Mixture of Scholastical Divinity with Practical Part 2, Treatise 3 (2 of 3)

Mixture of Scholastical Divinity with Practical Part 2 · Treatise 3 (2 of 3)

p. 201But now, out of those many duties, in which preparation forOut of those many duties in which this preparation stands, some, … regarding either God, or ourselves or others. the day of Iudgment stands, I shall select some few: unto the performance of which the Scripture propounds the day of judgment as a motive: and they regard, either God, or our selves, or others.

1. God and his Son Christ Jesus and saith in him. 2. Repentance of our sins against him. 3. Love. 4. Feare of him. 5. Prayer to him.

First, faith in him and his Son Christ Iesus: and unto the exerciseThose which regard God are. of this faith there are two pressing arguments in the text.1. Faith in him.

p. 2021. God shall Judge by … Christ: now of all graces, faith is that, which primarily and principally ingratiates with Jesus Christ; for it unites us with him, and renders us his beloved spouse, and members: and therefore, though it cannot purchase or merit, yet it will infallibly procure his favour: so that, unto every believing soule, he will, when he sits upon his Throne of glory, (as … unto … ) at it were hold out his golden Scepter.

2. God shall … by … Christ according to the Gospel, according to the Covenant of grace; and the condition thereof is faith: a believer then, hath the fidelity, the promises, the oath, the Sacraments of God engaged for his absolution; but now, on the contrary, unbelievers shall be judged according to a Covenant of works, and the severity of such a triall, even as David deprecates: Enter not into judgment with thy servant; for in thy sight shall no man living be justified, Psal. 14. 3. 2. That is, do not try me by thy law, for so wide is the perfection thereof, as that I fall infinitely short of it; and therefore can expect therefrom nothing but condemnation: sordet in conspectu judicis, quod … in … operantis: those performances, which most glitter in my own, and other mens eyes, will be found filthy, if the pure eyes of the Iudge measure them by the rigour of the Law.

But to passe on unto other Scriptures, 2 Pet. 3. 14. … beloved, seeing that you looke for such things, be diligent, that you may be found of him in peace (to wit) with God: and this peace is an inseparable consequent of faith; being justified by faith, we have peace with God &c. Rom. 5. 1. 1 Ioh 2. 28. And now, little children abide in him, that when he shall appeare, we may have …, and not be ashamed before him at his coming. Now it is by faith, that we have our abode in Christ: and therefore faith gives an undaunted boldnesse to stand in judgment before Christ: Whereas, on the contrary, those, that die in finall unbeliefe, will hang downe their heads, and be even confounded, as not being able to looke the Iudge in the face with any confidence, whose tenders of life, and mercy they obstinately and contemptuously refused unto the very last gaspe: The Guest, that is without a wedding garment, will in the day of judgment be speechles Matt. 22. 12. This wedding garment is the robes of Christs righteousnesse: and what puts these on but saith? without faith then our guilt will strike p. 203us dumb Ioh. 3. 18. He that believeth not is condemned allready, as by the Law, and Gospel, so by the verdict of his guilty, and accusing Conscience, when ever it awakens; now if our unbeliefe be so grosse, as that our own Consciences cannot but condemne us for is, how can we expect, that our Omniscient Iudge should acquit us? if … hearts condemne us, God is … then our hearts, and knoweth all things, 1 Ioh. 3. 20.

Secondly, we may hence be exhorted to repentance of our sins against2. … of our sins against him. him; The times of this ignorance God winked at, but now … all men every where to repent, because he hath … a day in the which he will judge the world in righteousnesse, by that man whom he hath ordained &c. Acts 17. 30, 31.

This place hath some obscurity, and therefore I shall stay a while upon the opening of it; the particle, but; plainly sheweth, that here is an Antithesis, or opposition betwixt two … of … and Gods dispensation in them. 1. Here are times of Ignorance at which God wincked; times before the generall publication of the Gospell. 2. The present times of the Gospell, But he commands all men every where to repent; from this Antithesis or opposition it naturally followeth, that in the times before the generall promulgation of the Gospel, times of ignorance, God did not Command all men every where to repent; he winked at them, he suffered the Gentiles to lie in their Idolatries without so much as any admonition.

Against this, it may easily be foreseen, that it may be Objected; that all men, even before the times of the Gospel, had the law of nature written in their hearts, and that Commands repentance, by that then God, even before the times of the Gospell, commanded all men every where to repent.

Unto this I find those following Answers.

1. Though all men, since the fall of Adam, were obliged by the naturall law unto repentance; yet not by any positive command, and revelation superadded unto the law of nature [and this Answer I have in the Authour of that learned Manuscript, unto which Mr Iohn Goodwin pretends to give a replie in his Pagans … and dowry] the generality of the Gentiles, before the resurrection of Christ, had no other preachers of Repentance, but the light of nature, and the booke of the creature; but now God, by the Ministers p. 204of the Gospell, command, all men every where (that is where the Gospell is revealed) to repent.

A … Answer is; that the deniall of the generality of the Command to repent, in the times of ignorance, before the Gospell, is to be understood only in a comparative sense; so that the import of the Antithesis is: God now commands all men every where to repent more clearly, fully, distinctly, and expresly, then in those times of ignorance before Christ: and this way Mounsieur(b)(b)… praeterita … ignorantiae tem pora vocat … ad praesenth: non quod Deus gentes nullo planèsuae vel irae, vel bonitatis documento, ad resipiscentia minvitasset, sed quod …, quam nunc, obscurius atque … vocasset; quod scilicet ad gentes, quos nunc … verbi praecones, nullos antehac misisset. … Apol. par. 3. p. 384. 1. Dallie, and others of that party take: The Command then, to repent, was given unto all men allwaies, for the substance and matter of it: and is new only … the manner of it.

Unto which I may adde for a third answer: that it is also new in regard of the inforcement of it by a new motive, the last, and generall judgment of men, by Jesus Christ: which was not revealed, generally unto the Heathens, before the Gospel times: indeed the light of nature might dictate unto them the congruence, and probability of a second, and universall judgment: and this might be ground enough for the Poets fictions, touching the three Judges of Hell-Minos, Aeacus, and Rhadamanthus: but though the light of nature, and reason be never so improoved, yet as Scotus well observeth [lib. 4. dist. 47. quaest. 1. n. 5.] it can never make any demonstration of the certainty thereof: and he gives this reason: because it is a matter lesse known unto reason, then the resurrection, and this is a thing we can only proove by the revelation of Scripture. God then now commandeth all men in all nations, unto which the Gospel is published, to expect by a more pregnant, and … motive, then ever the Gentiles in their times of ignorance heard of; to wit; because he hath appointed a day, in the which he will judge the world in …, by that man, whom he hath ordained, &c.

Unto these answers I shall adde one of mine owne, which I hope will be satisfactory: Repentance may be considered under a twofold notion: sub ratione officii, and sub ratione medii: as a dutie, and as a means or way unto salvation.

1. Sub ratione officii, as a duty: and so the law of nature commanded it alwaies, unto all, that had the actuall use of reason: for what is Repentance, but a returning from sin unto God? Now this the law of nature enjoyneth: for it obligeth to love God with all your soule, heart, might, and strength: and impossible, that this p. 205should be done by those, that do not turne from their sins, and returne unto God.

2. Repentance may be considered sub … medii, as a meanes, or way unto Salvation: and so the Gospel only declares, that all men, unto whom it is preached, should repent; for the Law is so rigorous, and inexorable, as that it admits not of Repentance in order to life, and salvation: Cursed is every …, that continueth not in all things, which are written in the … of the Law to doe them, Gal. 3. 10. Indeed the Law may presse our obligation unto repentance, and discover its opposite to be a damnable sinne: but it is only the Gospel, the Covenant of grace, that propounds it as an anteccdent condition of salvation, and promiseth the reward of eternall life, and happinesse unto it. And thus I have done my best to explaine this darke assertion: that God … Commandeth all men every where to repent, which before he did not.

But the Confirmation of it ( … he hath appointed a day … the which he will judge the world in righteousnesse by that man, whom he hath ordained &c.) is as obscure as the assertion it selfe: for this decree, or appointment of judging the world by Christ, was from all eternity; and therefore no Congruent proofe, that God in, and since the fulnes of time propoundes it unto all men, every where, as of avayle unto everlasting Salvation,

For the clearing of this we must take a rule, that is vsuall in the interpretation of Scripture: Many things are said in scripture to be done, when they are only manifested to be done: And so here the appointment of the day in which God will judge the world is put for the manifestation …. The words then may be thus Paraphrased: God, by the preaching of the Gospell, hath revealed and manifested, that there shall be a day, in which he will judge the world in righteousnes; by that man, whome he hath ordained &c. And that this is a competent argument, to provoke men unto Repentance, is evident from the manner of Gods procedure; in this day he will judg men according to their repentance, or unrepentance, he will acquit all true penitents, and Condemne all … impenitents: … ye therefore and be converted (saith Peter) that your sins may be blotted out, when the times of refreshing shall come, from the … of the Lord, Acts 3. 19. without Repentance all our sins, our sins of baro, and naked omission, Matth. 25. 42. 43. Our idle words Matth. 12. p. 20632. that have no obliquity in them, but … (and what is said of idle words is appliable unto idle thoughts and works) shall all be fully charged upon our soules: those, who are not, by the … of God, led unto repentance, after their …, and impenitent …, treasure up unto themselves wrath against the day of wrath, and revelation of the righteous judgment of God, Rom. 2. 5. they pile up plagues, Curses, and Torments: the day of judgment is termed the day … wrath, in opposition unto … time of this life, which alone is the … of grace, and mercy: Behold … is the accepted time, behold now is the day of salvation, 2 Cor. 6. 2. and therefore repent, now if ever, for in the day of wrath there will be no place, or time for, no acceptation of repentance, though sought with never so many, and bitter teares.

Repentance implieth. 1. Examination, Consession of, and sorrow for past sins. 2. Caution and resolution against future sins. And unto all these the day of judgment perswades.

First, Unto Examination, … of, and sorrow for past sins: a voluntary selfe-inspection will avoid the severe scrutinie of that day: to Confesse unto an earthly Judge is a speedy and an assured way unto Condemnation; but, with our Heavenly Judge, it secures our pardon; I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will … my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Psal. 32. 5. qui … vult peccata, detegat. is … rule; the way to have our sins covered in this, and the next life, is to uncover them in this before God in an humble, and … Confession; and without this God will discover them to the knowledg of all the world unto our Confusion in the day when he will judge the … of … by Jesus Christ &c. if now we would accuse our selves, it would then stop all the accusations of the Law, Satan, and our owne Consciences; if we would now judge our selves we should not then be judged, if we would now privately, in our owne bosomes, arraigne and Condemne our selves for our sins, and lie prostrate at the feet of Christ for mercy, we may be certaine, that we shall publiquely be acquitted by proclamation in the great Assises of the whole world, wh n Christ shall Come with Clouds, it is said that all kindreds of the earth shall waile because of him. Rev. 1. 7. Many thinke, that this is meant of the obstinate, and incorrigible enemies p. 207of Christ Jesus, and that the wailing here spoken of is … … a wailing of hellish desperation, to prevent which no such way as Planctus …, the wayling of Evangelicall repentance and contrition: and is it not infinitely better to mourne, weep, sigh, and sob for sin here, then hereafter to roare, houle and yell for it unto all eternity? Behold the Lord cometh with ten thousands of his Saints to execute judgment upon all, and convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him, Jude 14. 15. The conviction here spoken of hath, for its end, the unrepealeable condemnation, and irremediles confusion of the parties convicted: The Lord will execute judgment upon all the ungodly whom he convinceth of ungodly deeds, and hard speeches against him: but yet now even the most ungodly may escape this conviction by a timely, internall, penitentiall conviction of conscience in this life, which, as an Eccho, answereth the spirits convincing the world of sin, Joh. 16. 8, 9. Now those, whom the spirit convinceth of sin, it convinceth also of righteousnesse, vers. 10. this Conviction then hath a tendency towards the conversion and salvation of the soule: for it is inseparably followed with the judging, executing, and crucifying of our sins: that our spirits may be saved in the day of the Lord Jesus: Gods threatning of the wicked, Psal. 50. 21. to reproove them, and to set their sins in order before their eyes, is by many applyed unto the day of judgment: And(i)(i)Modo ergo tu fac quisquis …, quod … … … … Deus, … à … … bi te videre non vis dissimulans à fact is tuis, & constitue te ante te ascende tribunal mentis tuae, esto tibi judex, torqueat te timor, erumpat à te confessio, & dic … tuo, Quoniam … meam ego cognosco, & delictum … ante me est …. Quod erat post te, fiat ante te, ne tu ipse postea à Deo judice … ante te, et non sit quo fugias à te. Austine upon the words adviseth us to doe unto our selves here, that which God threatneth to doe unto us hereafter: to put our sins before us, that now we have forgotten, and cast behind our backs, to ascend the tribunall of our own Consciences, and there to act the part of judges against our selves: to arraigne, condemne our selves, and by the exercise, of a filial feare, Godly sorrow, and penitent confession to doe as it were execution upon our selves: to say, as the Psalmist in the following p. 208Psalme v. 3. I acknowledge my transgression, and my sin is ever … me: Conformably hereunto I find, that Mellerus, and other Interpreters thinke, that the next verse is an exhortation to repentance: Consider this ye that forget God, least I … you in …, and … be none to …: Words of Knowledge (in Scripture) imply affection, and action: Consider this, to wit, that God will in the day of judgment reproove you, and set your sins in order before your eyes: Consider it affectionately, Consider it …: Consider it so as to endeavour to prevent it, and for that there is no such way, as to imitate the Processe, that God here threatneth, to reproove our selves, to set our sins in order before our own eyes, to tear our hearts in peices, to rend our hearts by Evangelicall Contrition, and, if we doe thus our Judge that otherwise would condemne us, will deliver us from every evill worke. 2 Tim: 4. 18. from the condemning guilt of … … …, and consequently from the wrath to come. 1 Thes. 1. 10. Wherefore ( …) … you looke for such things (as shall be in the coming of the day of God, the dissolution of the Heavens by fire, the melting of the Elements with fervent heat, the Creation of a new Heaven, and a new earth, wherin dwelleth righteousnesse) be diligent, that you may be found of him without spot and …. 2 Pet. 3. 12, 13, 14. Now the unspottednesse, and blamelesnesse of sanctification stands in a totall exemption from the soveraigne dominion of sin, and this is utterly inconsistent with impenitency, for sin we daily contract new spots and staines, and they have a throne in those soules, where they are not washed and rinsed with penitent teares; though Christs blood only cleanseth from the guilt of sin with the cleansing of Justification; yet, repentance cleanseth too from the spot, and pollution of sin with the cleansing of Mortification, and, if we are not here cleansed with this latter cleansing from the filthinesse of sin, Christ will not in the day of his comming openly discharge from the guiltinesse of sin.

Secondly, We may, from the day of judgment, be exhorted unto Caution and resolution against all sin for the future; against acknowledged sins, and against suspected sins.

First, against such sins as are acknowledged to be such: the very possibility of obnoxiousnesse unto Judges here on earth makes men afraid to displease them: how dare we then, day after day p. 209by our multiplied sins, to grieve, and incense the Judge of all mankind, out of whose mouth must proceed a sentence that will everlastingly either save, or condemne us? I have often heard of purses cut, even at the Assises, in the place of justice; but sure no cut-purse can be so audacious, as to play such a pranck, when he seeth the judge looke upon him: Is it not then very strange, that we should make no scruple of committing sins of a very high, and heinous nature, when as yet we know, that all the sins we can commit are naked, and open unto the Omniscient Judge of quick, and dead? can we expect to be associated with Saints, and Angels in the Traine of Christ, and in the meane while live like incarnate Divels? can we hope for the honour of Saints to be attendents unto the Iudge, and abhorre holinesse, that denominates us to be Saints? If we be like goates here, in this life unruly, and uncleane: why should we thinke to have the honourable place of sheepe, at the last day, upon the right hand of Christ? Christ will then reject, and banish from his presence, not only forward Professors, but even able and diligent Preachers, Prophets, nay such as have been renowned for miracles, if they be such as do not endeavour abstinence from sin; but are so addicted unto iniquity, as that they make it their trade, and businesse to commit it: Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out Divels? and in thy name done many wonderfull works? And then I will … unto them, I … … you, depart from me ye that worke iniquity, Matth. 7. 22, 23. The Apostle Peter, prophecying … such, as (in the last dayes) should scoffe at all the predictions of Gods word concerning the last judgment, saying … is the … … his coming, layeth downe this description of them: that they shall be men walking after their own lusts; knowing this that there shall come, in the last daies, Scoffers walking after their own lusts, saying; where is the promise of his coming, 2 Pet. 3. 3, 4.

Those that walke after their owne lusts, that are acted, in the constant course, and way of their lives, by their … lusts, are (in the interpretation of God) Mockers at the Doctrine of the day of judgment, foreign, such as shall make childrens play of it: [for the simple verbe, foreign signifieth properly to play as a child, foreign] the same Apostle, having (in his first Epistle Ch: 4. v. 4.) p. 210spoken of the Gentiles running into an excesse of riot, and of their wondring at, and complaining of the Convert Jewes dispersed among them, for not complying with them, presently. v. 5. he mentioneth the Account, that they shall passe at the last day: The Gentiles thinke it strange, that … run … with them to the same excess of riot, speaking evill of you, who shall give account to him that is ready to judge the quick and the dead. From these words, it appeares plainly, that a due, and serious consideration of the account, that we must give unto him, that is ready to judge the quick, and the dead, is a strong bridle to restraine from the sins of the Gentiles here taxed, …. 3. 4. as also from all other sins whatsoever. Solomon makes use of it, to retrench the Exorbitancies of a youthfull voluptuary, Eccl. 11. 9. here we have an Ironicall Concession, and a dreadfull ….

1. An Ironicall … Rejoice, O, young man, in thy youth, and let thy heart cheare … in the daies of thy youth, and walke in the waies of thy heart, and in the sight of … eyes: as if he should have said; pursue thy … pleasures without check, or stop; and abridge not thy selfe of any thing, that thy heart desireth or delighteth in; but to shew, that this is but a Sarcasme, he presently brings in a dreadsull commination of judgment, as a cooling card to … the the rage, and fury of his lusts: But know that for all these things God will bring thee to judgment. For all these things: that is, for all thy excesses, for all thy intemperate courses, for all thy Epicurisme and Sensuality; God will bring thee unto Judgment: thou mayest perhaps be unwilling to come to a triall; but God will compell thee, and the Ministers of his justice will dragge thee unto his Tribunall.

This, in its owne nature, is an apt and forcible dissuasive as unto all men from all sin, so especially unto those, that are in the Magistrary, or in any office apperteining to justice, from those sins; that are opposed unto the duties of ther respective places:kkDr Heyling Geog. Asterion in Tenedos is memorable, for an old custom observed amongst them, which was, that at the backe of the Judge there alwaies stood a man with an axe advanced, as well to terrisie the witnesse from giving false evidence to the Judge, as the Judge from pronouncing a false sentence upon the evidence: (whence the Proverb … securis.) But this axe was but a …-crow, in comparison of a deep imprestion of p. 211the last judgment, one would thinke, that it should deterre even a Judge, that is not very zealous for justice, from the perverting of judgment, and resusall to doe iustice; and make him returne this, or the like answer unto all temptations unto unjustice, How shall I commit this great wickednesse and sin against the Judge of all Judges? What then shall I do, when God … up? and when he visiteth, what shall I answer him? Iob: 31. 14. And why should not this meditation have the like influence upon all organs of Justice, from the highest unto the lowest, from the Sheriffe unto his Bailiffs? why should it not affright all Plantiffs, from unjust contentious, and frivolous actions? all Accusers, and Informers from suggesting? all Witnesses from deposing any untruth? all Jurors from …, and partiality in their verdicts, and presentments? all Lawyers from colouring, and palliating bad causes, and persons? from betraying or delaying the causes of their poore Clients? Would all these but sadly Consider, that a day will come when all their actions, and proceedings at this time shall be revewed and reexamined; how … might it make them against all failings, and practises, that turne judgment into …, into gall, and the fruite of … into …? Amos. 5. 7, and. 6. 12. that is, that turne publique Judicatories into places of bitter, banefull, and deadly injustice unto the oppressed: for of all these their Judge hath a more perfect cognizance, then their own Consciences. The Prophet Amos tels the great ones of Samaria, that they did put farre away the evill day, and caused … … of … to come neare, Amos 6. 3. Although the evill day be there meant primarily of the … of some particular judgment upon Israel: yet it may be extended unto the day of generall judgment, which will be unto the wicked, in a way of eminency, the evill day, a day of sad, and … tidings: Now if those, that have any imployments in publique dispensation, or distribution of Justice, put farre away from them all thoughts of this day, they cause the seat of violence to come neare: the … of justice should be a sanctuary unto the distressed: but they, who dread not a day of accounts, turne it into a seat of unjust and Tyranicall violence: and they are very hot, and eager in the pursuit of their oppressive courses: they cause the seat of violence to come neare.

p. 212Secondly, The day of judgment should be a disswasive from even suspected sins; from all things that have an appearance of evill: When Tunstall Byshop of Durham told Mr Gilpin that he should have a dispensation for non-residence during his travell beyond the …; Mr Gilpin answered, that he feared … he came to stand before Christs Tribunall it would not serve his turne: and indeed, whosoever will seriously weigh the matter, must needs confesse; that, in the generall, we all have very good reason to stick, and scruple at those things, which we doubt will be disallowed by the supreame, and Soveraigne Judge of all rationall Creatures in this sublunary world: Me thinks then men should be afraid to adventure upon those recreations, fashions, or the like, concerning the lawfulnesse of which, they have not cleare, full, and evident satisfaction.

A third duty, regarding God unto which we may be exhorted3. Love of him. from the day of judgment, is love of God and Christ Jesus: for the sincere and upright love of them will give admirable erection, and embolden against the terrors of that day, 1 Joh. 4. 17. Herein is our love made p rfect, that we may have boldnesse in the day of judgment, because as he is, so are we in this world: Wheras, on the Contrary, how can they have boldnesse in the day of judgment, whose hearts are here … with enmity against Jesus Christ, by whome God will in that day judge the secrets of men? and God reckons all those, to be mortall enimies unto him, who are cordial friends unto any sin: against such what a thundering curse doth Paul denounce. 1 Cor. 16. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha: there be many learned Expositors, that take the word to be an advise unto the third, and highest degree of Excommunication, that answered unto the Jewish Shammata, an accursing of a man, unto the coming of Christ, without hope of mercy, which cannot be done without a Propheticall spirit.

But against this it may be objected: That the mere not loving of Christ is a sin of the heart, and therefore comes not under Ecclesiastical Cognizance, and censure.

Unto this Objection I find two answers.

The first, Of the learned and Reverend Doctor Hammond: that the not loving of Christ is the denying of him in time of trouble, and p. 213signifyeth here him that was taynted with the Error of the Gnosticks, and so would not confesse Christ in time of persecution.

A second Is, that the not loving of Christ is the sin against the holy Ghost, an opposition of Christ, and his Gospel, out of mere malice and desperate hatred.

But to make either of these interpretations good we must fly unto a Meiosis (whereby lesse is spoken, and more implyed) and what need we run unto a figure, as long as the words are capable of a faire interpretation in their proper sense: I shall therefore conclude (with Cornelius Alapide, Dickson and others) that the words containe only a simple denunciation of an eternall curse, and damnation to be inflicted at the coming of the Lord to judgment, upon all that love not the Lord Jesus: for Anathema is a Greek word, and signifieth cursing or banning; Maran-atha is a Syriack or Caldee word, importing that the Lord cometh: for Maran signifies Lord, or our Lord, and Atha cometh: the words then may be thus glossed; all impenitent haters of the Lord Jesus, all, in whom there shall be found a finall want of the love of the Lord Jesus, shall be accursed by him when he cometh to judgment: Now Christ will then interprete all those to hate him, who, in their love of him, admit of any corrivalty: who love any thing, any creature, any lust, either above him, or but in an equality, and coordination with him: It is the generall opinion of Expositors, that the Apostle alludes unto the Prophesie of Enoch, mentioned by … vers. 14. 15. And Enoch also, the seaventh from Adam prophesied of these, saying, behold the Lord cometh with tenne thousands of his Saints, to execute judgment upon all, and to convinee all that are ungodly among …, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him: And, if this conjecture be true, then from the collation of these two places, 1 Cor. 16. 22. Jud. 14. 15. we may gather this observation: That they love not the Lord Jesus Christ who are ungodly, irreligious, and prophane (foreign, that is, without worship) who neglect, and omit Gods both naturall, and instituted worship; and such shall be Anathema; when the Lord cometh he will convince them, and execute judgment upon them: of these ungodly persons there are two Characters in the text.

p. 2141. Ungodly … (that is sinfull actions against the first Table) which … have ungodly committed; and ungodly deeds are committed after an ungodly manner, when they proceed from soules, in which there is no renewed principle, no gracious habit, no seed of God, no divine nature to oppose, and resist them, or to incline unto repentance for them.

A second part of their character is the hard speeches which they have spoken against Christ; and those, whose tongues runne riot against his Ordinances, Ministers, Members, he accounts to utter hard speeches against himselfe; though their thoughts, and expressions of his person, nature, and offices be all orthodox.

Fourthly, this point may provoke unto a feare of God, and of4. Feare of him. Christ; not a distrustfull, but an awfull feare; that is opposed unto carnall presumption, and security, and not unto the assurance of faith. How do men dread those judges, whose severest doome reacheth only unto (that which they themselves cannot avoid) death of the body? and shall not we feare that Judge: whose bare sentence is so operative, and efficacious, as that it is able to destroy body and soule in Hell? If ye call on the Father (saith Peter) who without respect of persons judgeth according to every mans worke, passe the time of your sojourning here in feare, 1 Pet. 1. 17. If ye call on the Father, that is, if ye make profession, that God is your Father, nay if by the spirit of Adoption ye be assured that he is your Father, yet feare him; for he that is your Father now will be your Judge hereafter, and he will be an impartiall judge, he will judge without respect of persons; there will be no deceiving of this Judge by bare words, naked professions, and pretensions: he will judge according to every mans worke: and besides we have but a short time unto this generall Assises, it is but a time of sojourning, and, for all these reasons, let us feare God: This feare, unto which the day of judgment should be a forcible incentive, is of so large a compasse, as that virtually it takes in all duties whatsoever.

For first, in the Old Testament, the Preacher explicates it by universall obedience, as its effect, Eccles. 12. 13, 14. Feare God, and keepe his Commandements, for this is the whole duty of man, for God shall bring every worke into judgment, with every secret thing, whether it be good, or whether it be evill: Here the last judgment is used, as an argument, for the keeping of Gods Commandements, a p. 215well as for his feare; and for this it is very home, and pressing, for what can we expect, but that God should then be deafe, and inexorable unto our prayers and cries for mercy, if we now stop our eares, and hearts unto his cals, and exhortations of us unto obedience? the equitablenesse of such a course God himselfe demonstrates, Prov. 1. 24, 25, 26, 27, 28. Because I have called, and ye refused, I have stretched out my hand, and no man regarded: But ye have set at nought all my counsell, and would none of my reproofe: I also will laugh at your calamity, I will mock when your feare cometh; when your feare cometh as desolation, and your distruction cometh as a whirlewind; when distresse, and anguish cometh upon you: … shall they call upon me, but I will not answer; they shall seeke me early, but they shall not find me.

Secondly, in the New Testament, it hath subjoined unto it an effect, of as vast an extent, the glorisying of God; for unto that all other actions of religion, together with those of justice, and Charity are related, as meanes, Rev. 14. 7. The Angell that preached the everlasting Gospell &c. said with a loud voice, feare God, and give glory to him, for the houre of his judgment is come. And unto the glorisying of God the coming of the houre of his Judgment is a very apt and stirring motive, for we then looke for glorisication by God: and unto such an expectation, what can be more sutable, then a cordiall endeavour to promote the glorisying of God? what reason have wee to hope then for the fruition of his glory, if we be now regardlesse of the advancement of his glory? If wee do not here live unto God, Gal. 2. …. it will be but presumption to thinke that hereafter we shall live with God.

I shall conclude this use with Mal. 4. 2. which together with the first verse may be applied unto the day of iudgment: the particle [But] denoteth the opposition betwixt the terror of that day unto the wicked, and the comfort, and happinesse of it unto those that feare God: But unto you that feare my name, shall the Sunne of righteousnesse arise with healing in his wings, and yee shall goe forth, and grow up, as Calves of the Stall.

Unto you that feare my name; that feare (not only my justice and judgments, but) my name, (every thing by which I reveale my selfe, my pardoning mercy, Psal. 130. v. 4: my goodnesse, Hos. 3. 5: those that tremble at my word, Isa. 66, 2: unto all such) shall p. 216the Sonne of righteousnesse arise (here they may have a darke and a gloomy time, but then Christ as a Sunne shall arise upon them, and scatter the darknesse as of sinne error, and ignorance, so also of misery and discomfort, he shall arise as a Son of righteousnesse their righteousnesse shall be as visible unto all the world, as the rising of the Sun is, he shall arise with healing in his wings (then shall there be a perfect cure of all spirituall diseases whatsoever) and ye shall go sorth (to wit, in the resurrection, out of the … of your graves) and grow up as Calves of the stall (your glorified bodies shall be endued with vigor, and agility; they shall leape and skip for joy like fatted Calves; and besides ye shall have a full both conquest and triumph over all your adversaries, v. 3.) And ye shall tread downe the wicked: for they shall be as ashes under the soles of your feet, in the day that I shall doe this, saith the Lord of Hosts.

Lastly, we may hence be exhorted unto zealous, and frequent praiers 5. Prayer to him.unto God, Luk. 21. 36. The end of all things is at hand, therefore watch unto prayer, 1 Pet. 4. 7: not only pray, but be watchfull in prayer; men dare not supplicate, in a sleepy posture, for their lives, that are forfeited unto the justice of the Law; for dull, and drousy supplications bespeake a repulse rather than an answer: shall not we then rouze up our selves, and stirre up all our abilities, when we are suiters for the unmerited salvation of our soules in the day of the Lord Jesus? If petitions could prevaile with Judges on earth, how would they be even overwhelmed with them? now God hath alway an eare, and a heart open unto prayers rightly qualified; and impossible he should be ever cloyed with it; to be an Hearer of Prayer is one of his Titles, ô thou that hearest prayer! saith David, Psal. 65. 2. And shall not this quicken us unto a diligent frequency, and most raised fervency in prayer for prevention of the Condemnatory sentence of the last day? He, that then shall be our Judge, is in the meane while to be God's great and sole master of requests; and God will be favourable unto every one, whome he intercedes for; and he will deny his intercession unto none, that Cordially, and sincerely crave it: but yet how seldome are our requests made knowne to God by him for favour? and how saint, and unzealous are those requests? He, that the last day shall sit upon a Tribunall of justice, now sitteth upon a Throne of grace and a mercy seat; and yet how desolate and unfrequented is this Throne p. 217of grace, this mercy Seat (how few, and cold are the petitioners that resort unto it? it is very strange; that we should be so backward and remisse in our prayers here in this life, seeing in the next, after death, & in the day of judgment, all prayers will be as as bootlesse, as the vaine cries of condemned prisoners for mercy unto the Judge: though Christ be now an Advocate, that offers to plead for any Client who will sue unto him in a due manner; yet then his Commission for Advocate expires, and he is to enter upon the execution of the Commission of a Judge, and he is to give righteous judgment without the least partiality.

Secondly, there be another sort of duties unto which the day ofA second sort of duties unto which the day of judgment excites that regard ourselves. judgment excites, that concerne our selves, and they are foure. 1 Watchfulnesse. 2. Sobriety. 3. Diligence and faithsulnesse in our particular callings. 4. A Diligent use, and faithfull imployment of all our Taleuts, &c.

First watchfulnesse; and that, over all our duties, and actions, against the temptations of all our spirituall adversaries, Satan, the world, and our own deceitfull hearts: unto this watchfulnesse our1. Watchfullnesse. Saviour and the Apostle presse from the … and uncertainty of the day of judgment; the certainty that it shall be; the uncertainty when it shall be, Matth. 24. 42, 43, 44. Marke, 13, 32. 33, 34, 35, 36, 37. Thes. 5, 2, 3, 6. Luk. 21. v. 35. 36. That day shall come, as a snare on all them, that dwell on the face of the whole …: Watch ye therefore, &c. that ye may be accounted worthy to escape all these things, that shall come to passe, and to stand before the Son of man. The worthinesse that our Saviour speakes of is a worthinesse of fitnesse, not desert, and may be expounded by that of the Apostle, Col. 1. 12. Made meet to be partakers of the inheritance of the Saints in light: unwatchsull soules are unprepared for judgment, and consequently unqualified for Heaven: When Epaminondas sound a … sleeping he ran him through; The Lord hath appointed every one to be a spirituall watchman, What I say unto you, I say unto all, watch, Mark. 13. 37: and when the Captaine of our Salvation shall be walking his great round in the day of judgment, if he find any securely sleeping, and snorting in sinne, having their soules ungarded, and the Gates of their hearts lying wide open unto the enemy, what can such expect but the extremity of martiall Law? indeed the wise Virgins may slumber and sleep, Matth. 25. 5: but it is only a slumber of p. 218insirmity; each of them may say as the Church, Cant. 5, 2. I sleep but my heart waketh; that is my regenerate part, the spirit striveth, and struggleth with the flesh to shake of all drouzinesse; so that in regard of the constant bent of my heart I am alwayes vigilant.

A Second duty, regarding our selves, unto which by the Consideration2. Sobriety. of the day of Judgment we may be stirred up, is sobriety: The Apostles Paul and Peter joyne vigilancy, and sobriety together; because sobriety is a great help, and furtherance unto vigilancy; and they propound the day of judgment to enforce the practice of both, 1 Thes. 5. 2, 6. For your selves know perfectly, the day of the Lord so cometh as a thief in the night: Therefore let us not sleep, as doe others; but let us watch and be sober, 1 Pet. 4. 7. But the … of all things is at hand: be ye therefore sober and watch, &c. (L)(L)Nomen sobrietatis sumitur à …. … enim aliquis sobrius, quasi briam, i. e. mensuram servans, & ideo illam materiam specialiter sibi sobrietas ascribit, in qua maxime laudabile est mensuram servare. Hujusmodi autem est potus inebriare valens, quia … usus mensuratus multum confert, & modicus excessus multum laedit, quia impedit usum rationis, magis etiam quam excessus cibi, &c. Et ideo specialiter sobrietas attenditur circa potum, non quemcunque, sed eum, qui sua fumositate natus est caput conturbare. sicut vinum, & omne quod in ebriare potest. Communiter autem sumendo nomen sobrietatis, potest in quâcunque materiâ dicl. 22…. quast. 149. artic. 1. cap.Aquinas points at two acceptions of the word sobriety: one more strict, and restrained; and thus taken it moderates the appetite in the use of drinkes; the other more large, and generall; and according unto this it puts due bounds, and limits unto our desires of, and endeavours after all things temporall; it keeps in all things, that measure, which is requisite: the opposites of sobriety, in each sense, are a virtuall denyall of the day of judgment: not only, they that are drunke with wine, and strong drinke; but they that are intoxicated with coveteousnesse, or any kind of Epicurisme, carry themselves, as if they thought there were no day of generall account: and hereupon our Saviour, dehorting from things, that expose unto the hazard of a suddaine, and unexpected surprizall by that day, coupleth in his said exhortation the cares of this life, with … and drunkennesse; And take heed to your selves, lest at any time your hearts be overcharged with surfetting and drunkennesse, and cares of this life, and so that day come upon you unawares: for as a snare shall it come on all them that dwell on the face of the whole earth, Luk. 21. 34, 35.

First, grosse drunkennesse extinguisheth, for the present, all thoughts of a judgment to come; for a prisoner to reele drunk unto the barre, where he is to be tryed for his life, would argue a belluine contempt p. 219of his life, and throw a strange and high scorne upon justice: though men habitually feare, and love God above all, and prize their pretious soules more than millions of worlds; yet their act of drunkennesse is a reall, and interpretative slighting of the allpowerfull Judge, of men and Angels, and a disvaluing of the pricelesse soule.

Secondly metaphoricall drunkennesse, drunkennesse with prosperity, and riches, with delights, disports and recreations, &c: argueth an inadvertency, and inconsideration of the last judgment: they, that are in this sense drunke, and intemperate, shew themselves to be carelesse of that, which merits the cheifty of their care, and extreamely sollicitous about that, which deserves the very height of contempt: whatsoever their professions be, yet, the truth is, such men make but little reckoning of their immortall soules; and the feare of the great Judge of all the earth is not before their eyes: see how the Apostle Paul backes his exhortation unto moderation with the neare approach of the Lord to judgment, Phil: 4. 5. Let your moderation be knowne unto all men, the Lord is at hand: the moderation, that the Apostle cals for, extends unto all our actions, and passions; and, that it concernes us very much to labour for such moderation, he prooveth; because the Lord is at hand, to call all to a most severe account, for all exorbitancies, all intemperatenesse, either of the inward mind, or outward behaviour: By the same reason he dehortes (in the following words, vers. 6.) from an opposite of moderation, inordinate, or immoderate care; The Lord is at hand, therefore be carefull for nothing. This clause, the Lord is at hand, stands in the middle betwixt the exhortation and dehortation, and therefore may aptly be related as a motive unto both.

A Third duty, regarding our selves, is diligence and faithfulnesse in our particular callings: our Saviour himselfe, Mar. 13. 34, 35, 36,3 Diligence in our particurar callings. 37: backes his …, of all Christians in generall, and Ministers in particular, unto vigilancy in their respective Callings, with proposall of the uncertainty of the day of Doome. 1. He sheweth how he hath allotted every one their worke, vers. 34. For the Son of man is as a man taking a sarre journey, who left his house, and gave authority to his Servants, and to every man his worke, and Commanded the Porter to watch. Hereupon he giveth a charge unto his Disciples, and Apostles to be watchfull in their places: watch ye therefore, p. 220v. 35. And hereunto he urgeth them; because the time of both particular, and generall judgment is uncertaine, for ye know … when the master of the house …, at even, or at midnight, or at the cockcrowing, or in the morning, ibid.

Now this is a motive, that concernes, not only the then Disciples of Christ, but all Christians in generall, and accordingly, our Saviour presseth the duty upon all, v. 37. And what I say unto you, I say unto all, watch; that is, in your callings; and be carefull conscionably to discharge them: for, that the watchfulnesse here spoken of includeth this particular, if it be not restrained there unto is evident; because the first inference of our Saviour's Command of watchfulnesse, is drawne, from his appointing unto all the Servants of his family, and in particular the Porters of his house, that is, the Pastors of his Church, their severall workes, and imployments, he gave to every man his worke, and commanded the Porter to watch: Watch ye therefore, v. 34. 35. Unto this exhortation of our Saviour's let us adde the gracious promise, that he makes, Matth: 24. 45, 46, 47: of a glorious reward unto Ministers, for diligence in their callings, and the like promise may be, in some sort, extended unto all others, that shall be found faithfull in their stations. Here we have. 1: the duty of the ministeriall function described, v. 45. Who then is a saithsull and wise servant, whome the Lord hath made ruler over his household, to give them meat in due season? Next we have the reward of it propounded and that, 1: in proper termes, vers. 46: blessed is that servant, whome his Lord when he cometh shall find so doeing: next in metaphoricall termes, in allusion unto the Custome of great men in preferring their diligent, and faithfull Servants, vers. 47. Verily I say unto you, that he shall make him Ruler over all his goods. Here you see, that the faithfull and laborious Minister, who gives his Lord's houshold their meat in due season, shall be happy at the last day: and from this we may, by the rule of Contraries, inferre, that those Ministers shall then be most miserable, and accursed, without repentance, who are here idle, or active only in doing mischiefe, in sowing tares, and distributing poison, damnable Heresies destructive of the very foundation of faith: the beliefe of the terriblenesse of the last judgment had an influence upon Paul's diligence in the worke of the ministry, 2 Cor. 4. 10, 11. We must all appeare before the judgment seate of Christ; knowing therefore the terrour of p. 221the Lord, we perswade men: here we have the worke of the ministery expressed Synecdochally by it's principall part, we perswade men, to wit, unto faith, repentance, obedience, &c, and then we have the inducement that stirred him up hereunto, … therefore the terrour of the Lord, to wit, in the day of judgment: Now, that Paul herein was acted by a servile and and legal spirit, I belive none will presume to assert.

Those Ministers, have no practicall knowledge of the terrour of the day of judgment, that are remisse or unfaithfull in their Callings, and doe not resemble Paul, in his unwearied endeavours, to perswade men to fly from the wrath to come: but the terriblenesse of the last judgment should be, not only a spurre unto Ministers to be diligent in their studies and Pulpits, but also an incentive unto activity in all others: it should make the Husbandman laborious at the Plow, the Artificer industrious in his shop, the Judge upright and impartiall upon the tribunall, the Lawyer consciencious in his practice, and that both in his chamber and at the barre, and the Souldier valiant, and resolute in the field: knowing the terrour of the Lord (should the husbandman and artificer say) we labour working with our hands that which is good, that we may have to give to him Job. 29. 14, 15, 16, 17.Job 29:14Job 29:15Job 29:16Job 29:17that needeth, Ephes. 4. 28: knowing the terrour of the Lord (should the Judge say with Job) I put on righteousnesse, and it … me, my judgment was as a robe and a …: I was eyes to the blind, and … was I to the lame, I was a father to the poore: and the cause which I knew not I searched out: and I brake the jawes of the wicked, and … the spoile out of his …, knowing the … of the Lord (should the Lawyer say) my advice and pleadings shall be all guided by Conscience, and squared by law and justice, knowing the terrour of the Lord (the Souldier should say) I will … … to no man, neither accuse any falsly; and be content with my wages, Luk. 3. 14. I will be of good courage and play the man for my people, and for the cities of my God, and the Lord … that which … him good, 2 Sam. 10. 12.

A fourth duty of this sort, under which the last mentioned may be4. A due and dilignt use … imployment of our talents. comprehended, (as the particular under the generall) is a diligent use and faithfull imployment of all the talents we have received from God: whether bona animi, corporis, or fortunae, whether they be goods and …, of the mind, or of the body, or of fortune (as they p. 222are usually called;) the least ability, or opportunity, that we have for the doing of any good; for they are all our maste'rs goods, Matth. 25. 14: our Lord's …, vers. 18: and we enjoy them, but as stewards, factors, or trustees; and so stand accountable how we have used them, and in the universall Audit God will punish, not only the misimployment, and abuse, but also the non-imployment of our talents: the world applaudes the politique retirednesse of those, that napkin … talents, or hide them in the …; that bury their parts, and gifts in an obscure privacy, though they have, from both God, and man, many a … call unto publique imploiment; but the sharp check, and terrible censure of these men by Christ, at the last day, will discover them to be the arrantest fooles that ever were upon the face of the earth: every slothfull, and unprofitable servant shall then be pronounced to be a wicked servant, Matth. 25. 26: and he shall be condemned to be cast into utter …, vers. 30: that is, into Hell; which is so termed; because it is infinitely remooved from the light, that is joy, comfort and happinesse of Heaven: but he shall suffer, not only a privative punishment, a punishment of losse; but also a positive punishment, a punishment of sense: there shall be weeping and gnashing of teeth, ibid: but now cast we our eye one the other side, and see with what approbation and reward Christ will reward him, that duely useth and imploieth his talents? vers. 21: his Lord said unto him well done thou good and faithfull Servant, thou hast been faithfull over a … things, I will make thee ruler over many things: enter thou into the joy of thy Lord. Carnall men looke upon him, as a busy, and forward foole; but Christ will proclaime him, in the hearing of all the world, to be a good and faithfull Servant: and how should this cheare, and encourage against all the miscensures and reproaches of men? but his reward will be not only verball, but reall, and this is expressed, 1: in metaphoricall, 2: in proper termes. 1. In metaphoricall termes: thou hast been faithfull over a few things, I will make thee ruler over many things: or as it is in Luk. 19: because thou hast been faithful in a very little, have thou authority ouer tenne Cities. vers. 17: and over five …, vers: 19: Our Saviour here alludes unto the custome of great Princes, that reward those, who … their trust, and serve them faithfully in inferiour places, by preferring them unto profitable, and honourable Commanderies.

p. 2232. In proper termes, enter thou into the joy of the Lord, that is, the joy which thy Lord enjoyeth, doe thou share, and communicate in it. O! how could men be slothsull, and unprofitable, if they had but respect unto this recompense of …, fellowship with Christ in all his glory? The account that we must one day give for all our talents, is a very serious, and sad Theme; for it cal's upon all for mourning, and reformation; because there is none, that can plead totally not guilty; as would soone appeare, if men would but ballance their receipts of Talents, and the imployments of them; thou hast good, and great parts, both naturall, and acquired; but of what good have they been productive? what is the service, that thou hast done with them? how few are there of thine intimates, that have learned any considerable thing from thee? Nay doth not thine own family remaine uninstructed, and unchatechized, ignorant of the first principles of the Oracles of God? thou hast a strong memory; but it hath been only a storehouse for vanities, and not a treasure for good things, out of which thou bringest forth things new and …, Matth 13. 52. Thou hast a large portion of temporals; but alas how narrow, and short is the Catalogue of thy good works that thou canst produce? how backward hast thou alwaies been to contribute toward any good cause? the wants, and necessities of thy poore brethren have loudely cryed unto thee for reliefe and supply, when their modesty hath made them silent; but thou hast shut the bowels of thy compassion from them, 1 Joh. 3. 17. How sharply doth James reprehend the wicked rich, merely for their sordid sparing, and hording? Jam: 5. 23. … to now ye rich men, &c: your riches are corrupted, and your garments moth-eaten: your gold and silver is cankred, and … rust of … shall be a witnesse against you, and shall eat your flesh as it … fire: ye have heaped treasure together for the last daies.

Here we have a description of their sinne, and a … of the punishment of it.

1. A description of the sin of the Covetous rich; that they chose rather to have their goods corrupted & spoiled, than imployed to good uses: their victuals might have refreshed the bowels of the hungry; but they rather suffered them to putrify and stinke: the garments; that lay uselesse in their Wardrobes, might have clothed the backes of their naked brethren; but they rather let them be …: p. 224their gold, and silver might have been laid out for many a good use; but they had rather it should be cankred, and rust in their chests.

2. … is a denuntiation of the punishment of their sinne, … rust of their gold and silver (and we may say the same of the corruption and spoiling of their other goods for want of use) shall witnesse against them (by reflection of their Consciences it shall convince them of base avarice, but it shall be not only a witnesse, but an executioner) it shall eate your … as it were fire (the memory and review of it shall gnaw their Conscience, and this corroding of their Conscience shall have an impression upon their bodies, it shall … their …, not for consumption, but for …, and it shall be a sore and great torment like that of fire;) it shall eate your flesh as it were sire: (their designe may be to amasse up a great heap of treasure, to make provision against a rainy day; but instead of treasuring up wealth, they treasure up unto themselves wrath against the day of wrath, Rom. 2. 5: they only adde to the heap of their vengeance) Ye have heaped treasure together for the last daies. The poore now may thinke thence themselves unconcerned in all this discourse; but there may be some poore men, laborers, that get their living by their handy work, who yet may be obliged to give an almes unto those, that are poorer than themselves; and so much may be gathered from Eph. 4. 28. Let him that …, steale no more; but rather let him labour working with his hands the thing which is good, that he may have to give to him that needeth: but those that are poorest, may yet have other talents, wherewith they may be as usefull in their place, as the rich, and yet in such use they extreamly faile: they have wit, and judgment, and yet how shie are they of giving counsel, and advice unto their poore brethren? how backward in speaking for them, when they themselves are either ashamed out of modesty, or disabled by sicknesse to goe to speake for themselves? they have health and strength; and yet they neglect to visit them, they refuse to watch with them, or to travell unto a Physitian for them: nay there are some poore, who, though they are of very able bodies, are yet so extreamly lazy, as that their own wants, and the cries of their wives, and children for bread, cannot awaken them unto any industry: but perhaps thou art, not only a begger, but a Cripple also; why yet thou maiest have a richer and more pretious talent, than many of vast wealth have, thou mayest have p. 225the spirit of grace, and supplication poured upon thee, and hast thou improved this as thou oughtedst to have done? must thou not needs confesse, that thy prayers for thy sick, and poore brethren have been both unfrequent, and unfervent? but to proceed unto those, whom God hath intrusted with the talent of power, and authority: and here, I shall not my selfe accuse them, but desire them to examine their own Consciences, and they will soone informe them; whether they have exercised it so farre as they might, for the suppressing of sin, for the encouragement of virtue, and religion, for the reforming of their Country? for helping the distressed? for crushing, or restraining potent oppressors? and delivering the oppressed from their violence? whether they can as clearly make such a protestation as Job did Concerning the administration of his Magistracy …. 29. 11, 12, 13. When the care heard me, then it … me: and when the eye saw me it gave witnesse to me: because I delivered the poore that cryed, and the fatherlesse, and him that had none to helpe him: the blessing of him that was ready to perish came upon me: and I caused the widowes heart to sing … joy.

From the talent of the Magistracy goe we on to that of the Ministry; the Ministeriall office, and the Ministeriall gifts: and here who is there among us, but hath cause to bewaile his unfaithfulnesse in part? and his supine negligence in discharging that trust, and duty, which the measure of his gifts, and the condition of his calling exact from him? for the perfecting of the Saints, for the worke of the Ministery for the … of the body of Christ, Eph. 4. 12. if our enemies should be silent, the unreformednesse of our congregations will witnesse against us: for they are most of them, and that in great part by our default, like the sluggards field in Solomon, Prov. 24. 31. Which was all overgrown with thornes, and … had covered the face thereof, and the stone wall thereof was broken down: so they are overspred with ignorance, error or prophanesse, and the wall of discipline is broken downe, or rather never erected. I might almost be infinite in the exemplification of this point, by instancing in all outward helps, all relations, interests, any thing whatsoever, that gives us any advantage of bringing any glory unto God, any benefit unto others, any true good unto our selves; for, which of these things have any of us husbanded as we might; and in such a measure as our Lord and Master hath appointed? what a p. 226sorry and pittifull improvement have we made, of the many good sermons, that we have read; the good company that we have conversed with; the remarkeable experiences, that we have met with? what unfaithfull stewards have the most of men been of that large, and rich talent of time, which God hath trusted them with? omne tempus nobis …, … qualiter sit expensum; all the time, that God hath indulged us, must be accounted for, how it is spent: non peribit capillus de capite, … momentum de tempore: as not a haire shall fall from our heads unnoticed by God: so neither shall there passe a minute, or moment of our lives unexamined by God: and then, how sad will the reckoning of those be, that have redeemed but an inconsiderable portion of their daiés for communion with God, and Christian fellowship? but have wasted the greatest part of them in eating, drinking, gaming and other pleasures, and recreations, if not in rioting and drunkennesse, in chambering, and wantonnesse? thus you see, that all of us have been more or lesse faulty not in the abusing, yet in the not using of our talents: as for the future, let the command of our great Lord and Master, that hath received for himselfe the kingdome, prevaile with us, Luke 19. 12, 13. he saith occupy till I come, that is, negotiate, and traffique with your gifts, for my use, untill I come, either by particular or generall judgment: and that indeed will only be a time of reckoning, and no further place for trading: and therefore now, whilst we have time before us, let us up, and be doing: let us not receive our talents, our gifts, and graces in vaine: and they are received in vaine, when they are not used, for the glorifying of Gods name, the promoting of Christs Kingdome, the edifying of our brethren, the advancement of the publique good, both of Church, and Common-wealth, 1 Cor. 12. 7. and 15. 10. 2 Cor. 6. 1. 1 Pet 4. 10.