Sermons, Sermon 1 – Dedication 2
CALEBS INTEGRITY In following the LORD fully. OR The Pattern of a godly Man, going upon a dangerous ſervice, or at a deſperate point.
NUMBERS XIV. XXIV.
But my ſervant Caleb becauſe hee had another Spirit with him, (or in him) and hath followed me fully, (Hebr. hath fulfilled after me) him will I bring into the Land whereinto he went, and his ſeed ſhall poſſeſſe it.
THe Hiſtory whereof this Text is part;Verſe 1. & 9. & 11. & 22. is a Narrative of one of the murmurings of the Iſraelites, which famous …n of … is expreſt in ſome variety of ſtyle, being elſwhere called Temptation of God, or foreign provocation, or imbittering of God, & ſomtime rebellion, which is a ſin incident to a people that under promiſe, or in expectation of good from God, and yet withall, ſo encountred with temptations and obſtructions of their hopes, wave after wave, that they cannot … themſelves by faith reconcile the promiſe, or tenderneſſe of God with his preſent providence and diſpenſation towards them, his footſteps b…ing cloudy, and his hand heavy: where upon their ſpirits are even by his probationary … imbittered againſt him, as if hee neither regarded his own truth, nor their ſufferings. And God again is imbittered againſt them for their unbelief in him, their jealouſie of him, their diſcontents, thought or vented againſt him; for God would not have the people of his Covenant, becauſe they are in ſtraits, to queſtion his reſpect to them; no, though they be between Pharaoh and the Sea, at point of periſhing: But if his preſent hand make them cry, Alas, for the day Ier. 30. 7.is great, It is even the time of Jacobs trouble, (and who will not ſhrink at the firſt putting his feet into cold water) yet to over-believe ſence, and adde with all, but he ſhall be ſaved out of it. This murmuring was the Tenth, the greateſt, and of the heavieſt conſequence.
The Tenth, ſo God himſelfe numbers it, who, as hee keeps a Book of every mans particular ſins (as the phraſe of blotting out imports) and whereof every mans conſcience is a counter-part, ſo it appeares hence that he keeps an exact account of our Nationall rebellions and provocations, Verſe 22. They have tempted me … theſe ten times.
The greateſt, for beſides that it is after nine, and the repetition of a ſinne makes the latter …o … the greater, (Ezra 9. 14. Should wee again break thy commandements) I ſay, abſque hoc, their other murmurings aroſe upon their want of fleſh, bread, water, or ſome diſlikes of ſome particularly oeconomy of God over them: This ſtrikes at the root, at the throat of all, for now being in Paran, or at the Mountain of the Amorites, Chap. 12. 16. Deut. 1. 20.in the very borders of the Land of their reſt, ready to put in their ſickle to reap the promiſe made to Abraham ſo many hundred yeares before. They ſo undervalue and diſhonour Gods reſt made over by deed of promiſe unto them long agone, and now ready to be given by livery and ſeiſin into their hand, that they prefer a ſlaviſh life, nay, a grave in Egypt, before ſuch an adventure, Would God that we had dyed in Egypt, Verſe 2. Or would God we had dyed in the Wilderneſſe, any grave would ſerve their indignation, rather then they would put on for this inheritance; and haply they thought (as wee ſometimes doe in like caſe) that this Land being in promiſe, it ſhould have dropt into their mouthes, even without their opening them, and not have been a Land of conqueſt as well as promiſe; for ſo wee fancy, that promiſes muſt fulfill themſelves, even though wee be not in capacity of them, or contribute not to ſerve Gods command or providence in the way of reaping them.
And what was the conſequence? God was provoked, and in his wrath ſwore an oath excluſive of this people, led them off the borders of the Land, a forty yeares march in the Wilderneſſe, untill all the Mutineers (all above twenty yeares old as their going forth of Egypt) fell therein. Upon which account, not a man of that great people (except Caleb and Joſhuah) of much above ſixty years of age came into Canaan.
Now if theſe things be our examples, foreign ▪ 1 Cor. 10. 6.then it is but laying the ſcene among our ſelves, and the reſult of it will be this; That is after all our other Nationall provocations of God, for which wee have long deſerved, that the hand ſhould write upon the wal, that God hath numbred our Kingdom and ſiniſht it. Wee ſhould be brought to the borders of that long prayed for reſt from our yoakes and burdens in Church and State, and then prove, as I may ſo ſay, run-awayes from Edge Hill, and ſtumble at the threſhold, deſpiſing the offer, cancelling our former prayers, ſcandalizing our ſelves, ſaying, The time is not come, the time the Lords houſe Hag. 1. 2.ſhould be built, and ſo wiſh for Captains that we may return into Egypt, as this people, Verſe 4. Might wee not feare ſuch another oath of God againſt us, and ſuch another pilgrimage of our ſelves in the Wilderneſſe of our own miſery, untill our carcaſſes were all falne as theirs.
The occaſion of this mutiny was, Twelve Princes or heads of the Tribes, were ſent out to diſcover the Land, they went, returned, and reported, but theſe Twelve were not all agreed of their verdict, they were ten to two; The ten ſpoke their carnall feares, nothing but walled Towns, warlike people, ſons of Anak, the Land indeed is good, but like the garden of the Heſperides, Dragons keep it; not a word or ſyllable of Gods Covenant, Promiſe, or Preſence, to counter-ballance or make rebatement. The people are drawn after them and imbittered, they cry out that God hath betrayd their Lives, Wives, Children to manifeſt ruine, and to Egypt they will back again.
The two, Cateb and Ioſhua, controverted the ten, andNumb. 30. 30, 31. proteſted. We are not able to ſay the ten, wee are well able ſaith Caleb; they are ſtronger then wee ſay the ten,Cum Cap. 30. 31, 32, 33. Cum Cap. 14. 8, 9. they are bread for us ſay the two; we are Piſmires and Graſhoppors to them ſay the ten; the Lord is with us, fear them not ſay the two; they are fenced in with wals, and Giants ſay the ten; their ſhadow is departed from them ſay the two; This was the conteſtation, but the Noes carried it, and though Caleb and his fellow plyed the people with Gods preſence, power and promiſe, and with the experience they had had of him, yet they got no heat into them, but the heat of inſolency & rage, All the Congregation bad ſtone them with ſtones, Verſ. 10 Spirituall arguments to a carnall heart, are but warm clothes to a dead man; when men have once a prejudice againſt God, as if he would be falſe to them, and think their faith in his promiſes will be but a ſnare to engage them into ways deſtructive of themſelves, then it's no oiling of a wheele ſo skotcht: for it is a ſure rule, hee that hath no faith to make uſe of God, would by no means have need of him. When this people ſaw the great worke which God had done upon Egypt, then they believe;Exod. 4. 31. the faith of a carnall heart is laid up in preſent ſence or evidence of Gods hand; but while the Anakims are alive, God is no body to them; a hard heart will not bring up former experiments of God, to charge new dangers in the face, for though ſaith Moſes, you have ſeen ſo much of God already, yet in this thing yee did not believe the Deut. 1. 31, 32.Lord your God. On the contrary, Caleb values God alone againſt all that can be ſaid, and makes the Giants but Piſmires to his faith, by ſetting God by them, of ſuchdown-right is God to a ſpirit of faith in that very thing wherein toan unbeliever, he doth not ſo much as ſtirre, much leſſe turn the beam.
So much for the ſurvey of the Suburbs of the Text, whereby you already do perceive, that here is ſomthing that is proper to the Meridian of our own caſe.
And now I am at the words, which are an exception of Caleb out of the number of them, whom God by oath peremptorily excluded the Land of promiſe for their Rebellion, and therein we have,
1 Gods teſtimony of him.
2 Gods promiſe to him.
1 Gods teſtimony of him.
1 He hath fulfilled after me.
2 He had another ſpirit with him.
2 Gods promiſe to him. Him will I bring, &c. and therein,
1 The aſſignement of Calebs plot, the Land he ſearched, or that part of it into which he went.
2 The ground of that promiſe, becauſe hee had another ſpirit, and hath, &c.
3 The entaile of the promiſe, or the inheritance upon his ſeed. His ſeed ſhall poſſeſſe it.
I begin with Gods teſtimony of this ſervant of his, He hath fulfilled after me, which after this time you may obſerve to be ſet as a mark of honour upon this man: inſomuch as when his name is named, this character ſirnames him, He that followed me fully; in like manner, asDeut. 1. 36. Ioſ. 14. & 6. & alibi. that brand ſticks upon the name of Ieroboam, Hee that made Iſrael to ſin.
I liſt not to vex the words. The Hebrew being foreign, hee hath fulfilled after mee; anſwered with foreign; in the new Teſtament, foreign, 2 Cor. 10. 6. when your obedience is fulfilled: but I will not ſtand to rub that eare, which will yield me no more corn then the Tranſlation hath beaten out. He hath followed me fully; as if the Lord had ſaid, he hath ſtuck cloſe to me, and improved the buſineſſe under his hand, howſoever ſucceſleſly as to the people, yet dangerouſly as to himſelf for my ſake, & managed it to the beſt advantage of my honour, by valuing me, my promiſe, preſence, power, againſt all Objections made by humane wiſdom; or Objections laid by humane power.
Let us now ſee what the Text holds forth unto us, and that Honey is beſt, which runs freely from the combe; we muſt not commit rape or extortion upon the Word of God, a ſin too frequent in our times, by ſuch as are moſt zealous for their party, for how many doe foreign, comparari verbum Dei, as the Apoſtle ſpeaks, daſhing and mixing as Huckſters doe their wares, adulterating the pure word with their own crude fancies, and ſo uttering and venting it abroad into the world, to the great ſcandall of Scripture it ſelf, godlineſſe, learning, and ingenuity.
The Obſervations that offer themſelves willingly are theſe.
1 That God makes great reckoning of, and gives ſpeciall teſtimony unto ſuch his ſervants who fulfill after him. My ſervant Caleb hath fulfilled after me.
2 To fulfill after the Lord, proceeds from another ſpirit than the unbelieving Iſraelites are acted with all. Hee had another ſpirit with him.
3 Such ſhall not loſe by the hand, who out of a right ſpirit do follow the Lord fully. Becauſe, he had, &c. him will I bring into the Land, &c.
For the firſt, it is not Calebs commendation onelyonly, but every mans duty alſo, who bears this ſtyle, My Servant. You heare that Solomon who out of complyance with his wives, tooke in alſo, as I may ſay, Concubines to Gods Temple, is therefore charged, 1 King. 11. 6. Not to have fulfilled after the Lord; and Iehu who out of complyance with that policy which proved fatall to that Kingdom, not caſting out that Ieroboamiticall Idolatry in being, is likewiſe charged, 2 King. 10. 31. Not to have obſerved to walk in the Law of the Lord with all his heart: both of them are taken as defective in this duty, hee that tooke in more, and hee that caſt out leſſe then might anſwer the levell of Gods order of worſhip, and judge the ſame in other caſes. For it is plain by our Saviour his frequent and inſtant importunity, that his people muſt deny, loſe, ſell, forſake, hate all, not onelyonly all ſin, but all deareſt things of this life, which are lawfull, neceſſary, and (out of the caſe of impediment of our following of Chriſt, and their competition with him) worthy to be ſought or enjoyed, which can import no leſſe then this duty of fulfilling after the Lord.
Nor are theſe meerly Evangelicall counſels to ſome perfect men, but obligatory of all Chriſtians, otherwiſe that weight could not be laid on, which is, Whoſoever doth not this cannot be my Diſciple, And indeed, as the Philoſopher ſaith of privation, that it is one of the principles of naturall generation; ſo is ſelf-deniall and the whole ſale of all for Chriſt, it is the firſt leſſon, howſoever it be laſt that is well learned, being the only removens prohibens, that which removes all impediments of our fulfilling after Chriſt. And as the times of Chriſt, oppoſite to the inſtitution of the Goſpel did require the inculcation of this Point, ſo ours, oppoſite to the reſtitution of Gods worſhip to it's native ſimplicity, do beſpeak the ſame, being ſuch, In quibus animum firmare oportet conſtantibus exemplis, as he in Tacitus.
For the opening of this Point, we ſhall conſider,
1 What ground-work is requiſite to be laid in a man, that he may fulfill after the Lord.
2 What it is to fulfill after him.
3 Why we ſhould fulfill after him.
For the firſt of the three, I ſhall acquit it in foure things, of which the ſecond will riſe out of the firſt, the third out of the ſecond, the fourth out of the third.
1 The firſt and indeed the root of all the reſt, is this, that there be in a man a principle of ſaving faith, cloſing with Chriſt to ſecure the preſent and finall eſtate of the ſoule, or the ground-work of ſound Regeneration and converſion to God; there may be many workings or gifts of the Spirit of God in and unto men, in whom there is not a ſpirit uniting to Chriſt, and there is a dogmaticall faith of holding the truth in opinion and aſſent which is not juſtifying of the perſon by reception of Chriſt; now there muſt be ſuch a ſpirit, and ſuch a faith as may carry the ſoule out of it ſelf for ſubſiſtence, and above it ſelf in operation and working, ſo that God may be foreign, from whom and unto whom the ſoule doth act, and then it will follow, that hee that hath caſt his ſoule on Chriſt by faith, ſecuring the mayn eſtate thereof, ſhall the more eaſily caſt away his life, eſtate, &c. in a particular cauſe for him. Hee that through all the pangs and ſtruglings of the new-birth, diſcouragements at the weight and height of his ſin, oppoſitions of reaſonings, deluſions, and flatteries of ſelf-righteouſneſſe, violence of hell it ſelf, hath ſhot the mayn gulf and hath landed in Chriſt, ſhall with more facility lay aſide his leſſer, his outward intereſts for him, for it is a terrible thing for the ſtouteſt heart alive to look ſuch a danger in the face, as for ought hee knows may at one blow kill him and damne him, or in a moment, ſend him both to his grave and Hell, it makes a man follow the Lord fully, when he obeyes the Commandement by the ſame faith, whereby hee receives the ſaving promiſe, and offers up Iſaac by the ſame faith, whereby hee got him; that is, to obey and ſuffer by a juſtifying faith, as they, Heb. 11. whoſe acts there expreſſed, were not moſt of them juſtifying acts, yet done by a ſaving and juſtifying faith, for ſo it is the ſame hand which ſhuts and cloſes upon the gift and opens it ſelf to work. And yet I muſt needs preoccupate an Objection, and grant that Abraham who believed the mayne promiſe without ſtaggering, ſhewed ſome trepidation, when he conceived himſelf in danger of his life, They will kill me, Gen. 12. 12.ſaith he; but that is but the encountring of ſence with faith, which ſence fights ſore againſt faith, when it is upon it's own dunghil, I mean in a ſenſible danger, natures retraction of it ſelfe from a viſible feare may cauſe the pulſe of a Chriſtian which beats truly and ſtrongly in the mayn point, the ſtate of the ſoule, to intermit and faulter at ſuch a time; but the Needle will return to the true point again upon ſelf-recollection, That godlineſſe hath the Promiſes that belong to this life and the life to come: as for ſuch men whoſe hearts are not ballaſt with grace; no marvell if they ride uncertainly and are up and down in rough water, for though in fair and eaſie weather they may keep tune and time, yet it will be no wonder if they ring their bels backward when things begin to be on fire, Religio religat, Godlineſs binds faſt.
2 The ſecond is, That a man affect God himſelfe, and account him his great reward, and this is the immediate effect of ſaving grace and faith, to bring the ſoule into the eſteem and acceptance of God himſelf for our foreign, or chiefeſt good; it is true thoſe Promiſes, I will call for the corn and increaſe it, and will multiply the fruit of the Tree and of the Field, are bleſſings and benefits of his Covenant, Ezek. 36. 29. And bleſſed are the people that are in ſuch a caſe, Pſal. 144. 15. but the main Promiſe of the Covenant is, I will be their God and they ſhall be my people; and then ſaith the Pſalmiſt, Ibid. Yea bleſſed are the people whoſe God is the Lord: That which we call amor amicitiae or conjugalis cloſes with the perſon, and not onelyonly with benefits. The firſt Commandement ſhews that this is the moſt naturall order; firſt; to have God for our God, and then and thence to performe other duties. Servility when one is awed from ſin, or driven to duties by the whip, and mercenaries when one is drawne by meere benefit or reward, are the bane of following the Lord fully: He that parts with ſin as a ſlave, parts with it and loves it, and will in the calme gather up again that which he caſt over-board in the ſtorm; and he will perform duties and hate them: He that follows God as a mercenary will no longer uti Deo, then he can frui mundo: He will uſe him while he can ſerve himſelf of him. Duties and ſufferings are irkſome things without that ſuave condimentum, the love of God himſelfe. I know the opinion of merit with God or men ſweetens ſharpe duties and ſufferings to ſome palats, but that is but dulce venenum, a ſweet poyſon to all we do, it fruſtrates our very Faſts, Did yee Zach. 7. 3.at all Faſt unto me, even unto me? Was it not an argument of an excellent ſpirit in Moſes, when God offered him the benefit without himſelf or his preſence, Exod. 33. 2. I will ſend an Angell before thee, and I will drive out the Canaanites, &c. but I will not go up in the midſt of thee; and this was the reaſon, I ſhall but conſume thee if I do; what a faire offer was this, and what a reaſon of Gods deniall of his own preſence was that, and yet Moſes could not be content with it; For if thy preſence goe Exod. 33. 15.not with me, then carry us not up hence. Let us be here in the Wilderneſſe under thy Cloud, rather then poſſeſſe a Canaan without thee.
3 The third is, To value Gods intereſts in any buſines under our hand, more then our owne, his Goſpell, his cauſe, his glory; and this riſes out of the former; for he that loves God himſelfe, above himſelfe, will value Gods intereſt above his own. It is the property of a ſincere heart to obſerve, what ſhare God may have in any action or duty to which hee is called, and to diſtinguiſh and abſtract it from his own. Wee have a famous inſtance in Moſes, who was offered a private fortune, even by God himſelf, I'le make of thee a great Nation, Numb. 14. 12.greater and mightier then they; no (ſaith he) Lord, thou wilt be a loſer by it, and thou ſhalt run the hazard of thy houour; and ſurely as God was diſpleaſed with Balaam for going, though he bad him go, ſo the Lord would not have taken it ſo kindly of Moſes, if hee had taken him upon the offer hee made in a time of his heat againſt his people; nothing makes a man eccentrick in his motions ſo much as private reſpects; hee that hath an habituate by-end, hath as it were a nayle in his foot, and though he may go well enough in ſoft ground, yet hee wilt halt when he comes in hard way: If ever in any great buſines God did intwiſt his own intereſt with ours, it is now in our caſe, and if there be any that could be content to ſit downe in the ſettlement of their liberty and property, without further care of Religion, and to dwell in ſeiled houſes, while the houſe of God lyes waſte: let mee putHag. 1. 4. them in mind of Reuben and Gad, who being ſeated in their plot, would yet march on to ſee the reſt of the Tribes ſetled, as well as themſelves, before they would ſit down; and ſayth Moſes, if you will not do ſo, ye have Numb. 32. 18, &c.ſinned againſt the Lord, and be ſure your ſin will find you out.
4 The fourth is, To be able to periſh for God, and this riſes out of the former, for he onelyonly can lay himſelf out for God, that can lay up himſelf in him: And it is a point of great ability, I know how to be abaſed, how to hunger, I can do all things. Phil, 4. 12. Let no man ſay, Paul thou muſt hunger and be abaſed, it is a matter of neceſſity, nay, but yee ſee he makes it a point of ability in him, that he can be in a neceſſitous condition; a man ſhall never be quiet nor at point, till hee can loſe himſelf to ſave himſelf, as Chriſt ſpeaks, and periſh to live, for he ſhall be daunted at every alarum of ill tydings, fearfull of the ſhadow of the Croſſe, every danger in a duty awes him; every frown of a great man daſtards him, untill he can periſh in his reputation, and be vile, more vile, yet more vile for God, or can come to that, They would not Heb. 11. 35.be delivered. It was the greateſt heart-breaking to Paul when his friends in affection to him, would have befought him out of his own danger, Acts 21. 13, 14. And this ground-work being well laid, you may eaſily ſee how poſſible and probable it is, that ſuch a man ſhould follow the Lord fully, eſpecially in the matters of God and of Religion, wherein many excellent Romanes to their Country and true Patriots, prove very truants and heavy ſlugs.
I come to the ſecond thing, viz. what it is to fulfill after the Lord, or who may be ſaid to do? And this I ſhall briefly run through.
1 More generally.
2 More particularly.
1 For the more generall explication of this point, To fulfill after the Lord. 1 Excludes partiality in the Law of God and takes in integrity. Patiality is either in the negative part of the Law, and that is when a man caſts off ſome ſins, & hath ſome other, one at leaſt, in deliciis; or in the affirmative part; when he plows here, & makes a bawke there, this cannot be following fully, for that conſiſts in integrity of averſion from ſin, and of converſion to God, quoad aſſenſum & conatum. 2 It excludes ſiniſterity of ends, and takes in ſincerity; for the Scripture brands it for an emptineſſe of fruit, when a man brings forth fruit to himſelf, Hoſ. 10. 1. Iſrael is an empty Vine, he brings forth fruit to himſelf. 3 It excludes lukewarmneſſe and takes in zeal, not that preternaturall heat, miſcalled zeal; for that is a diſeaſe rather then a grace; zeal ſhould eat us up, but not eat up our wiſdome, nor ſhould pride eat up our zeal. 4 It excludes the meere forme of godlineſſe, and takes in power; for form wants the chief dimenſion of holineſſe, which is depth and ſubſtance; therefore thoſe follow not fully, that run before the commandement in outward form, but walk not after it in morall piety. 5 It excludes withdrawing and takes in conſtancy, for foreign, to follow fully, and go on to the end, are much at one; hee that walks fully after the Lord, walks finally after him. But this fulfilling after the Lord, doth not neceſſarily require legall perfection, as to exclude all ſin out of the perſon, or his ways, for wee heare of none beſides the two Adams, in whom it might be ſaid foreign, there is no ſin; though it was ſaid of one, and may be of other true Iſraelites, foreign, there is no guile, or predominant hypocriſie; Neither doth this fulfilling after the Lord, exclude inequality, and take in the ſame meaſure as neceſſary in all, for the fulneſs of two veſſels, doth not infer the equality of them; God hath differently tallented men with grace, parts, means, opportunities, and he doth not require him that hath but one tallent, to put forth five.
2. For the more particular explication of the point, and firſt, who fulfils after the Lord in duties of obedience, and that is when a man walks,
1, Univerſally in compliance of heart and endevour to the whole rule, clipping off induſtriouſly no part of that ſervice which beares Gods ſuperſcription upon it, though it may be to him harſh and unpleaſant, yet the command of God ſhall both awe and draw the heart unto it, for that word, I am the Lord thy God, makes every Thou ſhalt of his, and every Thou ſhalt not, acceptable to a godly man, and this is to walk foreign, fully.
2 Freely, though no rod be holden over us, the Laws curſe is the Impreſt ſhilling to force a ſervile ſpirit, but the love of God is the byas of a voluntiere. Grace is that whereby God is free in giving to us, and grace is that which makes our hearts free in obedience to him, and this freeneſſe of ſpirit will be moſt ſeen, when there are moſt rubs in the way; for then he that moves by outward poyſes will ſtick and be dull: as when a bowle runs up hill every rub ſlugs it, but when it goes downe hill a rub quickens it; a free ſpirit is enkindled by that which quencheth another man.
3 Satisfied in part with duty, and with the conſcience of ſincerity and exerciſe of his graces therein, though ſucceſſe anſwer not; what a joyfull man was David when he and his people had offered ſo willingly the materials of a Temple, though he might not build it, 1 Chron. 29. What pleaſure took Paul in infirmities and reproches for Chriſt, when the ſtrength of Chriſt was perfected in his weakneſſe, 2 Cor. 12. 10. And this is that ſatisfaction wherein a good conſcience findes ſome reſt, when a man can pray, can believe, wait and ſpeak for God, though the ſucceſs and event anſwer not his duties or deſires, a good heart is loaden with the very burden of duty, and finds eaſe when it is ſincerely diſcharged, let the iſſue be as it will,
4 Independent upon, and unreſpective unto the eye and account of men, and that, 1 Though equals intereſſed as well as he do deſert him, as the ten did Caleb and Joſhua. 2 Though the people miſconſtrue him, as theſe did them; he that walks by mens countenance or eye, ſteers by a Planet, and not the Pole-Star.
2 To fulfill after the Lord when impediments lye in our way, and croſſe winds carry us from the Port, is,
1 To reckon upon God with us, againſt all mountains of oppoſition, ſo Caleb, The Lord is with us, feare them not. Thus the Prophet animated his man being in feare, and Hezekiah his Subjects, There be more with us 2 Kings 6. 16.then with him, yet had he none but God to recken on, and the Aſſyrian had a hundred foureſcore & five thouſand2 Chron. 32. 7. at leaſt; ſuch is this God of ours, who ſayth, Shall I bring to the birth, and not cauſe to bring forth, Iſa. 66. 9. who promiſeth Jacob the worm, that hee ſhall be his inſtrument to thraſh mountains to duſt, Iſa. 41. 14, 15. and what compariſon between a worm and a mountain; what other reaſon is given of the breaking in pieces of all confederacies and aſſociations againſt the Church, but only this, For Immanuel, Iſa. 8. 10. and it might teach all the world, to ſay when they ſet againſt God, fi…collidimus frangimur, as the earthen pot againſt the iron rod breaks not the iron, but is it ſelf broken.
2 To ſtand firm, by ſetting one foot upon the experiences wee have had of God, and the other upon his promiſes yet in expectation; for our experience of him, we may argue from his opening of the red Sea, to his opening of Jordan. Hee that opened the Sea to bring us into this wilderneſſe, will ſurely open a River to let us out. And for his promiſes to his people, they will eat their way over all Alpes of oppoſition, God will be the Midwife of them to deliver them of their wombe, as it's ſaid, He hath fulfilled with his hands, that which hee ſpake 2 Chron. 6. 4.with his mouth.
3 To fulfill after the Lord, being in incumbrances inward, outward, is,
1 When a man prefers not a quiet Egypt, before a troubleſome and hazardous adventure upon the Land promiſed; He will never repent of his choyce of God, nor of his ingagements to his cauſe, though hee ſuffer for it, and loſe by it, he will never ſay, would God I had dyed in Egypt, nor ſound for a parley with the world and ſin, nor ſound a retreat to his heart, to march away from the cauſe or work of the Lord.
2 When we miſconſter not Gods intention & meaning towards us, nor put a falſe gloſſe upon his hand that goeth forth againſt us, like theſe rotten-hearted Iſraelites, that cryed God would betray them; it is hard when his covenant, truth and love, cannot vindicate him from all poſſibility of falſhood towards us, or forgetfulneſſe of us. Keep up good thoughts of God, that if he bring us not into Canaan at the fore-doore, yet after he hath led us about to humble our pride, he will bring us in at the poſtern, as he did this people; and if he ſave not Jonah by the Mariners, hee may ſave him by the Whale that ſwallows him.
3 The third thing is, why his people ſhould fulfill after the Lord; in which I will be briefe, for Eliah his reaſon is enough, If the Lord be God, follow him, for all1 Kings 18 21. attractives are in him, all remuneratives, all reſtoratives, and he expects it of his people, commends it in them, and rewards it to them: He expects it, I know Abraham ſaith God, that he will do ſo and ſo: Hee commends it, as here he doth Caleb, he followed me fully: He rewards it, as here he promiſeth, and afterward performed to Caleb, and generally they that follow the Lord home.
1 Shall ſee more of him.
2 Receive more from him.
1 They ſhall ſee and taſte more of him, for then ſhall we know the Lord, if we follow on to know him, Hoſea 6. 3. we ſhall ſee him in oftner experiments, and obſerve the curioſity of his contrivements and workmanſhip in his ways, and that is one reaſon why hee crumbles his mercies to his people, and why they have his bleſſings by retail, that communion and trading betweene his people and himſelf may be mayntained, and hee more ſweetly enjoyed: ſo the Cloud empties not it ſelf at a ſudden burſt, but diſtils and diſſolves upon the earth drop after drop.
2 They ſhall receive more from him; he meaſures liberally back to them that mete liberally unto him: They that will have their fill of God, muſt hold on to the loſſe of a duty or ſuffering, for uſually hee reſerves the beſt and fulleſt cup to the laſt; wee know what Saul loſt by not holding out one moment longer, his men melted from him, the enemy was ſtrong and neer, and himſelfe had ſtayed almoſt to the end, yet for want of a minute, he loſt by it, 1 Sam. 13. 13. Thou haſt done fooliſhly, for now would the Lord have eſtabliſhed thy kingdom for ever; we know not what wee loſe by making haſte, and not holding up our hands as Moſes did, to the going down of the Sun.
For the Uſe or Application of this Point,
Uſe 1 Firſt, it meets with the murmuring and diſaffected Iſraelites, who, whether out of neutrality or malignity, fulfill not after the Lord, being either purely privative in reſpect of this duty, or poſitively diſaffected, of theſe we have infinite, and of divers principles, It's ſtrange, that men ſhould be no more ſenſible of the ſin of lukewarmneſſe, but that our Saviour gives a double reaſon of it. 1 That they are not ſtone cold, that is, not ſo vitious or profane as others, for there are not ſo many degrees of cold in the lukewarm as in the cold water; but they ſhould conſider that the lukewarm are more offenſive to Chriſts ſtomack, and can leſſe be borne by it. 2 That lukewarmneſs is attended with ſelf-conceit and ſecurity, thou ſayſt I am rich and have need of nothing, butRevel. 3 17. this ſecurity ariſes out of ſelf-ignorance, by which key whoſoever is lockt up, they lye faſt. I ſhall not ſo much diſcuſſe the ſin, as the principles whence ſuch indifferency towards, or malignity againſt God and his ways doth flow. As,
1 Some are indiſpoſed meerly out of a ſtupid careleſneſſe, lying aſleep in the ſide of our toſſed Ship in this great ſtorm, folded faſt up in blindneſs and ſecurity, as blanks in a Lottery, and they are but white paper, having nothing written on them; ſuch as theſe, like Samaritans are a kin to the Iews when the Iews proſper, and diſclaim kinred when they go down, being ready to contribute their Eare-rings neither to golden Calf nor Tabernacle; or haply indifferently to both, I meane Popery and purity are to them alike; And ſuch is the caſe for moſt part of ſuch poore fouls among whom there hath been no viſion, their Idol-ſhepheards having made their people Idols like themſelves; not ſeeing, not hearing, not having any ſpirituall ſence; nor are they much the better who have had ſome rare Sermons, moſt what about Orders and Ceremonies, and ſuch extrinſecalls, which have proved as a thrum left in the loomes, to which our craftſ-maſters might more eaſily tye in their new piece, and if in no other, yet in this reſpect, deſerve caſtigation; becauſe they have ſo taken up Pulpits, Pens and Tongues, as to commit waſte of pretious time of affections between brother and brother, and even of the ſubſtance of practick godlineſſe, which hath ſuffered by ſuch diverſion; nor yet are they more awakend, whoſe Preachers have been but Ethick Lecturers reading morality, whoſe Miniſtry hath not been firſt a fiery Serpent to ſting the conſcience (for Gods witneſſes are called tormentors of the inhabitants of the earth) and then a poleRevel. 11. 10. to hold up the brazen Serpent to the wounded.
2 Some are indiſpoſed to this duty of fulfilling after the Lord, out of policy, and that is either policy of ſafety or of temperament.
1 Of ſafety, as a reed in the ſtream, which ſtands becauſe it yields to the tyde and ebbe, and bends the ſame way as the ſtream runs; the wiſdome of theſe men (as they call it) makes them ſtand as ſpectators upon the ſhore, while the Ship is toſſed at Sea, applauding themſelves alone to have hit the right blot, and cenſuring all others that endanger themſelves for the Truth; If there be deliverance they ſhall have part in the benefit without their care, coſt or trouble, and have ſhare in the winnings though they have nothing at ſtake: but put caſe a man is not agreed in hac hypotheſi, that ſuch or ſuch a cauſe is Gods, and therefore cannot lay out himſelfe in it, or ſuffer for it. I anſwer, when men are indiſpoſed towards a duty they can eaſily plead in Bar, every leſſer ſcruple, or haeſitancy of mind, which if they might forbid the action, notwithſtanding more preponderating arguments, Melancholy and Satan would have us at ſuch a paſſe, as we ſhould do little or nothing; as it is a ſinfull thing to raviſh the judgment, to go without, or againſt the dictate of it; ſo it is dangerous to enſlave it to baſe fears, intereſts, luſts; the heart is not more fraudulent than in ſeeking conviction, being like a Clyent inſtructing his Councell, and laying open all that favours him, concealing the ſtrength of what may be ſaid againſt him, and when a rotten heart is pitched upon a verdict like a partiall and ingaged Jury, it will hold to it, let the evidence be what it will, reſolving to elude the evidence and not ſee it. And if inconviction of judgment, was but enough to free a man from the ſin of not doing a duty, a man might the better reſt in it; but ſince it is not, let every man labour to avoid that perplexity of ſinning, if he perform, and of ſinning, if he perform not, and to that purpoſe, not only ſearch the Word of God, but purge his heart from the falſe by as; nor onelyonly praying, but praying for practick ends, He that will doe ſhall Iohn 7. 17.know: and let not the common ſence and concurrent judgement of thoſe that trulieſt feare God be utterly flighted as inconſiderable, for though that be no rule determining my act, yet it is a ſtrong motive of my more diligent inquiry. I conclude with that of our Saviour, He that will ſave his life ſhall loſe it. It is a mans perdition to be ſafe, when he ought to periſh for God.
2 Of temperament, I mean ſinfull, ſuch as are they that cry, Divide the living childe, or can be content to make a mixture, like the tranſplanted Nations, 2 Kings 19. ult, Who feared the Lord and ſerved their graven Images. If there be any that can go ſo low as to give toleration to Popery (though now the Papiſts put themſelves in ſuch a poſture as they ſeem to threaten to give, rather then take) let him conſider that we have bin too liberall in connivence that way already, and is it not therefore that war is in our gates; The ſetting up of Reubens Altar had preſently ſtirred up war againſt them, if the miſpriſion had not been cleered, that no Religion was therein intruded; and what ſay the meſſengers of the Tribes, ſent upon the Embaſſie, Rebell not againſt Iudges 5. 8.the Lord nor againſt us, Joſh 22. 19. We ſhall ſmart for it if you do it. Let their Popery and our Popiſhneſs go forth at once for ever: and ſo I would cloſe this point, but that having named the word Temperament, I would not be miſtaken, as if I meant to blow the fire which needs no bellows, flaming already out at the houſe top, to which every good man ſhould bring water and not oile. For love peace, ſaith the Scripture, yea, ſeek it when it is wanting to you, yea and follow it when it is flying from you; but yet withall the ſame Scripture couples peace and truth: peace and holineſs in our loving, ſeeking and following, for we ſhall have a dear bargain of it, if wee ſell truth to buy it, and therefore wee muſt not play booty with one another, to riſe winners, and God who hath greateſt intereſt to be the loſer. Wee ſhould be happy in ſuch Treaties, as might not prove a Trojan-horſe unto us; and which might heal us to the bottome, and not skin us over. And for him that delights in bloud, let ſatiate ſanguine be his burden.
3 Some are indiſpoſed to this duty out of feare, as
1 Feare to be engaged, ſtanding with one foot within, and another without the threſhold, looking backward and forward, afraid of every new ſtep, ſaying as Caeſar at Rubicon, yet we may go back, and of ſuch men there can be no certainty; for as it is ſaid of thoſe that followed Saul, they trembled after him, 1 Sam. 13. 7. and the next news of them is that they were ſcattered from him, verſe 11. So is it here.
2 Fear of loſſe by the Reformation, and ſuch is every Demetrius, whoſe Trade goes down by it; and therefore no wonder if all the Craftſmen cry up their Diana; there is but little more reaſon for ingroſſers of dignities and livings in the Church, then for Monopoliſts in the State, yet let not that Oxe his mouth be muzled that treads out the corn: If our Churches be made golden Candleſticks, let not Candle-ruſhes be ſet up in them: If our Miniſters be Angels, they muſt have wings, and their feathers not ſo pluckt-off as to prevent their flying; there is no colour of fear of this from a Senate of ſuch Learning, Religion, and already declared reſolution, for ſtarve the Nurſe, and ſhe muſt needs ſtarve the Child; the Bird that is to keep the Neſt & ſit upon the Eggs muſt have her meat brought in to her, and not flye abroad to purvey for her ſelf; nor makes this any thing againſt that freeneſs of preaching the Goſpel, which ſome in ſimplicity or worſe do urge as inconſiſtent with liberall mayntenance; for even the Volunteer follows not the War at his own charges I ſay no more but this, that poore pittances and meer benevolences, are but too like a priſoners mayntenance, whoſe ſmall allowance, and almes-basket to boot, keep him ſtill hungry.
3 Feare or hatred of the purity of Ordinances and power of Religion, of which thouſands will ſay, as they of Chriſt, Mal. 3. 2. But who may abide the day of his comming, and who ſhall ſtand when he appeareth, for he is like a Refiners fire and Fullers ſope. This root bears Gall and Wormwood, Deut. 29. 18. unto ſuch the burning and ſhining light of the Miniſtery is terrible; and the more, when they ſhall not be able at pleaſure to hamper it in the old ſnare of Ceremonies, or bring upon it the old Extinguiſhers with that facility as wont; it is a mark of a Philiſtine, if the Ark of God ſmite him with Emerods and afflicts him, it ſerves not the Iſraelites ſo.
4 A ſcrupulous feare of ſinning againſt authority, and in truth the tenderneſſe of the conſcience in that point is to be approved; for God hath ſo hedged in Magiſtracy, whether the ſupream or ſubordinate, that whoever1 Pet. 2. 13. 14. breaks through that hedge, ſhall feel the thorns in his ſides, and therefore conſcience muſt acquit it ſelf, of it's warrant and ſincerity, that it ſeeks nothing but the ſaving of the Ship and Maſter from the violence of the ſtorm; and in that caſe once ſpeaking Aſſe ſaid reaſon, who having ſaved her ſelf, yea and ſaved her Maſter from the Sword, againſt his own will, did thus plead againſt his anger, What have I done unto thee, that thou haſt Num. 22. 28, 30ſmitten me, was I ever wont to doe ſo before time.
Uſe 2 Let this point help forward our Humiliation this day, for our not following the Lord fully, and is it not time, when our former rebellions againſt and provocations of God, do now plead againſt us by the firſt of Gods 4 ſoreEzek. 14 21. judgments, … Sword, and that Sword the ſoreſt of all Swords, w…h kind may yet doubtleſſe be caſt out by Prayer and Faſting: nor ſhall I now at this time ſet in order before you our former Nationall ſins, for which God hath been a Moth unto us, and is now become a Lion; for from ſo ſmall a thing as a Moth, doth he threaten to be a Lion unto Ephraim, Hoſ. 5. 12. &c. Let us rather apply our ſelves to take notice of ſuch marks of Gods diſpleaſure as are now upon us, ſince wee came to the borders of our happineſſe, and obſerve the reaſon why we are wafted from the ſhore ſo far into the mayne back again. When was the venome ſpirits of men ſo diſcovered as now of later times, When I would have healed Iſrael, the ſin of Ephraim, was diſcovered, Hoſ. 7. 1. Healing times are diſcovering times; and have we not cauſe to look for that in Joſhua 24. 20. namely, that the Lord ſhould turn to do us hurt, and conſume us after hee hath done us good; or for that in Numb. 14. 34. Yea ſhall know my breach of promiſe; Our Ark is like Noahs floating upon the waters. Wee have many that are weeping for Tammuz, thirſting for the return of their Adonis, weeEzek. 8. 14. have bitter murmurings and eructations of Gall againſt God and his Truth, we feare our remedies; wee are full of diviſions, ſinfull, paenall in Church and State. Wee abound in jealouſies, a juſt puniſhment of our provoking God to jealouſie of us by our former dalliances with ſuperſtition. Wee are diſcouraged becauſe of the way, and ſpeak againſt God and Moſes, Numb. 21. 4, 5. and therefore hath the Lord ſent fiery Serpents amongst us, that bite us and even devoure us, Religion is torn into diviſions and fragments, the ſwarme is up and ſettles in ſo many places, as without great mercy, they will never be got into one hive; ſuch ſymptomes do wee put forth now that God is healing us; and are come to ſuch a criſis as makes our hearts to bleed, what is there in Ireland? what in England, but pila minantia pilis? quis talia fando? What Monſter of cruelty can endure to ſee his Mothers bowels ſo ript up. Where are our publick ſpirits remote from mixture of private ends▪ What Souldier is willing to forget his auream meſſem, or golden harveſt, and rather be bankrupt by grace, then make the State bankerupt by war? What Delinquent rather offersIonah 1. 12. up himſelf to Tryall, and ſaith, Take mee up and cast mee forth into the Sea, ſo ſhall the Sea be calme unto you? Surely God will fetch our pride out of us by ſtrong hand, if we take not off the head of it, and caſt it over the wall, to prevent his indignation; and yet we have marvellous mercies too, if we had eies to ſee thé. God hath evidently ſhown that he is in our burning-buſh, we had otherwiſe been in aſhes by this time, and ſo wee are like the flint between the hard hammer and the ſoft pillow, and have cauſe of the beſt kind of humiliation, which is to love and weep, as that woman did: if we be not battered into the mould, why are wee not melted, that wee may run into it? and let theſe humiliations be continued in their vigour, that frequency beget no formality; for the valley of Achor is given to us for a door of hope.Hoſea 2. 15. Uſe 3.
Let it ſet an edge upon you to fulfill after the Lord.
1 When he goes before you, that is, foreign.
2 When he flyes from you, that is, foreign.
1 When the Lord goes before you and invites you yet after him, by making the track of his feet evident; we muſt not ſit ſtill, when his Cloud ariſeth to move forward, it's ſafe to march after it: and ſurely if God be to be ſeen. 1 In nicks of time, Tanquam à machina. 2 In working or creating good out of evill, hope out deſpaire, furtherances out of oppoſitions, &c. 3 In ſeaſonably diſcoveries of Clouds, while they were but like a mans hand. 4 In miniſtring or ſuggeſting timely antidotes or preventions. 5 In entangling the Spiders in their own web, or bringing down enemies by their own hands, 6 In drawing hopefull bleſſings on, upon their way above our firſt thoughts or ayme, as he drew on Luther, whetted by importunity of Adverſaries; then is God gone out before us, wee may ſee his footſteps in all theſe ways, therefore follow him.
2 When he flyes from you, yet then follow him fully: Doth he hide his face, delay to heare, lengthen our danger, are things in worſe ſtate with us ſince Moſes came? are Treaties abortive, Faſts imprevalent? &c. let us not turn back and ſay, This evill is from the Lord, why ſhould we wait upon him any longer? There is reaſon that God ſhould be ſharp, wee have inveterate ſtains to be waſht out, which will hardly be got out, untill the cloth be almoſt rub'd to pieces: Chriſt came with a ſhaking of the Heavens and Earth, and all the Nations, Hag. 6. 7. after ſuch concuſſions, The deſire of all Nations ſhall come; nor did Chriſt riſe out of his grave without an Earth-quake, cum duplicantur lateres venit, Moſes; for how could mercies be wonders, if ſtraits were not wondrous; though obſtructions be obſtinate, yet Chriſt will come in to his people, even when the doores are ſhut: preſently after Marahs bitter waters, God brought Iſrael to Elim, where they had twelve Wels of water, and threeſcore and ten Palm-trees, Exod. 15. 27. God hides himſelf to be ſought, delayeth to be importuned, flyes from us to be followed.
I will add but a word or two of encouragement.
1 To all.
2 To you our Honourable Senatours.
1 That which I ſhall ſay to all is this, that if we fulfill after the Lord, wee ſhall cut ſhorter our travails and troubles: ſo had this people done if they had followed the Lord fully at this time, wee lengthen our miſeries by ſhortning of our duties, and the Lord keeps aloof from us, becauſe wee lye aloofe from him: God is diſabled from doing great works among us by our diſtruſt, He could do no great works among them, becauſe of their unbelief, ſayth the Text: Or admit we be long holden off our happineſs, as Caleb was kept out of his promiſed inheritance forty yeers, yet ſhall Gods promiſes fill our laps at laſt; the longer day God takes to make payment, the more he gives us at the laſt. If he come not to heal Lazarus while he is alive, we ſhall loſe nothing by it, for he will come to raiſe him when he is dead; therefore let us follow him fully, both by prayer, and all poſſible contributions to his work, and cauſe, and Goſpel; what if we have not an eare-ring left, ſo that the Tabernaele have it: water wee ſee puts it ſelfe to extremities, and contrary to particular nature, riſes upward ad prohibendum vacuum, to prevent a fraction in the univerſe; who is likely to ſave his own Cabbin when the Ship founders; but it may be the work ſticks, and it may be at thee; why is not thy ſhoulder at the wheele, when the Cart is ſtalled; though Iſrael ſtick at firſt in Egypt, yet they went out at length with the Egyptians leave, and not a dog (as the Text ſaith) moved his tongue againſt Exod. 11. 7.them.
2 To you of Senatorian order, be you encouraged to follow the Lord fully, and let not the Luminaries of the higheſt Orbe beſloweſt of motion, you have need of encouragements, that you may ſcatter the obloquies, the ſcandalls, ſuſpitions, jealouſies had of you, and endure the contradiction of ſuch as are affraid to be healed: In the Univerſities they complain their Muſes lye a dying, O let it never be by or under your hand, but onelyonly teach them as of old they were feigned, ſo now really to frequent and be Miſtreſſes of purer fountains: Some cry out that Religion will be changed, and thar there will be an alteration thereof; If this Objection ariſe from this, that the Ceremonies and uſages hitherto offenſive and burdenſome, are likely to be aboliſht, what can be ſaid more againſt them; for it is not time to caſt them out, the rather, becauſe they are accounted ſuch immoveables, that to remove them, is to commit waſte upon the very freehold it ſelf. It's time to break the brazen Serpent, & to call it Nehuſhtan, a piece of braſle, when it's idolized; or if rather the quarrell ariſe from that pure adminiſtration of Ordinances of worſhip which is deſired, is it not as void of reaſon; for ſhall perfective alterations be accounted deſtructive, doth the changing of the Tabernacle into a Temple, wherein are ten Candleſticks for one and more ſetledneſs and beauty, imply any change of Religion? Others finde out as many Religions as wee have Articles of Doctrine, nine and thirty, and upbraid us with Sects and Schiſmes, &c. which truly are our miſery, and fill us with ſcandals, ſhame and ſorrow; yet this I may ſay, that if every ſeverall or new opinion, makes a new Religion, then wee have more then ſo many: If not, then doubtleſſe wee have fewer; but whatſoever it be, it is but a fond thing to ſay there will be no building, becauſe the timber, ſtone, materials lye yet in confuſed heaps. I beſeech you to ſet on work hewers in the Mountains, and ſtone-ſquarers, to prepare2 King. 5. …5, 1… timber and ſtones to build the Temple, that our Ieruſalem may at length be a City compact together, and at unity in it ſelf. And as for all aſperſions and reflections upon you, follow the Lord fully; and as the ecclipſed Moon by keeping her motion, wades out of the ſhadow, and recovers her ſplendour, ſo ſhall you, For every Iſa. 54. 17.tongue that ſhall riſe in judgment against thee thou ſhalt condemne; and this is the heritage of the ſervants of the Lord.
For the confirming of you in following after the Lord, I might put you in mind, what Gods people have done for God in preſſing extremities. Namely,
1 Doing that which ſaving the preſſing caſe, it might be queſtioned whether they ought; an inſtance whereof we have in Phineas; Numb. 25. 13. who by an act of zeal, turned away the neer approching wrath from Iſrael, and made an attonement for them, by ſuch a ſacrifice as it's doubted by what warrant hee offered it up, I meane the execution of Delinquents, and yet is juſtified and highly extolled by God for it. And ſo Eſther, in a time ofEſther 4. 16. extremity, put her ſelf to do that which was not according to the Law, to draw forth her people out of deſtined deſtruction; nor do I know how ſhe could have anſwered it to God, if her particular obſervation of that humane Law, had forbidden her the reſcueand preſervation of a whole Nation of Gods people, and yet the Law ſhe broke was capitall, as ſhe ſaith, Verſe 11. and therefore ſhe goes on with this reſolution, If I periſh I periſh; whereby it appears ſhee could in this caſe have comfortably periſht in the breach of that known Law.
2 Standing to it, ſo as it might be queſtioned whether it was needfull, and it is the caſe of Daniel, Chap. 6. 10. whoſe keeping his thrice a day devotions, and opening his windows towards Jeruſalem, not abating of the nūber of his Prayers, nor performing them in a more concealed māner, to have avoided the malice of his accuſers for one Moneths time (for no longer was the Interdict to laſt) may ſeem more then needs; yet hee did not budge a jot, nor abate a circumſtance, becauſe he ſaw his Religion was ſtricken at, and his ſincerity put to the tryall, which he was reſolved to mayntain with (as I may ſo ſpeak) a holy obſtinacy, whatſoever came on it. I do not urge theſe examples, to precipitate any man unto raſhneſſe, eſpecially in caſes not thus circumſtanciated, but to ſhew how fully they went after the Lord, in that wherein carnall wiſdome might and would have found ſundry ſpecious eluſions to have evaded the duty.
I ſhall reſume the exhortation in a few words, as touching your advancing and ſetling Gods intereſt, and then hee will ſettle yours; Hee took out of all the Cities 2 Chron. 14. 5.(ſaith the Text) the high places and Images, and the kingdom was quiet before him: If you will build God a houſe, he will make you an houſe; as it was ſaid to David, labour ye therefore to ſet up the Evangelicall worſhip and regiment of Chriſt, ſo as there may not be one howbeit, 2 Chron. 20. 33if poſſible, as there was in that of Aſa, Howbeit the high places were not taken away; which work we ſhall bring to beſt perfection, if we adhere to the Word of God, and print after ſuch an originall as went before all editions of errour: not that I would tye any man to ſuch examples, cuſtomes, conſtitutions of the Word, as were meerly occaſionall in their both riſe and uſe, and reſpective to times then being, for what would that differ from a ſuperſtitious valuing of the brazen Serpent, after the uſe of it was out, becauſe it once had inſtitution of God; but of this point no more now: My buſineſſe is, to excite you to follow the Cloud, and the Rock ſhall follow you; let Seedſmen be ſent forth into all our fields, that the people may be taken by the conſcience, and not only conformed by Law, for the ſtrength and continuance of a Reformation, lyes not all in the Magiſtrate, but in this, that the people receive the truth into them and among them, who otherwiſe will be but as Hens in a coop always boaking to get out which was the reaſon that they were ſo up and down in Judah, according as they had remiſſe or religious Princes; and by this means alſo ſhall Popery be profligate, and Papiſts converted a little better, then meerly by oath of Supremacy and Allegiance, which breed ſuch a generation as is contrary to rule of Philoſophy, which is Generatio unius eſt corruptio alterius, whereas theſe new Proteſtants are Papiſts ſtill.
Finally, If there be ſome croſſe ſprings in the locke, ſome propheſie may lye againſt our preſent hopes, for God hath his arcana Imperii; or if neceſſity of times, unripeneſſe of the people, ſhall retard the work, ſo as it ſhall be ſaid, ſo many years was this Temple in building, yet I ſay to you as the Lord to David, 2 Chron. 6. 8. Thou didſt well that it was in thine heart: and let but a right ſpirit (namely a ſpirit of adherence unto, and acquieſſence in God) carry you on to fulfill after him, and then, though Caleb through the peoples rebellion, wander in the wilderneſſe forty yeers, and be kept off his promiſed reward; yet hee ſhall come into poſſeſſion thereof at laſt, and his ſeed ſhall inherit it, and ſo I ſhould come to that which remayns in the words, as namely, That
Doct. 2 To follow the Lord fully proceeds from another ſpirit, than the unbelieving Iſraelites are acted with all: and this ſpirit of Caleb was cleerly that which the Apoſtle calls a ſpirit of Faith, in cloſing with, and cleaving unto God alone. I cannot particularly handle this point, only be bold to caſt in a word or two towards the ſetting of the byas right way, elſe a man may run and never obtain. If wee would have the hand of the Diall to point and goe right without, the wheels and poyſes muſt be right within, and we muſt not onelyonly look at the work wee have to do, but alſo to the principle within us, that it be a right ſpirit, for there is no queſtion but that a man of no filiall diſpoſition towards God, may be Gods tool or inſtrument, or (if ye will) Gods ſervant, to performe ſuch or ſuch a ſervice right in Gods ſight, I ſhall not need to ſhew how far a man may goe, and what adventure hee may make in a good cauſe upon other reaſons, principles and motives than proceed from a Goſpel ſpirit; Cyrus proclaims liberty to the Church, 2 Chron. 36. 22. yet was he a man that knew not the Lord. I do…bt not but a Proteſtant upon a dogmaticall faith or beliefe of his tenets and principles, might among Papiſts die upon them, and yet come far ſhort of ſalvation; how far would the name of Abraham or Moſes have carried a Jew, even a Jew in letter? Martyrdom is no merit.
Let every man therefore take heed to his ſpirit that hee Mal. 2. 16.deal not treacherouſly, for howſoever your good ſervice periſhes not to the Church or Common-wealth, yet it periſhes to you, if you be not carried with hearts full to God. Many a man is a Carpenter to build Noah an Ark, wherein himſelf is not ſaved. There are many reſt in their meer oppoſition to, and hate of Popery, as if that ſhould ſeal up their ſalvation; and many again will reaſon thus, The cauſe wherein I am is good, it will ſwim out its gods, and that is their plea. Alas, this is not all, for be the Proteſtant truth never ſo cleer to thee, and be the cauſe thou art in never ſo good, yet thou mayeſt be loſt in it, as the Egyptians were loſt while they went in the ſame path, wherein the Iſraelites were ſaved; therefore pray and ſeek for ſuch a ſpirit of chuſing and following the Lord thy God, as may enſoule thy actions or outward works; and then beſide the acceptance and teſtimony thy ways ſhall find with God, thou ſhalt be able to go through, & fulfill after the Lord, which a man upon naturall parts, and ſtrength of morall principles or vertues, ſhall never do, for youths ſhall faint and be weary, and young men ſhall utterly fall, Iſa. 40. 30. that is, men their own ends, they reſt and proceed no farther; ſuch a ſpirit therefore as Caleb had, doe you reſtleſly ſeeke of God the giver of it to them that ask him, that being ſincerely carried, (which in great and glorious actions is the more hard) you may reap the Euge of a good conſcience, which is better then the Hic eſt of all the World: and not only ſo, but there will be more hope of the worke when it is carried on by ſuch hearts; as God ſaid of David, he was a man after his own heart, and what follows, He ſhall fulfill all my will, Acts 13. 22. And of Hezekiah it is ſaid, that in every work that he began in the ſervice of the houſe of God, and in the Law, and in the Commandements, to ſeek his God, he did it withall his 2 Chron. 31. 21heart, and proſpered; ſuch hearts, ſuch ſucceſſe wee pray to them that are now engaged in this great work, that ſo promiſes with the entayle of them upon Poſterity may follow ſuch Calebs for ever.
FINIS.
Die Mercurii, 30. Novemb. 1642.
IT is this Day Ordered by the Commons now aſſembled in Parliament, that Mr. Vines ſhal be deſired from this Houſe, to print the Sermon he preached before this Houſe at Saint Margarets Weſtminſter, this Day at the publike Faſt; And it is further Ordered, that he ſhall have the uſuall priviledges as others formerly have had, that none ſhall Print or reprint his Sermon, but thoſe whom he ſhall appoint.
Henry Elſyng, Cler. Parl. Dom. Com.
I appoint Abel Roper to Print this Sermon.
Richard Vines.
THE IMPOSTVRES OF Seducing Teachers Diſcovered; In a SERMON before the Right Honourable the LORD MAJOR and Court of ALDERMEN of the City of London, at their Anniverſary meeting on Tueſday in Eaſter week, April 23, 1644. at Chriſt-Church.
By RICHARD VINES, Miniſter of Gods Word at Weddington in the Country of Warwick, and a Member of the Aſſembly of DIVINES.
The ſecond Edition.
2 TIM. 2. 17.
And their word will eat as doth a Gangrene.
LONDON, Printed by J. M. for Abel Roper, at the ſigne of the Sun over againſt Dunſtans Church, 1656.
TO THE RIGHT HONOURABLE THE LORD MAJOR AND COURT OF ALDERMEN, of the Famous City of LONDON.
Right Honourable and Right Worſhipfull,
AN Epiſtle Dedicatory uſually beſpeakes a Patron, and then the Reader is epiſtled afterward. I intreat Readers only and Patrons no further then the Truth may challenge them ſuo jure. Though I ſhould have done my ſelf but right in ſending this Sermon forth into publike, yet your Commands were the ſtronger tye upon me. It was received with ill reſentment by ſome whoſe Character not I but the Apoſtles gives in this Text: the aſpect whereof is (I beleeve) no more pleaſing then the Sermon; Either they ſhould not wear ſuch faces as are afraid of this glaſſe, or waſh firſt, and then they will not be angry. I ſhould rejoyce to offend any man for his good; and be afraid to pleaſe him for his hurt; I intended it for a ſtay to the mutant and unſtable; a ſtop to that Gangrene which I hope is not crept ſo neer the Head as to have taken any of you; who in other things have been ſo far from being Children toſſed to and fro, with windes, ſtormy winds, that from you poſterity ſhall learn to be men. The very holding up of the Text in open view may be a quo vadis? to one or other. If not. Yet Thou haſt delivered thy ſoul, Ezek. 3. 19, 21. is ſome comfort to him who humbly preſents this Sermon to your hands and eyes, with ſome enlargements here and there, which the time denyed to your eares; and whoſe honour it is to be
Your Servant for Chriſt, RICHARD VINES.