WE are come up this day to the gate: and first we are come to this gate of Sion, the place of Gods own delight: where the Lord keeps court in an especiall manner: for the Lord loves the gates of Sion, more then all the dwellings of Jacob Pl. 87.2. this is the gate of Bath-Rabbim too, in the text; Here is filia multitudinis (so Jerome reads it, and so the word signifies) here is a daughter of a multitude, and may the doves alwaies flock to these windowes: that the abomination of desolation may [Page 2] never stand in these gates: that we may still Praise God in the midst of the congregation: and sing praises unto him in the ports of the gates of the daughter of this Sion.

And 'tis well you take these gates in the way whither you are going: for tis the only way to the [...], or consistory of judg­ment, to go through the gate of Sion; to go from the Altar to the Tribunall; as the Romans went in­to to the Temple of Honour, through the Temple of Vertue, A Jove principi­um. that as yee judge for the Lord, so you may begin with the Lord, and take him along with you, to be present with you in the judgment, as Jehosaphat told his judges 2 Chron. 19.2. soe you may hope for better speed when you come to the other gate, the gate of judicature: soe gate is frequently taken in Scripture. The elders sate in the gate Deut. 22.15. and the rulers were commanded to establish justice in the gate Amos 5.15. The gates of the Jewish cities, being places of greatest re­fort, so that justice being impar­tially [Page 3]executed there, it was like to be most exemplary, both to terri­fie offenders, and to strengthen and incourage the hands of the in­nocent. Justice as well as truth seekes not to be cornered: such good workes must be done pub­likely, that men may see them, and glorifie their father which is in Heaven, who hath given such gifts unto men.

This is the gate of Bath-Rab­bim too: Here is the daughter of a a multitude; A little Parliament: A Representative of the whole county. We are come from Be­thell, Gilead, Mizpeh; from Dan to Bersheba. But Matth. 11.8. what are we come forth to see? we are come to see the majesty and lustre of ju­stice: our hearts are towards the governours of Israel, Judg. 5.9. We are come to behold the pure and Ivery necks of our magistrates, lifted up as a lofty tower; a tower of defence and sanctuary to those that are wrong'd, wearied, op­preso't: but of offence and battery to the troublers of our Israel: [Page 4]such towers are of Gods owne set­ting up: such, Christ himselfe ap­proves of in his Church. Thy neck shall be as a tower of Ivory &c.

Luther being transported with an unadvised In con­tentionibus nimis vehe­mens & violentus fuit. Melch. Adam. in cjus vitâ. heate (some call it zeale for free grace) calls James his Epistle straminea epistola; I am asham'd to English it: and he him­selfe seemes afterwards, in some measure to retract it: but fowler spirits there have bin farre, who have not blusht to call this song of Solomons, a lascivious, a wan­ton song; as if he being inamour'd with Pharoahs daughter, & mov'd with the principle of [...]. Plut. carnall love, indited this Sonnet: but the Church in her latter ages has work't forth this scumme, and ex­ploded such impostors; so that it goes for Canonicall, as inspir'd by the holy spirit, even without con­tradiction; and well it may: for tis a most divine, and mysticall Epithalamium, or Marriage song: not t'wixt Solomon and Pharoahs daughter, but t'wixt Christ and his Church, by way of a sweet and [Page 5]spirituall dialogue: as Sisera's mo­ther, and the other Ladyes sang one to another Judges 5.28, 29. or as the women after Davids re­turne from the slaughter of the Philistims, took their parts; and answer'd one another, Saul hath kill'd his thousands, and David his tenne thousands, 1 Sam. 18.7. So here are ravishing expressions; a holy kind of courting, banded be­twixt Christ and faithfull soules, as if they strove to out-vie each other in mutuall praises: yet as these are [...], wrapt up in Allegories, and coucht under figures, and Metaphors; so they are [...] too, in a ridle; in mysterious, and dark speeches, es­pecially to such as are without, and have not their senses exercised to dis­cerne pleasant fruit, lying under the leaves of Tropes.

Gregory Nyssen entering up­on his commentary on this book, saies, none are fit to read it, but such as are stript of the raggs of carnall imaginations, spiritualiz'd, and made free of the bridegrooms bedchamber.

The spouse had admir'd the ex­cellencies that are in Christ cap­a-pe Chap. 5. v. 10. to the end. My beloved is white and ruddy; his head is of most fine gold &c. Now Christ to requite his church, ex­tolls her graces, which she had by reflection from himselfe, in a ge­nerall manner Chap. 6. More par­ticularly in her severall lineaments and members, in this Chapter: but in another method, then Christ had done before, viz: beginning at the bottome, and so ascending up­wards, V. 1. How beautifull are thy feet with shooes, thou princes daughter! These feet of the Church do sig­nifie that readinesse which is in the faithfull to harken to, and comply with the Gospell of Jesus Christ. This is to be Ephes. 6.15. shod with the preparation of the Gospell of peace: as their feet which bring glad tide­ings, i. e, of such as preach the Gos­pell are Rom. 10.15. beautifull; so do their feete shine that walk in the paths of the Gospell. And as they are beautifull, so they are noble too; clad with shooes, i. e. ingenious [Page 7]and freeborne, & so distinguished from slaves, which use to go bare­foot Esa. 20.4. All good Christi­ans are These were more noble then. those of Thes [...]alo­nica Acts 17.11. Bereans, borne of an im­mortall seed; their pedigree is from heaven, who can declare their gene­ration? and borne to an immortall weight of glory; borne not of blood, nor of the will of the flesh, or of the will of man but of God Jo. 1.13.

Next Christ commends the Na­vell of his Church, V 2. as a round gob­let, which wants not liquor; note­ing the nutritive faculty of the soule: that pipe or channell whereby grace is convey'd into the heart; as the oyle flow'd from the olive trees, through golden pipes into the candle-stick Zach. 4.12. or as the child in the womb is nourisht by the strings of the na­vell, whence the Metaphor is im­mediately taken.

The brests. V. 3. of the Church are compar'd to two young Roes which are twins: these brests are the sin­cere milke of the word, contain'd in the two testaments, which are the brests of consolation, which we must [Page 8]suck, and wherewith we must be sa­tisfied Es. 66.11. They are said to be as the clusters of the vine, v. 8. because of the sweet promises therein, which cherish and refresh the hearts of men: They are called twinnes because of that likenesse, and harmony which is betwixt them; the law is [...], the law vailed, Iustine Martyr. and cloth'd in types and figures: the Gospell is [...] the law re­veal'd and fulfill'd.

The next step brings us to the text; which describes the neck and eyes of the Church. I shall not hold you in suspense what my thoughts are concerning these members. By neck I do not only understand the power of faith, whereby we are utited to our head Christ Jesus; and whereby the life of grace is convey'd unto his my­sticall members, as the spirits flow from the head through the Called the silver cord Eccle. 12.6. ner­ves, and sinewes of the neck into the other parts of the body; I say, though this neck is a tower of Ivo­ry, which will not bow to the [Page 9]yoak of sin and Satan; yet by neck, with the Caldee paraphrast and o­thers, Ainsw. Hall &c. I understand Magistrates who by their authority support the very frame of government: are pillars to uphold order, and keep a decorum in the Church of God; and are pipes to convey justice and equity, into all parts of a nation; as the sun transmits her influences to us by her rayes, which are her Mala. 4.2. winges.

By eyes I shall not so much un­derstand, the eye of knowledge, or of faith whereby we see him that is invisible: or of repentance; when weeping for sin, the eyes are blub­berd, and become a fountaine of teares Jer. 9.1. Or as the pooles of Heshbon in the text: but by eyes I meane the Seers in the Church i. e. the ministers of the word and Go­spell. Gregory Nyslen. Adducimur ut statuamus saies a commentator on the text, we are perswaded as t'were by in­vincible reasons, that eyes in this place point forth those speculatoys, i. e. watchmen, which are plac'd on the turrets of Gods house: [Page 10]such as Heb. 13.17. Ezek. 33.6. watch for soules as those (I quake to utter it} that must give an account, and at whose hands (I tremble againe) the blood of soules lost by their negligence shall be required.

1 The necessity of Magistrates and Ministers in the Church and state: even as the neck and eyes are neces­sary members of the body naturall.

2 The qualification both of Ma­gistrates and Ministers, that they may be both serviceable to God and his Church in their generati­ons. Magistrates must be pure, upright, beautifull, strong, and con­ragious, as a tower of Ivory. Mini­sters must be cleare and unblemish's both in life and doctrine; as the fish-pooles in Heshbon.

Magistrates and ministers, are necessary members of the Church. Obs. The body would be monstrous without a neck, and eyes: so would both Church and State be, with­out these: But first let's observe, that the spirit here joynes them both together: and happy tis, where there is so neare relation t'wixt [Page 11] necks, and eyes; where the neck supports the eyes, and the eyes stand Centinells, to watch, and look out for the good of the neck: it can not go well with either of these, if there be not a mutuall aid and assistance afforded to each other, the Ecclesiasticall power would quickly be contemned, and tro­den under foot; these eyes in the text, would even quite be scratche out, should not the neck bestirre it selfe; should not the Magistrate stretch, forth his sword to defend them: nay the secular power it selfe would be much impaird: this neck would have a palsy; this tower would totter; if the Ministers should not brandish their sword, the sword of the spirit which is the word of God, and vindicate rulers from those sons of Bichri, I had all­most said those sons of Belial, Ester. 6.2. Bightan, and Teresh, who are rea­dy to cry with those Donatists in Optatus, Quid no­bis cum re­gibus? what have we to do with rulers? Never Magistrates far'd worse, then such as were enemies to the prophets, as Saul, Ahab, &c.

None prosper'd better then such as were nursing fathers to Gods Embassadours, as David, Heze­kiah; and Joash did what was right in the sight of the Lord, all the daies that Iehoiada the priest liv'd 2 Kin. 2.12. Iovinian protected truth, and truth protected him: what made Theodosius and Constantine so famous among the Romane Em­perors, but their tendernesse to those that waited at Gods Altar. Moses knew this well when he went to Pharoah, he made excuses, and demurres Exod. 4.10. I am not eloquent. v. 13. O my Lord send by him whom thou wilt send: untill Aarons keyes were added to the sword of Moses; till Aaron was made to Moses insteed of a mouth, and Moses to Aaron insteed of a God, v. 16. Then they go sweetly, and comfortably together Chap. 5. v. 1. Ps. 74.3. The mountaines shall bring peace, the mountaines i. e. the ru­lers; so they are call'd in the pro­phets, as Es. 41.15. shady mountaines, and God will thresh the mountaines; the little hills shall bring righteous­nesse [Page 13]unto the people, The little hills i. e. the praco's and cryers which preach the word of righteousnesse: but these little hills must sit under the shaddowes of those mountaines; these preachers must sit under the command and protection of this Cant. 4.4. tower of Ivory in the text; then righteousnesse and peace shall kisse each other: when Magistrates and Ministers like the Elme and vine, are twisted together, by a certaine sympathy; they both thrive the better. The neck must not say to the eyes, I have no need of you, nor the eyes to the neck I have no need of thee. A Schisme here would prove dan­gerous, to the dashing of Dum singuli pugnant universi vincuntur. Tac. both in pieces. Therefore let as many as have good will to Sion, pray that these may go hand in hand; not as if we claimed an equality with you, or exemption for your authority, much lesse, like so ma­ny popelings, a superiority above you; no, we desire to be subject to Gods' Vicergerents; and that not for feare but for conscience sake. Neither have we an itch to be tam­pering [Page 14]with your charriot, or to thrust our fingers into temporall jurisdiction: much may be said in this case, Rex Anni­us, rex idem hominum Phoebique sacerdos. Sacerdotes enim in su­premum se­natum lecti fuêre & cum sum­mo populi ductore consulta­bant de Rep. from the example of So­lomon, Melchisedech, the first borne among the children of Israel, Eli, Samuel; the history of the Church for many ages, the constitution of the Sanhedrim among the Jewes: but I was never found of this do­ctrine. I am sure we have busi­ness enough besides to take up the whole man: and [...]. who is sufficient for these things? tractent fabrilia fa­bri, let every man continue in that calling, wherein he is call'd; if call'd to the ministry, lets wait on our mi­nistring: those that are call'd to ru­ling, let them do it with all dili­gence Rom. 12.7, 8.

So much of the members joynt­ly, as they cast a mutuall aspect on each other.

2 The necessity of Magistrates 1. In respect of the whole state, a strange body without a neck, a stranger state without rulers: we should quickly be resolved into a parali­tike body, if not held together by [Page 15]these nerves and sinewes: as a ship floating on the sea without a pi­lot, or like the sea it selfe without bankes: were it not for this tower of Ivory, we should all be as the tower of Babel: This Olbion, this happy Island, would revolve, and degenerate into a Saxony indeed, and become the mother of a cru­ell, hard hearted people, every county would be commune latroci­nium, a common robbery; instead of flowing with milk and honey, it would flow with streames of blood; Non hos­pes ab hos­pite tutus. one man would be a Wolfe, and Tyger to another: nay [...], like fishes, the greater would de­voure the lesse: we should be as those barbarous Scythians who did [...]. Basil. end their controversies, not in civill courts, as at this day, but in the fields; not by the power of argument, but by the dint of the sword. The high waies would be unoccupied as in the daies of Anath Indg. 5. when men went through byewaies. [...], Homer Iliads. Pandarus wher's your bow? should be our salutation in­stead of God speed! or peace be [Page 16]with you! no walking safe with­out being clad in steele, as men travell through forrests with bills on their shoulders, for feare of wild beasts, Lam. 5. v. 12. The faces of the elders were not honour'd v. 14. The elders have ceased from the gate, neither Assizes, nor Sessions; what then? the young men ceased from their musick: the joy of our heart is ceased, [...] Arist. Rhet. our dance is turned into mourning v. 15. In the lawes of a Nation consists the safety of a Na­tion: therefore the gates of the Iewish Cities, as they were seats of justice, so they were the Maga­zines & Armories of their strength; hence are those phrases of meet­ing the enemy, and resisting the enemy in the gate: the gates of Hell, and the gates of death: to shew that the strength of a Nation or City, do's not more consist in the number of men, & armes, then in the vigorous execution of Non ex­timui un­quam ho­mines qui­bus vacuus est locus in media ur­be i. e. forum, as Cyrus said foolishly of the La­cedemoni­ans Hero­d ot. lib. 10. ju­stice; in cutting off rotten, gan­gren'd, leprous members. The Kings throne is establisht by justice, and Christ order'd his Kingdome [Page 17] in justice and judgment Es. 9.7.

Such judgment is only condem­ned in scripture which is Amesi­us in casi­bus consci­entiae. private and rash: and such going to law as is with scandall, and before heathen judges; not when tis used as some medicines, for the last re­fuge, when other meanes and waies will not prevaile: [...]. not as pleasing sau [...]e; as too many spirits do sport themselves in this fire of contention, like so many Salaman­ders, and never triumph more, then when they get a victory in this civill warre, though com­monly the advantage will not e­quall the losse: like two milstones, or like the flint and steele they spend and weare out each others, to enrich and warme the plea­ders box.

In respect of the Church too: 2 faithfull rulers are as so many stakes in the hedge of Gods vine­yard; to fence it from such wild beasts, that would root up the ve­ry foundations of religion. The servants of the living God would be as those two Rev. 11. witnesses, or as [Page 18]poore infants scrawling in the streets; if Magistrates should not carry them in their armes, by be­coming nursing fathers, and nur­sing mothers unto them, as Calvin understands that of Esa. 49.23. Alas! were it not for these towers we should be expos'd to wind, and weather; were it not for these bul­workes, we should be overrunne with Atheisme, Heresy, and Idola­try: when Moses was gone to the mount, the Israelites were liberall in casting in their Jewells, to make a molten calfe. Micah had an house of Gods, an Ephod, a Teraphim, and to compleat his Idolatry, he consecrated his son to be his priest: Who was of the tribe of Ephraim and not of Levi; which fault he rectifi­ed v. 13. the circumstance of time is fa­mous, in those daies there was no King in Israel Judg. 17.5, 6. As rulers are custodes utriusque tabulae the maintainers of religion to God; of peace, and charity to­wards men, so ecce duos gladio [...], Loel here are two swords, one to cut off serpents, and w [...]olves (So De jure belli & pa­cis lib. 2. Grotius calls malefactors, that infest the civill state) another to [Page 19]strike through the jawes of those Beares, and to restraine those pe­tulant Foxes, that would lay the Church wast. But as our eyes be­hold our teachers, so may we long behold our rulers! that the scep­ter may not depart from our Ju­dah, nor a lawgiver from between her feet, till Shiloh shall come the second time, till all power shall be resigned up to Christ, when he shall come to judgment! 1 Tim. 2.2. And good reason we have to pray for those that are in Authority, that we may live a quiet and peaceable life, [...] in Espencae­us. godlinesse and chastity; as if loosnesse and carnall licenti­ousnesse would break in like a mighty torrent, Amos. 5.10. if the gates of au­thority were flung off their hin­ges; if there were none to reprove in the gate, sin would soone have an impudent, whorish forehead. And as we must pray for them: so we must honour them too. They are Abimelecks, fathers of their country, and so may claime ho­nour by vertue of the fift com­mandement, they have on them [Page 20]Gods owne stampe, Elohim. gods, therefore Exod. 22.28. Thou shalt not revile the gods, nor speake evill of the rulers of my people. Thou shalt not blaspheme the gods, so some read it: such Shimei's as dare bark at all that is called God shall one time or other be met withall.

Now as we have seene the neces­sity of Magistrates, and what our demeanour should be towards them, let's see also how they must carry themselves towards such as are under them.

3 Their qualification &c. This neck must be as a tower of Ivory.

1. They must as Ivory be pure, streight, 2 Kin. 19.17. faire, transparent. Solo­mons throne was of Ivory. The Curules among the Romans sate in Chaires of Ivory, Sceptro in­nixus ebur­no. which might be Emblems of innocent, and up­right judgment: as the houses of the gods were feigned to be roof't and sealed with Ivory Ebur niti­dum fulgentia tecta tegebat, and Jupiter had an Ivory scepter, to shew that purity which was [Page 21]thought to be amongst them: or as judges are still cloathed in scarlet which is of a deep, per­fect, lasting dye, to put them in mind of integrity, and conscien­tious constancy in the administra­tion of justice.

Magistrates must be pure and cleare in their lives and professi­on of religion, as men. Let Ma­chivilians, and Achitophels say what they will, those men are like to be the best Magistrates, who are the best men; and that govern­ment prospers best, which is graf­ted on the stock of religion; those rulers will warpe with any base compliance, they will steere their course, according to the Card of selfe interest, popularity, and si­nister respects, who are not pois'd, and principled upon religion, Luk. 18.2. and conscience: they will do injustice for a peice of bread: Amos. 2.6. they will sell the righteous for silver, and the poore for a paire of shooes.

Constantine coming to the throne: Eulebius. first made proclamati­on, that whosoever would not re­nounce [Page 22]the Christian religion, and sacrifice to devills (suppo­sing that some would serve the devill himselfe to save, or get pre­ferment) they should be none of his court; no officers of state un­der him, but when he saw who would forsake. Christ to cleave unto this present world; he dis­charged them, and retain'd those that kept their constancy to the Christian religion; How shall they said he be faithfull to me, to their countrey, who are faithlesse to their God? The application is easy.

All that professe themselves true members of Christ if they be not Cancers, and excrescencies of that body, must be cloth'd with a wed­ding garment, with a virgine tire of purity, and sincerity; casting away all sulli'd rotten raggs, which stinke of the plague sore of sinne, hating the very garment spotted with the flesh, we must keep our gar­ments undefiled here, if we hope to walk in white hereafter Rev. 3.4. O how ugly is any private Chri­stian swelling with a Tympany of [Page 23]pride, envy, anger? burning in the flame of any lust? wallowing in any uncleanesse, or vomit? eaten up with strange, heretical doctrine, Myrthe, Alloes & Cassia were to be kept in I­vory pala­ces. i. e. wardropes: no sullied things were to come there Ps. 45.8. which eate as a canker? but how monstrous is a ruler roling in any Lerna's or sinkes of filthyness; they should exceed others in piety and religion, as much as they do in power and authority; others must be of Ivory, they, as towers of Ivo­ry, Inter eburna cupressi, as Saules among the people, in holinesse. Tis an arrant absurdity that men should be publike governours; Annot. and private slaves; at the beck of base lusts. [...] Basill. The lives of rulers are very exemplary, David was called the light of Israel 2 Sam. 21.17. We count in genus obsequii a kind of duty to imitate their very failings. They do live upon the pinacles of the world, In excelso vitam a­gere. all men have an eye to their actions: Cyrus comman­ded the chiefe officers to keep a strict reine over themselves, Xenophon that was the way to keep the whole ar­my in order. [...]. Lucian. Menippus reading of the incest, adulteries, murders [Page 24]of the gods, could say presently, that the gods would never have done thus, Plurimos secum per­dunt. and thus, had they not knowen it to be lawfull: thus wick­ed Magistrates seldome fall alone, they draw many after them, as the Re. 12.4. [...]? Chrysost. [...]. p. 22. dragon, or Lucifer falling from heaven, drew the third part of the starres after him, or as Sampsons death was accompanied with ma­ny of the Philistims. But let such know, that occasion the falls of others, that their falls shall be the more grievous, others falling up­on them; their sorrow shall be aggravated by the sorrow of o­thers; As their sinnes affect their subjects with judgments. Ma­nasses fill'd Jerusalem with blood, so that Jerusalem was delivered to the Caldeans, 2 King. 21.

2 As Magistrates, so they must be cleare and pure as Ivory.

1. From acceptation of persons in judgment; friends, and kinsmen must not then be knowne; as Ze­leucus is stori'd to sentence his own sonne: Judges must be like Mel­chisedech, without father, mother, [Page 25]allies; or as the Athenian judges, who judged by night, when the faces of man could not be seene.

2. From rash judgment, Num. 9.4. stand still said Moses, and I will heare what the Lord will command con­cerning you; so God himselfe went downe to Sodome, to see whether things were according to their cry: Shaptim judges, comes from Shaphat, to measure, to lay a thing to the line, to shew what sober debate, what deliberation rulers should use before passing sentence either in civill matters or criminall Nulla cunciatio longis est. Vita homi­num non est talorum ludus.

Yet 3. They must not be too di­latory, as long in bringing forth their verdicts as the Elephant her young making suits as long as the Trojane warre; this protracting; and spinning out of time is com­plain'd of in every corner; poore men say, they lose their right, be­cause they have not meanes to follow the suit May it not be said to such judges as the woman to Philip, [...]lite re [...]nare, come downe from the Tribunall, and be no judges at all.

[Page 26] 4. They must be cleare and pure as Ivory from wresting and pervert­ing of justice by any sinister meanes. 1 Sam. 8.3. I hope there are none amongst us like Samuels sons [...] who turned aside after lucre, and per­verted judgment, or Balaam the sonne of Basor, who lov'd the wages of unrighteousnesse, but rather I wish them all like Samuel himselfe, 1 Sa. 12.3. who made that challeng. whose Oxe or Asse have I taken? whom have I oppressed of whose hand have I received any bribe to blind my eyes therewith?

2 They must be strong, resolute, magnanimous, as a tower of Ivo­ry, which is firme, and able to bare up a great stresse, and will not shrink. [...] The word in Hebrew signifies a rock or a tooth, and by Synecdoche the bone or tooth of an Elephant; (though I read of E­bur fossile dugge out of the earth:) now as this beast's tooth is strong, so is he himselfe very daring, as those can tell who have read how the Romans, Livie. Florus. were disordered by the Elephants of Pyrhus; as here [Page 27]Magistrates are compar'd to a tower of Ivory, Esa. 2.13, 14, 15. Rev. 8.8. so elsewhere to the hornes of a Unicorne, Cedars of Lebanon, Oakes of Bashan, high towers. This strength and cou­rage is requisite.

1. To curb the power of the sturdiest offendors; not to feare the faces of men, Hoc reges habent ma­gnificum, & ingens; nulla quod rapiat dies: prodesse miserissup­plices fido lare prote­gere. Sen. Trag. though they have the faces of Lions. I call to mind that the stepps to Solomons throne were supported with Lions, to shew that such as ascend the bench should have Lion-like courage to rescue poore lambs from those [...], those oppressing Can­niballs, that would eate the flesh and break the bones, and drink the blood of the poore and help­lesse.

For their owne sakes to support 2 themselves amid'st all their cares, Tres labo­res diffici­limi, re­gentis, do­centis par­turientis, Melanch­ton in ejus vita. Melch Ad. vexations, and all the murmurings and repinings of the people: the words in the text imply this, the word necke in the Originall im­ports, to be pressed downe as the neck with burthens. A tower which lyes open to wind and wea­ther, [Page 28]to shew that government is a burthen; and though rulers are high as towers, yet they are more expos'd to thunder and tempests; therefore the vine and olive would not leave their fatnesse, Summas feriunt ful­mina tur­res. Sinistris o­culis. Ta­citus. and sweet­nesse that they might raigne. Saul being elected to the Kingdome hid himselfe among the stuffe 1 Sa. 10.22. We are too apt to look a squint on those in high places, Quanta bellua esset imperium? Sueton. and too thirsty are all after power; yet as Tiberius told his friends, we little know, what a Leviathan a Kingdome is, Aeneae fi­dus Acha­tes, from [...] do­lor. how the pillowes of great ones are stufft with thornes, and sleepe flyes from their eyes; the poore cottage harbours more sweet rest, then the greatest pal­lace; the shepherds crooke more pleasant then the Kings Scepter. [...]. Ruling is a neckworke, his go­vernment shall be upon his shoulders. The earth said David is out of course, I beare up the pillars of it; therefore raise up your braewny necks, that they may not sinke under such a burthen; gird up your swords upon your thighes, O yee migh­ty [Page 29]in majesty, ride on prosperously, Psal. 45.3, 4. because of truth, meeknesse, and righteousnesse; let your arrowes be sharpe in the hearts of the King of heavens enemies; let your neckes be as a tower of Ivory. I meane not that you should have stiffe neckes, as wedded to your owne willes, or neckes strecht out with haughti­nesse, as some of the other Sex, do openly glory in their Ivory and Alabaster necks; but strong and couragious in the businesse of the day. Eze. 7.26. Whosoever will not do the law of God, or the King, let him have judgment without delay; whether to death, banishment, confiscation of goods or imprisonment.

The necessity of Ministers in the 3 Church together with their qualifi­cation, in a word: thine eyes shall be as the fish pooles in Heshbon.

What Centinells are in an ar­my, what shepherds are to a flock, what nurses are to little infants, what architects to apile of building what the Levites to the Arke, what the eyes are to the body; that are the Ministers of the Gospell to the [Page 30]Church; Sublapsa ruunt sub­ductis re­cta colum­nis. [...]. Igna­tius ad Trallia­nos. they are [...] Gal. 1.9. Pillars, and take away these props, the whole fabricke goes to ruine, the Church is no elect, no perfect Church at all. God hath given some prophets, some evangelists, for the perfecting, and polishing the saints for the edifiing or building up of the body of Christ. They are ordained, to bring men from darknesse to light, from the power of Satan to God, Acts 20.16. D. Reinolds Therefore before the de­struction of a place, tis observed, that God doth either remove, or infatuate these eyes. As the world would be a wildernesse without rulers: so without ministers too; we should swarme with serpents, lions, [...]. Cle. Alex. oppressors; swine, (i) voluptuous; wolves, (i) ravenous persons: were they not softned and tamed by the preaching of the Gospell, which causes the lion and the lamb, the leopard and the kid to ly downe together, and makes per­secutors be as Sauls among the pro­phets.

When I speak of the necessity of these eyes, I would be under­stood [Page 31]of these in the text, which are as the fishpooles in Heshbon. Fish­pooles i. e. fruitfull, and multipli­ing (as fishes) in all acts of holi­nesse: pooles i. e. cleare and chri­stalline in life and doctrine, power­full and diligent in the work of the ministry, so that men might see the faces of their consciences, in the glasse of their sermons. Such as had remarkable blemishes might not serve in the Sanctuary, thats a sad text Cant. 5.7. The watchmen and keepers of the wall themselves, smote and wounded the Church, and tooks away her vaile, the badge of modesty and subjection, as if she had been a strumpet or the subject of reproach. Gen. 24.65. 1 Cor. 11.10. Eze. 23.25.26. Farre be it from me to speak in the behalfe of eyes blinded with ignorance, as blind as beetles, Seeres per Antiphr [...]sin, eyes that are bl [...]er [...]yed, nay blood shotten with Heresie and blasphemy; eyes full of adultery, covetousnesse or any uncleanesse; that have in them not only the motes, but whole beames of sin; eyes like those of Basiliskes, charming and bewitching eyes, red [Page 32]with wine, and distorted with envy, sparkling with anger; better my tongue should cleave to the roofe of my mouth, or my eyes start out of my owne head then be an ad­vocate for such eyes as these; where ministers are bad; they are like Origen, when he wrote amisse, none worse; Jer. 24.3. or like the basket of naughty figges in Jeremiahs vision, very naughty. Yet as I will not be their proctour, so I need not be their prosecutour. They have their vigilant Judges also tiding their Circuits, Mal. 3.5. who are swift witnesses against them; like the flying role Zach. 5, to out off such rotten mem­bers from the sanctuary of the Lord, that with Hymenaeus, and Alex­ander they may learne, not to blas­pheme. Onely I pray; that such as act in that Authority, may be actod themselves with a spirit of moderation, lest the sound, and rotten; Sarah, and Hagar; Rachell, and Leah should suffer together: lest Sion, and the High places be cover'd with mourning; and the sonnes of Levi, instead of purge­ing, [Page 33]and purifying, should be Con­founded.

I have but one thing more to leave with you, Judges. my Lords. 1. viz. where you find eyes qualified as these in the text; for Gods sake! for the Churches sake! Tunica cornea, Chri [...]alli­na, palpe­brae, super­cilium. Nyssen. for your owne soules sake, be gentle and ten­der towards them. Imitate Na­ture it selfe, which hath wrapt the Eyes in severall Covers; set skulls, lids, and browes, to shelter, and guard them from injuries.

Indeed I do not wonder in these times, that men do so bandy a­gainst the ministers of the Gos­pell: their deeds are very evill, and therefore they hate the light: they are deformed, and so care not for the glasse of the word; they are light, and chaffy, and so loath to be fann'd, and winnowed; nay rotten and loathsome, and there­fore they startle at this two edged sword of the spirit, lest they should be dissected and bleed under re­proofes; whereas they are setled on their lees, and hate to be refor­med. Sin is almost full and come [Page 34]to its [...], growen ripe, and calls for the sickle of Gods judgment, Adulta vi­tia. Omne in praecipiti vitium. to cut us downe. The Master of the house is call'd Beelz [...]bub; Christ is robb'd of his due, and cloath'd with reproach, and shall his me­niall servants go free? when perse­cution begins at the house of God? nay lets comfort our selves, Magnifi­centissi­mum cum Deo peri­clitari. Na­zians Si nos ruimus ruet Chri­stus. Lu­ther. that we are imbark't upon the same bottome, and are fellow sufferers with Christ himselfe; I say againe let's praise our God, who hath set bankes to the fury of men, to re­straine it, seeing they are so wrath­fully displeased against us; cursed be their wrath for tis feirce, and their rage for tis cruell.

This has bin Satans stratagem in all ages, as of the Philistims to­wards Sampsons; and the wolves in Demosthenes towards the sheep; first to demand their dogges, and then make a covenant with them; or as the fowle which carries dust into the aire in her clawes, and then lets it downe with the wind, that it may fall into the eyes of that beast, whereon shee desires [Page 35]to prey; so Satan presumes, he can more easily captivate, and worry the soules of men; when their seers, and leaders are taken out of the way.

Though I do not wonder at this; yet I should wonder that Chri­stian Magistrates should stand by, Davenant Quaest. 17. and stand still to see those eyes pull'd forth; seeing the next stroak is most like to be at their throates; if Jesuited Papists, according to their principles, cannot be good subjects to Protestant princes, I leave it with knowing men; whe­ther Lèyden and Munster, may not send forth as dangerous Emis­saries to governors as Rhenes and Doway.

As for you right worshipfull Justices of the peace; Justices. twas the say­ing of a King of this Nation, K. James his speech in the starre Chamber. that he did respect a good Justice of the peace, as he did those next his per­son, as much as a privy counsellor. I am sure good lawes are but dead ordinances, a bell without a clap­per, except you put life unto them; they are but notionall, and in the [Page 36]Theory [...] if you do not execute them, and reduce them unto pra­ctise, and act the Acts of Parlia­ment. I am not come to blame your backwardnesse herein; I know your zeale (I speak of those I know) against Ale-houses, sab­both breakers, swearers, revells in our parrishes, when by complaint we addresse our selves unto you; you dare owne and countenance the ministers of the Gospell: Even in this very age, you are ready to compose and umpire differences, in these contentious daies: Go on still, as you need not doubt of in­couragement from the honorable Judges here; so may you lesse feare, to be rewarded by the judge of heaven and earth, quick and dead hereafter.

I hope you of the honorable profession of the Law, Lawyers. will save me a labour; Mihi tam familiare est omnes cogitatio­nes meas tecum cō munican­das, i [...]sdē ­que te vol praeceptis vel exem­plis mone­re quibus ipse me moneo, Plinius. Epist. lib. 4. Epist. 24. your owne hearts cannot but dictate unto you, what mine has suggested unto me; viz. to be so much the more cautious, and circumspect; by how much the world is more clamorous, and [Page 37]querulous against us; this is the best way to confute the calumnies of men, even by our integrity; I say our integrity; because you are call'd sacerdotes justitiae, the priests of justice, and so you will come under the compasse of my text, and must be as the fish-pooles in H [...]shbon.

It was a grievous complaint in Cyprians time; Innocence was not, Innocen­tia non est ubi defen­ditur. In Epis: ad Donatum. where t'was pretended to be de­fended, and men were lawlesse amidst the lawes: whilst they plea­ded the law of men, they brake the law of God: Solomon long be­fore had observ'd the like Eccle. 3. 16. I saw under the Sun, the place of judgment, and unrighteousnesse was there: I saw the place of righ­teousnesse, and lo iniquity was there; now that it may not be so amongst you; let me give you one Caveat; Cyprian. Ibidem. take heed of that prostitutae vocis venalis audacia, of painting a rot­ten cause with the varnish of So­phistry and Eloquence: Nazis this is to cast the flowers of Rhetorike up­on a sepulcher: This is cum lingua [Page 38]scortari, to constuprate; nay mur­der justice, when by your Midwi­fry, you should bring it to light. Alas! what good shall all fees do you? when the great judge shall frowne, and your owne consci­ences shall vomit up all ill gotten goblets; then the clearer you have bin in your practise here; the more comfort shall you meet at another barre, and the brighter shall you shine in another firmament.

You of the severall Juries: Jury. Be faithfull in the discharge of your oaths this day: be neither parti­all, nor rash: steere your course twixt rigorous severity, and foo­lish pitty; for [...], to be prodigall of mercy, is as dange­rous to a Common-wealth, as too much rigour: As a Tyrannicall go­vernour is better then at none all. A little blood seasonably shed, do's prevent a greater torrent af­terwards; therefore endeavour to temper mercy and judgment toge­ther: Be not meal mouth'd in con­cealing, or mineing the abuses of the County, bring them to the [Page 39]physitians of the State that they may be healed, be not indulgent to swearers, and drunkards: say not all is well, when sin eccho's so loudly, like the Amalekites cattle in the eares of Samuel: this is to exempt them from the answer of men, and to expose both your selves, and them to the vengeance of God.

As for those that wait on either Court to give in their Testimonies; Witnesses. I need only to mind them of the awfull Majesty of God, by whom they are to sweare; even the al­mighty God of truth; therefore take heed of invoaking him to justify a lye. Solemne oathes were to be ta­ken before the Altar. 1 King. 8.31. which was a signe of Gods pre­sence; that the greater feare, and reverence might be wrought in men; therefore still, we lay our hands on the book: a false oath will recoyle into your owne bo­somes, and the venome of it will drink up your owne spirits; the greatest mischeife will be to your owne soules. D. Zouch. Perjury saies a lear­ned [Page 40]Civilian, is worse then A­theisme; the Atheist denies there is a God, and lives accordingly; but the forsworne man acknow­ledges there is a God, sweares by him, yet derides him; such per­sons make this land to groane and mourne. Let these words Jer. 4.2. be alwaies in your thoughts, in your hearts; Ex. 28.36. thou shalt sweare in truth, in righteousnesse, in judgment, so shall righteousnesse unto the Lord be set up in the midst of you: The gates of Bath-Rabbim shall this day shine; and you shall make preparation to enter through another gate: you shall passe from the gate of Sion, to the gate of hea­ven; from the Areopagus, or Hill of justice, to the holy Mount of eternall mercyes. From Bath-rab­bim, the daughter of a multitude, to Rabbim a multitude indeed; from one assembly to another; from a mixed Assembly, of an handfull of men, to the generall Assembly, and Church of the firsthorne; nay to an innumerable company of Angells, and to the spirits of just men made [Page 41] perfect. And now me thinks, I am so rapt up, and ravisht with this advantageous exchange, of ragges for robes, and dirt for gold; that I find my spirits quite mov'd into another channell; I must leave preaching, and begin to pray, that God of his infinite mercy, would in his good time, make us all free of that Jerusalem which is above.

THere was no Nation un­der heaven to be com­par'd with the chil­dren of Israel, for ha­pinesse and glory: in that God was so nigh unto them, in all things that they call'd to him for; as Moses makes the challenge in their behalfe Deu. 4.7. And indeed happy are the people that are in such a case, yea blessed are the people (which after this manner) have the Lord for their God; and David gives the reason: for in his pre­sence there is fulnesse of joy Ps. 16.11. Are not we happy upon this ac­count, at this present? if we knew [Page 43]but our owne happinesse: may not we take up Moses his gantlet? and answer his challenge? May not we confront our Goshen, with the Israelites Canaan? and com­pare the Lords going out before us in his word, and spirit, with his going before them in a pillar of cloud by day, and a pillar of fire by night? We have not only a title to Gods generall presence, as he fills heaven and earth; For so he is alwaies about our paths, and about our bedds, either to smile Ubi non est per gra­tiam, ibi est per vin­dictam. or frown upon us: Act. 17.27.28. for in him we live, move, and have our being: Whither shall I go from thy spirit, or whither shall I flee from thy presence? Ps. 139.7, 8, 9. But now, I hope we are all met to­gether in the name, and feare of God, here at the mercy seate, at the A [...]ks of the Testimony, and then God will not onely treate with us by his delegates, his Angells; but God himselfe will vouchsafe to give us a meeting. We have his owne promise for't Mat. 18.20. Where two or three are met together in my name, there am I [...] in the [Page 44]midst of them: there is his speciall, gratious, propitious, saving pre­sence: He stands in the Congregati­on: [...] Herodian. so that tis no paradox to af­firme, that this place is heaven it selfe. Rome is there where the Emperour is; the court is there where the supreme magistrate do's reside; and Heaven it selfe is there, where God vouchsafes his speciall presence; and therefore the Church of God is so often call'd, the king­dome of heaven in the Gospell. But we have another advantage of Gods presence at this juncture of time. The gods are come downe unto us, in the likenesse of men; and where these gods upon earth are assem­bled, the God of heaven will not be farre off.— God standeth in the Congregation of the mighty: he judg­eth among the gods.

Basil speaking of this book of the Psalmes, [...], p. 55. calls it a common trea­sury, or storehouse of all wholesome doctrines; standing in the midle or center of the scriptures, as if the lines of the whole book of God met in the book of the Psalmes: [Page 45]Here are seasonable lessons for men in all conditions.

Art thou under the harrowes and sawes of outward affliction? art thou roaring with Heman un­der spirituall desertions? art thou stretching thy selfe upon thy bed of languishing? art thou opprest, im­prisoned, derided? Here are Ele­gies, mournfull dities, whereby thou mayest empty thy soule, or allay thy sorrow.

Art thou elevated or dilated with inlargements of heart? dost thou flourish as the palme tree, or sprout as the cedar in Lebanon? from the sence of heavenly grace? from the sent of the waters of the sanctua­ry, or from the comfortable looks of Gods cheerefull countenance? doest thou wash thy stepps in but­ter? Job. 29.6. and do the rockes poure thee out rivers of oyle, do [...]st thou wal­low in prosperity, and swimme with a continued tide of successe? Here are Tehillim whole Rapso­dies of hymnes, to set forth the praises of God for these mercyes, is any merry let him sing Psalmes, [Page 46]James. 5.13. and it were well if the fumes and vapours of rotten songs, and Enthusiasticall raptures, might give place to this [...] Basil. spirituall in­cense, this heavenly, and ravishing converse with God.

Is any ensnar'd with sinne, and would he like Samson cast from him these Philistian cords, and break off his sins by repentance; Here are poenitentialls, psalmes of repentance sutable to men in such a penitent condition. In a word: are you rulers, publike persons: and would you know how to dis­charge a good conscience towards God, and men? that when you may passe from forum soli to forum poli, Matth. 19.28.1 Cor. 6.2. from your benches to thrones; from judging an handfull of men, to judge the twelve tribes of Israel, nay the whole world; from judging of men to judg Angells: Know you not that we shall judg Angells. 1 Cor. 6.3.

Would you have the end of your Circuits, to be the begining of e­ternall [Page 47]rest and Vos cum statione peracta praelati re­gia coeli ex cipier gau­dente po­lo. Lucan. Oquisquis voluit im­pias caedes, & rabiem tollere ci­vicam, & ind omi­tam au­deat refrae­nare licen­tiam, cla­rus post genitis. Hor. lib. 3. Ps. 78.72. glory? would you have your scarlet gownes, to be turned into the whit [...] robes of the Saints? come, and sit downe at the feet of my Kingly prophet; let him be your Gamaliel: He has the best politickes in the would; he was a ruler himselfe, and indeed he was a very good one: He fed his people according to the integrity of his heart, and he guided them by the skilfulnesse of his hands; and from his experience in the mystery of government, he bequeaths [...] a Kingly gift indeed to those who succeed him in power and authority: This he does in many other Psalmes, but ex pro­fesso in this: It was sung before the Judges as they went to the Judg­ment Hall. Judicibus consessuris praecine­batur. Do but read it over (right honorable) and the preach­ers labour may be saved; for therein is a compleate Judges Sermon, ap­ples of gold in pictures of silver, most apposite, and pertinent Memen­toes for all sorts of Magistrates: Every verse does execution upon some, or other. Are any Corrupt? [Page 48]How can I say more, then what is set downe, v. 2. How long will ye judge injustly, and accept the persons of the wicked? Are any Ignorant, they may find themselves reproved, v. 5. They know not, neither will they understand, they walke on in darknesse.

Are any proud and haughty' let them ruminate on v. 6, 7. I have said yet are goas, and children of the most high, but ye shall dye like men, and fall like one of the Princas.

Are any lawlesse, and tyran­nicall? let them ruminate on v. 8. There lies an appease from them to Heaven; Arise, ô God, and judg the earth, for thou inherit' shall Na­tions.

Would I study for a seasonable charge to give unto you at this present? all my skill and industry cannot compose a better, then what is made to my hands v. 3, 4. De­fend the poore, and fatherlssse: do justice to the afficted and needy: rid them out of the hand of the wicked. What can I say more? but that I must say all over againe, in the [Page 49]words of my text; from whence, as from the maine doctrinall head, the following verses, as so many excellent uses, are all derived. God standeth in the congregation &c.

1. Here is something affirmed concerning governours, they are mighty, they are gods, as they look downwards, or as they stand in re­lation to us.

2. Here is something concern­ing the All-mighty, or the God of gods, and what his actings are to­wards these mighty gods; He stands among them, he judges among them. Though they are mighty and gods, yet they are not absolute, and un­controulable, they are deo minores, more inferiour, and subordinate unto him, then we are to them; for their Jurisdiction extends but to mens bodies, and estates, but he restraines the very Spirits of Prin­ces, and their very hearts are in his hands.

Take the whole sense of the text in this.

Obs. That God is present in an especiall and powerfull manner among [Page 50]magistrates, when they are solemnely assembled for the decision of contro­versies, and the administration of justice and judgment. As Paul told the Corinthians, when they were convented to excommunicate the incestuous person, when ye are ga­thered together and my spirit, with the power of our Lord Jesus Christ. 1 Cor. 5.4.

For the fuller handling of this proposition, lets resolve and take it asunder into these particulars.

• 1. The power and strength of rulers, El, mighty.
• 2. Their honour and dignity, Elohim, gods; and these parts are in the first Generall.

In Gods actings towards rulers, there are also two particolars.

• 1. He stands among them.
• 2. He judges among them; and what these expressions do import we shall see in their proper place; of all these parts, I shall speak as Chrysostome begins an oration of his,
  [...]. Tom. 52. pag. 680.
  not aiming to delight and tickle your eares and fansies, but to in­struct your hearts and consciences.

1. Their power and strength El, mighty.

There are two interpretations which put faire to exclude rulers out of the former part of this text.

First, by mighty, some would un­derstand Angells; The Rabbins go this way; and indeed mighty is a proper and common Epithete for Angells, they are [...] s;trong or mighty Angells Rev. 10.1. They are [...], the Angells of his power, or his mighty Angells, 2 Thes. 1.7 They are the valiant of Israel: In the old Testa­ment, they are called Cherubins, and Serophins, in the new, Eph. 3.10. princi­palities, and powers. When they are spoken of figuratively and my­stically, they are called by the names of Eagles, Lyons, Horses, Ezek. 1.10. Rev. 4.7.2 Kings. 16.17. and Chariots of Fire; therefore this very word El, mighty, is a usuall affixe, or termination of their names, as Michael, Gabriel, Ra­phael: you may guesse at the might of Angells, by what one of them did, in the camp of the Assyrians; He smote in one night an hundred fourscore and five thousand: Esa. 37.36. Good reason then had our Saviour to [Page 52]informe Peter, that he was not apprehended of the Jewes through weaknesse, as if he could not have rescued himselfe out of their hands, seeing he could pray to his father, and he would presently give him more them twelve. Legions of Angells, Matth. 25.63. God stands among these; they alwaies behold the face of God; [...], his nuntio's to go for the protecti­on of his people, or the destruction of his and their enemies.

Secondly; by mighty, may we not understand the righteous and faithfull people of a Nation? who are as so many Bullewarkes, all spi­rituall Kings, the Israel of God: you may see the Etymologie of Israel, Gen. 32.28. Thy name shall not be called Jacob, but Israel, for as a Prince hast thou power with God and men, and hast prevailed.

They have power with God, to wrestle with him; to extort bles­sings from him; and as if he did yeild the feild to these Champi­ons, Ex. 32.10. as one over-powred, he cries out to Moses, Moses let me alone.

[Page 53] 1. They are mighty with God to ward off his judgments from nati­ons, Gen. 18.32. Cities, families; as if ten righteous persons could have been found in Sodome, they should have been sheltr'd from that storme of fire and brimstone: If one man could have been found in Jerusa­lem, that did execute judgment, the Lord would have pardoned it. Jer. 5.1. Israel shall be ablessing in the midst of the land: Esa. 19.24. But if the righteous can not safeguard others, they shall secure themselves; Ite ad Pel­lam Jose­phus. Eze. 14.14. Justa pre­catio res inexpugna­bilis: Eu­sebius. pag. 184. James. 15.16. Ut tela ho­stium in eos qui je­cerant, re­torqueret. Ruffinus, pag. 203. lib. 2. c. 33. when the worst comes, Lot shall finds a Zoar; and the faithful in Jerusalem a Pella to fly unto: Though Noah, Daniel and Job were in the city they should but deliver their own soules through their rightéousness. The ef­fectual fervent prayer of a righte­ous man availeth much; Tis even irresistable, [...]: pray­er, wrought in us from heaven, ascends as high as heaven. Famous is the story of Theodosius in his war against Eugenius, when he procu­red such a storme, that that cloude of arrowes which was shot at him, [Page 54]was beaten back againe into their owne faces.

2. They are mighty to prevaile with men too; not through the might of their own swordes, and bowes; but in that the Lord does secretly fight their battailes, by striking a terror, and a Panike fear into their adversaries. Ex. 23.27, 28. He sent Hor­nets before the children of Israel, to drive out the Canaanites before them. Though they were Gyants, and their towns, in a scripture Hyperbole, walled up to the Heaven, yet the in­habitants of the land fainted and melted before the wel-night tyred Is­realites; Josh. 2.9. and their walls came tum­bling downe with the noise of rammes hornes, as if they had been inchanted. Out of weakness the children of Israel became strong, wax­ed valiant in battaile, and put to flight the armies of aliens. He. 11.34. The Lords band hath not been short­ned in latter times, for whe the insol­ting enemy has come in as a flood, and Goliah-like, even defied the host of Israel, and had thought to have eaten up our flesh, they stumbled [Page 55]and fell; and by poor and despica­ble instruments in appearance, did the Lord thrash these mountaines: God stood among them, and was a wall of brass to defend them; but a flame of fire to licke up their enemies: as in his light we see light, so in his might we are made mighty, more then conquerors. God is our refuge and strength, a present helpe in trou­ble. Psal. 46.1. But neither of these senses (how plausible soever, or true in themselves) are to be grafted upon this text: We must seek for a third, viz: by mighty we understand Magistrates, as appeares by the tenour of the whole Psalme.

These are mighty, Rom. 13.4. in that they are girt with the sword of justice, to execute wrath upon them that doe evil: this sword is keen and glit­tering, not to be borne in vaine, not to rust in the scabbard, but to be brandisht against Malefactors. When private men will be tampe­ring with the sword, they shall pe­rish with the sword, as Christ told Peter; but when guilty persons fall by the hand of lawful authori­ty, [Page 56]they are not cruelly murder­red, Dum re­pendit ma­gistratus rependit dominus Spanhem. Dub. E­vang. [...] from A­nak. but justly sacrificed. We read of Scanderbergs sword, and other worthies; but this is longer and reaches far her then theirs; as Rulers have many eyes to see by, soe they have many brawny armes to weld, and mannage this sword withal: Strip the Magistrate of this sword, and then like Sampson, when his lockes were cut off; He will become the sport of the Philistims.

This sword has two edges.

• 1. Of awe, majesty and authority, which we call [...] or potestas; as the ve­ry roaring of the Lyon, makes the beasts of the field to tremble, and where the word of a King is, there is power.
  Eccl. 8.4.
  Good men will worship and fear God, though there were noe day of judgment, nor any Hell fire, out of very con­science to the will of God; so good subjects will keepe within the bounds of piety, and charity, not only for fear, but for conscience sake, as the Ruler has upon him the image of divine authority: but if the roaring of the Lyon, or the [Page 57]word of a King will not serve, then
• 2. The Lyon has clawes to teare in peices; the King has a mighty sword, to restraine men from vio­lence and injustice, that so, formi­dine poenae, they may learne their duty to God, and men. As the Judi­cial law among the Hebrewes, was a hedge or fence to the Moral law,
  Non est religionis cogere re­ligionem. Tertul. Religionē impetare non posse­mus, quia nemo co­gitur ut credat in­vitus. Cas­siodorus. Var. lib. 2. cap. 27.
  so the law of the land well executed is a good gaurd to the law of God; & though compulsion cannot make men truly good as they ought to be, yet it may keep them from being so bad as otherwise they would be.

There is good reason that Magi­strates should thus have swords with two edges, the sword of the Lord, and the sword of Gideon, both for the preservation of themselves, and their people.

It is true, God forbids the King to multiply horses to himselfe, Deu. 17.16. Not as if it were unlaw­full to provide for the strength and safety of a Nation. but,

1. He must not multiply horses to trust in them, or to depend upon them: for so the strongest [Page 58]horse will be but a vaine thing to save a man, and the arme of flesh but a broken reed; This was Davids fault, not his simple numbering, and mustering his people, but his relying on their strength.

2. A ruler must not multiply horses, either to oppresse his peo­ple, or to put them to excessive, and unnecessary M. La­tymers first Sermon, before K.- Edward 6. Non ton­dere sed deglubere, Sucton, Tyberius. tribute for to maintaine them, lest they should not only fleece them, but flay of their very skins, Mic. 3.3.

I never Christi­anus nulli­us est ho­s [...] is, nedum Imperato­ris, Tertul: ad Scapu­lam. envied at the State and might of Magistrates; when they flourish, it will be the better for us, the greater is their strength, the more will be our security: we shall be safe under the shadow of their winges, and breath as it were with the breath of their nostrills. Troy was safe, whilst the Palladium continued there; Salva Roma, sal­va patria, salvus est Germanicus: Rome is safe, our Countrey is safe, for Germanicus is safe; murmu­ring, and tumultuous sedition a­gainst the head, does commonly end, as that mutiny of the mem­bers [Page 59]against the belly; the hands would not work, nor the feet goe, nor the mouth eate, because the belly devoured all; till at last, these members were so feeble, that they could not help themselves.

The shrubs in the fable being over-topt with some Oakes, which grew amongst them, petitioned that these Oakes might be cut downe, and all might be made levell; well, annuit Jupiter, it was so, what then? the Winter stormes came and beate them to the ground, and the summers heate scorcht them up; the Morall is ve­ry plaine.

Once more: Aelian. de Animal. l. 5. cap. 11. [...] &c. So long as the Master Bee commands, the whole swarme is at peace; the drones rest in their Cells, the young Bees in theirs, and the old ones in theirs; but if h [...] miscarry, [...] &c. no Bee knowes his owne Cell; so tis in a Common-wealth, all things are full of disorder and confusion, where the sinewes of government are loosened: our ve­ry [Page 60]lives are bound up with theirs that rule us.

As might is necessary for rulers, so tis to be wisht that they would temper it with mildenesse and gen­tlenesse, that they might not so much force, as winne obedience. Where is there a better decorum of obsequiousnesse, then among the Bees? yet the Leader there is [...], milde and without any sting at all, saies the Naturalist: nay; this is to be like God him­selfe, who is [...], All-migh­ty; yet chuses to draw his servants after him, Cant. 1.3. by the sweet odours, and oyntments of his graces: He makes them a willing people in the day of his power, Ps. 110.3. so that they can say, 2 Cor. 5.14. the love of God constraines us. Con­stantine thought it a reproach to his government, that any of his subjects should appeare before him with a Domisso & lugubri vulcu. Euse. pag. 159. lib. 4. sad and discontented coun­tenance. As this will beget mu­tuall love, and cheerefulnesse; so it will adde to the might of Ma­gistrates: No such Fortresses, as the hearts of the people, was our [Page 61]good Debora's Maxime. Dioclesian thought he had upbraided Con­stantine, when he called him poore and beggerly Prince; Euse. pag. 121. lib. 1. de vita Constan­tini. but Constan­tine sendeth for his rich subjects, tells them, he wanted money; they presently fill his Exchequer up to the brimme, and confirmes this truth, that the cordes of love draw with greatest strength.

2. Their honour and dignity, Elo­him, gods. And might when tis rightly derived, and well managed is alwaies a good step to honour: Men of courage and might are fa­mous in the Congregation, men of re­nowne; but to heighten their e­steeme among men, they have a title above men, above humane Herauldry; as if when they are translated from private men to be­come rulers, [...]. Hom. they receive an [...], and are consecrated unto gods.

Q. Is not this contrary to Hezekiahs prayer? thou art God; thou alone, 2 Kings 19.15. To that of Moses. Heare O Israel! the Lord thy God is one; to that of God him­selfe [Page 62] He is jealous of his honour, and will not communicate it to ano­ther. Has not he expresly forbid our having more gods than one?

A. To reconcile these diffe­rences; Saint Paul must be the Um­pire, 1 Cor. 8.5, 6. To us there is but one God, the father: of whom are all things, and we in him; so farre by way of concession: Though there be that are called gods, whether in heaven or in earth, as there be gods many, and lords many: This is by way of distinction, [...], as Chrysostome glosses upon the places: They are not gods indeed, but in title; not by nature and essence, but in office; not Jehovah, but Elohim, which is sometimes communicable to angells and men, as the learned observe.

1. Rulers are gods by deputa­tion, anointed to be his Vicegerents, his Lieutenants, and representatives here upon earth, having Commissi­on from him; he calleth them gods, to whom the word of God came; the word of God, Jo. 10.3.5. (i. e.) by an Hebraisme, [Page 63]his warrant and authority. For as the judgment of the great day, is attributed unto Christ; We shall stand before the judgment seat of Christ: Act. 17.32 and he hath appointed a time to judge the world in righteousnesse, by that man whom he hath ordained; because Christ has a body, and so will be visible to the world: so does God now judge among us, in a vi­sible manner by men, like our selves; In this respect Peter calls Magistracy [...], a hu­mane ordinance, because tis exerci­sed by men, and vers't among men, though the commission it selfe is from God.

2. They should be gods in imi­tating the judgment of God, judging deliberately, uprightly, boldly, severely, and mercifully, as occasion shall serve: not sparing fat Agag's; rich and potent Benha­dads, and in the meane while neg­lecting or oppressing the widdow, and fatherlesse, which will do them the most mischeife at the throne of Grace; 1 Cor. 4.14. I speake not these things to shame you, but as my beloved freinds, I warne you.

[Page 64] 1. By way of caution to rulers themselves; Appli. lest this glorious title should swell them up with ambi­tion; as Alexander, Domitian, the King of Babel &c. Ezek. 28.2 Esa. 14.14. would have bin taken for gods in­deed, Dan. 6.7, 9 and so be worshiped with di­vine honour. Herod would thus rob God of his glory, by owning and assuming to himselfe that blasphe­mous acclamation; The voice of a God, and not of a man; but you may read his doome Act. 12.23. [...], he was eaten up of worms.

Neither must rulers think, be­cause they are called gods, they may do what they list; and have a priviledge for loosenesse and licen­tiousnesse, Qui selecti erant no­bilitate cri­minum, non digni­tate virtu­tum. Au­gust. de Civitate Dei lib. 7. cap. 33. as too many turne the grace of God into wantonnesse: This is to be like the heathen gods, who were deified not for their vertues, but for their crimes. Ma­gistratus virum, power will shew what is in man; as a manis truly that which he is in temptation.

By way of direction unto them. If gods; how should all their car­riage, [Page 65]and courses be like unto Gods, and answerable to this glo­rious title? What a strong ingage­ment should this be, to lay forth all your interest, for the glory of God, and promoting of the Gos­pell of Jesus Christ. Shall I take my body, which should be the Temple of the Holy Ghost, and make it the member of an harlot? God forbid; So may you say, shall I that am a God, do any thing that is corrupt, and divelish? God forbid. Shall I be like a Marble Sepulcher, which has upon it the superscription of such a Prince, or such a Noble man, and within there is nothing, but stench and rottennesse.

Tertullian speaking of the Palli­um, Sub hujus recogitatu mali mo­res vel eru­bescant. p. 8. de pal­lio. or grave robe sayes; wicked manners should even blush to lurke under it: so me th [...]nkes, what is divelish should blush to be in a Magistrate, seeing he has upon him the name of God. As God has honored rulers more then other men: so they should honour him, more then others: I will get me to the greate ones, Jer. 5.5. They [Page 66]should know the way of the Lord, and the judgment of their God: What a shame is it then, if these should break the bondes of Christ, and cast his cordes from them? What a vile speech was it of that Judge, Luke. 18.4. I fear not God, nor regard men, I hope you tremble to heare it, not as Falix trembled, out of guilty feare, but from the feare of guilt. I am sure he was a foole for saying so. Religion supports the Throne; if this be despised, downe comes that. The ruler stands surest, when he stands upon the holy Hill of Sion. Ps. 2.6. If rulers are negligent in the service of God, they are weary of their places, and become the grea­test traytors to themselves, and their posterity. As Latymer in a sermon of his before King Edward the sixt, from Deut. 17.19.20. He shall learne to feare the Lord his God, to the end he may prolong his dayes in his Kingdome, he, and his children in the midst of Israel; even as there is a promise annext to our obedience to superiors, in the fif [...] commandement.

[Page 67] 3. By way of information to our selves. If they be Gods, then they may challenge reve­rence, and honour from us. When Paul called the High-priest whited wall, he said he knew not what, therefore he recanted. I knew not, Colimus Imperato­rem solo Deo mino­rem. Tertullian. said he, that he was the High-priest. We reverence the Emperour, said the primitive Christians, next and immediate to God himselfe.

Methinkes these solemnities, oc­casion aweful thoughts of the day of judgment; the Satellites or Spear­men may put us in mind of those thousands of Angells, which shall minister unto him; the sounding of the trumpets, of that last trumpe; the cross-pleadings, of the accusing or excusing of our own cōsciences; the judge, of Christ him selfe; and his Co-assessors, of the Saints that shall sit with Christ upon thrones.

I know that attributing so much honour to the Magistrate, will sound ha [...]sh with the Advocates of Rome; and we have too many of that Antichristian spirit among our selves, that are envious and li­bellous [Page 68]against all authority, as if they would enjoy, as much liberty in Civill, as in Ecclesiastical affaires that they may as freely injure men, as they doe dishonour God, I, doe not thinke they would have all su­periority abolisht; this is against the very light of nature in the beasts of the feild, and the birds of the aire, the very locusts have a King, nay the Devills themselves have a Prince of darkness: But would not these men have the reines of power translated into their owne hands; if so you that have read former Histories, may more then guess at the tragical An­nales, and bloudy Chronology of time to come. Sure I am, such as immoderately gape after high places seldome mannage them well; as might be instanc't, in some of the Romane Emperours. Doe you thinke Absolom would have made a good Judge? yet how passionately does he desire it? O that I were made Judge in the land, 2 Sam. 15.4. that any man, who hath any suite or Cause, might come to me, and I [Page 69]would doe him justice: How would E­lies posterity have discharged the Priests office, after God had cur­sed his whole house, yet how ear­nestly doe they sue for it? 1 Sam. 2.36. Qua­ratur co­gendus rogandus: recedat. D. Zouch de jure Sa­cro p [...]rte prima: Sect. 2. Indig­nus sit Sacerdotio nisi ordine­tur invitus. Put me I pray thee into the Priests office, that I may eate a peice of bread. The Ci­vil law provided that none should be Bishop who sought it, or bought it; He was to be brought to his See, as the Romans brought home their wives, viz: by a seem­ing violence. The state of Rome was very corrupt, cum omnia Romae venalia, when high pla­ces were set to sale; for not only un­worthy, frothy men came to be ex­altated, but men made Marchandise of justice, and sold it by retayle.

2. General. Gods actings in re­lation to rulers.

1 Particular. He stands in the Congregation of the mighty [...], Septuagint. Jerome. in the Synagogue; in Coetu, in the Assembly: This does not exclude Gods presence from parti­cular Magistrates, officiating in their private Charges; God is not absent there; yet he is more speci­ally [Page 70]present, when there is a whole Session or Constellation of Magi­strates, met together. I make it plaine by this instance When thou art meditating upon God in se­cret; when thou art chattering like a Crane, and pouring forth thy soul in thy closset; God is there present, even in thy recesses, and private retirements, he delights even in such corners; yet I may boldly say, he is present in a more especial manner, when the Saints flocke together by bandes and troopes into the Congregation, the house of prayer, and assault him with a ho­ly violence, Coimus in coetum, ut Deum quasi ma­manu fa­cta, prae­cationibus ambiamus orantes. Tertul pag. 47. Aug. de civitate Dei. lib. 5. c. 26. Psal. 27.4. Ps. 42.2. and scale the walles of heaven, with groanes which can­not be uttered. Theodosius tooke more joy, that he was a member of the Church, thē that he was the Em­perour of the world; and the Saints have had more pleasure in the As­sembly, then in any meetings else whatsoever. I rejoyced when they said unto me, let us go to the house of God; & when they were debar­red thence, how did they thirst af­ter it? my soule is a thirst for God, [Page 71]yea for the living God, whē shal I come to appear before the presence of God; How did they greive? I am cast out of thy presence. Gen. 4.14. i. e. ex­communicated from the visible Church, as some understand it. Esa. 6.3, 4, 5. Nay when they could not goe to Jerusalem, they prayed with their faces thitherward, and with their windowes open to Jerusa­lem, to shew the tendency of their hearts that way. The Church of God is compared to a flocke, Bishop Lake. now if a flocke be tame, and not salvage, they keep together, and if a lamb be excluded the folde, it bleates and cryes till it comes to his com­pany; therefore such as stray, and doe not complain, it may be doubt­ed whether they be sheep, or no. [...] Publike Assemblies have the best claime to the presence of God, and the Saints have had most expe­rience of it there; therefore the peo­ple met together in prayer, to hear the word, and to break bread. Acts. 4.24.8.6.46. David desired to praise God in the middest of Jerusa­lem, whereupon Basil cryes [Page 72]out [...], Vid. Basil. pag. 129. [...], this sounds better in Greek, then it would in English, there­fore I forbeare to translate it. I had rather pray, that as we have but one foundation Jesus Christ, Bishop An­drewes Ser. pag. 599. so we all had but one roofe; that we might all drinke, and be baptized into one spirit: for division of places, Will not long be without division of mindes: As we all pretend to be of one family, so let us feed at one ta­ble.

We may judge of the power of Gods presence in the congregati­on, by the horrid effects, of his absence from them, that wilfully desert the congregation: for as if they were fallen into a quag-mire, they sinke, sinke still; they goe on from errour to errour, and like Africans abound still in new Mon­sters; Gen. 8.9. or like Noahs dove, which being sent out of the Arke could find no rest for the plants of her feet. O that they would imitate that dove, in returning back again to the Arke!

Some may disrellish this, as a digression, but I look upon it as a needfull illustration of this truth viz. that as God is specially pre­sent in the congregation of his Saints, so he stands in the Congre­gation of the mighty.

The efficacy of gods standing among the mighty is very vari­ous, God stands. as the motion of the Sun in the firmament has diverse operations, in communicating light, heate, and severall influences among all bodies round about it. Or as God promises his people in his Covenant that he will be their God, that is, what is in him shall be theirs; his power to protect them, his mercy to save them, his grace to sanctifie them, and his wisdome to instruct them. This I take to be the meaning of that reasoning, you are Christs, 1 Cor. 3.23. and Christ is Gods; God by standing among the mighty imparts unto them the vertue and benefit of his attributes.

1. He inables and qualifies them to governe, though unfit and undispo­sed [Page 74]before. When a Cardinall is made Pope, they say he is quite changed, he becomes Domin [...] Deus Papa; and he is changed in­deed, Mat. 23.15. but tis into a Lucifer of pride; He is twofold more the child of Hell then he was bofone. But when God installs men in the seate of government; be many times fits them for their places; you may see this in the Judges of Israel, they were no sooner separated for that imployment, but the Spirit of the Lord, Jud. 3.10, 11, 29, 13.25. the spirit of govern­ment, and the spirit of fortitude, came upon them; as upon Othniel, upon Jephtah, upon Sampson, up­on the seventy elders, God took of the spirit of Moses and put upon them Num. 11.25. The Spirit of the Lord came upon Saul, and he was another man after his anointing, 1 Sam. 10.6. What was Gideon? He was threshing wheate when the Angell came unto him; As the Romane dictator was fetchr from the plow; but the Spirit of the Lord came upon Gideon, and then he thresh't the enemies of Israel, with [Page 75]as much dexterity, Judg. 6.11 34. as ever he thresh't wheate in the floore.

Ʋse. As this may hold up our spirits though rude and unexpe­rienc't men be exalted to governe, because God stands among them: so it should teach Magistrates themselves to pray for this spirit of government: God has given i [...] to others, and why may be not to them? He can discharge no cal­ling well, that does not pray for aide from above, much [...]esse this high calling of government. You have an excellent example in So­lomon after the death of David, 1 King. 3.7, 8, 9. O Lord my God! thou hast made thy servant King, I am but a child, O give thy servant an understanding heart, And how was the Lord plea­sed with this prayer? go thou and do likewise.

2. In particular; God stands to impart wisdome, to unravell and make plaine many difficult causes, which are intricated and twisted by Satans policy; and to extricate the truth out of those Meanders, and La­byrinthes, wherein it is concealed. [Page 76] It is the honour for Kings to search out the matter. Prov. 25.2. The woman of Te­koah told David; 2 Sam. 14.17. as an Angell of God; so is the Lord the King to dis­cerne good and bad. When Caiphas said it was expedient that one should die for the people, This spake he not of himselfe saies the text, Jo. 11.51. but as High Priest that yeare. How wonderfull was Solomons judgment in deciding the con­troversie t'wixt the two women, 1 King. 3.25. concerning the child? A divine sentence is in the lipps of a King, Prov. 16.10. or as the Hebrew word signifies, [...] there is divination in the lipps of a King. Gen. 44.15. Wot ye not that such a man as I can certainly divine? Sacer qui­dam in­stinctus nō defuit sep­tuaginta lembus, adeò ut Magiae pe­ri [...]i existi­maren­tur. Curae­us de Re­pub. p. 85. When I consider the Almost miraculous discovery of the Gun-powder treason, by a letter, which none could under­stand, but the rulers of that time; and when I call to mind that small experience, which I have got in these solemne meetings, by ob­serving how the Judge by his acute and searching reasonings, has stript the guilty prisoner, off all his fig-leav'd pretences, and beat [Page 77]him out of all his trenches, Perforabat judicium montem: Maimoni­des transla, p. 63. untill he has sifted and bolted out the very truth; though the prisoner at the barre has endeavoured by all his turnings and windings, by raise­ing a mist; or like that fish, which being in danger of taking, casts out of his mouth a black humour, Soepiae. Tertullian to mud the water, that so he may the be [...]ter escape; I say when I con­sider these things, I can not but attribute a more divine energy to the arguings of rulers, then of o­ther men; As there is more effica­cy in the heate of the Sun, then in the warmth of the fire: when the Lord had rejected Saul from being King, the Spirit of the Lord departed from him 1 Sam. 16.14.

3. He stands to bestow upon them, Prov. 8.15. that power which they have. The powers that he are ordained of God: By me Kings raigne, and Princes decree justice: He translates the Kingdomes of the world: Psal. 73.6. God is Judge himselfe, he sets up, and pulls downe. Even wicked rulers derive their power from him; Thou could'st have no power against me [Page 78](said Christ to Pilate) except it were given thee from above. Jo. 19.11. Qui regnum Augusto ipse Neroni commi­sit. Auguste de civitati dei l.b. 5. c. 21. He that made Constantine the Christian Emperour, he gave power to Julian the Apostate: But here we must distinguish of power, as we use to doe of sinne in relati­on to God, viz. He is the cause of its materiality, as tis a physicall action, but not of its obliquity and sinfulness: He is the Efficient cause of what is good, He is the permissive or deficient cause, as the Sun of darkness, of what is e­vill; so the power it selfe in evill rulers is from God, though the sinister way of coming by it in some, or the abuse of it by pride and cruelty in others, is from their own corruption, Rev. 13.12. or the Devill; as the keyes of the beast was from the bot tomless pit, and he received his pow­er from the dragon.

Now seeing your power is from God; Use. O referre it and mannage it, to the glory of God, and the com­fortable protection of Gods peo­ple, turne not your swords or pow­er [Page 79]against him, that put these in­to your handes.

4. He stands to protect and defend them. How many black designes have been laid as low as Hell, and been manag'd with all secresie a­gainst these Gods in the text? yet as if a bird of the aire had told the matter, they have brought forth the whirlewind: those treacherous fowlers have been taken in their own gins, and these gods have been delivered. Could rulers but be­hold those spiritual guardians, that watch about thē, 2 Kings. 6.16. they may say with Elisha; they that are with us, are more then they, that are with them.

As God protects them, so he Fune­stus ille annus quo primi con­sules crea [...]i sunt expul­sâ regiâ potestate. Aust: civ. l. 3. c. 16. Certè vio­lata pote­stas inve­nit ista De­os. a­venges them on their enimies. Had Zimri prace that slew his master?

5. He stands to restraine their fu­ry, if they should be bent to ruine their people, as he that wisht the people, of Rome had but one neck: He puts hookes into the jawes of these Leviathans; and sets bounds, as to the raging sea; hitherto shall ye goe and no farther, which leades me to the second particular of [Page 80]the second general.

2. He judges among the gods 1. [...]: Septuag. Jerome. Esa. 10.1, 2. dijudicat deos, He judges the gods. As the Judges come to judge the people, so God comes to judge them; if there shall be ob­liquitie, or irregularity in their judgment, if they shall goe [...] by a crooked, Arist. Rhet. Lesbian rule, if they shall [...]; if they shall warpe with anger, Sr. H. W. Of the Duke of Buck: envy, or ungrounded pit­ty: Magistrates should be like that states-man, of whom tis said (how truly I cannot tell) that he carried his passions in his pocket. When Jo­shua gave judgment on Achan, he said my Son, &c. Josh. 7.19. to shew that he was free from all rage. Annota. Lex est meus sine cupiditate. They must take heed of Calculating justice according to the Meridian of par­ticular interests, or of looking up­on causes through a falsifying glass; turning one end of the per­spective upon some offenders, that may extenuate Mountaines into Mole-hills, and the other end up­on others, which may aggravate and swell up motes into beames, and lapses into piacular offences: noe; Tros, Tyriúsve, let them [Page 81]be what they will, let them have justice impartially; and endeavour yet to be as indifferent as the Ae­quinoctial betwixt the two Poles; that men may see you condemne crimes; and not men. O remem­ber the judgments of God on Saul, Vid. Con­stantini orationem ad sancto­rum coe­tum, cap. 24. apud Eusebium. Potentes potenter cruciabun­tur. Ahab, Joram, Oreb, Zeb, Zeba, Zal­manah; and if you turne over o­ther stories you shall find— Rara in nobilitate senectus; few have li­ved out halfe their dayes; neither have they dyed sicca morte, upon their beds; soe that the Specimen Historiae Arabum. Herodotus l. 5. L [...]timers sixt Se [...]mon before King Edward the sixt. Arabians meeting their King, saluted him thus; abunas maledictionem, take heed of a curse. I read it of Came­byses, that he commanded an un­just Judges skin to be flayed over his cares, and to be put upon the chayre of judgment that others sit­ing in that chayre might remember justice and equity. Tis reported also of Senacherib, that being dead he thus spake; I meane he had this inscription upon his statue or mo­nument [...]; look upon me, and consider the judgment upon me; then learne judgment and [Page 82]piety: It is time for rulers to learne righteousness by the sad examples of others, lest they also should fall under Gods Scepter, and be dasht in peices. Discite justitiam moniti.

2. He Judges among the Gods by approving & confirming their judge­ment, [...]. & entering it into the Court-roles of Heaven: He sits upon the bench, votes, and passeth sen­tence with them, as one of their fellow judges. As the afflictions of Gods people come immediately from second causes, as Josephs ban­nishment from his brethren; Jobs losses from the Caldeans, and Sa­beans; yet they come mediately and principally from God himselfe; the Lord sent me hither said Joseph in Egypt: the Lord gives and the Lord takes away, said Job, over­looking the Caldeans; so the sen­tence of a malefactor, though it proceed from the mouth of the Judge, yet therein his voice is but the Eccho of Heaven; as Joshua told Achan, that the Lord should trouble him; and therefore he was [Page 83]commanded to give glory to the God of Israel. Josh. 7.19, 25.

1. Now right honourable; To the Judges. would you have Gods presence and his suffrage? would you vouch the Lord for what you doe? you must strive to resemble him; now [...] &c. Cle: Alex: pag. 61. God is most just, and in nothing are we more like un­to him, then by executing justice.

2. You must strike most at those faults which God hates most. Look to the first table, piety towards God; you have the law of God, and the law of land to beare you out. Idolatry, blasphemy, sab­both-breaking must not goe with­out controule; a gentle reproofe will not serve turne; so Eli repro­ved his sons, and yet you know what became of Eli: As faint ask­ing does but teach to deny, so a cold reproofe does but incourage sinne: let them know, Qui omnes vetat pecca­re cum pos­set & debet; jubet. that as you are Gods Vicegerents, so you must not see your God dishonoured, unless you will bring the guilt up­on your own heads. When Ba­sil was accused, that he was not of [Page 84]the Emperours religion, he answe­red. Hoc non vult Imperator meus. My Emperour, Nazianzen Orat. 3. meaning God, will not allow that; so should you say, when any crave pardon for iniqui­ty; Our superiour will not like that; Our superiours upon earth, I hope you may truly say soe; but I am sure your superiour in hea­ven will not take it well at your hands.

As love towards God should make you zelous for the Lord of Hosts; soe love to your country, to others, your selves, should put flaming swords into your hands, to guard the second table, in main­taining a due reverence to superi­ours, in drowning the voyce of blood (thats a loud crying sinne) with blood; that our land may not be defiled; that the innocents un­der the Altar may not cry against us; Rev. 6.10, 16, 6. Vide D. Beard. p. 200. as some have tenderly feared, that the blood shed in Queen Ma­ries dayes, is not yet silent but does still call for the judgments of God against our nation, as Eclip­ses and fiery Comets shew their dis­mall [Page 85]effects in after times; but I may save this labour, our Rulers have even bound their owne hands from this cruell mercy; and date say to the greatest offendour in this kind, as that Queene said to Cyrus when she cut off his head, and threw it into a whole Cauldron of blood.— Satia te sanguine Cyre, now Cyrus take thy fill of blood.

But should I go on thus to lay before you what lyes under your censure, [...]. Arist. Rhet. Judex in­star medi­ci, qui pri­mo adhi­bet alimen­menta, me­dicamenta dulcia, & syrupos, & si morbus invalescat, amara, ut aloem. Maimoni­des transla. p. 63. I should wrong your judg­ment, as much as I have wearyed your patience. Give me leave only to beseech you, that the manner of your judging may be like Davids song Psalm. 101.1. I will sing of mercy, and judgment. Where offenders melt with con­trition, and are capable of mer­cy, here strike softly, here have Ladies hands; but where they are stubborne, refractory and dange­rous, here you must have Cour de lion, the heart and courage of a lyon. In a word; take Solomons counsell; strive to understand the feare of the Lord, and to find the [Page 86]knowledge of God; then shall you understand righteousnesse, judgment, and equity, yea every good path, then shall righteousnesse dwell in our Nation, Prov. 2.5, 9. and salvation shall be our Walls, and bull-warkes. I need not study for particular cautions sutable for every state and order of men, To pleaders Jurours, Witnesses. attending upon either Court; there is one in the Text which like the Cherubims turnes every way, Gen. 3.24. and eyes, (like some well form'd picture) every soul here, viz: God standing and judging among the gods; this is a seasonable Antidote against all exorbitances in Pleaders, Jurours, Witnesses. Will any commit murther before the Judge of life and death? and will any adulterate their consci­ences, sweare falsly, or do any thing that is corrupt, before the Almighty God of truth, that is Jehovah [...]iireh and sees every turne­ing and winding of the soule? who can forbeare to lament the too u­suall custome of false and rash swearing in witnesses, when for this very sinne the land mournes? [Page 87]An oath should be the end of all strife, and tis too often the cause of endlesse strife, and remedilesse undoing to many families: for as another mans life is at his mercy, that cares not for his owne: so he that mindes not the pretious life of his owne soule, may easily ma­ster, nay ruine the estates and lives of others, O consider, consider there­fore that God stands in the congre­gation of the mighty: tis a short sen­tence, but like those upon the doores of the Oracle, full of mat­ter. I can give you no better ad­vice; then what Seneca gave Lu­cilius, when thou goest about any weighty enterprice. Suppose some grave Senatour, as Cato, or Lelius stood by thee, & tanquam illo vi­dente omnia facere, so do thou that pleadest, that servest thy country, that bearest witnesse, remember that God standes and looks upon thee. Quid pro dest non habere consciam ha­beati con­scientiam? Lactantius. What though no man can find out thy naughtinesse, seeing thou hast a conscience within thee, which is Gods Notary, his Ama­nnensis, or Register, and God him­selfe [Page 88]selfe standing round thee. Say not with that Atheist, tush God does not see, for if thou art not as blind, as blind Balaam, thou maist see him in every corner of the court, for God standes in the Congregation of the mighty: He judges among the gods.

I Looke upon this Chapter? as the very looking-glasse of the resurrection; where­in it is represented so clearly, that the luster of its rayes, and reflecti­ons may even dazle the eyes of all, that are not willfully blinde: the letters are so Capital, that a man may run and read.

The Apostle well knew how dif­ficult it would prove to flesh and blood, to believe that bodies de­molisht into dust, and passeing through severall changes, should againe returne to their former be­ing: The Epicureans and Stoickes doe openly Act. 17.18. deride this doctrine: Thomas himselfe, though one of the [Page 90]twelve cannot fly such a high pitch; Joh. 20.25. his faith flagges and faulters, being weighed downe with no lesse then two negatives [...], I will not believe: It was not easy to St. Paul himselfe; If by any Philip. 3.11. meanes we can attaine to the resurrection of the dead; as if he had been almost out of breath, before he could clime to the top of this Carmel; therefore he is the more earnest in this Chapter, to backe his doctrine with severall arguments, drawne from sence, reason, and Scripture both to convince, and prevent the growing Sect of the Sadduces; and good reason that a truth so neces­sary to be believed, and knowne, should [...] Chrysost. be thus fenc't, and fortifi­ed: for tis the very principal pillar of our religion, the very hinge on which turnes the whole frame of Christianity: it is, spes omnis in De­um sperantis, all the hope, and confidence Fiducia Christiano­rum resur­rectio mor­tuorum. Tertul. of a Believer. And therefore tis called [...], the Gospel it selfe, in the first verse of this chapter, brethren I declare unto you the Gospel; as if all the [Page 91]lines of the Gospel met in this ve­ry point. Alas I what have we to carry on our spirits, thorow all the rugged passages, and crosse dis­pensations of this life, but only our hopes in reversion? Here we must cast anchor amidst all our stormes, this must hush, and silence all our doubts, that we A vete­ribus expo­nitur hic lo­cus de futu­ravita quā sententiam non reprobo. Musculus in Psal. 27. v. 13. verily be­lieve to see the goodnesse of the Lord in the Land of the living. If [...], &c. Justin Mar­tyr. p. 215. I shall not be hereafter, what I am now; what difference will there be, twixt those that have fryed in the flames of martyr dome, and those that have made bon-fires with their bodies? Religion would be our losse [...] Cle. Alex Stro. 4. profanenesse and injustice, great gaine: If in this life only we have hopes in Christ; we are of all men most miserable; who would care to doe [...] Cyr. Hic: p. 210. well? who would fear to doe amiss? the Atheists cursed resoluti­on, would be true divinity; let us cate and drink for to morrow we shall dy. An Antient has observed it to our hands, and we finde it too true [Page 92]that none live Tertul. p. 409. Ne. motam car­naliter vi­vit quam qui negat carnis re­surrectio­nem. so fleshly, as those that deny the resurrection of the flesh. Now should I burst forth in­to lamentation; that an Article so fundamental should in our dayes, amongst them that would be ac­counted Gospel Christians, be de­nyed by some, stager'd at, and dis­puted of by others; sure I should finde a sympathy with you to beare a part with me: but I have farre to goe and but a little time, therefore I must not stay to descant any lon­ger upon the whole chapter: what has been spoken, is more to the time, then the text: now by the assistance of Gods grace, I must treat particularly of the grace of God: By the grace of God I am what I am. St. Paul the Pen-man and sub­ject of my text, was once as grand a persecutor of the Church of God as afterwards, he became a great Doctour of the Jewes; and did with as much vehemency breath out threatning against all those, that called upon, or worshiped the name of Christ, as after he was zealous in preaching, and maintaining the [Page 93]Gospel of Christ: Habemus confiten­tem reum, we have his own word for't in a penitential acknowledge­ment of his mis-spent life Act. 22.19, 20. Lord! they know, that I impriso­ned and beat in every Synagogue them that beleeved in thee, and when the blood of the Martyr Steven was shed, I also stood by, and consented to his death; thus he made havock of the Church of God, and puts the Lord himselfe to the cry Act 9. Saul, Saul, why persecutest thou me? so that after farther illumination, vers. 8. of this chap. he confesses, that he was borne [...], as an abortive under an un­happy planet; in an unlucky houre. Though God had made choice of him, as a chosen vessell, to beare his name before the Gentiles, yet the guilt of his former actions made him vilifie all his preferment, I am the [...]. least of the Apostles, not worthy to be called an Apostle, be­cause I persecuted the Church of God. vers. 9. nay as if there wanted a new Grammar, and there were a degree, lower then the lowest, [Page 94]he stiles himselfe lesse, [...]. then the least of all Saints, Eph. 3.8. but what S. Paul was heretofore, or what now in his owne humility, and conceit, it matters not: old things are done away; he's become a new man; immutatus abillo, quite changed from what he was; raised from the gates of Hell to the third Heaven; of a lion hees become a lambe, of a bloudy tyrant, a bles­sed saint: so the molfe shall dwell with the lambe, and the leopard, shall lye dewne with the Kid, Esa. 11.6. and whereas in modesty he calls himselfe the least of the Apostles, yet afterwards being constrained to boast, least his meannesse should be any disparagement to his preaching, he stiles himselfe Coryphaeus, verily I suppose, that I was not in­feriour to the cheifest Apostles, 2 Cor. 11.15. Thus out of the ea­ter came forth meat: Paul of the tribe of Benjamin in the morning of his daies, did ravin as a wolfe, and devoure the prey, by his cruelty; but towards the evening of his riper age, he did divide the spoile, or as [Page 95]the septuagint renders it, [...], he gave out his nourishment, by feeding the Gentiles with the word of the Gospell, as Franzius Hist. Ani. par. 1. cap. 20. Tertall, adversus Marcionem lib. quinto. p. 562. some understand that prophecy Gen. 49.27.

But how was this wonderfull change wrought? who was the meanes of this his strange conver­sion? I must returne the same an­swer, as the Father in the Go­spell, concerning his Son that was borne blind! He is of age, let him answer for himselfe; and so he dos punctually in the text: He was not altered by any power of nature, or industry of his owne —but by the grace of God, I am what I am.

Obs: Grace alone makes us gratis ous. or, The businesse of our Con­version is the sole work of Gods grace. As we receive our naturall being from the power of God, so we de­rive our spirituall well-being from the Faith our cheifest grace is cal­led [...], in that our true be­ing stands in the union with Ged, and commu­nion by grace. grace of God. If I forbeare what is evill, it is from grace, re­straining, preventing grace; If I do what is good, it is from grace; [Page 96]sanctifiing, renewing grace. By the grace of God, I am what I am.

I shall not handle grace here in its full extent, [...] gratia gra­tis data. and latitude, as it comprehends every free gift of the spirit proceeding from the com­mon, and inferiour working there­of, even in wicked men; which is called the grace of edification; for there are diversity of gifts, but the same spirit 1 Cor. 12.4. All the operations of the spirit are not salvificall: I know no absurdity to affirme, that the Acts of Mora­lity in the very Heathen, are the gifts of the spirit in them; as know­ledge and understanding, which are got by study, Exod. 31.2.3. and industry, are yet called the gifts of God Dan. 1.4.17. and Bezaleel, a cun­ning workman in gold and silver, was fill'd with the spirit of God; the sonns of concubines had gifts be­queathed unto them by their fa­thers, though the legitimate chil­dren went away with the inheri­tance: Gen. 25.6. Judg. 11.2. I am not ignorant, that some understand grace in this sence [Page 97]signifying gifts, to be B. Lakes sermon, on 1 Cor. 15.10. p. 265. principally intended in this text; as that of John chap. 1. v. 16. of his fullnesse we have all received, and grace for grace, is interpreted also this way; we have received M. Jo: Light foot, 2 part. Har. of 4. Evan. p. 58. grace of Apostle­ship, that is, Eminent gifts; for grace, that is, for the propagate­ing of grace in the hearts of o­thers: but without contradiction to, or detraction from any, I shall treate of grace in this place, as that which renders us [...] gratia gra­tum ficiens acceptable to God; the grace of adoption, where­by our soules are stampt, and markt out by the spirit, as belong­ing to the Election of grace, and intitled to the inheritance of the Saints in light. And that I may not be mistaken in the prosecuti­on of this subject, I shall further inlarge and describe the nature of saving and sanctifying grace.

This grace is as myrrhe dropt into our hearts from the fingers of Christ; as sweet incense, fragrant spices, pre­tious oyntment, and spirituall eyes salve; whereby the wheeles of our soules are oyled, our dead hearts [Page 98]imbalmed, animated, and quicken­ed, as by beames darted forth from the healing wings of the Sun of righteousnesse, and from the moving of the spirit of God up­on all our faculties.

By grace, I understand a super­naturall power of Gods spirit, dif­fused and shed abroad into the soule, whereby the ruines of gods image imprinted in it at the first, are in some measure repaired; all our faculties innobled and eleva­ted above their naturall picth; rea­son refin'd; our understandings inlightened to see what is good, our wills and affections inabled to imbrace and love it, and the whole man to practise it, where there is this sweet Harmony, sure there is the grace of God. This is called by diverse names in scripture, as light, life, wisedome, love, obedience, as it do's exercise its vertue, upon the understanding, will, memory, affections, the inward, or outward man; now that we may see, that this grace is all in all with a Chri­stian, and makes us all in all with [Page 99]God; lets first take a view of our state and Condition what we are without grace, then we shall bet­ter discerne how all our spirituall excellencies, in thoughts and acti­ons, inward, and outward do flow from this spring, and principle of grace.

1. Negatively, There is an ut­ter vid. Do­ctor Field on the ch [...] in his Ap­pendix to the third book pag. 252. indisposition, and disability in our naturall estate to think or do any thing that is truly good, and accep­table to God; I say in our naturall estate, for the power of mans will varies according to the severall states, Epoche's and circumstan­ces of time, wherein it is consi­dered.

10. There was a time when man had power and liberty not to have sinned; but this lasted not long; no longer then Adam stay'd in innocency, which by all Compu­tation was not long; this was a state of integrity.

20. There shall be a time, when we shall be so strong, that we shall not be able to sin: our wills shall no way be inclined to evill: we [Page 100]shall be beyond the Gun-shot of Satan; His flouds of temptations shall not reach us: nay were this bold intruder admitted againe in­to Paradise, He should find no­thing in us, no tinder or Gun­powder to catch the sparkes of his fiery darts. This shall be a state of glory, or glorious state.

30. There is a time when man is partly inclined to evill, partly to good, as the spirit drawes him one way, and the flesh dragges him another. When there is a Civill warre, a motion of trepida­tion within us: the regenerate part mounts towards heaven, sed tra­hit [...]invitum nova vis, but our in­dwelling corruption, like Anselmes boy, or the plummets of a Cork pull us downe againe to the earth; this is a state of regeneration.

40. There is a time when mans will is wholly inclin'd to what is evill, and that continually; before our [...], our new birth; before Christ come into our soules by grace, seasoning, and taking possession of them to himselfe, [Page 101]by breaking the barres, and locks of our native opposition, and sub­duing that enmity which is in us against his Kingdome and Scepter, mellowing and melting our hearts into a willingnesse to receive him as our Lord and King, by submit­ting to his yoke, and rules of go­vernment. Now whil'st the A­morites of sinne are in their ruffe of pride within us, unbroken and unconquer'd, and we at their beck and Command, this is a state of corruption, wherein a man can nei­ther think or do what is spiritually good.

For this we have the authority of Christs owne word, without me ye can do nothing Jo. 15.5. ex­cept we are ingrafted, and incor­porated into him by faith, and so drawing Sappe, Life, and vertue from him. Alas we are impotent, helplesse Creatures, stark lame, not able to move one foot, or go one steppe towards Heaven, unlesse he take us in his armes: we are blind untill he open our eyes; deafe untill he peirce our eares [Page 102]with an Ephat [...]. vid. Mr. Sam. Ward. de usu mag­ne [...]is. of power; nay dead in trespasses and sins, untill he raise us up: untill he overshadow us, put his mouth on our mouth, and his eyes on our eyes, as Elisha on the Shunamites child 2 King. 4. 34. that as the iron do's not point towards the North, untill it be toucht with the loadstone: from whence say some, there flowes some spirituall Emanations which seizing on the iron, turnes it about. So are we acted and moved by the spirit of God at our conversion; there went vertue out of Christ to cure the Woman of her bloudy issue; and if we are the living members of Christ, and not onely nominall, and aequivocall, as so many wood­en leggs contiguously fastened and patcht unto him; I say, if we are true members, we receive vitall spirits, through the arteries of faith from him our head. That as the Philosophers say of sublunary bodies, that they could not move, were it not for the motions of the Heavens, if they should stand­still; so we could have no tenden­cy [Page 103]to what is good, but by vertue of that influence and che­rishing warmth of grace, which we derive from the God of hea­ven; did not he renew right spirits in us, and put his feare into our hearts; for D. Tho. Taylor, on the parable of the sow­er p. 215. no ground so stony as our hearts, no soyle so full of thornes as they; no such Antipa­thy and aversness in one creature towards another, as there is in us against the power of religion: our hearts nauseat it; they rise and swell and startle at it, as much as at a toade, or the sudden pranse­ing of an enemies horses; though our mouthes may draw neere unto God, yet our hearts are farre from him. No man can say, that Jesus is the Lord, but by the spirit Jo. 3.6. we can neither confesse, praise him, pray unto his name or obey him by faith; without the speciall gift of grace.

We are all evill trees: now an evill tree cannot bring forth good Fruite; it will bring forth sower wildings to the worlds end; un­lesse the property be altered, and [Page 104]the naturall sappe sweetened, and changed by letting into it some buds, or grafts from a better stocke: so it is wi [...]h us; we are un savory, and crabbish, like trees of the Forrest, untill we be trans­planted, and inoculated into the root of Jesse, into the Branch Je­sus Christ, and be watered with the comfortable dewes, and moy­sture of his spirit, even as Egypt was made fruitfull by the inunda­tion of Nilus; untill then, we shall bring forth sowre grapes, the grapes of Sodome; I meane brattes like our selves, deformed, loath­some, the pictures of death. Mo­ses took away the bitternesse of the waters of Marah by casting in a Exod. 15.25. tree into them; and Elisha healed the unwholsome 2 King. 4.41. waters of Jeri­cho, by casting in 2 King. 2.21. salt into the spring head: He cast meale also into the pot, and took the poyson out of it: this grace of God in the text is as the tree, or this salt and meale to take away the bitternesse, poyson, and brackishnesse of our soules; that is, the aversenesse, and [Page 105]stubbornesse which is upon our spi­rits, to what is good. As there Synop: purioris Theolo. cap. XXX. is not a native power in cold water to heat it selfe, without the helpe of fire, so there is not any seed or principle in us, converting us unto the living God, without an extra­ordinary, and supernaturall assi­stance of grace: Eccius Melch. Adam in vitâ Lu [...]he. pag. III. him­selfe was forc't to yeild this to Ca­rolostadius, viz. that there is not in us bonum aliquod [...], any genuine power to produce what is good, but vis ascititia tantum, a power from without only.

1 It is very unlikly any thing we can doe, should have a sweet savour in Gods nostrils: for we are all as an uncleane thing, our righteousnes as filthy ragges; we are polluted in our owne blood, Ezek. 16. where a man in his naturall estate is compa­red to a childe new borne, which is impure, silly, and can doe no­thing to helpe it selfe; and this blood, this leprosie of sinne cleaves so fast unto us, that no sope or ni­tre can scoure it off; all the wa­ters [Page 106]in Jordan cannot clense us. Who Job. 14.4. can bring a cleane thing, out of an uncleane? He that makes the que­stion, returnes the answer Nemo Hercule, nemo; no body at all; no naturall agent I am sure; this is beyonde the spheare of its activity: God must take the matter into his owne hands, else it will never be done. Where the Deut. 32.5. spot is not the spot of Gods Children, that is where men offend not out of infirmity, but an habituated malignity, there it is as easy for the Ethiopian to change his skinne, and the Leopard his spots, as it is to crosse out those blacke lines drawne over their hearts, and remove that vaile which is upon them.

2. How can our actions be good when our very thoughts, out of which they are hatcht, are tainted and poysoned; all the im­maginations of mans heart, are on­ly evill, Gen. 6.5. and that continually: we are not sufficient to thinke a good thought, of our selves, but our suffi­ciency is of God, 2 Cor. 3.5. Had we such bodies now as some say we [Page 107]shall have at the resurrection, cor­pora chrystallina, bodyes made of transparent chrystall, that our eyes might peirce thorow, and thorow them; what swarmes of locustes? what cloudy fumes of cursed thoughts, and Sinfull contrivances arising as it were from the furnace, and bricke-kilne of our hearts, might be discerned as smoake arising from the bottomlesse pit? and can such vapours and fumes ingender a­ny thing, besides Serpents, and Scorpions, vile, and irregular a­ctions? besides our actions depend upon our wills, as our wills doe upon our understandings, now these are as a drunken and franticke Pilot; they cannot direct us: we are [...], darkned in our understandings, Ephes. 4. 18. nay we are [...], darknesse it selfe in the abstract, the light shined in darknesse; and where the blinde leade the blind, both fall into a ditch. We are brutish in our knowledge; the very wisdome of the flesh is earthly, sensuall, divelish, James. 3.15. We are full of Ae­gyptian [Page 108]horrid, palpable dark­nesse, before this day-starre of grace shine in our hearts.

Now though, I intend to referre the applicatory part to the conclu­sion; which, as tis the life of the Sermon, so it is most likely to be remembred, when it is repeated in the parting words; yet because we are apt to leane too much upon our owne strength; we are prone to e­levate our crests, and strut in the midst of our owne plumes, as if still we had some secret thoughts, that we are able to winne and ware salvation, by observing the tenour of a Covenant of workes; there­fore by the way, let us throw downe these pinacles of our overweening opinion, by looking on our blacke feet; let us humble our selves, in the sense of our estate by nature: upon a narrow search, we shall finde all our supposed excellencyes, to be as daintyes in a dreame, or the glorious colours in the rain­bow, only [...], phantasticall, and imaginary: for as without Christ, we are fooles, guilty, un­clean [Page 109]slaves; except he be our wisdome righteousnesse, sanctification, and redemption: so without grace from Christ; though we had all the gold of Ophir; insight into all the myste­ries of nature; all the scepters, and preferments of the world at our dis­pose; all sumptuous robes, from the most magnificent ward-ropes of the richest Prince, yet should we be poore, and blinde, and mise­rable, and naked. Doest thou finde thy selfe to puffe and swell by reason of thy knowlege, and parts? Consider how ignorant thou art in the things of God, how the Gos­pel, which is the Key of Heaven, and the power of God to salvation, is a ridle, or foolishnesse unto thee Art thou proud of thy noble bloud, and extraction? see how that bloud boyles, and fomes with concupi­scence; remember thy traduction and pedegree from the first of thy line, thy great Grandfather Adam; and what was he but an Quisquis fuit ille du­orum, &c. Juve. Amo­rite? Hast thou an exact Symmetry and proportion of parts, with the sweetest mixture of most lovely [Page 110]coulours, like Absolom, Paris, Gany­med? O turne thy eyes inward! there shalt thou see a most ugly Thersites, a monstrous shape, a strange Cen­taure, or Chymaera, [...]. a Lyon, a Dra­gon, a Wolfe, a Goate all coupled and growing together, one part swolne with pride, another meager with envy, another flaming with rage; all speckled over with variety of lustes, and running with the botches and plague sores of sinne: now look upon thy selfe, and be proud, if thou canst. What the Lord said to the Prophet Ezek. 43.10. thou Son of man, shew the house to the house of Israel, that they may be ashamed of their iniquities; as being disjoynted, torne, and defac't by reason of their sinnes; so do thou behold the image of God in thee shattered; the ground of thy heart overgrowne, and overrun with bri­ars and thornes; then blush and be confounded: If Austin thought the Sepulchers, and ashes of en­tombed Princes, might preach suc­ceeding Monarches into humility; so also our blindnesse, rebellion, [Page 111]ataxie, exorbitancy, may be a constant memento unto us, not to thinke more highly of our selves, then we ought to thinke; wherein we 1 Cor. 4.7. dif­ferre from the worst of men, we receiv'd it by way of gift from God: neo Fulgent. p. 242. Art. 10. Eccle. An­glica [...]ae, & art. 13. If the pre­serving me from evil, and bestow­ing on me good depend not intirely, for princi­pal efficacy, on God farewell all religion. M P. Bayne on Eph. 1.11. esurire possumus, we can­not so much as hunger and thirst after a better condition, except God workes in us to will, and to doe: which leades me to

2 The affirmative part: what ever spirituall good thing we either thinke or doe, it proceeds from grace.

The holy Ghost is very punctual in ascribing the whole worke of our second birth to God alone, of his owne will begat he us: every good and perfect gift comes downe from above, from the Father of lights, James 1.17, 18. He is the God of all grace, 1 Pet. 5.10. we believe according to the working of his mighty power, Ephes. 1.19. Grace is noe quali­ty of our own acquiring, but tis the grace of God: we are not Concau­sae, fellow-workers, and Coajutors wi [...]h God in this businesse, but he gives, Prave­nit impi­um ut fiat justus, sub­sequitur justum ne fiat impi­u [...] Fulgen­tius, p. 260 continues, perfects it, [Page 112]neither is it with the production of spiritual life in our soules, as with that of natural formes, from any power that is in us: indeed there is a passive capacity, and an obedientiall power in respect of God, who can make dead bones live, and raise stones unto Abra­ham, but there is no such activity in us as to reduce any such power into Act. David knew this do­ctrine well, when he prayes for grace in this forme; create in me a cleane heart o Lord! Now Creation is whereby a thing is brought out of nothing; therefore as the soule comes into the body, so grace comes into the soule, creando infun­ditur, we are his workmanship crea­ted in Christ Jesus unto good workes, Ephes. 2.10. Christ is called a light that inlightens every man that comes into the world; quia August de Civ. dei l. 10. cap. 2. [...]. Cyril. p. 136. l. p. 138. Quantula­cunque vir tus quae di­citur no­stra, dei bo­nitate est nobis con­cessa. Aust. de Civ. Dei l. 10. c. 22. nist ab illo nullus illuminatur, because except he inlighten us, we are in a state of darknesse. As Christ had two birthes, so have we, but her's the difference as I Fulgentius observes; Christs first birth was of his Father [Page 113]from eternity, his second exhomine of the Virgin, in the fulnesse of time; but we are first horne of our naturall parents, and then in the second place, we are borne of God by his spirit.

Qu. If all our sufficiency be of God, why does he call upon us to repent, to believe, to doe all man­ner of good workes, and to work out our owne salvation? A. These precepts doe not imply our ability, as there was not a power in Laza­rus to rise out of his grave, when cal'd, Joh. 11.43. but our Multa imperantur quae impos­sibilia, ni­hil quod in­debitum, aut inju­stū. Credi­tori jus su­um non pe­rit in obae­ratum, qui bona sua de­coxit Soan­he. Dub. Evan. duty; they doe not conclude what we can doe now, but what we could have done in Adam, and though we have lost that power, yet God does just­ly challenge obedience at our hands; as we require money from our debtors, though they are turned bankrupts; Neither are such com­mandes in vaine; but that wee see­ing our duty, and also our infir­mity to execute it, we might have recourse unto God, to be made a­ble: da Domine quod jubes, thou hast commanded, said David, that we [Page 114]should diligently keep thy commande­ments; O that my wayes were made so direct, that I might keep thy sta­tues! I am not ignorant, what ab­surd inferences by way of compari­son, some draw from hence; as if such commandes were as if a man should be called upon to write without handes, or runne with­out legges: here is Elenchus pa­rium, a wide disparity, twixt a command of running without legges, & exerciseing Arts of grace, because that was never in our power, nor any part of our duty; but this was once under the verge of our power, and is still within the compasse of our duty.

4. But what? are we as stockes, and stones in the businesse of our salvation?

A. No, by noe meanes: for al­though we can doe nothing by way of concurrence in the first infusion of the Habit of grace, and the first Act of conversion; yet I deny not, but that after we have once recei­ved the spirituall life of Grace into our faculties that then we may, and [Page 115]must worke together with the spirit of God, in the progresse of our re­generation, and in the practise of sanctification, Phil. 2.12.13. but still subordinat­ly unto God, worke out your owne salvation: for it is God that worketh to wil and to doe. Acti agimus, God that made us without our selves, in this sense, wil not save us without our selves; & thus the preaching of free Grace, may sweetly consist with the exercise of holy duties; in unâ sede morantur, free grace is so free from excluding or superseding duties, Eph. 4.23. Ezek. 18.31. that it does enliven & direct them. Gods absolute promises doe include our conditionall perfor­mances; God will be sought to by the house of Israel. Peter has a promise his faith should not faile, yet he must watch and pray: there­fore what God promises in one place, he commands in another.

Hitherto you have heard, that Grace is the sole worke of God, it remaines to consider.

• 1. The proper causes of grace, that we may know how to get it.
• 2. The manner how we par­take of grace.
• [Page 116]3. The peculiar effects of it, that we may try our selves whe­ther we have obtained it or no.

1. The Impulsive cause, where­by God is moved to bestow his grace on us; and that is not in us, but in God himselfe; It proceeds not from our free wills, but his free love; not from the ability of our nature, but the mighty work­ing of his spirit: not from our me­rits of Congruity, but from the Acting of his mercy; we are borne not of bloud, or the will of the flesh, or the will of man, but of God, John. 1.13. Not for your sakes do I this, saith the Lord God, be it know [...]n un­to you, be ashamed and Confounded for your own waies, O house of Is­rael Ezek. 36.32. We are all [...], as a Confused lump, or mass of clay, all a like, before God cast a look of his love upon us; and if that great potter make any vessells out of us unto Honour, it is one­ly for his owne sake; that he might make knowne the riches of his glory, upon the vessells of mercy, which he hath prepar'd for glory, Rom. 9.23. [Page 117]We are all cut out of a rock: look unto the rock whence ye are hewen, and to the hole, of the pit whence ye are digged Esa. 51.1. Now as all stones in a quarry are impolisht, and unfit to stand in the wall, un­till the Artificer stretch his line up­on them; so are we rugged, and uneven; no way fit to stand in the rank of living stones, or to be members of that building, where­of Jesus Christ is the cheife cor­ner stone, untill we be carved and squar'd by a wise Bezaleel; untill our cragginess, or protuberancyes, and Camels, bunches be knock' [...] off by the two edged sword of the spirit.

2. The efficient Cause which produceth grace, and that is the Holy Sicut cor­pora nostra vivu [...] thali­tu, itatacit [...] Spiritus Sancti af­flau vivi­ficantur a­nimi. Ghost, who doth effectu­ally call, convert, and sanctify us: therefore such soules as are fraught and replenisht with grace, are called the Temples of the Holy Ghost, and goodnesse, righteousnesse, truth &c. are called the Nomine spiritus nonnunquam dona spiritali [...] gratiae nuncupa [...]tur, ut in Elijah duplicem Eliae spiritum postu­lante. Fulg. p. 336. fruits of [Page 118]the spirit Gal. 5.22. Sometimes we are compar'd to vessells of wood, or earth, and then the spirit is compar'd to water, to rinse and purge us from that soyle and filth, which our natures have contracted from the dust of the world; I will poure cleane water upon you, and you shall be cleane from all your fil­thinesse, and idolls Ezek. 36.25. And what that water meanes, we are given to understand vers. 27. I will put my spirit within you: these are the waters of Siloe, flowing from under the thresholds of the sanctuary, and are a fountaine of living water springing up unto eter­nall life.

Sometimes we are compar'd to vessells of brasse, or some other metall, and then the spirit is com­par'd to fire, to fetch out our rust, and to purge us from our drosse; He is the spirit of judgment, and the spirit of burning; and we are said to be baptized with the holy Ghost, and with fire; and though our for­mer faculties are not and hilated, and their office wholly supplyed [Page 119]by the spirit; though the substan­tialls, the posts, and beames be the same; yet the spirit adds such new furnitures of new qualities un­to the soule, that an old, and new heart inhabited by the spirit of God, differres as much; as an old house full of Cobwebs, dust and dirt, differrs from it selfe, when tis cleane swept, seeled, hang­ed with tapestry, and Gem­mantes pri­mâ fulgent testudine lecti. garnished with all manner of rarities. Now there is a new face of things: now the soule has new aimes, and new ends; as those at Mentem­que priorem Expulit, at­que homi­nem toto sibi cedere jussit Pe­ctore; Lu­can. lib. 5. Delphos, who were accounted inspir'd, were al­together at the devotion of Apollo: now the soule, like the Adder, has cast her slough, and her youth is renewed as the Eagles.

3 The instrumentall cause or meanes, whereby God workes grace in us, is the word, my sheepe heare my voice; such as feed by the waters of Comfort, are acquaint­ed with the whistle of Christ. Sibilabo illos: Je­rom. Zach. 10.8. The Saints are stiled the called of the Lord, and our Conversion, a holy Calling, because by the voice of [Page 120]the word, we are singled, and cal­led forth, out of the corruptions of the world to the Communion of grace and glory, the word is cal­led the word of grace Act. 20.32. Those that would go for belei­vers, and be taken for gratious, and Evangelicall persons, and yet overlook and sleight the word; they tread the path of a new, and unheard of way to grace, and glory, by drying up those breasts, and cutting those pipes, and veines that God has alloted to convey grace into us here; and also pull­ing those winges, whereupon, we should mount into a state of glory hereafter.

Lets take heed of those wild, and dangerous Consequences, which some, not being wise unto sobrie­ty, draw from the free disposall of Gods grace, and Gods decrees; as if the use of meanes were to no purpose; 2 Pet. 1.10 but let us make our calling and election sure, first our calling, and then rise upwards, to our predestination, or Election: this is to begin at the right end [Page 121]of the ladder, though Pauls plan­ting, and Apollos watering be no­thing, except God give the in­crease; although grace be not in­tail'd on the meanes; yet let us use the meanes, and trust God with the successe: no man shall serve God for nought: no man ever did constantly, and faithfull frequent the posts of wisdomes Temple, and was a looser in the end; but were I sure, that notwithstanding all my use of the meanes, I should never attaine to saving grace; yet I would not cease to apply my selfe unto the meanes, so far as I could; that though I dye, I might dye at the feet of God: though he kill me, yet will I put my trust in him: for though I could not purchase hea­ven, yet by this meanes, I might mitigate the torments of Hell: but now me thinks ( Cynthius aurem) I heare a voice saying, magnapetis, you soare too high, above your strength and activity; well, let this suffice; I speak with submission to graver judgments. As I would not derogate, or detract from good [Page 122]works, and holy duties: for they are necessary, and beautifull in genere suo, in their proper ranke, and place. So I would by no meanes intrench upon the prero­gative of grace, by abating the lustre, or weakening the power thereof.

2. The manner how the spirit breathes the life of grace into the soule: this is intricate and diffi­cult, like the Angells name who conferred with Manoah, Secret: The grace of God is like the peace of God, past our Comprehensive understanding: for as the winde bloweth where, so how it fifteth: thou art ignorant Eccl. ii. 5. which is the way of the winde, and how the bones are formed in the wombe. and then no wonder, we know not how the new man is fashioned In the wombe of the soule: O that we may say with the blind man in the Gospell; one thing I know, that whereas I was blind, now I see; so we were all blind in the things of God; but now our senses are exercised spiritually to discerne [Page 123]them, although we are not privy to the time, or acquainted, de modo, with the manner how that light first sprang in into us. Is that soule in a delusion, or a dreame, that reasons thus within it selfe? I was once a leper, but now I am clean, yet cannot I tell the punctuall time when this change was wrought; I know not the ultimum quod non, and the primum quod sic, the last instant of my leprosie, and the first point of my cleansing. I once read the scriptures, but they were as a book sealed, as a dead letter; they were edita, & non edita, pub­lisht, and not publish [...]; read, and not read; that is, with understan­ding, and comfort; I lickt this rock, but I could suck no honey out of it; yet now I can expatiate in these feilds with comfort, now I can smell a sweet savour, as of Myrrhe and pomegranates, as in a well wa [...]ered garden, or from a feild, which the lord hath blessed: now I can read, and understand the my­sterious secrets of the Gospell: how I prize one page in my Bible, [Page 124]before all the volumes in my stu­dy: but I can say of this know­ledge, as he said of old age, ob­repsit non intellecta, it came upon me insensibly; or as we say of trees; we may perceive, that they have growen, but we cannot see them grow, and shoot forth; no doubt, but grace comes diverse waies in­to diverse persons: For the spirit is not onely a most Free Agent; but the persons of men, are as sub­jects diversly capacitated, dispo­sed, and qualified, some as dry, some as greene wood; some more moralized with virtuous educa­tion, and discipline; borne of re­ligious parents, and so inured to religious exercises from their ten­der yeares that their passage from a state of nature, to a state of grace is lesse to be discerned: the voice and whispers of the spirit are so still and softly, that it is not heard: it is behind them, Esa. 30.21 Act. 9.8. no man seeth they live, but their life is hid with Christ in Goà

Some are more profane; Habi­tuated, and hardened in sin, and [Page 125]these are many times borne againe with bitter plunges, and anguish of soule; they fall into a holy phrensie, and extasie, accounted by the world as mad men; where­as they are onely pregnant with the spirit of God, and in travaile, undergoing the panges and throws of a second birth: these can date the very time of their conversion: Saint Paul can tell the moment, that he was smote downe to the ground, and his eies dazled with a greater light: He had bin a seirce and stubborne perseqoutor, and therefore was to be dealt withall more roughly, and so by Conse­quence, the more sensibly. Austen also in his Confessions acquaints us with the method of the spirits working in him: He heard a voice saying. Title, & lege; take up thy book and read; and after this had bin ingeminated unto him, he snatches up his Bible, and the place that offerd it selfe to his read­ing was Rom. 13.13, 14. not in gluttony, and drunkennesse, not in chambering, and wantonesse, but put [Page 126]ye on the Lord Jesus Christ, by which wordes, he was so deeply affected, that he left off his former lewdenes. In like manner Junius, who was nuzled up in Atheisme in his minority, tells us that the was converted, by reading those wordes of Joh. 1. In the begining was the word, and the word was with God; as the Eunuch was enlightned, by reading, He was led as a sheepe to the slaughter, as a lambe dumbe before the shearer, so he opened not his mouth, Act. 8.32, 33. Thus some can tell the time, together with the particular occa­sion of their conversion whether by reading, hearing, Conferrings, or by other occurrences, as sick­nesse, afflictions. &c. but all are not to be accounted reprobates, who cannot thus particularize the time & manner of their new birth, so we should contradict the experi­ence of many, Gods deare children, and Condemne the generation of the just.

This I shall confirme farther by these arguments. 1. Some are san­ctified in the wombe, and have the [Page 127]seeds of grace sown in their hearts, in their infant minority; some are renati antequam nati, graciously new borne, before naturally borne: so the Lord sayes of s Jeremy, Jer. 1.5. before I formed thee in the belly, I knew thee, and before thou camest out of the wombe I sanctified thee; and if any by sanctified here, understand a de­signing or setting a part, for some imploiment, and not the infusi­on, or collation of grace, as it may be taken, Esa. 13.3. Yet there is no evasion for the of John the Bap­tist, Luke. 1.15. He shall be filled with the Holy Ghost from his mothers wombe; now for such to give an ac­count, how grace came into them, is all one as to tell what God did be­fore he made the world; how he bal­lances the cloudes, or how he laid the foundations of the earth, Job 37.16, 38, 4.5. Can an infant when he is become a man, relate all the passa­ges of his infancy? yet some are ho­ly from their child-hood, 2 Tim. 3▪15. 1 Cor. 7.14. and t Timothy knew the scripture [...], from an in­fant: What God has done unto [Page 128]some, his arme is not shortned, but he may doe it unto others; else why doe many religious parents not only pray for their children when borne, that God would poure on them the spirit of grace, but even be­fore they are born, that they may be sanctified, in the wombe, as Samuel was then dedicated unto the Lord, & may not these godly, praying pa­rents, look for a return of such pray­ers? 2. Many are regenerate in bap­tisme; they are borne of water and the spirit, Joh. 3.5. which water Ex­positors Art. Eccl. Aug. 27. [...]. Chrysost. in locum. understand to be that of baptisme. [...]. Naze. As the Apostle calls it the laver of regeneration, Titus. 3.5. So the Latines call it Renascentia, a second birth; and the x Greekes an illumination, and a putting on of incorruption; therefore looke not on the water of baptisme, as simple, naked water, but as ac­companied with spirituall grace, sayes one of the [...], &c. Cyril. of Hicrus. pag. 16. Ancients: and Bp. Lake pag. 116. Moderne Divines say we receive our new birth ordinarily in baptis­me: baptisme is not only a sign, but a, The As­semblyes larger Ca­rech. 1 Pet. 3.20, 21. Rom. 4.11. scale of our regeneration, and [Page 129]adoption; these are but commenta­ties on Colos. 2.12. we are buri­ed with Christ in baptisme: baptis­mo nulli regenerantur, 1. e. none are regenerated in baptisme, is such a Glosse, that few will owne, In Cate­ches. Ra Infants are capable of grace. besides those blasphemers of Raco­via; therefore if some are regenera­ted in baptisme, and they baptized in infancy, Annota. in Luk. 1.15. Nemo au­deat quē ­vis eorum nonrege­neratum pronuntia­te. D. San. coutra Tomb. p. 35. all cannot tell how grace comes at first into their hearts: in­deed how this grace does after­wards in the progresse of Conver­sion exert, and shew it selfe in we an­ing us from this, or that corrupti­on, and carrying us out to this or that duty, is farre more easy and Common. Doe not the heavens by their influence work wonderfully on bodies, God gives infants san­ctifying grace. Mr. Paul Bay­ne on Epht. 1 v. 19. p. 356. and yet are not common­ly discerned; and may not the spi­rit of God insinuate it selfe into as without our observation? That the operations of the Spirit, are thus secret; and that few can give an account of the entrance, and advancing of grace in them­selves, is a truth so universal­ly received, that it is most easy to [Page 130]call in a whole The birth of a Chri­stian unto Christ is secret and undiscer. ned as dew falls in small and insensible dropes, Dr. Edw. Renolds, on Ps. 110. * The worke of grace, is rather s [...]lt, and perceived by him that hath it, then that which can be ex­pressed, or made knowne to a mans selfe or others, it being a wonderful secret and bidden life. An to. Burgesse on Joh. 3.8. The direct act of faith may be without the reflex act; it is on thing to believe, another to know that I believe. Natha. Culverwel on 2 Pet. 1.10. To have grace, and to know that we have it, are two distinct benefits; the spi­rit workes grace, yet does not alwaies shew us the things he hath given us. The Church doth not alwaies take notice of her owne graces, and the right she hath to comfort Dr. Sibbs on Cant. 5. set forth by Mr. Nye. We know not how conversion is wrought in us, in its first moment. Despaigne Vulgar errours, p. 11.12. Many are drawne by grace yet know not the Mathematical point of time, Rutherford on John. pag. 276. Opera Spiritus sunt interna, & im­perceptibilia, Solique Deo & possessoribus nota, R. Crosse in Conc. pag. 7. Inchoatae regenerationis tem. pus non semperscitur aut discernitur ab ipso regenito, vel alio quovis inspectante, ut experientia docet in aliquibus, qui à pueritia in exercitiis religionis educati sunt, in quorum conversione, nulla notabilis mutatio perspici potuit; in his verum compertum est Christi dictum. Non venit regnum Coelorum cum observatione, &c. David Dicsonus. Thera­peu [...]ica sacra. pag. 128.& 172. Grace is often received an childhood, and is then ordinarily wrought by the teach­ings and instructious of parents: So that few believers can name the time or Sermon when they were con­verted. Mr. Baxier in his thirteenth dire­ction for peace of Con­science. Many are e­minent in sanctifica­tion, whose growth in grace is seen and yet the beginnings not knowne. M. Blake of the Cove. pag. 464. M. Bayne on Eph. 1.13. pag. 209. clonde of wit­uesses, men famous in their genera­tions, to assert it, and to set their seales thereunto.

[Page 131] 3. I come to the notes and Symp­tomes of saving grace. O that out of a sense, feeling, and true experience of these in myselfe, I may draw forth a counter­pane, and demon­strate them unto you!

What through ignorance, selfe-flaterry, and presumption, most men count themselves in a state of grace, though men be never so vile, yet they will take it for a great dis­grace, to be called gracelesse per­sons. Some come to this perswa­sion, because they are not as bad as the worst in committing grosse sinnes, as the Pharisee, I thanke thee O God! I am not as other men are, these men are only negatively reli­gious, tell such men of their faults, and if your reproose does not re­bound backe into your owne face, they will soone tell you, others are [Page 132]worse then they: as if the way to make themselves cleane, were to cast dirt into others faces, or be­cause others goe to Hell, therefore they will goe for company. O­thers are eminent in knowledge, civil honesty, moral vertues, and so they mistake a cloude, for Juno; the wildings of the wildernesse, for the clusters of Canaan: A tympany or confluxe of ill humours, goe for the living birth of grace: Ahabs humbling of himselfe, for true re­pentance; Achitophels Counsel, for an oracle of God. Such men have need of an Heavenly perspective, that they may discerne wheat from such chaffe; true grace indeed from such glorious sins, and guil­ded abominations; all is not gold that glittereth: all gifts; and parts, all knowledge; all good affections, and motions of heart, are not in­fallible marks of grace.

Qu: But how may I know whe­ther I have true grace, or no?

An: Hast thou faith? thou hast grace; for this is her eldest daugh­ter: this is one of the cheifest bran­ches [Page 133]of the stemme of grace: but this is obscurum per obscurius; this is to illustrate one obscurity by a­nother: how may I know that I have faith? by love: faith Gal. 5.6. works by love; love towards God, love towards the brethren who have on them the im­age of God, now love towards God is known by our obedience to him, if we love him, we will keep his Com­mādements; positivly, by doing what he comands, negativly, by abstain­ing from what he forbids: our love to the brethren is knowne by the o­pening of our bowels to any, upon this consideration; that they be­longe unto the household of faith; by our [...], Arist. Rhe. lib. 2. cap. 4. Hominibus innovatis datur, Span­he. rejoyceing at the prosperi­ty of the Church, remembring Jeru­salem in our mirth; and also hanging up our harpes, when the servants of God are brought low, through ty­ranny, and persecution: this is cal'd a new commandement, Joh. 13.34. Because those only who are re­newed by grace, can fulfill it, Here­in we know that we have passed from death to life, because we love the bre­thren; thus, ab ultimo ad primum, [Page 134]by the truth of our obedience unto God, and love unto his servants, we may try the sincerity of our grace: As by our Rom. 6.29.30. 1 Pe. 1.2. Conforming to the image of Christ, and by our obedience expressed in our sanctifi­cation, which is the lowermost round in the Jacobs ladder of our salvation, we ascend upward to our justification, and vocation; untill at length we arrive to the knowledge of our election and predestination, as we may pursue rivers to the spring-head, from whence they flow: more particularly.

1. True grace begets a watchful­nes against sin, even smaller & more secret sins, as well as those which are scandalous, and bring shame, and reproach along with them. It cannot dispense with fat Agags, or pleasant Dalilahs, but proclaimes o­pen warre and defiance universally against all corruptions great and small. The gracious soule delibe­rates with Joseph, upon any sinfull suggestions: how can I doe this and sinne against God? It dashes the ve­ry bratts of Babylon apeices; our [Page 135]very sinful thoughts and imagina­tions are charmed, supprest, and smoothered: the flesh is crucified with the affections, and lusts; nay it makes us run counter, and find out our former sinnes, before they find us out; that we may be aven­ged of them, before they take ven­geance on us; as Joseph's brethren many yeares after the fact com­mitted, cried out, verily we are guilty concerning our brother: thus, whosoever is borne of God sinneth not, because the seed abideth in him, neither can he sinne, because he is borne of God, 1 Joh. 3.9, 10. That is; he is not absolutely freed from sin; but he sinneth not with a Compla­cency, and a full swing, or consent, without any regret, & reluctancy.

2. Those that have true grace will alwaies be improving of it, Joh. 6.34. and thirsting after more: Lord evermore give us of this bread! they have tasted that the Lord is gratious, and it will be as easy to restraine them from their ordinary food, as to take off the edge of their de­sires, after the savour of those [Page 136]good ointments which slow from Christ, after that Nectar, & Am­brosia, those Can. 2.5. Flagons of wine, that heavenly Manna, whereby they are not onely refresht, but nur­sed up unto life eternall: no man having drunk old wine, strait way desireth new; for he saith the old is better Luk. 5.39. All the former delicacies, and Curiosities of the world, are but as so many empty huskes; as pudle water, or filthy trash. A longing desire after Ruther­ford 2. part. Survey of Anti. c. 4. grace, proceeds from grace, and is the fruit of it: ignoti nullacu­pido: those that are unacquainted with the excellencies of grace, are never ravisht with the eyes of her beauty. To those that have, to them shall be given, they shall receive grace for grace. It is not like pain­ted fire, or land-skippes, trees drawne with a pencill, which never increase or grow, but like trees planted by the water side, they send forth their boughes, like a plant, through the sent of the waters of the sanctua­ry: they have the blessing of Jo­seph, to be a fruitfull bough, even [Page 137]a fruitfull bough by a well Gen. 49.22. neither do gratious soules dilate, and thrive in their owne persons; but their hearty prayers, and endeavours are extended to the whole Israel of God; they streng­then their brethren, and wish that all men were even as they.

3. As grace is diffusive, so it is alterative.

First, Of the inward man: ther's new light in the understanding to see the uglinesse of sinne, and the beautifull grace of grace; new ob­sequiousnesse in the will, new fide­lity in the memory to record what is good. All the Affections are sanctified: our joy; we can rejoyce more in the smiles of Gods coun­tenance, in his Word, in prayer, in the practise of religion, then in the increase of corne, and wine, and oyle: more, for treasures of wisedome, and knowledge; that we have strength to subdue cor­ruptions; that we can stop our selves in our careeres of sinne, and deny our selves in our bosome and darling lusts; then though our [Page 138]houses were full of gold and sil­ver; or we had power to conquer all our outward enemies, and ma­ster all their magazines, and for­tresses: our feare; we are more a­fraid to offend God, then men; his displeasure is more dreadfull to us, then all the frownes and threats, of the greatest potentates upon earth: our anger; we are more provoked, [...]. Acts. 17.16. and our spirits more stirred within us, to see the glory of God im­paird, to see him to suffer in any of his Attributes, then to be wounded in our ownecredits, persons profits.

Secondly, It works a Change in the whole outward man. He can say, when I was a child, I did as a child, I spake as a child, I thought as a child; before I had familiarity with grace, I was as forward to run into any, excesse of riot, to break the sabboth, to accent oaths with as full a mouth, to neglect holy duties, as the profanest per­son, that is an outscast from Israel, and estranged from the Covenant of promise; and Marches in the fore­front of the black Regiment, un­der [Page 139]the prince of darknesse; but now [...]go non sum ego; when I be­came a man, a new man, I put away childish things, my tongue, my hands, my feete are become weapons of righteousnesse: my delight is among the saints, the pre­tious ones, that excell in vertue: the sabboth is my joy, and delight, my speech seasoned with grace; and my time paies tribute to holy ex­ercises; the love of God constraines me to all these: my Conscience is sprinkled, and purged from dead works: my former waies of sinne are hedged up with thornes; I dare no more proceed in my exorbi­tant Courses, then Balaams asse when he saw an angell before him with a drawne sword in his hand: I can as well swallow flagons of molten lead, as Carouse in bowles of intemperance. Thus, as the life of the body is knowen by the pan­ting of the heart, the breathing of the mouth, and beating of the pulse; so those that have the life of grace, their hearts are busie in forging good thoughts; their [Page 140]breath imployed in good words; their hands exercised in just, mer­cifull, and holy actions: these are ready to act, what their hearts in­dite and contrive; and as grace works out the scum of naughti­nesse from within; so the streames without run cleare and pure: now loqueris ut videam; their spirituall, and heavenly discourse declares them to be borne from above: Judg. 12. they can now pronounce Shibbo­leth, without lisping, or stammer­ing: their language shewes them to belong to Canaan, as the dam­sell told Peter, that he was of Gali­lee; his very speech bewrayed him. This may save me a labour, for laying downe a Caveat, that we do not abuse the doctrine of grace, by making it a cloak for our li­centiousnesse, and wantonnesse: As if free grace, gave us a free­dome to do what we list; as if this chast, pure, and heaven borne vir­gin, did degenerate into a pan­dor to our lusts, shall we continue in sinne, that grace may abound? Rom. 6.1. Grace indeed is free, as [Page 141]from God, in opposition to our procuring merits; the name car­ries so much in the very front: o­therwise grace were no more grace: [...]. Gratia non est gratia ulla modo, nisi sit gra­tuita omni modo. Aug. It do's also removere prohibens, role away the tomb-stone of sinne, that it may no longer presse us downe by raigning over us; and this day of Gods power also makes us a will­ing people; Ps. 110.3. to offer sacrifice unto God freely, 1 Chron. 29.14. as the Fathers of Is­rael, offered freely, for the house of God, to set it up in his place, where the spirit of the Lord is, Ezra. 2.68. there is liberty: but true grace never al­lowes a toleration of sinning: such liberty is Malus etiam si reg­net servus est tot dominorum quot vi­tiorum. August. Ci­vi. dei. lib. 4. cap. 3. We should improve our endeavors, as if we were Pelagians, and no helpe of grace afforded. Bl [...]ke, on the Coven. pag 71. perfect bon­dage. It is a manumissi­on dated from Hell. It makes us free among the dead; therefore such as plead for free grace in this sense, and to this purpose; may be justly deemed, ne­ver to have had the ex­perience of saving grace. Now waving any further search concerning the conquering effica­cy of grace, Dr. Pria deaux lect. 3a. 4a. 6a. whither it be b irre­sistable, [Page 142]concerning the extent, and latitude whether it be Dave. nant. ve­ter. 49. uni­versall; and concerning the perse­verance, and duration, whether it may be finally, and totally lost: For a full discussion of these, is not onely beyond my strength, but neither can these dimensions be fathomed, in such a minute of time, as is left me: nor are such polemicall discourses suitable to this place. Controversies sound better out of the chaire, then the pulpit. As Saint Paul, had rather speak five words in the Church with understanding, 1 Cor. 14.19. then ten thousand words in an unknowen tongue: so one practicall, edifying Sermon, tending to the advancement of devotion, and the power of reli­gion, is better unto me, then ma­ny empty, and notionall orations, sine succo, & sanguine, without the marrow, and fatnesse; the life, and heate of edification. Alas! this is onely to raise a dust; to perplex mens heads with doubts, rather then settle, and establish their hearts, and consciences; to [Page 143]feed them with chaffe, and pibles, instead of [...], the sincere milke of the Word: and therefore tis no wonder, that such ill diet, begets so many raw humours, and windy vapours, which threaten to overturne the Church with a ter­rible Earth-quake of division. Tis no wonder to see men, that have turned all religion into jangleing, reasoning, and disputing, to be­come leane, and meagre like Pha­raohs kine, and to be barren of goodnesse, like some parched Heath, or neglected wildernesse: Gnostickes in their heads, but A­theists in their hearts. My part­ing words, shall therefore be spent, in bringing home the former do­ctrine to our owne dores, by such deductions, and Corollaries as a­rise from it, even as the river in Eden parted it selfe into severall Heads, that it might water, and refresh divers Countries; and the sun expands her wings, Gen. 2.10. & 3.24. and darts forth her beames, like the Chi­rubims sword, which turned eve­ry way.

[Page 144] Cum calli­dus Serpens persuadere fluduit me propter fidelter o­bitam mini­sterit lega­tionem; vel ipsum Coe­lum & im­mortalita­tem mere­ri; bene di­ctus Deus mihi sug­gessit hunc scripturoe locum quo ignitum hoc jaculum ex­tingueren so: gr [...]ted Dei sum id quod sum inquit Cnoxus. Me [...]h dam. p. 141. 1 Ʋse. To discover the vaine pride and arrogancy, of the Champions of nature; who had rather leane on the broken reed of their owne de­praved and perverse wills, in the businesse of their salvation, then upon the mercy of God. Such were the Pelagians, and semipelagians, of olde; of olde did I say? It were well, if their Ghosts did not still walke in our streets; at least, some as like them, as if they had started out of their sepulchers, or sprang out of their ashes; such I meane, as would faine part stakes with God, and be sharers with him in that, which is so essentially his owne, as g [...]ace; ascribing to them­selves such incomprehensible strength, as to undoe their owne grave-cloa [...]hes, and raise them­selves from the death of sin. How loath are they to speake of, or to acknowledge grace? As Homer is observed not to have used the word [...], but [...] often; and Plato is noted to use the word [...], which signifies vertue; but he was afraide to name grace, or the holy spirit [Page 145]lest he should offend the Graecians; [...]. Just. Mar. ad Grae. p. 30. so grace, special grace, is little spo­ken of by many, lest thereby they should disparage the power of na­ture: or if grace, and infused Habits, be taken any notice of do not some endeavour to be joynt-purchaser of it and them? and by Scholasticke trickes, or Arminian Sophistry, goe about to distinguish God out of his right? but let God have glory, and every man shame; and let us say with the Chruch? thou O Lord hast wrought all our workes in us, Esa. 20.12. and then tis fit he should have all the glory: not unto us, O Lord! not unto us, but unto thy name be all the praise: All that is within me praise his holy name. Though our own reason be sometimes non plust: and the ability of our wills impai­red, yet, that doctrine, to me, is true, which ascribes most glory un­to God.

2 Ʋse. Here we may see the mise­rable estate of the Heathen, that knew not God, but were vaine in their im­maginations, and ignorant of this saving grace: An illuminating, or [Page 146]assisting grace they might have; but seeing they were without Christ, and Aliens from the Common-wealth of Israel, they must also, according to scripture principles, be destitute of sanctifying grace. It is true; they had many excellent vertues, as tem­perance, Bene face­runt, quia aliter facere non potue, rant. chastity, patience, &c. And these were even incorporated into their natures, by a constant, ha­bituated practise; wherin they went beyond many Christians; and I fear will rise up in judgment against us: yet these were but moral vertues, obtained by strict discipline, and long custome, whereby their na­tures were much rectified, and re­formed: yet they came short of spe­ciall grace both in their Alpha, and Omega, beginning, and end. They were defective in respect of the prin­ciple from whence they flowed: they proceeded from nature, and not from the Spirit of grace: Now a line, if it be crooked at the first; draw it forth (if it were possible) into an infinite length, it will be crooked still. The primogeniall vertue in seeds, and plants, will [Page 147]never be changed: thornes will never bring forth grapes to the worlds End. Their persons were not sanctified, and so their sacrifices could not be accepted. And as there was a fundamentall errour in the terminus à quo, from whence they sprange; so there was much obliquity in respect of the end; they were not done out of conscience, and obedience to the law of God, nor levell'd at the white of his glory, but either out of love to their Country, or an Insa­tiable desire of their owne fame.

What though they might have some knowledge of God, as a Cre­ator, or first Cause of all things; his eternal power and godhead, being un­derstood by the things that are made, Ro. 1.20. yet they knew him not as mans redeemer in Christ. All the creatures could not spell this. The two Diptyches, or volumes of Hea­ven, and earth would not afford this truth. This is a mystery which hath been hid from ages, and generati­ons, but now is made manifest unto the Saints, Colos. 1.26. The Angels [Page 148]themselves did pry and peep into it, as it were from under the vaile: 1 Pet. 1.12. [...]. No man can say that Jesus is the Lord, but by the holy Ghost. Here I could even take my mantle upon my shoulder, and goe backward to co­ver the nakednesse of some charita­ble errours, Clem. A­lex. Stro. 6. Tertul. Just. Mar. Apol. pro Christia­nis 2. p. 83. Antequam ad nostram caulam se contulisset, noster crat, morum quippè pro­vitas cum nobis ven­dicabat, si­dem mori­bus ante­vertens ac solo Christi nomine ca­vebat cu [...]us rem ipsam Na [...] de pa­nesuo crat. 28. in some of the Anti­ents; As if any could please God by the power of philosophy; or were na­tural Christians; or as if Socrates was a Christian, because he lived [...], according to the di­ctates of reason: Now though I reverence Antiquity more, then to detract from it, yet I cannot swal­low all the Antients say, without distinction. I cannot admire their very moles and wennes for beauty­spots; and like flyes, sucke nourish­ment out of their very sores. No mans honour consists in this, to have his errours transcribed, or to have his deformities to be made ex­emplary. The great Apostle desi­red to be followed no farther, then he wrote after, or kept pace with Christ himselfe, 1 Cor. 11.1. be ye followers of me, even as I also am of [Page 149]Christ. We are not of them, who doe peremptorily censure the poor Heathen: 1 Cor. 5.12, 13. for what have I to doe to judge them that are without? they must stand, or fall to their own ma­ster; but we pity them as not know­ing the only true God, and Jesus Christ, whom he hath sent: Though their negative insidelity, and their ignorance of the Gospel should not damne them; yet they have sins more then enough, to answer for, against those [...], that ve­ry law, that is written in their hearts: but above all things, let us praise God, that we our selves are born within the pale of the Church, which is the subject of grace; and in the dayes of salvation, and yeares of grace, that we are planted by the rivers of waters, and live under the sunshine of the Gospel: O that we could bring forth fruit according­ly! that we might walke worthy of that vocation, wherin we are called; as children of the day, and of the light.

3. Ʋse. This may teach us, to whom we must be thankful, when we [Page 150]feele any fruits of a new birth, or an­ny motions of grace within us: we must not sacrifice to our own drag, or our own net. It is not through our own sword, or our own how, that we get the victory over our own corruptions: but when we see a murderer dangling upon a gibbet as high as Hamans, let us magnify the grace of God, that we are not in his place, seeing that we also had the same seeds of rebellion in our natures, common with the worst of men; then say, as tis in my text; by the grace of God, 3 Cor. 4.7. I am what I am, who made me to differ from him? and what have I that I have not received? Thanks be unto God who hath gi­ven me the victory over all my gy­ant-like lusts that warre in my members, 1 Cor. 15.57. Sidebeo to­ [...]um pro me facto, quid debeo pro me refecto? Aug. through the grace of our Lord Jesus Christ. Alas! what miserable wretches shoud we have been? How should we have groped in Egyptian Cimmerian darknesse of ignorance, and pro­fanensse here, and dwelt with e­verlasting burhings, (which also contrary to nature are accompani­ed [Page 151]with thick, and horrid darknesse) hereafter? Had not the day star of grace dawned in our hearts, and the day-spring from on high visited us. Therefore when we feel our selves in some measure wash from our un­cleannesse by the living, and pure streames of grace, when we can rejoyce in the Communion of Saints, and our hearts burne with a holy Zeale in the midst of or dinan­ces: when we have received the ear­nest of the spirit of promise, and finde our selves sealed to the assurance of everlasting life; then say what is man O Lord! that thou art so mind­full of him? The Lord hath dealt bountifully with me: Ps. 161.12, 13. what shall I render unto the Lord for all his be­nefits toward me? I will take the cup of salvation, and call upon the name of the Lord; which leads me to a

4. Ʋse. Hence we learne to de­pend upon God for all grace, and in all our wants, to have recourse to his fulnesse for a supply. Doest thou want faith, patience, wisdome, he is [...], Rev. 3.18. the God of all grace: He is no niggard, in the dis­pensation [Page 152]of gold tryed in the fire, out of his treasury; or of raiments of needle work out of his war­drope: Hoe! every one that thirsteth, come to the waters; Esa. 55.1. go therefore unto him upon the bended knees of thy heart, beg a look from his coun­tenance, and a glimpse, or shine from his face: as she prayed for children, give me children or l [...]dy; So doe thou pray for grace; give me grace, else I shall perish; and if thou canst obtaine the least mea­sure of Grace, thou art richer, then Though all the gold of Ophir, or all the cattel upon a thousand hilles were at thy command. Grace car­ries in the wombe of it all spiritual blessings; therfore the Apostle be­gins his Epistles, with grace and peace; wherby he wishes to them all Spiritual, and temporal com­forts.

Now for a conclusion of all that we may not speak of grace by rode, or by hear-say, ut psittacus suum [...], as birds are taught to pratle they know not what; lets put the sermon into practise, and turne our [Page 153]discourse into supplication [...] lets pray to the throne of grace, for that grace concerning which, we have been speaking all this while

O most gracious Father! thou that art the God of all grace; with­out whole special Assistance we are able to doe nothing that is spiritu­ally good: by nature we are chil­dren of wrath; A seed of evil deers and heires of eternal death: we beseech thee change our natures; make thy face to shine upon us, in the face of Jesus Christ, put a new frame of spirit within us. As our body is decay, so let our mindes be renewed from day to day. Instead of these proude, dark­ned, worldly, depraved mindes, give us enlightned, Heavenly, hum­ble, pure, and holy mindes: make us to watch over our bosome finnes; sanctifie our affections: inable us to thirst and breath af­ter spiritual thinges: pers wade all our hearts to dwell in the tents of S [...]m, that we may have communion with thee, and thy Saints, and grow from [Page 154]to grace; until thou shalt be plea­sed to crowne thy owne graces in us, and satisfys us with that ful­nesse which is in thy selfe, in whom all fulnesse dwells. To whom &c.

THough the Courses, and Motions of this infe­riour wourld, may seem sometimes so exorbi­tant, and eccentricall, as if the ve­ry foundations of the earth were out of Course, and all things were blended, and jumble together, by a blind kind of Contingency. Though judgment for a time, may be turned into wormwood, and righ­teousnesse into gall; nay though sin it selfe may be thron'd, and op­pression sit at the sternes so that men of religion, and conscience, may be made a prey, and become [Page 156]the objects of scorne, and cruel­ty; as if there were no God in Heaven to over-rule, nor eye of providence to dispose of Affaires here below: yet when the earth is thus full of darknesse, and cruell ha­bitations: when all things are made like unto a wheele, and seeme to run [...] at randome, in a round of Confusion; so that mens hearts either faile them for feare; or else are tempted to a secret kind of Atheisme; then will God cause the sun to break forth out of all these Cloudes; and dispell all these mistes: He will bring light out of all this darknesse; Harmony out of this discord; order out of this Confusion: beauty out of this rubbish, honey out of this carkasse. He will at last comfort Sion; and build up her wast places. The godly man shall be reward­ed: and the staggering Christian shall be established— So that a man shall say, verily there is a reward for the righteous; doubtlesse there is a God, that judgeth in the earth.

1. Here David first drawes up [Page 157]a Charge, and an inditement a­gainst unrighteous judges, who did either immediately oppresse the people themselves, or esle did Calumniate them to Saul, and so did incense and exasperate the prince against his subjects: This he expostulates with them in the five first verses. Do ye indeed speak righteousnesse, O ye Congregation? do ye judge uprightly, O ye sons of men? their mouthes were corrup­ted, and poysoned with wrong sentence, acquitting the guilty, and condemning the innocent; or else out of a meale-mouth'd parti­ality, they betrayed the Cause of the widow and fatherlesse by their silence; therefore some read the words thus. Are ye silent indeed? or of a truth do ye speak dumb justice? [...] obmutuit. And, no wonder; that the hand of Justice points the wrong way; and the motions thereof are irregular: for the maine spring is out of or­der, out of the abundance of the heart, the mouth speaketh: now they were rotten at the core: their very hearts were forges of naugh­tinesse; [Page 158] yea, in heart, you work wick­ednesse, vers. 2. And where heart, and mouth are tainted; the hands will not be sincere: as are our thoughts, and words; so common­ly are our actions; therefore the same men, are taxed in the same verse, to weigh the violence of their hands in the earth, they seem to put the demerits of malefactors in one scale, and their rewards in the o­ther; as if there were temperamen­tum ad pondus, a most exact pro­portion in their administration of justice; yet they wilfully mistake wrong for right; and such as should be foster'd, and incouraged, feele the heaviness of their loines, and the stinges of their Scorpions; they dispense, and weight forth violence in the earth. now their tyranny was so much the more cruell, and abomi­nable, by how much they did more Revera nonest no­centior ulla iniquit as, quàm quae spec [...]; u [...] stitiae gras­satur Mus­cu in Lo­cum. pretend weights, and balances the emblems of righteousness and ju­stice, and went about to establish wickednesse by a Law; as an ape is the more deformed, even where­in he do's resemble the shape, and [Page 159]image of a man; and differences in, religion are the more invete­rate, amongst whom there is a si­militude; as a Christian is more bent against a Jew, then a Turk; and therefore these Judges were earnest and-zealous, in their vio­lence, and injustice; their [...]. Septs Furor illio, Jer. poyson is like the poyson of a Serpent vers. 4. As false worshippers are mad upon their Idolls, compassing sea and land to gaine proselites, and Ser­pents swell with venome, and spit it forth with fury, and vehemen­cy; so wicked rulers are in paine, untill they give a vent to their ma­litious designes, and like Aetna and Vesuvius belch forth some flames of destruction; and which is the worse: no torrents of bet­ter advise, will slack, or asswage their fury: for they are stubborn and refractory to good Counsells; and so, still run parallell with Ser­pents. They are like the deafe ad­der, that stoppeth her eare: which will not harken to the voice of the charmer, charming never so wisely, vers. 4.5. Adders did much mis­cheife [Page 160]by biting and stinging, therefore there were inchanters, to tame and restaine them there­in. Frigidus in pratis cantando rumpitur anguis. Surely the serpent will bite with­out Inchantment, Eccl. 10.11. and the Lord threatens to send strange Cockatrices, which should not be charmed, Jer. 8.17. To which cu­stome, Balaam alludes Numb. 23.23. Surely there is no inchantment against Jacob, neither is there any divination against Israel: but now in after times, the Serpent be came so subtile; that as Ʋlysses stopt and seald up the eares of his com­panions, that they might not be bewitched with the Syrens songes; so the Serpent would lay one eare to the earth, the other shee stopt with her taile, that so she might evade the charmes of inchanters: so tis with wicked Judges, refuse­ing good Counsell, and with most men refusing the voice of the Go­spell— they will not hearken to the voice of the charmer.

Secondly, David breaks forth into imprecations, devoting these unjust and rebellious men to the [Page 161]judgments of God; appealing to Heaven against them, in the 6, 7, 8, 9. verses, break their teeth O God, in their mouthes, break out the great teeth of the young Lions O Lord. Such mercilesse men, as use to prey upon their brethren, are compar'd to savage beasts; to Lions, or young Lions; as they are cheife, or subordinate in exe­cuting cruelty: He prayes, that they may be disarmed of the in­struments of their fury. Break their teeth, that they may be en­feebled, and languish, and not find their hands, when they are set upon mischeife let them melt away as water, as a snaile, or as an un­timely fruite of a Woman: nay let their destruction, be sudden, as crackling thorns, or a whirlewind; in the midst of their full vigour, living and in their wrath, vers. 9. Let thē go quick into Hell, Ps. 55.16.

Thirdly, Here is the result and Consequent of these transactions in the righteous; He shall rejoyce, when he seeth the vengeance, and wash his feet in the blood of the wick­ed. [Page 162]The metaphor is taken from conquerors, who triumph in the blood of their enemies: that thy foot may be dipped in the blood of thine enemies, Psal. 68.23. Or else from hunters; who sport in the blood of their game. Yet these did not simply rejoyce in blood, and vengeance; nor as it was the blood, and vengeance of their enemies; but as it was the blood of the wicked, who had dishonor­ed God vers. 10. And as they re­joyced to see the hand of God lif­ted up against the enemies of God, so they heard the voice of his rod, and learned judgment. The wick­ed mans correction, is the godly mans instruction: He triumphs as much over his owne doubts, and incredulity; as over his enemies: He looks, as it were through a casement of the sanctuary, Psal. 73.3.17. and discovers with one eye in what slippery places they stand, who prosper in sin, and abuse their power, and authority; with the other, he beholds the happinesse of the righteous; together with [Page 163]the verscity of God, both in re­spect of his being, and his provi­dence, and so breaks forth into this Epiphonema of the text, So that a man shall say, verily there is a reward for the righteous: verily there is a God that judgeth in the earth.

In this triumphant song, ob­serve.

• 1. The preface, or introduction: so that a man shall say.
• 2. The matter, or substance of it, consisting of three parts; where­in are three fundamentall points asserted:

• 1. No man shall serve God for nought; verily there is a reward for the righteous, or there is
  [...] Sep.
  fruite for the righteous.
• 2 The Diety is put out of all doubt, and controversy: doubt lesse there is a God: Elohim, in the plu­rall number, to note the mystery of the persons in the unity of the divine nature; like creavit dii. Gen. 1.1.
• 3. This God do's not neglect the affaires of the world; but though [Page 164]Heaven be his throne, yet he do's providentially dispense equity, and justice among the sons of men: He keeps his sessions and rids his cir­cuits here below: He Judge sin the earth.

But before we speak of these parts in the body of the text, there is something worth noting, from their connexion with the context, and is implyed in the first word, so that, which joynes this verse with the former parts of the Psalm, and shewes this to be an illation from them: what? did God so suddenly, as with a whirlewind, overthrow those wicked Judges, who Lorded it over his people? did He make those Lions melt like snailes? did he confirme the joynts of his people, which were a little before trembling, and smiting one against another; as if they had been so many forlorne wretches expos'd and cast forth; and no eye to pitty them; as if they had been floating with Moses upon the sea, in a basket of bulrushes, without any pilot to guide them; and even rea­dy [Page 165]to cry out with the disciples: Master, carest thou not that we pe­rish? did he then command a calme, and bring them to the ha­ven, where they would be? did he turne their howling like dragons, and chattering like cranes, under the whipps and sawes of tyranni­call task-masters, into a song of joy, and triumph? did he disman­tle himselfe of that cloud, where­in for a time he had so inveloped himselfe, that he seemed not to behold the pressures of his people? did he, I say, then step in to his peoples rescue, by breaking their yokes as in the day of Madian, and Kissing them with the Kisses of his mouth? So that a man shall say, ve­rily there is a reward for the righ­teous, doubtlesse there is a God, that judgeth in the earth.

Obs: Though the passages of Gods providence may seeme so rug­ged and uncouth; as if they were de­structive to his Church, and likely to put out the eye of his owne glory; yet our God will so dispose of them in the close; that they shall have an ad­vantagious [Page 166]tendency, to the setting forth of his Honour, and our good. What could seeme of more dan­gerous consequence to the world, then the fall of Adam, the death of Christ, and the commission of sinne? yet Adams fall made way for Christ, who was the Saviour of the world; and put us into a better, a more certaine condition, then we were in the first Adam. When Satan had thought to have Cut off this Saviour, and preven­ted him, that he should not ac­complish the work of our redemp­tion, by combining the Jewes a­gainst him, and putting it into the heart of Judas to betray him: yet herein they did but Non fiunt praeter dei volunta. tem, quae contra ejus voluntatem siunt. Cal. Insti. lib. 1. cap. 18. further the work of our Salvation, and ful­fill the determinate Councell of God concerning the same Act. 2.23. In shedding his blood. they did but Compound a plaister for our wounds; for by his stripes, we were Healed. Nay God can so order, and dispose of sinne it selfe; that thereby also he will get Dei consi­liis mili­tant, qui ejus consili­is repug­nant. Honour to his justice; and the manifestari­on [Page 167]of Gods Justice, in the exercise of his severe judgments, may make way for the declaration of his mer­cy; not only unto others; Rom 11.11. as through the fall of the Jewes, salvation came unto the Gentils: the Rebellion of Ab­solom tended to the stablishment of Davids throne; as Seneca sayes of the sturdy oakes; the more they are tossed with the winde; the more firmely the are tooted in the earth: and the destruction of i the foure great Empirs of the world, the Lion, the Beare, the Leopard, the dreadfull beast with iron teeth & terrible Horns, Dan. 7.4, 5, 6, 7. &c. was to this end that thereby a way might be made for the Ancient of dayes; that out of their rubbish a stone might be brought forth without hands; and therefore tis observa­ble, that the revolutions and tumb­linges downe of those mountanous kingdomes were not casual, but di­rected, and ordered by the provi­dence of God; even those wheeles were full of eyes round about, Eze. 10.12. Moreover; Gods Crosse, providences bring forth peace and comfort to the same persons: [Page 168] Joseph Negotiatio est aliquid amittere, ut majora lucretis. Tert. pag. 136. Galli faces Romae intu­lerunt: Sed civit as non deleta nec obruta; sed expiata; sed lustrata vi­deatur. Flor. lib. 1. cap. 13. had not been raised to that preferment in Egypt, had he not been solde to the Midianitish Mer­chants. Ruth had not been mar­ried to Boaz, had there not been a famine in her own country; peri­issem nisi periissem; If I had not been undone; I had been undone indeed, may many a man truly say: All my fiery trialls, have served to refine me, and make me the more glo­rious and resplendent. Awake, O North-winde, and come thou south, blow upon my garden, that the spi­ces thereof may flow out, Cant, 4.16. was the prayer of the Church: not only the l warme Southerne gales of prosperity, D. Sibbs in locum. conduce to the welfare of the Church; but even the nipping bo [...]sterous blastes, from a contrary Coast, from the North doe often make the graces of Gods people more fragrant, and vigo­rous.

1 Ʋse. Let's admire the wisdome and power of God, wh [...]se wayes are thus past finding out: who can bring health out of sicknesse, and life out of death: who is such an ex­cellent [Page 169]Physitian, as can D. Re­nolds on Psal. 110. v. 1. p. 126. Let us deny our owne wisdome, and give glory to God acknow­ledging that there is wiser coun­sel in every thing we suffer, then we can at­taine, M. Paul Bay­ne on Eph. 1.11. Rev. 19.6, Ps. 46.2. tem­per the most poysonous herbes, & make the most unlikely means, and instruments to worke forth most glorious ends: though no­thing but gall and wormewood be in the premises, yet the conclusi­on shall be sweer and comfortable: though the Assyrian Sennacherib breath forth nothing but rage and tu­mult against the Lord and his people; yet he shall feele a booke in his nose, and a bridle in his lippes, and be tur­ned backe by the way, by which he came, Esa 37.29. The Lord reignes, though the earth be never so un­quiet: the multitude shall cry, Alleluja: for the Lord omnipo­tent reigneth, therfore will we not fear though the earth be moved, and though the mountaines be cast into the midst of the Sea.

The Church can never be in a desperate, and deplorable condi­tion which has such a Chymist al­waies at hand, who can bring gold out of drosse? Although the Habak. 3.17, 18. Fig-tree shall not blossome; nei­ther shall fruit be in the vines: yet [Page 170]I rejoyce in the Lord: I will joy in the God of my salvation. Though events be never so o blacke and dismal, As when Juno per­secuted Ca­l [...]sto the Daughter of Lycaon, Jupiters harlot upon earth, Jupi­ter took her up into heaven, and made a starre of her. unanswerable to our ex­pectation. Though— Ʋrceus Ex­it: when we look for peace, be­hold war, and confusion! when we look for beauty; behold bald­nesse and ashes! yet there is such a potter sits at the wheele; there is such a Moderator of all suc­cesses and issues in this valley of teares, who can file and polish the most deformed lumpes; and make all things whatsoever [...] to work together for the best to them that love God, Rom. 8.28. What can be of greater force to compose and setle our distracted spirits amidst so many amazing dispensations as we have met with all in latter times, then to consider, that when we see the oppression of the poore, and violent perverting of judgment and justice in a province, that he that is higher then the highest regardeth, and there be higher then they Eccl. 5. 8. Providence is full of mysteries; let the way be shame, the crowne [Page 171]is glory; and the present conditi­on be Hell, the end is Heaven. Blood, Ruthera ford on John, pag. 147. & 179. warrs, confusions, op­pressions, crushing downe of Christ, and his Church are congruous meanes when they have the vantage to be handled by omnipotency: murmur not then at those tragical changes, and passages, which thine eyes have beheld under the Sun; for couldest thou behold the further end of them; thou wouldest say, all the policy of man could not have contrived them better: the Lord is wonderful in all his works; in his works of judgment, and ven­geance, as well as of mercy, and kindnesse: [...]. 1 Cor. 12.22, 23. And though many things come to passe by Gods per­mission only, and not by his appro­bation, & allowance; yet as toades and serpents contribute to the per­fection of the Universe; so these harsh and rugged events, conduce to the Harmony and beauty of di­vine providence: Say not thou, what is the cause that former dayes were better then these? for thou doest not enquire wisely concerning this, Eccl. [Page 172]7.10. let us run with patience the race that is [...]. Heb. 12.1. set before us; and still trust in, and depend upon God though he kill us. The Stoicke could say, we doe but Act [...]. Epicte. cap. 23. [...]. idem c. 13. that part upon the stage of the world, which our Master hath appointed for us, and therefore we should not be our own carvers, but en­deavour to sui mit our willes to the present occurrences. Nay; the the poore M. Ful­l [...]rs Holy sta [...]e. Shepherd could say, being asked by the Travelour what weather we should have, that we should have what weather plea­sed him: not as if he (as tis repor­ted of the witches of Lapland) could raise windes, and change at his pleasure: but we shall have, saith he, what weather pleaseth God, and that weather shall please me: so, it were well, if we could truly say with olde Eli when the cloudes gather; and the heavens waxe blacke, 1. Sam. 3.18. and gloomie. It is the Lord: let him doe what seemeth him good: For what seemeth good to the Lord; wil at last prove good to his Church. If any have been [Page 173]so profane as to account religion fruitlesse and barren, and so be startled in the same; If any have been so foolish, (upon the prospe­rity of the wicked) as to mutter in their Hearts, that there is no God; they shal at last be so far convinc'd, that they shall sing another tune; eithe [...] with David in the text— so that a man shall say: verily there is a reward for the righteous; doubtlesse there is a God: or else with Salo­mon; He hath made every thing beau­tiful in his time. Eccle. 3.11. And since I have mentioned these words of Solomon; me thinkes I heare a Monitor within my brest, promp­ting me to breake off the thread of this discourse; seeing I can speak nothing on this subject, quod non fuit dictum prius, which hath not, after a more D. Wil­kins. [...]) his sermons of provi­dence on Eccl. 3.11. accurate manner, been delivered, not long since from those words, and this place. I come therefore to modulate and begin unto you the first part of this song, expressed in the text.

1. The Proem, or introducti­on [Page 174]on. So that a man shall say.

2. Obs. The works and judgments of God are done for this purpose [...] viz. to be taken notice of, by our talking, and speaking of them. — So that a man shall say. There is a Canker, and Gangrene, which commonly runs through the veines of our dis­course; either it is spent idlely, and profanely; or else it is versed in impertinencies like the Athenians, in telling or hearing of newes. Sel­dome a word of the judgments, or mercies of God, towards our selves, or others. Never did any age abound with more monuments and presidents of both kinds; and never any people took less notice of them. As the noise of Nilus falling from the mountains, makes the people inhabiting thereabouts to become deafe; and an object applyed too close to the Organ takes away, and prevents the act of seeing; so the commonness, and frequency of Gods judgments, hath even made us dumbe, and de­prived us of the sense of them.

It was far otherwise with David: [Page 175]He was never well, but when spea­king of the works of God. When the Lord had made any gracious discoveries unto his heart, Scire tu­um nib [...]l est, nisi te scire hoe, sciat alter. Pers. he was even in travaile untill he had re­veald these experiences unto o­thers: Come [...] saies he, I will tell you what the Lord hath done for my soule. If God did shew himselfe eminent­ly in his works towards others, he could not let them passe without observation; and having observed them, he could no more be restrai­ned from speaking of them, then gun-powder from giving a Crack, when once it hath tasted of the fire: for to this he seems to allude Ps. 39.3. Jer. 20.9. My heart was hot within me, while I was musing the fire bur­ned: then spake I with my tongue. And what did he say in this case? why, the Lord is terrible in his do­ings to the children of men. Ps. 66. 5. Men shall speak of the might of thy marveilous works: and he will bear his part too, he will make one; and I will also tell of thy greatnesse. To this end he calls upon others: Ps. 145.4, 5, 6. Talke of all his wondrous works. Ps. [Page 176]105.2. Nay he accounts them beasts, and Ideots, that apprehend not the language of the rod, or the dialect of mercies, O Lord how great are thy works! a brutish man know­eth not, neither doth a foole under­stand this. Ps. 92.5.6. though some­times the works of God are so transparent: and illustrious that men, who are otherwise purblind in the things of God, cannot but take notice of them; therefore the first words of the text are read thus. Aynef worth on the text. A man of the earth shall say. The Jewes were but men of the earth; yet when they saw those wonders at the death of Christ, as the renting of the temple, opening of the graves, and darknesse in the heavens, they could not but say, that the God of nature suffered: This was none else but the Son of God. The miracles also which Christ wrought, extorted the same confession from the Devill him­selfe: Thou art Christ the Son of the living God; therefore it is that the Devils beleive, and tremble. What was Balaam, and the old [Page 177]Prophet, but men of the earth? yet the one was so convinced of the blessednesse of Israel, that he Wisht his latter end might be like theirs, after he had endeavoured to curse them in his life time; the o­ther gave order that his dead body should be buried in the Seputcher of the man of God, whom he had de­ceived a little before by tempting him to disobedience to the word of the Lord, and so expoling him to a Lyon 1 Kin. 13, 31. The very Heathens Justin. Mar. ad Graecos p. 20. Plato and Aristotle, be­holding the workes of Nature, Creation, and Providence; learned to call him [...], or Ensentium, the Authour of all Being; whom Moses called Jehovah, or I Am.

1. Particularly, when we see the works of Gods mercy towards us; we must talk of them, with the Accent of Praises, Glory, and thanksgiving: who is a god like our God? Honour, and praise be gi­ven to Him that sits on the Throne. Moses and Barak had their [...], there solemne souges, to ce­lebrate the goodnesse of God, in [Page 178]overthrowing their enemies. What pompous, and costly triumphs, do we red of among the very Hea­then, when they rode in their vi­ctorious charriots, and devoted the enemies spoiles, and sang their 10 Poeans to some imaginary god or other; to whom they acknow­ledged the glory of their conquest to be due? But what need we have recourse to their moth eaten and fained Annals? we have examples e­nough in the book of life: when the Angells poured out their vials up­on the Beast, and such as had his mark, Rev. 15.3, 4. and 16.5, 6, 7. immediately you have Gods faithfull servants singing the song of Moses, and the lamb, who shall not fears thee, O Lord! and glo­rify thy name? for thy judgments are made manifest: they have shed the blood of Saints, and thou hast given them blood to drinks.

2. The works of Gods judg­ments must be talkt of, with trem­bling, Psal. 119.120. and humility. The Lord is to be feared for his judgments. As David trembled when he saw Ʋz­zah smitten, 2 Sam. 6.9. The Hea­then [Page 179]mariners feared the Lord ex­ceedingly, and offered sacrifice, when they saw the wonders of the Lord up­on the deep sea, Jonah. 1.16. No greater signe of senslesse stupidi­ty, then for a man to hug him­selfe, to snort in security, to stretch upon beds of Ivory, and to drink wine in bowles; when all things are in a flame round about, when the very beames of the Temple crack, the pillars of the state totter, and poore Joseph either begging or running for his life. Wise men will lay these things to heart, and speak of them too; not with the sound of the Viall, but with the tone of the Bitterne, to the tune of Hadadrimmon.

Ʋse. Are Gods works of pro­vidence, whether of mercy, or judgment to be spoken of? spo­ken of among our selves, and to our children, that they may also tell them that come after, from generation to generation, that they may be had in Everlasting re­membrance? let this reprove our backwardnesse herein, Ps. 28.5. as if we [Page 180] regarded not the works of the Lord, or the operation of his hands. Our owne Acts, we are prone to trum­pet forth, and proclaime to the world; we could be content, they should be registred in brasse, or marble; but the works of the Lord, we either swallow into a gulfe, or write in water.

3. Obs: No man shall serve God for nought. Or, He that sowes the seed of righteousnesse, shall doubt­lesse come againe with rejoycing, and bring his sheaves with him —ve­rily there is a reward for the righ­teous.

There is no trade, merchandise, or profession so thriving, and brings in so much increase as re­ligion, and a Conscionable walk­ing with God and men. I know this truth is look't on as a paradox by most; who catch at what is present; but lay not up a good foun­dation for the time to come; nor pro­vide for an estate in reversion. Righteousnesse is accounted bar­red, and fruitlesse; attended with continuall trouble, and expence [Page 181]of duties, without any income, or Harvest of reward. Tell men, that by grasping the pleasures, and profits of this world, they hazard the losse of that recompence of reward, which shall one day be distributed to the faithfull; and that they shall have neither lot nor portion in the Inheritance of the Saints in light. Alas they look upon that recompence, and this Inheritance, as meere Chymaera's, and fictions. A messe of pottage is better to these Gadarens, then such birthsrights, let them alone to chew the sweet gobbets of ini­quity, and to surfet upon the de­sires of their owne hearts, and the wayes of their owne eyes; and then they think they have got the start of all strict, and Conscionable en­oches: As for the preferments, and joyes of Heaven, Credat Judaeus: let who will beleive; for they do not valeat amicum lumen: fare­well the hopes of that unspeakable light, and pleasant manna in hea­ven; if they may but sport them­selves in the works of darknesse, [Page 182]and feed upon huskes here. Give them a Palace in Paris, and then with that French Duke, The Duke of Bur­bone. they care not for paradise: give them but ground which is pleasant and rich, and then with the Rubenites, they will gladly take up their rest on this side Canaan, so Brutish are they in their understandings; as if their soules within them, served only for salt to keep them from stinking: but I must let these sen­suall Epicures, and grosse Infidells know; That Godlinesse is great gaine—verily there is a reward for the righteous.

The Scriptures are very copious in asserting this point; as it were on purpose to hold up our spirits, amidst all discouragements. Bles­sings shall cover the head of the righ­teous, Prov. 10.6. And not only their heads shall be covered with blessings; but they shall be sur­rounded with an affluence of all comforts; mercy [...]. Sept. compasseth them about, Ps. 32.10. They shall be sa­tisfyed with marrow, and fatnesse, and they shall drink of the rivers of [Page 183]the pleasures of God. Since, the be­ginning of the world men have not seene, nor perceived by the care, what God hath prepared for him that waiteth for him, Esa. 64.4. How can it be otherwise? seeing they are betrothed, and married to God himselfe; and can they want any thing that have such a head? such a husband? I will be thy everlasting reward, said the Lord to Abraham, and in him to all beleivers, Gen. 15.1. they cannot want, for he is Eleshaddai, the Lord Al-sufficient: and he cannot forget them; for they are engraven upon the palmes of his hands. Ps. 144.12, 13, 14. Happy are the people that are in such a Case, yea blessed are the people, who have the Lord for their God. As the Lords people are his portion, and his [...]. Inheritance; all that he delights in, in the whole world; so on the other hand, Gods people have bin content to see all their happinesse laid up in God: the Lord Ps. 16.5, 142.5. is the portion of my inhe­ritance, and againe; the Lord is my portion in the land of the living.

1. The righteous are rewarded [Page 184]with the things of this world. And now me thinks I see you attending with both eares, how this shall be made good. 2 Arist. Rhet. lib. 3. cap. 14. This position is like that Demonstration, which Pro­dicus told his schollars, he would acquaint them with, which should be worth forty groates the learn­ing; that so he might rouse them up, and whet their attention when they were almost tired, and wea­ry. So me thinkes I heare you say, will God reward his servants: with the things of this world? then we will be all his disciples; will Christ, the son of David, give 1 Sam. 22.7. us fields, and vineyards, and make us Captaines of thousands, and Cap­taines of Hundreds? then we will all follow his Colours, and be his souldiers. If the Kingdome of Christ were a temporall King­dome; as the mother of Zebedees children dreamed; then it were worth seeking, that we might sit on the right hand, and left hand of Christ in such a Kingdome: moriar mudò imperem. I would struggle hard to have some place [Page 185]of preferment in that Kingdome. But alas! the righteous for the most part are like Noahs dove; they can Gen. 8.9. sind no rest for the soles of their feet: the Foxes have holes; and the Birds of the Aire have nests; but the son of man himselfe, had not where to lay his head. How are the righteous then rewarded with the things of this life? to this I answer, It is true, If we measure the things of this life by the acre, and weigh them by the pound, the righteous for the most part have the least share: but yet that Prov. 15.16. and 16.8. little which they have, is farre better then the great riches of the ungodly. Godlines with content is great gaine: browne bread, and the Gospell (said the Martyr) is good cheare. Behold, my servants shall eate, but ye shall be hungry, my servants shall sing for joy of heart, but ye shall cry for sor­row of heart, and shall howle for vex­ation of spirit Esa. 65.13, 14. How many darlings of the world are vext with a cursed thirst, though they swimme in golden streames; and are leane and meagre, amidst [Page 186]the fat of the earth? as Pharaohs leane Kine, were leane still, after they had devour'd the seven fat ones. And though, as God gives them riches, and wealth, so he should give them power to ea [...]e thereof, and to rejoyce in their la­bour, Eccles. 5.19. Yet it is their portion; in the same verse, though their bellies are fill'd with hid trea­sures, and they leave the rest of their substance to their babes. Yet this they purchase at a deare rate; for in the same place againe, they are said to have their portion in this life, Ps. 17.14. Verily I say unto you they have their reward, Mat. 6.2. There­fore Christ bid the rich man re­member, that he received his good things in his life time. Now the righteous are as Heires under age, though they differ not from ser­vants for the present, yet they are princes in a disguise, and have a title to a boundlesse Inheritance hereafter; Great Mat. 15.12. shall their reward be in heaven: Hereafter did I say? and in Heaven? nay the righteous shall inherit the earth, Psalm. 37.20. [Page 187]they have a title to both worldes, Godlinesse 1 Tim. 4.8. hath the promises of this life, and that which is to come, whe­ther things present, or things to come, all are yours. Having nothing, yet possessing all things. Their title to what they have not is better, then the wicked mans to what he has. I meane not, as if all right, and power Dave. Deter. 30. were founded upon grace; or according to levelling princi­ples, as if the Saints might spoyle the wicked of their inheritances, as the Israelites did the Egyptians: no doubt, but wicked men have a Civill right to what they have, to fence them from plundering; They receive their goods ex largitate, from Gods common mercy and kindnesse to them: but now the righteous have a divine right un­to, and a sanctified use of the Crea­tures. They have them not by usurpation, but ex promisso, by virtue of Gods promise; to them are the promises made Gal. 3.16. Although we must needs say, God takes his owne time, to fulfill his owne promises; seeing that he is [Page 188]not a physicall, but a most free agent; every Individuall righteous person doth not presently tast the sweetnesse of Gods promises espe­cially concerning temporall things, David kept sheepe for a time, af­ter he was anointed to the King­dome: through patience we inherit the promises. Heb. 6.12 Heb. 10.36. After ye have done the will of God; ye have need of patience, that ye may receive the promise. Though the Lord saies; Re. 22.12. Behold, I come quickly, and my reward is with me: yet he speaks like him­selfe: Hag. 2.6, 7 Rev. 1.1. [...]. for with him a thousand yeares are but as yesterday: or he spake, as the prophets by his spi­rit wrote; who spake of things to come, as already done; to us a son is borne, and what was many hundred yeares after to be ac­complished, was said shortly to come to passe. It is little while, and I will shake the Heavens, and the desire of all Nations shall come; yet he came not till above foure hundred yeares after.

After the Angell had proclaim­ed, that such as worship the beast, [Page 189]and his image, and receive the marke of his name, should be tor­mented with fire, and brimstone; that their smoke should ascend up for ever; and they should have no rest day or night: it followes at the next verse. Here is the patience of the Saints: one would have thought, he should rather have added, here is the joy, and tri­umph of the Saints, to see their enemies destroyed: but because this promise was not presently to take place, but in many, many ge­nerations after; and in the mean space Babylon was to sit as Queen, and permitted to make havock of the worshippers of the Jam be. Therefore tis said immediately here is the patience of the Saints, Rev. 14. 10, 11, 12. they must stay, untill the time come, that the Lord make inquisition for blood; then he will remember them Psal. 9.12. And as the Lord doth not presently take vengeance of the wicked; so doth he not presently reward the righ­teous, He looks into the records of Heaven, his book of remem­brance [Page 190]first, wherin all their righte­ous acts are written: as Morde­cai was near the Gallowes, though he discovered the Traitors, and so saved the Kings life, till Ahasuerus read in the Chronicle where this was recorded, Ester. 6.1, 2, 3.

2. God rewards the righteous with Honour. Prov. 10.7. Esa. 65.15. The name of the wic­ked shall rot; and they shall leave their name for a curse. They are as chaffe, as scume, as refuse silver; And though they ruffle never so much in the gawdy plumes of glorious titles; yet it may be said of them, as it was of Naaman, but they are Lepers; but they are sinful wretches: this degrades them: this spoyles, staines, and dashes their honour; and layes it in the dust: as tis said of the Eagles fea­thers, Francius part 2. c. 1. that if they are mixt with the feathers of other fowle; those will consume & devoute these; so, where there is the worme of a pre­dominant sin, it will undermine the gourd of aspiring glory. Reuben shal not excel, though he was Jacobs first-borne, and the begining of his [Page 191]strength; because he was incestuous and went Gen. 49.3, 4. up into his Fathers bed. They that despise me shall be lightly esteemed: though they be never so great, they stinke in the nostrils of God, and good men. 1 Sam. 3.30. Accor­ding to that tradition of an Angel walking by the way, meeting a proud gallant, in sumptuous appar­rel, all to perfumed, and going in such a stately garbe, as if he would strike reverence in those that saw him even to adoration: This Angel started out of the way, and held his nose, as if he had passed by some stinking carcasse, or nasty dunghil; to shew that as God seeth not as man seeth, 1 Sam. 16.7. for man looketh to the out­ward appearance, but the Lord lookes on the heart: So, Holy men see not, as the men of the world see, these turne the eye of respect after tall Eliabs, and after the glittering objects of riches and power; as the Sun-flower, and marrigold turne after the Sun, but the other honour those most, who excell most in grace and goodnesse. As when Jonathan saw the prowesse, humi­lity [Page 192]and other transcendent quali­fications in David, tis said, the soule of Jonathan was knit with the soule of David, and Jonathan loved him as his own soule. 1 Sam. 18.1. It is true; we must honour even wicked men according to their places, au­thority, and relations; but herein our honour is to be terminated upon the image of Gods power in them, and not upon their perso­nal abominations.

But now the righteous are ho­nourable even in ragges: their fa­ces shine with rayes of majesty re­flected from God himselfe; though every Balaam cannot discern them. As the blinde Jewes could see no­thing in Christ himselfe, that was desirable, Esa, 3.2.3. But the Eas­terne wise-men saw the divinity sparkling in him amidst the straw, and the litter, and therefore they came many a weary step to wor­ship him; this they Aurum regi thus Deo, mori­turo myrr­ham Chry­sol. Ser. 158. acknow­ledged by their mystical gifes, gold, myrrhe, Frankincense: so the gene­ratió of the righteous have beenil­lustrious & glorious whē under the [Page 193]sawes & harrowes of persecution. Russinus. l. 1. cap. 4. Constantines eyes saw such luster in Paphnutius the Confessor, when Maximian had pluckt out one of his eyes, that he fell upon him, and kist him; and he kissed that place most, where his eye had been pluckt forth, that as the heart of Christ was ravished with one of the Spouses eyes; understand it of her faith, or love; My Sister, my Spouse, thou hast ravisht my heart with one of thy eyes, Cant. 4 9. So the good Emperours heart was ravisht with the very hole, wherein one of the Confessors eyes had been. The Ro­mane Senatours were very awful in their gownes; so a Christian clo­thed with the garment of holi­nesse, looks as if he were clothed in purple, since thou art pretious in my sight, thou hast been honourable, &c. Esa. 43.4. He is honourable in his life; A king, a Priest: guarded with Angels: He has a new, and royal name, better then of Sons and Daugh­ters, Esa. 56.5. Honourable after death. His very name shall carry a sweet savour with it.

A good q name is better then pre­tious ointment: The memorial of the Just is blessed, Eccl 7.1. Ps. 112.9. Prov. 10.7. His horne shall be exalted with honour. We are most of us very Aery: we would faine fly through the mouthes of men, upon the wings of fame: let us conquer our own Corruptions; so we shall be more famous, then Alexander, or Caesar. Let us expresse the power of reli­gion in our lives, & our names shall out [...]ast brasse, and marble: such a reward have all the righteous: such honour have all his Saints. Ps. 149.9.

3. God rewards the righteous with security and protection. He is round about his people, as the Hils stād about Jerusalē: Ps. 125.2. the Church is a gar­den inclosed, God is a wall of fire a­bout his servants in the wildernesse of this world; so that no Lyon or Tyger can assault them, without Commission from him; nay with­out assaulting him himselfe: In touching them they touch the ap­ple of his eye: In their afflictions, he is afflicted, therefore he is said to carry his people upon Eagles winges, [Page 195]standing betwixt them and danger. He beares them in his bosome, and compasses them with his everlasting armes: His left hand is under the head of his Church, and his right hand imbraces her: she is hid in the clefts of a rocke. The Angels stand about her with their flaming swords. Behold his bed, which is So­lomons (this bed is the Church) threescore valiant men are about it, of the valiants of Israel, (that is of Angels) Cant. 3.7. If he suffers them to fall into dangers; he keeps them from being infected with the venome and malignity of them, that they tempt them not to sinne; and from the bitternesse and ex­tremity of them; that they be not swallowed up in the gulfe of an­guish and paine. He will walke with them in the furnace. He will not forsake them, when they passe through fire and water: as their tri­bulation abounds, so their consolation shall abound. 2 Cor. 1.4. There is none like the God of Jesurun, who rideth upon the heavens for thy helpe, and in his ex­cellency on the skie. Happy art thou. [Page 196]O Israel: who is like unto thee, O people! saved by the Lord, the sheild of thy help, and who is the sword of thy excellency; thine enemies shall be found liars unto thee, and thou shalt tread on their high places: Deut. 33.27, 29.

4. God Will reward the righte­ous hereafter With everlasting glory. Righteousnesse is pregnant, and teeming with many excellent re­wards in this life. It becalmes and Hushes the conscience with a lasting serenity, which renders a righteous man unshaken, though the mountaines fall into the midst of the sea. As learning and Know­ledge would be desirable, though there were no preferments in the world to attend them. Virtus est virtutis praemium. They would be their own reward. So righte­onsnesse would be a recompence to it selfe, though no reward were expected her eafter. The strictest walking is full of joy: and the hardest rock of Christian duties, (as fasting, humiliation and mour­ning for sin) has its honey and sweetnesse. The heart of a godly [Page 197]man is affected with secret exulting and comfort, when his eyes are blubberd with teares, his face pale, & his knees smite one against another: even as the trees have sappe within them, when they are made naked and deprived of their fruit, and leaves. Christ had meat which his disciples knew not of; and the Saints have a spring of joy flowing in them, which is a­bove the envy of the men of the world They have fruit in holy­nesse, and the end everlasting life, Rom. 6.22. Ps. 19.11. In keeping thy comman­dements there is great reward: yet the fruit of holinesle in this life, is but as the first-fruits, or as the bunch of grapes which the spies brought from Canaan, which were pledges of an after harvest, and of a country fl [...]wing with milke, and honey. God deales with his servants, as Jacob with Rebekah, and Boaz with Ruth: Jacob gave jewels to R [...]bekah first, and married her af­terwards. Boaz left more then or­dinary gleaning to Ruth, and after­wards, gave himselfe unto her: [Page 198]so the Lord refreshes the hearts of his people, with some glimpses and dawnings of comfort, as it were through the lattice, in this world, as an earnest of that unspeakable light, which we shall injoy, when we awake out of the sleep of death. we shall be satisfied with his likenes! we shall so behold the image of the Lord, Ps. 17.15. as to be changed into the same image, from glory to glory, 2 Cor. 3.18. When we shall attaine this eternall weight of glory; so as to en­joy the blessed presence of God; the communion of Angels, and the soules of just men made perfect: when these bodies shall shine like the stars in the firmament, and the high praises of God shall be in our mouths to all eternity: when all teares shall be wiped from our eyes, and all sin from our soules, then and not till then, shall we receive the bulke of our reward, the ac­complishment of our happinesse.

Caution, Though God do's re­ward the righteous, yet tis not out of strict justice, as if there were such merit in our righteousnesse, whereby we could lay claime and challenge to such a reward: when we have done all, we are but un­profitable servants. All our merit consists in, It is due also Justi­t [...]â promis­si, saies M. Mede on Noh. 13 p. 330. M. Bar­rough's Mos. Ch. and rests upon the di­vine dignation, the mercy of God, and the merit of Christ. Eternall life do's not belong to us in re­spect of our works, but as we are ingrafted into Christ, and so have a title to that inheritance, which he has purchased for us. It is cal­led a reward in one Mat. 5.44. place, and a free Luk. 6.32. com­pared. gift in another.

Q. But may we Act with re­lation to this reward?

A. I am not ignorant, what the Family of love answer to this question. They account it below a truly sanctified soule to aime at any thing besides God himselfe, and his glory: It argues a servile (say they) and a mercenary spi­rit, and indeed primarily in all our enterprizes, and performances, [Page 200]we ought to eye the glory of God; Omnis a­mor mer­cedis non est amor mercenari­us: Dr. Prest. but in the second place, we may also respect our owne salvation; and herein also we may aime at the glory of God: seeing Gods glory, and our salvation are inter­woven together. God is glorified by our salvation, therefore Moses had an eye to the recompence of re­ward, Heb. 11.26. Though some have said it, and tis true, we should serve and worship the Lord, were there no Heaven at all; yet see­ing we are flesh, as well as spirit, for our incouragement, we have the joyes of heaven set before us, at which we may levell all our a­ctions, in a holy subserviency, and subordination thereunto: even as the Archer aimes at the white in the But; [...], 2 Cor. 4.18. Whil'st we look not at the things which are seene, but at the things which are not seene.

Ʋse. Is righteousnesse so be­neficiall? shall it be rewarded here, and hereafter? above all things, let us labour for righte­ousnesse, which is so gainefull a [Page 201]profession. He Prov. 21.21. that followeth af­ter righteousnesse, findeth life, righ­teousnesse and honour. That rich man is a very beggar, whose stock lyes wholly in perishing riches, and is not rich towards God, nor has the reward in my text in bank. That beggar is richer then Croesus in Non po­test vir bo­nus esse non beatus Salvi. all his glory, who hath the garment of righteousnesse under his nasty ragges. In the keeping of Gods Commandements, there is great reward. Religion is more profit­table to us, then it is to the Lord. All our praying, bearing, fasting adds nothing to the perfection of the Almighty: He had bin com­pletely glorious in himselfe, had we never bin, and so he would be, should we all perish; but in serving the Lord, we serve our selves: we get the greatest [...]. Cle Alex. Stro. 4. p. 535. advantage to our selves by our worshiping of God: we lay up for our selves a treasure in heaven; that when these taberna­cles shall be dissolved, we may be re­ceived into Everlasting habitations above. As that Viceroy sent pro­vision into an Island, that he might [Page 202]live like himselfe, when he should be banished from his owne king­dome. No wonder the primitive Christians did venture so much to meet together in woods, and Ca­vernes of the earth, and that be­fore day; before the sun rose upon the mountaines, to worship God in sincerity, and to offer the sacri­fice of prayer to him; when they were in danger to have their blood mingled with their sacrifices; when there was a snare Hos. 5.1. on Mizpah, and a net spread upon Tabor, And the Amal [...]kites lay in the way to intercept them, and cut them off, that they should never returne to their owne homes; why did they run such hazards? certainely they had an eye, with Moses, to the recom­pence of reward: they did verily be­leive to see the goodnesse of the Lord in the land of the living. Though heavinesse might indure for a night, yet joy would come in the morning; therefore they did not regard their lives, nor their Gen. 45.20. stuffe: for with an eye of faith, they saw the good of all the land of Canaan before them.

There is no Enterprise, but the Consideration of the reward puts life into it. The schollar studies; the Physician rides early, and late; the souldier fights; the husband­man digges and delves in the bow­ells of the earth; mercator ad Ju­dos, the Merchant passes many stormes and tempests in dange­rous seas, which they would not do, preamia si tollas, [...]f there were no preferment, no honour, no riches and advantage to be got thereby. But now what a shame is it, that all these should be ani­mated to their indefatigable paines and great hazards, by such poore and inconsiderable rewards, and yet we sit still, and neglect the work of righteousnesse and holi­nesse; as if the face of God were not worth beholding; the crowne of life worth fighting for; nor the [...], the price of our high cal­ling in Jesus Christ did deserve our diligent, and constant running in the race of Christianity: they do it to obtaine a corruptible crowne, but we an incorruptible, 1 Cor. 9.25.

It is said of Gen. 29.20. Jacob, that he served seven yeares for Rachel, and they seemed but a few daies, for the love he had to her; she was so amiable. And the Trojans could say; It [...]. Hom. Il. 3. was no wonder, that there was a ten yeares warre for Helena, seeing she was a woman so beautifull. Much lesse should we be discou­raged by any hard-ships; from the duties and practise of Reli­gion, seeing the reward there of is so great, and the joyes of hea­ven so joyous, our light affliction which is but for a moment, worketh for us a more exceeding, and eternall weight of Glory, 2 Cor. 4.18.

If this reward do not move us, and prevaile with us to live righ­teously, to walk upright, and re­ligiously; there is,

• 1. Either infidelity at the bot­tome of our hearts: we can beleive men (if they be not notoriously naught) in their asseverations, and promises; we are apt to beleive Satans allurements, and to take him at his word, when he saith, all these things will I give thee; though [Page 205]he be a lyer from the beginning, and insteed of a fish give
  Blandi­tur ut fal­lat; arridet ut nocear; illicit ut occidat. Cy­pri. [...].
  us a scorpion: there is a reward indeed due unto sin, but it is an unwelcome one, The wages of sinne is death: yet though we are credulous to men and devills, yet we will not
  Homini ab homine creditur, sed non creditur Deo. Salvi.
  be­leive the promises of God: though he say verily there is a reward for the righteous; yet our sleighting the pathes of righteousnesse, shew we contradict the veracity of God: his verily is not authentick,
• 2. Or else we have hard thoughts of God, and his service, like him in the Gospell, we are ready to say
  Mat. 25.24.
  Master, we know that thou art an hard man, or with them Mal. 3.14. Tis in vaine to serve the Lord, and what profit is there that we have walk't mournfully before the Lord of Hostes? All is lost time, which is spent in this worship: when will the new moone be gon, that we may sell corne? Amos. 8.5. they are carnall, and so neither see nor value any reward, but what is pre­sent, and visible.
• 3. Or lastly, they are downe [Page 206]right Atheists; and so deny both the gift and the Honour, as if there is no God in heaven, to give gifts and rewards unto men; unto whom I oppose the next asser­tory part of my text, Doubtlesse there is a God. Which is a com­pleate doctrine in it selfe, and without any variation of termes, shall be my next observation.

Obs: Doubtlesse there is a God. And did ever any call this into a doubt? Is not this one of those principles, which in Logick we call [...], that is taken for granted, and by reason of that evidence, and light, which it carryes along with it, needs no demonstration? As snow is acknowledged white without any dispure. Tis true quid sit deus, what God is in his es­sence, is above the reach of men, and angells. As the peace of God passes our understanding so the God of peace much more. Canst thou by searching find out God, canst thou find out the Almighty to perfecti­on? Job. 11.7. Famous is that sto­ry of him De natu­râ deorum. in Tullie, who being [Page 207]ask't what God was, desir'd time to bring in his answer, and when that time was expir'd, he desir'd a double proportion of time; and at last was faine to returne with non est comprehendus. He is not to be fathomed with the short and finite line of our understandings: to see God as he is, must remaine untill we see him face to face. Here we know him only in a negative sense, that is, we know what he is nor, not what he is. It is [...]. Basil. p. 127. as easy to empty the vast ocean with a nut-shell, or the palme of ones hand, as perfectly to know this absolute, and eternall being, which we call God: yet as we must not deny the being of the Senti ani­mam. quae ut sentias efficit. Tertul. p. 89. soule, be­cause we cannot fee it; so, non est Fulgenti­us, p. 40. ignorabilis deus, we are not to be ignorant of God, cum sit inenar­rabilis, although his nature, and generation none can declare. If we cannot see his face and live, yet we may look after his backeparts: we may safely (without peeping beyond the vaile, or prying into the unsearchable secrets of God) [Page 208]shew, quòd sit deus, That there is a God, and that is my task. Doubtlesse there is a God.

Although it hath bin disputed, whether ever there hath bin any speculative Atheist, any, who hath bin fully convinc'd in his judg­ment, that there is no God at all; and some have affirm'd it, that no such person hath ever bin found; yet we shall find other Atheists more then enough, too too rise in our daies; which was in a manner forseene by a holy, M. Green­ham. and grave man in his generation; who frequent­ly said; That Atheisme was more to be fear'd in England, then Po­pery.

1. There are Socinian Atheists, who deny with open face, the Godhead of Christ, and of the Holy-ghost, as if Christ were a constituted god, and not of the same substance with the Father from all eternity; not a God by nature, but by donation in time. As there are many of this rank, so God hath raised up champions in his Israel, to disarme them of all [Page 209]their subtilties, and to heat them out of all their trenches, though they were dug as low as Hell.

2. There are witch-hunting A­theists; such as after losses, in times of extremity, when lawfull meanes will not serve their turne, when the Lord will not answer them, neither by dreames, nor Ʋrim, nor by prophets, 1 Sam. 28.6. Then they will go to Flecterè si nequeo superos, A­theronta movebo. Endor, to some wi­zard, or sorcerer, to try how pro­pitious the devill will be unto them: Now this is an high Affont to Heaven: A dethroning of the Almighty, and a setting up of Lu­cifer in his roome; and therefore I may well call it Atheisme. When [...] Ahaziah sent to Baal-zebub, to know whether he should recover of his disease: the Angell of the Lord sent Elijah with this message. Is it not because there is not a God in Israel, that ye go to enquire of Baalizebub the god of Ekron? 2 King. 1.2, 3.

3. There are swarmes of practi­call Atheists, who in words professe there is a God, but in works de­ny [Page 210]him? God is not in all their thoughts, Ps. 10.4. without God in the world: they set not the holi­nesse, nor glory, nor power of God before their eyes to restraine them from sin: as if God had eyes, and saw not; nay in the Act of sinning, they either beleive there is no God, or Quod me­tuunt, peri­isse expe­tunt. wish there were none. Now crosse to these; It is the first Article of my faith, that there is a Father Almighty, maker of Heaven, and earth: that there is a God; and that he is a rewarder of them that diligently seek him, Heb. 11.6. And this I shall make ap­peare even from nature, and rea­son; which are only classical, and Canonical to Atheistical wretches.

1. From the natural notion and Idea of a God, which resides in the minde of a man, so long as it is not crazed. God has set his stampe upon us in an indelible character, whereby we cannot but own him, and pay the tribute of homage to his awful Majesty; and that espe­cially, when he frownes, and in­flicts upon us some memento's of [Page 211]his Hi sūt qu (que) trepidant, & ad om­nia fulgura pallent Cum tonat, exanimes, primo que (que) murmure Coel 1. Juve. Sat. 13. Per hoc tē ­pus, sc: sub imperio Constantii, sava, & continua terra concusiones, quasi quadam prodigia, coelestem i­ram ost en­tantia, reli­gionem ali­quam huma­nis pectori­bus incusse­runt. Sigo­nius. l. 5. p. 110. Afflictio dat intelle­ctum. power, then the profantst var­let will cry out O God! O Lord! who in time of prosperity did hang out his flagge of defiance against God, and against Heaven. The pround, daring Emperour could hide himselfe at a clap of thun­per; and the Babyllonish Monarch, who did affront the Almighty, by drinking wine in sacrilegious boles, was struck with a trembling palsie, at the apparition of an hand writing on the wall. Those Hea­thenish Marriners, that were was­ting Jonah unto Tarshish; when they were tossed with a Eurocly­don a violent, and tempestious winde, so that they were all in dan­ger of drowning, they found ever­ry one a God to pray unto, Jonah. 1.5. when he sl.W them, then they sought him: and they returned, and enqui­red early after God: and they re­membred that God was their rocke: and the high God their Redeemer, Ps. 78 34, 35. So it was with the Israe­lites themselves, who in time of li­berty, plenty and health had a tang of Atheisme: So it was with [Page 212] David, who said in his prosperity that he should never be moved. When Manasses made groves, caused the children to pass through the fire in the valley of Hinnom, and used witchcrafts, and inchantments; did he ever thinke upon a God? at least on the true God? But when the King of Assyria bound him with fetters, and carried him to Babylon, then Moses in­venit De­um in rube inter spinas, quem pro tempo­re amifit So­lomon in tha­lamo inter rosas. Ma­ria retinet Christum in Aegyp to, quem amisit in festo. D. Prid. 2. Conc. Manasses knew that God was the Lord, 2 Chr. 33.12, 13. There was the sparkle of the knowledge of God in him before, but so rak't under the ashes of dissolute thoughts and practi­ses, that it could scarce be discer­ned, yet not quite exstinguish' [...] and smother'd. Now affliction did so fanne, and winnow away those ashes, that the notion of God implanted in his brest, did shine forth in its genuine, and primogenial lustre. Thus Nebu­chadnezzar Dan. 4.32.33, 34. knew, that the most high ruleth in the Kingdome of men, after he had gone to schoole for some months to the beasts of the feild.

It is reported of a famous Car­ver, [Page 213]who making a curious image of Minerva, did secretly ingrave his owne upon it: so the Lord of Heaven (if it be lawful to make such a comparison) hath interwo­wen his owne image in us, which remaines as a marke, whereby we may be known to be his Workman­ship, his people, and sheep of his pa­sture: And although the glorious lineamens of his draught are much defac't, yet there are such reliques and remainders left behind, that as in an old sullied globe, or map, we may guesse at the former lines; so there is so much of Gods image left in us, which will serve to spell, or find out a God. What is Con­science? but a divine facultie in the soule, which is the Lords spy, or Lieutenant in us, and over us? why doth it smile upon us, after we have done well, though the world foame, and rage? why doth it fly in Cui fri­gida mens est crimini­bus tacitâ sudant prae­cordia cul­pâ. Juve. Sat. 1. Scclus ali­quis tu­tum, nemo Sccurum tulit. Sen. Hyppo. our faces and pull us by the throat when we doe amisse, though no eye behold us, nor any law can punish us? our own thoughts either accusing, or excusing us, Rom. [Page 214]2.15. And so man keeps a com­pleat Court of Assize within his own breast, and passes sentence up­on himselfe. This is the Booke which shall be opened at the day of judgment: This is the candle of the Lord, which searches the in­ward parts of the belly, Prov. 20.27. Why could neither Cain, nor He­man, nor Spira, appease the fury of their own Spirits? What does this argue, but a superintendent principle, to whom we are all sub­ordinate, before whose tribunal, we are to appeare another day; and are as it were summond, and bound over to answer for all mis­demeanours, by the verdict of our own Consciences here?

Moreover: that there is such an impression of a God naturally; ap­peares from the Devills themseves, who believe and tremble; and from the most 1 King. 17.30, 31. paganish and most bar­barous people, and nations, who have acknowledged some god or other; and worshipt him accor­dingly. As the Sun, the Moone, the starres, some Freind or Benefa­ctour; [Page 215]some beast or other, that has been profitable to them; Nascuntur in bortis numina. or else their very leekes and onions, or if they knew not what God to wor­ship in particular; rather then they would owne no God at All, they Inscribed their Al­tars [...], to the unknowne God, whosoever he was: Act. 17.23. as the Ro­mans had their Pantheon, a Tem­ple for all Gods whatsoever. Now as the hot, and various disputes concerning Religion, shew that there is such a thing as religion, and that there is an excellency in religion: so those different opi­nions concerning God, shewes that there is such a transcendent Being as God, who is the very source & Fountain of all our hapi­nesse, and should be the object of all our worship and praises. This is the first lesson a servant of God is to learne, to wit, that there is a God; and that he is A rewarder of them that feare him. We cannot come to God with fiducial, or justifying faith, before we have attained this Historical, or dogmatical faith; [Page 216]he that will come to God, must believe that God is, Heb. 11.6. As I have demonstrated the latter, — verily there is a reward for the righteous. So I shall proceed to shew— that doubtlesse there is a God.

2. From the book of the creatures. Now this book is very large & vo­luminous, consisting of the two Dyptyches of Heaven and earth; which, as they make up one great globe, so they constitute A vast Folio, wherein all the Creatures, from the Sun and moone in the fir­mament, to the Ant, and Hysop upon the wall, are so many Capi­tal letters, which both single, and joynt set forth the wisdome, and power of God. Any illiterate men, that know not one letter of the Alphabet, may run and read: with­out offence, what the Papists say of Images, we may justly say of the Creatures, that they are Lay­mens books. Neither are they so many dead letters, or silent Hiero­glyphickes; but as great Schollars are said to be walking libraries, [Page 217]and Holy men are living Bibles; so the Creatures are speaking bo [...]s.

As we have read of a vocal grove, where the trees spake, and gave answers: Quaere supra nos: nam ipse fecit nos. as Austin brings in the Crea­tures an­swering him, en­quiring of them whe­ther they were his god, in his consess. so the whole world is such a Grove. All the creatures in their several ranks, and places set forth the glory of their Creator. The Heavens de­clare the glory of God, and the fir­mament sheweth his handy worke, Ps. 19.1. neither is their voice intelli­gible in such, and such Countryes, onely, like other languages; but their Dialect is universally the same to all Nations: There is no speech or language where their voice is not heard, Ps. 19 3. Pythagoras thought the Heavens made a musicall Har­mony in their motion; but sure I am; David calls upon the Hea­vens to praise the Lord; and to praise the Lord, is the most excellent melody in the eares of God, and good men; they proclaime the Honour of him that dwells in the Heavens. Thou hast set thy glory above the Heavens, Ps. 8.1. or as [Page 218] Aynsworth saies the word will bear it: thou hast set thy glory upon the Heavens. As the painter shewes his skill by setting forth some Cu­rious, and almost breathing por­traiture; and exquisite, and accu­rate needle-work sets forth the Art of her that made it; So The pi­ctures of starres are said to be in the stones at Shugbo­rough, be­ing the armes of a Family of the Shug­boroughs there: so the arms of God; his wis­dome, power and goodnes are in every Creature. M. Fullers Ho: sta. the Lord hath set his glory upon the Heavens, as upon an excellent peice of imbroiderd work: they are said to be drawen forth by line, Job. 38 5. and to be the word of Gods Fingers, Ps. 8.4. because of the curious, and wonderfull wis­dome, which is expressed in the structure of them: He stretcheth out the Heavens as a Curtaine or Canopy, Esa. 40.22. By his spirit he hath garnished the Heavens, Job. 26.13. Therefore the Lord sets himselfe forth by such names, and titles, as relate to the Creatures: As Jehovah, which comes from a roote signifying Being, because he hath his Being from himselfe, and is the cause of all Being in the Creatures: In imitation whereof, it is thought the Heathen set this [Page 219]Motto Plutarch. (ET) thou art) upon the Temple at Delphos. He is called, The God that made the Heavens: 1 Chro. 16.26. Josh. 3.11. 1 Sam. 12.17. Job. 26.7. The Lord of all the Earth. And by a periphrasis; He that sends the thunder, and the raine: and Hang­eth the earth upon nothing.

Orpheus himselfe could say; If any claime the title of a god, Deum non alias mani­festum est esse, quam quia totum condidit hoc. Ter­tul. p. 448. Saepe mi­hi dubiam traxit sen­tentia men­tem, Cura­rent superi terras, an nullus in esset Rector but after when, Dispositi quaesissem foedera mundi tune omnia rebar Consilio firmata dei. Claudian. Tanta eventuum similitudo, & ad certum sinem quasi conspiratio, indicium est providae directionis: nam in aleâ Venereum aliquoties jaccre, casus esse po­test, at centies si quis eundem jaciat, nemo erit qui non hoc ab arte aliquâ dicat proficisci. Grotius de Re­lig. Christiana. be­sides one; let him make another world like this, and then say [...] This is my world, and then we will beleive He is a god. Thus the works of nature do manifestly dis­cover the god of nature: From se­cond causes, and inferiour effects, we may easily arise unto, and ac­quiesce in the First Cause, and the First Mover of all things; even as we may pursue a River to the spring-head, and Fountaine, from whence it flowes. The invisible [Page 220]things of God from the Creation of the world, are clearly seene, being understood by the things that are made, Rom. 1.20.

Who can be ignorant of a God, that observes the constant motion of the Heavens; the orderly vi­cissitude, and succession of Sum­mer, and Winter; the wonderfull ebbing and flowing of the sea. If we should see a ship upon the sea sayling directly to the Harbour, we might conclude, that there is a pilot in that ship, to steere her Course; Theophi­lus in fine Justi. Mar. [...] &c. So we may resolve, that there is a su­preme moderatour and Gover­nour, who orders, and disposes of all things in their seasons.

Quaelibet herba de­um. Singula a­nimantiū genern de­um esse demon­strant. Nazi. p. 63. Who can be ignorant of a God, that veiwes the Herbs of the Feild, and sees with what beauty they are clothed, and tastes the diffe­rent virtue that is in them: who ponders the stupendious proper­ties of beasts, and birds, and fishes; with what instinct they propa­gate their kind, and provide for their sustenance, and safety? who [Page 221]can forbeare even to cry out Al­titudo! O the Height, and depth of the wisdome, power, and mer­cy of a God; that reads those Na­turall Histories of Pliny, Aelian; and above all; that reads the book of Job, and considers the wonder­full observations there, even from nature her selfe? Hereupon I have not a litle wondered with my selfe at that imputation (I hope it is no better) which is commonly cast upon Physitians, as if their very calling did incline them to A­theisme. Whereas, that necessa­ry and excellent Cum si [...] mortalis non est mortale quod op­tas profession may furnish a man with arguments e­nough, to convince and reclaime the greatest Atheist. These are supposed to have a narrow inspe­ction into the secrets, and myste­ries of nature; which may prove a sufficient Antidote or preservative against the poyson of Atheisme, and a charme to allay all tumul­tuous and doubting thoughts con­cerning a God. Physitians, me thinks, should be like Merchants, who go Ps. 107.23.24. down to the sea in shipps: that [Page 222]do businesse in great waters, who see the works of the Lord, and his won­ders in the deep. So these may evi­dently behold the deep things of God, even in the very fabrik of the body of man: this is Commentum Dei mirabile, a wonderfull Com­mentary upon a God, as Lactan­tius calls it, who largly Ex ipsis membro­rum offi­ciis, & u­sibus parti­um singu­larum, quantâ vi providen­tiae quis que factus fit, intel­ligere no­bis licet. Lactantius de opificio Dei. proves the existence of God, from the beauty, and usefulnesse of our bo­dily members. The sight of a [...]; to see how harmoniously the bones are knit together; is a loud sermon of a Diety; and eve­ry Anatomy, may be a divinity le­cture; and therefore Galen, one of the Fathers of Physitians, con­templating the curious structure of mans body, could not but ac­knowledge, that it was compos'd by no lesse then a divine Artifice, and cryed out in words, like those of David viz. That we are feare­fully, and monderfully made, How degenerous should the sonnes of Galen be? if they should termi­nate, and immerse their thoughts in the things that are seene, and [Page 223]forget God; who though he can­not be seene; yet is he alwaies about our pathes, and we also in him; In him we live, and move, and have our being. Those study na­ture aright, that use her as a hand­maid to lead unto the Almighty; and break forth into the praises of Gods wisdome, power, and good­nesse, amidst their naturall specu­lations; David was such a Divine Philosopher, When I consider (saith he) thy Heavens, the work of thy fingers, the Moone, and Starres, which thou hast ordained. He adds by way of admiration; what is man, that thou art mindfull of him? or the son of man that thou visitest him? Ps. 8.3, 4, As the covetous man, that rests in his riches, and sacri­fices to his gold is an idolater; so also is such a naturalist, that looks not at the living God, through second causes.

3. God is manifested by his judg­ments. Though God delights not in judgment: it is opus alienum, his strange work, to rise Esa. 28.21. up as in Mount perazim, and to be wroth as [Page 224]in the valley of Gibeon. He is not such a God, as the Poet describes Jupiter, one that delights [...]. Esa. 57.16. Si quoties peccant ho­mines, &c. in thun­der; for then the spirits should saile before him, and the soules which he hath made. If the Lord were as ready to powre downe his judg­ments upon us, as we are to pro­voke him, or to take vengeance on them that provoke us, the whole Armory of heaven might ere this have been emptied upon our heads; but it goes even against him, to execute his wrath: Hosea 11. [...]1. His very heart is turned within him, and his repen­tings are kindled together. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? yet the Lord is not so sparing of his judgments, but that he may be known by the judgments which he executeth, Psal. 9 16. This I shall shew more ful­ly, when I come to the last words of the text, He judges in the earth: but here we may see his indignati­on display'd against blasphemers: It is easy to reckon up many See D. Beards Theater of Gods judg­ments. exam­ples [Page 225]of this kind; as also of mur­ders which have been miraculously discovered: in which, he that doth not see the finger of a God is al­together blinde: but in a particu­lar manner, Diagoras, Phereci­des. Lucian. Olympius, & Julian. Atheists have felt the strokes of that God whom they have denied. Some have been burnt: some eaten up of lice: some devoured of Dogges: Others Thunder-shot from Heaven, and that in their very Act of challeng­ing, and blaspheming God. O quake and tremble all ye that for­get God: All ye, that never think upon God, but when ye sweare profanely by his name: O feare, lest you become the next monu­ments of his wrath, For the re­pressing of Atheisme, an inquisi­t [...]ion were merciful justice, Bp [...]. L [...]k. Se [...]. p. 146. and so be cu­red of your Atheisme by [...]he tor­ments of Hell: and become the D [...] ­vels Converts, and together wi [...]h them believe and tremble: for though, through the indulgence of God, and Princes; Atheists for a time enjoy a cruel libe [...]ty and exemption from torments; yet this patience shall one day adde to their plagues.

[Page 226] 1. Ʋse. To confute the mistaken wisdome of some luxuriant wits of this age, who by wisdome, know not God, 1 Cor. 1.21. Such as are in­geniose nequam, witty and subtile, Proctors, Pandars, and Decoyes for Hell it selfe. Wisdome and lear­ning in such wretches, is as a diamond set in dirt, or a jewel in a swines snout. The Lord com­plaines, that he gave his people corne, Hosea 2.8. Jer. 5.7. and wine, & oyle, and mul­tiplied their silver and gold; yet they prepared them for Baal: He fed them to the full, and they com­mitted adultery: the same com­plaint is too just against some (I hope not many) of refined, and ele­vated parts, who imploy those very parts, which God hath given them, against God himselfe: He hath gi­ven them a mouth, and wisdome; and their mouthes they set, and le­vel against heaven, as if they would batter it downe with the volleyes, of their blasphemous speeches; And their understanding, they use as an engine to undermine, and subvert the throne of God: but this [Page 227]God will bring to nothing the under­standing of such prudent ones, 1 Cor. 1.19.

[...]. Chrysost. in cap. 12. ad Rom. Better they had never been borne; or been natural fooles, then to have received great abili­ties, and parts, and not to have spent them, and drawne them forth to the honour of their Creator. How shall these miscre­ants be confounded another day? what can they plead for them­selves? will it serve their turnes, to say, they had thought all things had been made, by a contingent meeting together of Atomes? no, the beautifull harmony of the world; the even, and constant mo­tions of the same without mon­strous productions, may confute such a dreame, though the book of Genesis were quite abol she, and lost. Better they were dasht a pei­ces themselves, and broken into atomes, never to be gathered to­gether againe, then to appear be­fore God with such a Fig-leav'd ex­cuse, which he shall consume as so much stubble, and destroy with the [Page 228]brightnesse of his comming, 2 Thes. 2.8. What can they say they were ignorant of God, and could not by all their industry finde any foot­steps of a God in the world? Alas! then all the Creatures (though Mi­nisters were silent) will swarme a­bout them, and tell them to their faces; they would have taught them, but they would not learn; & their own Consciences must needs subscribe to such an inditement, that whether they were Schollars, Mariners, [...]. Cle. Alex. p. 63. Husbandmen, or of any other caling whatsoever, they could not be destitute of arguments to convince thē, that doubtles there was a God. Let these men boast of their wisdome never so much, yet they are the veriest [...]. ibid. p. 15. fools in the world: methinkes Chrysostome does excel­lently school, & taunt one of these [...]; why doest thou stretch forth thy neck? and walke on tip-toes? [...]; why does thy brest swel with a con­ceit of thy own knowledge? doe but cōsider saith he, that thou canst not make one haire white or black. [Page 229] If the feare of God be the beginning of wisdome, then the root of the gros­sest folly, is to be ignorant of the Lord. A Poet durst once say [...]; o the folly to believe that there is any God at all! but we may tru­ly say, [...]; O madnes to think other waies. We read indeed of one that said there was no God; but it was in his heart only; he did not eructare, belch forth this poyson for very shame; & he stands branded upon record for a foole for his labour; di­xit Nabal, dixit Nebulo; the foole hath said in his heart; Ps. 14.1. & Ps. 53. [...]1. there is no God. There was another also, who went beyond this foole; 2 Sam. 16.22. he be­wrayed his folly with his lips, and proclaimed his sin as Sodome, or as Absalon, when he lay with his Fathers Concubines in the s [...]ght of all Israel. It was Pharaoh. And Pharaoh said, who is the Lord, that I should obey his voice? Exod. 5.2. But as the Prophet said of the suc­ceeding Pharaohs, Kings of Ae­gypt; that the Princes of Z [...]an (a city of Aegypt) were fooles, and the Councellours of Pharaoh became bru­tish. [Page 230]So this Pharaoh went beyond them all, as in his folly, so in his pu­nishment: for when he ask't who is the Lord? He that sate in the Hea­vens laught; Ps. 2.4. the Lord had him in de­rision: He got himselfe honour on this very Pharoh: for as the starres in their Course fought against Si [...]era; so the waves of the Sea fought a­gainst Pharaoh: He Exod. 15.5. sanke into the deep as a stone; so that Moses sang, who is like thee, O Lord [...] among the Gods! v. 11. who is like thee, glorius in holinesse, fearful in praises, doing wonders. Be wise therefore, O ye Inhabitants of the earth, Serve the Lord with feare, and re­joyce with trembling, Ps. 2.11.

2. Ʋse. To reprove practical, and life Athtists; who acknow­ledge there is a God; they are all for God, and Godlinesse in their words; but they worship him not as God. They cry Hosannah unto God at present, & the next moment, by their ungodly practises, they cruci­fie their own confession. Such a personaled godlinesse; (whilest men look one way, and row ano­ther; [Page 231]they pretend for God, and act for Baal) hath hardened many men in sin, and given the enemies of the Lord occasion to blaspheme. How ridiculous is it, to speak of the glory of the true God? and yet holde a confederate corresponden­cy with Satan himselfe? to cry, the Temple of the Lord; and yet sacrifice to the Idol of preferment, to fly aloft in aery, empty, and notional expressions, and yet with the fowl, to have their eyes wholy upon the carrion of this world; who can o­therwise think, but that gaine is their godlinesse? When men act lewdnesse in secret, and then say tush God cannot see; God will not remember; or God will not pu­nish; (for Atheisme is at the bot­tome of every sin) what a pageant­god do they make him, robbing him of all his Attributes? They give him the title of a God; but trample his majesty under their feet; as the Frogges in the Fable leapt upon the logg, which Jupi­ter deputed to be their god; or as the Souldiers dealt with Christ; [Page 232] they bowed the knee, Mat. 27.29.30. and cried haile King of the Jewes; yet they spit in his face, and smote his head with a reed. Herod had the worship of Christ in his lips, when he sent executioners to slay him. It was a sad complaint of old that Arria­nisme (which was a kind of A­theisme) came on so fast, that the world wondered at it selfe; that it was so soone overspread with the contagion of that poy­son: I wish this part of the world, neither in our daies, nor in the daies of our posterity after us, may never have an occasion of wonder; th [...]t it is overrun with a torrent of Gothes, and Vandals, I meane barbarous and Atheisti­call wre [...]ches: let us take heed, lest there be in any of us an evill heart, in departing from the living God, Heb. 3.12. And what we know of God, and his feare; let us be more industrious to trans­mit it to our off-spring, then to provide lands, and livings, which are but perishing portions.

As it is most evident, that there [Page 233]is a God; so let us worship him as God, in spirit, and in truth; let us constantly give him the tribute of prayers, and offer unto him the incense of prayses, and thanksgive­ing, for all the mercyes we injoy. If I am a Father, where is my Ho­nour? If I am a Master, where is my Feare? Mal. 1.6. So may he say, If I am a God where is my worship. The very Heathen set apart Festivall times to the Ho­nour of those gods, whom they acknowledged. Bacchus had his Bacchanalia; Flora her Floralia: and in the observation of these they were most strict and diligent. The worshippers of Baal did even cut and lance themselves: parents did not with hold their owne chil­dren from Moloch: Passe over the Isles of Chittim, and see, and send unto Kedar, and consider diligently, and see if there be such a thing, hath any nation changed their gods which yet are no gods? Jer. 2.10, 11. Shall not the very Scythians and Ame­ricans rise up in judgment against us, if we grudge to spend any time [Page 234]in the service of the true God? if we observe his sabbaths formally, and perfunctorily. If we profane his Qui per-Deos ju­rant, & eos colunt, Christiani non sunt. Tertul. p. 91. name by horrid execrations: the very Turkes, saies the Sands in the survey of Religi­on. Tra­vailour, punish their christian pri­soners the more, if they heare them blaspheme the name of Christ; as thinking it both unreasonable, and intolerable to owne Christ for God, and yet by rash and frequent oathes to dishonour his name. It will be an aggravation of our mi­sery to have knowen any thing of God, if we bury that knowledge under the ashes, and rubbish of ungodly practises, the smoake of Gods judgments never ascended higher from any place, then where God has vouchsafed the know­ledge of his name, and that know­ledg has bin abused: witnesse Pa­lestine, which is become an habi­tation for dragons, and every un­clean bird: the ostritches cry there and the Satyrs dance there: wit­nesse Germany, with her desola­tions; and let England heare, and feare, and do no more wickedly. [Page 235]The sinnes Aquinas 2da 2dae. Ubi major est preroga­tiva, major est culpa. Salvi. de Guber. of Christians in some sense, are worse then the infide­lity of Pagans, and it is lesse guilt to be ignorant of God, then to de­spise him, or prevaricate with him. You have I knowen of all the Fami­lyes of the earth, therefore will I pu­nish you for your iniquities, Amos. 3.2.

3. Ʋse. To Comfort all the true Worshippers of God, that having an Interest in him, may fly unto him upon all occasions: such can never be plunged over head and eares in misery. If an Alderman could say, concerning the Metropolis of this Nation, when the Court was threatened to be removed from it, that it matter'd not; so long as the Thames ran in its wonted chan­nell; so we cannot be utterly com­fortlesse, amidst all our Crosses, losses, and disappointments in this world, seeing God is still the same, and where he was from the begin­ing: whatsoever we are plunderd off, we cannot truly say of the true God, what Micah said of his I­dolls, or Mary Magdalen of the [Page 236]body of Christ. Ye have taken away my God, and my Lord, and what shall I do? when the Amalekites had spoiled Ziklag, and carried Da­vids wives away captive, yet then David 1 Sam. 30.6. 2 Sam. 22. through­out. incouraged himselfe in the Lord his God, In the Lord put I my trust, how say yee then, that shee flee as a bird to her mountaine? Ps. 11.1. He is a sure Refuge, and mountaine of eternity to his ser­vants; but a Rock to dash in peices his, and his peoples enemies: who ever fought against God, and prosper'd? all weapons formed against him shall be shattered to peices: Acts. 5.39. the Counsell which is of God cannot be overthrowne. The wife of Haman could tell him; If Mordecai were of the seed of the Jewes, before whom he began to fall, then he should not prevaile against him, but should surely fall before him, Esther, 6.13. Whole King­domes, and Nations have come See Dr. Thomas Goodw. Ser. preicht befo [...]e the Parl. 1646 on Psalm 105.15 Touch not my a­nointed. tumbling downe, and have bin demolished, when ever they set in array and muster'd up their for­ces against his people: blessed are [Page 237]the people that are in such a case, yea blessed are the people that have the Lord for their God. Are they in want? His are the Cattle upon a thousand Hills. Are they oppres­sed? He is the Lord Almighty, who hath the hoast of all Creatures ready prest to fight his battle, and therefore can rescue us from the paw of the Lion, and the Beare. Are they sick? His are all the herbs of the field, and with him are the issues from death: he kills, and makes alive. Are they in prison? and se­questred from the society of men, and the injoyment of other Com­forts? God is a faithfull friend; he will visit them there: he will spring in unto them, though the darknesse cover them; and walk many a sweet turne with them, Maugre the malice of men and devills: though they be stopt up in the hottest Furnace, or cast downe into the lowest dungeon Darknesse with God is no darknesse, Ps. 139.12. So the prison is no prison to the servants of God: for where the Lord is, and h [...]s Spirit, [Page 238]there is freedome. Hell it selfe would be no hell, if God would vouchsafe his gratious presence there: therefore I cannot but re­peate that of David againe, Bles­sed are the people, which have the Lord for their God. Who need won­der to see a profane Ruffian, who in prosperity, might seeme to be above the teach of vengeance, and to make others tremble at his oathes, and lewde courses; yet (when he is once arrested by death, or falls under the wheele of some natable judgment) to be utterly Manasses being con­quered, bides his bead among thornes and b [...]shes, 2 Chro. 33.11. as A­dam did after his sinne. dejected, and dispirited; to have his heart die within him, and become as a stone; as tis said of Nabal, when his wine was gone out of him? 1 Sam. 25.37. Alas! He had no God then to depend upon: He had no strong hold, no Citty of refuge to retreat unto; and in such a case; the least misery will worry us, and teare us in peices: mifortune shall slay the un­godly, Psal. 34.21. but the righte­ous, who have a part in David, I m [...]ane, an Interest in God, and [Page 239]in Christ, are as bold as a Lyon, Pro. 28.1. The righteous hath hope in his death, Prov. 14.32. When Davids soule began to droop within him, how doth he cheere up himselfe? and fetch an argument of comfort from this very Topicke? why are thou cast down O my soule? Ps. 42.11. and why are thou disquieted within me? hope thou in God.

Who can blame poore weather, beaten soules in a state of deserti­on? when they are debarred from having communion with God, if they have chattered like Cranes, brayed and roared after God? when shall we come to appear before the presence of God? will the Lord absent himselfe for ever? did ye see him whom my soule loveth? the grea­ter joy is in the fruition of God, the greater is the losse to be depri­ved of him.

4. Ʋse. By way of Caution. 1. Not to have communion and fel­lowship with Atheists. Doe any make a doubt of that, which the text puts out of all doubt? marke such men and avoid them: men [Page 240]did I call them? they are more dan­gerous then Serpents, or savage beasts; I will not reckon them with the Oxe, Esa. 1.4. and the Asse; for that knows his owner, and this his masters crib; but these know not their Lord and master, the Lord of Lords, and therefore may justly be degraded of that honour, which they have forfeited, If thou knowest not (what Nebuchadnezzar was ignorant of) that the most high beareth rule in the kingdome of men; what then? got Can. 1.8. [...]. thy way forth in the footsteps of the flocke, (so the z Septuagint) as most suirable to the Society of flockes and herds; but the vulgar latine brings him lower yet, abi post vestigia gregum, go behind the footsteps of the flocke, as be­ing inferiour to the very beasts: or if these monstrous Sadduces may be rank't among men, they must come in below Turks, and Jews, for these wil submit to these words of the text. — doublesse there is a God Therefore I may well resume my former caution; Avoide them as the Orthodox ran from Cerin­thus, [Page 241]Ebion, Photinus, Arius. A­voide them, as thou wouldest run from persons infected with the plague, lest thou be infected; for as false doctrine eates like a canker, so Atheistical principles will run like a gangreene; Fugies cathedram pestilentia­ariam ip­sumque acrem seclestis vocibus constupra­tum, Ter­rul. p. 156. Morbus ca­pitis mor­bus capita­lis. and if mens heads be once leavened with loose principles, their lives will soone favour of the same: such influence has the understanding upon the will, affections, and so upon the outward Conversation; these will warp and reele like a drunken man, if that be paralytical, and un­steady. When the foole said in his heart there was no God, Psal. 14.1. It followes immediately, corrupt are they, and become abomina­ble in their doings. Therefore what the Lord said to his people among the Babylonians, when he was rea­dy to empty the vials of his judg­ments on their heads; Rev. 18.4. Come from amongst them; so say I to as many as are mingled in society with A­theists, and take a complacency in their company: Come from a­mongst them: be ye separate, lest [Page 242]the storme of their judgments o­vertake you, and compasse your heels. Noe doubt but vitious men delight in the company of men like them­selves. Otho was wellcome to Tacit. hist. lib. 10. Nero, aemulatione luxûs, because he was addicted to luxury like him­selfe: and Tiberius advanced an ob­scure fellow to the Quaestor-ship, cb Suctoni. in Tiberio. epotam vini amphoram, because he was strong to drinke strong drinke, and could empty a great flagon at a draught. But woe to them that buy the favour of pro­fane persons at so deare a rate, as a compliance with their sinnes. A wicked person, said David, will I not know; doe not I hate them that hate thee? therefore he will have nothing to doe with them, but his delight shall be among the Saints, who delight in virtue. There is not a more Noscitur excomite qui non co­gnoscurit exse. infallible [...], or badge of a loose & wicked person, then to asso­ciate with them that are such. Esau delights to dwell in mount Seir, a vile & heathenish place. Augustus understood the disposition of his Daughters, Julia & Livia, when he [Page 243]brought them to Court, & observed that grave Senators addrest them­selves to the one. &w antons to the other; so those may justly be suspe­cted to be well-willers to Atheists, who most frequēt their fellowship.

2. Caution. Beware of those things which lead into Atheisme, as 1. sce­pticall and wanton disputes, and doting about questions; from whence comes blasphemies, and wherby men are destitute of the truth, 1 Tim. 6. 4, 5. This is the way to raise a dust about the clearest truthes, and shake the faith which was once deli­vered to the Saints, when all the Articles and points of Religion must come under the scanning of our reason, & stand to the courtesie of our decisions. The very land­markes and fundamentall mere. stones in divinity are in danger to be removed, and the very tenure and title of God himselfe to fall under debate, when men for sake the forme of sound words, 2 Tim. 1.13. and take a liberty to discusse the very myste­ries of religion. Away therefore with this noise of axes and ham­mers: [Page 244]what meanes the lowing, and yeliing of so many bold disputati­ons in our eares? where will this madnesse end? As this Disputan­di pruritus peperit sca­biem in Ec­clesid. itch of dispute hath already so defac't the Church, that it is totum vuluns & cicatrix, all full of scabs, and botch­es and wounds; so it to be fes­red, if it proceed, it will make us a generation of seekers, and at last make this Island (like that which I have read off) to swimme and floate up and downe in a Sea of uncertainties. O! that we could truly say non dicimus magna: we speak not swelling words of vani­ty we draw not at the saw, and cart-rope of contention; we jan­gle not away our pretious time in the Divels sophistry sed Vivimus magna; our lifes are as exemplary, our pithes more strait, our prayers more servent then the loudest dis­putant of them all, though our devotions are not so trumpeted forth, but like the waters of Silo­am run in a still, and a silent chan­nell. As he said in the History, though he could not dispute for [Page 245]Christ, yet he would dye for him; so let us say, though we wrangle not so much for religion as many doe, yet we will worship the Lord God of our Fathers, and live to his glory. So should we see Jerusa­lem, not only a quiet but a holy Habitation. So should we see the whole Armado of Hell defeated: and the Emissaries of Satan dissap­pointed; who would faine see Je­rusalem in the dust, that they might build up their Babel; and would faine fling all religion from off their hinges, that they might foist in Atheisme and all impiety.

2. Take heed of a cold formal pro­fession of religion, for this dead de­votion carries a man often into the dead sea of Atheisme. Such as wor­ship God perfunctorily, and care­lesly, at last they will not care whe­ther they worship him at all. A Time-serving State. Religion, which will turne to every point in the Compaste to please men, will quickly degenerate into irreligion, if that should be most in fashion. Simon Magus was such a formall [Page 246]Believer, Acts 8.13. He had a heart, & a heart; a heart for God, & a heart for the Divell; his heart was not right in the sight of God, v. 21. Demas was such another; He will follow Paul & the Gospel, so long as it may consist with his advan­tage, but if the 2 Tim. 4.10. world offer him bet­ter preferment, hee'l turne Apo­state, & forsake both Paul and the Gospel too. Ecclesiastical Historie is full of examples to this purpose: Every wind of persecution will shake downe such rotten fruit, and scatter such chaffe as these. They are not mortis'd, and ri­veted into Jesus Christ by a li­ving faith; but like the Church of Sardis, they have a name that they are alive, but are dead, Rev. 3.1. They Rev. 2.9. Jo. 15.2. say they are Jewes, and are not, but are the Synagogue of Satan; like those titular branches in the vine Jesus Christ which bare not fruite, they are pointed at in the parable by that seed which fell upon a rock, which withered away, because it lacked moysture, Luk. 8.6. Jo. 7.38. 1 Jo. 2.27. There are no rivers of living water [Page 247]in their bellyes, nor the anointing of the holy one abiding in them. Or as the same parable is related Mat. 13.5. The seed upon stony ground was scorcht by the beames of the Sun, because it had not deepnesse of earth. So formall professors will soone be blasied into so many black Atheists. The blossomes of their naked and empty profession will fall to the ground, like so ma­ny untimely figges, when either shaken by adversity, inveigled by impostors, or tempted by prefer­ments: let us therefore wash off the paint of Hypocrisie from all our religious performances: let us study to know the truth as it is in Jesus, that we being [...], rooted and built Col. 2.7. [...]. Cle. Alex. p. 531. up In Him, and stablished in the faith, we may not be tossed up and downe with every winde of doctrine; above all, not with that wind of Atheisme, which blowes from the bottomlesse pit. Whatsoever part of Gods work we go about, whether hearing and ruminating upon his word. [Page 248]inlarging our soules by prayer, celebrating, and sanctifying his day, or any other of his ordinan­ces; let us unite all our nerves, and sinews, and gather together all our scattered affections into one channell; let us valdè agere, do the Lords businesse with all our hearts, that we may expresse not a forme, but the very power, and energy of godlinesse it selfe. How intense are the endeavours of men in the pursuite after the vaine, and fleeting shadowes of this life! there is rising early, running, and sweat­ing: O that we could go some de­grees backward in this earthly race, and abate of our worldly vehemency, that we might drive on the more zealously, and presse forward more earnestly to the mark of our high calling in Jesus Christ! O that our spirits did even burne [...], Ro. 12.11. within us, with a fire, (like that of the vestall virgins) which may never go out, but may still be flaming forth at our mouthes, in setting forth the prayses of God; that so we may not only bable [Page 249]forth vaine, and unsignificant words, or fumble in the things of God, as if we were out of our Element, and unexperienc' [...] in heavenly, and spirituall matters; but that our tongues herein may be as the pens of ready writers; as if one of the Seraphims had toucht them with a live coale from the altar, Esa. 6 6. As if the holy ghost had fallen on them in fiery tongues: or as if, both our hearts, and tongues were in the same frame as Davids was, Psal. 39.3. my I am not ignorant, that some understand this text, as rather set­ting forth the passion and pertur­bation of David then his Zeale. heart was hot within me, while I was musing the fire burned: then spake I with my tongue. When we are thus pregnant with groanes, which cannot be uttered: when we cast off all cloakes and vizards of dissimusation, and serve the Lord in truth, in sincerity, and from the bottome of our hearts; come Heretick, come Tyrant, come de­vili; ignes, cruces, bestiae, come fire, sword, wilde beasts, we shall re­maine unshaken; and be able to say with those holy Martyrs, con­founded be they that worship car­ved [Page 250]images; come what will, we will worship God in Jesus Christ: that Bright­man on Rev. 3. so, by our holy, constant, and regular zeale, we may con­fute their interpretation, who maintaine that the Church of Eng­land is intended, and pointed at by the luke-warme church of Lao­dicea.

3. Take heed of Enthusiasmes. Beleive not every spirit: for there are false, and erroneous spirits gone out into the world. The poets speak of Pandora sending a box to Epimetheus, which being opened, filled the earth with all manner of diseases and maladies: who can think but the foule spirit hath opened such a box, and let gone abundance of unclean spirits into the world? they must needs be many, seeing one Demoniack was possessed with legions; and some are of opinion that the aire wherein we breath, is full of de­vills. And they are so much the more dangerous, in that they counterfeit the holy spirit of God: They are habited with Samuels: [Page 251]Mantle: They are transformed in­to so many Angels of light; and to complete the danger, they use the voice of Jacob; so that if it were possible they might deceive the very Elect. Satan was ever an M. Blake of the Sa­cra. c. 2. Ape of the true God, in most of his dispen­sations; and as art sometimes imi­tates nature so lively, that the workes of Art, are taken for the effect of nature, as Zeuxis his grapes painted on the wall, invited the birds, as if they had been true, living grapes; so the jugling im­postures of the old Serpent, have passed for the operations of Gods own Spirit. The Prophetesse of Delphos, — mentem (que) priorem ex­pulit otque hominem toto sibi ce­dere jussit —pecture Lucan, l. 5. when she was inspir'd with a cold wind out of the Ca­vernes of the earth, breathed from the Devils own nostrilles, she was said to be plena deo, full of Apollo, full of God; but the world was wonderfully delivered from this cheat (as Chronologie observes) when the Virgin was delivered of her Son Jesus Christ: then the voice of Oracles was silenc't, and those spurious inspirations expi­red [Page 252]The Harlot Philumene would perswade men, that she was numi­ne afflata, inspired from above; whereas pag. 235. Tertullian sayes of her, that à juventâ habuit Doemonem fa­miliarem, she had familiarity with the Devill from her youth. Famous was the method of Mahomet, which the Devill put into his head, to put granes of Corne into his eare, and then accustome a Dove to pick them forth, that so he might co­sen a great part of the world with an opinion, that his Hotch-potch of innovations, was dictated and indited by the Spirit of God in the shape of a Dove. No doubt but Rome owes much of her trum­pery, and idolatry to this subtile stratagem. Germany laments this delusion to this very day: And I wish we might not come nearer yet to our own dores. Alas! how many in our Anaba­ptistarum furor ubl­in teneras Christi Ecclesias Jese instar Scrpentum insinuat. M [...]lch A­da in vita. Musculi. pag. 376. daies have laid a­side the Scriptures, which were indited by the Spirit of God, 2 Pet. 1.19. And forsaken the ministers of the Gospel, who were set over the slocke by the Holy Ghost, Act. [Page 253]20.28. As those that brandish a leaden sword, and preach a dead letter: and all this under a pretence of immediate teachings, and Reve­lations from above; and so they have fallen like lightning from heaven; from Professours of Re­ligion, to become profest Ran­ters, razeing and levelling the very foundation of Religion: de­nying the Resurrection, Heaven, and Hell. Far, far be it from me to derogate from the efficay of Gods spirit, which the Lord has promised to powre forth in Gos­pel times. It is the very life of our soules, as our soules are of our bo­dies; the Spirit of our Spirits, wit­nessing to our spirits that we are the adopted children of God. The Spi­rit of supplication, whereby we cry Abba Father. Which moving up­on our hearts, makes them fruit­full in goodneste, warmes them with secret glances, and comforts them by hidden impulses, and whispers, as it were by a voice be­hind us.

Only, let us try the Spirits by [Page 254]bringing them to the touchstone of the word: to the law, and to the testimonie, if they speake not ac­cording to this word, there is no light in them, Es [...]. 8.20. It hath been unhappy Sophistry, to argue à bene conjunctis; as if those glorious promises of the Covenant of grace, (that we shall all know the Lord; and Taught of God (i) by Christ who was God in a humane shape wher­as before, they were taught by Prophets who were men only. So D. Lightfoot. 3. par. Har. p. 166. all be taught of God) did oppose, or exclude other meanes of knowledge, as altogether use­lesse; whereas they are subordi­nate. God, and his Spirit teaches by his word, therefore whatsoe­ver suggestions sprout forth from our own hearts, or what injecti­ons come from without, let us weigh them in the balance of the Sanctuary, before they pass for the Auchentike, and genuine issues of the Spirit. If we, or an Angel from Heaven preach any other do­ctrine, let him be Anathema. Things revealed belong to us, and our chil­dren. If any shall adde unto these things, God shall adde unto him the plagues that are written in this book, Rev. 22.18. If we should give [Page 254]scope to our wilde, and luxuriant phansies, and then fall down to, and adore the deformed Chymera's and Brats of our own braines, as those that are [...], divine, or falling down from heaven; we should soon adulterate the wor­ship of the true God, and kisse the Calves of our own imaginations; this is to open a flood gate to let in a torrent of Atheisme.

3. Assertion: Which is an Ar­gument to confirme the Being of the divine nature, à posteriori, from the exercise of his power, and ju­stice here below. He judgeth in the earth. He commands over all things, and Persons by his Sove­raignty. He defends the good, and punishes the evill in the exe­cution of justice. He does not only reside in Heaven, and take his ease and pleasure there; al­though the Heavens (being the chiefest part of his workmanship) doe in a special manner set forth the glory of God, and God is therefore said chiefly to dwell in the Hea­vens; yet I say he is not so in Hea­vens; [Page 256]yet I say he is not so in hea­ven, as not to mind the affaires of this inferiour world, ut nec irâ, nec gratiâtangi; as not to be pro­voked with the insolencies, and profanenesse of the wicked, or not to favour the righteousnesse of the just; as the Lactan­tius, lib. 3. Epicureans said of their gods. David teaches farre sounder Divinity, Psal. 121.4. Though God be on high, yet he hum­bleth himselfe to behold the things both in heaven, and in earth; and here in the text. He judges in the earth.

This judging here does not re­ferre to the judgment to come, at the last day, when there shall be a generall convention of quicke, and dead, before the Lords dread­ful Tribunal: though so tis most true affore tempus, that there will be a time when God will ride his circuit here in a solemne manner; so that a man shall say verily there is a God that judgeth in the earth: but that is not the scope of this place. Tis in the present tense [...], that now judgeth, or is now [Page 257]judging the earth, and the inha­bitants thereof; and therefore it must be understood of a Judg­ment on this side the Judgment of the great day; and so God judges the earth, or in [...] Sept. the earth three manner of waies.

• First, By a providentiall ordering, and wise disposall of all the affaires of all creatures.
• Secondly, In releiving the oppres­sed, and pleading the cause of the in­nocent.
• Thirdly, In overthrowing, and plaguing the wicked doers.

1. God judges in the earth, by a providentiall ordering, and wise disposall of all affaires, and all crea­tures. The earth it selfe receives strength, and vertue from his pro­vidence, to bring forth fruits for the service of man, and grasse for the Cattle; and after See Dr? Hackwells Apol. so many thousand of yeares teeming, is not yet exhausted, made feeble, or barren! nay, it is supported on­ly by the word of Gods power, as if we should see a vast globe of iron, or lead dangling in the aire, [Page 258]without any visible engine to hang upon, or any pillars to support it. Job askes the question, whereupon were the foundations of the earth fa­stened? chap. 38.6. And he re­turnes an answer, chap. 26.7. He hangeth the earth upon nothing. So also hath he dealt with the sea, that is moderated, and kept with­in bounds, that it should not returne to Cover the earth, Ps. 104.9. He that made the Red sea a wall on the right hand, and a wall on the left hand to the children of Israel, and made the swellings of Jordan to stand on an heape; by the same won­derfull providence, hath he shut up the sea (which Naturalists say is higher then the land) with doores, and said hitherto shalt thou go, and no further, Job. 38.8, 10, 11.

God did not make the world at first, and then left it at randome to stand or fall, by chance, and fortune; but by the same power he still supports it: He goes about the Circle of all the Earth, and tells all her walls, and bulworks. [Page 259] He sees all under the whole heavens, and looketh to the ends of the earth, Job. 28.24. His eyes run to, and fro, throughout the whole earth, 2 Chron. 16.9. Therefore the earth is said to be made continually. He looks not only upon the rulers, and great potentates of the earth; but he has respect to the poore and needy; to the meanest Israelite. that is wronged by the mightiest Aegyptian in the world. Nay, the least, and most despicable things are under his ken: He disdaines not to look after the haires of our heads, or to observe the very sparrowes that fly in the aire. We are so short-sighted, that we cannot judg of, nor discerne the just quantity, or quality of the vast heavenly bodies; much lesse can we distinguish the Inha­bitants of the Coelum Empyraeum, the heaven of heavens. But he that dwells in that inaccessible light, can judg of the least creature that crawles upon the earth, or the smallest atome that moves in the aire.

Use. Let no extremity extort from us any doubting, or repining complaints; as if God did at any time cast us out of the compasse of his care; as David once lamented, that he was cast out of the sight of his eyes: let our condition be ne­ver so deplorable, let the com­motions of the earth be never so violent, and confused; yet let us rest our selves, and stay upon this, that— God judgeth in the earth: we are under his eyes, that sustaines all creatures by his power: that feeds the young ravens, and clothes the lillies of the field by his merci­full providence. And as this Do­ctrine rightly applyed will dispos­sesse us, and empty us of all cark­ing, and distracting cares; seeing we are under Covert-barne; we have a rich and powerfull hus­band to provide for us: we are not orphans exposed to the wide world, but we have a faithfull guardian, and a mercifull Father to take care of us. So let us take heed, lest we fall into the pit of fooles, I meane, the quite contra­ry [Page 261]extreame of security, and pre­sumption; as if we need not take care of our selves, and use meanes for our owne preservation, seeing God provides for us, and judges for us; this is to tempt God, with­out any warrant at all; as if a man should throw himselfe into the sea, and depend upon the providence of God to keep him from drown­ing. All the devills Rhetorick, toge­ther with his great promises could not perswade Christ, to cast him­selfe from the pinacle of the Tem­ple, upon these termes.

2. God judges in the earth, by releiving the oppressed, and plead­ing the cause of the innocent. In this sense, we often finde David, in his appeales to God: lift Ps. 94.2. and 43.1. Judg and avenge our blood, Rev. 6.10. Ps. 68.5.10.18 up thy selfe, thou judge of the earth! judge me, O Lord, and plead my cause! He is acknowledged to be the judg of the widdowes, the fatherlesse, and the oppressed: And indeed this is the maine end of judging, and ex­ecuting malefactors; that the in­nocent may be secur'd, and de­fended from danger; as foxes, [Page 262]wolves, and other wild beasts, are hunted, and taken, that the harmelesse sheep may not be made a prey to their teeth. It would be too long, to trace the children of Israel through all difficulties, and disputes with their enemies, and to shew how the Lord judg­ed their Cause, against Pharaoh, against the Canaanites, and others: He fought their battles, He was a sun, and a sheild unto them, He snatch't them as a firebrand out of the burning, when their enemies were ready to tune their song of triumph. See this in the body of that people: when the Midianites came against them like grashop­pers, they were all discomfited by three hundred that brake pitchers under Gideon, Judges, 6.5. See it in David, in particular, when Saul had compassed David in a moun­taine in the wildernesse of Maon, He made no doubt to swallow him up: then the Lord judged for Da­vid, by disappointing Saul, in di­verting his forces another way on a suddaine, a messenger came to [Page 263] Saul saying: Come, make hast, for the Philistims have invaded the land, 1 Sam. 23.26, 27. The time would faile me to tell of Joseph, and Paul, how the Lord Judged for them upon severall exigencies: other stories are not barren of in­stances, and examples to this pur­pose. Athanasius was once accu­sed for cutting off the arme of one Arsenius. The Arrians who brought in this inditement, made sure (as they thought) of the Cause, by sending Arsenius into a farre Countrey. But see the pro­vidence of God in clearing the in­nocency of this servant, when this Criminall matter was in agitation: the same Arsenius did suddenly appeare in the Councell, and held up both his armes, to confute that calumny. The Arrians have not yet done. As the Devill set upon Christ with three severall tempta­tions, one after another: so these set upon Sigonius de occi­dentali imperio. lib. 4. p. 96.97. Athanasius againe; He must be impleaded as guilty of whoredome. An harlot is subor­ned to affirme it: she was furnish­ed [Page 264]with a ring, which shee pre­tended to be the hire of her un­cleanesse; yet, notwithstanding all this conspiracy, the Lord judged for Athanasius, and made his in­nocency, as cleare as the noone day, thus: one Tymotheus, a freind of Athanasius stands up, and speaks after this manner to the harlot, Egonè? What did I ever enter into your house, and had I familiarity with you? this harlot (having her forehead brazed with impudency) answered present­ly, yes; you are the man, and holds up the ring, as the wages of her iniquity, and so Athanasius was acquitted againe from this un­deserved scandall. How observe­able is that which is recorded of Eusebius Eccl. Hist. lib. 7. cap. 29. Aurelian? He had almost subscrib­ed an Edict for the destruction of the poore Christians: but on a sud­daine his hand, and his arme were so benummed, and deaded, that he could not write one letter more: here God judged for the Christi­ans. Nay, afterward, when Dio­cletian had seal'd such a bloody [Page 265]decree: and the Christians were brought forth, to be devour'd by wild beasts; yet these Eusebius. lib. 8. c. 7. beasts would not fasten upon the naked bodies of these Saints, but re­coyl'd back upon those instru­ments of cruelty who would have set them on; even as Dan. 3.22. Shadrach Meshach, and Abednego were de­livered from the fiery furnace, when those that cast them in, were slaine by the very flames of that furnace: our owne Speed. p. 398. story reports of Emma the mother of Edward the Confessour that was accused of incontinency, and according to the law ordalium, shee must walk on hot irons, fire hot; which shee did (being innocent) and was not hurt; as the bitter water of Numb. 5.19, 21. jea­lousy, which made the guilty wo­mans thigh to rot, and her belly to swell; yet the same water being drunk by one that had not gone a side to uncleanesse, was free from the bitter water that caused the curse. —doubtlesse there is a God, that judgeth in the earth—to defend the innocent. And to make his judg­ing [Page 266]in the earth, in the behalfe of his servants, the more illustrious; he takes opportunity commonly to helpe in such a juncture of time, as when they are in the greatest extremity. In the Mount will the Lord be seene, Gen. 22.14. When the knife is close at Isaackes throat, then is the time for the Lord to steppe in for his rescue. With this very argument, David pleads with God for his Church, when at a low ebbe; even because it was so. It is time for thee Lord to worke, for they have made voiàe thy law, Psal. 119.126. When judgment was tur­ned away backward, in the Jewish Church, and justice stood a farre off: truth was fallen in the street, and equity could not enter. One would think it could not be worse: yet it followes, that then the Lord put on righteousnesse as a brest-plate, and a helmit of salvation upon his head. Esa. 59, 14, 15, 17. And in the same chapter v. 19. there's a prophesie of Christs comming: when was that? when the enemy of the Lord shall come in like a flood, the spirit [Page 267]of the Lord shall lift up a standard against him: and if we turne to the second chapter of Lukes Gospel, we shall find this fulfilled: for when Augustus sent forth his de­cree that all the world should be [...]. taxed (i. e.) pay tribute, and so acknowledge themselves captives and slaves to the Romane Empire; then did an Angel verse 10. pub­lish the glad tidings of the birth of Christ who should be the Saviour of the world. Israel must see the Aegyptians behind, and the sea be­fore; no way, but be slaine by the sword, or perish in the water, be­fore God prepare them a way through the sea. The Disciples that sailed with Christ in the ship. Mat. 8.24. were first suffered to be almost swallowed up in the sea; so that they came crying Master we perish, we perish; and then vers. 26. he rebuked the wind, and the sea, and they obeyed him. The match was near the gunpowder, before the intended Tragedy of England was discovered and disappointed. How easy were it to reckon up a [Page 268]whole cloud of Martyrs; whom God suffered to come to the stake, and then shewed himselfe to them; either by giving them cou­rage against the terrours of death, or by taking away the sense of their sufferings; so that they fell a [...]. Basil. leaping and skiping for joy; and laid themselves down in the flames, as in a bed of roses. Strike, sayes Anaxarchus, when they were battering him with clubbes; for ye doe not [...]. Cle. Alex. beat Anaxarchus, but only his caske, or out-side; as if with Steven, they then saw heaven opened, and Christ sitting at the right hand of his Father: Now God does thus judge for his people, when they are reduced to the greatest exigency.

First, Reason. to exercise our faiths that we may know how versari inter a­spera, to depend upon God, though we see nothing nisi pontus & aequor, but sea and tempestes; to believe that he will be mercifull to us, though in outward shew, he may seeme bent do destroy us. This is the very height of faith, to be [Page 269]like Abraham, Rom. 4.18. Above hope to beleive in hope; or like Jeho­sophat, 2 Chron. 20.12. When a numerous host came against him, we have no might against this great company; but our eyes are upon thee; this is to trust God though he kill us.

Secondly; that he may get him­selfe the more glory. It is a great deale of glory for a Physitian to cure a disease when grown despe­rate, and in the eye of man past cure; so for God to help, when in a helplesse condition, makes more glory to redound to him; therefore the Lord quickned Sa­rahs Wombe, when dead; and our Saviour raised Lazarus when he had layen foure dayes in the grave. When David had shewed, that the Lord is a present refuge in time of trouble, Psal. 46.1. It followes vers. 10. I will be exalted among the heathen, I will be exalted on the earth, So Esa. 59.19. after the Prophet had shewed, how the Lord releiveth his Church in a de­sperate condition, it followes; so [Page 270]shall they feare the name of the Lord from the West, and his glory from the rising of the Sun.

Ʋse. Lets not be dismayed, though we be placed on the very pinacle of dangers: though there be troubles without, and terrours within: though we sit in dark­nesse, and have no light, yet as tis, Esa. 50.10. Let us trust in the name of the Lord, and stay upon our God—for doubtlesse there is a God that judgeth in the earth. I have read of one, who was used to say, when the Church was at a low Ebbe; be of good cheere, for now God is working some great worke for his people: for when men are at a stand, and gaze one upon another, then God takes the matter into his own hand: then tis good to stand still, to see the salvation of God. He will be a Guardian, and a Champion to his Servants against all the Potentates of the earth, that shall foame, and swell against them. There­fore let us carry our selves inno­cently, and justly to God, and [Page 271]men; and then let us commit our causes to the Lord, as a faithfull Judge.

3. God judgeth in the earth; by overthrowing, and plaguing the wicked doers, and taking ven­geance of them: therefore the Septuagint reades the text, [...], judging them in the earth, that is those cruell and wicked Judges, mentioned in the former part of the Psalme. To judge is most frequently taken in this sense: So he is said to judge 1 Sam. 13. E­lies house. He is said to judge Je­rusalem, Ezck 16.38. as Women that breake wedlocke, and shed bloud are judg­ed, when he gave her blood in fu­ry and jealousie: but to transcribe a multitude of texts to this pur­pose, would be to guild gold; and to seeme to suspect your igno­rance in the Scriptures. Now both the matter, and the manner of Gods judging the wicked, and his taking vengeance on them, will appeare by these two theses fol­lowing.

1. God judges the wicked, when [Page 272]they are in the ruffe of their pride; and in the height of their presumpti­on: Pharaohs Charriot wheeles were taken off, when he was in the heate Ex. 14. of his pursuit after Is­rael. I will pursue, I will pursue saies Pharaoh. Not Israel; but they owne ruine saies the Lord. When Dan. 4.30. Nebuchadnezzar was boa­sting of his great Babel; and Bel­shazzar quaffing in the bowles of the Temple; the one was doom'd to eate grasse with the beasts of the feild; the other did but cast up his eyes, and reads his owne sentence upon the wall. Corah, Dathan, and Abiram have no sooner let go their proud, and re­bellious words against Moses and Aaron; but the Lord provides them a grave, with a trap doore, or a posterne gate to let them downe quick into hell. When Lucifer was aspiring above the Esa. 14.14, 15. starres, say­ing I will ascend above the heights of the clouds, I will be like the most high; then he received an answer that he should be brought downe to hell, to the sides of the pit. Acts, 12. Herod [Page 273]was stroke with a stinking and na­sty disease, when in his royall robes he owned the Acclamation of the people, that made him a god. Julian opened his mouth to blas­pheme Christ, and e're he could shut it, it was stopt with an ar­row shot into it from heaven: there­fore in this 58 th Psal. v. 9, The Lord is said to take away the wick­ed as with a whirle wind both living, and in his wrath; in the midst of his fury, whil'st he is grinding, and gnashing his teeth against the poore, and innocent: therefore Fret not thy selfe because of evill doers, neither be thou envious (ra­ther pitty them) against the wor­kers of iniquity; for they shall soone be cut downe like the grasse, and wi­ther as the green herb, Psal. 37.1, 2. and vers. 35.36. I have seene the wicked in great power, magna vi erumpentem, Jerom: breaking forth like lightning, and spreading him­selfe like a Cedar in Libanus; what becomes of that lightning, and this Cedar? why, both vanish a­way, like some meteor, some [Page 274]mushroome, or like Jonahs gourd: He passeth away, and was not; I sought him, but his place could no where be found. Sic confundantur domine! So let thine enemies perish O Lord! but let them that feare thee be as the sun when it goes forth in its strength.

2. God so judges in the earth; that often he payes the wicked in in their owne coine; 1 King. 8.32. and brings their waies upon their own heads, the iniquity of their own heeles com­passe them about. So that their sinnes may be read in their punish­ments: this the Lord threatens, Joel. 3.6, 7, 8. The children of Ju­dah, and of Jerusalem have ye sold unto the Greaclans; and I will sell your sons, and daughters into the hand of the children of Judah, and Esa. 33.1. Those that spoile, shall be spoiled; and those that deale tre­cherously, it shall be dealt trecherously with them. A tooth, for a tooth; An eye for an eye, yet stands un­repealed: God himselfe do's fre­quently put it in execution; and that, not only among the damned [Page 275]spirits in Hell, in apportioning their plagues, according to their severall sios; As by abasing and treading under foote the prond; by crushing the Quae maxima turb [...] est. Virg. Aeno. 6. Covetous with the weight of their owne wants; by devouring the glutton with ra­venous hunger; by scorching the drunkard with thirst, or filling him with flagons of brim stone. By wrapping the unchast in the im­braces of stinging and stinking flames; by making the mercilesse to become endlesse, and boot­lesse suitors for a drop of water; who regarded not the poore, cry­ing for a crum of bread &c. And as this is like to be the Method of Gods judgments in Hell; so also— He judges Dr. Rey­nolds on Ps. 110. v. 1. p. 125. in the earth. If we compare our sufferings, with our sins; the language of the rod will commonly interpret the dialect of our transgressions, and point at the very Achan, which troubles our Camp. Those Capitall plagues, Warre, Famine, and the pestilence, may easily be foreseene (without a spirit of divination) in their [Page 276]rootes, and Causes; I meane, in the abuse of peace, plenty, and health. When the Lord thunders out of heaven against any of us, let us discover by the flashes of his displeasure, the bratts of sin ly­ing at our doores, which before, like so many atomes, lay undis­cerned, that so at least by this meanes, we may 1 King. 17.18. call our sins to Remembrance.

In my reading of the scriptures, with other authors, and stories; with speciall notice, I have ob­served the dealing of God in this kind, in the dispensation of his judgments.

1 To begin with scripturall ex­amples. Joseph's brethren dealt hardly with him; no intreaties would serve, but he must be sold to the Ishmeelite merchants for a bond slave. Well, about fifteene, or sixteene yeares after; they do arte perire suâ; they go to Egypt for corne in a time of famine, and so are detained as prisoners, for coming as spies; And they are so ingenious, as to Justa dei ultione fie­ri agnos­cunt, ut suppliciter deprecan­do nihil obtineant, quia inex­orabiles ip­si fuerint erga fra­trem. Cal­vinus in locum. acknowledge [Page 277]their fault, in the midst of their sufferings. And they said one to another, we are verily guilty con­cerning our brother, in that we saw the anguish of his soule, when he be­sought us, and we would not here: therefore is this distress come upon us. Gen. 42.21. Adonibezek had cut off the thumbs and toes of no lesse then threescore and tenne Kings, and when he became a Captive to Judah, and Simeon, they cut off his thumbs, and his great toes; so that he confesses. As I have See Mr. Joseph Mede on Judg. 1.7. p. 171. done, so God hath re­quited me. Judg. 1.6, 7. Nadah and Abihu offer'd strange Fire, which God did not Lev. 10.1.2. See also Num. 16.35. Command; and God Commands strange fire to consume them. Sodome Gen. 19.24. burn't with unnaturall lusts, and the Lord burnes them up, with the flames of a supernaturall fire. The Am­monites offer'd up their 2 Sam. 12.31. owne Children as a burnt sacrifice to Moloch; and David when he had subdued them, he made them passe thorow the Brick-kilnes. Nay, the valley Jer 7.32. and 19.6. of Hinnon, where the Jewes [Page 278]burnt their sons, and daughters with fire, was the very place, which the Lord chose to be the valley of slaughter for the Jewes them­selves. Pharaoh commanded the Exod. 1.16.14.27. male children of the Israclites to be drowned, and the red-sea swal­lowed him up, together with his whole numerous army. Ahab and Jezebel were so prodigall of poore Naboth's blood that they shed it; to the intent the doggs might lick it up: And they become dogges meat themselves; the Lord will not abate them the circumstance of the place. The 1 King. 21.23.2 King. 9.26. dogges shall eate Jezebel, by the wall of Jezreel. A­gag the King of Amalek had kill'd many a mothers child; and when his turne came to be hewed a pei­ces, Samuel puts him in mind, that 1 Sam. 15.33. as his sword had made women childlesse, so should his mother be childlesse among women. 2 Sam. 3.27. Abner killed Asahel under the fift r [...]b, and just in the same place did Joab let out the life of Abner. Esther. 7.10. Haman set up a lofty Gallowes for Mor­decas, and he was exalted to the [Page 279]top of it himself. Sampsons wise was treacherous to him, in expound­ing his riddle to the Philistims, that so shee might preserve her selfe, and her Fathers house from fire, and this was the occasion that both Judg. 14.15. and chap. 15.6. shee, and her Father perished by fire, by the treachery of those very Philistims. Judg. 9.5 Abi­melech slew his Brethren the sons of Jerubbaal, vers. 53. and Judg. 19. The Le­vites wise, through lightnesse straggled from her husband, and shee was forc't to death by the men of Gibeah. being threescore and tenne persons, upon one stone, and a certaine woman cast a peice of a milstone, upon Abimelech's head, and all to brake his scull. Heze­kiah prided himselfe in his trea­sures; his heart was even wrap't up in his wardrope; and therefore when the Babylonish Ambassadours came to visit him after the reco­very from his desperate sicknesse; instead of magnifying the Lords goodnesse to him in that deli­verance, he shew'd 2 King. 20.13. them the house of his pretious things, his silver, gold, spices, pretious oynt­ments, and all the house of his armour. But all these thinges were taken from him afterwards, and carried [Page 280]into cap. 24. Babylon. Eli did not bow the stubborne neckes of his Sons with the yoke of discipline; and correction; and he falles 1 Sam. 4.18. from off his seate backward, and his necke brake, and he died. Da­vid also was inordinatly fond, and affectionate to his Sons Adonijah, and Absolon; and they scourge him for it, by their disobedience; and rebelion: And now we have be­gun to speake of David; we may see this Talio in most of his suffer­rings: they doe evidently resem­ble the Complexion of his sinnes. How did he see his own adultery punished in the Incest of his owne Daughter? His Son defiles his 2 Sam. 16.22. Annotat. Concubines, in the sight of all Is­ral, upon the top of the house; and tis thought with good reason, in that very place, where David first let fly his lustfull darts towards Bathsheba, when from the top of his house he spyed her washing herselfe. His murder was punish­ed by entailing the sword upon his house; and his confidence in the arme of flesh, shewed in the num­bering [Page 281]of the people, was infee­bled by a great plague, and over­throwne by the arrow that flyes at noon-day. Thus men fall Ps. 7.15, 16. in­to the ditches, which they make for others: their mischeife returnes upon their own heads, and their violent dealings come downe up­on their own pates. Had I time; this might further be made good by those famous examples of 2 Chron. 21. V. 4. and 17. Jo­ram and Jer. 22. cum 26. Jehojakim; the one slew his Fathers Sonnes, and his owne were shine by the Aramites; the other denyed decent buriall to Ʋ ­riah the Prophet, and he himselfe had the buriall of an Asse.

The new Testament is not bar­ren of examples, to illustrate this truth. The rich Luk. 16.24. Gum in tor­mentis crucialun­dus flammae cremantis ardoribus a­duratur, in­ter omnes cortoris partes ma­gis or ejus & lingua poenas dant; quia plus s [...]i licet linguâ sua, & orc peccaverat. Cyprian. Epist. 55. man being tor­mented in flames cryes to Abra­ham to have mercy on him, and to send Lazarus, that he might dip the tip of his finger in water, and coole his tongue. His tongue, no doubt, had been most faulty in blaspheming God, & reproach­ing the poore: it had been set on fire of Hell; and hell-fire did most [Page 282]torment that member.

The Whore of Babylon did e­ven reele, and stagger, being drunke with the blood of Saints, and with the blood of the Martyrs of Jesus; & with Cyrus she had her fill of blood; and hereupon an Augel inlarges this observation, where­of I have been treating. Thou Rev. 16.6. & 17.6. compared. art righteous O Lord, because thou hast judged thus; for they have shed the blood of Saints and Prophets, and thou hast given them blood to drink—doubtlesse there is a God that judgeth in the earth.

2. Had you the patience a li­tle to leave the Paradise of Scri­pture, and to walke a turne or two in the groves, and spatious fields of other stories, we might see the evidence of this truth spar­kling in our faces, from a volu­minous Induction of several exam­ples, in several ages and places. Not to speake of Arius, Cyricius, Otho, Byshop of Mentz, and many others: lets begin with that noto­rious Apostate Julian. He had belch't forth blasphemies against [Page 283]God out of his mouth; and that wicked mouth of his became the passage of his owne Theodori. tus. lib. 4. cap. 13. excrements; his wife in the meane time calling upon him, to learne against whom he had fought, by the punishment which was inflicted upon him. Va­lerian shewed an exquisite cruelty against the Servants of the living God; and Sapores King of Persia took him captive, and comman­ded his skinne to be pulled over his eares, and his raw flesh to be seasoned with salt. Eusebi­us in Con­stantini o­rat. c. 24.25. Diocletian was furious in his thundring perse­cutions against the Church of God; but he escaped not unpu­nisht; for he, and his house were both destroyed by thunder, and lightning sent from heaven. De­cins, and Aurelian are also sad mo­numents of the judgments of God: but I hast to that monster Maxia minus; He made a law, that the Christians eyes should be pulled forth, and his own eyes started out of his head. He abused his body to the satisfaction of his lust, and that Euschius. l. 9. c. 17. & de vita Constanti­ni. l. 2. c. 52. part, which he most [Page 284]abused, became the subject of such a stinking imposthume, that the Physitians chose rather to be put to death by him, then to approach neare him. Josephus. l. 13. c. 19. Aristobulus killed his Brother Antigonus, and after he fell a vomiting of blood; and tis observed by the Historian, that his own blood was shed in the ve­ry same place, where he had shed his Brothers before. Charles the ninth also, King of France com­mitted Horrible but cheries in his raigne, and at last his own French History p. 764. blood gusht out at all the Conduits of his body. It were easy to enumerate many other Kings of See the pre­face to Sr. Walter Rrawleighs History. France, together with severall Kinges of Spaine, and of this nation also, who after their tyrannical raignes, had experience of the same mea­sure of cruelty, which they meted to others. Our own stories may fur­nish us with instances; of swearers, whose tongues have swollen so big in their mouthes, that they have not been able to speak; and of D. Beard. of Gods Judgments drunkards, who have been in­flamed with that drinke, which [Page 285]they have intemperatly swallowed downe, so that it could finde no passage out of their bodies. O [...] what exemplary judgments hath the Lord manifested against sab­bath-breakers! what Christ said to the Jewes, Luk. 17.32. Gen. 19.26. Re­member Lots Wife, who for her disobedience was turned into a pil­lar of salt: So say I to such as pro­fane the Lords day, either by sports, or unlawfull labour; Re­member such as have frequented playes, and beare-baitings on that day, and in the midst of their Theaters, have come tumbling downe, overwhelming and kil­ling one another, the very scaffold wheron they stood breaking in pei­ces, as it were out of indignation, & disdaine to support such profane wretches: Remember that Noble­man, who Hunted so long on the Sabboth day, untill his owne Wife conceived, and brought forth a child with a head like a dog. Re­member that Coveteous Woman, who spent her time on that day in dressing Flaxe, till at length the [Page 286]flax took fire, and burnt her. Re­member; and againe I say Remem­ber the severall judgments of God: For what the Apostle sayes con­cerning the overthrow of the in­gratefull children of Israel in the wildernesse; the same say I of the judgments of God upon others; These things are our examples, to the intent we should not lust after e­vill things, as they also lusted, 1 Cor. 10.5, 6. And were I worthy to interpose my advice concerning the no lesse profitable, then plea­sant study of Histories, I could wish, we did not only aime to furnish our selves with matter of discourse out of them; or to look backe into the Callender of former times, with an eye of spe­culation only, or at least to satis­fie our Curiosity; but withall, that we would narrowly observe, in all transactions, the footsteps of di­vine providence, in the just dis­pensations of his judgments; how all along in all ages—He hath been a God judging in the earth: but, had we noe benefit of Histo­ries, [Page 287]were all ancient Records, and Annals lost: we that are but of yesterday, who have seene the out-goings of God in these nati­ons, within a small compasse of yeares last past, may easily dis­cerne this method in the way of his judgments. How manifest are the tracts of his Chariot wheeles? How hath the cup of his fury been handled from one troubler of Israel, to another? How fresh, and how wonderfull have the works of God, in this kind, bin in our eyes? The Lord has been knowen by the judgment which he executeth: The wicked is snared in the work of his owne hands, Psal. 9.16. We can say; and po­sterity shall say— doubtlesse there is a God that judgeth in the earth.

Obj. Me thinks I heare the whis­pers of some wicked heart, endea­vouring to Confute the truth of this doctrine, by its owne impu­nity. Thus, I have bin a traitour, and rebell to heaven; I have abu­sed the name, and the day, the Ordinances, the Ministers, the [Page 288]Saints, and creatures of God; yet I am lusty, and strong, I never came into any misfortune: my bull gendereth, Job. 21.10. and faileth not, my cow calveth, and casteth not her calfe. I am troubled neither with head­ach, nor heart-ach: I wash my ve­ry foot-steeps in butter. Who is there among all the strict, and precise worshippers of God, who ever injoy'd more affluence, and health; more prosperity, and successe then I have done? where then is the ex­ecution of his judgments? how is God, a God judging in the earth?

1. Tis true: this very thing, to see the wicked prosper, and in­crease in riches, did not only per­plex devout Salvian, and made him cry out, cur probi jaceant, im­probi convalescant? why are good men troden under foote, and the wicked insult, and triumph? But it made even David himselfe to stagger, Ps. 73.2, 3. My feet, said he, were almost gone, my steps had well nigh slipt. When I saw the pro­sperity of the wicked: untill vers. 17. He went into the Sanctuary of God, [Page 289]and then he understood the end of these men, namely how they are set in slippery places, to be cast downe into destruction. Alas! notwith­standing all their jollity, and all there thriving in the pathes of sinne, though they take the tim­brell and harp, and rejoyce at the sound of the organ: though they put farre from them the evil day, yet they know not, but in a moment they may go down to Hell.

2. God do's not punish every sinner with severe punishments in this life; but as a B. Cowper. Divine observes; sometimes he singles out a sinner, to make him the example of his Justice, and to shew that there is a God. Others he lets go for the present, to assure us of the judgment which is to come. Now, as for such who are repreived from the judgments of God here, and yet reserved for eternall burning hereafter; they have no cause to hugge, and Flatter themselves in such a suspension of their suffer­ings: For God is sometimes most angry, when he seemes not angry [Page 290]at all; He will recompence the slownesse of his coming, with the vehemency of his blow. Israel was in a most deplor'd Condition, when the Lord said, I will not pu­nish your daughters, when they com­mit adultery; nor your sons, when they commit Whoredome, Hos. 4.14. This is a terrible [...] Ignati. ad Ephesios. p. 38. kind of lenity. Misericor diam hanc Nolo. I trem­ble at the thought of such mercy: such longanimity, and patience will undo us: Let God rather smite me here, then destroy me hereafter.

3. The worst of men, are not [...], in all Chryso­stome. respects wicked; but they have some morall good, or some Common graces in them, which God is pleased oftentimes to reward with temporall blessing; and for this cause also, the judg­ments of God are respited towards them: As Ahab was a bloudy wretch, a very Hypocrite, yet be­cause outwardly be humbled him­selfe, God adjourn'd the judg­ments which he pronounced a­gainst him, and promises that he will not bring the evill in his daies, [Page 291]but in his Sons daies, 1 Kings. 21.29.

Ʋse. To winde up all in a word of application. Do's God judge sinners proportionably to their sinnes, so that their sufferings carry an analogy with their sinnes? then lets not only be circumspect and wary that we provoke not the ma­jesty of our sinerevenging God, lest he make us the next monuments of his indignation: lest we kindle a fire, and he compasse us about with sparks, and make us lye down in the fire we have kindled, Ela. 50.11. And with his hands, he in­grave our sinne, though never so secret, upon our very foreheads, in the execution of his judgments upon us.

But Secondly, lets study the na­ture of our Calamities, and the judgments whether Nationall, or personall, that are upon us in the daies of our distresse, that so we may the better finde out that A­chan, which troubles our camp; I meane, that sinne, which had a more immediate Causality, and [Page 292]influence into our sufferings; that so, in the daies of our humiliation, we may fight neither with small, or great; but set our selves in ar­ray especially against that Agag. that master-sin, which made most havock of our peace, and was the maine engine to pull downe our judgments upon us.