Several Sermons, Sermon 2 – Title page 3
A SERMON PREACHED TO THE Honourable Houſe of COMMONS Aſſembled in PARLIAMENT, At a Publike FAST, May 25.1642.
LUKE 18.6, 7, 8.
6. And the Lord ſaid; Heare what the unjuſt Judge ſaith.
7. And ſhall not God avenge his owne Elect, which cry day and night unto him; though he beare long with them?
8. I tell you, that he will avenge them ſpeedily: nevertheleſs, when the Son of man cometh, ſhall he find faith on the earth?
WEE are in a Parable. A Parable delivers ſome excellent truth under a compariſon. That truth is now Prefixed, now Affixed; It is here prefixed, and it is this. In prayer we muſt not faint, nor flagge. This the point. And this is preſſed from the ſucceſſe, and that is argued ab Impari, thus. If conſtant and faithful prayer carry it with the worſt, much more with the beſt: If with a bad man, then with our gracious God. This is the Sum.
The parts of the Parable are ordinary.
1. A Propoſition.
2. A Reddition.
In both we have
1. Perſons repreſented,
2. The ſucceſſe mentioned.
In the firſt part, the perſons on the one ſide are,
1. Praying; a poore, ſhiftleſſe, friendleſſe widow, who had no advocate but miſery and importunity.
2. Prayed to; a ſowre, ſullen, froward peece, a man without ſenſe of Piety, or Humanity, one who preſents as ill as may be, whether Place or Perſon be conſidered. Yet ſee, this woman prevailes with this man.
In the ſecond part you have, for one woman, many men; for one ſtranger, many children: for occaſionall petitions, unceſſant ſuit: and for a bad Judge, a good Father, who can no more deny his owne, then himſelfe. If then ſhe, a woman ſo weak, overcame a man ſo harſh: what may not children ſo many, do with a Father ſo good?
1. You have the Parable. Our worke lies in the Reddition, where
1. Our bleſſed Saviour prefaces and premiſes, (Heare what the unrighteous Judge ſaith) Heare it to your comfort; He ſpeaks ſome comfort, and (in him) God ſpeaks more.
2. He aſſumes, and that moſt ſtrongly, as the queſtion ſhews; Shall not God avenge, &c. as if he had ſaid, It is out of queſtion, he will.
3. He concludes God will heare, will certainly hear, nay, will ſeaſonably hear, with a non obſtante; notwithſtanding he is ſeemingly ſlow in his anſwers, and we certainly weak in our faith and dependance. I will ſay no more, as yet, to the words.
Something I have to ſay to you, from them; and I hold it my happineſſe, that I, who have no breath to ſpare, ſhall ſpeake to thoſe who will conceive faſter, and ſee farther, then I can ſpeak.
For my Errands; the firſt and maine reſults from the whole, and this it is;
In point of Praver, Doctr. 1 we muſt gather all arguments of encouragement, and never yeild, till we have the day. Prayer is a maſtery, Doct. 1 Col 4.12. Rom. 15 30.and that maſtery is a wraſtling, and wraſtle we muſt, whiles we can ſtand. When we are once drawne forth upon this ſervice, where we pitch, there we muſt make good our ground, without flight,foreign Militaria verba, ut vult Euſt at aliique. or fainting; as one word in the firſt verſe here, and another in the laſt verſe, Heb. 10. is conceived to imply. This the Leſſon our Maſter is now teaching, and he charges it upon us as a duty in the firſt verſe. And for farther proof and incouragement, I preſent you onelyonly with three Arguments.
1. The firſt is drawn from God; where he gives we may, we muſt take all encouragements: Here God gives all, as
1. He offers himſelfe to us as a Father; Pſal. 66.2. Can. 2.14. Pſal. 141.2. Epheſ. 3.20.as a Father hearing Prayer, as a Father begging Prayer, as a Father loving Prayer, as a Father able to exceed all prayers, needs, thoughts.
2. He binds himſelfe as much by promiſe, as us by precept. Thoſe promiſes of his are full, are free; Rom. 10.12. Deut 4.7. Luke 11.10.He is rich to all that call upon him: Every one that ſeeketh, findeth, and ſuch like: And thoſe promiſes are made to Chriſt, founded on Chriſt, ſealed in blood, backt with an Oath.
3. He commands us to beg, and that without wavering;Jam. 1.6. Hob. 4 16. & 10.22. Epheſ. 5.12. Luke 11. nay with all boldneſſe, with all confidence of boldneſſe, and fulneſſe of aſſurance.
4. He armes us with Parables, experiments, and all arguments of comfort; Indeed ſuch Topicks, as that it is impoſſible for God to recede, if we ſtand our ground: And thus from God.
2. Next to God, I preſent you with a cloud of Petitioners, who have ſtirred up themſelves to take hold of God, and it hath taken well.
1. I begin with Moſes. If a man would have been diſcouraged,Exod. 32.10. Moſes had been the man.
1. The people were ſtark naught, and paſſing froward.
2. God ſeems to take him off, and to give him a diſcharge, Let me alone, ſaith he.
3. He ſeems to take off all objections, I will make of thee (ſaith he) in ſtead of them, a great people.
4. He ſuſpends his anſwer, day after day, as if he were unwilling to condeſcend. Yet Moſes ſtands to it: God cannot get him gone; away he will not without his errand, his errand he hath.
To him I adde Jacob our Father, Hoſ. 12.4. Gen. 32.24.who concludes Ʋs, as Hoſea ſaith; In him God ſpake with, us. This Jacob knows not what diſcouragement meanes: God ſeemed to give him his anſwer, in Eſau's expedition againſt him; but he will not take it: God was willing to put him off; but he will not admit of any Putiffs: he ſeems to take his leave: but Jacob, by his leave, will not part ſo: he ſeems angry, and willing to ſhake him off; but Jacob holds his hold: nay, he ſeems to cruſh him, to maime him,Cynegirus in Iuſtin. to begin Eſau's quarrell againſt him; but he, like him in ſtory, when he was maim'd on one hand, holds the Ship with the other, and when he was handleſſe, held with his teeth, whilſt breath held: So our Champion: Froun God, ſmite hee, wound hee; Jacob is at a point. A Bleſſing he came for, and a Bleſſing he will have. I will not let thee goe, (ſaith he) unleſſe thou bleſſe me. His limbs, his life might goe: but there is no going for Chriſt without a pawn, without a bleſſing. This is the man: Now what is his ſpeed? The Lord admires him, and honors him to all generations? What is thy name; (ſaith he) q.d. I never met with ſuch a fellow. Titles of honour are not worthy of thee: Thou ſhalt bee called, not Jacob, a ſhepherd with men: but Jacob, a Prince with God. Nay not Jacob, a wraſtler with man: but Iſrael, a prevailer with God.
To theſe men, I adde one Woman, March. 15. who, like another Gorgonia, Nazianz.threatens heaven, and is (as her brother ſaid of her) modeſtly impudent, and invincible. Nothing can diſcourage her: Not her Sexe, not her Nation, not her Miſery, not her Delayes, but ſhe gathers ſtrength by her wounds, and comfort out of diſcouragements. Will Chriſt give no anſwer? Good, thinks ſhee: this is no denyall yet. Gives he a diſcouraging anſwer? That's well, ſaith ſhe: I have obtained words, expect deeds too: he that opens his mouth, will open his hand alſo. Cals he her dogge? all the better. Dogs ſome way belong to the family, ſome intereſt and right they have to ſome crumbs, to ſome ſcraps; and ſomething ſhe makes of it. You hear the Concluſion. O Woman! Great is thy faith: Be it unto ther, as thou wilt. I never met with ſuch a Woman: have it ſhe will, and have it ſhe ſhall, and that inſtantly, (this very houre;) and that fully, ſhee's her owne carver. And this is our ſecond Argument.
A third this parable furniſhes me withall: Courage in prayer drawes on importunity. Both carry it with man; much more with God: Marke the Widow: Shee ſtood in no relation to the Judge; Shee had no promiſe from him; his place and perſon promiſed little: There was little honeſty in him, and as little hope, either from or for her: yet ſhe ſcraes him up, and makes him weary of denials. What! a Woman in theſe circumſtances Maſcutine! and We Womaniſh! Conſider, I beſeech you, how much is won, or loſt, by holding up, or letting fall our ſpirits in prayer.
Are we Confident? Then conſider, that prayer is the ſtrength of the Creature, (for it engages Gods ſtrength) and confidence is the ſtrength of our prayer, and of our ſelves: It doubles our ſtrength; It contributes to the Publike: It ſets God on his throne, nay, us in a ſort: for ſo (with Jacob) we reign with God: That made Jacob, Iſrael. Other wayes and things might make him Jacob: but Prayer denominates him Iſrael. By this, he, and we, reigne over heaven, and earth, and carry the world in our hand; As the Boy at Athens ſometimes ſaid (I bring it onelyonly for illuſtration) Hee could command all Athens. His reaſon: Hee could doe any thing with his Mother; his Mother with his Father; Plut.his Father with that State: So here, Faith can doe any thing with Prayer; Prayer with Chriſt; Chriſt with his Father; his Father with All.
But now, on the other ſide, Faint-heartednes in prayer
1. Hurts us.
2. Robs the Publike.
3. Wrongs God.
1. For God. It is a true Maxime, True defects in the Creature come from falſly. conceited defects in the Creator. Thence our faith failes, becauſe we have ſo low, ſo narrow, and ſo poore conceits of Almighty God, whoſe glory is ſo much eclipſed, as we bate any thing of his Al-ſufficiencie, and prayers Omnipotency.
2. For our ſelves. Heb. 12 13.Diſcouragement robs us of our ſtrength: A diſcouraged man is but halfe a man. Hee lies open, to every temptation, is ſoon beaten down, and from halting ſoon turns aſide. Either he prayes not at all, or not conſtantly: at beſt, his prayers are fearefull, ſoon receive a check, and take their anſwer. And as it makes God but halfe a God, and Mans ſelfe but halfe a Man, ſo
3. For others, Qui timidè regat, doset negave. Son: Deut. 20.8.It is not onelyonly wanting to the Publike: but it hath an ill influence upon all. The truth is (if I may ſpeak it all at once) It teaches God to Deny: our fellow-ſouldiers to Fly: (as the fearfull did in Iſrael) andour ſelves onelyonly to Object and to make difficulties, and in the end to Die for fear of Dying, Nabal-like.
1. Before I Exhort, I cannot bat bluſh at this baſeneſſe of ſpirit, in my ſelfe, in our nature. You are as willing as I to take ſhame to your ſelves this day, and to ſit before God (as Ezra did) confounded. Tell me, (I beſeech you) for the furthering of our humiliation, Tell me, Is not Cowardiſe bluſhfull? Will not men rather Die, then hear Cowards? and what is that but fear and Boldneſſe miſplaced? And what is this but our Temper? who are Daring, where we ſhould Feare; and there only Fear, where we ſhould be Valiant. I inſtance in the preſent work. We have Gods Paſſe, and Patent for Prayer, and dare not plead it: and yet elſewhere preſume without Licence. For I demand, Have not we as good warrant to pray, as to curſe? to bleſſe, as to blaſpheme? yet here we feare not, we doubt not: there we doe nothing els. I bring the caſe neerer to our purpoſe. What think you? Have not we as good warrant to beg of G…d, as Rogues and Vagrants of us? They are ſtrangers; They have no promiſe from us; none the leaſt invitation: Nay, they trouble us, they charge us, they are in a diſobedience, there is Law againſt them Asking, and us Giving: yet ſay, doe, what you pleaſe, they will not off. Send to them; they will ſooner make your Child or Servant their ſpokeſman, then make away. Threaten them with Stocks, on Officer, or what you pleaſe, it is all one. And ſhall theſe put forth in ſuch a tempeſt, in a contrary wind, when all makes againſt them? and we ſit ſtill, when wind, and tyde, and all is for us? when we have Law on our ſides, and Goſpell on our ſides, and all the world on out ſides? For Prayer ingroſſes all the World, Heaven, Earth, All. I put it yet a little farther.
Have not we as many encouragements from Heaven as from Earth? Is not God as rich as Man? as able, as willing, as Free? yet ſee our practiſe. We have ſuits; theſe to God, thoſe to Men. What's our deportment? With men it is our work to ſtrengthen the heart; our labour to gather encouragements. Is it a man we Never troubled? That is made an argument of encouragement, I never troubled him yet, and for Once hee'll never deny me. Have we tryed, him Often? That is an argument of encouragement, Such an one is my Old friend, my tryed friend; he Never failed me, and therefore I'le to him. Is he a Kinſman? That encourages; For ſhame he will not deny his Owne fleſh and bone. Is he a Stranger? why then he'll take it well, that I conceive better of him, then of my own kindred. Is he, Poore? He'll the better feele me, and the ſooner pitty me. Is he Rich? He may the better ſpare it. Thus with men, we have ſtill ſome-what to ſay for the ſupport of hope, though they be poor, hard, ſtrangers, men no way engaged by Covenant, or the like.
But now when we deale with God (How can we ſpeake of it without bluſhing!) we can doe little elſe then Feare, Object, Deſpair. " Sure be doth not love me; He will doe nothing for me; well "may I goe, and try; but it will be to no purpoſe. I ſhall get no pardon, "no power, no comfort, no acceptation!
O curſed Vnbeliefe! Can we conceive hope without promiſes? None with them? Can we find Plea's for Men? None for God? Can Poverty help us, and not Wealth? Weakneſſe, and not Strength? Will cruelty pitty us and not mercy? not Grace? Be abaſhed thus to ſet Earth above Heaven; men above God.
Yet I have not done. I cannot without horror and trembling. Put the caſe as the caſe is; What thinke you? Have we not reaſon to believe the God of Truth rather then the Father of Lyes. Let the Divell promiſe ſafety, ſecrecy any profit or content in a ſinfull way; we reſt in his word we make no doubt of the facceſſe: All the threats and curſes in the booke of God cannot diſmay us. On the other ſide: Suppoſe God promiſes, and the Devil in the meane time threaten us: which is beleeved? All the Promiſes, Sacraments, Oaths, Performances of God cannot eſtabliſh us. There is nothing but Preſuming, when Satan promiſes; nothing but Objecting, when God promiſes. O blaſphephemous Unbelieſe! How doth this ſin debaſe God! bely God! as the word ſaith, provoke Ged beyond all provocations! How angry was his Majeſty with Iſrael, for this ſinne? How angry with Moſes? How angry with Zachary? for this one particular, and in a lower degree. O, how low muſt we caſt our ſelves before our God this day, for this capitall ſin! which is ſo much the worſe, by how much the more Spiritual it is, and Ani.Evangelical. Seemes it a ſmall thing to us, to make God worſe then man? but we muſt make him worſe then the worſt in Hell? What!Tertul. Shall our unbelieving hearts not onelyonly impute Lying to him, but put Perjury upon him alſo? Hath not he ſworne, that We ſhall not ſeek him in vain? And ſhall we begin and concludein unbelief? is it not enough before prayer to ſay He will not hear; but after prayer to ſaywhen he ha's heard, Ha's not heard? as Jobs words ſound, to ſome mens ſenſe. Job 9.16. But here let us ſit down in our confuſion a while; And then let us advance, and think it long before we have wip'd off this diſgrace, and approv'd our valour.
2. And here, what ſhall I entreat; but the peruſall of the Text? You hear the Leſſon, We muſt hold, out in Prayer. You hear
The Teacher, the onelyonly Master upon earth. I looke upon you, as upon S. Lukes Theophilus, as men grounded in the truth; and therefore willingly decline the Common Place of prayer, and wave old errors happily buried, with the unhappy diſputes of this age.Aug. haereſ. 57 & epiſt. 121. &c. How, and in what forme the widow petitioned I diſpute not. Written or not written, a petition, is a petition, ſtill. The thing I am to preſſe, is a reſolute perſeverance in prayer. And this will need ſome preſſing. For,
1. We have a dull, baſe, feeble ſpirit, ready to receive all impreſſions of diſcouragement.
2. Next, from without we ſhall not want diſcouragements, if we will liſten to them.
Firſt, our owne guilty and unworthy hearts (as before I intimated) will caſt a thouſand perils.
Secondly,Vid. Erz. & Nehem. prophane ſpirits will entertaine us, as the enemies did the Church, with a thouſand, ſcornes.
Thirdly, Friends (carnall and ſpirituall) will tell us, that it is all in vaine, too late, and impoſſible to prevaile.
Fourthly, Satan will roare upon us. Thou pray, O Hypocrite! Thy perſon is unwelcome, thy prayers abominable, thy heart, mouth, and hands loathſome; the pure eyes of the moſt holy God cannot but loath thee, his glorious Majeſty will confound thee.
Laſtly, The Lord himſelfe will ſometimes ſeeme an adverſary: he will hide himſelfe, when thou ſeekeſt him: run from thee as faſt as thou runneſt after him: now he will chide, now frown, now delay, now ſeeme to reject thee, and to ſcorne thy ſervices: in a word, quite to ſhake thee off, as Naomi ſeemed to beat off Ruth, when yet he deſires thy company, as ſhe Ruths. In this caſe thou muſt not ſhew thy ſelfe a daſtard, but gather ſpirit from the oppoſition.
Next the, Times call upon us. The Children are come to the birth,Ier. 30.7. and there is no ſtrength to bring forth. It is the time of Incohs trouble, and therefore we muſt not, with Iacobs children,Gen 42. ſit as men amazed, but make out, as the old man adviſed them; the rather becauſe there are ſo few, that either will, or dare, or can lift up one faithfull prayer.
In the third place conſider the thing it ſelfe, I meane Prayer. It is our life, our ſtrength. All the world is a dead body, till God act it: and all (within and without us) lies dead till we act God by prayer: all the comfort in the creature ſleeps, till we extract it with this Limbeok: all our graces,Dormit ſides, dormit Chriſt us &c. Aug. in Pſal. 25. nay all the perfections of God, till weawaken him and them. You sinde it, we ſeele it: you have tried what Wit can doe, what Eloquence, what Policy, what Reſolution and Endeavor; yet we ſtick. Now try another way; Set Heaven on work; till that move, the earth ſtirs not. Set God on work; till he act, nothing is done: and when you have won him, you have won all. Whileſt there is but creature to creature; wit to wit; created ſtrength to ſtrength created, the war is doubtfull, the iſſue unoertaine: But, when by prayer the great God is made, and ſo there is the Creator to the creature, and ſtrength to weakneſſe; then the victory is in ſight. My meaning is not to take yoa off, from other meanes; onelyonly this I ſay, that a good Engineere is not the worſt Souldier; nor a good prayer the worſt Parliament-man. Faith can doe more then wit:Numa apud Plut. This brings men into the Field; but that God; and he onelyonly ſecures the heart. foreign, ſaid the Heathen, in his greateſt extremity; and there is our beſt Anchor-hold.
Go on in this your ſtrength, and your ſpirituall enemies ſhal melt before you, as once the Canaanites before Iſrael, and the Gaul, before the Germans face. What more ſhall I ſay to you, in a way of perſwaſion?Nec vultum, nec oculorum aciem ferre, &c. Shall I minde you of Chryſoſtoms argument? It is your honour, your happineſſe, that yoa may thus dwell in Gods preſence, and expreſſe yoar deſires. Do but thinke what it is to deale with great Perſonages, Chryſ. de orando Deum l 1.in way of petition. 01 I. There is time ſpent in going to them: Then more in waiting on them: After ſundry dayes waiting, we may haply receive that proud Prelats anſwer, We are not yet at lecſure: When we have acceſſe,Hildebr. to Henry 4. we muſt be briefe, we may offend: The anſwer is doubtfull; ſometimes inſtead of Bread, men either give, or ſpeak Stones; however, no man can give all to all Petitioners. But now when we deale with the high God, we need not travell far, every place is a Sanctuary; nor need we abridge our ſelves, come when we will, in the day, in the night: ſpeak whileſt we wil, ſo long as we ſpeak his language, he will heare us at large, yea he wil help us out, & make Engliſh of that which to our ſeeming wants ſenſe. And ſhould not this encourage us? Were they bleſſed that ſtood continually before Solomon? And is it not our happineſs that we may have Gods eare, Gods heart, hand, face, help, all? Chryſ. lib. 2. de Orat.Or, ſhal I tel you, that Prayer is to us, what the wate 01 to the Fiſh, the onelyonly Element of ſafety, and our utmoſt refuge?
Truly the Lord hath reſerved divers things to this ordinance of prayer; ſome devils will not out, ſome temptations will not off, ſome obſtructions will not be removed, ſome difficulties will not be conquered, ſome mercies will not be obtained, bat by prayer. What other key will unlocke the clouds in this drought? or turn about the hearts of men, in this diſtraction, bat onelyonly prayer? And who knows but that therefore God hath futured other hopes, and fruſtrated other meanes, to the intent that he might honor this ordinance?
For Motives I will ſay no more. OnelyOnly give leave to tell you in few, how you ſhall hold up the heart, from fainting in the work: The way is this.
1. Come well appointed into the field. Aſſure the main point: That your perſons are accepted, and that you are Gods owne, as it is in the Parable; for, till this be reſolved, that God is yours, and you his, all particular doubts will reſolve themſelves into this. "It is true (will you heart ſay) God is good to his: But am I "his? His promiſes are gracious; but doe they belong to me? And therefore lay that as a foundation, I am thine; Pſal. 119 94.and then it will follow, as David infers, therefore ſave me.
2. Aſſure your Prayers, that they be acceptable.
1. For the Root; They muſt be iſſues of Grace; not of wit or nature.
2. For the Rule; They muſt
1. For matter; bear the ſtamp of God, his precept or promiſe.
2. For Order; they muſt be tendred in the hand of a Mediator, the Lord Chriſt, and
3. For end; The object of prayer Gods ſelfe muſt be the end thereof. And the more we ſecure both Perſon, and Prayer, the more courage we ſhall have to ſtand it out.
3. Come well appointed: both for
1. Weapons, and
2. Company.
For company; The more the better; whereas in other fights and fields ſometimes multitude mars all. There is a ſpecial promiſe upon joynt prayers, Mat. 18. And could we ſecond one another, as Bathſheba and her friends did, in her addreſs to the King, I Kin. 1. I ſhould not doubt of as good an iſſue of our Petitions as ſhe found of hers.
O that we could meet! if not alwayes in the ſame place, at the ſame time, yet in the ſame requeſts. If one widow can doe ſo much alone; what might not an army of Children doe,Text. if they would cloſe?
2. As for weapons; The Lords owne are moſt approved, and will be onelyonly available. He is a mighty Prince, who will be ſerved onelyonly with his owne. Look how it was in the Law: All muſt be Gods owne: The Prieſt his, the Sacrifice his, the Altar his, the Place his, All his; to the very knife, and meaneſt tooles: ſo is it ſtill. The Perſon praying muſt be his owne, the Praver his, the Mediator his, the Petitions his, the Reaſons his, All his. And when you preſſe him with his owne, and ſay (as ſhe to Judah) Whoſe are theſe? he cannot deny himſelfe.
Being thus armed,Gen. 38. and entred the liſts, play themen, and be victorious. There is but one thing more to be done. Set Faith on worke, and that will be your victory.
If you ask me, How?
The anſwer is, Pitch faith upon God. Conſider
1. What he is. Why, he is a God, ſaith chriſt. That is all that can be ſaid. Not an Idol, that hath a dead eare, and a dry hand: Not a man, that hath but little, and can doe little, and will doe leſſe: But he is
1. A God, that is, Power it ſelfe, Wiſedome, Mercy, Goodneſſe it ſelfe. View him well: for all in God makes forencouragement, when once we are his.
2. He is not a God ſimply, but a God in covenant; and that Covenant is made with chriſt; and by vertue of the ſame covenant Chriſt and wee are both heard.
3. By vertue of this Covenant he is a Father; and what will not a Father doe, an heavenly Father for ſo many children, when all pray, and all in each childe prayes? for we make to him, as the childe to the breaſt; all ſpeakes, and works at once, hands, feet, mouth, all, there and here.
2. What his promiſes be. How free, how fit, how attempered to our exigencies, and needs.
1. They are made to the loweſt degree of grace, Math. 5.
2. They are made to grace mingled with many wants and corruptions, to bruiſed Reeds.
3. What he is in his deeds.Eſa.65.24. Dan 9.
1. He gives us two Mediators; His Some, his Spirit.
2. He gives more then is asked, never leſſe.
3. He gives cheerfully. Before we end, he begins.
4. He gives to many for our ſakes; maintaines a world of men and creatures for our uſe. And ſo long as we ſee one of them alive, we cannot juſtly doubt of his faithfulneſſe to us.
4. Laſtly, conſider what he is in his Parables. Here he ſhews us what Prayer can doe with a Judge. Luke 11. He tels us what Prayer can do with a Neighbour, what with a Father; and infers encouragement from all.
Is be a Judge? A Judge may be overcome with importunity.
Is be a friend? A Friend may be raiſed out of his bed with intreaties.
Is be a Father? And are we Fathers, and doe not we feele the force of that argument? If ye that are but ſorry Fathers, will give good things to a child: will not your heavenly Father much more?
Now having by an eye of Faith thus looked upon God, in his Perfections, Relations, Promiſes, Performances, Parables: Gather upon God, and hold him to it, as Jacob did. Didſt not thou command mee? Saidſt thou not thus unto me? &c. Preſſe him with his Precept, whith his Promiſe, which his Hand, with his Seale, with his Oath, till we doe foreign, as ſome Greeke Fathers doe boldly ſpeak: that is (If I may ſpeak it reverently enough after them) Put the Lord out of countenance; Put him (as you would ſay) to the bluſh, unleſſe we be Maſters of our requeſts.
O, Object. But is not this too great an impudence?
There is a lawfull impudence, Anſw. as there is an hurtfull baſhfulneſſe: witneſſe our Saviour his phraſe, Luke 11.8. foreign.
O, but God is a great God. Object.
Yea, But he will pity, and hear like a man, Anſw. and in that reſpect compares himſelfe to man, in theſe Parables.
O, But he is a Glorious Majeſty. Object.
Yea, But he is a Father. Anſw. And a Kings ſon may goe as freely to his Father, as a Beggers.
O, But is it too late. Object.
Come in the Night, if the Day be loſt. Anſw. At midnight the neighbour heard his neighbour, Luke 11.
O, But my prayers be ſimple. Object.
And here is a ſimple ſuitor in the Parable. Art thou a Child? Anſw. A Father accepts of ſmall, broken and imperfect ſpeeches from a child.
O, Object. But I apprehend God as a Judge.
The woman had to doe with a Judge in the Text. Anſw. Thou haſt a Madiator, and he is a Son, a Son that never ſinned, never diſpleaſed. Plead him, and make ſupplication to thy Judge, as Job did.
O, Object. But?
No more O Buts. Anſw. Silence unbeliefe. Turne faith looſe. Our work ſhould be to ſtrengthen, not to weaken our hearts: to greaten our Faith, not oar Feares. And there is no temptation ſo ſtrong, but faith will conquer it: no affection ſo great, but faith will ſupple it: no priſon ſo ſtrait, but faith will open it: no objection ſo forked, but faith will diſſolve it: no danger ſo eminent, but faith will out-face it. Helpe this and Helpe all: Awaken this, and Awaken all. Remember the Story of another Widow, 2 King. 4. She had little: She needed much. Borrow (ſaith the Prophet) of all thy neighbours: But ſhut the doores upon thee. It was time to ſhut the doores, when many greater veſſels muſt be ſupplied from one little one. I ſay the like to you. Shut the Doores: Shut out ſenſe, ſhut out all diſcouragements, which would put faith out of countenance: And if God fill not every veſſell,Pſal. 81.10. challenge him upon that his word, Open thy mouth wide, and I will fill it. And take this with you, The Cruſe never ceaſed running, till there was no more room. As elſewhere God never ceaſed bating, till Abraham left begging.
I have ſpoken to the Point. Now the Lord enlarge you in private. I am ſenſible of your occaſions. I am unwilling to abridg my Worthy Brother. And therefore I will ſay as much as I can at Once, to the particular following, and contract my ſelfe.
The Judge in the Protheſis we paſſe. The compariſon E Medio imitates a mercy in Having Judges. Ci…. pro. Milone.I adde onelyonly the Orators qualification, Movo audeant quae ſentiunt.
The Aſſumption comes on with great ſtrength, and holds out this to us.
The Lord will certainly avenge his owne. Doct. 2
For the Termes this may ſuffice. His owne by Election, as it is added.
Election is either to Glory, or Office.
We exclude neither: we prefer the former, God hath a Peculiar (not a Puccian) choice. The Number, whether Materially, or Formally conſidered, is to him Certaine. The Perſons known. And them hee'l Avenge. (Avenge,) that is,
1. Vindicate them, and
2. Retaliate their enemies.
For proofe thus.
1. Gods title is, The Avenger. Pſal. 94.1.So the vulgar and the 70. often in the Pſalmes read foreign, Protecter, &c. As elſewhere, The Protector, The Second, or Champion of his people.
2. 'Tis his Place, as Judge. Gen. 15.14.
3. 'Tis his Preregative, as Supreme. A Regality inveſted in the Deity, Vengeance is mine. Unleſſe God iſſue out a Commiſſion, and give power, none muſt revenge.
4. 'Tis his Glory. Hee's knowne by it. Pſal. 9.16. He ſhines in it, and is lifted up into the throne. Pſal. 94.1. Here all his Perfections, Wiſedome, Power. Justice, Truth, are Concentrate. That's from Gods ſelfe.
Next, From his People. God is moſt concern'd in all their ſufferings.
1. The Cauſe is his: and he's ſtruck at in it. The thing parſued in a Saint, is, not ſinne, nor the Mans ſelfe: but God in his Truth and Graces. Hereupon the Church intitles him to her quarrels, Pſal. 74.22.
2. Next, The Perſons be his, his Children. And the Father ſeeles what the Child ſuffers: and whither elſe ſhould Children flye, but to their Father? Nay, in a ſort, by Acceptation, and Interpretation, they are God himſelfe. He, that toucheth them, toucheth him in his tendreſt part. Zach. 2.8.
3. From their Enemies. They have no aime in their hand. They ſtrike at All, with Haman. Yea they triumph over God himſelfe, when they trample upon his: as a King is ſaid to be conquer'd, when his ſubjects be ſubdued. Hence in Scripture,A V…el. learned M…de in 1 Tim. 4 1. Nation and their God ſtand and fall together. 2 King. 28.33. Jer. 48.7. and 50.2.
This point (applyed) is
1. Of Private concernment, and
2. Of Publike uſe.
In Private, it hath a Threefold proſpect.
1. It looks backward, and bids us reflect upon our ſelves. And in caſe we have been wrongfull to the Name, Perſon, State of any of Gods, ſet all to Rights this day. 'Tis the worke of this day. 'Tis The Faſt, Iſ. 51. There God ſhewes What is, What is not a Faſt to him.
To hang the head for ſome houres, that's not The Faſt.
The Faſt is, To looſe the bands of wickedneſſe, to undoe the heavy burdens, and to let the oppreſſed goe free, and that ye breake every yoke. Is it not? &c. v. 6.7. Lets come home therefore to our buſineſſe. Is any ſervant defeated? Any Tenani by us oppreſſed? Any Creditor defrauded? Any poor Christian any way wronged? Let my counſell be accepted.—Break off your ſinnes by righteouſneſſe, and your iniquities by ſhewing mercy to the poor, &c. Dan. 4. Pay for the cure; Make ſatisfaction for the wrong; Compound with the Plaintiffs; Let them ſtay the ſuit, become Mediators for you. This is Gods way, in the Caſe of Abraham with Abimelech, Gen. 20. of Job with his Friends, Job ult.
Give (ſaith God) the man his wife, he is a Prophet, my Prophet: He will pray for thee: ſo thou ſhalt live: elſe thou art a dead man. And for Job; He is my Servant (ſaith God) you have done him wrong: Right him againe: And Let him ſacrifice: Him will I accept: you without him I accept not.
You ſee the Courſe; If you tread it, your faſt takes, your prayers paſſe: If not, The Judge is on the Bench; He will have Eye for Eye: Tooth for Tooth. My meaning is, He will returne you your owne Coine; and the more ſilent the Patient is, the more ſhrill the Wrong will be, as in the caſe of Moſes, Numb. 12.2. whilſt he is dumb, God ſpeaks; whilſt he is deafe, God hears and ſtirs. And ſurely Faſt we muſt from all Vnjustice, or Faſt from nothing. Better eat bread, then drinke blood, and devoure mans fleſh. I refer you, in this haſte, to Job 31.21. to Exod. 23. v. 23.24. & 27. I muſt away.
2. This reſpects the time preſent. Will God avenge? Hold ye your hands. Let wickedneſſe proceed from the wicked. Let not your hand be upon him. Yea hold your Tongues, your Hearts, I Sam 24.13.and be not ſo impotent as to returne wrath for wrath: much leſſe to band jeſts and girds. 'Tis for children to ſpit at one another. Be ye ſo Manlike, ſo Kinglike, as to doe Beſt, Regium eſt, &c.when ye hear Worſt: ſo Chriſtlike, as to overcome all evil with all goodneſſe. And in caſe you be at any time either plai'd upon, with David, or trod upon with that Great Prince, ſay, Non tibi, ſed chriſto: ſay,Barbaroſſa, Non tibi, ſed Petro. V. 10. Vrſin. 'Tis before the Lord. And, if no law will relieve you, know that you ſhall doe your ſelves no diſſervice, in making God your chancellor.
3. For the future; This muſt fix us on our duty, what ever the caſe be. The matter is not what the Worke, but what our Warrant is. 'Tis certain, we ſhall meet with oppoſition in the purſuance and performance of our Callings; Eſpecially You that are more publike perſons, and have more earneſt conteſtation with open delinquents. Lug but one ſwine, and there will be a great outcry. But here's the Point; Are ye Gods in the cauſe? Is the worke his? The deſigne his? your weapons his? your method his? Have you to ſhew a warrant and commiſſion from him? Fear no colours: Though every bricke were a Divell; goe on with Luther. Yor Names, Lives, Poſterity, are in his hands. He ſpeaks to you, as Abſalom to his, Fe are not; have not I commanded you? 2 Sam. 13.28. And when you can juſtify your proceedings to him, reply upon your owne fears, in Nehemiah's words; Should ſuch a man as I flee? I! who pretend to God! I! a Publike perſon! Should I flye with a whole corporation, nay county on my back! Hath my Country intruſted me, given me her ſelfe? Et Turnum fugientem baec terra videbit! Farre be this from Noble ſpirits. Aſſure the Cauſe, Calling, Conſcience: and that done, Fix your viſible eye upon the inviſible God, as Moſes and Micaiah did before you: and all the Glory and Majeſty in the World will ſeeme no more to you, then it did to them; or then a poore Candle is to the brighteſt Sunne. So the firſt Uſe.
The ſecond is more Publike, and it is Double.
You of Publike ranke muſt.
1. Concurre with God the Avenger.
2. Confide in him.
For the firſt. The Lord hath taken you into Commiſſion with himſelfe; put his Name, his Power upon you. What it is I cannot determine, nor do I meddle with your priviledges. What ever 'tis, 'tis Gods; 'tis of him and for him, and muſt be managed accordingly. It ſhall be your ſafety to frequent your commiſſion. Tis Derived, 'Tis Limited, yea and 'Tis Publike too; and muſt be managed with a Publike ſpirit. Private revenge is not within your Commiſſion. That leaves a ſtaine upon a man ſome wayes innocent; witneſſe Iehu: And puts an innocency upon the greateſt offender; witneſſe Abner.
Here then all ſelfiſh affections, and private reſpects muſt be 1. ſtrained out, and Iuſtice Iuſtice, as Moſes ſpeaks, that is, Pure Iuſtice without mudde, muſt run down. Deut. 16.20. And 2. reſtrained in all others. And be aſſured that you have done, and ſhall doe your ſelves greateſt right, in Diſadopting, and Diſavowing all illegall, tumultuary, ſelfe-revenging, and libellous wayes. Gods cauſe needs not mans ly, mans froth, ſpleen malice. And it ſhall be your happineſſe to put a wide diſtance betweene Iuſtum and Iuſtè betweene the courage of the Sonne, and the diſorder of the Souldier, with that Old Generall. Manlius. Plus eſt in im…erio quam in victoria. Florus l. 1. c. 14.Your revenge muſt be publike then, yea all publike in it. Perſon, Cauſe, Rule, End, All; and then it will be a Sanctuary to the innocent, a Sacrifice to the Lord.
What Iehoſhapbat once ſaid to his Iudges, I ſay to you, Let the feare of God fall upon you. Take heed; The Iudgement is Gods, not mans. 2 Chron. 19.
Nothing of man muſt be ſeene, heard, felt in this. All muſt be Gods. God muſt be read in your Lawes, heard in your Threats, felt and ſeene in your Executions: And then things come upon the Conſcience with power, when onelyonly God is repreſented.
Up then, Ye viſible Gods, and remember that God avenges by you.
1. In Civill cauſes, Say, what God would ſay; doe, what he would doe: you are his mouth, his hand. Avenge the Widow, Relieve the Oppreſſed. And if your leiſure will not admit of Iohs ſearch: yet do you admit of Iethro's counſell. Diſmiſſe them timely, when you cannot preſently diſpatch,Iob 29 16. Exod. 18. leſt you tire them, and waſte your ſelves.
2. In matters of higher Alloy: Avenge God, as he ſhall avenge you. Make lawes to fence his lawes. Plead his right. Vindicate his truths, his name, his day. And that done, in a conformity to God, then in the next place,
2. Confide in him. Beleeve your Saviour. God will certainly avenge his owne; his owne ſervants, his owne delegates, and ſubſtitutes. 1. He will vindicate their name, their cauſe, their truth. He will be jealous over them, when they are truly zealous for him. Reſt in this. 2. Nay further know, God will avenge, not Members onelyonly, but Whole Churches, and Societies, that are his: His owne, all his owne, whether Private, or Publike, he will defend. And, if it ſhall pleaſe him to make us yet more his own, and to draw us neerer to himſelfe in a Cloſer Covenant, ſo that we be his Ieſurum, he will be to us, as once to Iaceb, The ſhield of our defence, the ſword of our excellency: He will beare us in his everlaſting armes, as it is Deut. 33. more at large.
Yea he will looke upon all the Blaſphemies, Inſolencies, Outranges, and Conſpiracies againſt this our Church, and State, and at once retaliate our Adverſaries, and juſtify our cauſe.
The Concluſion is that of the Kings, Deale couragiouſly: the Lord ſhall be with the good. When the Cauſe is good, and the Heart good, and Warrant good; God will be with you, in his Counſell to Direct, in his Power to Protect, in his Goodneſs. to Avenge. So ſaith The Amen, and faithfull witneſſe.
3. Nay yet farther, As this muſt comfort us for our owne particular, in this our Little Moat: So for the publike, and the Church in generall. The cauſe of Religion is, you know, Gods cauſe. The cry of Blood belongs to his Recognizance. Pſal. 9.He makes inquiſition for blood. The blood of his cryes loud, and hath cryed long againſt That man of Sinne, and Man of blood. Under the Fifth Seale the blood of the Then Saints cryed apace, How long! &c. That cry open'd a Sixt Seale; and then the Bloody Dragon cry'd as faſt, O ye bills, and Mountaines cover us! &c. Since that, ther's an Inundation of blood, that cryes from all Coaſts, and cryes more then ever. Even thy blood O Germany, and thine, O France, and thine, O Ireland. God hath ſaid, that He that kills ſhall be killed, and that blood ſhall anſwer blood, Revel. 13.10. The time drawes on, and Cry on ye bleeding churches: Cry on ye Prophets, and Apoſtles, in your Sackcloth, in your blood. And thou, O England, with thy Cranmers, Ridlies, Bradfords, Cry on, and give the Lord no reſt, O ye his Saints, whoſe blood is ſhed, till he That's holy and true avenge your Blood. And
Ye, Florus lib. 2. c. 15.O NOBLES, and much honoured GENTLEMEN: do ye ſet your hands to this Carthage, that buſles moſt; and this Bloody-beaſt, which bites worſt in her laſt conflict. And, when ye hauehave done all, Stand by the Glaſſy Sea, with your harpes ready, till the Lord ſhall be pleaſ'd to empty the Fifth Viall upon the throne of the Beaſt, and caſt the great mil ſtone into that Sea of blood, Amen. Even ſo come LORD IESUS; Take to thy ſelfe thy great power, & let the blood-ſheds of the Great Whore come in remembrance before thee. Amen.
Followes the Third, which delivers the manner how God delivers his.
1. Hee's long ere he begins;
2. He goes through-ſtitch, when he ſets in.
For words; I am loth to entertaine time with Criticiſm's; we have a greater work in hand. If we follow Chryſoſtom's ſenſe with the Vulgars, and her Sworr.-men, and read the words Queſtion-wiſe, Will he ſuffer long? we ſhall
1. Impute to S. Luke worſe language then he ſpeaks, who of the Evangeliſts is moſt Attick: And
2.So Homer uſes foreign in Vulcans ſpeech to Iuno. I had a &c & alibi paſſins. Croſſe the maine ſcope, which drives at perſeverance upon delaies. If we follow his follower Theophylact, and moderne writers, and render foreign, by foreign, ſampling it with the Hebrew, we have our warrant. Yet [here's a difficulty. For,
How ſorts this Slowneſſe, with that [ſpeedily] following?
But this is no hard knor. 1. God may ſeeme to us, but is not in himſelfe Slow. For to be Slow. is to be too late; and God is never ſo. 2. Againe, he beares at firſt, yet ſmites home at laſt.
I take no pride in varying from adviſed tranſlations, and therefore pitch there.
God gives proofe of his patience, before he proceeds to execution. He ſuffers long, before the Creature ſuffers. This is generally true. But I muſt draw down the point to the preſent inſtance. He ſuffers long (With Them) With Whom? With Adverſaries, as the woman phraſed it; or With them, whom vengeance abides; as the Hebrews often couch the Object in the Action. Our Point then muſt run thus.
God beares long with his adverſaries; with worſt men. He diſpenſeth not his favours equall to all: yet to al ſome. All taſte of his goodneſſe, but with a difference: Though he bear not Ever, yet he beares Long with his enemies. His Everlaſting name is foreign oppoſed to foreign Prov. 14.29.foreign ſay the LXX. ſpeaks it roundly, Rom. 9. He ſuffers with much Long ſuffering the veſſels of wrath.
The truth of this we finde in Perſons, Cities Kingdomes, and thoſe none of the beſt. But we touch onelyonly upon theſe particulars.
1. Look upon the Perſons in their diſtance,
1. The provokers are his owne creatures, who live upon him.
2. The provoked, the Higheſt Majeſty. This were enough to tempt created patience, as he ſaid; Shall this dead dog raile upon my Lord the King! 2 Sam. 16.9…What! A Dog upon a King! This requires infinite patience.
2. Look upon their Actions, in their difference. And there it is hard to ſay whether bee greater, patience or provocation.
1. The wicked hate His, for His ſake, with a Satanicall hatred, (as Davids words is, Pſal. 38.20.) and would deſtroy Soule and Body all at once, as that Villain in Bodin attempted upon another.
2. They cannot be ſatisfied with One Mordecai's fleſh: They wiſh all but One head, that they might diſpatch all at one ſtroke.
3. No time is long enough, no helpe great enough.Mr. Boltons Sermon on 1 Cor. 1.26. They call in help; they beg and borrow Curſes and Blaſphemies, to their laſt breath, as I reade of one.
4. They never relent, but write all to their merits, and wiſh they could doe more: Thus they provoke.
Now what is Gods Patience? Though his ſoule abhor ſin infinitely; Though he cannot goe out of hearing, and ſhus his eyes, as we may, but muſt ſee and heare all; Though his name, Law and Children be more to him then all the world; Though heaven and earth ſweat under theſe provocations, and Gods owne (ſtruck downe at his foot) cry for help:Rom! 2. there's foreign Yet God Beares and Beares long; Nay doth them poſitive good; Treats with them; Fees them to be quiet, and his owne to be patient; and when he muſt needs ſmite, gives them ſpace, takes time himſelfe, is Long in bending his how, and drawing forth his weapons. And after all this, if then an Ahab will ſuba it, he is ready to reprieve. But this is a Fathomleſſe-depth. Were I in another place, I ſhould hold it needfull to ſay ſomething, by way of explication. But here it's ſufficient to minde you, That Gods patience is no way paſſive: Nay his Longeſt ſuffering is his Greateſt Acting, or enjoying of himſelfe, in all Serenity and Perfection, and is onelyonly grounded upon his moſt perfect nature.
1. God is Power it ſelfe; and therefore can beare long.
2. God is Wiſedome it ſelfe; and therefore forbearant.
3. Goodneſſe it ſelfe; and therefore ſo long-ſuffering.
And the longer he ſuffers the more he exerciſeth and evidenceth theſe his perfections. That is the maine ground of the point; where to you may adde, if you pleaſe, theſe enſuing Particulars.
1. The Wicked, Cods adverſaries are ſome way his own; and that Owneneſſe works Patience. The Lord is a piece of a Father to them alſo. For he is A Common-Father, by office to all; A Speciall-Father, by Adoption to Saints; A Singular-Father, by Nature to Chriſt.
A Prince, beſides his particular relation to his Children, is Pater-Patriae, Pater familias, and is good to all; though with a difference: So here.
2. Though Chriſt hath purchaſed a peculiar people to himſelfe, to the purpoſe of ſalvation: yet others taſte of this his goodneſſe. The world, you know, was loſt in merit, and ipſo facto forfeited, with all its comforts, and appurtenances. The Lord Chriſt hath reſtored it, and doth keep it ſtanding; and in the Interim, the worſt enjoy it in common with the beſt, and ſo far, fare the better for Chriſt.
3. God in his moſt wiſe diſpenſation, ſees uſe of patience towards ſuch: So, he works out his owne praiſe, and deſigne upon his Church.
In ſhort, At preſent there may be ſome uſe of them; and ſo he reprieves them, as we doe ſome notorious Felon: and hereafter there may be ſome fruit come from them, and the Ill Mother is a while ſorborne for her Fruit, and Venter ſake. This is all I can ſtay to ſpeak to the point.
Now were I my ſelfe, I would commend this to two ſorts.
1. The worſt muſt take heed of Two Extremities.
1. Not to Vye with Children, and bear themſelves too high upon Gods love, becauſe he beares himſelfe ſo patiently, and graciouſly towards them. No, there is difference: Iſaac is the Son of the Promiſe, though all the Abramites have ſomthing.Gen. 25.5, 6. OnelyOnly Jehoram the firſtborne muſt have the Crowne, and Kingdome: Smaller matters muſt content the reſt. All Joſephs brethren taſte of his bounties; but none to Benjamin. 2 Chron 21.3.As in the things there is a wide difference: (not now to be enlarged) ſo ſpecially in the Iſſue, and event: the wickeds happineſſe will take end, his leaſe will run out, Eccl. 8.13. That end when it comes, comes Swifith, as Ezekiel in his 7. chap. tels them upon another occaſion.—The End (ſaith he) is Come, is Come, is Come; and ſo ſome ten or twelve times minds them of this. And when that Time is come, the Lord ſets on, How Long, and How Often he hath forborne.Pſal. 95.—Forty years long I have horne with this generation. And—Theſe ten times have they provoked me. Numb. 14.22
2. Not to charge God to be an hard Maſter: But to give him the glory, not onelyonly of his Juſtice, but of his Patience, and Goodneſſe: For even in his Executions he is ſtill beneath their demerit, beyond their deſert; and that one day they will know, though now they will not acknowledge it. But the maine is to the Saints.
2. If the worſt muſt ſay, God is patient; muſt not the Saint? If Sodom, If Bab. l, If India, muſt acknowledge his Long-ſuffering: muſt not England? muſt not This? muſt not every Towne and City? O ſurvey your lives, compare Gods patience with our frowardneſſe; Gods forbearence with your ſtubbornneſſe. Call to mind your follies, paſſions, infirmities, preſumptions. What anſwers you have returned upon reproofe; how many cals you have ſlighted; how many means you have ſcorned. In few; how many, how great, how laſting your provocations have beene. And, If Cain, and Judas muſt yeeld God patient: Doe you ſay, Who is a God like unto thee that pardoneth iniquity, and paſſeth by the tranſgreſſion of the remnant of his heritage? He reretaineth not his anger for ever, becauſe he delighieth in mercy, Mica. 7.18. And, if the Divels themſelves thinke it worthy a ſuit, that their torment may be deferred; muſt not we thinke it thankworthy, that weare thus long forborne? O, let every Towne ye looke upon, every Church ye come into, every field you walke in, every Creature you ſee living, draw from you thanks.—Let the houſe of Aaron ſay, His mercy endureth for ever; Elſe had we no Church.—Let the houſe of Iſrael ſay, His mercy endureth for ever; Elſe had we no State,—Let every man breathing ſay, His mercy endureth for ever; Elſe our Atheiſmes, Oaths, Curſes, Idols, Murders, Whoredomes, and other Abominations had long ſince ſunk us, and ſwallowed us up.
But what are Words, if but Words? Let the Meditation of this point be improved unto Humiliation, Repentance, Conſolation.
1. For the firſt. Is God ſo forbearant? 1. What are we, that we ſhould be ſo haſty? What? Is he wounded in his Name, in his Law, and in his Sons? And muſt not we be touched in our Dog? Who are we, that we cannot bear (As God, (ſhall I ſay?) nay with God himſelfe! He muſt ſmite, when we would have him; elſewe queſtion, ſometimes his Truth, moſt times his care.
Nay farther. Is God ſo forbearant? What have we done? Or what did we meane to provoke ſo Patient a Father? How great is the provocation of his ſons and daughters! It is not, It is not (beleeve it) a Small thing that will Anger this Father. It is not a little Cloud, that will hide this Sun. In his anger therefore read our ſins, and in his expreſſions his wrath. His Face, his Words, his Actions ſpeak him angry. And patience will not be angry for Triftes. What? David hide himſelfe from his Abſalom? doth not ſo great a wrath argue greateſt provocation?
And is not Our Father, thinke you, Angry, when he ſends a Spirit of diviſion amongſt us? when he Daſhes Child againſt Child? makes a Rod, of a Sword? drawes Blood, and bathes his Sword therein? Turnes his Children a begging, and outs them of all? Is not here wrath? And is it not time now, to fall before him, with Miriam, whilſt he thus ſpits in our face? To Run with Aaron, when the fire is began? To cry with David, Num. 12. Num. 16 46.1 Chion. 21.when the Sword is drawn? O Lord, ſpore Jeruſalem, ſpare our Cities, our people: And to lament after our Father; as the Child doth after his loſt Mother. My Father, my Father is loſt, What ſhall I do!
2. In the next place, Let us quicken our repentance: Kindneſſe will melt a Soul; Should it not a Son? The proper iſſue of patience and kindneſſe ſhould be to repentance: of long patience ſpeedy repentance.
You are Noble; I report my ſelfe to your Judgements. What think you? Are not a thouſand of Oaths, and millions of Lies (to omit other provocations) enow? Is not forty years provocations? nay ſixty? nay eighty ſufficient? Hath not God waited long, and long enough? Is it fit thinke you, to make him wait longer? Is there any hope that ought elſe will worke, if patience work not? Or is there any thing left after patience abuſed? Will not Nineveh riſe up in Judgement againſt us, and ſay, We had but forty dayes patience afforded us: And ſhall theſe abuſe Twice forty yeares? Will not the damned in Hell ariſe and ſay, We were born withall, ſome but thirty, ſome but twenty yeares, and they have abuſed a far longer patience? Nay, will not the Devils themſelves come in and ſay, We had not the patience of one hour afforded us; and ſhall theſe ever be ſpared? I beſeech you by all the mercies of God; by an age of patience; by A world of bleſſings; by that your Candor, and Ingennity; and by all the Endearments, that ever paſt betwixt Chriſt and your ſonles; pity your ſelves; pity your Country; pity your poſterity; and be content to be happy. Fall downe in private before the Lord, and ſay, O Lord, I am aſhamed of my Ʋnmannerlineſſe. Thou haſt long knocked, and I have made thee ſtand out of doores. I can ſtand out no longer. It is infinite patience, if as yet I may live. O turne me, and I will now turne. I Come, I Come with all the ſtrength I have: O draw me! Melt me! receive me!
3. Laſtly, Let this give us an hopefull expectation of further grace. True it is, Our ſinnes are hideous. God was never more put to it by a Nation. Notwithſtanding, could we put our ſelves into a posture for mercy, There were yet hope in Iſrael. For I demand, Is God patient toward Enemies? toward Rebels? when there's no fasting, no praying, no reforming thought upon? And will he Not meet us in the way of his judgements? Vid. Mic. 6.3. Hoſ. 6.4. & 11.8.What? is he ſo long-ſuffering toward ſinfull Ephraim? ſo loth to thinke of a divorce? How ſhall I give thee up Ephraim! How ſhall I entreat thee! And ſo ready to receive Ephraim, upon ſubmiſſion? Is Ephraim my dear ſon? &c. Jer. 31.20.And will he not be gracious to this Our Ephraim, in caſe we come in? What! will he plead for Iſrael, for Nineveh againſt his Prophets? and of a Judge become an Advocate? As we ſee in the caſe of Elijah, and Jonah. Why Elijah (ſaith he) Thou art not alone: There be Thouſands with thee, and for me: Why Jonah, doſt thou well to be ſo haſty? would'ſt thou have meſlay the Child upon the Mother? ſo young, ſo many? Will God, I ſay, thus plead for a people, when his Prophets cry againſt them? And will he not be intreated for us, when of all Ranks ſome, and the Prophets cheifly importune him? Bear up, Brethren, and know with whom ye have to doe. You deal with a Father, The Father, and The God of patience. 'Tis true,Eſa. 54.7. He can be angry. That's his juſtice: That's his goodneſſe to you: But he cannot be long angry with his owne. 'Tis but for a Moment. It redounds not to the Perſon. 'Tis not Penal but Medicinal. Sinke not under it. OnelyOnly prize patience, and abuſe it not. Hold this Patient God amongſt you, as Moſes did. Chaine him up with your prayers and teares, and ſay, If we have found grace in thy ſight, Go not from us: Abide with us. And then know, There is patience enough in God for a Thouſand Englands. And, if we doe miſcarry, it is not from want of Goodneſſe in God, but from want of Grace in us, who have a price in our hands and dee not know it. But I muſt away. The laſt thing followes.
God is ſwift in his helpe as well as ſure. When his be once read for help, help is at hand. So Nahum pleads, cap 1.2, 3. God ſuffers, and God is ſwift. I am in haſte, and cannot open the words. S. Peter ſaith the ſame, 2 Pet. 3.9. where two things are ſpoken.
1. What God is in our conceit; Slack.
2. What God is indeed; Seaſonable, when we are fitted.
But is not God ſlow? Object.
It is not ſlowneſſe, Anſw. or ſlackneſſe: For that is to Omit an opportunity. He is ever opportune, and frames his pace, as there is cauſe. When we be ripe, he is ready, he is ſpeedy.
Speedy, 1. In oppoſition to the Judge here, who is too late; and to mens opinions, who being too ſhort, thinke God too long.
Speedy, 2. In reference to our fitneſſe, and fitneſſe of time. He is neither too early, nor too late; but obſerves the very height, ſtrength, joynt, article of time. We know not how to expreſſe Moſes his foreign of time. But at preſent we are upon his ſpeedy helpe.Ex. 12 41. & alibi in Gen. For this; doe obſerve how he repreſents himſelfe.
1. In his gectures, and postures. He's ſaid, when he is upon his peoples deliverance, to ſtand up, or riſe, to run, Vid Hab. 3. & paſſim apud Prophetas. In the Canticles, he comes leaping, &c. Eſ. 31.5. ſlying, &c.to fly.
2. In his Expreſſins. He that comes, will come, and will make haſte, with ut tarriance, Heb. 10.37.
3. In his Performances Ever at, or before his day, never one hour too late.
The Reaſon whereof is manifold.
1. If we reſpect Gods ſelfe.
1. He cannot miſtake time: For he is Wiſdome it ſelte, and the juſt meaſure of time. That is Eſay's reaſon, He is a God of Judgement.
2. He cannot fail of his aime, and end;Eſa. 30. For he is power it ſelfe. There is nothing in his way; He is in Heaven (ſaith David) and doth whatſoever he will. Others muſt work what, and when they can: God works when it pleaſeth him, and can do a great deal in a little ſpace. He can cauſe to conceive, and to bring forth the ſame day, Eſa. 66.8.
3. He is goodneſs it ſelf. Goodneſs is his nature: and nature delights in its own operations: it is it's life. The Sun runs rather then ſtand ſtill; delights more inſhining, then in being overſhadowed.
4. He is Truth, and it is his Word, He will be found in due time; and his time is the Due time, with reſpect to our Fitneſs. Read Pſal. 46.1, 5.
2. Adde in the ſecond place, Gods Relation. He is a Father. Relations, you know, are very active. Saul would riſe early to help his ſubjects. 1 Sam. 11. Fathers be rather too haſty, then too ſlow. They are ready before their Sons. The child indeed thinks himſelfe fit for Horſmanſhip, for the Ʋniverſity, Marriage, or the like; and conceives his father too ſlow. But the truth is, The Father ſtays upon his Child, and is ready before he is ready; Eſpecially in caſes of danger. A Father runs without legs, when the Child is hazarded: Nor is there any Beaſt, which will not fly upon death, when his young is endangered. Now the Lord hath not put this inclination into Creatures, and deprived himſelfe thereof, the while; His be His, and He will be Theirs, if it be not long of them. Let the prodigal creep, and the Father will run. Luke 15.
3. His Children will mind him of the time how it paſſes. Their Cry is ſtill, How long, Make haſte. Their Remembrancers joyne with them. Eſa. 62. and Chriſt with them. Zach. 1. How long, O Lord of Hoſts, wilt thou not have mercy upon Jeruſalem? &c. 12. Theſe, All theſe ſue God upon his Band, and preſſe the fitneſſe of the time. Dan 9.2. Pſal. 102.13. To make an end.
If meer ſelfe-love will force this Judg out of his pace: will not love of Juſtice, Mercy, Truth? Love of Chriſtians, of Chriſt, of Gods-ſelf quicken him? Doth not he know how ſoon their ſpirits will faint? how ſoon they will ſtep forth of the way? and after halting, turne aſide, upon two long delayes?
Yea, Object. but we ſee Gods people long deferr'd.
It ſeemes long, Anſw. becauſe we are ſhort. A ſhort walke is a long journy to feeble knees. Times are above our reach: the knots, and periods of them are in the hands of the God of Judgment. When help is ſeaſonable his fingers itch, as the Mothers breſt akes, when it is time the child had ſuck.
There is no more now to be done,Ʋſes. but to make this point uſefull to us, and then I have done.
1. Bluſh we at our boldneſſe, who take upon us
1. To Controll.
2. To confine the All wiſe God.
1. For the firſt, Who are we, that we ſhould ſit upon our Maker? and ſay, in effect, Her? God is out. Here he miſtakes his time? What is this but to Charge God fooliſhly, as Job did not? What is this, but to ſet the Sun by our dyall? This Caeſar termes ſaucineſſe in his Souldiers. This our Saviour diſliked in his deareſt friends.Ich 2 4. & 7 6 & 11 39.40. This the Phyſitian blames in his Patient: Parents in their Children: you in VsUs, if ſo be that we, (at ſo great a diſtance, who know ſo little of your obſtructions) ſhall charge you, here with too much haſte, there with too much ſlowneſſe.
2. As great a ſaucineſſe it is To confine the Almighty, Now he muſt help or never, this way, or no way. By this Parliament, or by no Parliament. Stop, for ſhame. And if you will wiſely enquire into a reaſon of Gods proceedings, reflect upon your ſelves, and charge the flowneſſe upon your own ſoules. It is a truth, God will be ever himſelf; and hath many ends in One Worke. But, in paſſages twixt him and us, the fault is ours, not his, if we be not ſeaſonably holpen.
Thence that in Iſay 30 18. God waits, that he may have mercy. Gods Heart, Gods hands are full of mercy: he waits, being A God of Judgement. (i) one that diſpences mercy in Judgement.
Thence his plea Iſay 58.1. &c. The people wondred they heard not from God. Why (ſay they) have we faſted? &c. And God wonders, that he hears not from them. And more fully (Iſa. 59.1.) he reſolves the Caſe. Gods hand is not ſhortned: His eare is not deafned. He is able, he is willing to doe them help. Where is the hinderance then? He tels them, Your ſinnes keep good things from you.
Thence alſo it is, That God ſo expoſtulates with Joſhua. cap. 7.10. Vp, (ſaith hee) Why lieft thou thus, and cryest to mee? As if it were long of me that the warre ſucceeds not. Go, deale with thy people. There is an accurſed thing in Iſrael.
Thus God points us to our duty, and we muſt Act accordingly. Judges 20. when the warres of the Chureh miſcarried, the Church enquires of God, with Prayers, and Teares, and Faſtings. In the like caſe we muſt do the ſame thing: We are here upon Gods work Things ſtick. Comfort comes on ſlowly. Let us Caſt Lots with Joſhua; and finde out The Achan. Let every man lay his hand upon his heart, and ſay, Can God certainly help? Will he ſpeedily heare? What is then the reaſon of this delay?
This is a fit queſtion for publike, for private, for All Perſons.
In Publike. Your affections (Honoured & Beloved) we queſtion not. Sure your endeauours are good, your labours great. Yet muſt we ſay with the Prophet, The harveſt is paſt, Summer is ended, and we are not yet ſaved. Jer. 8.20. Where is the Let? Let's put it to the Lot.
1. Lot upon your ſelves, and let each Parliament-man ſay. Am I ready? Am I fit for mercy? for honor? I pretend to hamiliation. I repreſent ſuch a people, ſuch a place (in their ſins) this day. Doe I humble my ſelf? Do I gage my heart, pray, weep, mournalone? I pretend Reformation. Am I my ſelfe reformed? Do not I, who ſay others muſt not ſweare, ſwear my ſelfe? Do not I give Libertie my ſelfe, where I make Lawes for others? If ſo, God will never accept of a good motion from a bod mouth: as that State in ſtory would not.
2. Lot upon your families. I come hither to reforme others: But what are my owne Children? my Owne Servants? What ſhould Philip doe abroad, till he hath compoſed diſorders at home?
3. Lot upon your Company, and Aſſociates. Say, Is there never an Eſau amongſt us? Never an Achan in our Tent? Never a Jonah in our Ship who troubles all?
4. Lot upon your Courſes. Aske: Whoſe work am I upon? Gods? or my Owne? Aske farther. (If the work be Gods, and the Publike) in what Order do I proceed; Vzziah may diſturbe the whole buſineſſe, for want of Order. Aske farther: In what Manner doe I go on? If I preſume upon the goodneſſe of the Cauſe, or greatneſſe of my ſtrength, I may be croſt, as Iſrael was in that 20. of Judges.
You are now before the Lord. Weep with Iſrael upon theſe delayes, and ſtrike the right Vein: Say, The Lord is not flow to help: but we are ſlow to ſearch, ſlow to reforme, ſlow to put our ſelves in a hopefull way of mercy.
This is a fit Queſtion for us alſo in Private. We (my Brethren) run out upon God, He forgets, He will not be entreated. We fly upon men, They make no Haſte, They Spin out Time, with long orations. Were We in place, Ireland ſhould not be thus deſerted; Execution thus fatur'd. But who is in fault? What diſorder! What diſorder! ſaith Nabuchadnezzar, when the Diſorder was from him: So we. What delayes! What delayes! No help comes! O, but what ſaith God? Vp Ioſhua. Iſrael hath ſinned. There is an Accurſed thing among you. There is curſed Pride, Unbeliefe, Covetouſneſſe, Coldneſſe, Neutrality, in the Camp: What can be done, till this be removed? There are Vnbleſt Diviſions, prepoſterous courſes. We Rangle our own work, and are much wanting to the publik, in our prayers, and amendments. And this is that, that ſcoat's the buſineſſe in publike. Nay, ſhall I tell you? There is that, that hinders all in publike and in private: and in ſhort it is this. We be not this day Humbled for Our Own, and Our-Other-mens ſins; we be not broken; we be not ripe for mercy. And can we think that God will lay Cordials upon Full and Foul ſtomachs? That he will skarf our bones, before they be ſet? And lap up our ſores, before they be ſearcht? O it is in vain, (as I hope my Brother will anon tell you, now my ſtrength is ſpent.) It is in vain, I ſay, for us to dream of Comfort, til we are better emptied and broken. Let us, I beſeech you, when we have done in Publike, goto it in private, and labour to ſee The Plague in our own heart. We ſpeak much of A malignant party. But ſhall I tell you? Our ſins be the Malignant Party: Yours, and thoſe whom we repreſent this day. Theſe tye the hands of God, and man. Theſe ſtop the ears of God, and the King againſt us. Clear the Lord, and ſhame your ſelves, ſaying, I have miſtake my ſelfe all this while. I have accuſed God. I accuſed men. I have now accuſe my ſelf my backwardneſs' to turn to God is it that fore-ſlows my comfort. This done,
3. Be we next entreated to Coaſt upon a Cure, You are tyred with working, We with waiting. Come we briefly to the Point. Eſ. 21.12. If you will enquire, enquire ye; Return, Come. The Prophet ſpeaks as if he were in haſte: and two things are preſently expected.
1. We muſt be humbled. That's once. Pride ſtands in Gods way. And, if we will make Davids prayer, we muſt make his plea. We are poore and needy: make no tarriance. Pſal. 40. ult And this work of ſelf-humbling is a greater work, then I can quickly deliver. But I preſum you have been already preſſed or will be anon, to this work.
2. We muſt be Reformed. Sin hangs in our light. That pats back things that are comming on. Let Aaron and Moſes be never ſo willing. Let Iſrael be never ſo near the Promiſed land: Sin (comming between) will turn them round, and put them back. That hinders good from comming on. Let Iehoſhaphat be never ſo forward in a Reformation, The High places will not drown, if the Peoples hearts be not prepared, 2 Chr. 20.33. I have cut yon out your Work. Now upon it.
1 Look Backward, and ſay with David, O Lord pardon my ſin: Pſal 25.it is very great. Pardon my houſe, It is I and my houſe, that have ſinned. Pardon my people, the Town and Countie, from whom I come, for whom I appeare this day,As Luke 4 23. to cure his Country is to cure himſelf. and which is my Secondſelf. Weep over them as David over Ieruſalem. Yea over the many many ſins, that ſwarm in this Land; and there ſtand betwixt wrath and the People: and then
2. Look forward, with reſpect to all your relations. As Men, Reſolve with Naaman; I will worſhip none but the God of Iſrael. As Maſters, with Ioſhua; I and my houſe will ſerve the Lord. As Publike Perſons, with David; Betimes I will cut off the evill doers. At leaſt plead with Ioſhua 22.20. Did not Achan thus, and God was angry with all Iſrael? For the Lords ſake, Forme your ſelves into a happy body and order; and having ſo done, Do but what you can to put us all into a Poſture of mercy and ſafety. Let me tell you, that the publike pulſe beats very ill. Though many particulars give much encouragement: yet the generality is bad enough. I will not meddle with any thing this day. I leave your buſineſſes to another day and place. Give me leave to ſay thus much;
1. In point of Religion; Credenda.If we ſpeak of faith: How many be there, who have (as that Father ſaid) Fidem menſtruam? I may adde, Neutram, Hilary. Oculus in utrā partem fluat judicari non poteſt, probably Sone. Caeſ de Bello Gall. l. 1. Alcibiades.Nullam?
2. If we ſpeak of particulars: Moſt men move like the river Arar: backward or forward, who can tell?
3. In point of ſubjection, in this Iubile, & Intervall, (as the Vulgar reckon it) no Magiſtrate, no Miniſter, no Officer, no Age is reſpected. It is with us in the Country, as it was in his Army, All are Leaders, none Souldiers; All Teachers, none Scholars.
4. And for Laws. Whilſt you make New, we break the Old: and whilſt you are in the Mount, we are Dancing about a Maypole, or Calfe. I may not dwell longer.
Give me leave to deliver my owne & the Common ſuit of the honeſt minded, to you: and I will deliver it to you in his words, Marke 9.22. Maſler, if thou canſt doe any thing (ſaith he) have compaſſion on us, end help us.
My Lords, & Maſters, If you can do any thing, Help us with your power (we will Help you with our prayers.) Help us what you can (and what you can by Law, Chryſ. foreign &c. hinc & foreign apud Veteres.that you Can.) Help us to honeſt Miniſters: help them to Bread, & Books too. Help them againſt the Mighty, that they be not forced to Feaſt at that Dreadful table, as it was once called, they know not whom themſelves. O! If we could be once formed into a good people by a happy concurrence of Our Soveraigne, & both your Houſes, we could not be long in duſt and aſhes. The Lord would ſoone (as he ſaith) ſubdue our unemies under us, Pſ. 81.14. Mal. 4.2.and come flying with healing under his wings. OnelyOnly, if welook for ſpeedy help, we muſt ſpeed our Repentance, and Reformation; and ſo meet him, who hath promiſed to meet us. Now let the Patience of God move you, the diſtreſſes of our Brethren (who have nothing left, Praeter agri ſolum, if ſo much) move you. Let the ſad diſtractions & Icalouſies at home move you. And, ſith God is ready, why ſhould we deferre? Yet we live: Yet he offers himſelfe as a Father to us. Here he is this day: O let us not loſe this day: but to day, whilſt it is to day, before the other halfe of it be ſpent, Come in, accept of mercy. And, for your encouragement, let me conclude with a word of Comfort.
What? Doth God wait, to do us a kindneſſe? Means he good to us at laſt, though (for ends) he for beares a while? Be not diſcouraged upon theſe delayes (if they be delayes.) Say with the Church, Micah 7. I will beare the wrach of the Lord, I will wait, &c.
O, Object. But what hope's left?
There is hope, There is hope. Were there not: yet order it, Anſw. that there may be hope, Lam. 3. And then Hearken what God will ſpeak; Pſal. 85.8.for his heart and mouth will ſpeak peace to his Broken, people. Provided ever that you leave him to his own both Times, and Means.
O, Object. But is not the time paſt?
Why then hath he called us hither? Anſw. Pat it into the hearts of his Majeſty, and this Repreſentative Kingdome, to appoint this meeting? Would be have accepted an offering at our hands, and ſent us a word of encouragement, if he had parpoſed our deſtruction?
O, But (for the meanes; Object. ) things are worſe and worſe.
No matter, Anſw. if we be better and better.
O, But we are very weak! low! poore! Object.
I wiſh we were worſe, in our owne ſenſe; we are, I feare, too, good, Anſw. too ſtrong, too many. God is ſometimes troubled with too much help, Object. but never with too little. We are ſometimes too ſoon; Anſw. but he is never too late.
O, but we are put off ſtill, from day to day.
You are deceived. We are not put off: we put off God. It ſticks there. Nay, God is already Come, we are holpen, and do live; and ſhould live more, If we could live apace to him; and live his life, the life of faith. Now is Faiths turne and time. Now let The luſt live by his faith. Now with Daniel, let us Caſt up times and meet the Sunriſing; at leaſt before the day ſhut in. Grow to his earneſtneſſe: O Lord heare; O Lord forgive; O Lord deferre not. And then expect ſome flying meſſenger, or other, with a meſſage of comfort. Only remember how it ſtands betwixt mother & child. Whiles the child doth but whimper in the cradle, the mother ſtirs not: But, when he takes up a note, and cryes every whit of him; hands, feete, face, all cry: then the mother flings by all; then ſhe flies and outruns, her ſelf. I come, I come, I come my child. I can ſay no more. My driſt in all, is, To beat you off (not from the Vſe of Gods meanes, but) from Truſting in them. We have too long Idolized Parliaments, creatures, and created abilities. And the Lord hath purpoſely blockt us up, becauſe our eyes ſhould be onelyonly to him. And in him Alone you have encouragement enough. He hath holpen already: He waits ſtill: He is more then a Iudge; He is a Father: He can help, He will help. His word is for us, precept, promiſe, parable: His ſervants are for us: His Son is for us; He is One-of-us, which is beyond all encouragements yet mentioned: He is termed, in the words following, The Son of man, Cum patre dator, inter nos petitu. Aug.a man of Prayer, a man of Grace, the high Favourite, a man amids us, who gives with the Father, who prayes with the Suitor. And ſhal we yet faint! What I cannot now do in publike, do ye ſipply in private. Chriſt is freſh, his Blood freſh. Put your petitions into his hand, and this day beg your Lives, your Land, your King, with your Omnipotent Prayers.Auguſt. If you cannot Speake, Weep. Fletu agitur, non, affain. Teares pray. If you cannot Weep, Sigh. God heares Sighs. If you cannot Sigh, Breath. God feeles Breath. Lam 3.56. At leaſt, let your Actions pray, your Preſence pray, your Submiſſion pray, your Afflictions pray. God heares Afflictions. Gen. 16.11. He heares our ſtretched out hands. Do not we ſo? Do not we give to many a one, that faith nothing but onelyonly holds out a hand to receive? O think as ill as you will of your ſelves: but think well of God. Pray as you can Pray: and he is a Father, who will make Engliſh of broken prayers. Pray, I ſay. I ſay againe Pray. And who knowes but prayer will lengthen our day, as once it did Ioſhuahs? I can now ſay but little in publike. The Lord enlarge us, (you, and me) in private, and my learned Brother in publike. Had God vouchſafed me more leiſure, health, enlargements, I had dealt better with and for you, but at preſent, this is all that I can do; I ſhall be ſhort in prayer, and will not abridge my ſucceſſor.
FINIS.
TRUE RELIGION IN THE OLD WAY OF Piety and Charity. DELIVERED In a SERMON to the Lord Major and Court of Aldermen of this City of London, at their Anniverſary Meeting on Munday (commonly called Eaſter-Munday) at the Spittle, 1645.
By ROBERT HARRIS B D. Paſtor of Hanwell, Oxon. and a Member of the Aſſembly of Divines.
JAM. 1.26, 27.
If any man among you ſeeme to be religious, and bridleth not his Tongue,—this mans Religion is vaine.
Pure Religion—is this, to viſit the Fatherleſſe and widowes in their affliſtion, and to keep himſelfe unſpotted from the world.
LONDON, Printed for John Bartlet, and are to be ſold at his Shop in Pauls Church-yard, at the Signe of the Gilt Cup under Saint Auſtins Gate, 1645.