened.

3. The opportunity, In that day.

4. The persons to whom this great rich Mercy is promised, to the house of David, &c.

5. The end and benefit accruing, for sin and for uncleanness.

To give a brief Paraphrase on the Words: They are a Prophesie of the wonderful Redemption and Sanctification of sinners by the Blood of Christ; It's said; In that day, (i. e) a day of sorrow and mourning for sin, after they had been sensible of sin, throughly humbled, felt the Gall and Wormwood, bewailed the bitterness of sin, then joy comes after sorrow: After the people had mourned for their sins against Christ, then Christ washeth them and cleanseth them; when sin hath been their greatest sorrow, then comes Christ, and is their greatest joy. It is sayd, A fountaine, O rich mercy! A foun­taine opened, O height of mercy! Free grace is offered, justifi­cation, and sanctification by the blood of Jesus Christ: He is the inexhausted fountaine; his blood is never drawn dry; neither is the Exchequer of his grace lockt up, so that none can come at it: but it's opened, and freely tendred for the house of David, & the inha­bitants of Jerusalem. This fountaine is opened for them, they are washt and cleansed in the meritorious laver of Christ's blood. But why to them? v. 10. to them is promised the pouring of the spirit, and to them is Christ promised, they are sensible of the bitterness of sin, they know how to relish the sweetnesse of a Messias. The fountaine is opened to them exclusive, and to them only; To others it's a Fountaine sealed. Christ came to save his people. There are a peculiar people, whom Christ loveth, washeth, saveth; and these are the house of David and Ierusalem, (i e) the Children of God [Page 165] in Covenant. It's said for sin & for uncleannesse: whatever pollutions & impurities are in the Saints, here they are invited to come & wash & Rev: 1. 5. be cleane. This fountaine of the blood of Christ washeth & cleanseth the house of David and Jerusalem from all sinne and impurity.

This scripture requires a fuller Exposition: but it's my purpose to draw forth the Doctrines, and in the explication of the doctrines to insist on a larger exposition of the words.

Two doctrines which are principally held forth are these.

1. When the children of God are soakt in their teares of godly sorrow for Doctrin. 1 sin, then in that season divine refreshing consolations come from the pre­sence of God.

2. There's a fountaine of free grace and mercy in Jesus Christ opened Doctrin. 2 to purge and cleanse his people, from all their sins and impurities.

I resume the first doctrine, andfor the enlargment of it I propound Method of handling the first Doctrine. this following Method.

1. To select scripture examples for illustration and Incou­ragement.

2. To confirme it by scripture reasons for conviction and plenary probation.

3. To draw downe some scripture counsels and exhortations for the better ordering of our lives and conversations.

The former shall constitute the doctrinall part of the text: This last the use and application.

For the first, for scripture examples, time would faile mee, if 1 Scripture Examples. I should enlarg my selfe in so great a Cloud of witnesses. There's a plentifull heape, I shall gather sparingly, and select only some choice remar [...]ble examples.

God comforts prophane people and exiles from the Covenant, in the day of their distresses, much more will he comfort his own peo­ple. A father will not take care of a Kite and neglect his child. Ha­gar was comforted and Ishmael in a necessary instant, when the bot­tle was spent, and they knew not what to doe.

Further, in temporall mercies God answereth his people seasona­bly: When Aegypt's flower was spent, then it rained Mannah. I may instance in Sampsons thirst, Elijahs fasting, &c. An Angel, a Raven, a Brook, a Widow-woman, were his Purveyers. But I'le enlarge the proofe in spirituall things and persons. Daniel found di­vine assistance in the Lions den. Dan. chap. 6. 22. chap. 9. 21, 22. My God hath sent his Angel, and hath shut the Lions mouthes, that they have [Page 166] not hurt mee: Forasmuch as before him innocency was found in mee: and also before thee, O King, have I done noe hurt. chap. 9. Yea whiles I was speaking in praier, even the man Gabriel, whom I had seene in the vision at the beginning, being caused to fly swiftly touched me about the time of evening oblation. David amidst multitudes of distracting thoughts found God his comfort. Ps. 94. 19. In the multitude of my thoughts within mee, thy comforts delight my soule. Paul in a [...]ore con­flict met with seasonable refreshing comforts. 2 Cor. 12. 9. And he said unto mee, my grace is sufficient for thee: for my strength is made perfect in weakenesse: most gladly therefore will I rather glory in my in­firmities that the power of Christ may rest upon mee, so true is that Ps. 126. 1. When the Lord turned againe the captivity of Zion, we were like them that dreame; then was our mouth filled with laughter, and our tongue with singing: Then said they among the Heathen; the Lord hath done great thinges for them. Isai. 16. 1, 2, 3. The spirit of the Lord God is upon mee; because the Lord hath anointed me to preach good tidings unto the meeke; he hath sent me to binde up the broken hearted, to proclaime liberty to the captives, and the opening of the prison to them that are bound; to proclaime the acceptable yeare of the Lord, and the day of vengeance of our God, to comfort all that mourne; to appoint unto them that mourne in Zion, to give unto them beauty for ashes, the oyl of joy for mourning, the garment of praise, for the spirit of heavinesse, that they might be called trees of righteousnesse, the planting of the Lord, that he might be glorified. When there's a double tale of bricks required, Cum duplican­tur lateres veni [...] deus. then comes God, and brings deliverance: when 430 yeares for Israels comming out of Aegypt, 70 for comming out of Babylon, 13 for the daughter of Abraham, 36 for the impotent cripple were expi­red, then came seasonable deliverance. So for morning for sin, In that day, and whilst Mary was weeping, Christ came. When the Disciples were going to Emmaus and discoursing of Christ, then comes Christ and cleares up their judgments. 2 Scripture Reasons. Reason. 1.

The scripture reasons are, 1. Because God hath prefixed and limited a peculiar time for deliverance. When the fit season is come, the appointed time of God, then deliverance will come and will not tarry. Heb. 10. 36, 37. For yee have need of patience, that after ye have done the will of God, ye might receive the promise, for yet a little while and he that shall come, will come and will not tarry.

2. God would have a people prepared for him. Mat. 3. 3. This Reason. 2 is he that was spoken of by the Prophet Esaias, saying, The voice of one [Page 167] crying in the wildernesse, Prepare ye the way of the Lord, make his paths straight.

3. The price of the mercy will be the more esteemed. O how Reason. 3 welcome was a deliverance to Israel in the brick-Kilne? misery will make us priz [...] mercy at the highest rate.

4. The greater glory will redound to God, when he helpes at a Reason. 4 time of need. Ps. 46. 1. God is our refuge and strength, a very present help in trouble.

5. It's usuall with God to looke upon a people in a low estate that Reason. 5 it may appeare that none but a God can bring deliverance. Isai. 33. 9. 10. The earth mourneth and languisheth, Lebanon is ashamed and h [...]w­en downe; Sharon is like a wildernesse; and Bashan and Carmel shake off their fruits, Now will I rise, saith the Lord, now will I be exalted, now will I lift up my selfe. Deut. 32. 36. For the Lord shall judge his people, and repent himselfe for his servants, when he seeth that their power is gone, and there is none shut up or left. 2 Kings. 14. 26. For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel. Thus was the poore woman healed by Iesus Christ, when she lost all upon Phy­sitians. And joy came after a great mourning in my text.

6. All the gifts and graces of the spirit will be set a working; viz. Reason. 6 of prayer, faith, love, hope, patience, and when joy comes as the birth and issue of all these, O how welcome will deliver­ance be!

Now Ile cast the scripture counsells into an use of exhortation. Ʋse. 1

1. Be exhorted to possesse your soules with patience. Luke. 21. [...]9. In your patience possesse ye your soules. Heb. 10. 36. For yee have need of patience, that after yee have done the will of God, yee might receive the promise. Be patient, waite quietly upon God.

2. Encourage your selves in God. so did David. 1 Sam: 30. 6.

3. Learn to live by faith. Heb. 2. 4. The just shall live by faith.

4. Be much in prayer. Aske, and ye shall receive.

5. Limit not the holy one of Israel to times or meanes. It was the Israelites great fault, in Limiting the holy one of Israel.

6. Take heed of omitting duties, or of abating of love, zeale, me­ditation, &c. Adde to thy duties. If God send not comfort at one time, it may come at another, and that may be a more convenient time. Knock harder, cry lowder, wrestle, tug harder at the oare.

But the other doctrine is the Principall (which I intend) and I Doctrine. 2 shall handle it more largly: That there's a fountaine &c.

The invitations are many Isai. 55. 1. Ho, every one that thirsteth, come yee to the waters, and he that hath no mon [...]y: come ye, bye and eat, yea come, buy wine and milke without money and without price. Iohn. 7. 37. If any man thirst, let him come unto me and drinke. Rev. 22. 17. And the spirit and the bride say, Come; and let him that heareth say, come, And let him that is athirst come, And whosoever will, let him come and take of the waters of life freely. Rev. 21. 6. I will give unto him that is athirst of the fountaine of the water of life freely. And the vertues of this fountaine are set forth, John. 4. 14. Whosoever drink­eth of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into e­verlasting life. This fountaine was opened for Manasseh, a bloody sinner. 2 Chron. 33. 12, 13. And when he was in affliction he be­fought the Lord his God, and humbled himselfe greatly before the God of his fathers. And prayed unto him, and he was intreated of him, and heard his supplication, and brought him againe unto Jerusalem into his King­dome. Then Manasseh knew that the Lord he was God. This foun­tain was opened for Saul, a cruel persecutor. Act. 9. 3, 4. And as he journyed he came neere Damascus, and suddenly there shined round about him a light from Heaven. And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me? This foun­taine was opened for the poore woman, a grievous sinner. Luk. 7. 47. Wherefore I say un to thee, Her sins, which are many, are forgiven, for shee loved much: but to whom little is forgiven, the same loveth little. The woman with the bloody issue believed it, and shee will make triall. Mat. 9. 20, 21. And behold a woman which was diseased with an issue of blood 12 yeares came behinde him, and touched the hem of his garment. For she said within her selfe, if I may touch his garment, I shall be whole. The woman when she had spent all upon Physitians, which were of no value, was cured by Christ both in body and soul. Luke. 8. 48. And he said unto her, Daughter, be of good comfort, thy faith hath made thee whole; go in peace.

And what's the reason? why is there such a fountaine opened? No other but free love and bowels opened. Sinne endeavours to lock up this fountaine: free grace, love, & mercy opens this fountaine.

But how comes such vertue in this fountaine?

A. This is the fountaine and originall of all vertue.

Q. But who are to wash in this fountaine?

A. All are invited, none excluded, but such as exclude themselves, such as are not sensible of their sins, who apprehend not their pollu­tions, will never take the paines to come hither and wash.

My text is free grace exalted, bowels opened, mercy heightned, gospell enlarged. Here's the Gospel Exchequer full of riches and pretious thinges. Here's the brazen serpent erected, the golden scepter held forth; If we come not to this exchequer, look not up to this serpent, take not hold of this scepter, the fault is our own. O Israel thou hast destroyed thy selfe, but in mee is thine help. Hos. 13. 9.

Q. But who are washt and cleansed?

A. The house of David and Ierusalem, the children of God, that are sensible of their misery, mourners for sin: such as apprehend themselves stunge looke to the brazen serpent. Such as are humbled for sin are in a capacity of receiving Christ: such as are mourners in Zion shall have beauty for ashes, the oyle of joy for mourning. And those that have thus mourned as for an only son shall have the be­nefit of this fountaine.

The invitation is large, Luke 14. 17. And he sent his servant at sup­per time to say unto them that were bidden, Come: for now all things are ready. But read their shifting excuse in the verse following. They all with one consent began to make excuse, The first said, I have bought a peice of ground and I must go and see it, have me excused. Jesus Christ is freely tendred and offered sermon after sermon, and frequently in these gospell dispensations; but how few embrace him. Heb. 2. 3. How shall we escape if we neglect so great salvation, which at the first be­gan to be spoken by the Lord, and was confirmed unto us by them that heard him? The fountaine is full enough, large enough, O come hither, wash and be cleane. But you cannot come, unlesse you be drawne by the father; neither will you come unless you be sensible of your owne vilenesse, pollutions, impurities, and of the wondersull ver­tue Ca [...]. 1. 4. John. 6. 44. that is in this fountaine to wash and cleanse you. Of this more anon.

You heare my text is pure gospell: It holds forth the pearle of the Gospell Jesus Christ. My message from God to you is to per­swade you to imitate the wise Merchant, To fell all for the purchase of the Pearle of great price, Its a fountaine, and theres no fcarcity at Math. 13. 46. the fountaine. Its a fountaine opened, and there's riches of mercy. My invitation from God this day is to humble sinners such as are [Page 170] sensible of their lost condition, to come and wash in this fountaine. Be thou never so much polluted: yet this fountaine can cleanse thee. Let not thy sins hinder and discourage thy comming; but come quicklier, and hasten thy pace. This Exchequer will pay all thy debts; This Fountaine will make thee cleane: I doe not, I dare not open a gap to Licentiousnesse: But I enlarge the riches of free grace and mercy. Dost thou thirst? Here's an invitation. Art thou a godly mourner this day? Here's a fountaine opened. Be thy sinnes crimson sinnes, double dyed? O now come in to Jesus Christ. Here's a plaister every way as broad as the sore. Be they as scarlet? Christ's blood will make them as white as wooll. This fountaine doth mira­cles, which none other can doe. For it washeth the Aethiopian, & cleanseth the Leopard. Will you then perish for want of water, and there's a fountaine? Will you lie and die in your sinnes, notwithstand­ing salvation is tendred, and thewater of life offered freely? O! des­perate, sottish sinners, though God would heale them; yet they wil not be healed: though God would enrich them; yet they looke not after his riches, nor value them at all: Though he would cleanse them, yet they will not come to the fountaine. It's said Gen. 21. 19. God opened Hagars eyes to see a well: It is God alone that can o­pen thine eyes to see this fountaine. The fountaine may be hard by us, Christ may be tendered, and yet we may not see nor heare him. Let God be true and every man a Liar.

More I shall speak in this Kind, when I come to the Application. Meth [...]d pro­pounded.

For a more full and profitable handling of this precious Doctrine, I shall propound this Method.

1. I shall discover the Analogie and Resemblance between Christ and a Fountaine.

2. How Christ may be said to be a Fountaine opened.

3. For whom this fountaine is opened.

4. The wonderfull benefits that flow from this fountaine to the Children of God.

Fiftly, and Lastly, I shall set all home unto your Consciences by particular application. 1. What Analo­gy there is be­tweene Christ and a foun­tain [...].

First, What Analogie and resemblance there is between Christ and a fountaine.

The Analogie holds good in these ensuing particular respects.

1. There's fullnesse of water in a fountaine; No want at the well spring, the well head: There's the confluence of waters, there's [Page 171] water in abundance; bring never so many vessells, yet there's wa­ter enough to fill them. So there's fulnesse in Jesus Christ, of mer­cy to pardon, wisedome to counsell, righteousnesse to justifie, ho­liness to sanctifie; fulnesse of grace and fulnesse of glory. Col. 1. 19. For it pleased the father that in him should all fuln [...]sse dwell.

2. There's a communication of the water of a fountaine to the streams: So there's a communication of grace from Christ to his mem­bers, John. 1. 16. Of his fulnesse we receive, and grace for grace. The Head hath influence upon the members: From Christ we receive Union. John. 17. 21. So runs Christ's prayer, That they all may be one as thou fath [...]r art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. And from Christ we re­ceive Communion. 1 John. 1. 3. That which we have seen [...] and heard that declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the father and his son Jesus Christ. Now Christ derives vertue upon his members. Vertue flowes from him to cure his peoples maladies. Christ is the tree Rev. 22. 2. In the mid'st of the street of it, and on either side of the river was the tree of life, which bare twelve manner of fruits, and yeelded her fruit every moneth, and the leaves of the tree were for the healing of the nations. Christ's blood is diffusive, and takes in all his people, not one member can be wanting. Look upon the fountaine and acknowledg Christ: whatever grace thou receivest is derivative from Jesus Christ.

3. A fountaine is said to have liveing waters. Waters in a Pond are dead in a metaphoricall sense: they stir not, they run not, they purge not: But waters in a fountaine are called liveing waters; they convey waters to the streames, they are continually running from it: So in a peculiar manner Jesus Christ is a fountaine of liveing wa­ters. The Lord complaines, Jer. 2. 13. My people have committed two evills; th [...]y have forsaken me the fountaine of liveing waters, and hewed to themselves cisterns, broken cisterns that can hold no water. God is cald the fountaine of life. Ps. 36. 9. For with thee is the fountaine of life, in thy light shall we see light.

The Lord Christ alone can give life unto his people. His blood is not dried up, it stands not still, but is continually running and flowing to his members.

4. A fountaine sendeth forth pure waters. James 3. 11, 12. Doth a fountaine send forth at the same place sweet water and bitter? Can the fig-tree (my Brethren) beare olive berries? either a vine, figs: so [Page 172] can no fountaine both yeeld salt water and fresh. A fountaine enter­taines no Garbidge nor Carrion. And most properly is Christ com­pared to a fountaine in regard of purity. Hee is purity it selfe, and purifieth his people: Ther's no Impurity in him: yet some impurity cleaves to his people as long as they are in this world. Theres ful­nesse of purity in him, in us only a measure; in him absolute perse­ction, in us a mixture of sinne, Rev. 22. 1. And hee shewed mee a pure river of water of life, cleare as Christall, proceeding out of the throne of God and the Lamb. Such shall bee the Saints condition in Heaven.

5ly and lastly. Christ is compared to a fountaine for perpetuity. A sountaine continually supplieth the streames, and is never drawn dry. Now Christ is a fountaine inexhausted. Many goe with Pitch­ers and returne, and wee meet with many men in the way going to fill their Pitchers: yet ther's enough for thee too. Bee sensible of thy want of Christ, entertaine a spiritual thirst of him; and ther's an invitation for thee too. Though a thousand come unto him with Pitchers, and goe away replenished: yet ther's enough in the fountaine for millions more: Therefore goe not to creatures, bro­ken empty cisternes, streames quite dried up, or running very low. But to Jesus Christ the inexhausted fountaine; Millions of Pitchers fild cannot draw him dry: by communicating to them the fountaine looseth not one drop of water.

2. But in the next place it comes to bee enquired; How 2. How may Christ be said to be a foun­taine opened? may Christ bee said to bee a Fountaine opened? wee read the con­trary, Cant. 4. 12. A garden enclos'd is my Sister, my Spouse, a spring shut up, a fountaine sealed. By a fountaine opened Diodate. un­derstands the grace of God in remission of sinnes and sanctification of spi­rit shall be proferred to all believers in Christ. The fountaine is sealed to Unbelievers and Reprobates: Yet because wee know not the se­cret decrees of God concerning election and Reprobation, wee are to make an Invitation to all to come in, and to make a Proclamation to all thirsty soules, Isai. 55. 1. Ho, every one that thirsteth, come to the waters, and hee that hath no money come buy and eat, yea come buy wine and milke without money and without price. Our duty is to in­vite all sinners to repentance, And wee have a warrant to tell all true penitent sinners, that mourne for sinne, that the fountaine is open for them. In this sense Christ is said to open the kingdome of Heaven to all Believers. Opening doth imply a shutting. Sinne shuts us out of Heaven, and bolts the doore against us. Every sinne [Page 173] thou committest ponit obicem, hinders thy access unto Christ. But Je­sus Christ opens the doore and takes away the bolt. Jesus Christ is said to bee a fountaine opened in these particular Respects.

1. When hee opens his bowels of Love and compassion, and 1. God opens his bowels of com­passion. tenders himselfe, his virtue, his holinesse to sanctifie, and his righ­teousness to justifie. The free offer of himselfe in his Gospel di­spensations is a cleare manifestation of a Fountaine opened.

2. When hee takes off the barres and bolts from the doore, re­mooves obstacles and Impediments that lye in the passage. Wee can­not 2. God takes off barres and bolts from the dore. find the dore; the Lord opens our eyes and directs us to it. When wee have found it, sinne puts barres and bolts and locks on it; Christ removes them. Sinne lyes in the way as so many stumbling blockes: But Christ removes these stumbling blockes, and admits us into the presence chamber. By him wee have access unto the Throne of grace, Rom. 5. 2. The partition wall is taken away and distances are removed.

3. It appeares the fountaine is opened, because so many come 3. Many come with Pitchers to the Foun­taine. with Pitchers to bee filled at the Fountaine. Ther's such a great concourse of thirsty persons to the waters. When the Fountaine is lockt, you shall see none, but when it is opened, many are there ready to fill their empty Tankards. Isai. 55. 1. Whosoever is thirsty is invited there to come and draw water. When the Foun­taine is opened and men apprehend their thirst they will hasten to the waters.

4. The fountaine is opened, because God sends messengers to 4. God sends Mes­sengers to in­vite. invite, and guides to direct to it. The ministers Embass [...]e is to in­vite men and women to come unto this Fountaine, to perswade them to reconciliation, 2 Cor. 5. 20. Now then wee are Embassadours for Christ, as though God did beseech you by us, wee pray you in Christs stead to bee reconciled unto God. It's our maine business to beseech and in­treat men to take Christ, and to come unto this fountaine.

5. Now is the day of grace, the opportunity & season offered from 5. Now is the day of grace. God, a price put into our hands. Now Christ tenders himselfe and his benefits; Now the counsel is a word in due season, Isai: 55. 6, 7. Seek yee the Lord while hee may bee found, and call upon him while hee is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him returne unto the Lord, and hee will have mercy 6. The Lord opens to us. upon him, and to our God, for hee will abundantly pardon.

6. The Lord himselfe now opens to us; and this is evident, be­cause [Page 174] hee knocks for us to open to him, Rev. 3. 20. Behold, I stand 6. The Lord opens to us. at the dore and knock, if any man heare my voice and open the dore, I will come in unto him, and I will sup with him and he with mee. And the Lord affords us severall Hammers to knock at his dore withall, viz. especially,

4. Hammers God useth to knock withall.

1. The Hammer of his word. Every sermon you heare is a 1. Hammer of the word. knocking at the do [...]res of your hearts. God makes use of his Mes­sengers as his mouth, Jer. 15. 19. Thou shalt stand before mee, and if thou take forth the precious from the vile, thou shalt bee as my mouth. However the Ministers of God be despised and evill intreated, Christ accounts the affronts offered to them, equall to those hee met withall immediately offered unto himselfe, Luk 10. 10. But into whatsoever City you enter and they receive you not, goe out into the streets of the same, and say, even the very dust of your City that cleaveth on us, wee shak off against you. By the sermons you heare God knocks at your hearts, Ezek. 25. and Ezek. 33. 30, 31, 32, 33. They speak each one to another, saying, Come and heare what is the word that com­meth forth from the Lord, they sit before thee as my people and heare thy wordes, but will not doe them.

2. The hammer of his spirit. The spirit breatheth upon the wa­ters. 2. Hammer of the spirit. How many strivinges, waitings, whispers of the spirit are there to draw us unto God. Wee are exhorted not to quench the spirit, nor grieve the spirit. The Lord will once say as Gen. 6. 3. My spirit shall not alwayes strive with man.

3. The Hammer of mercies. God knocks at our hearts by mer­cies, peace, prosperity. Ther's a prevalent exhortation, Rom. 12. 1. 3. Hammer of mercies. I beseech you brethren by the mercies of God, that yee present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable ser­vice. To us he speakes by mercies. Wee are brands pluckt out of the burning, and have our lives for a prey. 'Tis mercy wee enjoy peace in our Borders, wee are free as yet from the Plague, Famine, and the sword; wee enjoy the peace of the Gospell, and the Gospel of peace.

4. God knockes sometimes by the Hammers of judgment, some­times 4. The Hammer of Judgments. by the Sword, Plague, and other Calamities (though at present we are free) our duty is, Jer. 6. 8. Bee thou instructed, O Jerusalem, lest my soule depart from thee, lest I make thee desolate and a land not in­habited. Wee should learne righteousness at all times, especial­ly [Page 175] when judgments are amongst us, Isai. 26. 9. With my soule have I desired thee in the night, yea with my spirit within mee will I se [...]k thee eare­ly: for when thy judgments are in the earth, the inhabitants of the world will learne righteousness, Micah. 6. 9. Heare yee th [...] rod, who hath appointed it.

It appeares, farther that the fountaine is opened, because God God affords the right key. One false key is Free-will. hath afforded us the right keys to open it. There are three false keyes, and foure true keyes.

The first false Key is free-will. O saith the sinner, Ile repent here­after: I shall have time enough.

But is repentance in thy power? Velle naturae, malè velle corruptae naturae, b [...]ne velle gratiae, Phil. 2. 13. For it is God who worketh in you both to will and to doe of his own good pleasure, Jam. 1. 18. Of his own will begat he us with the word of truth, that wee should bee a kind of first fruites of his Creatures. Free-will is an Aegyptian reed, it will deceive us. Jer. 10. 23. O Lord I know that the way of man is not in himselfe; it is not in man that walk [...]th to direct his steps. Sams [...]ns case is very observable, Judg. 16. 20. And shee said, the Philistines be upon thee Samson, and hee awoke out of sleep, and said, I will goe out as at other times before and shake my selfe, and he wist not that the Lord was depar­ted from him. Man can undoe himselfe, and marre himselfe, but cannot save himselfe, Hos. 13. 9. O Israel, thou hast destroyed thy selfe, but in me is thy help.

2. A second false key is universal grace and redemption. Christ died A 2d false key is universal Re­demption. for all, (say some) tasted death for every man, for Cain and Judas, as well as David and Paul, many plead and think by this key to open the Fountaine: but it's a false key and will not unlock the fountain Dore. The latter part of the Text which they urge expounds the former: they urge, Joh. 316. God so loved the world that hee gave his only begotten-Son, that whosoever believeth in him should not perish, but have life ever­lasting. And that in 2 Cor. 5. 15. And that hee died for all: But what fol­loweth? that they which live should not h [...]nceforth live unto themselves, but unto him who died for them and rose againe. They urge likewise, Heb. 2. 9. But wee see Jesus who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that hee by the grace of God should tast death for every man. The grace and free love of God moved him to bestow this transcendent benefit on his people, only, not for the whole world. Rom. 5. 18. Therefore as by the offence of one, judgment came upon all men to condemnation: even so by the righte­ousness of one, the free gift came upon all men to justification of life. Here is [Page 176] hended the universality of Christ's body. Adam was a common Root, and brought death unto all his Posterity. And Christ was a common Root and brought life unto all his Posterity. They urge likewise Joh. 1. 29. Behold the lamb of God which taketh away the sins of the world. A. Those in the world whom he loveth, washeth and justifieth, it's not universall, not singula gen [...]rum, but genera singu­lorum. Compare this with Mat. 1. 21. And shee shall bring forth a son, and thou shalt call his name Jesus: for hee shall save his people from their sinnes.

The third false key is presumption of long life and mercy. Nei­ther A third false key, Presum­ption of long life. space nor grace are in thine own power. God gave Jezabel space, but denyed her grace, Rev. 2. 21. And I gave her space to re­pent of her fornication, and shee repented not. This presumption hath ruined many a soule. Many neglect their opportunities, run their swinge and career in sinne and presume of mercy; but the dore of mercy is shut against them, and this key cannot unlock it.

Now God affords foure true keyes.

1. Knowledge. The eyes are opened to see the fountaine, to 1. True key, knowledge. look up to the brasen serpent. The knowledge of the worth of Christ provokes us to come to him. God's people have inlightned judge­ments, they are renewed in the spirit of their minds, Eph. 4. 23.

2. Faith to believe that ther's virtue enough in Christ to cure all 2. True key, Faith. our diseases, both of body and soule, Matth 9. 21. For shee said within her selfe, if I may but touch his garment, I shall be whole.

3. Love. And this will make us take many journies, long and dangerous, through fowle weather, and it will sweeten all. The 3. True key Love. beloved object when enjoyed will make amends for all the waiting for it.

4. Repentance, mourning for sinne. Repentance in us causeth 4. True key, Repentance. God to repent and make his bowels like the sounding of an Harp, Jer. 31. 18 19, 20. I have heard Ephraim bemoaning himselfe thus; Thou hast chastised mee, and I was chastised as a Bullock unaccustomed to the yoake; turne thou mee and I shall be turned: for thou art the Lord my God. Surely after that I was turned I repented; and after that I was in­structed I smote upon my thigh; I was ashamed, even confounded, I did b [...]are the reproach of my youth. Is Ephraim my deare son? Is he a plea­sant child? for since I spake against him, I doe earnestly remember him still: therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. You must understand these clave non er­rante, [Page 177] not as if the fountaine was merited for any of these duties: for when wee have done all wee can, we must acknowledge that wee are unprofitable servants. But God hath afforded these meanes, keyes, and helpes, we must make use of them, but may not make them our Christs, and our Saviours.

5. I will adde a 5th, Praier. This is a key to open and shut 5th True key prayer. Heaven, James 5. 17, 18. Elias was a man subject to like passions as we are, and hee prayed earnestly that it might not raine, and it rained not upon the earth by the space of three yeares and six months. And he prayed againe, and the h [...]aven gave raine and the earth brought forth her fruit. Pray that God would wash thee and cleanse thee, Psal. 51. 10. Create in mee, O Lord, a cleane heart, and ren [...]w a right spirit within mee.

3. I proceed to the third head propounded. For whom is this 3. For whom is this Fountaine opened. fountaine opened? To give in my answer, 'Ile lay down this truth by way of corollary inferred from the premises. That the fountaine of free grace is only opened to the adopted children of God.

This I shall open and apply briefly, for opening whereof I shall propound these ensuing considerations.

1. God from all eternity hath elected a peculiar people unto him­selfe Consid. 1. God from all eternity hath elected a pecu­liar people un­to himselfe. according to his owngood pleasure and purpose of his will.

Now election is of here and there one. It's an act of choice, ta­king some, and passing by others, Jer. 3. 14. Turne, O backsliding chil­dren saith the Lord: for I am married unto you, and I will take you, one of a City and two of a familie and I will bring you unto Zion. Like glea­ning grapes. Isai. 17. 6. Yet gleaning grapes shall be left in it, as the shak [...]ing of an olive tree, two or three berries in the top of the upper­most bough: foure or five in the utmost fruitfull branches thereof, saith the Lord God of Israel. This election hath no other motive but free love and grace. Wee were in our blood, Ezek. 16. 5: When I passed by thee, and saw thee polluted in thy own blood; I said unto thee when thou wast in thy blood live; yea I said unto thee, when thou wast in thy blood, live. No provision of faith, or Repentance mooved God to set his heart upon us, as appeares, Rom. 9. 11. For the children being not yet borne, neither haveing done any good or evill, that the purpose of God according to election might stand, not of work [...]s: but of him that calleth, &c. This Postulatum being laid down for unde­niable, God from all eternity hath elected a peculiar people; Hence I frame this syllogisme; only the elect have interest in the fountaine [Page 178] of free grace and mercy. But only God's adopted children are e­lect, ergo, they only have interest in it.

2. There are a peculiar people who alone are justified by the free grace of God in Christ, Rom. 5. 1. Being justified by faith wee have Consid. 2. There are a pe­culiar poople justified by free grace. p [...]ace with God, through our Lord Jesus Christ, Rom. 3. 24. Being ju­stified freely by his grace, through the redemption that is in Jesus Christ. Now thus I argue. Only justified persons have interest in the foun­taine of Christ's blood: But the sons of God by grace and ado­ption are only justified persons, Ergo, they alone have interest in the fountaine of Christ's blood, Psal. 32. 1, 2. Blessed is hee whose tran­gression is forgiven, whose sinne is covered: Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guil [...]. Iustification is a forensicall terme took from an earthly Tribunal, where a person arraign'd and condemned, is afterward by virtue of a pardon acquitted.

3ly. Consider there are a peculiar people effectually called. Ma­ny Consid. 3. There are a pe­culiar people effectually cal­led. have an outward calling, and take upon them an outward pro­fession few are inwardly and effectually called. This the Apostle presseth, 2 Pet. 1. 10. Wherefore the rather brethren, give diligence to make your calling and election sure: for if you doe these things you shall never fall. There are a few, and but a very few, called out of the world, partakers of a holy calling, called to bee Saints. These alone have interest in this fountaine.

4. Consider there are a peculiar people for whome alone Christ Consid. 4. There are a pe­culiar people for whom Christ prayeth [...] prayeth, Joh. 17. 9. I Pray for them, I pray not for the world, but for them which thou hast given mee, for they are thine. Those for whom Christ prayeth have alone interest in this fountaine. But the adopted chil­dren of God are those for whomalone Christ prayeth, ergo, &c.

5. There are a peculiar people whom Christ washeth and san­ctifieth, Consid. 5. There are a pe­culiar people whom Christ washeth. Revel. 1. 5. And from Jesus Christ who is the faithfull wit­ness and the first begotten of the dead, and the Prince of the Kinges of the earth, unto him that loved us and washed us from our sinnes in his own blood, Joh. 13. 8. Peter saith unto him, thou shalt never wash my feet, Jesus said unto him, If I wash thee not, thou hast no part with mee, Eph. 5. 26. That hee might sanctify and cleanse it with the washing of water by the word,

6ly, and lastly; There are a peculiar people whom Christ will Consid. 6. There are a [...]pe­culiar people whom Christ ju­stifieth. glorifie and save. Hee came to save his people. The Climax is on this wise, whom hee elects, those hee cals, and whom he cals, those hee justifieth, and whom hee justifieth, those hee sanctifieth, for [Page 179] them hee prayeth, and them hee glorifieth: and these are his ado­pted children. They that are outcasts from the covenant of grace: even all Unbelievers & Reprobates have no interest in this fountaine, They have the false Key and cannot open it.

1. Now to apply this briefly (before I come to the larger Applica­tion,) Inf. 1. The first inference will bee to justifie the wayes and procee­dings of God. On whom hee will, hee hath mercy, and the Pot­ter hath power over the clay; and who dare make responsations a­gainst his maker? God chooseth poore, meane, contemptible; passeth by great, wise, rich men. All comes from his [...], his decrees of election and reprobation are just and righteous altoge­ther; they stand not, nor fall to our Consciences and determina­tions. God chuseth a David, passeth by an Eliab; chuseth a Jac [...]b, passeth by an Esau: chuseth an Isack, and passeth by an Ishmael; and all according to the counsell of his will, without prevision of workes in the creature.

2. Bee informed how few come to Heaven; few have interest in Christ, few shall bee saved, [...], the house of David and Inf. 2. inhabitants of Jerusalem.

3. Make hast to this fountaine: Labour to bee of this number: Cleare up your evidences for Christ: But this shall further bee ap­plied in it's peculiar place.

I come to the 4th Head propounded, what are the virtues of this Inf. 3. fountaine? 4. What are the virtues of this fountaine. 1.

Amongst many I shall instance in five.

1. Her's a cleansing virtue in this fountaine to wash the Aethio­pian, to make crimson sinnes as white as wooll, to purifie thy nature, to wash filth and guilt from off thy soule.

2. Ther's an healing virtue. Many wells among us cure disea­ses: But this well of salvation cures both kinds of diseases, Psal. 103. 2 3. Who forgiveth all thine iniquities, who healeth all thy diseases.

3. Ther's a cooling virtue. Water cooles thy body: This cooles thy spirit, allayes thy passions, takes away thy heat. God's chil­dren 3 in their sufferings are oft like to breake forth into passions; but if they seriously consider the meekness of Christ, it will much coole and allay their spirits. A fountaine abates heat: wash in this foun­taine and it will allay thy heat of passion. 4

4. A fountaine hath a filling, sufficing virtue; it quencheth the thirst, Joh. 4. 14. Whosoever drinketh of the water that I shall give [Page 180] him, shall never thirst: but the water that I shall give him, shall bee in him a well of water springing up unto everlasting life,

When wee thirst after Creatures, our thirst is the more enraged: wee are never satisfied with broken Cisternes, empty pleasures, pro­fits of the world. But ther's a fulness in Christ to satisfie our de­sires. Doe wee desire wisdome? In him are treasures of wisdome and knowledge. Doe wee desire riches? his riches are unsearchea­ble. All our fresh springes are in him. Open thy mouth wide and I will fill it. Hee hath fulness of righteousness, holyness, mercy, salvation; Thou shalt have as much as thy vessell can hold. Accor­ding to a measure hee will derive of his fulness to thee.

5ly, and lastly. This fountaine is perpetually running. The virtue of many medicines last but for a moneth, a yeare, &c: but the virtue of Christ's blood lasts to all eternity. This fountaine can never bee drawn dry: you can never empty this fountaine.

Now then to draw all home unto particular Application, (the larger part I promised) I shall make 4. uses. viz. For consola­tion, examination, exhortation, direction.

1. For a bundance of consolation unto the children of God; Ʋse 1. For Consola­tion. the house of David and Inhabitants of Jerusalem, who have interest in this fountaine. To them it is wide open to cleanse them from all sortes of sinnes and impurities.

Bee they scarlet sinnes? yet by the blood of Christ they are made as white as wooll. Bee they double dyed? yet Christ's blood wash­eth them away. Manasseh, David, Paul, Peter, Mary Magdalen found benefit by this fountaine to wash and cleanse them from all their sinnes and impurities. This I speak, not for wicked men to snatch at, to encourage them in their presumption: but to encou­rage the children of God to come and wash in this fountain, which is full enough, broad enough, never drawn dry. Come then, make speed, wash and bee cleane. The bloud of Jesus Christ washeth us from all sins, of all sorts and sizes, 1 Joh. 1. 7. But if wee walke in the light, as hee is in the light, wee have fellowship one with an other, and the blood of Jesus Christ his Son cleanseth us from all sin. It's usuall with the wicked of the world to reproach and cast into the teeth of the godly their former faylings. I remember (saith one) whatever hee pro­fesseth now, this man was a swearer, a drunkard, &c. Let this rule bee our monitour where God forgiveth and forgetteth, wee must forgive and forget. 'Tis true peradventure a Saint now, was [Page 181] before his conversion scandalous in his life: Blessed bee God that hath now opened his eyes that hee seeth, that hee's pul'd out of Sa­tan's snare from darkness, &c. And if thy eyes were open too, thou durst not cast into his teeth his former failings. The child of God saith, Ego non sum Ego—Quantum mutatus ab illo! Ther's a reall change for the better, a worke of grace wrought on the soule. Take heed of scandalizing and scorning the generation of the righteous, 1 Cor. 6. 11. And such were some of you, but yee are washed, but yee are sanctified; but yee are justifyd in the name of the Lord Jesus, and by the spirit of our God.

You then that are washt in this fountaine, rejoyce and bee glad that your names are written in the book of life, that you have received a white stone, a new name, the hidden Mannah. Stand then admi­ring and praising God that hath done so graciously for you, that when many even the greatest part of the world, are shut out, cannot find the Dore, are denyed the right key, and the fountaine is lockt and barr'd against them: yet it's opened wide to thee, thou art washt and cleansed in this fountaine: Not any goodness in thee; but free grace and mercy makes the difference. Whatever asper­sions, calumnies, reproaches thou meetest withall in the world from ungodly men, bee of good comfort, all is washt away by the bloud of Jesus Christ.

The world casts dirt on thee: Christ washeth thee cleane. O then doe not desponde, doe not droop as without hope by reason of hard­ships, sufferings, evill entreaties in and from the world. Drinke of the waters of this fountaine, They are the Restorative to revive and refresh thy spirit. Thou meetest with diseases, corporall, spirituall, oh come to this fountaine. Its a medicine made up of the blood of Jesus Christ: It will cure both diseases, of soule and body.

Thou seest by experience, that the Cisternes of the creatures are dried up. Honours, Pleasures, Profits decay and faile: tarry not at these cisternes, goe to the fountaine, it's inexhausted. Thy manifold sinnes trouble and torment thee; sinne is a havy burden upon the conscience; thou art afraid to come. O! bee not afraid to do good unto thy own soule. This fountaine workes miracles, cleanseth the Aethiopian and the Leopards spots, even a persecuting Paul, a perjur'd Peter, an adulterous David, and it is not shut a­gainst thee, unless thou shut out thy selse. Bee then of good com­sort you that are God's children; amidst your fainting fits you have [Page 182] this Aqua vitae. In your diseases and sores, you have this soveraigne plaister. Amidst your pollutions and defilements, you have a foun­taine opened wide to wash and cleanse you in. In diseases, afflictions, pollutions and all conditions whatsoever repaire to this fountaine: the streames are healing, reviving, refreshing streames; O but my sins are a barre against mee! Ans: Art thou sensible of sinnes? thou art the fitter to goe: bewaile thy sinnes, allow not thy selfe in them. Though sinne lockes the Fountaine dore yet, free grace will open it wide againe.

O! But I have been there and have not found any virtue!

Ans: Goe againe. The virtues of medicines are not presently discerned. Medicines may worke when thou least thinkest of them.

A sermon preacht now, if the Lord work by it, may doe good many a yeare after. Imitate Eliah's servant, who went over and over againe; at last a cloud was seen which maskt the whole Hea­ven. O but I question whether I have any right to come, it's o­pened only to the house of David.

Ans: Doe not shut out thy selfe, doe not destroy thy selfe; the Invitation is very large, Isai 55. 1. Ho every one that thirsteth let let him come, &c. If thou dost but thirst thou hast an invitation. To this purpose I proceed to a second use which is for Vse 2. for Examination.

Examination Let's search andtry whether wee have right to come, whether wee are so qualified as to receive benefit and virtue by this fountaine.

I shall therefore propound 7 Qualifications.

1. Wee must see fully and discerne the emptiness of all creature Qualif. 1. Wee may see the emptiness of creature Ci­sternes. cisterns. Jer. 2. 13. My people have committed two evils, they have forsaken mee the fountaine of living waters, and hewed them out cisternes, broken cisternes that can hold no water. Creature cisternes are bro­ken, they run through (as a sive lets water fall to the ground) or are quite drawne dry. Honour could not satisfie Haman. Riches could not satisfie Solomon. Luther would not so bee satisfied valdè protestatus sum me n [...]lle satiari ab co.

2. Discerne their vanitie and emptiness, wee must forsake them, Qualif. 2. We emust for­sake Cisterne Comforts. Isai. 55. 2. Wherefore doe doe you spend mony for that which is not bread? and your labour for that which satisfieth not, hearken diligently unto mee and eat yee that which is good and let your soule delight it selfe in fatness. Wee must forsake these lying vanities, wee must not stay by them, wee must relinquish them, and leane no more to broken staves: [Page 183] but value the world at it's own rate, and breake off all carnall con­fidences; wee must bid honours, riches, profits, pleasures adieu, so farre forth as they stand in competition with or opposition unto Christ.

3. Wee must bee sensible of the want and necessitie wee have of Qualif. 3. Wee must bee sensible of the necessity of Christ. Christ, that wee are poore, blind, miserable and naked. Wee must apprehend our selves stung with the fierie Serpent.

4. Wee must discerne fulness and Excellency in Jesus Christ, Qualif. 4. Wee must dis­cerne fulnesse in Christ. beauty, wisdome, holiness, abundance of virtue flowing from him. There are cleansing and healing streames in this fountaine. Empti­ness discerned in our selves will enhance Christ's wroth. Scarcity raiseth the market.

5. Wee must come with faith to bee healed. In the whole dis­pensation Qualif. 5. Wee must come with faith to be healed. of Christ's miracles, ther's a question premised, believest thou? or a condition interposed, be it unto thee as thou believest.

6. Mourne for sinne, like the mourning of Hadadrimm [...]n, in the valley of Megiddo. They who mourne for sin are prepared to wash Qualif 6. Wee must mourne for sin. in this fountaine. Their eyes are blubbered for sinne, and they come and wash themselves in this fountaine.

7ly, and lastly. Wee must come in the strength of Christ. Wee Qualif. 7. Wee must come in the strength of Christ. can doe nothing without him, Cant. 1. 4. Draw mee, wee will run after thee. Noe man commeth unto mee, except the father draw him. Wee must performe our duties in the strength of God, [...], through Christ that strengthneth us.

The third use shall bee for exhortation. This hath two parts. Ʋse 3. For Exhorta­tion. Generall and speciall.

1. In generall. My invitation from God is for all to come in and wash in this fountaine. Christ is here offered and tendered to all. The Brasen Serpent is erected upon a pole. The free grace of the Gospel is enlarged; mercy is exalted O come come in quickly and accept of Christ. O! that God would worke upon your hearts this day to imbrace the free tenders of the Gospel of Iesus Christ. Now the fountaine is open, come unto it: but you must bee thir­sty, have a spiritual appetite; else you will never come. It is not a bare comming. Take heed least you come without a wedding garment. You must bee qualified as I mentioned before. I call upon the young ones this day; O bewaile your mispent time, your trading in the vanitie of the world. Tis too too much, that you have given so much of your fresh green yeares unto Satan: Now come; and O that [Page 184] God would draw you, else you can never come: Give up your strength and marrow to God. You have tried the flesh, the Divell the world, they cannot help nor comfort you. You have gone to King Jareb, Hos. 5. 13. When Ephraim saw his sickness, and Judah saw his wound: then went Ephraim to the Assyrian, and sent to King Jar [...]b yet could hee not heale you, nor cure you of your wound. Youthfull pleasures and vanities cannot afford any reall satisfaction. O! that God would perswade you to make a better choice, to goe to Christ for Physick, to make him your Physitian. You have spent all upon Physitians of no value, imitate the poore woman and come unto Jesus Christ, let not the Devil steale this precious truth out of your hearts, that the present time is the time of repentance, and tempt you to put off Repentance 'till your spectacle dayes, Eccles. 12. 1. Remember now thy Creatour in the dayes of thy youth, while the evill dayes come not, nor the yeeres draw nigh, when thou shalt say, I have no pleasure in them.

I call also upon old ones, you that have lived so many yeeres, spent so much time as is not worthy of reckoning in the sacred Chro­nologies. Though I dare not flatter, or give the least advantage to any to put off repentance 'till old age: yet I dare not set a barre against you. If now God open your eyes, and give you a hun­gring and thirsting after Christ, and discover to you more of Christ in your old age, than in your young, happy is it for you. Some God cals at the eleventh houre and they receive their peny; Now then though you begin late: yet set upon the worke seriously. Commend God in your old age, that now hee hath opened your eyes to see this fountaine, and because you have set out late, there­fore you must worke the harder.

To every one young and old, to all sorts of sinners, single, dou­ble died, I address my invitation, come, come unto this fountaine, Isai. 55. 1. Ho every one that thirsteth, come to the water, and hee that hath noe money: come yee, buy and eat, yea come buy wine and milke without money and without price, Joh. 7. 37. In the last day, the great day of the feast, Jesus stood and cryed, saying if any man thirst, let him come unto mee and drinke, Rev. 22. 17. And the spirit and the bride say, come; And let him that heareth say, Come; and let him that is a thirst come, and whosoever will let hiw take of the water of life freely. Neither doe I proclaime universall grace: but free grace. Come and take Christ upon the Gospel termes and conditions. Cast [Page 185] downe your rebellious weapons, try conclusions noe longer with God. Isai. 55. 6, 7. Seek yee the Lord, while hee may bee found, call yee upon him while hee is neare: Let the wicked forsake his way, and the unrighteous man his thoughts, and let him returne unto the Lord, and hee will have mercy upon him, and unto our God for h [...]e will a­bundantly pardon, 2 Cor. 5. 20. Now then wee are Embassadours for Christ, as though God did beseech you by us, wee pray you in Christ's stead, bee yee reconciled unto God, Rom. 12. 1. I beseech you there­fore, brethren, by the mercies of God, that yee present your bodies a li­ving sacrifice, holy, acceptable unto God, which is your reasonable ser­vice. O! that God would move some soule this day, open some heart this day. O! that God would plucke some soule out of the Devil's snare, wash some Aethiopian, some polluted sinner in this fountaine. My Errand and Embassie this day is to proclaime free grace, to offer Jesus Christ; what message shall I returne to him that sent mee? I have the office of a Barnabas to bee a son of Consolation, to tender the riches of Christ; What will you not accept of Christ? Will you undervalue the glo­rious excellencies of the Gospel? Will you not have this man to raigne over you? Your blood bee upon your own heads, you are left without all excuse.

2. My exhortation is speciall, to the house of David and inha­bitants of Ierusalem, to those that have received virtue from this fountaine. Goe, goe often to this fountaine, wash and wash a­gaine, take heed of thinking you have enough of grace, enough of Christ already. The oftner you have been at the fountaine; the more your desires will bee enlarged—Quo plus sunt potae, plus siti­untur aquae. This is a holy warrantable covetousness, to covet grace, never to think you have enough of Christ: still labour for more of him. Cry with the Horse-leech's daughter, give, give, Lord give mee more of Christ. I want grace, more grace, more grace. Thou that hast tasted of Christ, wilt desire to drink a full draught. Thou that hast a sparkle of true grace, wilt desire it may increase into a flame, Phil. 3. 13, 14, 15. Brethren, I count not my selfe to have apprehended: but this one thing I doe, forgetting those things which are behind, and reaching forth unto those things that are before. I press toward the marke for the price of the high calling of God in Christ Jesus. Let therefore as many as bee perfect, bee thus minded, and if in any thing yee bee otherwise minded, God shall reveale even this unto you. Then goe [Page 186] againe and againe to the fountaine, never leave going. Whilest thou hast pollutions, thou canst never get rid of the body of sin in the Church militant, thou hast need of dayiy washing and cleansing in the fountaine. None other can cure thee; none can cleanse thee but this fountaine, but this laver of Christ's blood.

The 4th and last use shall bee for direction. Ʋse. 4. For Direction.

1. Bee broken of all those cisternes that are broken and can hold no water. Say not with Naaman, are not Abana and Pharphar, &c. No other streames are healing: but those that are from this fountaine.

2. Neglect not the due season of comming to the fountaine. The five foolish Virgins mist their opportunities: and so did E­sau, Heb. 12. 17. For yee know how that afterward, when hee would have inherited the blessing hee was rejected; for hee found no place of repentance, though hee sought it carefully with teares.

3. Make use of all the right keyes, knowledge, faith, love, repentance, prayer.

4. Waite patiently upon God, who will open the fountaine. Tarry at the poole of Bethesda, wait at the posts of wisdome's gates. Continue knocking, never give over, 'till God open the fountaine. Bee not impatient of delayes, but still tarry at thy Father's dore; resolve to take no repulse, no put off, with Esther resolve, If I perish, I perish.

5. VVash in this fountaine continually. The streames are clen­sing. Beseech God to wash and make thee cleane. The streames are healing; Here's a medicine made up of Christ's blood. Ap­ply this to thy sores: It cures all diseases of body and soul. Ne­ver leave this fountaine. Take heed of going to Abana and Pharphar: Preferre not them before the waters of this Foun­taine. If thou wilt bee a tasting of all waters, thou must never look to bee cured. If thou wilt goe from creature to crea­ture, and hew out their broken cisternes, and depart from the fountaine, to thy perill bee it. If thou desirest to bee made whole, sinne no more in trusting to Creature Cisternes, lest a worse thing come upon thee. Goe to Christ, wash in the fountaine of his blood keep close to him, never goe from him, nor let him goe, and thou shalt bee healed.

6ly and lastly. When thou art healed, returne thankes for thy healing (as the Samaritan did) Bless God that hee hath lo­ved [Page 187] thee, given his Sonne for thee, and washt thee. And doe not speake only, but act thankfullness by thy Obedience to God all thy dayes: Then is thankfulness best performed, when we praise God with an holy life. 'Ile conclude all with Psal. 50. 23. Who so offereth praise glorifieth mee, and to him that ordereth his Conversation aright, will I shew the salvation of God.

The Pleasant and Peaceable ways of Wisdom.

THe Proverbs of Solomon are Divine Aphorismes, Serm. 9. At St. Mary's Oxon, July [...]5. 1649. select, pithy Sentences, penn'd by Solomon; but Indited by the Spirit of God. 'Tis rare to find any coherence or dependance on the precedent words, they are so entire of themselves, & om­nibus numeris absoluta: Yet the Words read have some dependance upon the precedent Verses. They are a Link of a goodly Chain of Pearls: For if you review v. 13. that Man's happiness is admi­red who hath got this Jewel: Happy is the man that findeth wisdom, and the man that getteth understanding. And to invite others, and draw them on to this rich purchase, the wise Man dedicates an ample Panegyrick to Wisdom. Tully commends Pompey; Pliny, Trajan; but they both come short of this Encomium. Many Arguments are set down from the 14. to the 20. ver. inclusivè, to inhance the match­less, unvaluable worth and dignity of Divine Wisdom.

My Text is placed in the middle, and is a special encouragement to quicken our Spirits, to wing our affections, and make them soar Heaven-ward: Her ways, &c.

And here a tacit Objection is removed: O say some, if we take upon us the profession of Godliness, then we must bid adieu to all pleasures. Farewell all mirth and delight: nothing now but mourn­ing and lamentation, breaking the heart, pensiveness of spirit, and going mourning all the day long. 'Tis no such matter; you are mi­staken, when once you make choice of the ways of Godliness, and have got a spiritual acquaintance and communion with God, you shall not loose pleasures, but change them: you shall loose carnal, and get spiritual pleasures: you shall loose empty and unsatisfying, and get full satisfying pleasures: you shall loose transient, and get permanent pleasures.

O but say some, we meet with many troubles, many oppositions in our way to Heaven?

We are to encounter with the grand Enemies of our salvation, the Flesh, the Devil, and the World; and much molestation we find from them: But however thou maist want peace with men, thou hast peace with God, and Conscience: Though thou wantest peace on Earth, yet thou art no looser, if thy peace be made in Hea­ven. Her pathes, &c.

The Argument of my Meditations is the singular commendation Text divided. of the ways of Wisdom: Wherein observe a Subject and a Predi­cate. The Subject term'd ways and pathes of wisdom: The Predi­cate, ways of pleasantness and peace. I'le not injure them by any sub-division, lest I divide the sense: They contain in them two pre­cious Points of Doctrine.

1. All the ways of godliness are ways of pleasantness, and full of de­light Doct. 1 unto the children of God.

2. The pathes of godlin [...]sse are peaceable pathes, and full of Doct. 2 peace.

I resume the first Doctrine, and shall inlarge it in this easie Me­thod. Method pro­pounded.

1. Clear the truth from some Doubts and Objections made a­gainst it.

2. Prove it by particular instances.

3. Confirm it by some evident Demonstrations.

Fourthly and lastly, I shall set it home upon your affections by particular Application, and hope so to conclude, through the Grace of God, as to make you in love with the ways of godliness.

[Page 190]1. Then let's remove the Objections as so many stumbling blocks 1. Head. Objections re­moved. Object. 1. out of the way.

It's Objected, That Godlyness abridgeth men of pleasure [...]; it bindes them to their good behaviours: They must sanctifie the Sab­bath; they must set up God in their Families; they may not swill, swagger, carrouse and game away their time. Now what is so great an enemy unto the pleasures of Men and Women, as Religi­on? It cuts them short of those Delights and Pleasures which others enjoy.

For Answer hereunto, 1. I say, Godlyness cuts us off unlawful, Answ. but not lawful pleasures: Whatever pleasures it forbids thee, the reason is, because there's sinfulness in them. And 'tis a great mer­cy, even the godly mans delight, to want such pleasures. Godly­ness hinders thee of those delights which dishonor God: And upon serious thoughts thou wilt profess with Austin, Quam suave mihi subitò factom est carere suavitatibus istarum nugarum.

2. Whatever pleasure Godlyness denys you, it makes it up a­bundantly with the pleasures and ravishing consolations of Jesus Christ, Psal. 16. 11. Thou wilt shew me the path of life: in thy pre­sence is fulness of joy: and at thy right hand there are pleasures for ever­more. It takes away dross and gives thee Gold: it takes away world­ly, and gives thee heavenly pleasures; when thou hast less of the Creature, and more of the Creator, thou hast cause to be glad of the exchange. Abraham left his Countrey at Gods command, but the Promise made all up with interest, Gen. 12. 2. The Lord said un­to Abraham, Get thee out of thy countrey, and from thy kindred, and from thy Fathers house, unto a land that I will shew thee: So did Mo­ses, Heb. 11. 24, 25, 26. By faith Moses, when he was come to years, refused to be called the son of Pharaohs daughter, choosing rather to suf­fer affliction with the people of God, then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches then the trea­sures of Egypt: for he had respect unto the recompense of reward: As it was said to Amaziah, The Lord is able to give thee much more then 2 Chron. 25. 9. this: So it may be said of thy pleasures, either they are lawful or un­lawful; if lawful, God will make them up; if unlawful, happy art thou that God deprives thee of them: 'Tis a sign that the Parents have a tender love to their children, when they take away a Knife from them, for fear lest they should hurt themselves with it: So 'tis mercy when God cuts thee off, and deprives thee of such Delights [Page 191] and Pleasures, which if thou hadst liberty to enjoy, therewith thou wouldst dishonor Almighty God.

Object. 2. A second Objection is, How are the ways of God ways of pleasantness, when they require abundance of Humiliation, brinish Tears, sorrow for sin, and is not this irksome and unplea­sant?

A. There's more sweetness in this which thou callest bitternesse, (I mean godly sorrow for sin) then in all the pleasures of the world; for as in the laughter of the wicked, the heart is sorrowful; so in the sorrow of the godly, the heart laughs and rejoyceth. Christ turns these Waters into Wine: Call not the tears of repentance Marah, but Naomi: In the winding up we shall finde that the tears of repentance are not bitter waters, but sweet refreshing wa­ters: Every tear in thy eye, is a Pearl in Gods eye: Every tear is exhal'd into Gods bottle: All the laughter of the wicked is Risus Sardonicus: Their greatest merriments are [...]. Luther hath an excellent saying, Ʋna guttula malae conscientiae totum mare mun­dani gaudii absorbet: But the godly rejoyce in their sufferings, Rom. 5. 3. And not onely so, but we glory in tribulations. They have in­ward joy amidst outward sorrows: VVhen their cheeks run down with tears, they have a chearful spirit; something they feel of comfort coming in: They have a principle of Joy within them, from the ap­prehension of Gods love in Christ, and this swallows up all sorrows: One glimpse of Christs countenance will swallow up an Ocean of sorrows: And this will appear in two or three Particulars.

1. The work of Humiliation hath the melting work of the Go­spel: The Law breaks, but the Gospel melts the heart: No such kindly working upon the heart as mercy, bowels opened, and the goodness of God: To sin against these will deepliest affect the heart. When a soul is humbled for sinning against mercy and goodness, and the heart is melted and dissolved into tears, there must be pleasant­ness and sweetness in these, because they proceed from such a Prin­ciple, even the Principle of the melting work of the Gospel, and this cannot have much bitterness in it.

2. The Soul in the work of Humiliation melting before the Lord easeth it self of abundance of sin: We say, Leves curae loquuntur, Sen. Trag. ingentes stupent: When people can shed tears, thereby they ease their heart; but when the heart is so opprest, as the eyes cannot shed tears, the sorrow or passion of the heart is greater and more dange­rous: [Page 192] By weeping for sin, thou dost ease and rid thy self of abun­dance of sin; thy heart feels some joy, and draws, and sucks some sweetness out of these bitter herbs.

3. In the work of Humiliation there's much delight, because the soul hath much delight in looking back to that sorrow it hath had: The wicked rejoyce in their pleasures; the godly rejoyce in their tears. Epaminondas went sad about the City, when the Thebanes were a revelling; when others have been in May-games and Merri­ments, and lascivious Enterludes, it will cheer up thy spirit that thou hast been sorrowing for thy sin.

Object. 3. But thirdly it's Objected, That godliness puts us upon hard services, we shall meet with many scandals, great sufferings and persecutions for the name of Christ: we shall meet with sore tem­ptations and tryals; Peradventure we may be brought to fry at a Stake for Christ: How then can the ways of godliness be ways of pleasantness?

A. Notwithstanding the hardest sufferings that the heart of a godly man shall meet withal: yet there's that delight in the ways of godliness, as to uphold the heart under all sufferings, and carry it on sweetly: How much did the Martyrs rejoyce? They kist the Stake, welcomm'd Fire and Fagot; some of them leapt for joy, wrote sin­gular Letters for the confirmation of their Brethren. Godlyness will carry thee chearfully through sufferings: It will make thee ac­count thy Chains as Ornaments, thy Prison thy Palace; thy Dun­geon thy Paradise. Gods people suck sweetness out of the bitter­est hearbs: They finde an Honey-comb in the carcass of Lyons: They never see so much of God in prosperity as adversity: Never do they feel more inward comforts, then amidst outward sorrows; for then God settles the tranquility of their spirits, and the sere­nity of their consciences. Christ appeared to Mary weeping; to Jacob at Bethel; to Elias after forty days fasting. God brings forth his Cordials to his people in their forest tryals; so that whatever sorrows, hardships and troubles they meet withal abroad, yet they have joy at home; and though they may make many a hard meal: yet a good conscience is to them a continual feast.

There's one Objection more which I shall answer, and then pro­ceed.

Object. 4. Some object from common experience: When people come into the ways of godliness, they do not finde that delight [Page 193] and joy as they had before: The world observes them to be more melancholy, and of a heavy dumpish spirit.

This is a meer calumny of the Devils raising to keep men off from the ways of God: This is a great pull-back and Remora to the con­version of many souls. I shall give a more full, and, I hope, satis­factory Answer to the Objection, in these following Considera­tions.

1. Religion denys not civil, courteous, and affable behaviour: Consid. 1. Religion denys not civil beha­viour. Religion forbids not a chearful disposition: Nay, there's a Judge­ment threatned to the contrary, Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulness and with gladness of heart, there­fore shalt thou serve thine enemies, saith the Lord. A churlish Nabal is a dishonor to Religion: Take heed therefore of discrediting the Gospel by your sad melancholy spirits, lest the world bring an evil report upon the ways of godliness. None have such chearful spi­rits as true Believers: Their heart is full and must have a vent; their tongues, countenances, carriages, will shew that they have comfort in God.

But secondly consider, thou maist mistake Gods children: Thou Consid. 2. Gods children are serious. accountest that sadness and sorrow, which is seriousness, gravity, and a stay'd compos'd carriage. The carriage of Gods children must be sober and grave, their words serious, season'd with salt, and their whole conversation must be such as may adorn their profession, Phil. 1. 27. Onely let your conversation be as becometh the Gospell of Christ.

3. Consider Gods people may appear sad, because they are out Consid. 3. Gods children are sad when out of their element. of their element. When the Fish is out of its element of Water, it cannot enjoy it self. Birds do not ordinarily sing upon the ground, but when they are got up into the Air. When Gods children are out of their course of duties, when they are in Meseck, and have their habitation in the Tents of Kedar, their spirits are dumpish: But when their hearts are set in a right frame; when they are exercising holy Duties amongst the society of Saints, then are their hearts chearful, then are their spirits revived, then are they merry indeed.

4. Thou complainest of Gods peoples sadness, maybe it's thy com­pany that makes them so. They hear thee Swear, see thee Drunk: O Consid. 4. Bad company cause Gods peo­ples sadness. how this troubles them! It so troubles the children of God to see any dishonor offered to God, as they cannot be merry, Psal. 119. 136. [Page 194] Rivers of waters run down mine eyes, because they keep not thy law: But let them come amongst Believers, and joyn with them in reli­gious Exercises, their wonted joy comes to them again: Then their joy is above the joy of Harvest, and the dividing of the spoil with the mighty.

5. It is not Religion that makes Gods children sad; but because Consid. 5. Gods people are sad because they are no better. they are no more religious: They grieve that they can grieve no more: They are sorry that, they are no more sorry for their sinns: They finde many failings; they want former Love-tokens and feel­ings, then they mourn and cry out, Restore to me the joy of thy sal­vation: They want Gods gracious countenance, wherefore they cry out, Psal. 4. 6. There be many that say, Who will shew us any good? Lord lift thou up the light of thy countenance upon us.

6. This Joy is secret, an inward thing, which strangers shall not Consid. 6. Joy is a secret inward thing. intermeddle withal: A worldly man cannot judge of this Joy, Rev. 2. 17. To him that overcometh will I give to eat of the hidden Manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. The joy of the godly is not in outward flashes, nor is it to be measur'd by outward aspect. This is a hidden thing, which so ravisheth their hearts as they cannot utter it. Saul could not be merry without a Musitian; nor Ahab without Naboth's Vineyard; nor Gardiner that bloody Persecutor, till he had receiv'd the news of the Martyrs death. A godly Mans v Fox Acts and Monum. in Q. Mary's Raign. joy proceeds from no outward principle: A covetous man joys and takes pleasure in his Barns heap'd with Corn, and Coffers cramm'd with Gold. A voluptuous man joys in Cards, Dice, Hauks, Hounds: A Drunkard in his Cups: An ambitious man in his Titles, Pedegree, Preferments: But a godly man can rejoyce and be merry without all these: His joy ariseth from another principle, even the recon­ciled countenance of God in Jesus Christ.

Now these Objections being remov'd, and my passage thus clear­ed, I come in the second place to prove the truth of the Doctrine 2. The Doctrine proved by par­ticular instan­ces. by particular instances: And I shall instance in particular Scriptures which give testimony to this truth; then in particular persons, who by their own experience subscribe to the truth of it.

And lastly, I shall survey the particular ways of godliness, and discover the pleasantness of them all, and so from an Induction of Particulars sufficiently numbred, I shall collect this universal Con­clusion, That all the ways of godliness are ways of pleasantness.

1. For Scripture Testimony, meer Quotations would fill a Ser­mon: 1. By Scripture Testimony. But I shall gather sparingly from the heap, Prov. 22. 17. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge: for it is a pleasant thing, if thou keep them within thee. If Pleasure consists in Honors, then Wisdom affords it abundantly, Prov. 4. 7, 8, 9. Wisdom is the principal thing; therefore get wisdom, and with all thy getting get understanding: She shall give to thine head an ornament of grace; a crown of glory shall she deliver to thee. Exalt her and she shall promote thee, she shall bring thee to honor when thou dost embrace her. Prov. 8. 15, 16, 17, 18, and 31. By me Kings reign, and Princes decree Justice: By me Princes rule and Nobles, even all the Judges of the earth. I love them that love me: and they that seek me early shall finde me: riches and honor are with me, yea durable riches and righteousness.

If Life be a pleasure, it's to be found in Wisdom, verse 35. For whoso findeth me, findeth life, and shall obtain favor of the Lord.

If there be pleasure in Singing and Rejoycing, it's promised to the people of God, Isa. 51. 11, 12. Therefore the redeemed of the Lord shall return and come with singing unto Zion, and everlasting joy shall be upon their head; they shall obtain gladn [...]ss and joy, and sorrow and mourn­ing shall flee away. I, even I am he that comforteth you: who art thou, that thou shouldst be afraid of a man that shall die, and of the son of man, which shall be made as grass?

I'le instance in particular Persons, who by experience confesse the ways of godliness ways of pleasantness: They call the Sabbath a delight, Isa. 58. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thy self in the Lord. Nehemiah accounts the joy of the Lord their strength, Neh. 8. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and sena portions unto them for whom nothing is prepared: for this day is holy un­to our Lord: neither be ye sorry, for the joy of the Lord is your strength. So Habakkuk, cap. 3. 17, 18. Although the fig-tree shall not bl [...]ssom, neither shall fruit be in the vines: the labor of the Olive shall fail, and the fields shall yield no meat: the Flock shall be cut off from the f [...]ld, and there shall be no Herd in the stalls: yet I will rejoyce in the Lord, and will joy in the God of my salvation. So David danced before the Ark with all his might: He makes it the Character of a blessed Man, [Page 196] Psal. 1. 2. But his delight is in the law of the Lord: and in his law doth he meditate day and night. And his counsel is, Psal. 37. 4. De­light thy self also in the Lord, and he shall give th [...]e the desires of thine heart. And his own practice is, Psal. 40. 8. I delight to do thy will, O God, yea thy law is within my heart. Psal. 94. 19. In the multi­tude of my thoughts within me, thy comforts delight my soul. Psal. 119. 16. I will delight my self in thy statutes; I will not forget thy word. ver. 35. Make me to go in the path of thy commandments, for therein do I delight. ver. 47. And I will delight my self in thy command­ments, which I have loved. ver. 70. Their heart is as fat as grease; but I delight in thy law: So Paul, Rom. 7. 22. I delight in the law of God in the inward man. There was joy in the whole City when Christ was Preached, Acts 8. 8. Joy in the Eunuch converted: Joy in the Jaylor, Acts 16. 34. And when he had brought them into his h [...]use, he set meat before them and rejoyced, believing in God with all his house.

Great joy in rearing the material Temple, great joy at the bring­ing of the Ark and celebration of the Passover: And such joy and delight is in the hearts of all Gods people. They do not onely per­form duties, but delight in them: As a man drinks when he's dry, eats when he's hungry, and delights in meat and drink; so it's the meat and drink of the Saints to do the will of God.

3. Wee'l survey the particular ways of godliness, and see what cause of delight there's in them.

The ways of Wisdom are either the ways of Gods Ordinances, or ways of exercise of the Graces of the Spirit, or ways of obedi­ence to the Commandments. These are all ways of Divine Wis­dom and Godlinesse, and all these ways are top full of delight and pleasure.

1. The ways of Gods Ordinances are ways of pleasure: Every Ordinance is a pleasant, sweet and delightful Ordinance.

1. The Word is a sweet Ordinance, Psal. 119. 103. How sweet 1. The word is a sweet Ordi­nance. are thy words unto my taste? yea sweeter then honey to my mouth. It was his comfort in all afflictions, Psal. 119. 50. This is my com­fort in my affliction: for thy word hath quickned me. Psal. 19. 7, 8, 9, 10, 11. The law of the Lord is perfect, converting the soul: the te­stimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoycing the heart: the commandment of the Lord is pure, enlightning the eyes. The fear of the Lord is clean, enduring for [Page 197] ever: the judgements of the Lord are true and righteous altogether; more to be desired are they then gold, yea then much fine gold; sweeter al­so then the h [...]ney or the honey comb. Moreover, by them is thy servant warned, and in k [...]eping of th [...]m there is great reward. God speaks to us in his Word by the mouth of his Messengers: O what sweetness doth God communicate to the soul out of this Ordinance! There­fore Mary chose the better part, Luke 10. 42. You may read her practice, ver. 39. She sat at Jesus feet, and heard his Word: Prov. 8. 34. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my dores.

2. Prayer is a sweet Ordinance: The Saints have conference with 2. Prayer is a sweet Ordi­nance. God, and feel much sweetness and delight coming in: Therefore Prayer is called incense, Lev. 16. 12. And he shall take a censer full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the vail. Numb. 16. 46. And Moses said to Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly and make an atonement. Psal. 141. 2. Let my prayer be set before thee as incense, and the lifting up of mine hands an evening sacrifice. Rev. 8. 3, 4. And another an­gel came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it, with the prayers of all Saints upon the golden altar which was before the throne. And the smoak of the incense, which came with the prayers of the saints, ascended Solatium [...]st ha­bere cui pectus aperias. Ambr. up before God, out of the angels hand. Hannah, after all her tears, felt joy coming in, and she was no more sad, 1 Sam. 1. 18. When we are in great afflictions, we account it matter of comfort to have a friend to whom we may ease our selves, by way of communicating our condition, and unbosoming our selves to him: These are such times when we can trust no person, never so near nor dear, Micah 7. 6, 7. For the son dishonoreth the father, the daughter riseth up against her mother; the daughter in law against her mother in law: a mans ene­mies are the men of his own house: Therefore I will look unto the Lord, I will wait for the God of my salvation: my God will hear me. Yet at all times we may goe to God, unbosom our selves to him, make our requests known unto him in the name of Christ: And though riches forsake thee, and friends forsake thee; yet all's abundantly recom­pensed in this sweet promise, Heb. 13. 5. Let your conversation be without covetousness, and be content with such things as you have: For he hath said, I will never leave thee nor forsake thee. VVhatever thou [Page 198] wantest, yet if thou wantest not a heart to pray, thou wilt finde comfort. The children of God would not loose the benefit of their Prayers, nor a good look from Christ, smiling upon them in an­swer to their Prayers, for all the Joys and Delights in the Universe.

3. The Sacraments are sweet, delightful Ordinances: For the Sa­crament 3. The Sacra­ments are sweet Ordinances. of initiation, Baptism, it's a comfort to be admitted one of Christs Family: 'Tis that which Theodosius preferred before his Em­pire. But the fruit of this joy and comfort will appear, when God hath regenerated thee, and made thee a new Creature, Titus 3. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the holy Gh [...]st.

Now compare this Sacrament of Baptism with Circumcision, and we may see how much God indulgeth us under the Gospel: That was a hard and irksome service in cutting away the fore-skin from the flesh. Simeon and Levi overcame the Sichemites when they were sore. Now Baptism is far easier, the dipping or sprinkling in Wa­ter. More delight and pleasantness was in this Ordinance then that.

Then for the Lords Supper, This is a spiritual Banquet, a Feast of fat things, such as is promised, Isa. 25. 6. And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on lees, of fat things full of marrow, of wines on the lees well re­fined: 'Tis a sealing Ordinance: The word writes the evidence fair; Prayer prevails with God for a sight of it. The Sacrament comes and sets a seal to it; and when there's such a sealing day, then salvation is come unto thy soul. And these Ordinances must needs be full of delight and consolation, which are the means of our eter­nal salvation.

3. As the Ordinances are full of delight, so are all the Graces of 3. All the Graces of the Spirit are sweet Ordinances. Gods spirit, Cant. 1. 3. Because of the savour of thy good oyntments, thy name is as oyntment poured forth, therefore do the virgins love thee. Cant. 4. 13, 14. Thy plants are an orchard of pomgranates with pleasant fruits, camphire with spikenard. Spik [...]nard and saffron, calamus and cyna­mon, with all trees of frankincense, myrrhe & aloes, with all the chief spi­ces. As for instance, Faith is a sweet, pleasant Grace; its our life, & no­thing sweeter then life, Hab. 2. 4. The just shall live by faith: So Hope is sweet & pleasant, Pro. 10. 28. The hope of the righteous shall be gladness; but the expectation of the wicked shall perish. Then patience is sweet; [Page 199] for it sweetens all hardships, and bears, all crosses: It makes a ver­tue of necessity, Heb. 10. 36. For ye have need of patience, that af­ter ye have done the will of God, ye might receive the promise. Likewise Love is pleasant, for it, by a Divine Alchimy, turns the basest Me­tals into gold, Cant. 8. 6, 7. Set me as a seal upon thine heart, and as a seal upon thine arm, for love is strong as death: Many waters cannot quench love, neither can the floods drown it. Another delightful Grace is Meekness: A meek spirit is chearful, and reviv'd amidst storms of persecution: And so is Humility. Passionate and Proud men take no joy in any thing, they are of Haman's humor: But meek, humble, self-denying spirits, are full of joy and tranquility: when the minde is quieted and setled, whatever makes against it, there's something to make for it, something coming in to support the soul, and carry it on chearfully: There's the exercise of no Grace, but it's joyous and delightsom to Gods children. Faith, Hope, Patience, Love, Meek­ness, Humility, are the delight of Gods children.

4. Lastly, There's much delight and joy in obedience to Gods 4. There's much delight and joy in obedience to Gods com­mandments. commandments. O how love I thy law! Thy law is my delight, said David: All the Duties of obedience are pleasant to Gods chil­dren: When the Spouse is once drawn, she will be a running, Cant. 1. 4. Draw me and I will run after thee. So David, Psal. 119. 32, 77. I will run the ways of thy commandments, when thou shalt enlarge my heart. It was Pauls delight, in the place above mention'd; and it was Davids rejoycing, Psal. 119. 14, 15, 16. I have rejoyced in the ways of thy testimonies, as much as in all riches. I will delight my self in thy statutes, and not forget thy word. Obedience to the command­ments is easie to Gods children: They do it with as much delight, as David danced before the Ark. But profane persons do duties as Phaltiel followed Mic [...]l. 'Tis said, 1 John 5. 3. This is the love of God, that we keep his commandments, and his commandments are not grievous. 'Tis easie with Gods children to forbear Swearing, they covenant with their tongues: It's easie to forbear Whoredom; they covenant with their eyes: It's easie to keep the Sabbath; for they call it a delight: It's easie to hear the word, and tarry it out patiently, for it is a joy unto them, Matth. 11. 28, 29, 30. Come unto me, all ye that are weary and heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am lowly and meek: For my yoke is easie and my burthen is light. Do not therefore discourage any from the ways of Religion, as the Spies did from entring into [Page 200] Canaan. You can subscribe to this by experience; you can do much more work, when your spirits are chearful, when you do your business willingly: A chearful minde will facilitate the weigh­tiest enterprize. Many use Recreations to refresh their spirits: And Recreation may not be us'd otherwise then as a File to Devotion. Now the practice of holy Duties is the godly mans recreation: It was Christs meat and drink to do his Fathers work; and so it is of the godly: Therefore they Pray, Read, Hear, Meditate, and live chearfully: Their souls are delighted and quieted in the perform­ance of duty.

Carry home this truth with you, that there's more real, sollid joy in the ways of Religion, then all the delightful ways in the Uni­verse: And Oh! that this might stir your affections to be in love with the ways of godliness.

I now come to the confirmation of the Point by some evident Demonstrations.

1. Whatever pleasure men finde in the world, is much more to Demonst. 1. No pleasure in the world like to the pleasure of godliness. be found in the ways of godliness, Prov. 3. 14, 15. For the mer­chandise of it is better then the merchandise of silver, and the gain there­of then fine gold: She is more precious then rubies, and all the things thou canst desire are not to be compared unto her. Prov. 8. 14, 15. Coun­sel is mine, and sound wisdom; I am understanding, I have strength. By me Kings reign, and Princes decree justice.

I shall instance in all the senses: The eye takes delight in beauti­full Objects. It's a pleasant thing to behold the Sun: the Light is pleasant, but no such beauty as in the ways of God. Solomon speaks much of the Ruby, and compares Wisdom to it for its resplendent Lustre. Could the beauty of godliness be seen with these eyes, they would be dazled. Excellens sensibile corrumpit si sensū. The eye of man hath seen stately Buildings, rich Treasures, precious Commo­dities; but the eye of Faith in a Believer seeth the holy Trinity, the Throne of God: In comparison whereof, the bravest sights in the World are nothing, even less then nothing.

2. The eare is delighted with melodious musicke. Men love to heare a skillfull Musitian. But in a transcendent manner the eares of the godly are delighted with hearing the word, the strong cryes and prayers of God's people, the singing of Psalmes, Psal. 89. 15. Blessed is the people that know the joyfull sound, they shall walk, O Lord, in the light of thy countenance. Some antient Philosophers phansied [Page 201] musick in the Orbes and Intelligences to wheel them about. That opinion is much controverted amongst themselves: But this is an undoubted truth that there's no musick so delightfull to the eare as duties of religion. They are pleasant to God's eare. For hee loves to heare his people praying, and should not they bee pleasant to ours? And besides, what wee heare of God now is but for a moment: what wee shall heare heareafter shall bee to eternity. When the damned are a roaring, skriking, howling, blaspheming, cursing, weeping, and heare nothing else: Then the Saints shall heare Hallelujah's, prai­sing, singing, and joyne themselves in a Celestiall Consort.

3. The tast shall bee delighted in the ways of godlinesse. Glut­tons and drunkards delight much in their tast. Curious tasts will not bee pleased but with sweet and delightfull things. Now O Chri­stian get another tast, a spirituall relish of heavenly thinges, Psal. 34. 4. O tast and see that the Lord is good, blessed is the man that put­teth his trust in him.

4. The smell is delighted in the ways of godliness. Hence it's called the savour of ointment. And graces are resembled to spices for their fragrancy. When the Alabaster box of ointment was opened, it per­fumed all the roome. The godly have a good savour, they leave a sweet sent behind them, Prov. 10. 7. The memory of the just is bles­sed, but the name of the wicked shall rot. The righteous have a good name, and they live, when they are dead. The wicked goe out like the snuffe of a candle.

Then 5thly for touching, ther's delight in that likewise. The Demonstrat. 2. All the wayes of godliness are rational wayes poore woman had the sweetest touch that ever shee met with, Mat. 9. 21. Let mee but touch the h [...]m of his garment, and I shall b [...]e whole. And thus in every sense ther's delight.

A second Demonstration is: All the wayes of godliness are ra­tionall wayes: There are observed (according to Philosophers di­rections) [...], rationall and irrationall desires. As wee are to pray to bee delivered from unreasonable men: so from unreasonable desires. The very heathens scorn'd sensual brutish delights. Clemens Alexandrinus brands gluttony by two significant words, viz: [...]. And Tully tels us; Nemo dignus nomine hominis, qui unum diem velit ess [...] in vo­luptate. So that drunkenness, gluttony, &c: are irrationall, bru­tish, sensuall pleasures. Godliness only hath rationall pleasures, so that the pleasures of Godliness are sutable to the principles of [Page 202] right regulated reason. They indeed elevate and are above it: yet Rom. 12. 1. [...], Quod nostrum sacrificium sit ejusmodi ut de eo possimus [...]a­tionem poscen­tibus reddere. Origen. De­monstrat. 3. All the ways of godliness are made up of love. not contrary to it. Ther's reason in every holy duty, ther's ra­tionality in the pathes of wisdome. Carnall reason doth not ap­prehend it: but spirituall and illuminated reason apprehends the wayes of holiness to bee most rationall, and the godly man to bee the man of understanding. Hence a wise man and a godly man, a fool and a sinner are synonymous termes in the proverbes of Solomon.

The third Demonstration is, the wayes of godlinesse must needs bee wayes of pleasantness, because they are all made up of Love. What comes from a principle of love hath much delight and pleasure in it. Now every principle of the way of God is love. God sets his heart upon us, and that love to us makes our love reciprocall to him. Love I may terme, Vehiculum animae, the chariot of the soule. It carries on the soule swiftly unto God, Bee the way smooth or ruggid, faire or fowle, love will carry the soule on with expedi­tion. A love to godliness will make thy soule delight in it abun­dantly, Cant. 3. 9, 10. King Solomon made himselfe a Chariot of the wood of Leban [...]n, hee made the pillars thereof of silver, the bottome thereof of gold, the covering of it of purple, the midst thereof being pav'd with love, for the daughters of Jerusalem. A strange expression that the midst of the chariot should bee pav'd with love. The chariot whereby Christ doth carry his people up and downe in this world, and bringes them to himselfe, is such a chariot, as the midst there­of is pav'd with love, Peruse vers. 7, 9, 10: compared together. Behold this bed which is Solomon's, threescore valiant men are about it, of the valiant of Israel. King Solomon made him a chariot of the wood of Lebanon, &c. The bed of Solomon, is to be understood of the rest and glory which the Saints shall have with Christ eternally. And by the Chariot of Solomon, the wayes wherein Christ carries his people up and down in the world to himselfe and in the midst thereof is love. Such wayes then must needs bee pleasant. What wee love wee delight in. Ps. 84. 1. How amiable are thy tabernacles, O Lord of hostes: my soule longeth, yea even fainteth for the courts of the Lord.

The 4th demonstration is; The wayes of godliness must needs bee wayes of pleasantness, because they have the presence of God; and Demonstrat. 4. Wayes of god­liness have God's presence. in these wayes God communicates himselfe unto the soules of his people. Holiness is God's Image▪ and God delights himselfe in his own Image; and therefore hee lets out the influence of his love, and manifests his peculiar presence to those that walke in these [Page 203] wayes. Thus Enoch walked with God, and God translated him. Thus the Apostles sang in prison. They had merry hearts, because God was with them. Thus David at Ziglag encouraged himselfe in the Lord his God, 1 Sam. 30. 6. God is in them, and lets out him­selfe unto them: Now the quintessence of all good put together is in every beame of God's reconciled countenance, and therefore when God thus manifests himselfe to a soul, there mustneeds be de­light. This made the Apostles rejoyce, when they had been beaten: This made the martyrs kiss the stake; For they apprehended a glymps of God's loving countenance, and this reviv'd their spirits: some of them said, Bee of good cheere, wee have a sad break-fast, but wee shall have a merry supper with the Lambe.

5. The wayes of godliness have all the properties of such a good as is Demonstrat. 5. The wayes of godliness have all the proper­ties of a desira­ble good. most desirable and delightful to the soul. Philosophers distribute them in honestum, ju [...]undum & utile. All these are appropriated to godliness.

1. It's honestum, of good report, Phil. 4. 8. Finally, brethren, whatsoever things are true, whatsoever things are hon [...]st, whatsoever things are just, whatsoever things are pure, whatsoever things are love­ly, whatsoever thinges are of good report; if there bee any virtue, and if there bee any praise, thinke on these things.

2. Jucundum. No delight like the wayes of Religion. Then ther [...]s delight in the soule, when its in a right frame and temper. Now the soule is in no such temper; but in the wayes of Religion. A good conscience, or as it is rendred, a good or merry heart is a con­tinual feast. And James 5. 13. Is any amonge you afflicted? let him pray: Is any merry, let him sing psalmes, [...], if ones mind be right. Thus the Law was David's and Paul's delight.

3. Ʋtile, much emolument accrues to a godly man. In the left hand of wisdome are riches and honour. And wee read. 1 Tim. 6. 6. Godliness with contentment is great gaine. God is a liberall pay-master to his servants, and none ever went away loosers by the service of God. Heathens faired the better for their compas­sion to the Israelites, Exod. 1. 21. And it came to pass, because the Midwives feared God, that hee made them houses. Obed Edom fai­red the better for entertaining the Arke. The Sareptan widdow for entertaining the Prophet: Potiser for Joseph. God's people receive benefits by others, and are beneficiall to others.

4. To these I adde a fourth, Bonum Honorabile. Riches and honour are with wisdome. None so honorable as God's servants.

Noe such honourable wayes as the wayes of Religion. The pathes [Page 204] of wickedness are base and ignoble. Antiochus is cal'd a vile per­son, Dan. 11. 21. And in his estate shall stand up a vile person, to whom they shall not give the honour of the Kingdome, but hee shall come in peaceably, and obtaine the Kingdome by slatteries. But godliness is ho­nourable. Honor est in honorante. What shall be done to the man, whom the King of Heaven delights to honour. And wee read, Act. 17. 11. These were more noble than those in Th [...]ssalonica, in that they received the word with all readiness of mind, and searched the scriptures dayly whether those things were so: [...]. Hence Ignatius sayd, Nobi­litas & antiquitas mea Jesus Christus. Godlinesse is an honourable service. The wayes of Wickednesse most ignoble and dishonou­rable.

5. It's bonum conveniens, a good suteable and commensurate to the desires of the soule. The soule is a heavenly borne being, spi­rituall, immateriall, and nothing can bee suteable, but that which beares a like proportion. The soule is not nourished with huskes, pleasures, profits, delights of the world. No earthly thing can sa­tisfie the vast and boundless desires of an immortall soule when the Depth says, It's not in mee: the sea it's not in mee: the easterne and westerne treasures of gold & spices say, It's not in us: from God alone commeth satisfaction. Hee alone can fill up the Angles of our heart, Psal. 90. 4. O satisfie us early with thy mercy, that wee may rejoice, and bee glad all our dayes. Wee may eat and not bee satisfied, that's a curse threatned, Micah. 6. 14. Thou shalt eat: but not bee satis­fied, and thy casting downe shall bee in the mid'st of thee, &c. Wee may see varieties of delightfull objects: and yet not bee satisfied, Eccles. 1. 8. The eye is not satisfied with seeing, nor the eare fild with hearing. Wee may love silver and yet not bee satisfied, Eccles. 5. 10. Hee that loveth silver shall not bee satisfied with silver; nor hee that loveth abundance with increase: But Jer. 31. 14. And I will satiate the soules of the Priests with fatness; and my soule shall be satisfied with goodness saith the Lord. Pleasures, riches, honours, profits, are not suteable goods. But holyness is suteable and satisfactory to the soule.

6. Bonum perman [...]ns. Riches make themselves winges and fly away. Friends are perfidious. Creature comforts are like Job's deceitfull brook. But godliness is durable. Prov. 8. 18. Riches and honour are with thee, yea durable riches and righteousness. Holy­nesse lasts to eternity. When all leaves thee, a good Conscience [Page 205] keeps thee company in Heaven. Doe you then desire an eternall permanent good! get the feare of God principled in your hearts. Demonstrat. 6. Drawne from incouraging delight which God hath pro­mised.

The 6th and last demonstration shall be drawne from the many incourageing delights that God hath provided for them. They en­joy the garden of Eden, a paradise of delights here upon earth, their lives are sweet and delightfull: for they have a God to goe to, to call him Abba, father: They have Christ their Mediatour: the spi­rit of truth, their comforter. They have thee the sweet springes and Rivers of Ordinances to refresh them, and rich and precious promises. They have in them a grand Charter, full of immunities and glorious priviledges. And they have a Christ, the tree of life, and what hee hath is put forth for their good. Hee's a counsellour to instruct them, a fountaine to cleanse them, a mighty God to de­fend them: so that having all these helpes and Incouragements from the holy Trinity, from the promises, from the ordinances, they must needs suck sweetness out of these breasts of consolation.

Review all these demonstrations, and from them learne to set a high price of, and delight your selves in the wayes of Godlynesse.

Therefore this doctrine serves, 1. For an Use of conviction, to con­vince Use. 1. For conviction. the world of their exceeding great folly in their prejudicate opinions against the wayes of godlyness. They are unacquainted with the amiable beauty & sweet refreshings of divine wisdom, and therefore they speak evill of that which they know not, prejudging and rashly censuring God's people for melancholy, dumpish spiri­ted persons. These deale with the wayes of God as the Pagan Per­secutors with the primitive Christians: They put them in Beares and dogges skinnes, so to render them odious to the multitude, then they baited and worried them. Just so prophane men now adayes put religion into ugly conceits: they censure Professours of religion for dissemblers, and hypocrites, and the profession it selfe sowre, un­pleasant and burdensome, and thus they revile the wayes of God. But these peoples tongues are no slanders. They even fight against their own shaddowes, or else make a man of clouts and then fight against him. This is their fancy, their conceit, and their ground­lesse misprission: Not that ther's any such thing as they fancy in the wayes of godliness: For all the wayes of Godliness are lovely and excellent, sweet and delightfull unto the Saints of God; only thou judgest ignorantly and rashly. Thy eye is like one that hath the yellow Jaundice, which seest all things yellow. Thou hast a na­turall [Page 206] eye and therefore canst not discerne aright of the wayes of God, 1 Cor. 2. 14, 15. But the naturall man receiveth not the things of the spirit of God: for they are foolishnesse unto him: neither can h [...]e know them: for th [...]y are spiritually discerned. But hee that is spiri­tuall judgeth all things: yet hee himselfe is judged of no man.

Thou hast a dull eare & therefore wilt not hear the voice of a spi­ritual charmer, charme hee never so wisely. Thou hast a carnal tast, and therefore canst not relish and tast sweetness in God's wayes: Thou hast all thy affections disordered and out of frame, thy love, joy, desire are upon the world. Thou followest other lovers, plea­sures, lusts, profits. These have bewitched thy heart and took up thy delight: and therefore thou art a mere stranger unto the wayes of godliness. I would gladly convince carnall men, that ther's no delight in carnall, sinfull pleasures.

I have proved largely that the wayes of godliness are the only wayes of pleasantness. Ile propound some convictions that the wayes of sinne and wickednesse have no reall solid pleasure, no true delight and contentment in them.

1. The wayes of wickedness afford only sensuall, fleshly plea­sures. Convict. 1. The wayes of wickedness af­ford sensuall pleasures. The drinking gameing, epicurizing of ungodly men only reacheth to the sensuall part. And what shall I pamper a carcass, that which must bee wormes meat, and shall I neglect my precious soule? what shall Christ, heaven, eternity bee neglected for satis­faction of a base lust, a few paltry pleasures, which last but for a season? If carnall wisdome bee sensuall, much more carnall lusts, Jam. 3. 15. This wisdome descendeth not from above: but is earth­ly, sensuall devilish. Will the glutton please his brutish appetite; will the drunkard dare to make his throat his tunnell, his belly his barrell for a little sensuall pleasure, and hazard his immortall soule to all eternity?

2. Ther's much mixture of inward sadness, many damps of spirit amidst all the carnall pleasures of wicked men, Prov. 20. 17. Convict. 2. Theres inward sadness amidst outward sinfull pleasures. Bread of deceit is sweet to a man: but afterwards his mouth shall bee filled with gravell. And in the midst of laughter the heart is sorrowfull. Ambrose hath a notable expression to this purpose. Vi­des convivium peccatoris, interroga ejus conscientiam, &c. Thou seest the wicked man's feasting▪ but question with his Conscience; doth not that stink more filthily than any sepulchre. Thou seest his joy, his lustinesse, thou wonderest at the abundance of his riches, [Page 207] children: but couldst thou look within, thou wouldst see wounds of Conscience, sadnesse and heaviness of spirit. A wicked man may put on a merry countenance, though his heart may bee sad. When Belshazar was a carrowsing, a damp of heart seazed upon him presently as soon as hee saw the hand writing. Damocles at a great feast had a sword hanging over his head with a twined thread. All these pleasures are [...], mixt with sorrow and vexation of spirit.

3. Carnall pleasures produce the curse of God. What delight Convict. 3 Carnal plea­sures bring a curse. couldst thou take in a time of infection to have a brave suit of ap­parrell with the plague in it? what delight in drinking poyson in a guilded cup. Aggrippina tempered poyson for Claudius in that meat wherein hee most delighted. Thou followest the careere and swinge of thy affections. God makes thy strongest affections thy thy strongest afflictions. David was most crost in Absolom, and Adonijab, Amnon in Tamar, Jonah in his Gourd. A volup [...]uous man delights in gameing, by gameing God bringes him to poverty. A glutton makes his belly his God, God makes his table his snare. The drunkards cup is become his poyson. What seavers, dropsies and diseases accompany him? The slothfull man, who sleeps out his time, is cloath'd with ragges. Give mee, saith Chrysostome, one voluptuous man, that is idle and hath his health. Idleness is the chamber of all diseases. Drunkards pull the houses of their bodies about their eares.

4. Carnall pleasures are vanishing and momentary. All the Convict. 4. Carnal plea­sures are va­nishing mo­mentary. merry meetings, sports, pastimes are but flashes, a blaze and soon gone, like crackling of thornes, Eccles. 7. 6. For as the crack­ling of thornes under a pot: so is the laughter of the foole. Either they leave us or wee them. Haman was banqueting and in great request with the King, upon a sudden out of favour and hang'd uppon a gallowes. Can any man of wisdome delight in fickle, flashie, vaine things? Isai. 55. 2. Wherefore doe yee spend money for that which is not bread, and your labour for that which satisfieth not? hearken diligent­ly unto mee, and eat yee that which is good, and let your soule delight it selfe in fatness. If the pleasures of the wicked would hold for e­ver, then they would have somewhat to say for themselves: But they are gone upon a suddaine. 1. They are gone from thee. They are like a snow-ball, presently they melt away. Riches make themselves winges. They are gone from thee in thy youth. The [Page 208] candle of the wicked is soone put out. Or else when thou comest to bee old, thou wilt say as Barzilla [...] did, 2 Sam. 19. 34. How long have I to live, that I should goe up with the King unto Jerusalem? Or else 2. Thou art gone from them. When death arrests thee to appeare before the Judge of Heaven and earth, then farewell all pleasures, merry meetings, boon companions: All sports will leave thee, then thou must bee in eternity; And O how dolefull will that sound bee to thee; The season is past now, the Judge hath vaild his face: thy cursed delights in burning lusts will end in eternall burnings.

5. All the carnall pleasures in the world are not able to satisfie Convict. 5. the soule. Haman was discontent amidst all his glory for want of Mordecaies bended knee. Witty jests, melodious musick, stately buil­dings, delicate cheare; how can these satisfie the soule? Doe they leave any sweet contentment behind them? No, ther's a sting in the Conscience. What man of wisdome can comfort himselfe when hee goes to bed, when hee hath spent the day past in carnall lusts, sinful pleasures? Let mee aske thee, and O▪ that thou wouldst aske thy soule the question, what benefit have I got by the societie of de­baucht Ruffians? what comfort can I take from my chambring and wantonness? what delight in my drinking, carrowzing & healthing? O aske thy Conscience, and if it bee not feared, it will tell thee, all these are miserable comforters. Believe it Christians, soule delights on­ly leave a sweet relish in our soules after their acts are past. When wee are reading, hearing, praying, meditating, Oh! what joy doth there remaine upon our spirits. One dram of such spirituall joy will more chear up our spirits, then all the joy in harvest and the dividing the spoile with the mighty. But on the contrary, sensuall, carnal pleasures, when theire acts are over, then is the beginning of our torment.

6ly, and lastly. The finall period and end of all finfull pleasures is eternall destruction. Job. 20. 12. Though wickednesse be sweet in Convict. 6 The end of sin­full pleasures is eternall de­struction. the mouth, though he hide it under his tongue: yet his meate in his bow­ells is turned; it is the gall of asps within him. Prov. 23. 31, 32. Looke not thou upon the wine when it is red, when it giveth his colour in the cup, when it mooveth it selfe aright. At the last it biteth like a ser­pent, and stingeth like an adder. Prov. 7. 22. 23. He goeth after her straightway as an Ox goeth to the slaughter or as a foole to the correction of the stockes, till a dart strike thorow his liver, as a bird hasteth to the snare and knoweth not that it is for his life. Prov. 5. 11 And th [...]u mourne at the last, when thy flesh and thy body are consumed. Sensuall [Page 209] pleasures lead to and fit us for destruction. Isai. 5. 14. Therefore hell hath enlarged herselfe, and opened her mouth without measure: and their glory, and their multitude, and their pompe, and he that rejoyceth shall descend into it. Job. 21, 12, 13. They take the timbrel and harpe, and rejoyce at the sound of the organ: they spend their dayes in wealth, and in a moment goe downe unto the grave. These are they that come to a fearefull end. Your sorrow shall be proportionable to your joy. Rev. 18. 7. How much shee hath glorified her selfe, and lived delicious­ly, so much torment and sorrow give her: For shee saith in her heart, I set a queene, and am no widd [...]w, and shall see no sorrow.

O that these premises might deeply affect all voluptuous livers. Consider amid'st all thy delights, what will there not be bitternesse in the end? will not dayes of mourning come? cups of trembling for cups of healthing and carrowsing? Eccl. 11. 9. Rejoyc [...], O young man in thy youth, and let thine heart cheare thee in the day [...]s of thy youth, and walk in the wayes of thine heart, and in the sight of thine eyes: But know thou that for all these things God will bring thee into judgment. If after every intemperate draught a cup of scalding lead were poured downe thy throat, how grievous would that be! The end of all thy intemperate pleasures will be worse. Job. 2. 20. His eyes shall see his destruction, and he shall drinke of the wrath of the almighty. Now thou delights in long sitting amongst drunkards (though thou canst not patiently stay out a sermon) but thou shalt drinke of the cup of Gods wrath eternally. O that what hath been said might terrify all prophane persons, voluptuous livers, that seeing the sad, dismall condition of carnall pleasures, they would make a better choice.

To which purpose I presse a second use, for exhortation.

Let me beseech you as you consult the eternall good of your im­mortall Ʋse. 2. For Exortation. soules to delight your soules in the waies of godlinesse. No true pleasure to be found else where. O make God your delight, your joy, let your spirits be solaced in the waies of God. David would rather be a dore-keeper in the house of God, then to dwell in the tents of wickednesse. Be your condition never so mean, your sorrowes in the world multiply'd: yet all's abundantly made up in the joy of Gods loveing and reconciled countenance Account then the sabbath a delight: Heare with delight, pray, read and me­ditate with delight. If you take a delight in the waies of God, assure your selves, God will come in and you shall see and tast more sweet­nesse [Page 210] in God, then ever you did all the daies of your life. I formerly­surveyed all the waies of God, and concluded they were the only pleasant, delightful waies in all the world, And the more I meditate on them the more delight I find in them. The young Levit's heart was merry when preferment was offered to him; much more joy is in that soule which is prefer'd to a sweet communion with Jesus Christ. The soule is ravished with the love of Jesus Christ, The joy is unuttera­ble. A stranger cannot intermeddle with it. It's a saying of Bernard. Vis nunquam esse tristis, bene vive. I perswade you to make a blessed change ofearthly to get heavenly, of carnal to get spiritual, of momen­tany and transient to get permanent pleasures. A rich man delights in his riches, a voluptuous man in his pleasures, an ambitious man in his titles of honour. And what reall contentment can be found in all these? but a godly man delights in Christ. Christ is his joy, his hope, his love, his desire, his honour. 1 Pet. 2. 7. Ʋnto you which be­lieve he is precious: But unto them which be dissobedient, the stone which the builders dissallowed is made the head of the corner. Will beauty delight you? Christ is the fairest of ten thousand. Will riches and honour take you? In the left hand of wisdome are riches and hon­nours. What are your desires? Be they what they will (and the desires are boundlesse) yet read, Ps. 37. 4. Delight thy selfe in the Lord, and he shall give thee the desires of thine heart. O! then be no longer a stranger to the wayes of wisdome. O delight in the promi­ses, and you shall suck sweetnesse out of these breasts of consolation. Delight your selves in the divine ordinances, and with joy you shall draw water out of these wells of salvation. O delight in Jesus Christ, Isaih: 12. 3. let your whole desires beset upon him. And hee's faire and plea­sant for delight, Cant. 7. 6. How faire and how pleasant art thou, O love, for delights! Get your hearts in Love with Christ and his ways; And one sparke of love will beget a flame of seraphicall affections. What you love, you will most delight in.

I proceed to a third Use for tryal and examination: Every one Use 1. for exa­mination. lays claim to the duty: They profess delight in Christ and in his ways: As it was said, When the Son of man comes, shall he finde Faith on the earth? so when Christ calls us to account, shall he finde this true delight in his ways? This pleasantness may be much mista­ken, and many pretend to it, who have no right nor portion in it. Many mistake natural pleasantness for spiritual pleasantness: There­fore it nearly concerns us to examine our selves whether this plea­santness [Page 211] be natural or spiritual. I'le lay down some Qualifications of spiritual joy and pleasantness.

1. Spiritual joy and pleasantness is serious, grave, composed. Gods Qual. 1 children rejoyce with prudence: Whereas in a natural pleasantness there's much lightness in carriage, much vanity and indiscretion. Gods children are careful to let no misplac'd word, [...], come from them: Natural joy wants this circumspect, considerate be­haviour.

2. Spiritual Joy is such as can stand with fear, and the work of Qual. 2 Repentance and Humiliation, Psal. 2. 11. Serve the Lord with fear, and rejoyce with trembling. Psal. 112. 1. Praise ye the Lord: blessed is the man that feareth the Lord, that delighteth greatly in his command­ments. This transcends the sphear of the activity of natural joy: It never looks at Humiliation and godly sorrow for sinne. These dash its mirth presently, and spoils all the sport of a naturall man.

3. Spiritual Joy hath God for its object: The joy of the Lord Qual. 3 (saith Neh [...]miah) is your strength. So David encouraged himself in God. Now natural joy looks no higher then Farms, Pleasures, Friends, Profits in the World; If riches encrease, then are their hearts set on them.

4. Spiritual Joy delights in all ways of Wisdom: It's said of He­rod Qual. 4 that he heard John [...], sweetly; but he could not brook the seventh Commandment. Many natural men can delight in some way of wisdom, so far forth as they please their fancies. The stony ground received some truths with joy; but could not close with o­ther truths: That joy which is spiritual, delights in all the Com­mandments of God respectively: There's an equal and indifferent respect unto all Gods Commandments.

5. Spiritual Joy is the strength of the soul, and carrys it on in the Qual. 5 ways of God more fully: Its as Oyl to the Wheels to facilitate its motion. Are your spirits reviv'd in the ways of God? Are you carryed on with vigor and delight in the ways of Godlyness? Are your motions more quick and nimble? VVhat life have you felt in Prayer? What sweetness in Hearing? What activity in Medita­tion? Are your affections on the wing, soaring aloft to Heaven? Doth this joy quicken your spirits to a chearful performance of du­ty, and make the Chariot Wheels of your souls move swiftly? Then this is a spiritual joy: Whereas natural joy makes a mans heart [Page 212] dead in spiritual things. When men are full of worldly joy, if you interpose some savory discourse of God, and his ways; those men who had fluent tongues before, can say nothing, they are as it were dead men, their hearts are as Nabals, as a stone within them.

Sixthly and lastly, Spiritual joy will support the spirit and bear up Qual. 6 the heart in the want of all outward joy and pleasantness, Hab. 3. 17, 18. Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoyce in the Lord, and joy in the God of my sal­vation. A soul that hath onely natural pleasantness is all amort, and quite cast down, when any affliction befalls it: But a soul that hath spiritual pleasantness amidst all sorrows, findes comfort in God to swallow them all up. When crosses and afflictions befall a childe of God, then is the time for tryal of his joy, Rom 5. 2. By whom also we have access by faith into this grace, wherein we stand and rejoye in hope of the glory of God. He kisseth the rod: Amidst outward sorrows he feels inward consolations; an exchange of worldly for spiritual joys.

The fourth Use shall be for Direction: you will ask, How shall we Ʋse 4. For Direction. carry on the work of God chearfully?

A. 1. Take heed of allowing thy self in any secret sin: A secret sin allowed of will dash all thy mirth. I told you before a [...] saying of Luther: for its excellency I reminde you of it again. Ʋnagu [...] ­tula malae conscientiae totum mare mundani gaudii absorbet. No way in the world so conducible hereunto, as the purging out thy corru­ptions, the exterminating of sin out of thy soul. The fewer sins, the more will be thy joy, as I may instance in David, who com­plain'd of broken bones, and Prayes, Restore unto me the joys of thy salvation, that the bones which thou hast broken may rejoyce.

2. Study seriously and frequently all the ways of godliness: The more knowledge thou hast of the ways of God, the more de­light wilt thou take in them. The saying is, Ignoti nulla cupido: Princi­ple thy heart therefore aright in the ways of godliness, and labor for more knowledge of them: Labor to know the beauty, and excel­lency, and incomparable riches of Christ. The ignorant people ask, What is thy beloved more then another beloved? Labor to comprehend with all Saints the heighth, depth, length and breadth of the love of God: Be not content with that measure of knowledge which thou [Page 213] hast already attained, but get accessions and additions to it, Psal. 9. 10. And th [...]y that know thy name will put their trust in thee: for thou, O Lord, hast not forsaken them that seek thee.

3. Put in practice the Divine Art of Meditation: This is the spi­ritual digesting of the Food of Heaven: O what abundance of comfort do Christians feel by Meditation! Meditation is Animae ve­hiculum, it carrys up thy Devotions to Heaven. To go to duties with a barren, dull spirit, there's no delight; but to go to them af­ter spiritual Meditation, this is sweet and pleasant indeed. Thus Isaac meditated in the fields. Mary pondred Christs words in her heart: Sequester therefore your souls apart from all worldly intan­glements, and meditate of the riches of Christ, of the excellency of his ways, and by this means your spirits will be elevated, and you'l perform duties with more vigour and alacrity of spirit.

Fourthly and lastly. Be sure to walk uprightly: Get an upright heart, and thou mayest take comfort in whatsoever thou doest, Pro. 10. 9. He that walketh uprightly, walketh surely: but he that pervert­eth his way shall be known. Many complain, I cannot do as others do, I want those joys they have: I cannot perform duties as well as they. I direct thee to be sure that thy heart be upright, that what thou doest is in sincerity, and God will accept sincerity in lieu of perfection. Is then thy heart upright? Is it the desire and en­deavour of thy soul to close with God? Dost thou not willingly al­low thy self in any sin, be of good comfort: It becometh the up­right to be joyful.

I have one Use more for consolation to the people of God, who Ʋse 5. For Consola­tion. by experience subscribe to the truth of the Doctrine, That all the ways of wisdom are ways of pleasantness. To these comfort apper­tains as their peculiar right and interest: They find comfort com­ing in amidst all their religious services, amidst their tears and sor­row for sin, they feel joy coming in, they have tasted and felt how sweet the Lord is. And if there be now such comfort in via, what will there be in patria? Si adeo dulcis quaerenti (saith a Father) quid invenienti? You therefore that are acquainted experimentally with these truths, That the ways of godliness are ways of pleasantness, I be­seech you manifest the truth of these things. Tell and discourse to one another, speak what good God hath done for your souls. Ma­ny are kept back from God hy reason of scandals and calumnies, that Religion makes men of melancholy and dumpish spirits: Confute [Page 214] therefore these mistakes both by your words and actions: Tell o­thers, and strive to win them to God, and allure them with the narration of the delights and soul-ravishing comforts that you have found in these ways: O [...]abor to comfort others, with those com­forts wherewith you your selves have been comforted in particular. And so walk in the ways of God: Let your actions be so carryed, and the whole frame of your soul so ordered, that it may appear to the whole world, That all the ways of wisdom are ways of pleasantness. Rejoyce therefore in the Lord. Delightfulness in the ways of god­liness, put a beauty upon them: We have a sweet promise, Isa. 65. 18. But be ye glad and rejoyce for ever in that which I create: for b [...]hold, I create Jerusalem a rejoycing, and her people a joy. A joy in the ab­stract, and it's Gods work of creation: You therefore to whom God hath darted the beams of his reconciled countenance, I coun­sel in the language of our Saviour, Sons and Daughters, be of good comfort, and go on chearfully: Let your hearts, as Jehoshaphats was, be lifted up in the ways of God: When the Spirit of God witnes­seth to your spirits, that ye are the children of God, there must needs be abundance of joy in your souls: And here's your ground of rejoycing, that your names are written in the Book of Life: The Lord set home these truths unto your consciences, and move your hearts to embrace the ways of godliness.

I proceed to the second Doctrine, That all the pathes of Divine Wisdom or Godliness, are full of peace to the sons and daughters of Doct. 2 peace. This truth I shall prove by Scripture, confirm by Reason, and press it home unto your Consciences by way of Use and Appli­cation.

For proof of Scripture, Psal. 37. 11. But the meek shall inherit 1. The Doctrine proved by Scri­pture. the earth, and shall delight themselves in the abundance of peace, and v. 37. Mark the perfect man, and behold the upright: for the end of that man is peace. Isa. 26. 3. Thou wilt keep him in perfect peace, whose minde is stayed on thee, because he trusteth in thee. Isa. 48. 18. O that thou hadst hearkned to my commandments, then had thy peace been as a river, and thy righteousness as the waves of the sea. Isa. 54. 13. And all thy children shall be taught of the Lord, and great shall be the peace of thy children.

So Isa. 59. 8. The way of peace they know not, and there is no judge­ment in their goings; they have made them crooked pathes, whosoever go­eth therein shall not know peace. Jer. 33. 6. Behold, I will cure them, [Page 215] and reveal unto them the abundance of peace and truth. Ezek. 34. 25. And I will make with them a covenant of peace, and will cause the evil beasts to cease out of their land, and they shall dwell safely in the wilder­ness and sleep in the woods. Even mountains bring peace, Psal. 72. 3. The mountains shall bring peace to the people, and the little hills by righ­teousness. So are the beasts of the field at peace, Job 5. 23. For thou shalt be in league with the stones of the field: and the beasts of the field shall be at peace with thee. Officers are made peace, Isa. 60. 17. For brass I will bring gold, and for iron, silver: I will also make thine officers peace, and thy exactors righteousness. Their habitation is peaceable, Isa. 32. 18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. Their life peaceable, 1 Tim. 2. 2. We are commanded to pray for kings, and for all that are in autho­rity, that we may lead a quiet and peaceable life in all godliness and ho­nesty. Their wisdom is peaceable, James 3. 17. But the wisdom that is from above, is first [...]ure, then peaceable, gentle, and easie to be intreated; full of mercy and good fruits, without partiality, and without hypo­crisie.

Let's inquire into the reasons of the Point. Consider, 1. God­ly Reas. 1 persons are sons of peace, Luke 10. 6. And if the son of peace be there, your peace shall rest upon it; if not, it shall turn to you again. And if sons, heirs, peace is their inheritance and legacy. John 14. 27. Peace I leave with you, my peace I give unto you. John 16. 33. These things I have spoken unto you, that you might have peace; in the world you shall have tribulation: But be of good cheer, I have overcome the world.

Consider their several pathes and ways, either in this life and pil­grimage, Reas. 2 in their deaths and after death.

1. For their life: Notwithstanding afflictions and persecutions, troubles from the world; yet their whole life is peaceable. A God reconciled, a Conscience pacified, makes them full of peace amidst varieties of troubles.

2. In their deaths: The remembrance of their uprightness of heart, and their utmost endeavor to serve God in sincerity, brings abundance of peace, inward peace, a tranquility in their spirits, 2 Kings 20. 3. I beseech thee, O Lord, remember now how I have walk­ed before thee in truth and with a perfect heart, and have done that which is good in thy sight. Whatever storms may be from the Flesh, Divel and World; yet a serene, pacified conscience, makes a great and quiet calm in the soul.

[Page 216]3. After death, in Eternity they feel the fruits of peace, the complement of blessedness.

A third Ground shall be taken from the nature of Divine Wis­dom Reas. 2 and Godliness.

For first, Wisdom onely can direct to peaceable pathes: Ways of wickedness lead us into Precipices and Dangers: Wisdom shews the good and right way: This Samuel shewed the people, 1 Sam. 12. 23, 24. Moreover, as for me, God forbid that I should sin against the Lord, in ceasing to pray for you: but I will teach you the good and the right way. Onely fear the Lord, and serve him in truth with all your heart: for consider how great things he hath done for you.

2. Wisdom protects its followers in the ways of peace: It shews them the good way, and protects and defends them in it, Prov. 4. 6, 7. Forsake her not, and she shall preserve thee; love her, and she shall keep thee.

3. Wisdom and Godliness remove all stumbling Blocks, Envy, Malice, Pride, &c. Enemies to peace, Prov. 4. 12. Wh [...]n thou go­est, thy steps shall not be streightned; and when thou runnest, thou shalt not stumble.

4. Wisdom satisfies the hearts of those who are its followers: The spirits of the godly are quieted, and established in those ways; whereas still there are troubles, and vexations, and disquietness in ways of wickedness: But godliness pacifieth the conscience, and quiets the spirits of Gods children.

The fourth and last ground shall be drawn from the causes of true Reas. 1 peace. Now the wayes of the godly must needs be peaceable pathes.

1. Because they have a God reconciled, 2 Cor. 5. 19. to wit, That God was in Christ, reconciling the world to himself, not imputing their trespasses unto them, and hath committed unto us the word of recon­ciliation.

2. They have a Mediator and Prince of peace, Eph. 2. 14, 15. For he is our peace, who hath made both one, and hath broken down the middle wall of partition betwixt us. Having abolished in his flesh the enmity, even the law of Commandments, contained in Ordinances, for to make in himself of twain one new man, so making peace. Isa. 53. 5. But he was wounded for our transgressions, he was bruised for our ini­quities; the chastisement of our peace was upon him, and with his stripes we are healed. Isa. 5. 6. For unto us a Childe is born, a Son is given, [Page 217] and the government shall be upon his shoulder, and his Name shall be cal­led Wonderful, Councellor, The mighty God, The everlasting Father, The Prince of peace.

3. They have the Gospel of peace, Rom. 10. 15. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things?

4. They have a conscience at peace: The answer of a good con­science quiets their spirits. Hic murus aheneus esto, &c.

And now let's apply this by way of Information, Instruction, and Consolation.

1. For Information, That the ways of godliness are the onely peaceable ways: Not onely eminenter, but exclusive: What p [...]ace, said Jehu, &c. No peace with lusts, no peace in the ways of wicked­ness, Isa. 57. 20, 21. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. Th [...]re is no peace, saith my God, to the wicked. Whatever jollity and quietness wicked per­sons enjoy from without; yet there's war at home: A tortur'd conscience will dash all thy sports: But a childe of God, though wars may be without, yet he injoys peace at home with God and a good conscience.

I shewed formerly the causes of peace, wicked men want all these. God is their enemy, Christ their enemy: The Gospel thunders out Anathema's against them: As for those mine enemies that would not have me to reign over them, bring them out, and slay them before me.

For Instruction▪ 1. Be instructed in these particular Duties.

1. Select the ways of godliness, and walk close in them: Turn neither to the right hand nor to the left: Walk straight forward, and square all your actions by the rule, which is the Word of God. When men relinquish their callings, and walk out of Gods ways, then troubles and calamities befall them, and they can take no com­fort in them. But when thou walkest exactly, and keepest close to God, whatever crosses befall thee, thou maist take comfort: in­ward peace thou maist injoy in the midst of outward troubles.

2. Get a spiritual acquaintance with God, Job 22. 21. Acquaint thy self with him, and be at peace, thereby good shall come unto thee, Job 34. 29. When he giveth quietness, who can make trouble? and when he hideth his face, who then can behold him? Get thy peace made in heaven.

3. Prize at an invaluable rate the pearl of a good conscience, and [Page 218] take heed of sinning against thy conscience: Wouldst thou walk without trouble? walk uprightly (as was before mention'd) for it's undoubtedly true, That he that walketh uprightly, walketh truly: but he that perverteth his ways, shall be known. 'Tis true, offences will come, and many scandals and hardships we shall meet withal in our way to Heaven: But if we can [...], we shall be as bold as Lyons: Uprightness onely hath boldness: The upright is as bold as a Lyon.

4. Choose any affliction, rather then wound thy conscience by the least sin, Job 36. 21. Take heed, regard not iniquity: for this hast thou chosen rather then affliction. To procure peace with men, O do not hazzard thy peace with God, and the serenity of a good con­science: No peace like to the peace of a good conscience.

Here's comfort to Gods people: Amidst all their troubles they in­joy abundance of peace: The serenity of a good conscience quiets their spirits, so that the fiercest turbulent Euroclydons cannot shake them.

Object. O but I have many perplexities of conscience: I go mourn­ing all the day long: God shooteth his keen Shafts at me, and vex­eth me in his sore displeasure.

1. For answer I demand: Art thou weary of the burthen of thy sins, and art thou sensible of thy insupportable burthen? Art thou acquainted with thy miserable condition, and apprehensive of thy wretchedness?

2. Dost thou willingly allow thy self in no sin, though never so secret, though sin of delight or constitution?

3. Dost thou desire grace for to sanctifie thee, as well as mercy to pardon thee?

Wouldst thou rather be rid of thy sins, then the punishments due to them? Then thy condition is full of hope: And I shall propose these counsels to thee.

1. To lie in the way where Christ comes by, at the Pool of Be­thesda.

2. Unbare thy Wounds unto him: Look unto the Brazen Ser­pent.

3. Stand not in thine own light, but hearken to Gods voice in his Messengers, Psal. 85. 8. I will hear what God the Lord will say: for he will speak peace unto his people and to his saints: but let not them turn again unto folly.

[Page 219]4. Continue thy duties: Adde more Oyl to the flame: Be more swift to hear, more fervent in the spirit: When God holds up thy spirit to continue chearfully in the performance of thy duty, there's mercy in store for thee.

5. Remove all hinderances of thy peace, all murmuring discon­tented expressions: If peace comes not as soon as thou wouldst have it; take heed of Rachels passionate language, Give me children, or else I die.

6. Cherish those motions of the spirit and feelings that Christ puts into thy heart: When Christ gives thee one good look, O make much of it! 'Tis mercy thou hast one good look: O set a high prize of it! Christ sometimes comes and dines, and sups with his Spouse, and then she is overjoyed: other while he absents himself from her, then she's sick for him. Now whenever Christ inspires a good mo­tion into thy heart, be sure thou cherish it: When ever he smiles upon thee: O! observe it and make much of it.

And seventhly and lastly, VVait, and resolve not to be driven from thy Fathers dore: Though he slay thee, yet put thy trust in him: Though he be angry with thee, yet still praise him: Wrestle with him, as Jacob did, and at last thy desires will be granted, and thy joy shall be full.

The dignity of the Soul.

OUr Saviour Christ in the verses immediately forego­ing, exhorteth his disciples, to deny themselves, v. 34. Hee lays down a Reason verse the 35th, where­in he prevents a tacit objection, Is it not good (me­thinks) to look to our selves, and to sleep in a whole skin? No, thou mistakest thy selfe, whilest thou thin­kest to save thy life, thou will lose it; For whosoever, &c. But further, they might say, wee must bid adieu to the world, our losse will be wonderfull great: But compare thy losse and gain to­gether; If thou gainest the world, O miserable gaine! oh dread­full losse! if in the interim thou hazardest thy pretious soule; For what shall it profit us, &c.

The words are a weighty reason evidently convincing us of this truth; That the gaine of the world is a miserable, unprofitable gaine, purchased with the losse of the soule. The words are propounded by way of question, and containe virtually a vehement negation. As if he should say; The gaine of the world will not profit; there's no comparison, the world is base, and contemptible, the soule excel­lent, and invaluable; Is there any compare between gold and drosse, excellency and baseness, the soule and the world? Wherein observe, Division. 1. The things compared, the soule, and the world. 2ly. The pur­chaser. [Page 221] A man. 3ly. The price pay'd, and shall lose, &c. 4ly. 1. 2. 3. 4. 5. The purchase. The whole world. 5ly. The miserable bad bargaine. What shall it profit, &c.

I'le a little insist in the explication of the words, and then draw forth the Doctrines contain'd in them.

Here's a question propounded of, [...]; This affirma­tive question hath the force of a strong negation, [...]. It will not profit, not the least advantage will ensue; Hee'le reape no gaine, no profit at all. [...], indefinitely, Indefinita in materiâ necessariâ aequivalent universali; Any man, all men, every one shall be thus served. Let the man take what paines he will; make the most of what he hath got, yet unprofitableness will be the Catastro­phe; No man shall fare better, all the Merchants of the world shall speed alike; all that negotiate for the world, and make merchandise of the soul shall be bankrupt, and broken. [...]. It's spoken ex hypothesi, supposing a man might gaine the world so Alexander having conquered the world, whined, that there was not another world to conquer.—Paeleo juveni non unus sufficit orbis. The Scripture speakes of severall worlds. As, 1: The elementary world, Heb. 11. 3. 2ly. The reasonable world, all mankind in 1. 2. 3. 4. 5. earth, Rom. 5. 12. 3ly. For Reprobates; Joh. 17. 9. 4ly. For the elect, Joh. 3. 16. 5ly. For the present life here, 1 Cor. 7. 34. 6ly. For the pomp and glory, the good things of this life, as Gal. 6. 14. 1 Cor. 7. 31. And thus I take it; by world, I understand all earthly excellencies, and accommodations: honours, pleasures, pro­fits, riches, in their greatest estate and confluence, whatever is pleasant, delightfull, and esteemed of in the world. The treasures of the East, and West Indies, were all the honours, glory, dignity, pomp, riches met in one, and wert thou the purchaser of them all? wert thou as great as Nimrod, Alexander, &c: what are all these in comparison of thy soule? [...], mulctabitur animâ. O dreadful losse! oh lamentable hazard! the worst bargain that ever was made, the most mad purchase that ever was got; To lose thy pretious soul for base dirt, trash, pelfe, vanity, to lose one soule for a whole world, is a lamentable bargain purchased at too deare a rate. By soule is here meant the rationall soul; which is defined, [...], some render, actus primus, perfecte habea, [...]. Anima est tota in toto, & tota in qualibet parte corporis, the most noble part, for wa informans. The soule of beasts, their sensitive soule is annihilated: [Page 222] the soule of a bruit-beast might admit a faire dispute. That which hath life is more noble than lands, buildings, &c: which are inani­mate. But there's no compare, between the soule and the world, an immortall soule, a materiall earthly world, and immateriall, and spirituall soule, of all created things the soule is a none-such, be­yond compare, invaluable, and hath the preheminence. It's farre from my intententions to read a naturall Philosophy lecture upon the essence and operations of the soule; I may not mistake the Pulpit for the Schools, & stuffe up a Sermon with Philosophicall notions: though I discard not Philosophy as a hand-maid to Divinity, yet I had ra­ther have one proofe from the scriptures than from them all, I pre­ferre this one verse before all their elaborate volumes: my proofes therefore shall bee altogether scripture proofe.

That which from these words I lay down for a foundation of my discourse, is this entire doctrinall conclusion.

That the gaine of the world can in no wise countervaile the losse of o [...] Doct. pro­pounded. soule.

For the unfolding whereof, I purpose ( [...]) to make a comparison between the soule and the world, the excellency of the one, and the baseness of the other; that shall constitute the doctri­nall part: Which done I shall improve all to point of practice, for the better ordering of your lives and conversations. This shall con­stitute 1. Unfolded by a Comparison. 1. the Use and Application.

1. Then, wherein consists the excellency of the soule? For re­presentation of the soules exellency; 'Ile inhance the dignity, price and value thereof in these 7 ensuing singularities.

1. The excellency of the soule consists in it's excellent and high o­riginall. Singul. 1: The soule is the breath of God.

The soule is the very breath of God, Gen. 2. 7. Job. 33. 4. The soule is not ex traduce, by carnall generation, nor by derivation or propagation from the Parents, but it's immediately inspired by God Zech. 12. 1. Cr [...]ando infunditur, & infundendo creatur; so St. Au­gustine.

2ly. Consider the paterne after which the soule was created, and Sing. 2. The soule was crea­ted after God's image. Corruptus cor­ruptum, lepro­sus leprosum. that was the exactest paterne, the perfect Archetypum and exemplar, the image of God, see Gen. 1. 27. Eph. 4. 23, 24. It's said Adam be got a son in his own likeness, (i. e.) a sinner like himselfe, Gen. 3. 5. But that was statu corrupto. The Apostle argueth the case concer­ning the decent carriages of man and woman in external circumstan­ces, [Page 223] 1 Cor. 11. 7. It's the commendation of a child to resemble it's father: this inhanceth the soule, that it resembles it's Creatour.

3. Consider the soules spirituality, and immateriality. The soule Singul: 3. The soule is spiritu­all. was not made of dust, nor shall ever be resolved unto dust. It was not made of the grosse substance of the earth, but immediately for­med by God. The soule and spirit are coupled together, 1 Thes 5. 23. Heb. 4. 11. Luk. 23. 46. The soule is a spirituall, immateriall, incorporeall substance.

4. Consider the soules immortality, and eternall duration, Eccles. Singul. 4. The soule is immor­tall. 12. 7. Matth: 10. 28. Both body and soule shall be immortall at the resurrection and reunion. The soule is capable of no corruption nor mortality at all. As soone as the body moulders away, the soule leaves the body; But not only the soule, but the body at the resur­rection shall be immortall and incorruptible, 1 Cor. 15. 34. Phil. 3. 21. The soule runs parallel with the longest line of eternity. The soule hath no contrary corrupting qualities; It depends not on the matter, not on the body; for when the body is corrupted, and putrified, made meate for wormes, the soule is incorruptible, and immortall.

5. Consider the noble faculties of the soule. 2. Noble faculties appertaine to the reasonable soule, the Understanding and the Will. Singul. 5. The The soule hath noble faculties. 1 The under­standing.

1. For the understanding, it's the bright luminary of the soule, [...] and [...], are used promiscuously in scripture. It's the Pilot to steere the ship; it sits at sterne and guides the affections, and ru­leth over all the members. The understanding was created marve­lous quick, knowing the Creator's mind, discerning the natures of things, Adam gave all the creatures names, suitable to their na­ture.

2. The Will, and this was created pliable and obedient unto the 2. The will. will of God, to yeeld ready obedience to it's Creatours commands. And though the understanding be blinded, and the will depraved, the affections disordered by reason of Adam's, fall: yet Christ giveth his eye-salve to his people to cleare up their understanding, and sub­dueth their wills unto his will. These are noble faculties: The me­mory, conscience, affections are reduced unto these two: These faculties difference men from bruit beasts.

6. Consider the invaluable price pay'd to purchase the soule. E­ven Singul. 6. The price paid for the soule. no less than the effusion of the bloud of Christ. He pay'd his life for the redemption of his people, the soule must needs be of in­valuable [Page 224] worth, that was bought, purchased, and pay'd for with the bloud of the Son of God: O! invaluable price more worth than millions of worlds, more then all Angels in heaven could doe, more than if Adam and all his posterity had suffered unto eternity; That the Son of God, [...], the eternal, God should become a child, the Antient of days should become the Infant of days, the Divine person should assume an humane nature by an hypostaticall union, that he should disrobe himselfe, and weare the ragges of mor­tality, come into the world, not to reigne as a King, but as a ser­vant, to dye a painefull, shamefull, and cursed death, this was an incomparable price, never to be parallel'd: And what was the end of all, but to save the soules of his people to pacifie God's wrath, reconcile man to God by the death on his crosse?

7. Consider the difficulty to save our soules; Wee have a bat­tle to fight, a race to run, we must be wrestlers, warriours, ra­cers, Singular. 7. It's a difficult matter to save the soule. we are to enter in at a strait gate. Few are saved, [...]. It's no easy taske (as the ignorant world dreames of) to make our peace with God; when the Son of man commeth shall he find faith on the earth? so, shall he find Repentance, and Love? A common temporary faith, a formall Repentance, a pretended love, are every where to be found, as the sicamores in the valley for abundance: but a justifying purifying faith, a repentance not to be repented of, a love without dissimulation are hard to be found, rare hearbes, which grow in few gardens. The world cheates their soules with a shell, a picture, a fancy of faith, they believe as their parents did before them; and so they cheat their soules with a picture and fancy of repentance, they think repentance enough, if they can but mumble over that neck-verse, Lord have mercy upon me; but such lasy, easy, formall devotions, will not serve the turne, see 1 Thes: 1. 3. There is a worke of faith, a labour of love, and a patience of hope. Cheap, easy, lasy ways, are suspicious ways: Its the grea­test work in all the world, to work out our salvation: some indeed have a sharper, some an easier birth: None are without pangs and throws one time or other. Heart wounding goeth before heart hea­ling, Act. 2. 37. But whoever belongeth to God, shall feele the gall and wormewood, the bitterness of sinne.

Sinne cost David, Peter, Mary-Magdalen, Paul, deare. Now then, that it is such a weighty difficult worke to save thy soule, hence the excellency of the soule is the more inhanced and raised.

On the contrary, as I have inhanced the soules excellency in 7 singularities, so I will debase, and vilifie the world in as many ag­gravations.

1. The world is a stye and sinke of impurity, 1 Joh. 5. 19. Agrav. 1. The world is a sink of impurtly. What's pure religion, see, Jam. 1. 27. To k [...]ep ones selfe unspotted from the world. The world is the mother pollution: the daugh­ter [...], Pet. 2. 20. The world may not be loved, 1 Joh. 2. 15. You may soone know that all the world hath, 1 Joh. 2. 16. The lust of the flesh, the lust of the eyes, and the pride of life.

2ly. The world is a grand impostor, an arrant jugler. There Agrav. 2, The world is a gr [...]d Imposter. are three words, Eph. 4. 14: which describe the world to the life, [...], it courts and complements as Joab did Abner, and Amasa, as Ja [...]l served Sisera, as the Panther leaves a sweet sent, and allures the passenger to come to her, and presently hee's devoured (as they say) the Syrens songes first lull men asleep, then devoures them. The world puts a gaudy faire vizzard on the soulest actions: it calleth drunkenness, covetousness, whordome, by mincing, plausible appellations. The lewd strumpet tels of her bed of ornaments, and braveries, Prov. 7. 16, 17, But mentions not a syllable of the dart striking through the liver, vers. 23. So the wine wherewith the drunkard is intoxicated, allures him with it's colour, Prov. 23. 31; but forewarnes not of it's biting, vers. 32. The world never represents sinne in it's proper colours, but sub spe­cie boni. Take heed of the world, it will serve thee as Jacob served Laban, change thy wages 7 times: It will serve thee as the High-Priests served Judas, Matth. 27. 4. When an anguish came upon his spi­rit, and hee restored the thirty peeces of silver, saying I have sinned, in that I have b [...]trayed the innocent bloud, and they said what is that to us? see thou to that.

Then thirdly, the world is a merciless cruel tormentour; Sol [...]mon found it to be so by lamentable experience, Eccl [...]s. 1. 14 The cove­tous man is upon a Rack, his bed is a bed of thornes, his bread, gra­vell, for the losse of his God Mammon. The ambitious man, lose­ing honour and preferment, is disquieted, that he cannot enjoy him­selfe, so was Haman, nothing could satisfie him, so long as he wanted Mord [...]caie's bended knee. The want of a complement more vexed him, than all his honours contented him. At what a great losse was the young man, when he must foregoe all his possessions? At what a losse were the foolish Gadarens, when their swine were [Page 226] drowned, they even preferred their swine before a Jesus.

4. The world in it's best estate, is vanity, Eccles. 1. 2. The ri­ches, Aggrav. 4. The world is vani­ty. honours, and pleasures, in this world, are empty broken cisternes, trees without fruit, bare leaves or apples of Sodome, which (as Hi­storians relate) are goodly to the eye, but being touched, dissolve into cinders, and ashes, Isai. 55. 2. Not bread. The worlds goods are things which are but shadows, pictures, shels, emptiness, va­nity, nothing, in reality and truth, Chimera's, entia rationis, brain fancies; Great expectations we have, Parturiunt montes, &c. The world is a meere lottery, we come to it with heads full of hopes, but returne back with hearts full of blankes.

5. The world is unsatisfying and unsuitable to the soule. The Aggrav. 5. The world is unsa­tisfying. world is materiall, corruptible, earthly; the soule immateriall, in­corruptible, heavenly. How can these be reconciled? What agreement can there be between them? Ther's no proporti­on, nor reconciliation. The soule cannot feed on gold, you may as easily fill a bagge full of spirituall graces, as satisfie an immor­tall soul with the world. The riches, pleasures, &c: of the world, are no way suitable, noe way satisfying, not in the least measure com­mensurate to the vast and boundless desires of an immortall heaven­ly-borne being soul. The high-Priests money could not satisfie Judas; as soone as conscience pricked him, he could keep the money no lon­ger. Honours could not satisfie Haman; What doth all this availe me, &c? The foole in the Gospel could not be satisfied with the barns he already had, he must have bigger? It is not within the sphere of the activity of any sublunary thing, to satisfie an immortal soule.

6. The world is unhelpful and unprofitable in the evil day. There Aggrav. 6. The World is un­helpful in the e­vil day. are 4 evil dayes wherein the world cannot help. 1. In the day of affliction, losse of husband, wife, children, what can the world doe thee good? In the day of a tormented conscience; all the worlds goods cannot pacify a tormented conscience. 2ly. In the day of death. The world cannot bribe death. 4ly. In the day of judgment, no help no comfort from the world. A friend we say is known in adversity; it plainly appeares that the world is a very false perfidious enemy; be­cause it serves thee as Absolom's Mule served him, left him helpless in a time of misery hanging between heaven and earth.

7 And lastly; The world in all it's bravery, in it's greatest estate and Aggrav. 7. The World is mo­mentany. confluence is but momentary, transient, it cannot help beyond this life it canot carry us to eternity; It passeth away, 1 Joh. 2. 17. The ambiti­ous [Page 227] mans, honours, promotions, high places, cannot follow him to ano­ther world. An ungodly great man, noble and honourable in the world, when he dieth he shall be degraded of all. His honours will not follow him to hell, he shall be there, base, ignoble, inglorious. The riches of the covetous Mammonist shall not goe to bell with him, they cannot corrupt the flames, nor bribe the tormentours. The voluptuous man's haukes, and hounds, cards, dice, cups, shall not goe to hell with him: as soone as death surprizeth him, all these leave him. What distinction can be given between the rich man's skull and the poor man's? What difference doth death make, between the noble, and ignoble, rich and poore? Death cuts down all with it's sithe. It's mercy, and free grace that makes all the difference. Those 4 Summa Imperia were dissolved,—Sic transit gloria mundi. The world is a Jonah's gourd, like a vapor, a bubble, transient, mo­mentany, uncertaine, of short continuance; Now weigh these to­gether, the excellency of the soule, and vileness of the world, as I have represented them in severall particulars. Wee know Contraria juxtase posita magis eluccscunt; And upon serious premeditation give in your verdict, which would your rather have? Oh! that God would move, and perswade your hearts to make the better, choice to prefer your pretious soules before all the kingdomes of the world, and the glory of them. Thus much for the doctrinallpart of the Text.

The doctrine being thus proved and cleared by the forementioned comparison, it now remaines that I should make the best improve­ment of it, and set it home upon your consciences by particular Ap­plication. I shall hold forth a sixfold use of this Doctrine, which I shall endeavour to set home upon your consciences, for Terrour, Expostu­lation, Exhortation, Examination, Direction, and Consolation.

The first Use is a word of terrour and commination; it speakes hea­vy tidings to all those who preferre the pomp and glory of the world 1 Ʋse for Ter­rour. before their pretious soules? how many preferre a base lust before their soules? a penny profit before an immortal soul? This is the condition of thousands, the farre greater part, even of the Chri­stian world. Now because every one will plead not guilty, Il'e single out particular persons notoriously guilty.

1. Ignorant persons, who know not the excellency of a reaso­nable soule, and Ignoti nulla cupido. Discourse of the dignity of their soules; and tell them of the infinite price pay'd to redeeme the soules of the elect, they plead ignorance, they are not book-learned. [Page 228] But will this plea lick thee whole? If thou art not book-learned, yet thou must be heart-learned. No kind of ignorance can acquit thee â toto, though it may à tanto. A sinne of ignorance in the Leviticall law had a trespasse offering. An invincible gross ignorance, amongst blind guides, and blind corners, where there hath been wanting a teaching ministry, is lamentable, but not excusable. They shall be punisht with fewer stripes: Hell shall not be heat so hot for them as for presumptuous sinners, who sin against illumination of judgment, and the bright shining light of the Gospel. But they that suffer the least paines in hell, shall suffer enough: Doe not then plead thy ig­norance, that's to purge one fault with another. Now if a bare ig­norance, Ignorantia purae negationis; an invincible crasse ignorance, where meanes are wanting, (which wee have, and enjoy) if this be damnable, and no excuse for a sinner, for Rom. 1, [...], there's enough to leave any without excuse, what shall we say of an affected ignorance? which is Ignorantia pravae dispositionis, a shutting of the eyes against the light, to be ignorant of the worth of Christ, and the soule in these days, when knowlege aboundes as the waters cover the seas, when as for the time and meanes they might have been teachers: when notwithstanding such a marvelous light shining brightly, yet they are in darkness, notwithstanding sermon upon sermon, &c: a constant powerfull ministry, shining lampes, yet still people are ignorant, they know not God, what shall I say of them? Let me tell them that they are under a dreadfull curse, as Jer. 10. 25. 2 Thes. 1. 8. Thou hast a pretious soule, and knowest not of it, notwithstanding so many warnings, and admonitions by the messengers of God, whose fault is that? thy own, question­less thou maiest know, O! desperate, damnable ignorance!

2. Negligent persons are to be reproved, these are heedlesse and 2. Neg [...]gent perso [...]s. carelesse what become of their soules; For their bodies and estates, they turmoyle and vexe themselves, rising early, &c. For a gainfull bargaine, for increasing their estates, for boone, joviall company, they can find time enough; but presse them to the practise of religi­ous duties, they plead want of time. They want not time, but good hearts. Manna is even ready to drop into many mens mouthes, and yet they will not take paines to gather it. Many are so supine and lazy, that they will not step over the threshold to heare a Sermon. Many have gifts, and good abilities, but let them lye rustie for want of using: slothfull persons shall be cloathed with ragges. The foun­taine [Page 229] is opened, people are not sensible of their thirst, and therefore they will not come; God affords food for our body, and food for our soule in abundance: now an hungry man will goe apace for corpo­rall food, and had we a spirituall appetite, a soule hunger, we should quicken our pace, and run as fast for the sood of our soules, see Heb. 2. 3. How shall we escape if we neglect so great salvation? God puts a prize into our hands, if we neglect to use it, our condemnation will be the greater. A sluggard will tell of this Lyon, that mountaine, and that shrubbe in the way: so your lazy negligent people will tell and reckon up all the difficulties they can, to flatter themselves in their idlenesse, whereas indeed when we consider the battell we are to fight, the race to runne, the strait gate to passe through, and the great difficulty to attaine salvation, this should excite and provoke us to beg strength from God, and act in his strength, tugge hard at the Oare, wrestle harder, mend our pace, that we may enter in at the strait gate, fight the good fight of faith, and so runne that we may obtaine.

A third sort of persons to be reproved are unbelievers. They be­lieve 3. Ʋnbelievers. not such worth, and excellency in the soule as we speak of. This is the grand, capitall, damning sin of the Gospel; Unbeliefe is a com­plication of many sins, made up of a fraternity of iniquity. See John 8 24. Unbeliefe as well as covetousnesse, caused the yong man to pre­ferre treasures on earth, before treasures in heaven. Unbeliefe as well as covetousnesse made the foolish Gadarens to preferre their swine before a Saviour. Did people in good earnest believe that the soule is more worth then a world, that the soule is of a heavenly-borne beeing, and runnes parralell with eternity, they durst not graspe the world, make an Idol of Mammon, Volupia, &c. and put their pretious soules in jeopardy. What hindred Christ's miracles? see Matth. 13. 28. What's the portion of unbeleevers? see Luk 12. 46. Rev. 21. 8. The Jewes had a saying, that, every sinne that they commit­ted had a spice of the golden calfe. Every sinne without question hath a spice of infidelity: Unbeliefe, and misbeliefe are destructive to the soule.

4ly. Impatient sinners are to be reproved; these are worst of all, 4. Impenitent sinners. they throw away the remedy, spurne away the plaister that God or­daineth for their cure. Wee say, falling into the water drownes not, but lying there, for a man may fall into a water, and may be plucked out alive: so falling into sinne damnes not, but lying in it without re­pentance. [Page 230] 'Tis true that every sinne deserves damnation, but all sinnes doe not actually damne, otherwise who could be saved? There are two sorts of sinners, penitent, and impenitent sinners. Penitent, broken hearted sinners are received into mercy, through Christ: their sinnes are wash't away in his bloud, their sinnes are imputed to his score, and his righteousness imputed to them for justification. But impenitent sinners, such as sweare, and will sweare, are drunke and will be so, breake sabbaths, and will doe so, without remorse or re­gret of conscience, these shut the dore of mercy against themselves; An impenitent person is Felo de se, his own executioner, see Rev. 16. 11. Rom. 2. 5. Impenitent persons take not the dignity of their soules into consideration, little doe they think what will become of their soules unto all eternity. The law requires exact obedience, will not abate a tittle, not the least transgression; God hath given us a Court of mercy, the Gospel, and in it a surety, Christ, and the instrumentall meanes, faith, and repentance. Now, impenitent Persons, despise the Gospel, the suerty, the remedy, they reject the great salvation tendred in the Gospel, and so they are left unexcusable. Their bloud be upon their own heads. God would heale them, they will not be healed; they are filthy and impure, the Lord proclaimes a fountaine to wash in it, but they will not come unto it, and so their damnation is just, and they are, [...], selfe condemned, and their destru­ction is from themselves. Of all judgments, deprecate this of impe­nitency. The Lord never give you over to impenitency.

2. The next Use shall be for expostulation; and here I would expo­stulate Ʋse 2. For ex­postulation. the case, as Isai. 55. 2. Rom. 6. 21. Who of any understanding would serve so unprofitable a master as sinne is? who would bee so mad as to be penny wise and pound foolish? as to get riches, lands, revenues by cozenage, fraud, oppression, and hazzard their pretious soules? What if you could get never so much gold, purchase never so much land honestly, and justly, and yet with the care, and tur­moyle of getting and keeping all, you neglect your soule? what ad­vantage would all this be unto you? Call your selves to an account, and reckon what you get by purchaseing the world, and loseing your soules, cast up your accounts, and you will find, you have made a miserable bad bargain; 'Ile draw this Use unto particular instances.

1. Let me expostulate the case with the voluptuous persons, who eate, and drinke, and rise up to play; Hawkes, hounds, cardes, dice, [Page 231] whores, cups are the voluptuous man's: companions. Hee's lul'd a sleep on the lap of pleasures, and followes his own swinge, and careere against the counter-blasts of a reclaiming conscience. Let me aske the voluptuous liver, what doe all his pleasures conduce to the advan­tage of his soul? what comfort can a man take at night when he goeth to bed, when all the day he hath past away in gameing, drinking, and carrowsing? How many spend more upon their houndes, then they doe towards the maintainance of a faithful Ministry? How many pre­ferre a pack of cards, a pack of houndes, a cast of hawkes, before the word of God? How many preferre a drunken merry meeting be­fore a Sermon? They can sit whole days and nights at cards and dice, and at their cups upon ale-benches, and yet how weary at a Sermon? Double duties are tedious to them, sabbaths, fasts, are heavy bur­dens unto them. This sin of voluptuousness, is the crying sin of the nation, for which God lets us bloud by his heavy judgments at this very time; O that all voluptuous Epicures would seriously lay to heart the sacred Irony of the wise man! Eccles. 11 9. O! that God would perswade you to have special regard of your pretious soules! O that God would open your eyes to see your vanities and wicked pleasures, and turne the streame into the right channel, as Prov. 3. 17. To account the wayes of wisdome the only wayes of pleasant­ness.

2. Let me expostulate the case with the covetous Mammonist; He riseth early, &c: hee's a scrapeing, and carking for the world, the trash and pelfe here below, filling his barnes with corne, his cof­fers with gold, still labouring for corne and oyle, never satisfied, never thinking he hath enough.

But what's all this to the soule? His Mammon is his God, the wedge of gold is his confidence. Hee's earth'd before his time, his heart is rivetted upon the world. Surely he dreames of an eternity upon earth, and of heaven upon earth: Hee heeds not, nor regards any hereafter. His breath smels of earth, his discourse is earthly, his whole life and conversation is an earthly worldly conversation. But what will all his riches availe him when death arrests him? See, Zeph. 1. 18. Luk. 12. 17, 18, 19, 20, and the 21. v, makes the Ap­plication. Thou canst not carry thy riches to another world, they cannot bribe the flames of hell, nor corrupt the Tormentor; where­fore then shouldst thou labour thus greedily for that wich is not bread, for those things which are not? wherefore shouldst thou [Page 232] take such care for trash and pelfe, the base, transitory trash of the of the world, which lasts but for a short season, and in the interim neglect thy pretious soule, which abides unto all eternity? O! that God would alter thine affections, as Col. 3. 2. O! that God would work in thee a serious beliefe of this truth, that thy soul is more worth than all the world!

3ly. Let me expostulate the case with the ambitious man, who aspires unto great places, dignities, honours, and promotions in the world? What are all these in comparison of his soule? Many have great Titles, honourable names in this world, who shall be degraded of all in the world to come. What's honour? It's but momentany. Honor est in honorante; it's that which a wicked man may have, Haman, Nimrod, H [...]red, had it. What would rich Coates of armes, great dignitis, popular observance, advantage thy pretious soule? The Apostle tels us, not many, 1 Cor. 1. 26. &c. Hee doth not say not any, some are ennobled by a spiritual, as well as by a natural birth. But oft times great dignities, preferments, honours, promotions, are clogges, and hinderances to the soule. Marcus Gal [...]acius Caraccio­lus knew it well, and renounced all for Christ; so did Moses, [...]; Heb. 11. 24. So must thou. What high places, preferments, dignities, thou fearest will insnare thy soule, and withdraw thee from Christ, thou must foregoe them all, so farre forth as they stand in competition with, or opposition unto Christ. What will it profit thee to have a great name written on earth, but no name at all writ­ten in the book of life? Wherfore then doest thou pursue high pre­ferments, see Jer. 45. 5. Art thou fit and preferred for those great high places thou lookest after? Hast thou taken an Antidote before hand to prevent the poysonous inflations of pride? Or art thou sure thou shalt speed, and obtaine thy desire. Honor fugientem sequitur, s [...]quentem fugit, see Psal. 75. 6. Prov. 3. 35. Remember Haman's period; Wolseyes fall, &c. Thou that art higher by the head than thy brethren, as Saul was elevated to great dignities, must come the same way to heaven as the poorest Christian. Wherefore then, should any man labour more for greatness than goodness, prefer­ring favour of men before the favour of God, high places on earth, before the high places in heaven? The reason is, because they prefer the world before their soules; Consider seriously of all these. The voluptuous Epicure never ceaseth swallowing, the covetous Mam­monist, never ceaseth scraping, the ambitious Parasite, never ceas­eth [Page 233] climbing. But what will it profit the voluptuous man to have his fill of pleasures, the covetous man to have his coffer crammed with gold, the Ambitious man to have honours, promotions, and great titles, enough to clogge his memory, and yet in the interim to lose their pretious soules? Let your serious thoughts be exercised herein, and then return an answer, whether your soules be not of more va­lue than the whole world?

I proceed to a third Use for exhortation: Suffer I beseech you the Use 3. For Exhor­tation. word of exhortation, above all other things to take speciall regard, and care what will become of your soules to all eternity, above all your gettings get this understanding, to know the incomparable worth of your immortall soules. Above all trades which you drive for the world, learne this soule trade, this soule thrist. I perswade you to take the most thriving, most gainfull way in the world: where­as others labour for corne and oyle, wealth, dignities, which are failing perishing things, which are not bread, and cannot satisfie, let me perswade you to labour for that which endureth to eternity. Be therefore good husbands for your soules, learne this spirituall hus­bandry to improve your time, talents, and opportunities for the ever­lasting benefit of your pretious soules. Tell men of a wise, rich, honou­rable, thriving way for the world, they will readily embrace it; I re­present before you this day, the most wise, rich, honourable, thriving way for your pretious soules. This course is wise, Deut. 32. 29. It's rich and honourable, Prov. 3. 16. The godly are most honourable. It's thriving and gainfull, 1 Tim. 6. 6. Up and set about the worke. A­bove all workes work out your salvation with fear and trembling. Me­thinks I might spare Motives; what? will ye not doe good to your own soules? Will you neglect your choicest Jewell? will you leave your soule at randome, neglected, unregarded? Do ye not know the singular worth of your soule? To quicken your affecti­ons, I shall recommend to your serious thoughts these 9 moving considerations.

1. One soule is more pretious then all the kingdomes of the Consid. 1. One soule is more worth than the world. world, and the glory of them; Seest thou a poor man picking off a dunghill old cast rags, another picking sticks or coles out of the ken­nel, almost ready to famish by reason of hunger, or to starve for want of fire: seest thou others working for a penny a day, going many a mile to earn a penny, and scarce able to go through weak­nesse; however these poore people may seem vile and contemptible [Page 234] in the eyes of the world, yet their soules are more worth, and high­lier to be valued, then all the pomp and bravery of the world: My Reasons are,

1 Because the world is transitory, fading, perishing; the soule permanent, abiding to eternity. The forme of the world passeth a­way; this goodly structure of this visible globe, shall be dissolved and burnt up with fire, but the soule is incorruptible, capable of no consumption; now that which is permanent is of more worth then that which is transient, therefore the soule is more worth then the world.

Secondly, all the riches, honours, bravery, &c. in the world cannot redeem one soule; If a man would give all his lands, gold and silver, &c. to save his soule, it could not be obtained: the Mannors, Lands, and richest treasures of the whole world put altogether, cannot pur­chase one soule: the soule cannot be bought nor purchased by such a price, when death arrests a sinner to appeare before the judgement seat, the sinner would give ten thousand pounds for a good consci­ence, nay all his estate, riches, &c. but all these cannot bribe death to stay one minute longer, nor can they all make any atonement for the soule. Riches, honours, &c. are not a suitable proportionable price, sor these are materiall and corruptible, the soule immateriall and incorruptible, and between these there's no proportion.

Thirdly, The price paid to redeem our soules is infinitely, super­latively more worth then millions of worlds, what's that, see 1 Pet. 1. 18. The soul was redeemed with the price of bloud, even of him who was [...]: not one soule saved any other way; not the richest in the world, nor the poorest can come any other way to heaven, but by Jesus Christ. The soule of the poorest saint (though his person be trampled on by the world) is bought by so great a price, as the effusion of the bloud of Jesus Christ. Hence it evidently appeares, that the soul is more worth then the world, Christ died not for the world, he prayed not for them, John 17. 9. but he died for his own, whom his father had given him out of the world. O Consid. 2. Jesus Christ alone, and the graces of his spirit can a­dorne the soule. pretious, heavenly-born-being soule!

2ly. It's Jesus Christ alone, & the graces of his spirit that can beau­tifie, enrich, and adorne the soule. Aske a covetous Mammonist where lies his riches? he'll tell you in such a stock of cattell, such lands & re­vennues, gold & silver, &c. Aske a child of God where are his riches? he'll tell you his riches are in Christ, his treasures are in heaven, his [Page 235] high place and preferment is in his fathers house. Aske your stately Gallants wh [...]re their ornaments are? They will shew you their neck­laces; and bracelets of pearles, their Diamond-Rings, Gorgeous ap­parrell. But what's all these to the soule? The soule is not beautified with golden chains, costly raiment, pretious jewels. Ile tell you of a chaine of pearls, which will adorne your soules, and enrich you more then all the pretious gemmes the Universe can afford, read 2 Pet. 1. 5. Ps 45. 13, 14. Ezek. 16. 9, 10, 11, &c. Thou mayest be rich in the world, yet poor in grace, thou mayest have a beautifull face and a polluted soule; goodly, brave, stately apparrell, and a foule rotten conscience; outward beauty, inward deformity; fair without, foule within. Now Christ his graces can alone make thy soule beau­tifull; His graces are the best ornament, and therefore beseech him to beautifie thy soule, and to adorne thee with faith, love, and the rest of the Graces of his spirit.

Thirdly Consider, God out of the riches of his free grace and mer­cy Consid. 3 God puts a price into our hands to im­prove for our souls. puts a price into your hands by the Gospell dispensations, which he expects you should improve for the best advantage of your soules. Force not the Lord to complaine, as Prov. 17. 6. you have sermon upon sermon, Manna falls frequently round about your tents, will you not stir out of your doores to gather it? you have the ordinan­ces frequently dispensed amongst you, you have bread in the mor­ning, and bread in the evening, many occasionall sermons. All these helpes and meanes are afforded by God for the good of your soules: you have publick assemblies continued, your eyes behold your tea­chers, you enjoy Sabbaths, dayes of humiliation, dayes of thankes­giving, wherein Gods keeps open market for the good of your soules, and its your duty to husband them all for the eternall wel­fare of your soules? The Spirit knocks at your hearts, by the sermons you hear, by all the mercies you enjoy, to take care of your pretious soules. The salvation of your soules is the intention and end of all our preaching. It's the only designe we have upon you, to win you to Jesus Christ: all the Ordinances are the food of your soules, to keep your soules in heart, the sabbaths are the market of your souls, you have soule-fatting Ordinances. Oh take heed, lest a leanenesse enter into your soules. The markets will not alwaies last, the shops will not alwayes be open, now come and buy wine, &c. Improve the Sabbaths, Sermons, all your Gospel-opportunities for the eter­nal benefit of your soules.

Fourthly, Consider, This present time of life whilst you are in this Consid. 4. This is the present time to regard our soules. world, is the only season and opportunity offered to make provision for your pretious soules, see John 9. 4. This is the time to worke out your salvation in, as Phil. 2. 12. The time of seeking God, Isa. 55. 6. This is the time of working the worke of faith, the labour of love, and patience of hope, 2 Thes. 1. 3. This is the time of making our peace and reconciliation with God. Now we presse upon you the Doctrine of reconciliation, 2 Cor. 5. 20. If thou livest and diest in an unregenerate and unreconciled estate to God, thou wilt remaine so even to all eternity. Now thou must run, otherwise thou shalt never obtaine; now thou must fight the good fight of faith, otherwise thou shalt never obtain the end of thy faith, the salvation of thy soule. Now thou must wrestle, otherwise thou wilt never obtein the blessing. Now thy peace must be made, whilst thou art on this side hell, other­wise it will never be made hereafter. There's no time for purgation in another world, for perfecting thy faith and hope; this time of life is the seed time, and according as a man soweth, so shal he reape. This time of life is a time of working, in heaven there will be a re­sting from our labours. As therefore thou tendrest the eternall welfare of thy soule, whilst thou hast life, breath, space, opportuni­ty, whilst thou art on this side the grave, on this side of eternity, set seriously upon the businesse of greatest weight and consequence, to make thy peace with God, to make thy calling and election sure, that so when death separates thy soule from thy body, nothing may be able to separate it from the love of Jesus Christ. Consid. 5. This present life is but for a moment.

Fifthly, Consider, This present life is but for a moment, and upon this moment depends eternity. The longest life is but a mo [...]ent, if compared with eternity; and this moment is a short moment, com­pared in Scripture to bubbles, vapours, spans, weavers shuttles, flowers, things of shortest continuance. And this moment is a shortning mo­ment, each day, each hour, each minute shortneth thy life, and makes thee nearer eternity; each step thou treadest is a step nearer thy Grave; each moment thou breathest, is a drawing on to thy home. And further, this moment, when once past, is irrecoverable; all the world cannot call back one minute of time; and when this lit­tle inch and moment of time is past, thou shalt be in eternity, in that condition which is unalterable, as long as God and Christ are, world without end. Oh that God would work this consideration, and set it home upon your serious thoughts! that considering your life daily [Page 237] hastens to an end, you might timely and seriously prepare for that life, which shall never end. The Lord give you grace to make the best use of this moment, to beautify your soules, to trim up your lampes, to walke every day as if it were your last day, that so when the Lord summons you by death, you may have nothing to do but to die, and with comfort and confidence, you may breath out your soules into the armes of Jesus Christ. Cons. 6. There will [...]e a day of Judgment.

6. Consider, there will be a day of judgment for soule and body. There's a day of visitation, a day of accompt, a generall Assize held for all the world, 2 Cor. 5. 10. And Christ's coming is like a theefe in the night. There's a different sentence, Matth. 25. viz. Come ye Blessed, Go ye cursed. A different place, heaven, and hell; no medium no tertium; Purgatory is a Popish dream: If thou beest not purged here, thou shalt never be purged hereafter: Body and soule shall be reunited, and either be companions in woe, or blisse, unto all eternity.

7. Consider, as death leaves thee, so judgment will find thee. As Cons. 7. As Death leaves us, so Judgment will find us. the tree falls, so it lies; If thy soule be filthy and guilty, and un­washt by the blood of Christ, when separated from thy body, it will ever so remain in that condition. If thou diest unreconciled to Iesus Christ, judgment will find thee so, and so thou shalt remain even unto all eternity. If sanctification be not begun, yea and in some measure wrought in this world, it will not be wrought in ano­ther. If here thou hast not the first fruits of the spirit, the hansell, part of payment, thou wilt never reape the whole harvest in another world. If thou art not justifi'd by grace, nor sanctified by the spi­rit, nor acquitted by the bloud of Christ, before thou departest this world, death will give a returne, unjustif'd, unsanctify'd, unacquit­ted, and judgment will so find the returne, and passe upon thee an irrevocable sentence: O then be perswaded so to live as ye may have hope in your deaths; and so to die, as you would have judg­ment to find you: judgment will neither find you better nor worse then death hath left you.

8. Consider, the riches of Gods mercy, free love and grace a­bounds exceedingly, That thou art yet alive, on this side the grave, Cons. 8. The riches of free grace and mercy. hell, and judgment, and God gives thee this gracious warning. God might justly cut thee off in thy wickednesse, and send thee to hell speedily. But Oh! infinite patience, and long suffering. Now God expostulates, why will ye die, oh house of Israel! God delights not in your blood, see Acts 17. 30. Isai. 55. 7. Isai. 55. 1. God gives [Page 238] you warning, sends his messengers to premonish you, to bid you look to your sou [...]es. It's the whole drift, and scope of Gods messen­gers, to perswade you to have a speciall care of your soules; Now you have food for your soules; now you have sabbaths, the desire of daies, and many pretious Gospel opportunities. It's free grace you enjoy them. For you have forfeited them all, Oh! wonderfull mercy, that God doth not take the forfeiture. Consid. 9. This may be the last war­ning.

9. And lastly, Consider this for ought any of us know, may be the last warning that God will give any of us. You may not live to hear another Sermon, you may not live to enjoy another sabbath. God may say to you, because you loath this spirituall Mannah, I'le take it from you, Because you misuse my messengers, I'le take them away from you: Because you s [...]eight all the admoniti [...]ns and counsels for the good of your soule, I'le not have these pearles cast any more before you. I will suffer my messengers no more to be abused, my pearles no more to be trampled un [...]er foot; this is the last warning I will give y [...]u, my spirit shall no longer strive with you, I'le no longer stand and wait knocking at your dores. Brethren, we cannot promise to our selves a moment of time; we have none of us a lease of our lives. VVe are Tenants at will, whether many or any shall live to heare any further war­nings, none of us can determine. Let's therefore be perswaded to look upon these counsels I have given you, as for ought you know may be the last warning we may have. And Oh! that God would give us grace to take warning; VVeigh seriously in your most re­tired, sad thoughts, those 9 forementioned considerations, and the Lord go along with them.

The 4th Use shall be for a strict triall, and examination, whether Use 4. For Exami­nation. we take care for our souls yea or no? Ask the vilest of people, what! do ye not take care for your soules? They will tell you t'were pitty else they should live: But to undeceive the world, Ile propound some searching queries.

1. Dost thou set a higher price of thy soule then all things under Qu. 1. the sun? Dost thou foregoe pleasures, profits, father, mother, wife, children, the dearest and nearest relations, when they come in com­petition with or opposition to thy soule? Dost thou foregoe thy beloved sins, thy constitution sins, sins of profit, antiquity, delight? Dost thou take up weapons against thy soules enemies, and resol­vest never to give over till thou returnest with the trophies of victo­rie? If so, it's apparent that thou lovest thy soule.

2ly, Dost thou survey the windings, diverticles, and turnings Qu. 2. of thy soule? Dost thou study to know thy soule, it's angles, and lurking places? Dost thou reveiw the breaches in thy soule; and endeavourest the reparation of them? Dost thou take a twofold Candle, the Candle of the word, and the Candle of thy conscience, and searchest into the meanders, recesses, and most inward corners of thy soule? This is a signe that thou hast a care of thy soule.

3ly, Dost thou keep strict watch and sentinell over thy soule? Qu. 3. Dost thou watch over thy thoughts, words, and actions? As watch­men examine passengers, so dost thou examine thy heart, call thy selfe to account for vain thoughts, misplaced words, evill actions? and when thou findest them, dost thou labour to exterminate them, and to execute justice on them? Dost thou watch against vagrant lusts, not willing to give entertainment to straglers, but as thou findest them thou casheerest them? if so this is a signe that thou takest care of thy soule.

4. Dost thou endeavour to wash and cleanse thy soule? A pure Qu. 4. fountain is stil a purging. Dost thou purge out thy corruptions? Dost thou lament over thy soule for sin, water thy couch with thy teares? and as sin comes and corruption surprizeth thee, art thou a purging rinsing and cleansing thy soule? Art thou unwilling to allow thy selfe in any sin unconfest, unrepented of? If so, it's evi­dent that thou takest care for thy soule.

5. Dost thou make use of those meanes which God hath appoin­ted for the good of thy soule? God gives thee ordinances, dost Qu. 5. thou feed on them? he scatters many pretious promises, dost thou gather them up, and apply them for thy comfort? God reveales many pretious graces, as faith, love &c. dost thou attire, and beau­tify thy soule with them? God affordes meanes publikely, private­ly, hearing, reading, praying, meditation, conference, dost thou make use of these meanes? dost thou improve this prize put into thy hand, for the good of thy soule? if so, thou takest care for thy soule.

6ly And lastly, Dost thou goe to the fountain of the bloud of Qu. 6. Christ? Dost thou look to the brazen serpent to cure thy soule? Dost thou see Christ with the eye of faith, and lay hold on him with the hand of faith, believe on him, with the heart of faith? If when thou hast done all thou canst, thou lookest through all unto Christ, and actest all thy duties, not in thy own strength, but in the strength of Christ, questionlesse thou hast a speciall regard of thy soule. Exa­mine [Page 240] your selves by these 6 Queries; and if in truth and sincerity you can give affirmative answers to them, I may safely pronounce you such, as regard the eternall advantage of your immortall soules.

The Fifth Use shall be for Direction. To handle this Use for your Use 5. For Directi­on. greater advantage, I shall acquaint you with some Impediments, which must be removed, and then I shall prescribe some Duties that must be performed. These Impediments must be removed.

1. Love of the world. This is the soules clog and hinderance, Imped. 1. Love of the world. which keeps it from soaring aloft. The earth wormes of the world love their Mammon; their Gold is their confidence, Luk. 16. 14. The young man in the Gospel, Judas, the Gadarens, preferred the world before Christ. If you would regard your soules, you must sit loose off the world, your hearts must be alienated from the love of it.

2. Too much love of the body, such pampering a carcase with Imped. 2. Too much love of the bo­dy. variety of delicate meates, so much time spent inter pectinem & spe­culum, in trimming up the body, these hinder the care of the soule. The body must be loved in a subordinate way; shall we take more care of the carcase which must be wormes meat, and neglect the soule which runs parallel with eternity? The soule is animae manci­pium, will you preferre the servant, and the drudge before the Master?

3. Remissenesse in spirituall duties. These are the spiritual viands, Imped. 3. Remissenesse in spirituall duties. which keep the soule in heart. Take away these you starve the soul: they are as necessary as meat and drink for the body. If you keep not time and touch with God in a constant, conscientious perfor­mance of duties, it's evident you have no care of your soules. The soule hath need of all duties, prayer, reading, hearing, meditation, conference, these are Pabula animae, & animae vehicula: they wing the soule, and make it soar aloft. As you love your soules neglect not spiritual duties.

4. Presumption of long life. Its a dangerous thing to presume of Imped. 4. Presumption of long life. long life, when as neither space nor grace is in our power. This is that soule-murtherer, that hath slaine many thousands. Many pre­sume of time, God cuts them off in the midst of their sins. Many have time, and presume of grace; though God gives them space, he denies them Grace, as he did to Jezabell, Rev. 2. 21. Its an exceeding great folly to presume of that which is out of our power, its an high contempt and affront offered to God, to offer him the lame and the blind, to offer him (that I may speak it with reverence) the Devils [Page 241] leavings; when the Devill hath sucked out the marrow, to leave unto the Great God the empty dry bones.

5ly. Carnall security. See dreadfull judgments of carnally secure Imped. 5. Carnall secu­rity. persons, Deut. 29. 19, 20. Having removed these Impediments, and dangerous stumbling blocks out of the way, I shall prescribe some Duties which you must put in practise.

1. Labour as much as in thee lieth to keep thy soule unpolluted Duty 1. Keep thy soul pure. with sin. Every sin pollutes thy soule; watch therefore against sin, fight against it, account sin thy soul's enemy. Harbour not, hugge not in thy bosome thy desperate enemy, but stir especially against that encompassing sin, mentioned Heb. 12. 1. [...]. Consi­der that the Lord seeth all thy sins, he loatheth and abhorreth them. Do thou hate that which God hates; make no peace with Gods ene­mies, give not quarter to Benhadad, make no league with any Gibeo­nites, spare no Agag, foster no Delilah, no Herodias, &c.

2. Covenant in the strength of God against thy corruptions. Duty 2. Covenant a­gainst corru­ptions. Resolve I will swear no more, be drunken no more, &c. All sin de­files my soule: Lord, give me grace to crucifie my corruptions, and to get victory over my sins. Lord I cannot of my selfe get victory o­ver any one sin: I have covenanted against my pride, and I am proud still; against my passions, and I am froward still; against my earthly-mindednesse, and yet am earthly-minded still; I desire now to get out of my own strength, and to act in thy strength; Lord, give me thy strength, then I shall do thy work. I can do nothing without thee, but I can do all things through Christ that strengthneth me.

3. Set time apart every day for a serious search and examination Duty 3. Set times a­part for selfe searching. of thy soule; Examine how it fares with thy soule. Doth it grow lea­ner or fatter? doth it thrive or decay? How doth the Pulse of thy Devotion beat? are there not many intermissions?

Fourthly, Frequently and seriously consider of the inestimable price paid to redeem a soule. No lesse price than the bloud of Christ; Duty 4. Consider the price of the soule. shall I neglect that which cost Christ so dear? shall I disregard that which extracted the pretious bloud of Christ out of his veines? Didst thou frequently consider the worth of thy soule, the inestimable price paid to purchase it, it would make thee look to thy soule.

5. Labour to get all thy soule-pollutions washt away in the Duty 5. Goe to the foun­taine. Duty 6. bloud of the covenant: go to the fountaine and wash there.

Sixthly and lastly, Make use of all meanes God hath ordained for [Page 242] the good of thy soule. Apply the Promises, feed on the Ordinances, Make use of all meanes ap­pointed. Vse 6. For Comfort. support thy selfe on the Attributes.

The last Use shall be for comfort unto those, whose care above all other things is imployed for their soules; whose businesse and labour it is, to worke out their salvation with fear and trembling: Oh happy people, whose hearts are lifted up in the waies of God, whose maine design is to storme heaven, and take it by violence; who whilst o­thers labour for pelfe and muck of the world, they labour for the salvation of their soules. Whilst others adorne and beautifie their bodies, i. e. the outward man, these labour to adorne the inner man, i. e. their immortall soules. Others labour to be rich and great in the world, these labour to be rich in grace, and great in the Favour of God. Others not knowing, nor understanding the worth of their soules, preferre earthly treasures before them: but true Believers set a higher rate upon their soules, than all the Treasures under the Sun. Oh happy people, that make it their businesse to beautifie their souls with all the saving graces of the spirit! As they have sown, so they shall reap. In this world they shall reap the first fruits, but in heaven the full harvest. There they shall attaine unto the end of their faith and hope, even the salvation of their soules unto all eternity.

YOU are all well acquainted with the History of Serm. 1. at St. Maries Oxon. Iune. 25. 1650. Job, this eminent pattern of Integritie, as to his sufferings and patience, which are upon Di­vine Record, both for our instruction and imita­tion, Jam. 5. 10, 11. I shall wave the Narrative, being so abundantly known, even to a Proverbial Speech: Onely thus much I shall premise to make my passage clear unto my Text: Job being on the Dung-hill sorely afflicted with va­riety of sufferings, his Friends came with an intention to com­fort him, but, through mistakes, they proved miserable Comfort­ers, even Physicians of no value; and added affliction to affli­ction, passing uncharitable Censures upon him, and looking upon [Page 2] all his Sufferings as just Punishments of his Hypocrisie: Many Dia­logues there passed between Job and his Friends, with several An­swers and Replyes. At this time he hath to deal with Zophar the Naamathite; Zophar gives him good counsel indeed, To put ini­quity far away, Job 11. 13, 14. It's true in Thesi, but not in Hy­pothesi: The Doctrine is good, the Application, as to this upright man Job, altogether impertinent; thereby he insinuates, as if some Bribery was in the hands of Job, being an innocent Person, as to Men; and indeed chastened thus by God, not because he was a greater Sinner then others, but for his tryal, the demonstration of his Faith and Patience, and to make it appear to all the World, that the Devil was a Lyar; Job, I say, vindicates himself from his Friends aspersions, and betakes himself, in the 12, 13, and 14 Chapters, to a plenary answer; his affliction makes him to speak, Job 12. 3, 4. he's sensible how cheap an esteem they had of him, Job 12. 3, 4. He was as one mocked of his neighbour: The remedies they apply to Job 13, 4. him, are worse then his disease; he speaks plainly to them, Job 13. 4. But ye are forgers of lies, ye are all Physitians of no value: He's surrounded with miseries, he's like a very Skeleton, all his Bones may be told; he lives a dying life. Mark his Question, Job 13. 14. he gives in an excellent Answer and Resolution, Job 13. 15. But that which renews his grief, is Gods hiding his face from him; if men fail him and despise him, he can easilier brook that; he stands upon his vindication, quoad hominem; but if God be angry, and account him an enemy, there's his grief, that's the wound indeed, v. 24. He further expostulates the matter, v. 25. (i. e.) Wilt thou break that which hath no power? A leaf is a weak thing, its dri­ven too and fro; Wilt thou set thy power against weakness? and wilt thou pursue the dry stubble, that will be soon on a flame, and consu­med? Now Job is inquisitive after the cause; God is angry, but there's good cause for it; God writes bitter things against him, but youthful sins are call'd to remembrance, and now reckoned for in old Age.

The words read are a heavy Charge, or a Bill of Indictment a­gainst Divis. 1. 2. 1. 2. 3. a Delinquent; wherein you have two generals. 1. The Charge it self. 2. The Sentence given upon it. In the Charge, you are to consider of the matter or thing charged, 1. Iniquities. 2. The aggravation of them, drawn from the Age that commits them; they are sins of youth. 3. The person against whom this Charge was drawn, viz. against Job. In the Sentence given, you [Page 3] have here set down sore afflictions, which Job reckons as exceeding heavy upon him, which may be represented by these aggravations.

1. These are not ordinary afflictions, but bitter things. 2. They 1. 2. 1. 2. are assured, and made firm to him two ways. 1. By writing, there is as it were, a writing drawn firm and sure. 2. By possession: And makest me to possess, as if he had authentick Scribis tan­d [...]m sententia­que tuâ, manu & sigillo mu­nis, ut acerbis­sunâ morte ple­ctar, Pineda in Loc. Ascribis sive imputas mihi quae admisi in juventute, quo­rum non recor­dor amplius. Vatabl. Rev. 10. 10. Writings, and Li­very, and Seisin, given for these bitter things. Now in handling this Scripture, I shall first premise an Explication of the words, then draw forth a point of Doctrine, and prove it, and so conclude with particular Application.

For Explication of the words, these Queries are to be resolved. 1. What is meant by bitter things in the Text? some understand by bitter things, the evil of sin, and indeed, sin is a very bitter thing, Deut. 29. 18. It is called a root that beareth gall and worm­wood: There's an Exposition of this place, Heb. 12. 15. where it is called a root of bitterness. Though sin be sweet in the acting, yet there will be bitterness in the end; like the Roll, which was sweet in the mouth, but bitter in the belly. This is a plain truth, that sin will bring all bitterness to the soul: yet I shall rather incline to Malim acer­ba intelligi sup­plicia, dolores gravissimos qui bus discrucia­tur. Merc. Mercers Exposition, By bitter things he understands bitter pu­nishments, and grievous sorrows, wherewith Job was afflicted: And this I take to be the proper meaning, you shall hear Job complain­ing of terrors, pouring out his soul, &c. Job 30. 15, 16, 17, 18, 19. Now amongst several kindes of savours, bitterness is most offensive to the Pallate: Bitterness is spoken of, and applyed to sad afflicted conditions, Ruth 1. v. 20. Call me not Naomi, (i. e.) pleasant and delectable, but call me Marah, (i. e.) Bitter, for the Ruth 1. 20. Lord hath dealt very bitterly with me. Afflictions in themselves are very grievous and bitter, most distasteful to the Pallate; No cha­stening for the present, seemeth to be joyous, but grievous: So then Heb. 12. 11. by bitter things we are to understand those sad crosses, and bitter af­flictions which were incumbent upon Job, those Arrows of the Almighty which stuck fast in his sides, all evils of punishment or chastisement.

2. What's meant by writing of bitter things: This, saith Learn­ed Q. 2. Scribendi ver­bum judiciale [...]uto ut Grae [...]i dicunt. Merc. in Loc. Mercer, is a judicial phrase, the Graecians were wont to write these Sentences in their judicial proceedings: Writing alludes to that which in Civil Law is an a [...]cusation called Libelling. Its the usual course of Law, to bring in Charges or Bills of Indictment in writing a­gainst [Page 4] the Offender Caryl In locum. A Reverend Divine observes on the place, That God hath a double Book, and both in a Figure; he hath a Book of resolved Decrees, and a Book of his acted Providences: This Book of his acted Providences, is but a Transcript of the former; Job is to be understood of this latter Book of Providen­ces, in which God writ bitter things against him. By Writing, Chrysost. Chrysostome understands, The firm and irrevocable Decree of the Judge: This writing is firm and stedfast, [...], saith John 19. 22. Dan. 6. 8. Job 31. 35. Pilate, which is as if he should say, It is written under my hand, it shall stand; like the Laws of the Medes and Persians, which alter not: Jobs wish gives a good gloss to our assertion, Job 31. 35. where he marketh, that that his Adversary had written a Book against him. The Laws of Draco were written in Blood, and the De­crees of God against Job (as he conceived) were written with gall and wormwood.

3. Why doth Job make such peculiar mention of the sins of his Q. 3. youth? Quidam in locū existimāt suae Adoles­centiae peccata vocare quae à filiis suis Ado­lescentulis perpetrata fu­issent. Pineda in Loc. Job 1. 5. Why is such a brand of Infamy put upon young men? For Answer, Pineda mentions, That some think that God imputes his childrens sins unto him, as if he were remiss in his duty towards them: And the version of the 70. seems to favor this sense, [...], (i. e.) Thou hast imposed or laid upon me: But this sense is foreign, though God doth punish Children for their Parents, and Parents for their Childrens sins; yet I conceive it not so to be understood here; and we have a good warrant for a more charitable opinion of Job, c 1. v. 5. because we read he sanctified his sons. Job here is to be understood, speaking of his own personal sins: Sins of Infancy and Childhood could not so well be remembred, but youthful sins may more easily be called to remembrance: Ita Jobus ipse medita­tur, Sanctius in Loc. quia eum recentium peccatorum non morderet cruciaretque consci­entia, &c. As if Job had not been conscious to himself of late sins, therefore he conceives that he now suffers for former sins; thus some con [...]ecture, as Sanctius observes on the place: But this savors not of Jobs spirit, though he was exemplary for holiness, yet he was sensible of daily sins, he knew himself to be a daily sinner, he knew what a sinful nature he had, full of pollution, yet his youth­ful sins carryed the greatest filth and guilt in them, which, in his apprehension, made the greatest gashes and wounds upon his con­science; he knew that his youthful sins had most aggravating cir­cumstances [Page 5] in them, that a Bill of Indictment drawn up against them would be blackest, and charge him homest: Where upon Ju­dicious Mr. Calvin gives two reasons why he speaks of the sins of his youth; one is, Because in that age lusts are most predominant, the Calvin. in l [...] ­cum. nature of a man, which is sinful, doth then cast up his greatest froth; the passions are most violent, and therefore that age hath need of the strongest Bridle. Another reason is, Because Job meant to declare, that God brought all his sins to remembrance, as if he should frame an Indictment against him of all that he had done ever since he was a childe. And herein he seems to complain of rigor, seeing thou hast pardoned them, wherefore dost thou lay them before me? But we may not finde fault with God, he punisheth less then we deserve: The Lord is righteous, we have sinned against him.

A fourth Query is, what is meant by possessing the sins of Q. 4. Hieronymi translatio. Chald. Parap. Jun. in Loc. youth: Jerome reads it, consumere vis, youthful sins may bring Consumptions upon old Age. The Chalde Paraphrase reads it, Me haereditare facis: Thus Junius interprets, Efficis ut possideam haereditario jure. As if elder years did inherit youthful sins: Gray Hairs, even old persons gray headed in sins, receive the punish­ment of their youthful green headed sins for their inheritance: It's an observable note of Pineda on the place, * Punishment is the Poena est quasi culpe prognata & filia, atque adeo ipse homo grandevus & senex, succedit sibi ipsi puero & Adol [...]s [...]n­ti. Pineda in Loc. Daughter of sin: An old man is successor to himself a young man. There is, as it were, a natural succession and derivation of sins committed in youth, to become the inheritance of old age: So that a sinner becomes his own Heir, the old sinner the young mans Heir. The meaning is, A man that runs on in a riotous ungodly course, following his swinge and full career in wickedness in the days of his youth, shall feel the smart and bitterness of his sins in his old crasie bones: We render the word in the Text ordina­rily to possess, and that is Emphatical: A man that hath present possession of his Inheritance, hath most points in the Law; The right next Heir hath a legal Title. Now when the Heir hath pos­session of his Inheritance, this adds to the strengthning of his right. Now an old sinner doth inherit and take possession of his youthful sins; and this is a sad possession, to possess the inheritance of sin. It was charged upon Ahab, for killing and taking possessi­on; there is the killing of the soul, when there is possession took of sin. He then may be said to possess the sins of his youth, who feels the smart and pain of them, who suffers bitter sorrows [Page 6] for them, when the sins committed in his youth, even breaks his bones when he comes to be old.

I have one Query more to propound: How is it, since Job an ho­ly Q. 5 man, whose sins were pardoned, yet complains of such an hand-writing against him, charging upon himself youthful sins?

For answer, you must know, 1. That sins repented of and par­doned, A. 1 may yet prove gall and wormwood to the soul: They that have repented, must renew their repentance. The remembrance of the wormwood and the gall, the bitterness of sin will cost Gods people many a salt tear.

2. Though sins may be pardoned, yet the soul may not be able 2 to read that pardon, it may want the manifestation of the pardon; though there may be a pardon sealed, an acquittance, a white stone in the Court of the Judge, yet it may not appear so in the Court of a mans own Conscience.

3. We are to know, that Fatherly chastisements are the lot and 3 Heb. 12. 5, 6. Rev. 3. 19. portion of Gods dearest Children, as the Scripture plainly sheweth There is a Judgement of Revenge, and a Judgement of Chastisement; Judgements of Revenge are the portion of the wicked; Judge­ments of Chastisement are incident to the generation of the righ­teous: As a Judge, God will not pass an eternal Judgement a­gainst his people; They are the beloved of his Soul, and he loves them to the end; but as a Father he may, and doth pronounce ma­ny temporal Judgements as Chastisements against them: The fruit whereof is, to take away their Dross and Tin, and to make them partakers of his holyness.

4. It is wisdom in a godly man, when present sufferings are up­on 4 him, to call former sins to remembrance: Afflictions brings sins to remembrance. Job lookt back upon his former failings, he was not unmindeful of his present failings, but his former, in an espe­cial manner, might call for a rod of correction to whip out his fol­ly. When afflictions befall us, we should inquire into the cause, and search out our sins, and be humbled for them: So Josephs Bre­thren, when distress befell them in Aegypt, called to minde their Gen. 42. 21. cruelty against Joseph, many years before committed.

Thus you have heard the Explication of the words, from which I'le draw one Point of Doctrine, which I take to be the fundamen­tal Doctrine of the Text:

That sins committed in our youth, will cause much smart and bit­terness Doct. in our elder years.

This Point lies plainly in the Text, & I shall make it the ground­work of my ensuing Meditations: In the prosecution whereof, I shall pursue my plain and accustomed method, by proving the Point from Method. of handling the Doctrine. Scripture, confirming it by evidenc [...] of Reason, and reducing all to point of practice, by way of Use and particular Application.

For Scripture proof, Job speaking of the momentary joy of wicked men, cap. 20. v. 5. sets forth his judgement, v. 11. His bones are full of the sins of his youth, Hos. 12. 14. He shall leave his blood upon him, (as Diodate and others observe) God will not pardon him his sin, nor cleanse him from it, but will keep it still in remembrance, to punish him for it at his appointed time. God makes a grievous complaint against Samaria and Jerusalem, under the names of Aholah and Aholibah; Aholahs youthful Whoredoms are charged upon her, Ezek. 23. v. 8. And likewise the same charge is given in against her Sister Aholibah, v. 19. See their doom, v. 33, 34. The cup of astonishment and desolation should be their por­tion. David being sensible both of the sins of his youth, and ri­per age, how heavy they would be upon him if God call'd them to remembrance, prays earnestly, That God would not remember them a­gainst him, Psal. 25. v. 7. Though he was a potent King, and an excellent Musitian, a Man of a sanguine complexion, (and such naturally are most chearful) yet after he had committed those two scandalous sins, Murther and Adultery, he lost his former chear­fulness, he complains of broken bones, Psal. 51. 8. of restless bone, Psal. 37. 3. of diseased bones, Psal. 6. 3. His sad condition is fu [...] ­ther aggravated, Psal. 6. 6, 7. & 38. 1, 2, 3, 4, 5, 6, 7, 8. You know by experience, that some sprains and bruises that you have got in the heat of your youth, afflict you sore in your old age; old men feel some blows, some aches and pains which they have got many years before; some over-strain themselves by running, wrestling, or such like violent Exercises, and they feel the smart thereof in their old bones: So likewise the sins which young me [...] venture on, their Whoredoms, Voluptuousness, Carousing and Gaming, which they make light of now, may lie heavy upon their spirits in old age; so that when green sins and gray hairs, young sins and old bones meet together, there will be more bitterness in the remembrance of them, then ever there was pleasure in the commission of them. The Devil will let a man alone a great while, whil'st he is young and follows his Voluptuousness: The [Page 8] Devil thinks he is sure enough of him; But when old age comes, and a sinner then is awakened from his security, then the Devil bestirs himself all that he can; bringing all his sins to remembrance, and tempting him to d [...]speration. It's a good note of Estius, Estius. Insidebit calcaneo: The Serpent will be most busie to do us mis­chief in the end of our life; So then, take it which way you will, when God comes to reckon with sinners, there will be bitterness: Sin it self is a bitter thing; Affliction is the punishment of sin, and that is a bitter thing; and Repentance, which is the instrumental means prescribed, is no pleasant potion. The issue is indeed sweet, because they that sow in tears shall reap in joy: Yet the Scripture sets forth Repentance by breaking the heart, afflicting the soul, going mourning all the day long, like the mourning for an onely Son, Zech. 12. 10. Sin will cause bitterness in the end. That this may appear more evidently, I will give in the demon­stration of the Point, by evidence of Reason.

The first shall be drawn from the rule of Equity and Justice: There is a Commutative and a Distributive Justice; in the Commutative R. 1. Drawn from the rule of Equity & Justice. Justice, Inter vendenda & emenda, equity and good conscience must take place; the Commodity sold must be worth the money given, and the money given must be worth the Commodity, this is most true, yet not in that sence which I drive at this present: But there is a distributive Justice, and the rule thereof is, suum cui (que) Tribuere, this serves for my purpose: It's just with God to give a sinner his own, to pay him in his own coyn, to let him reap what he hath sowed; That as in his youth he hath sown the seeds of wickedness, so in his old age he should reap the fruits of sorrow and bitterness: It's Eliphaz experience, Job 4. 8. They that plow iniquity and sow wickedness, reap the same; youth will have its swinge: No bands will hold them, no bounds will keep them in, they will have their own ways, and its just with God to let them be filled with their own ways, Prov. 5. 22, 23. His own iniquity shall take the wicked Prov. 5. 22, 23. himself, and he shall be holden with the cords of his sin: he shall die without instruction, and in the greatness of his folly he shall go astray: Isa. 3. 10, 11. Rom. 6. 23. [...], Pro stipendio & quovis sala­rio accipitur, Piscut. Compare those two different Sentences together, Isa. 3. 10, 11. Sin hath a voice, it cries aloud for it's wages, and that is a dead pay, Rom. 6. 23. [...], Young men rush into sin with greediness, but they take not into their thoughts the consi­deration of a day of an account: There will come a day of visita­tion [Page 9] a day of recompense, when God will reckon with thee for thy most delightfull sinnes. In thy elder age thou must feel the smart of them and possess a bitter inheritance: Read that sa­cred Irony of the wise man, Rejoyce O young man &c. Eccles. 11. 9. Reas. Second, drawn from the nature and quality of Sinne.

A Second Reason shall be drawn from the nature and quality of sinne, every sinne is a pollution, a defileing of the conscience, there is an abundance of filthiness in every sinne, this the Psal­mists question implyes wherewithall shall a young man cleanse his ways? Psal. 119. 9. Sinne in Sctipture is called lewdness, folly, perversness, uncleanness, compared to a menstruous cloath, to dung, vomit, mire, poyson &c. There is nothing so loathsome in our eyes, as sinne is in the pure eyes of God, sinne is the poy­son of the soul, sinne is worse then hell, then the Devil, more black, more ugly then either of them, Quod efficit tale est magis tale. There would be neither hell, nor devil were it not for sinne. Now then if every sin be thus filthy, what shall we say of youthfull sinnes, which are committed with vigour, greediness, alacrity. when men sell themselves to work wickedness, and spend their marrow and strength in the devills service, these (though they li­tle think of it) will one day feel the smart of their youthfull vani­tyes if God open their eyes to see the filthiness of their wayes and to loath themselves, their sinnes will cost them many a salt tear: Hence will follow an holy self-confusion self-displacency, and ab­horrence, Jer. 13. 19. Job. 42. 6. as was i [...] Ephraim, and Job. Though they wanted [...] fore witt, Its a great mercy if they have [...] after wit.

A Third and last Reason shall be drawn from the severall ag­gravations of those sinnes which are committed in the dayes of our youth. Reas. Third. from the ag­gravations of youthfull sins 1 Aggravat. because youthfull sins are commit­ted with greater vio­lence. Job. 11. 12. [...] &c. Arist. Eth. l. 1. [...] 1.

1. They are commited with a great deal of impetuousness and violence: Though the story of Phaeton be fabulous (and I pur­posely wave Poeticall Fictions) yet the morall is sound, that rash young men may set all in a combustion: Job hath a full comparison: A young man is like a wild Asses Colt. Aristotle accounts him an unfit hearer of morall Philosophy. Neither Aristotle his Ethicks, nor Tullyes offices, can break a young colt. This one word Volo is the bane of many young men. They are refractory, and will have their own will, and a self-willed-man is felo de se, his own executi­tioner: [Page 10] with what violence doe young men pursue their lusts? They leaue no stone unmoved for the satisfaction of their hu­mours: They measure not things by the light of judgment, much lesse by the rule of the word, but they act according to fancy and passion. And there is an Anarchy in their passions, or such a tu­mult or Ataxy in them, as that they love what they should loath, desire what they should abhorre, rejoyce when they should mourn: Nitimur in vetitum, is the main trade they drive. And thus un­bridled youth, without all government, is like a City without gates and walls Satan and all his instruments will enter in speedily and surprize them.

A Second aggravation is because s [...]nnes commited in dayes of 2. Aggrav. Because youthful sins are commit­ted with greater de­light. youth are with abundance of delight and complacency acted by sinners. Old men cannot act some [...]innes (though their hearts are as naught as ever) by reason of naturall Impedements, and indis­position of their present constitution: But yong-men whose bones are full of marrow, they delight in joviall company, drinking, gameing, seeing Theatricall Enterludes, They are young, and therefore they put far from them the evil day, Let them read that dreadfull woe Amos 6. 3. 4. 5. 6. Its the young man voyd of under­standing that was enticed by the Whore, Prov. 7. 22. Absolon was a young man that rebelled against hi [...] Father, O what eager pur­suits was there, what delight what desire and endeavour to accom­plish his designes? He falls a fawning and flattring and so steales away the hearts of the people, and then he will not tarry till his fathers death, but on hee goeth with his designe, A vow to God he pretends in his mouth, but he meditates Treason and [...]ebellion in his heart, And you know what became of him. David seemes to ex­tenuatet he matter, when he bids deal gently with the young man Absolom. However the Rebell is no whit lesse in excuseble.

A Third aggravation is drawn from the many Pleas, and vain 3 Aggravat. is drawn from the waine preten­ces which young men make. pretences that young men make, they will tell you that youth must have a grain allowed, what's a Gentleman but his pleasure, Now they are young hereafter they will think upon their soules, They must haue a time to sow their wild Oates, They can quote the Laetitia juve­nem Frons [...]e­cet, tristis senem. Sen. Trag. Tragedian; Mirth becomes a young man, gravity an old man. Would they were as well verst in the book of God, there they may read 2 Tim. 2. 22. Flee youthfull Lusts: I have often seriously thought that Its no wonder to see so many wanton youths, when as [Page 11] there remaine so many wanton Authours (Poets I mean especially) such as Horace, Martiall, Catullus, Tibullus, Propertius &c. [...]ho cor­rupt many young men, Its high time that all such bookes were ei­ther throughly purged or els condemned to the fire as theirs were Act. 19. 19. You youngmen doe not plead for your pleasures, Solomon tells you that Childhood and youth are vanities. I remem­ber Tertullian hath a saying Vides convivium peccatoris interroga e­jus conscientiam &c. There is death in the Pot; In the middest of Tertul. laughter the heart is sorrowfull. There is death in the Adulterers bed, death in the Drunkards cup, death in the deceivers false weights, never plead pleasure in sinfull wayes.

But youth will plead, will you allow no Recreation? Eph. 5. 16. [...]. Emercantes, hoc est, dato pretio [...]sserrere in libertatem. Erasm. Est curiose merces considerare, u [...] emas meliores. C. a Lap:

I Answer that no recreation that is sinfull may at any time be al­lowed, no recreation of ill report and scandalous, no recreation as a vocation, no mispending of time, for we are commanded to redeeme time or making a good Market of time. Only such recreations may be used as are of Good report, which may serve as files and whetstones to devotion, to draw thee neerer to God, and not to keep thee farther off. I may say of recreations as a Reverend Di­vine said of Ceremonyes some are tollerable, none necessary, but most be abominable, Would you know the right pleasure? It's in the ways of wisdome Prov. 3, 17. would you know the right object of re­joycing? Vis nunquam esse tristis be­ne vive. Bern. de modo be­ne vivendi It's in God Phil. 4. 4. Bernard hath an excellent say­ing Wouldest thou never be sad, live well. Lay aside all your vaine pleadings, study the scripture, be much in prayer, much in medi­tation, and s [...]earching your own hearts, and then you will find by experience that there is more true pleasure in one moments communion with God, then in all the delights and vanityes of the whole world were they all put together.

The fourth and last Aggravation that I shall name, is this, Sins 4 Aggravat. Sins of youth are greater because com­mitted against warning and invitations of youth are greater sins, and will cause the greatest bitterness, because yong men sin after so many invitations, calls and warnings from God. The soul of God loves the first ripe fruits; The Holy Ghost calls to day, not to morrow, Remember now thy Creator in the days of thy youth: Thou must consecrate thy fresh green years to God; Thou must dedicate the first fruits, the [...] first born, the Mich. 7. 1. Eccles. 12. 1. [...]dren of Israel were to give their first fruits, their first born, the best of their flock, a Lamb withot blemish God calls for thy youth, Wilt thou put him off with the refuse, thy old crazy [Page 12] bones, (that I may speak it with reverence) when the Devil hath suckt out the Marrow? Wilt thou offer God empty bones? Mal. 1. 8. Thy Governor will not accept of it: Now thy sin is aggravated, Hin [...] colligit se affici nimis gravi Injuriâ, quod Judaei audeant offer­re, quod mor­talis homo res­pueret. Calv. because thou dost refuse Gods call at present, upon presumption of space, and grace for the future, neither of which are in thy power; He may give thee neither, whilest thou art a refusing at the call of God, to give him thy youth. and thy fresh green years, he may be a sweating that there shall be no more time, and cut thee asun­der in the midst of thy sins, and cast thee into eternal torments; or if God give theespace, it's doubtful whether he will give thee grace, It's said of Jezabell, Rev. 2. 21 I gave her space to repent but she repented not: There is a Peradventure, 2 Tim. 2. 25. They en­couraged the blinde man, saying, Behold he calleth thee: Christ Loquitur non de fidelibus tā ­tum sed de om­nibus homini­bus in genere, praesertim non­dum credenti­bus in Chri­stum. Muscul. knocks at the doors of your hearts, he offers to be your guest, Will not you now open to entertain Jesus Christ: Now we are sent on Embassy, 2 Cor. 5. 20. To pray you to be reconciled unto God: If you hearken not to day, our commission may be out of date tomorrow; I know Christ calls at several hours, I dare not set a bar against ancient people, I invite them to come unto Christ, and Ministerially perswade them: For, saith the Apostle, 2 Cor. 5. 10. We perswade men: Now let them begin and bewail their mis-spent time, and though they have begun later, let them work the har­der that work of faith, that labor of love, that patience of hope: 1 Thess. 1. 3. Yet I dare not encourage any, for all the world, to put off their repentance to their old age; They that begin soonest, will finde the most comfort, the most experience, and the lesse work to doe when they come to die: Yet let not elder persons say 'tis too late, let them not shut the door of mercy against themselves, and so judge themselves unworthy of eternal life: But let them lay aside all excuses, and now come and work in Christs Vineyard, and be faithful, and they shall receive their penny.

Thus I have given you the Doctrinal part of the Text, I shall improve it in four Uses for Humiliation, Exhortation, Direction, and Consolation: This shall be my particular Application of all unto our selves.

The first Use shall be for deep Humiliation: Let us all be hum­bled Use 1. For Humilia­ [...]ion. for the sins of our youth▪ Let us smite upon our Thighs, sigh to the breaking of our loyns: Let us abhor our selves, and repent in dust and ashes. Youth is easily over-taken with sin: Plato tells us, Fu­riosus [Page 13] est Juvenibus animi habitus: Aristotle saith, He is head­strong, given to his passions: [...]. Aristot. Eth. l. 1. But Solomon gives his experimental verdict, instar omnium, Eccles. 11. 10. Youth is vanity: Let us refle [...]t upon our youthful sins, and aggravate them with all their sinful cir­cumstances, and be confounded and abased even to the dust, at the remembrance of them. Mr. Bolton in that excellent Tract, En­tituled, Helps to Humiliation, takes it for granted, that Christians Mr. Boltons Helps to Hu­miliation. keep two Catalogues of their sins; one before, another after their conversion: Did we indeed keep a Diary of our lives, we should finde abundant cause of a heart-melting Humiliation; as for all, so especially for those notorious Pollutions that cleave to our youthful days. Austin made Confessions and Retractations, which Books, amongst his Works, can never be enough admired, but are accounted the very Marrow and Quintessence of all his Works: In his Confessions, amongst other sins, he sets out a sin which ma­ny idle Truantly Boys now adays would laugh it out, and would make nothing of, accounting it onely as a trick of youth: It was Aug. Conf. l. 2. 1 the robbing of an Orchard, which he confesseth with a bleeding heart in several aggravations. 1. Saith he, This sin which I com­mitted, was not onely forbidden in the book of God, but I had it daily in my heart. 2. I did it with a previous resolution, with full pur­pose of heart. 3. I did it not for want, but in disdain of goodness, 2. 3. 4. 5. and out of an eager desire to do wrong. 4. I had abundance of the same kinde at home, and better. 5. I did steal them not so much to enjoy the thing, as my own lust, That it might be said to my old companions, that I robbed an Orchard. 6. He aggravates his sin 6 from the bad company, there were a great many swaggerers, and in­carnate Devils with me. 7. From the unseasonableness of the time, 7. 8. It was at mid-night. 8. From the base imployment they had been at, before they came there; we did it when we had been Sporting, Dancing, and Drinking. 9. We carryed all away, so that they were a burthen 9. 10. to us. 10. When we came home, we gave them to the Swine. I have enlarged this Confession of Austin, hoping, through the Grace of God, that it may do a great deal of good. My Brethren, I be­seech you look back on former sins, call to remembrance your ma­ny mad pranks committed in your youth: Some now adays glory in their youthful sins, and will make a Jest of them: But you know Solomons censure of such, Prov. 14. 9. That fools make a [Page 14] mock of sin: Some will boast even of those sins that they never Prov. 14. 9. [...]mmitted, thereby to ingratiate themselves with their boon Companions. Many there are, who will finde matter for discourse, by talking of their old sins, with what delight and merriment can they talk of youthful vanities, such slippery tricks and wanton car­riages? and by the delighting in the narration and repetition of them, they possess their youthful sins, and they act them over again. I am fully of that Reverend Divines opinion, who hath took ex­cellent pains in his Exposition upon the place, That so often as a Caryl on the Text. man remembers a sin which he hath committed, with consent, he com­mits it again: Take heed then of boasting and telling pleasant sto­ries of your youthful sins; Be humbled, be humbled for every sin, especially for youthful sins: Call to minde your prophanati­ons of Sabbaths, Sabbath sins will sit close upon the conscience: Call to minde your barrenness under the means of Grace, your rashness, precipitancy, frothyness of wit, wantonness, self-wil­ledness, all your youthful vanities; spread the letter before the Lord (as Hezekiah did in the case of Rabshekah) spread the black Bill of Indictment against your selves, take shame to your selves, glorifie God, by making confession to him; if there may be any possibility of hope, any healing of your errors; you are yet alive on this side Hell, on this side the Grave and Eternity, you cannot promise unto your selves the least moment of time. Now there is hope, there is a door of mercy opened, the voice of the Turtle is heard in our Land, you live under the sound of the Gospel: Now I am sent in [...]mbassy, the substance whereof, is to perswade you to make sin your greatest sorrow, and Jesus Christ your greatest joy, to be sensible of the stingings of the Fiery Serpents, to be affected with the wounds of sin, & then to look up to the brazen Serpent Je­sus Christ for a perfect cure. Had not you better mourn for sin now, whilest you have breath, space, hope, then weep and wail, and gnash your teeth in Hell fire, in that hopeless condition whence there is no redemption, where the Judge hath veil'd his face, and past a Sentence irreversible: And because many Scholars bewail in an e­special manner their University sins, considering, that here they have committed those sins with delight, which in their elder age, will prove Gall and Wormwood, even Gravel, as Solomon speaks: Prov. 20. 17. Give me leave, out of love to your souls, to deal plainly with you, and to be your Remembrancer of some peculiar reigning sins, [Page 15] which upon observation, I finde more ripe amongst young men; I exclude not, nor excuse them from other sins, for who can say his heart is clean? whose heart is not a Womb, to bring forth the most hideous Monsters? whose heart is not a Garden to bring forth the most rank poisonous weeds? whose heart is not a sink, to entertain the most noisom carrion? but that Grace preventing, renewing and sanctifying Grace steps in, and keeps a soul from such foul acts: [...]ut I say, upon grounded experience, these sins amongst young men are most notorious, for which there is exceeding great cause of humiliation.

The first sin I shall mention, is Voluptuousness: Young men 1. The sin of Voluptu­ousness. are all for their pleasures, addicted to their sports and vanities: It's lamentable to consider what a great deal of precious time is thrown away in vain pleasures by some young men (I wish there were none such within our Walls) What abundance of time is spent, I say, mis-spent by many young men, in Ball-courts, Cards, Dice, Tables, with Hawks, Hounds, one of which hours cannot be recalled. I have read the Story of John Husse, whom Luther calls Sanctissimum Martyrem, when the Bishops put a ridiculous Crown upon his head, to make him their Ludibrium; he made this Answer, My Lord Iesus for my sake did wear a crown of Thorns, why should not I then for his sake wear this l [...]ght crown, be it never so ignominious? Truly I will do it, and that willingly: You know (saith he) In my younger years (which grieveth me now) I have d [...] ­lighted oftentimes to play at Chesse, have neglected my time, and have unhappily provoked both my self and others to anger many times by that play: You may make good use of the words of this Holy Martyr, which were the words of a dying Man; and an emi­nent Martyr for Christ: I shall not dispute at present the lawful­ness or unlawfulness of that Play: Be it never so innocent, never so indifferent, where those ill consequences are produced, viz. Loss of much time, and provocation to much anger; its the safest way to lay it aside: and the like may be said for other Games, which Cicero. are doubtful & disputable, Abundans cautela non nocet: Aristotle by no means will have happiness to consist in pleasure: He calls voluptuous persons Slaves, [...], that lead a life more beseeming a Beast then a Man. The best of Orators gives this character of Pleasure, That it is esca omnium malorum, and looks upon a volu­ptuous person, as one that hath un-manned himself, and not wor­thy [Page 16] the name of a man. It was a famous Speech of Titus Caesar, That he had lost that day wherein he had done no good: Consider of O amici perdi­dimus di [...]m. Tit. Caes. this, that day is lost wherein you have done God no service; when you have wasted your time in idle Company, Drinking, Gaming, Carowsing, What comfort can you take when you come to die? What good will your boon Companions do you? They will prove as miserable Comforters, (as the High Priests to Judas) Matth. 27. 3. They said, What's that to us, see thou to that: O this sin of Voluptuousness reigns thorowout the Land; How many make their Recreation their business, their imployment, eating and drinking, and rising up to play, with the Idolatrous Israelites: Believe it (my Brethren) mis-spent time will lie heavy upon your consciences when you come to die: Then thou wilt cry, Call time again, call time again, as some have done on their Death-beds: Then what promises would'st thou make if thou might'st live a little longer? Thou would'st redeem every vanity with an age of preciseness. O how thou wilt curse those prophane Companions that called thee from thy Study to the Tavern; that inticed thee from a Sermon to a Whore-house! Then thou wilt finde by experience that thou hast been mistaken all the while, and that there is no solid real pleasure in the ways of sin: May these considerations disengage and wean your hearts from sensual Pleasures: Neither do I cry down all Pleasures this day, onely I perswade you to make the best choice, to turn the stream of Carnal and Sensual, into Spiritual and Heavenly Pleasures: Would you have Pleasures follow Wis­doms Tracts? Prov. 3. 17. Are you all for Delights? Delight your selves in God, Psal. 37. 4. Are you for Joy? rejoyce in God, The joy of the Lord is your strength, Neh. 8. 10.

A Second sin I shall name is contempt of superiours, Young 2. Contempt of Superiors. men would gladly have the reynes of government let loose, they will fain be lawlesse, left to their own liberty, every one to doe that which is good in his own eyes, no Bonds will hold head strong refractory spirits, they joyne with those in their resolution to breake of all bands. Psal. 2. 3. I could wish heartily those com­plaints were not verified of our times Isa: 3. 5. Lam. 5. 12. Lam. 4. 16. I am sure the 5th commandement is obligatory, so is the pre­cept. Heb. 13. 17. God is the God of order, and not of confusion: if the order primi & secundi be not observed, If there be not go­verning and obeying: But if Levelling designes of a rude multitude [Page 17] that bellua multorum capitum, take place, there will be a dissoluti­on of the continuum, and we shall be reduced into the first Chaos. Therefore to you (my Elder Brethren) I addresse my exhortation, to keep up that authority that God hath put into your hands; Let no man despise you: Keep up good discipline: Set up Catechising in all your houses: Teach those under your charge their particu­lar dutyes, season them with the knowledge of God in their youth and train them up in their duty, and when they are old, they will This I heard Mr. Herbert Palmer preach at Al­dermanbury never forget it. I have heard that in the beginning of that horrid Irish rebellion, some Servants cut their masters throats, and told them they should have taught them better. Were there better Ma­sters, there would be better servants. You that are Tutors and have the inspection of others, look upon your selves as Pro-parents, and be faithfull in your trust. Doe you read diligently to them? I wish you all did else. Take heed of sloathfulness, of hiding your Talents in a Napkin. But let me ask you plainly, you that find young men licentious, head-strong and refractory, doe you pray frequently with them, and for them? Doe you Catechise them? Doe you teach them knowledge in Aristotle, and doe you not much more teach them knowledge in Jesus Christ? Let us then all in our places and capacityes look to our charge, and doe our du­ties with diligence and fidelity, and leave the success to God.

A Third sinne is an affectation of Novelty, or devising wayes 2. Sinne, affectation of Novelty. besides, or quite contrary to the knowledge of the word of God; We brayd of the humour of old Athens: we have Itching eares af­ter novelty. It is sad to consider how many young mens heads af­fect froth of wit, and spend much time in reading stage playes, Poets, Pasquills, Romances, high-flown non-sense of late Scrib­lers: Others out of curiosity are not afraid to meddle with Ju­dicial Astrology, which was Mr. Perkins his sinne in his younger years, and his sorrow in his elder years. Another sort there are, who are much affected with New-Lights, (i. e.) Antinomian and Familisticall writers, who with a swelling Title in the frontispice, allure men, as the Syrens doe with their Musick, and then devour them; Some of their bookes are no better then guilded Pills, or guilded Rats-bane, which whilest they pretend the exaltation of Christ and bright morning beames (as som [...]e of their Titles pretend) they deceive young heads, and whilest they pretend new lights, they revive old Antiquated Her esies, and like an ignis fatuus mis­lead [Page 18] multitudes, ho follow after to their own destruction. There­fore lets all as one man be exhorted not to be wise above what is writ­ten, not to follow any further then they follow Jesus Christ. Keep close to the good old rule, unto the law and the testimonyes, study the Scriptures and converse with those Mnasons, those old disciples, study their works such as were Greenham, Perk [...]ns, Regers, Hil­dersham, Dod, Dyke, &c. Their memory is blessed, their works prayse them in the gate. And let me communicate an experience unto you: I have observed of some, that at first out, of pregnancy of parts, and singularity, they would be scepticall and hold Para­doxes in Philosophy: In tract of time they stayd not there, but they would set their wits a working and afterwards they became scepticall and Heterodoxe in Divinity. And therefore take heed of Sceptisme: There is Mr. John Bidle a notorious Heretique. One whom I knew very well, a man of a proud spirit, that used in the schooles to be s [...]epticall and main­taine Paradoxes, and to goe against the principles of Philosophy: He is gone further now, and hath wrote a blasphemous book against the Divinity of the holy Ghost. Whither will not pride and vaine glory carry any man? And what becomes of the best wit, the best parts, when God leaves any man unto himself?

The Fourth and last sinne I shall now name is pride, and of all 4. Sin, Pride. pride, spirituall pride is most dangerous, when a man is proud of a­ny gift of God, his pride will prove like the wild gourd, est mors in olla. Pride is the poyson of the soul, it soon swells a man, and then bursts him. And many times men of learning smart for their pride, God bereaves them of their senses and they doe even obrutescere with Nebuchadnezzar, who in the middest of his proud vainglorious boasting, was sent a grazing among the beasts of the field. And there is another sort of pride, which I dare not let goe unreproved (i. e.) the strange Exotick Garbes of these times, worse then former ages, m [...]ny cannot be content with the haire v. Mr. Pryn's unlovelyness of love-looks that God gives them, they like not the colour of it, but they bor­row other folks hair, some are so phantasticall as to Crisp and Pow­der their hair, and wear long Locks, fitter to be called Pride-locks then Love-locks. I cannot hold my peace, to see such vanities and prodigious sights, even like bushy Comets p [...]tending some mis­cheif to the place where they live. You shall not talk scarce with any Trades-man, but he will tell you, its a hard time, he hath much adoe to live: And many poore housholders have much adoe [Page 19] to keep themselves alive: when as in the mean time a Phantasti­call Gallant wears so many Ribbands (even all the co [...]lours of the Rainbow) in his Hat, so many Ribbands about his waste, so many Poynts about the knees, as the price payd for them would main­tain many poore families a great while. Brethren, I speak these things sadly and seriously, when I consider such superfluityes and vanityes, which if they were pared off, and that money converted to the poor, it might supply the honest necessity of many a poor servant of Jesus Christ. Hopeing therefore of your Reformation, I proceed to a Second Vse for Exhortation.

Let old men call to mind their youthfull sinnes, and mourn for 2 Vse, For Exhortation. Admonentur hic senes ut ipst delicta ju­ventutis suae [...]gnoscant, de­testentur, illo­rutn (que) veniam precentur. Da­videm non im­itantur, qui gloriando de praeteritâ suâ stultitiâ garri­unt, & adhuc tales esse vel­lent. Musc. in Psal. 25. Quid [...]m ex hoc loco colli­gun eximiam viri sanctissimi sanctitatem, qui in aetate jam confirma­tâ & maturâ nihil sibi con­scivit, Sanct. them: I am confident there are divers aged persons, that have re­pented of their youthfull sinnes, which sins were they to commit again, they would not commit them for all the world. And doe not passe by the sinnes of your riper years: David prayes that God would charge neither upon him, but remember him according to mercy, Psal. 25. 7. Covetousness and Passion are amongst others two especiall sinnes that accompany old age. Beware of these in an especiall manner. These are beloved bosome sinnes, O subdue them: when Goliah was slain the Philistines were vanquished pre­sently. When Covetousness and Passion (which are the champion­sins, the accustomed sins of old age) are conquered, other sins of ordinary incursions will more easily be subdued. I have read of Bellarmine, that when the Priest came to confess him, he could not remember any particular sins of his present age, but was fain to call to mind the sinnes of his youth: put surely this man was a meer stranger to his own heart, he had not studied his own heart, o­therwise he might have found many present sinnes to bewail, if he had not gone back as farre as his youth: [...]owever the oldest Saints find matter of humiliation, for daily and hourely sinnes, and they lam [...]n [...] their sinnes committed in all ages, (viz) Infancy, Child­hood, Youth and old age: [...]nd to you that are yong, let me beseech you to give God the prime of your youth, consecrate your youth to God. A young Timothy O how delightfull is he to God, The time you have before you, O redeem it, and be good husbands of it, and improve every minute of time to the glory of God! and the best advantage of your precious soules. O labour with a holy greedi­ness to get saving graces, faith, love, hope, patience, meekness and humilitie. Now you have a time of plenty, store up against a year [Page 20] of famine. Now you have many prices put into your hands, to get wisdom withall, O that God would give you hearts to make a right improvement of them! You have strength [...]nd marro [...] in your bones, you are in the flower, and prince of your age, your spirits are vigorous, your memories mos [...] retentive, O then consecrate all the members of your bodies, and faculties of your soules to the service of the Lord. We usually say Spes Ecclesiae in Juventute: There are many hopefull young plant [...] in Gods garden, they must bring [...]orth more favory fruit in their elder age. In a word, let me exhort you so to spend your time, as when you come to be old, you may look back upon your young dayes with comsort, and blesse God, that hath seasoned you with his fear from your youth: Both to old and young let me apply my self, and fasten on them these few moving considerations, which may be as so many [...] or preservatives, and meanes to prevent sinne.

1. Consider seriously the omniscience of God, so did Joseph 1 Consider the omnisci­ence of God. † Metaphora ab animalibus dissectis, & excoriatis, Hyperius. Gen. 39. 9. This was a Monitour to Job, chap. 10, 14. and Heb. 4. 13. [...], as I may say naked and anatomized be­fore him. Imagine God to be, as the Arabians fansied, [...] all eye to see thee, He knowes thy thoughs, penetrates thy secret­est recesses, knowes the Meanders, windings and diverticles of thy heart. Did men seriously consider that they are alwayes in the presence of an Omniscient Lord; This consideration might pre­vent sinne.

2. Consider, as God knowes thy wayes, so he keeps exact Records. 2 Consider God keeps exact re­cords. Here is a Chirograph in the text for iniquities, and he keeps a Book of remembrance of the Saints religious conferences together, Mal. 3. 16. In a proper sense we cannot say that God keeps a Book, the formality of writing down is infinitely below God. This is a sigurative speech, the meaning is, that all that is thought, done, or spoken is alwayes before him. Conscience likewise keepes a Book that one day will act the part of witness, accuser, and judge.

3. Consider before hand what sinne will cost thee. Reckon the 3 Consider before hand what sinne will cost thee. cost of it. Rom. 6. 21 old, and young will have cause of shame, as Peter Martyr *observes. Who of understanding would be a slave to so un­profitable a master as sin is? When you are tempted to sinne, aske † Si vel Seni vel Juveni aliquid revo­cetur inmemo­riam, quod non recte videatur factum, erubes­cunt ob dolo­rem dedecoris, in quod sevi­dent incurrisse. Pet. Martin. thy self the Question, shall I displense an holy God? shall I defile my soul? wound my Conscience by sinne? will there not be bitter­nes in the end? When thou art tempted to uncleannesse consider [Page 21] [...]ore hand that he that is abhorred of God is enticed of a Whore, [...]nd wouldest thou be abhorred of God? I'have read that a young [...]an thus tempted by a Whore, bit off a peece of his Tongue, that so he pain of it, might divert him from so wicked a Temptation. Say [...]ot Who [...]edome is a Trick of youth, such youthfull tricks (unless [...]epented of) will damne thy soule to all eternity. When thou art empted to Immoderate Drinking, consider before hand thy body [...]hould be the Temple of the Holy Ghost, shall I make it a Tem­ [...]le for Bacchus? will not dayes of mourning follow dayes of Jolli [...]ye [...]nd Carrousing? will not cups of trembling follow cups of health­ [...]ng? may not there be such an Hand-writing against me as was a­gainst Belshazzar? In a word could men seriously premeditate a­ [...]orehand, what sinne would cost them, they would not so rashly [...]dventure upon it, to wound their conscience, and displease so ho­ly a Lord God.

4. Consider the four last things, Death and Judgment, Hell and 4 Consider the four last things. 1 Consider Death. Heaven: 1. Consider Death, Its the statute law of Heaven: That all shall dye, and every one shal see death, as we read Heb. 9. 27. Psal. 8. 9 40. This life is of a short continuance; compared to a flower, a vapour, a Weavers Shuttle: Young dye as well as Old: Upon this moment depends eternity: And in eternity we return to the Land of the living. We all stand at the doore of eternity: we may be summond by death presently, for ought we know. So ought we to live every day, as if it were our last day that we may have nothing to doe but to dye. Wouldest thou have death call thee suddainly? art thou prepared? Dost thou so live, as thou canst look the King of [...]errours in the face, and with comfort and confidence breath out thy soul unto Jesus Christ? O therefore cleanse thy soul, set upon the work of purification, Trimme up thy soul to entertain Je­sus Christ.

2. Consider of the day of judgment, 2 Cor. 5. 10 Consider be­fore 2 Con [...]ider the day of Judgment. hand that of Solomon Eccles. 11. 9. Consider there will come a day of account. As death leaves thee, so judgment will find thee. If thy peace be not made with God before thou dyest, Judgment will return thee an enemy to Jesus Christ: And if Christ be thy e­nemy who is thy Judge, thou wilt wish that the hills might fall upon thee, and that the mountaines might cover thee from the face of the Lamb. Let the consideration of the day of [...]udgment be al­ways in your thoughs, and aske thy self the Question, Doe I that [Page 22] which I can answere at the day of judgment? shall I not be called to an account for these things?

3. Consider the Torments of Hell, the lot and portion of all 3 Consider the torments of Hell. those who are unreconciled to Jesus Christ. Aske thy self the Question, doth not Whoredome, Drunkeness &c. lead thee away into the pit? will not cursed delights in burning lusts end in eter­nall burnings? Will not sinne cry aloud for its wages, and bring with it but a dead pay?

4. Consider of the joyes of Heaven, the inheritance of the 4. Consider the joys of Heaven. Saints, noe unclean thing shall enter there; nothing that defiles shall ever enter into the new Jerusalem. Would I then be in Hea­ven hereafter? Heaven must begin in me upon earth. Doe I desire happiness? I must labour to be holy: Mark to whom blessedness is appropriated Psal. 119. v. 1 To the undefiled and pure in heart, Matth. 5. 8. Every one of these considerations seriously layd to heart, may be preservatives against sinne.

In the next place I must prescribe some Directions which that I may doe, Ile descend to

A third Use, which shall be for direction: You that would Use 3. For direction gladly have this Ch [...]rographum in my Text cancelled, and be healed of the sores and wounds of sin, I prescribe these means.

1. [...]e humbled to the dust for all your sins: Be afflicted and Dir. 1. Be humbled for all your sins. mourn, let your laughter be turned into heavyness, and your joy into mourning: Let there be such a bitter sorrow for sin, as for the losse of a first-born; like the mourning of Hadad-rimmon in the valley of Megiddo: Peter denyed shamefully, and wept bitterly: Da­vid watered his Couch with his tears: Mary Magdalen, out of whom Christ cast seven Devils, washt Christs feet with her tears, and wip'd them with the hair of her head: Let it be bitter to re­member, that thou hast been so undutiful to so gracious a God, that thou hast provoked such a merciful God to wrath, whose na­ture is to shew mercy: O how this consideration should melt thy heart into a soul-reforming sorrow! Sins may be compared to the waters of Marah, so bitter as none could drink of them: Sin is a very bitter thing, it produceth bitter effects: But God shewed Dir. 2. Look through all Humiliations unto Jesus Christ. Moses a Tree, which made the Waters of Marah sweet. The bitter Tears of Repentance, and the most bitter afflictions which sin produceth, will end in joy to those that are truly penitent.

2. Though thou must be humbled (and he that was never hum­bled, [Page 23] never truly believed) yet thou must not rest in thy humili­ation, but look unto Jesus Christ for a cure; Thou must be sensi­ble of the stings and wounds of sin, and look unto Jesus Christ, by the eye of Faith, for a cure: He is our peace, Eph. 2. 14. No reconciliation but by him, 2 Cor. 5. 19. No way to get healing, pardon, salvation, but by him; sue then out a Pardon sealed by the Blood of Christ: O pray that be would cancel the hand-writing against thee, and that by his Blood he would Justifie, Sanctifie, and Save thee: No name, no Mediator, no Blood can make an Atonement for thee, but this Blood of Sprinkling, which speaks better things then the Blood of Abel.

3. Having got a pardon through the Blood of Christ, walk Dir. 3. Walk cir­cu [...]spectly. [...], Qui exacte vi­vunt nolunt vel in minimis deficere. cedere, solent enim vel mi­nutissima ob­servare. Favo­rinus. circums [...]ectly in thy whole conversation, Eph. 15. 5. There is an Em­phasis in the Adverb [...], bids be watchful and circumspect, take heed of re-acting thy youthful sins; [...]ill be renewing thy repen­tance, and pray for more manifestation of Gods love unto thy soul.

4. And lastly, To conclude, here is one word of comfort unto those, upon whom God hath poured the Spirit of Repentance: Old people, that have truly repented of their sins, shall have them imputed unto Christ, and Christs righteousness unto them for Justification; and let them read their blessedness, Psalm 32. 1, 2. Happy are they, whose souls are washt white in the blood of the Use 4. For Consola­tion. Lamb: You that mourn for sin, you shall be comforted: You that bewail your sins and hate them, and endeavor to walk closely with God, in a holy conformity to his will, you shall have this hand-writing blotted out: And whether your sorrow be right and genuine, you must try it by those Apostolical Characters, 2 Cor. 7. 10, 11. Let no man apply comfort to himself, but upon Gospel terms: And to you that are young, upon whose hearts God hath wrought saving Grace in your tender years; I must pronounce comfort to you, Happy is it with you, that God hath begun with you betimes, and hath planted his fear in your hearts betimes: You have heard how dear youthful sins cost many in their elder years, O now be advised, take warning, fly youthful sins, labour to be grave and serious in your carriages: God hath done much for you, what will you do for him? speak good of his name, advance his glory, incourage your fellows to come unto God: Remember that counsel which Christ gives Peter, When thou art converted, [Page 24] streng then thy brethren. I beseech you all in the fear of God, in the close of my Sermon, to beware of youthful levity: There is Mr. Jeremy Burroughs. a great deal of frothy with amongst young men. A Reverend Di­vine, now with God, used to pray, That of all spirits, God would be pleased to deliver him from a frothy spirit: Beware of foolish Jest­ing. Though the word [...] be allowed in Aristotle, yet it is condemned by St. Paul. Eph. 5. 4. Let young Timothy be a pa­tern for your imitation, of whom Paul had such confidence: And always labor to cleanse your ways, according to that rule which I shall leave with you for a close of all, Psal. 119. v. 9. By taking heed thereto according to the word.

Iudgement and Mercy.

IN the precedent Chapter you have the Genealogy of the long Serm. 2. At St. Mary's Oxon. Jan. 12. 1652. Gen. 5. 27. liv'd Patriarchs of the old World: It's observable, that e­very ones particular age is exactly reckon'd, and though they lived some more, some fewer years; yet every one agrees in the same conclusion, And he dyed. Methuselah, who lived the longest of all, lived nine hundred sixty and nine years, and he dyed: The longest livers saw death, and could not deliver themselves from the hand of the Grave. These ancient Fathers, though dead, may be said to live in their Posterities: They left behinde them a numerous off-spring, the Earth is full of people, and mankinde is now multiplyed into multitudes, v. 1. And as the People, so their wickednesses are multiplyed: The more people, the more sinners: O stupendious ingratitude! God multiplies their off­spring, and revives their memory in the fruit of their loyns: For what are Parents of many Children, but themselves so much the more multiplyed; yet these wicked Wretches, by how much the more God encreased and multiplyed them in their Posterity, by so much the more they encreased and multiplyed their wickedness against him their Creator: And now their abominations are come to the full, and they are ripe for destruction.

The Lord exercised Mercies, bowels of Mercies, patience, long-suffering towards them, waiting upon them many years, Preaching to them by the Patriarchs, calling them to Repentance, and notwithstanding all the loving kindnesses, forbearances, pa­tient expectations of a gracious God, ye [...] they remain obstinate, refractory, incorrigible, whereupon the Lord will not suffer his patience to be abused any longer, his Servants and Ministry to be contemned, his Holy Spirit to be grieved, v. 7, 8. The Creatures were made for the service of Man, both he and they should be [Page 26] took away together: Man was the Lord over the Creatures, and when he was took away, what use would there be of them, as Chrysostome observes: Man had abused the Creatures over which he had dominion: Master and Servants both fall together; thus the whole Creation gro [...]neth, by reason of mans Apostacy from God. As the Beasts were made for Man, so they became subject [...], Quod subji­ciuntur Contra ingeni­um naturae suae agnoscamus naturam Dei quae cogit illa nostris usibus inservire. Pet. Mart. Poenitentia Dei est Mutā ­dorum immu­tabilis ratio. August. Hunc adulte­rinum & dege­nerum pro meo jam agnoscere dedignor. Calv. in Loc. [...] om­ni die [...]. 70 Inter. Sedes vitae, se­des animae & principium in­tellectus, vo luntatis affe­ctnum & mo­ [...]um. to vanity and destruction. through Mans iniquity, Rom. 8. 20, 22. But this sharp Sentence God pronounceth with a great deal of re­luctancy, he is said to repent in this verse, and v. 6. both to repent, and be grieved at his heart: This is an [...], repentance cannot in a proper sense be attributed to God: Repentance in God, is the unchangeable disposition of changeable things, as Augustine observes: God may will a change where he doth not change his will. There's no change in the Creator, the change is in the Creature; and here we may see how God takes upon him our affe­ctions, and so condescends to our capacity: As we repent, and are grieved when any thing displeaseth us, so God here speaking after the manner of men, is said to repent and grieve: Hence we may observe what an hainous and abominable thing sin is, that cau­seth God to grieve. Calvin, on the place, supposeth God plead­ing on this wise: This is not my work, this is not the man created after mine Image, endowed with such noble faculties; this adulterous and degenerate world I scorn to own for mine.

But wherein consists the greatness of the sins of the old World, against whom the Lord threatens destruction?

You have a general charge given in by God himself, v. 5. com­pared with Gen. 8. 21. It's said there, The imagination of mans heart is evil from his youth: They were habituated in wickedness generally, both heart and life stark n [...]ught; they were gray hair'd in wickedness. and now arrived at the [...], the highest point and degree of impiety; and the heart, which the Philosophers say is the seat of life, and Scripture saith; It is the seat of the soul, and principle of the understanding, will, affections and motions, this is depraved, and become the forge of all abominations: It's said, Every imagination of the thoughts of his heart were onely evil conti­nually: Of this change in general, the Lord gives a clear proof by particulars, v. 2. The sons of God saw the daughters of men, that they were fair, &c. By sons of God, some understand Angels: This was the conjecture of Tertullian, Justin Martyr, Clemens [Page 27] Alexardrinus, and others: But Chrysostome urgeth that Scripture, which to me seems a full confutation of their opinion, Matth. 22. 30. In the resurrection, they neither marry nor are given in marriage, but are as the angels of God in heaven. Others understand by sons of God, the sons of Princes, and those great Personages that liv'd in those days: I shall rather wave these [...]xpositions, and con­cur with Calvin, Luther, Musculus, Ainsworth, and other solid Commentators, who unanimously, by Sons of God, understand the Posterity of Seth, such as were the sons of God by external Profession, the men of the Church of God, and these took the daughters of men, (i. e.) The Posterity of Cain: The holy Seed mingled themselves with the prophane Seed, they looked at naught [...]. Mus. [...]. Chrys. [...]. 70 Interp. else besides Beauty and satisfaction of [...]usts. Beauty was the *ob­ject of their Love: This desire of Beauty was the Harbinger of their ruine. It seems they took any Women whatsoever, having no regard to goodness, no regard to God, none to their Parents advice, they made their own choice: Beauty, Lust, Violence, their own will was the rule they went by, and might prevail'd above right: Violence and power carryed all before them, v. 4. some derive the word quasi, [...], sons of the Earth. This Etymo­logy savors of a Poetical Figment, therefore I discard it altoge­ther. The word in the Original is Nephilim, it comes from Na­phal, to fall; they were Apo [...]ates and fell from God, and by rea­son of their tyranny and cruelty, caused many to fall before them. It's said Haggibburim, they were mighty men. The Caldee calls them Gibbaraja, mighty men: So Nimrod was Gibbor, mighty, Gen. 10. 8. He hunted souls, he was a monstrous Tyrant and Per­secutor of the Church of God. These men were famous, they had a great name, but they were famous onely for oppression and cruelty; their Will was their L [...]w, and their strength and might bore down all before them: They got power and a name by the Injuries and Persecutions which they exercised upon the Church of God. Calvin gives a remarkable observation, That it was the Haec prima fu­it mundi nobi­litas nequis longa & famo­sa imaginum serie nimium sibi placeat, Calv. in Loc. first Nobility of the world, That no one should too much please himself with a long and famous series of Images of Ancestors. And Luther gives another note, writing of the fame of these wicked Gyants, and the renown they got by their Villanies; he compares them to the Popes, Cardinals, and Bishops, who would not be called by those [Page 28] names they deserved; they would not be called Tyrants, Impious, Qui salutantur principes & regna tenerent non Tyranni, &c. sed cle­mentissimi, sanctissimi, re­verendissimi appellantur. Luth. Sacrilegious, but Merciful, Holy, Reverend: So the renown of these Gyants is mentioned for their Villanies. They were famous Oppressors, cruel Blood-suckers, wicked Tyrants. And thus you have a draught of the old World set before your view: Their crying sins were prophaneness of heart and life, promiscuous Mar­riages, Polygamies, contempt of God and Parents, Oppressions, Cruelty and Persecution: They had many warnings from God, many reproofs and admonitions by the Ministry of the Patriarchs, and all in vain, wherefore the Lord threatens in the Text, My spirit shall not always strive, &c.

Which words are a Sermon Preach'd by the great God of Hea­ven and Earth, to the old wicked World; which Sermon is a Pa­tern, and the Archetipam for Ministers to Preach by, and consists of Judgement and Mercy.

1. Here's a dreadful Judgement, or a sad Commination of Divis. 1. A Judgement and the rea­son thereof. the heaviest punishment that can befall a people on this side Hell: My spirit, &c.

2. Here's a strong reason to enforce: For that he also is flesh. In the Mercy contained in the Text.

1. You have something implyed: Its said, Not always, im­plying, that it hath striven some time, and a long time too: In Justice God might cut sinners asunder in the midst of their re­bellions, and send them to Hell: But O the infinite mercy and patience of God thus to strive at all, and to strive so long with rebellious sinners.

2. Here's a mercy exprest: It's wrote in such legible Charact­ers, 2. A Mercy. as he that runs may read it: Yet his days, &c.

The words have need of a Paraphrase: I shall open them brief­ly in their order. By Spirit, Ainsworth understands that holy Spi­rit of Christ, by which he Preached in the Patriarchs, and espe­cially in Noah, to the disobedient spirits of the old World, and exhorted them by the Fathers to amend their lives; so I take the Lo-iiddon. Non vaginabit Pagninus & Grotius. [...]. 70. Lo-jadon. sense to be: It followeth, Shall not strive. The 70 read it, My spirit shall not abide: But this I take not to be the meaning: the word hath many significations; it signifies, to judge, to chide and dispute: As if the Spirit of God should say, I have set Judges over you, I have chid you, reproved you, argued the case with you, sent my servants, Noah, Enoch, Methuselah, exhorting [Page 29] you to come and repent, but you are incorrigible, impenitent, you are never the better, notwithstanding all my patience, forbear­ance, waiting on you, trying you, therefore now my spirit shall no longer strive with you, I will take no more pains with you, I will dispute the case no longer, but send a Deluge to decide the controversie: And so I understand the words.

In seculum, so the 70 read it, [...]. Here you may see an [...] Chrysost. Abyss of kindness to mankinde: So Chrysostome: That the Spirit hath ever strove with any, is a great mercy: But if the Spirit strive by Messengers, rising early, and going to bed late, and by its motions and whispers, if the Spirit be still resisted and abused, it will leave striving, and leave a people inexcusable. Luther speak­ing of this Text, saith, This was a publick Sermon, preached in a Fuit publica concio in pub­lica Synodo proposita. Luth. publick Assembly: When those that were Gods Messengers spent their spirts in vain, and saw that the people were desperate, past all hopes of reclaiming, they let them alone to take their course, and to be filled with their own ways.

Then here's a Reason given, For that he also is flesh: The word sets forth the corrupt nature of mankinde, and is here put by way of opposition unto the Spirit: It is the same with Animalis, or Conqueritur Deus tantope­re turbatū esse ordinem d [...]se positum ut image sua in carnem trans­formata esset, Calv. Centum & vi­ginti annos si fo [...]te conver­ [...]antur. Cald: Paraph: Carnalis homo. Man that was created after the Image of God, hath defaced that Image, hath corrupted his way, and is become fleshly. This God complains of, That the order which he put is in­verted, and his Image transformed into flesh, as Judicious Calvin observes.

Lastly, Here's a gracious reprieval and space allowed for repen­tance: Yet his days, &c. This is not to be understood as if an hundred and twenty years were the limited term of years for man­kinde to live in this world: It's apparent, that many after the Flood lived longer: But the meaning is, that an hundred and twenty years shall be given them, if haply they be converted. This space God allows them for repentance, and they had Noah a Preacher of righteousness, and they saw the Ark a building, and every stroke strucken: The building of the Ark should have been a Monitor of repentance; this was great and wonderful long-suf­fering, as we read, 1 Pet. 3. 19, 20. By which he went and preach­ed unto the spirits in prison, which sometime were disobedient, when once the long-suffering of God waited in the days of Noah.

The words thus opened, contain two fundamental Doctrines.

1. That it is a most dreadful judgement upon a people, when the Doct. 1 Spirit of God refuseth to strive any longer with them.

2. That it is an exceeding great mercy to a people, when the Lord Doct. 2 vouchsafeth them time and space for repentance.

I resume the first, and I shall cast the Heads of my Meditati­ons Method of handling the Doctrine. into this plain and familiar method.

1. I shall assert the truth of the Doctrine from Scripture Testi­monies.

2. I shall particularly represent unto you how the Spirit may be said to strive with man.

3. I shall enquire into the Grounds and Reasons for confirmati­on of the truth.

And lastly, Conclude with particular Application unto our selves.

1. To prosecute the first Head propounded, time would fail me 1. The Do­ctrine pro­ved by Scri­pture Testi­mony. in Scripture Quotations; but I shall gather sparingly from so great a cloud of Witnesses, mentioning some select Proofs, and leaving the rest to be supplyed in your Meditations.

Now that this is so great a Judgement, for the Spirit of God to leave striving with a people, may be exemplified in several per­sons, recorded in Scripture as signal Spectacles of Divine venge­ance to Posterity. The Lord spared Sodom and Gomorrah a long time: Abraham undertakes, though dust and ashes, to intercede for them. He intreats, That if fifty righteous persons be found there, that they may not be destroyed: His request is granted, he abates five of fifty, and then comes down to forty, after that to thirty, from thirty to twenty, and at last to ten; and it is to be observed, that God never left off granting, till Abraham left off begging: They had good Lot to reprove and exhort them, and they vexed his righteous soul day by day with their unclean conversation; he spent his spirits, his counsels, admonitions, all in vain: Now God will spare them no longer, the Angel delivered Lot from them, and as soon as ever he was gone, the Lord destroyed Sodom & Gomorrah with Fire and Brimstone, Gen. 19. 24, 25. The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of Hea­ven, and he over-threw those cities and all the plain, and all the inha­bitants of the cities, and that which grew upon the ground. The Lord waited a long time upon Jerusalem, sending his Prophets, [Page 31] and warning them; he puts them in remembrance of his exemplary Judgements upon others, Jer. 7. 13. I spake unto you, rising up early and speaking, but ye heard not; and I call'd you, but you answered not, therefore I will do to this house, &c. as I have done to Shiloh: He ex­postulates the case with them, Jer. 13. 27. I have seen thine adulte­ries, and thy neighings, the lewdness of thy whoredom, and thine abo­minations on the hills in the fields: Wo unto thee, O Jerusalem, Wilt thou not be made clean? When shall it once be? and Ezek. 18. 32. I have no pleasure in the death of him that dieth, saith the Lord God, wherefore turn your selves and live ye: The House of Israel was the Vineyard upon which God had bestowed so much pains, cost and charges, Isa. 5. 1, 2, 3, 4. My well-beloved hath a vineyard in a very fruit­ful Haec omnia usu venisse populo Judaico, cum in Babylonica tum in Roma­na captivitate, testantur pa­lam Hist [...]riae, fieri hoc deni­que quotidie testatur expe­rientia. Time­amus ergo Do­minum, simus­que palmites fructiferi, ne post hanc vi­tam eliam tra­damur igni sempiterno. B [...]lling. hill, and he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a Tower in the midst of it, and also made a wine-press therein; and he looked that it should bring forth grapes, and it brought forth wilde grapes, &c. But all is labor lost, v. 5, 6. And now go too, I will tell you what I will do with my vineyard: I will take away the hedge thereof, and it shall be eaten up, and break down the wall thereof, and it shall be troden, and I will lay it waste; it shall not be pruned nor digged, but there shall come up bry­ars and thorns: I also will command the clouds that they rain no rain upon it. *They had many choice spirited Prophets, Isaiah, Ho­sea and Jeremiah, &c. They were knotty pieces, wherefore the Lord hewed them by the Prophets, Hos. 6. 5. Therefore I have hew­ed them by the Prophets, I have slain them by the words of my mouth, and thy judgements are as the light that goeth forth. They had warn­ing upon warning, Prophet after Prophet; yet no more hope of doing them any good and working reformation upon them, then of changing the Aethiopians skin, or Leopards spots, Jer. 13. 23. Can the Aethiopian change his skin? or the Leopard his spots? then may ye also do good, who are accustomed to do evil. Now let us hear the doom, God will smite them no more, Isa. 1. 5. Why should ye be stricken any more? ye will revolt more and more; the whole head is sick, and the whole heart faint. God will not let them fare the better for those righteous persons that are amongst them, who are Ad­vocates for them, Jer. 15. 1. Though Moses and Samuel stood be­fore me; yet my minde could not be towards this people, cast them out of my sight, and let them go forth: So Ezek. 14. 20. Though No­ah, Daniel and Job were in it, as I live, saith the Lord God, they shall [Page 32] deliver neither son nor daughter, they shall but deliver their own souls by their righteousness. Further, God will straiten the spirit of Prayer in his Prophets, Jer. 7. 14, 15, 16. Therefore will I doe unto this house, which is called by name, as I have done to Shiloh; and I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim: Wherefore pray not thou for this peo­ple, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. Ephraim he is obstinate and incorri­gible, I will strive no longer by reproofs and admonitions, let him be fill'd with his own ways: He is given to idols, let him alone. Hos. 4. 17. Luseris operā fi ad poeniten­tiā invitaris, Ephraim Gra­vissima est poe­na relinqui à Deo. Vatab. It's a dreadful Judgement upon Jerusalem, Luke 19. 42. If thou hadst known, even thou, at least in this thy day, the things which be­long unto thy peace, but now they are hid from thine eyes. This is further implyed in the parable of the fruitless fig-tree, Luke 13. 7. Behold, these three years I come, seeking fruit on this fig-tree and finde none, cut it down, why cumbreth it the ground? All these are Types and Examples, and as so many warning-pieces unto us. God wait­ed a long time upon them, woed and intreated them by the Mi­nistry of his Messengers to come in and repent; but they (as much as in them lay) tryed conclusions with God, and ungrateful wretches as they were, strove to tire out and weary the patience and long-suffering of God, wherefore his spirit would strive no longer with them; and when Gods spirit will no longer strive, what's the se­quel, but ruine and destruction?

Let us reflect upon our selves, in Israels glass we may behold our own faces, and they will gather blackness.

The inferences we should make are set down, Luke 13. 5. I tell you nay, but except ye repent, ye shall all likewise perish: And Amos 4. 12. Therefore thus will I do unto thee, O Israel, and because I will do thus unto thee, prepare to meet thy God, O Israel: Likewise I will adde, Zeph. 2. 1. Gather your selves together, yea, gather together, O nation not desired, before the decree bring forth, &c.

Some Reverend Divines have given three Signs of night.

1. When the shadows grow long, when wilde Beasts go abroad, 1. When shadows grow long, it is a sign of night. and when Labourers go to their rest. Now he's a meer stranger in Israel, who knows not how of late years Shadows, fruitless and ridiculous Ceremonies, have been advanced and stickled for, and violence hath been offered unto many tender consciences: Hinc illae lachrymae: Many godly Ministers, with their Families, have [Page 33] been ruin'd for non-conformity; and others have been forced to leave the Land of their Nativity, when as in the mean time the fundamentals of Religion, Faith, Repentance, Love, Regenera­tion were neglected, and much discountenanced, and the zealous Preachers of these Doctrines, stigmatized with the odious nick­names of Puritans, which in a proper sense, is that proud Heresie of Novatus, as Eusebius records in his Ecclesiastical History: But Euseb. Eccles. Hist. through the iniquity of the time, was used as a brand of Infamy to reproach the most strict and conscientious Professors.

Secondly, Wilde Beasts went abroad: Then those of the Tyranni­cal 2. Wilde Beasts go a­broad. Prelacy persecuted the old Puritans, under the name of non-Conformists: May such persons never range again, under more plausible names and specious pretences; or more covertly, like wolves but in sheeps cloathing. I wish the Jesuite may appear bare­faced, that we may know him, and beware of him: It is a plain Jesuitical design, to set Brethren together by the ears in circum­stantial matters, and so make them almost dispute and jangle away their Religion. I wish what was blame-worthy amongst some, be not Preached and practiced by others that succeed them; though names may differ, yet if the same thing remain, it's to the same purpose. Melancton was desirous to die for two reasons: One was, That he might be with Christ: The other was, That he might be freed from those bitter contentions that were in the Church in those days.

Thirdly, And likewise Laborers go to their rest: It is to be ob­served, 3. Laborers goe to their rest. that within few years as many able men, both of the Ma­gistracy and Ministry, have gone to their long home (as the oldest alive can remember in a greater space of time) so true is that of the Prophet, Isa. 57. 1. The righteous perisheth, and no man layeth it to heart; and merciful men are taken away, none considering that the righteous is taken from the evil to come. Methuselah, that godly longest liv'd Patriarch, dyed but the year before the Flood came: His name signifieth a Messenger of death: His death did presage the Flood. Thus Austin was taken away by death, immediately before the sacking of Hippo, where he lived. Pareus dyed a little before the taking of Heidelbergh. Luther a little before the Germane Wars: And we have many Reverend Preachers, the Cha­riots and Horse-men of Israel (it were easie to give you a Catalogue of them) who of late years have gone to their Graves in peace. By all their Ministeries Gods Spirit hath stroven with us, and wait­ed [Page 34] for our amendment of life: We read Histories, that we may not be subjects of History. Herodotus tells us of an Inscription upon Legimus histo­rias, ne ipsi fi­amus historiae. [...]. Herodo. Senacheribs Statue, Look upon me, and learn to be righteous. Per­use the sacred Annals, read the History of the old World, the de­struction of Jerusalem, the casting off the Jews to this very day; read the History of the Church in all ages, acquaint your selves with the History of Germany and Palatinate of later years, and be not like many Travellers, who are better acquainted with foreign Lands, then that of their Nativity. Take notice of the acts, the strange acts of the Lord in our L [...]nd: Hath not God, to this very day, continued many faithful Laborers in his Vineyard, notwith­standing some of the Prelatical party suppressed (what lay in them) powerful Preaching: yet like the Palm-tree, The more it is pres­sed down, the more it grows; o [...] like Pharachs afflicting the Is [...]ael­ites, Quo magis de­primitur, eo magis emergit. the more he afflicted them, the more they multiplyed, and notwithstanding the subtile practices of many, what name to give them, I cannot tell, for they know not what names to give them­selves, neither know they what they would have: I say, notwith­standing their Stentorean voices, crying down Ministry, Sabboths, Ordinances, yet God graciously confirms them all in their liberty and purity; and if we improve not these prices of Grace put into our hands, if we hearken not to the calls and whispers of the Spi­rit of God, if we neglect and despise this great salvation tendred in the Gospel, the Spirit of God will be gone, and take the Or­dinances from us, or us from the Ordinances. The Spirit will threaten this dreadful judgement in the Text, to strive no longer: And that people are under a most dreadful Judgement, with whom the Spirit of God will not strive any longer: That Commin [...]tion runs paralell with this of my Text, Hos. 9. 12. Though they bring up their children, yet will I bereave them, that there shall not be a man left; yea, woe also to them when I depart from them.

And thus I have dispatcht the first Head propounded, namely, The assertion of the truth of the Doctrine from Scripture Te [...]i­monies: I proceed in the second place, according to my method propounded, to make a particular representation unto you, how the Spirit may be said to strive with man.

The Spirit of God, though it be a most free agent, bloweth 2. The Spi­rit of God strives seven ways. when and where it listeth; yet from experience we may discern, that it usually strives some of these seven ways, viz. By its motions [Page 35] and whispers. By the Ministry of the Word. By the checks and convi­ctions of conscience. By the tenders of mercies. By the exercise of pa­tience and long-suffering, by inflicting of s [...]gnal, exemplary judgements up [...]n others: And if none of these will prevail by the execution of personal judgements upon our selves: Thus ordinarily upon a ground of experience, we may discern the several strivings of the Spi­rit.

For the enlargement of these particulars. 1. The Spirit of God 1. The Spi­rit of God strives by its motions and inspirations. strives by its motions, inspirations, and sweet whispers, when we hear, as it were, a voice behinde us, telling us, This is the way, walk therein: Thus the Spirit of God infuseth holy thoughts, ho­ly motions into us: We have not one good thought, we cannot of our selves think one good thought without the inspiration of the holy Spirit. The Spirit of God rebukes sin in us, quickens us to our duties, moves, woes, beseecheth us to try conclusions no long­er with God, nor to offer any violence to the Spirit of Grace, but to cherish its sweet motions, and hearken to its whispers. We may know the Spirit of God from the spirit of delusion the same way we discern good Gold from counterfeit, by examining them by the touch-stone of the word of God, Isa. 8. 20. To the Law, and to the testimony, if they speak not according to this word, it is be­cause there is no light in them: The Spirit of God directs the [...]e to the rule of the word: It is not any rule that will serve, but it is this rule, Gal. 6. 16. As many as walk according to this rule, peace be on them and mercy, and upon the Israel of God. But the Spirit of error directs thee to devised ways, it counsels thee to be wise above what is written. The word of God is the just Standard, we must not adde to it, nor take away from it, if we would escape that dreadful curse, Rev. 22. 18. I testifie to every one that heareth the words of the Prophecy of this Book, if any man shall adde unto these things, God shall adde unto him the plagues that are written in this book: And if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of life, and out of the holy City, and from the things which are written in this Book. There be many that pretend to voices, dreams, revel [...]tions, now adays, they would have a Platonick Christ, and fain a teaching of the Spirit besides, and contrary to the written word: Many of them are led like Absoloms followers, in their simplicity, knowing nothing for whom we must pray, as the Prophet did for his Servant, [Page 36] Lord open their eyes that they may see, and let them read with fear and trembling, that dreadful Anathema from the written word, Gal. 1. 8. Though we, or an Angel from Heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed: I'le be your remembrancer of one story, 1 King. 13. 17, 18, 19. It was said unto me by the word of the Lord, Thou shalt eat no bread, nor drink wa [...]er t [...]ere, nor turn again to goe by the way that thou camest: He said unto him, I am a Prophet also, as thou art; and the Angel spake unto me, saying, Bring him back with thee into thine house, that he may eat bread and drink water, but he lyed unto him: So he went back, and did eat bread in his house, and drank water. The man of God had a sure word of Prophesie, the word of God was in his mouth; yet he must be hearkning after a new devised word, a new pretended light or revelation from the old Prophet, he forsook the true word, and believed a lying word; what a sad Catastrophe befell him, v. 24. When he was gone, a Lyon met him by the way and slew him, and his carcase was cast in the way, and the 1 King. 13. 24. Ass stood by it, and the Lyon stood also by the carcase: Yet notwith­standing extraordinary Revelations, Dreams, Visions, Extasies, Enthusiasms, though they have ceased long ago, and we have no warrant to expect them, because we are to keep close to the re­vealed will of God written in his holy word: Yet I say, we are to take notice of the sweet motions and spiritual illapses upon our souls: Though Prophesies cease, yet there are manifold discove­ries of Christ unto the soul: The secret and intimate acquaintance of the soul with Christ, the souls ravishing consolations, the break­ing in and flashes of heavenly light upon the soul, the heavings, aspirings, and harmony of the heart with Christ, experience of mercies, issues out of temptations, protections of Angels; all these are Heavenly, constant revelations out of the Word of God, manifested to the souls of the faithful by the Spirit, according to the word: Let us therefore embrace and cherish the gracious mo­tions of the Spirit of God: Where the spirit of Grace is in the heart, it cannot be idle or lie dead, but it's exceeding operative. The Spirit gives light to teach thee, it gives heat to warm and com­fort thee: It is a spirit of burning and purging, to burn up the stubble of corruption, to purge out thy sins: It is a spirit of refi­ning and purifying: Therefore when the spirit of God strives by its gracious motions, inlightning, purging, inflaming, comforting, [Page 37] wooing thee to walk closely with God, bidding thee beware of wounding thy conscience, of resisting the light, and going against known truth: O beware of grieving this holy Spirit of God! Do not, O do not force the spirit to depart sadded and grieved from thee. This is one way whereby the spirit strives, viz. by its mo­tions and whispers.

A second way whereby the spirit strives, is by the Ministry of 2. The Spirit strives by the Ministery of the Word. the word: It is said, Rev. 3. 20. Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. The Spirit of God knocks at the doors of your hearts by the hammer of the word: The spirit knocks louder and louder, and the Ministers are to cry aloud and spare not, Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet, and shew thy people their transgressions, and the House of Jacob their sins. The Lord calls upon us by every Sermon we hear: Why will ye die? Why will ye bolt the door against the frequent knockings of the Spirit of God? The Spirit of God hath strove with some of us ten years, some twenty, some fo [...]ty, some sixty years: How many years have we lived under the sound of the Gospel, having heard the voice of the Turtle crying in our Land? How many powerful Preachers have spent their strength, their breath, wasted their spirits, wooing, intreating, beseeching us to be reconciled unto God? many of them are gone to their rest, their works praise them in the Gate, their memory is blessed, and their name is like sweet Oyntment poured forth: How many are yet alive to this day, who Preach Jesus Christ faithfully and experimentally? how do they pray and wrestle with God? how zealously do they preach? how many admonitions, reproofs, ex­hortations, warnings, do they give us? And if we will not take warning, the Ministers shall deliver their own souls, and our blood will be upon our own heads; and the time will come, when it shall be known that we have had Prophets amongst us. I shall make an allusion to that Scripture, Deut. 20. 11, 12, 13. It shall be if it make thee answer of peace and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee: And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it; and when the Lord hath delivered it into thy hands, thou shalt smite every male thereof with the edge of the sword. Just so God proclaims peace, and the Mini­sters [Page 38] are Ambassadors of Peace, and deliver their commission af­ter this manner, Into whatsoever house ye enter, first say, Peace be to Luke 10. 5, 6. this house: And if the son of peace be there, your peace shall rest up­on it; if not, it shall turn to you again. The Lord now bese [...]eth your hearts by the Ministry of the word, and offers you peace and reconciliation; if you will submit unto his Scepter, and cast down your rebellious weapons, the Lord will have mercy on you; but if you hold out the flag of defiance, and will not come in to Je­sus Christ, what remains but utter ruine and destruction? Every Sermon you hear, is like the water of Jealousie, when he hath made her to drink the water, then it shall come to pass, that if she be defiled, and hath done trespass against her Husband, that the water that causeth the curse shall enter into her, and become bitter, Num. 27. 28. and her belly shall swell, &c. but if she be not defiled, she shall be free: When the word is received into an honest and good heart, it doth it good and makes it fruitful, when into a corrupt heart it rots it, and makes it worse. Its an observation of a Reverend Di­vine, That it is an indignity beyond all apprehension to the spirit of Dr. Ed: Rey­nolds, grace, when we suffer him to wait daily at our Bethesda's, our houses of mercy, and all in vain, to spend his sacred breath in the Ministry of reconciliation, in doubling and redoubling his requests unto our souls, that we would be content to be saved: Yet all this while we harden our hearts, and stop our ears, and set up the pride and stoutness of our own reasonings, till we even weary the spirit of God, chide him away, and cause him to depart sadded and grieved from us. O my Brethren, despise not prophecying, undervalue not the Ministry of [...] Thess. 5. 20. reconciliation: An indignity or affront offered unto Christs Mes­sengers, Christ takes it as done unto himself, Luke 10. 16. He that heareth you, heareth me, and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. Be then exho [...] ­ted to set an high price of the Gospel, and make much of the motions of Gods holy Spirit in the Ministry of the word.

Ursin relates, in his Preface to his Catechism, That those godly Vrsini Praf. Catech. Protestants that fled beyond the Seas for their Religion, in that Marian quinquenium of Persecution, ackno [...]ledged, That that great innundation of misery came justly upon them, for the neglect and unprofitableness under the Gospel in King Edward the sixth's days. And if they were so severely punished for a few years unprofitable­ness under the means of Grace, of how much forer punishment [Page 39] shall we of England be accounted worthy, who well nigh a hun­dred years have enjoyed the purity of the Gospel, and yet we are barren and unfruitful: Let us every one acknowledge his own un­fruitfulness, that notwithstanding fatning Ordinances we have lean souls; and let us every one pray in particular, Lord, lay not my unfruitfulness under the Ministry unto my charge. The Spirit will not always strive and wait at those Bethesda's. God may in judge­ment say, I will take this kingdom from you, and give it to others who will bring forth the fruits of it: I will no more suffer my ser­vants to be abused, no more suffer my word to be despised; I'le rain Mann [...]h no more round about your tents, if you have so cheap an esteem of it. Let us all deprecate this dreadful judgement which the P [...]ophet Amos threatens, Amos 8. 1. Behold a basket of summer-fruits, and he said, What seest thou? and I said, A basket of summer-fruit; then said the Lord unto me, The end is come upon my people of Israel, I will not again pass by them any more: This is the second way whereby the Spirit [...]rives, viz. By the Ministry of the word.

A third way whereby the Spirit strives, is by the checks and 3. The Spirit strives by the conviction of conscience. Multi habent scientiā, pauci vero conscien­tiam. Bernard de interiore domo. In corde puri­tatem, In ore verita­tem, In actione re­ctitudinem. Bern. de inter­domo. convictions of conscience. Bernard makes a sad complaint in that excellent Tract, De interiori domo: Many haue knowledge, but few have conscience. He lays down there three choice qualifications of a good conscience, To have sincerity in the heart, truth in the mouth, and rectitude in the conversation: These are distinguishing Notes for tryal and examination. Now the spirit of God strives by the checks of conscience: Conscience flew in Judas his face, a legal qualm came upon him, I can call it no better: It sprang from the horror of the wrath of God, and Hell fire flashing in his face: It was no Evangelical repentance: Judas got thirty pieces of silver, but con­science forced him to a restitution. Conscience is a reflect act, it looks back upon a mans self: It is like a Musket over-charged, it will recoil upon a sinner: It is like a Blood-hound that will follow by the scent, and will never leave searching till it hath descryed the Delinquent.