Heads of Sermons 17 August 1662, Sermon

Heads of Sermons 17 August 1662 · Sermon

p. 21A SERMON PREACHED, at FINNICK, The … of Auguſt. 1662. BY M^R WILLIAM GUTHRY. upon Matth. 16: 25.

For whoſoever will ſave his life, ſhall loſe it: but whoſoever will loſe his life for my ſake, ſhall find it.

I Have told you that the natural life of man may come in competition with the Cauſe and intereſts of Chriſt, and that ſome men will get a free choice in this caſe to ſave or loſe their life, though every one will not get it to their option. I have likewiſe told you that the natural life of Man when put to a mans option to ſave or to loſe as he pleaſeth, with denials, or not denial of the Cauſe, was a mighty temptation,—All that a man hath will he give for his life.

But however it might be a mighty tentation, and however p. 22many things may occurr in the way to obſtruct the man's right choice in the caſe, yet be it known unto you all, that whoſoever ſeeketh to ſave his life with prejudice to the cauſe of Chriſt and a good Conſcience, thereby loſeth his life: I was beginning to tell you what wayes a man would ſtudy to ſave his life with prejudice to Chriſt and his cauſe, and he doth ſo either by omitting that which is his duty before God, for fear of his life or for fear of inconveniences that might follow upon his doing of his duty; or he doth it by committing that which is poſitively ſinfull before God, for fear of his life.

Firſt of all the man prefers his natural life to Chriſt and his cauſe and a good Conſcience, by omitting his duty: and that is 1. when he forbears to teſtifie for God in his place and ſtation, I mean by witneſſing with the mouth for him; this reaches both miniſter and People, when they will not ſpeak for Chriſt's cauſe when it's reproach'd, for fear of hazard: this is to ſeek to ſave their life by omitting of duty.

2. Folk may be ſaid to ſeek to ſave their life with prejudice to the cauſe of Chriſt, by omiſſion of duty in this caſe, when God layes an opportunity of his ſervice and work before them for the good of his Church; but by reaſon of their faint-heartedneſs they fear, and will not ſet about it, and ſo will not reſcue Chriſt and his cauſe by oppoſing what God calls them to oppoſe. 3. By omitting other duties competent for them in their place and ſtation, or by reaſon of the wicked Laws made againſt ſuch duties by the Supream Magiſtrat, with certification of ſuch and ſuch hazards to occurr upon them, by doing of thoſe duties, as ye ever already heard.

Having ſpoken to theſe things, we come now to ſpeak of the next great Head of caſes and wayes with prejudice to Chriſt and his cauſe and intereſts and our own Conſcience poſitively, by doing that which is ſinfull againſt God, and this is don ſeveral and many wayes. There are ſeveral and many caſes, in which Folk may be ſaid to prefer their natural life to Chriſt's cauſe and their own Conſcience, p. 23by commmitting poſitively that which is ſinfull againſt GOD. And

Firſt: Folk prefers their natural life to Chriſt his intereſts and Cauſe, when men do diſclaim the intereſts and cauſe of Chriſt, and all that party, ſide, and faction, becauſe of Chriſt Jeſus and the Truth; I hope it's clear and without controverſy to you all: if Folk do this for fear of their life, or any peril, or hazard that they may come under, with prejudice to his intereſt and cauſe, that they are ſeeking to ſave their lives with prejudice to his intereſts and cauſe, and ſo fall-in, under the hazard of the Text of loſing their life. This was Peter's fault, for as holy a man as he was, he thought he was ſomething hardly put to it, and he being under the apprehenſion that his life might have gon if he had confeſſed his Maſter, and ſo judges himſelf to be in hazard, upon that account he doth formally diſclaim Chriſt Jeſus and all that faction and party: —thou art one of them, (ſay they) for thou waſt with him in the garden; thou art one of his Diſciples, thy ſpeech bewrayeth thee: I vow and ſwear (ſaith he) I am no fanatik, if ye will believe me. And thus he formally diſclaimes Chriſt and his intereſts and Cauſe, and forſware himſelf. This is a very hainous way of ſeeking to ſave our life with prejudice to Chriſt his intereſts and cauſe and our own conſcience. But

Secondly: Some can hardly get it denied but they have been with Chriſt, and one of that party, ſide, and company, and one of their ſect, as it's ſaid in the Scripturs; but yet, for fear of their life, they will not only diſclaim that intereſt, party, ſide, and faction; but to put it out of all queſtion that they do ſo, they will now put it under their hand in a covenant, or declaration, (as ye uſe to call it) that they do diſclaim that party, ſide, and way, and ſo that they do judge all their former works and actions in that way and with that party to be ſin, and ſo will ſolemnly oblige themſelves by an Oath that they ſhall never owne that intereſt or way any more, if the Supream Magiſtrate put them not to it. I hope ye are all clear that this is one of the moſt hainous wayes that can be choſen for Folks ſeeking to ſave their lives with prejudice to Chriſt his intereſt p. 24and cauſe; yet there are many of this generation, that will not only diſclaim that party, ſide, and faction, (for it may he called a Faction) but they will alſo put it under their hand in a declaration that they do judge that way their ſin, and ſo ſhall never owne that intereſt or way of Chriſt any more, if the Supream Magiſtrat put them not to it, though he ſhould turn them all Mahumetans. I have this much charity to give ſome of their Lowns, albeit I have not much to give to any that ever have gon that way, yet I have this much charity to give to ſome of them, that it has been for fear of the loſs of their lives, or for fear of the loſs of ſome perſonal intereſts, that has made them do ſo: if it has been the wickedneſs of their Principles, betwixt themand God may it be, my part is clean of it, however let them do it as they will, they have ſought to ſave their lives with prejudice to Chriſt his intereſts and cauſe. And there are two great witneſſes ſtanding againſt them, that ſhall ſtand againſt them before God and man, and that is their Tongue and their Hand, theſe two ſhall witneſs againſt them before Heaven and Earth, declaring their unparalleled wickedneſs. Ye may perhaps think the taking of that printed paper the Declaration is but a ſmall trivial buſineſs: but I would ask at any ſerious godly ſoules, that have the leaſt ſpunk of ingenuity remaining in them, that have not ſinned away their Conſcience with this pernicious time, Sirs, what would ye think to ſee a printed Covenant, ſuch as our Covenant was, having ſo many mens names at the end of it, as our Covenant hath had in many places, men thinking it their glory to have their Names at the end of that Covenant; I ſay, what would ye think to ſee another Covenant diſclaiming the former printed Covenant by the ſelf-ſame men that owned the former having their names at the former Covenant, vowing and ſwearing to maintain the Cauſe and Intereſts of Chriſt, having their names at the latter printed Covenant, vowing and ſwearing the quite contrary, never to owne the intereſts of Chriſt any more: what would ye think to ſee the names of theſe Knaves now at this latter Covenant, infealing againſt their own names at the former Covenant? p. 25Truely, conſtruct of them as ye will, I think the world may wonder of them, elſe ye may give them charity and the like; but if God write not another Bible, I have none to give them, conſtruct of them as ye will. It's a ſhame in the ſight of the Nations for men to falſifie their own deed before Sun and Moon, Heaven and Earth, God and man, to put it under their hand that they ſhall never owne the Intereſts of Chriſt contrary to their Oath; the hainouſeſt perjury they put upon themſelves that ever men put upon themſelves, or that ever we read of either in Scriptur or in any other hiſtory: this is one of the moſt hainous wayes that ever men took for ſhuning of perſonal hazards, with prejudice to Chriſt his intereſts and cauſe; if they loſe not their life many of them, we wonder, and that ſome will poſſibly ſee it, ere long, though perhaps we ſhall not be much witneſs to it, yet there will be witneſſes to it, ere the dreadfull day of Doom. Folk ſets alwayes long termes. But

There's a Third way that many ſeek to ſave their lives with prejudice to Chriſt's cauſe, by doing ſomething that's poſitively ſinfull before God, and that is neither by diſclaiming Chriſt and his cauſe, and party, and ſide, nor yet by puting it under their hand that they ſhall never owne that party nor way any more; but it is, by joining of intereſt and iſſue with thoſe Enemies that have ſo don, there's a joining of their intereſts with thoſe that have ſo done, that God looks on as very hainous in his ſight. There are many wayes of joining intereſts and iſſue with that party: there are many plotings and complotings and workings to and fro to their hands amongſt us in this matter. How be it we have ſo much charity to give to ſome of them that have ſo done, that it's not ſo much out of malice that they have don ſo [perhaps], as the fear of perſonal hazards, which has made them join iſſue and intereſts with that party. But however here I ſhall give you ſome wayes and caſes in which men do join intereſt and iſſue with the Enemies of God; and though I will not ſay that all theſe, that I am about to name, may be properly applied to thoſe that may be called the Enemies of God, yet having theſe, or any of p. 26theſe, they look with very black marks; and though I will not ſay that one, that's guilty of one or them, will be guilty of all of them, yet I judge one of them uſeth to follow another in a mans practice, ſo God's judicial plagues bring them to an height. Ye will find alwayes of a Peoples joining of intereſts and iſſues with God's profeſſed Enemies, in the Prophecy of Obadiah, they run all to the caſe of Eſau there, in the name of Edom, Jacob's baſtard brother, a Lown, that had ſold his birth-right for a fill of his own foul belly, and he had ſtill an ill-will to the honeſt lad Jacob, and ſo whenever he got an opportunity, he joined iſſue and intereſt with thoſe that were his profeſſed Enemies: and ye will ſee many things brought in there, that God charges him with. This may be very properly applied to many within our times, that have joined intereſt and iſſue with that Party that's the Enemies of God and Church at this time, to lay their hand to their heart, and ſee whether or not they ſpeak not their very caſe and theirs.

Firſt: This there charged upon Edom, is, In the day of thy Brothers affliction thou ſtoodſt on the other ſide. Now that ye may underſtand the matter, ye muſt take it up thus: There were two Partys in that day, ſtanding confronted over againſt another, videlicet, poor Iſrael ſtanding on the one ſide, and Iſraels Enemies, that had invaded them, ſtanding on the other ſide; Edom is a baſtard brother in the houſe, and he comes-in, for his own hand, and ſides with Iſraels Enemies. When God had placed the two Partys one againſt another, Edom comes in, and when he ſhould have ſided with the People of God, he ſides with the Enemies of the People of God; ſo ſoon as he knew who were the profeſſed Enemies of the People of God, he ſided with them, he ſtood on the other ſide. It's like he declared not himſelf to be an Enemy at the firſt, but he ſtood on the other ſide, and that was enough to declare him to be one of the Enemies of Jacob. There are ſome of you who will ſpeak nothing againſt the People of God, and ye will not declare t;o be Enemies, but yet ye will ſpeak as little good for them for all that, and that ſayes ye ſtand upon the other ſide, p. 27els ye would help when they are in need; your indifferency in ſuch a day will prove you to be Enemies of the People of God, and ere long, in God's righteous judgment, it's like ye'l go the full length, if ye be ſtanding there, els ye will not ſtand long there, God will declare you to be rank Enemies to his Cauſe and People. It is not good to ſide with God's Enemies either in jeſt or in earneſt. There is not much word of ſome of our compliances yet, but we ſtand on the other ſide for all that. Truely I fear you very ſore ere all be don: then it's enough to declare any man to be a joyner of iſſue and intereſts with God's enemies and the enemies of his People, becauſe though they ſpeak nothing againſt the People of God, yet they ſpeak nothing for them, in the day of their affliction; thou ſtoodſt on the other ſide, in the day of thy Brother's affliction.

2. It's charged on them there, that they rejoiced at Jacob's affliction, and at the proſperity of their Enemies, that's another ſtep of compliance or joyning of intereſt and iſſue with them, rejoicing at the Enemies proſperity, and at their ſucceſs, and at the calamity and deſtruction of the People of God. Indeed quoth ſome, I am not guilty of that, I had rather have them that ye call the People of God upmoſt; do ye ſo? What think ye then of the keeping of days of Thankſgiving? then ye may ſay, ye kept thoſe days, on this account and on that account. Yes ye may put Folk by ſo, but ſee if ye put God and your own conſcience by ſo. God knowes on what account ye kept thoſe days of thankſgiving. I defie you or any elſe on any account. But ye juſtifie all the Goſpel work, that the Enemies have don for the overthrow of the work of God in theſe Lands. Ye may go about the buſh with me, how to find our diſtinctions, but gang about it, as ye will, (my Friend) I ſhall hook you: for the matter ſtands directly thus, that on one of theſe two accounts ye behooved to rejoice at, either at the proſperity of the wicked, or at the adverſity of the godly. For juſt in the day of our affliction, when our Worthies fell, and when our Government and Miniſters were cried down, and all the conjured Enemies of our Lord Jeſus p. 28Chriſt got up, then Head and Miſchief by our Rulers eſtabliſhed by a Law, that day ye ſtated your day of thanksgiving. Know ye how, and what at ye rejoiced? Lay then your hand to your hearts, and read that Scriptur, it's only Jacob that is in affliction; and its not only the wicked crew, Jacobs enemies that are exalted. Now lay your hand to your hearts, and learn to know on what account ye rejoiced, and know that ye are but baſtard brethren, rejoicing at the proſperity of the enemies of Jeſus, and at the affliction or Jacob, and know what hazard ye are in. Indeed perhaps ye may ſay, it was the fear of your life, or fear of inconveniences, that might follow on your not keeping of ſuch dayes; ye may loſe your means, or ye may loſe your life, or ſomething that belongs to life. Indeed I believe you now, I ſeek no more of you than that, that's enough to prove that ye have ſought your life, to ſave them, with prejudice to Chriſt and his Cauſe, by thy keeping of a day of thankſgiving. Indeed I give you that much charity, that it has been for fear of your life, or ſome inconveniency that has made you keep a day of thankſgiving, with prejudice to Chriſt and his Cauſe. If it has been but the wickedneſs of your principles, it's the worſe of that, betwixt you and God may it be. But I give you the charity, that it has been for fear of your life, or ſome inconveniencies, that has made you wrong the cauſe of Chriſt, by keeping a day of Thanksgiving.

3. There is this charged on Edom, and ye may take it as another degree of joining intereſt and iſſue with God's enemies, and it is this, neither ſhould they have ſpoken proudly in the day of his diſtreſs. There are ſome, that are given to homologat the courſes of the time, and yet they have no will to be called the enemies of the People of God, and they have as ill will to be called Phanatiks: but they are even ſuch fools as are given to take a rant ſometimes; and not to give them too much charity, it's to be judged they will take ſome more than ordinary, for fear they be judged phanatiks: and when they are taking their rant, they will reproach the poor People of God thus: It's wel war'd on p. 29them: they were all grown ſo proud, that they could be tolerat: they could not but meet with a miſchief, thy were all grown ſo proud, ſo ſaucy, and ſo preciſe, there could not better come of them. Wel, be doing ſo, talk-on ſo; but remember that this is no ſmall part and way of joining iſſue and intereſt with God's enemies, and remember ye are of the black band that hath ſpoken proudly in the day of Jacobs affliction. What is the cauſe I pray you. Was it not, that ye your ſelves ſhould not be ſuſpected to be of that Party that's called Phanatiks, that ſo ye might not be under the hazard they are in at this time? Therefore ye have ſpoken ſo proudly againſt that Party in the day of their affliction. It had not been ſo ill for you to have called them ſo in the day of their proſperity. But in this ye are exceeding guilty, that ye have ſpoken proudly in the day of Jacobs diſtreſs and affliction.

4. There is this charged on Edom, and ye may take it here as another ſtep and degree of compliance with the enemies of God, neither ſhouldſt thou have laid thy hand on thy Brothers ſubſtance in the day that ſtrangers carried away his forces. Will any body think ye, that proſeſſes love to the cauſe, take an harl of an honeſt man's gear, when its going for the Cauſe and Covenant and work of Reformation? Indeed I'l warrand you, that they will. Its true, none I know that has love really to the Cauſe and Covenant and work of Reformation will do ſo. But I know enough of Lowns that have profeſſed much love to the Work, will be very glad to winn a days wages, to drive an honeſt man's pound, when it's going for the work of Reformation, and many will not hook to put-in their hand among the honeſt mans gear, when it's going for the Work of Reformation, and take a good deal of it. Will ye do ſo? Then truely it ſhall be the deareſt gear that ever ye wan in your life. Will the States take a fine of a man, for promoving of the work of God? And will ye take any off-fallings, that ye can get? Will ye lay your hand on your Brothers ſubſtance in the day of his diſtreſs? Take it as ye will, but ye may as wel take God's vengeance, as take it: and if ye take it, ye ſhall p. 30take God's vengeance with it. It ſhall be the deareſt gear in your aught the thing that ye take of them that way, if ye take any thing of the People of God, for the Covenant and Work of Reformation, or for any thing relating thereunto, believe it, ye ſhall get the broad curſe of God with it, that ſhall crow in their crop, and burſt out at the broad ſide, and turn out that which is in or you, that all the world ſhall ſee as wel within as without: and withall know aſſuredly this is one of the higheſt wayes of joining iſſues and intereſts with God's enemies, that the Spirit of God hath left on record in the Scriptur; and know ye are once ſcrued up and over among the black band, and God knows when ye ſhall come-off again.

5. There is this there charged on Edom, and ye may take it likewiſe as another ſtep and degree of compliance, and that is, thou ſtoodſt on the croſs way to cut-off thoſe of his that did remain. There is even ſome folk at this preſent that has not gone the full length they reſolve, that from the Work of God are going over the bray, and the People of God is like to be ruined, as its to lend all a putt together, to put all further wrong, to reproach any thing that remaines. Profeſſed enemies have gotten the one wheel of the work of God over the bray, and ye wait wel under thumb to get the other put over the bray alſo, the vote and cauſe will go againſt them. Quoth ye, we can not help it, and we need not caſt our ſelves into needleſs hazards, from the work be going, let it go, and from that party be going, let them even go, we need not ſpeak for them, for they will over the bray, be as it will, therefore let us vote even as the reſt vote, leſt we bring our ſelves into hazard. I know there are ſome of you that would not have taken the lives of thoſe that were execut at this time, nay but ye will not hook to reproach them for all that, and amongſt the enemies of God not care to ſay they were guilty of death: its an high way of joining intereſt and iſſue with that Party: hereby ye ſeek to ſave your life, with prejudice to Chriſt his cauſe, intereſts, and People. God ſhall ſerue you up among that number that put his People to execution.

p. 316. There is another degree of joining iſſues and intereſts with that Party charged on Edom, and that is the diſcovering thoſe that were hidd: and that follows ſtill on the other, the matters of God are going wrong, theſe have a rant and hand to put it further wrong; the next thing that they will do, if they have an opportunity, they will delate and diſcover any body that they know hidd, that they think if they were diſcovered, would come into hazard, for the Covenant and Cauſe and Work of Reformation, there is not much dinn of our compliance yet; but we are buſy enough elſe tatling and telling to ſome others of ſome that we know hidden, that we know, if they come to light, they'l come into the chalk, for the work of God. Wherefore do ye ſo? Is it not that ye your ſelves ſhould not be ſuſpected to be one of that Party? or is out of malice that ye do ſo? This is alſo an high degree of joining iſſue and intereſt with that Party.

7. There is another degre of this evil here charged on Edom, take it alſo as another part of compliance or joining of intereſt with God's enemies, and that is, drinking upon the Holy Mountain of God. There is ſome folk having come all the lengths, in the end the end they will even come to this to drink, to the confuſion of the Covenant and all that Party that will adhere to it; and ſo when they fall upon their rants among their companions, will ſay, here to the confuſion of the Covenant and all the Phanatiks, and ſome of them will even be ſo abſurd as to ſay, the Devil clank over with it. Such of you may read in the 16 verſe of the Prophecy of Obadiah, and look what it ſpeaks of you, and throughout all that chapter of Obadiah, ye may read in at your own leiſur, ye will find many inſtances there and degrees of compliance. I ſhall not ſpeak much more upon it: but remember this general head, that though ye do not diſclaim Chriſt, nor his Cauſe, nor yet take the declaration, yet that there is a joining of iſſue and intereſt with that Party that are the profeſſed enemies of God, that ye have ſo don for perſonal hazards, and it goes readily from one degree to another, till it winn to the laſt.

p. 231. They begin and they ſide with that Party that is the enemies of the Church of God, and will ſpeak but little, and debate for that Party, and they will ſpeak nothing againſt the People of God, yet they will ſay as little for them; but they will ſtand on the other ſide, and indeed if they be there, they will gang alittle further the next time, and profeſs that they have reaſon to evidence ſomething of joy, for the ſucceſs and proſperity of the wicked, at leſt to profeſs joy in that caſe, for fear of hazard or inconveniencies, once being there, they will not ſtand much to ſpeak proudly, and teſtifie againſt the People of God in affliction, and to blame them thus, that it is all juſtly come upon them, they were all ſo proud, that they could not ſtand; indeed when once they be at this, to reproach the People of God thus, without all debate when they ſee their gear going for the Covenant and Cauſe and Work of Reformation, if they get opportunity of any thing that is ado, they will even find in their heart to take a clat of it. Indeed when once they be at that with it, they will take a clat of an honeſt mans gear, when it is going for the honeſt Cauſe without debate, they will not ſpare to ſtand in the croſs-way to cut-off thoſe of his that doth remain. Wo them! I nothing doubt, if they be cuting-off any thing of the Work of God, that remaines, but they will diſcover any that they know hidd, that they think will come into the calk, for that work. If they do all the reſt, doubtleſs when they come to their own companions, and have taken a rant, they will drink to the confuſion of the Covenant and all the Phanatiks.

Now ye ſee there are many ways of joining intereſts and iſſues with the Enemies of God, and gang from leſs to more, from one degree unto another, till God in his righteous judgment lay-on the laſt ſtone, as their plague: it may be ye are but ſtanding on the other ſide to day yet, and if ye be ſpeaking nothing for the People of God, ye are ſpeaking as little againſt them. Wel, are ye ſtanding on the other ſide elſe, in God's righteous judgment, ere ſome few years gang about, ye will be drinking to the confuſion of the Covenant, and all that will adhere to it.

p. 33Fourthly: There is a way that men prefer their natural life to the Cauſe and intereſts of Chriſt by doing that which is poſitively ſinfull, and that by giving obedience to ſinfull Acts and Laws, for fear of perſonal hazard, is ſuch a thing as I know to be iniquous and ſinfull; but there comes out ſuch a Law from the Supream Magiſtrat, that ſuch a thing muſt be done, or then be liable to ſuch and ſuch hazard, and for fear of that hazard I give obedience to that iniquous Law, and that way ſeek to ſave my life with prejudice to Chriſt and his Cauſe. This was the caſe of the three children that were put to it at Babylon, but they did not obey; there came out a wicked Law againſt them, that whenever they heard all the bagg-pipes blow, they ſhould without any more fall down and worſhip the idol that Nebuchadnezzar had ſet up, or then take it upon their peril to be caſt into the firy fornace. O! but the three children made a fair and honeſt choiſe, Be it known to you all Gentiles, quoth they if the bagg-pipes ſhould blow till they burſt again, we will not fall down and worſhip the Idol that Nebuchadnezzar has ſet-up; if our God pleaſe, he can deliver us, but whether he will deliver us or not, we will not bow down to your glecks. O! but they made a fair choice! There are many Folks now in our days, I think, if the King would command the moſt iniquous Law that ever was commanded in a church, I doubt not but they would give obedience thereunto, for fear of inconveniencies that they fear would come upon them for their diſobedience: they have given a great proof of this already, and a greater proof than this can not be given, for they have ſworn that his Majeſtys will ſhall be the rule, according to which they ſhall level all their actions. I hope it is clear to you all, that theſe Lowns have taken a ſinfull way to ſave their life, with prejudice to Chriſt and his Cauſe, as ever was taken. I am ſure their lives muſt be in hazard.

The next I propoſed to ſpeak to, was, What pretences have men to ſay, for their own defence, for this unhappy way of complyance. What ſhaddow or pretext have they for this? Have they nothing to ſay for themſelves, for p. 34taking of ſuch an uncanny gate as this? Yes, that they have, it is an ill deed but they'l alwayes get ſome excuſe for it: and ſo they have much to ſay for their evil deeds too: they have many pretences and reaſons for their own defence here, though I hope ye are all clear, that no pretext or reaſons formable can be given, without a ragg about the foot of them. No formable reaſon can be given why men ſeek to ſave their lives with prejudice to Chriſt and his Cauſe, but ſuch as they are they have enough of them, and ye ſhall judge them, for I ſhall give you an inſtance of ſome few of them. Now let every man lay his hand to his heart, and be judge here.

The firſt pretext that we ſhall name, which many have for their compliance, is this, LAW and AUTHORITY, there is Law and Authority for the thing. When we ſay, what meant ye to comply, and take that unhappy courſe by the end? they chuſe this goodly pretence, there is Law and Authority for it: in this they fortifie themſelves in all their abominable courſes, there is Law and Authority for ſuch things. Wilt thou tell me? O man, if thou haſt any ſpunk of ingenuity remaining in thee, whether or not was there not Law and authority at Babylon for the three children to fall down and worſhip the graven image that Nebuchadnezzar the King ſet-up? Though this Law and Authority came from the King, yet it was not a lawfull authority, & therefore they behoved to ſay to the King in this, we will neither obey Law nor Authority. Or wilt thou tell me man, of all the Martyrs that ever thou heardſt of martyred for the Cauſe of Chriſt, if ever any of them was martyred without a ſhaddow of Law and Authority, ſave ſome that have been killed ſecretly. Any that were brought to any publick hearing, there was alwayes ſome ſhaddow of Law and authority laid againſt them. Was it not ſo from the beginning? All the cruelty that ever was done to Chriſt, his Church, and his Cauſe, ſince the beginning, it was ſtill ſent-out with ſome ſhaddow of Law and authority, it was ſtill ſo ſince the beginning. I think, man, if thou wert a man, and not a beaſt, thou ſhouldſt reſolve not to make thy p. 35conſcien… ſubject to all the iniquous Laws that may come through a Land. I mean'd one that has rational underſtanding above a beaſt ſhould know that he ſhould not make his Conſcience ſubject to all the iniquous Laws that come through the world. I had thoughts that thou that art a man baptized into the name of Father, Son, and holy Ghoſt, there is ſome ſpunk of ingenuity left within thee, that thou ſhouldſt know this much, that the humane Laws of the Prince do not make void all the Divine Laws and authority of our Lord Jeſus upon the conſciences of men. I mean'd when a Divine Law and an humane law had confronted, in oppoſition one to another, that the Divine Law was to make void the humane: but I never knew that the humane laws of the Prince made void all the Divine laws of Chriſt before. I never heard that doctrin taught, but within theſe four years, God be thanked. Short while may the Law of the Prince laſt, that makes void all the Divine Laws and authority of our bleſſed Lord Jeſus. Truely, man, thou haſt a bony plea of it, thou muſt fell thy conſcience, abjure the Covenant, and comply with their iniquous laws and authority for it. If thou art a man, and not a beaſt, man, I think thou ſhouldſt know this, that it is more lawfull to obey God than man. The Apoſtle made greateſt enemies judges in this matter, whether it be moſt lawfull to obey God rather than man, judge ye. But ye muſt obey man, though oppoſit to all the commands of God. The King's laws are for this, quoth ye, there is law and authority for it. Truely ye have a bony plea of it, a brave pretence of it forſooth. I think a man baptized into the Name of the Father, Son, and holy Ghoſt, ſhould think ſhame to inſtance ſuch a pretext. It's even like your ſelf, there is law and authority for it. There are many alſo who for their compliance pretend loyalty to their Prince: they muſt comply, they muſt abjure the Covenant, that they may prove their loyalty & reſpects to his Majeſtys grace. Goodſooth let me tell it quietly betwixt me and you, there is few good news in the land, ſince the like of you became ſo loyal. If our King had been a man qualified with grace, as once we ſuppoſed him to be, p. 36and had born down vice and profanity, there had not been ſo much loyalty in the breaſts of a thouſand of you, as is in the breaſt of one of you, at this day. Alwayes I thought it had been true loyalty to the Prince, to have keeped him in his own room, and given him his own due, to have keeped him ſubordinat to Chriſt, and his laws ſubordinat to the Laws of Chriſt. I thought true loyalty to the Prince had been to have keeped his Houſe in the line of ſubordination to the fear of God. Fear God, and honour the King, I judged that had ſtood wel in all the world; but there is a generation now, that has turned it even contrary, Fear the King, and then honour God. I thought never that that was true loyalty yet: I never heard that doctrin taught before: but I thought alwayes that was true loyalty, Fear God, and honour the Prince. God's vengeance be on them that have altered that Divine law, ever, untill they ſet as good an one in the place of it. They made the rule all wrong, that put the King in the firſt place: he will never ſtand wel there. I do think men of rational judgment, that have not ſold themſelves to this iniquous time, will think it the true honour of the Prince, to keep him in the line of ſubordination to God's honour, Fear God, and honour the King. He is the beſt ſubject, who is the beſt Chriſtian. And ask ſome, What makes you take ſuch a miſchievous courſe by the end, for the overthrow of the work of God? O! I behoved to prove my loyalty to my Prince: ye underſtand not there are many who queſtion my loyalty now. In truth, Sir, ſay I, there is many a better man, than ever ſtood on your ſhinnes, or his either, that queſtions your loyalty now to the God of heaven. Will ye make this once clear in the firſt place, that ye are a loyal ſubject to the God of heaven, and then prove your loyalty to your Prince, by things that do not contradict the Scriptures of Truth and the Laws of the God of heaven. It is never a ſoncy loyalty that makes folk to quite their Religion. Tho his Religion juſtled againſt that which they accounted loyalty, they charged him with this, that his way was a way of ſedition and hereſy. His way did not prove him to be loyal enough. p. 37Wel, ſaith he, I am a loyal ſubject for all that, after that way, ſo I worſhip the God of my Fathers: if that be hereſy, quoth ye, I am an heretik; if that be rebellion againſt the Prince, I am a rebell to him, for ſo worſhip I the God of my Fathers. But albeit ye will quite with your Religion, to prove your loyalty to your Prince, yet truely we will not do ſo. And if ye call ſuch Fanatiks, that take the way we do, then we are ſuch, after the way, that ye call Fanaticiſme, ſo worſhip we the God of our Fathers: we may not quite with our Religion, albeit ye call it by the name of Treaſon, Hereſy, Rebellion, and Diviſion: hold ye by your thing, and we will hold us by our thing: it is always beſt for Folks to hold them ſtill by their own thing.

3. There is many Folks, who for their compliance pretend peace to the Church, and to themſelves. Know ye not what diſcord and miſchief that way breeds every where? Quoth ye, I am even gon the length, I am gon, for peace, in ſome caſes. Peace, man, peace, man, I pray thee, what peace wouldſt thou? wouldſt thou have peace with God's enemies, that has deſtroyed all that is precious in our ſight? Whom with would ye have peace? I hope ye may have peace with all the People of God, without compliance. Why then tell ye us, that we ſhould keep peace with a party, that has deſtroyed all the work of God? I weened the Scriptur had ſtated the matter thus, Follow peace with all men and holineſs, without which no fleſh ſhall ſee God. Ye forget ſtill the one half of your tale, my friend. Would ye have peace among us, without holineſs? Lord let never that peace be among us. God ſend us red warr, ere he ſend us that peace: red warr, fire and ſword be among us, ere that peace be among us. Wofull will be the peace of theſe lands, if peace without holineſs be among us. I know not what peace is, for if it have not holineſs with it, I know not what ye would be at, if ye would not have communion betwixt Light and Darkneſs, Chriſt and Belial, which ſhall never keep under one roof, one bed, nor one boord together. We profeſs no peace with that Party that is enemies to God, we profeſs no peace with ſuch a party; let red p. 34duplicate page p. 35duplicate page p. 36duplicate page p. 37duplicate page p. 38warr be betwixt us, but God let never peace be betwixt us.

4. There are many who pretend this for their compliance, even uſefulneſs to the Church, in their caſes, they ſay they have done what they have done of that kind, that they may be uſefull to the work of God in other caſes. What moved thee to comply, Man, and run with that unhappy party ſo great a length, for the overthrow of the work of God? But ye underſtand not my drift in it, it was that I might get credit from them, and thereby I will have place, and opportunity to ſpeak for the People of God, and for the Cauſe, and ſo this is a way to be uſefull for the Work of God, by their puting credit upon me, that way, I will have a fair opportunity to get many a good turn don in the favour of honeſt men. Gang thy way, Man, the vengeance of God gang with thee, for we will either have good God's gate, or will never have good at all, for good is not good, if it come not God's gate: we look never that God will triſt us with good through ſuch foul fingers as yours; we look that God will triſt us with good through a cleanlier hand. But I never knew that this was your duty to do evil, that good might come of it: I never knew that the Scriptur ſtated the matter thus, that Folk ſhould do evil, than good might come of it. I ween'd ay that Folk ſhould have done good at preſent, if they would have had good to have followed on it. But I never knew that Folk was to do evil, that good might follow, I never read that in all the Bible, and I have read it all from the one end to the other, and ſome of it twice over, but I never read that in it all. Go thy way, Man, the vengeance of God gang with thee; for we look never for good at the like of thy hand. I dare ſay, if it were not more reſpect to thy carnal intereſts, that thou lookſt moſt to, than any reſpect that thou haſt to the Cauſe of Chriſt and his People, thou wouldſt never have gon the length thou haſt gon, God reward you for that ye have don to Chriſt and his Cauſe, and ſo he will, in his own due time, ye will get the Devil to your thanks yet, for the good ye have don to the Cauſe of Chriſt and his People by compliance.

p. 39But there are many likewiſe who have this pretext for their compliance, they profeſs to be keeping their life till a better time: it is a ſin to us to let our life, and what belongs to us gang this gate, we may keep our life till a better time: indeed, as I was telling you before, I never heard tell, that that man's life did ever any more good to Chriſt and his Cauſe, that once did compet therewith, and was preferred thereunto, and ſo was brought-off with prejudice to the ſame; God will never be in ſuch a Knaves common, as thine, to prefer thy life with that honour, as to make it uſefull for the Cauſe of Chriſt again, who has preferred thy life to the Cauſe. I ween'd the Scriptur had arted thee better, Man, that he that is faithfull in the little, will be faithfull in the greater, and he that is not faithfull in little, will not be faitfull in much. We will never honour ſuch as have denied his Cauſe, to make them uſefull for the Cauſe and Work again, ſuch as is faithfull in the little, and keeps his garments clean, in an evil time, God will prefer that honeſt man with taking a good turn of his hand, for his Cauſe and People. He will take nothing of a Lown's hand that has defiled himſelf, and has not been faithfull in the little. Let ſtill that ſound in your ears, that he that is faithfull in the little, will be faithfull in the much; he that is not faithfull in the little, will not be faithfull in the much. I'l wad ye ſhall ſee theſe children, that have gon that gate, and are keeping their life till a better time, goodſooth I'l wad that ye ſhall ſee an evil time take them. Goodſooth they will look with clear eyes that ever will ſee their life do a good turn more in this world. I believe the moſt part of them, if not all of them, is kept for a black hour. They will look with clear eyes, that ever will ſee them get a good time, or yet be uſefull to the Church in this world again.

There are many likewiſe that have this pretext for their compliance, that they do what they do that way out of no ill intention, it was upon ſuch good accounts that they did ſuch and ſuch things, we had no ill intention in ſo doing, we intended to wrong no man, far be it from us to perſecut p. 40or bid any body do any thing againſt their Light, we had no ill intention in what we have don. Ye have a bony pretext of it forſooth! I ſhall deſire any man to ſearch through all the Scripturs, and ſee if any ſuch a thing be to be found in them, of God's ſtating mens honeſty upon good intentions, while the good intentions brought-forth evil fruit, I never read ſuch a thing in all the Bible. I thought the Scriptur had ſaid, with the heart man believes, and with the tongue confesſion is made unto Salvation: in contending for the matters of God, for his Cauſe and intereſt, hands, tongues a…d feet are to be made uſe of. Good deeds and actions are uſefull for the Cauſe of Chriſt, but for your good thoughts and intentions, while they have brought forth ſuch bad fruits, as the apples of Sodom and the grapes of Gomorrah, I have no skill of them. The moſt part of thoſe Knaves that ſay they had good thoughts and intentions, we will ſee them the greateſt perſecuters that the People of God will have. Theſe good intentions of yours, ye will get a black reward for them, for they have wronged the church …arr, & ſo ye are at the loſs and the church both, with thoſe good intentions of yours.

But in the next place I ſuppoſe that this is as ordinary a pretext among us, for compliance, as any. What could my bare teſtimony do to it? it could not turn the chaſe: all that Party, Side, & Way, that ye ſay is for Jeſus Chriſt, they are all dung down, ere ever I ſided with any Party. We might wel have caſt our ſelves into hazard, by doing or ſpeaking for that way, but that could never have don the turn, it would never have turned the chaſe. What could my ſpeaking have don, for keeping in the Miniſters, when Acts and Laws was for their caſting-out? it would never have don good, I might wel have caſt my ſelf into hazard. What could my vote have done for ſuch a mans life, that Acts and Laws were for the execution of? And when once it was ſo, what need we hazard our ſelves needleſly? For what would the teſtimony of ſilly poor laſſes and lads have done?

A bony pretence ye have of it forſooth! I never read it in all the Scripturs where ever God made a mans fore-ſight p. 41of events the meaſur of his actions in duty. I never heard that a man was to ſhift his duty upon that account, becauſe he thought his duty would not have good conſequences. I never underſtood that before, that iſſues and events belonged to us. I weend ay known duty had belonged to us, but iſſues and events had belonged to God. Indeed the Prophets, that the Lord ſent forth long ſince to ſpeak in his Name, had a little more ground to ſhift their duty, when God told them the iſſue and event would not prove good, yet they durſt not for their life ſhift their duty even in that caſe: Go, ſaith he, ſpeak to this People, but they are a ſtiff-necked and rebellious people, they will not hear. Will they not hear, might they ſay, then we will never ſpeak to them, it is but folly to caſt our ſelves into hazard, when it needs not. We may as wel gang and ſpeak to ſtocks and ſtones, and they will not perſecut us, ſince the thing we ſpeak will have alike effect upon both. Whether they will hear, or whether they will forbear, ſpeak ye my word to them, or their blood will I require at your hand: ſpeak, when God bids you ſpeak, whether there come evil or good of it; if ye will not, God will make your tongues to fry and flutter upon the hot coals of Hell, he will garr it blutter and blyze upon the burning coals of hell. Speak, Sir, when God bids you ſpeak, or he will garr that tongue that he hath put into your mouth, pople and play in the pow pot of hell. Ye have a bony pretence of it, Man, your bare teſtimony will not turn the chaſe. Sir, did thoſe two Witneſſes in the Revelation, that propheſied in ſaccloath, by their teſtimony turn the chaſe? yet they were to witneſs againſt the abominations of the time, till they were ſlain for all that. Folk have gotten a brave gate of it now forſooth, rhat they will ſpeak nothing for the Cauſe of Chriſt now, becauſe that will not turn the chaſe. Speak, when God calls you to ſpeak, or he will garr you do worſe in a worſe time. At laſt when Folks have made all the pretences they can make, in end they muſt even come to this, I dought not ſtand it out for fear, fleſh and blood would not do it, when I conſidered the hardſhips, that now the People of God is in hazard of, p. 42of ripping-up of the noſe, and cuting-off of the ears and hands, and loſing of the life, it was ſo terrible to me, while fleſh & bloud would not ſerve me to ſtand it out. Indeed it's even the beſt and moſt honeſt pretence of all that ye have had yet from the beginning; yet there is no conſolation to you from this Text, I would have you to remember that the Text ſpeaks peremptorily, he that ſeeks to ſave his life, ſhall loſe it. I have not a diſpenſation to grant you from theſe words, but I ſhall read-over the good Text of our Lord Jeſus to you, that will ſpeak better for it ſelf than I or any body that will ſpeak on it, he that ſeeks to ſave his life ſhall loſe it. See if that grants you a diſpenſation. The man his heart would not ſerve him to ſtand it out, yea but he that ſeeks to ſave his life (ſaith the Text) ſhall loſe it. Alas! my fleſh and blood dought not do it, my fear moved me to ſuch a courſe, he that ſeeks to ſave his life, ſhall loſe it. O! I had great tentations, many burdens, wife, and children, which my care was engaged for, I could not get it ſtood out, he that ſeeks to ſave his life ſhall loſe it: a dreadfull word, that may make you all tremble, he that ſeeks to ſave his life ſhall loſe it! Never make a pretext of your own weakneſs; never make a pretext of this, that other Folk that had more wit than ye▪ did ſuch a thing before you, though ye were not clear in it, yet that ye thought that they behoved to be clear in it, there is no excuſe to you from this, he that ſeeks to ſave his life ſhall loſe it. Ye ſaw many that ye judged good and godly doing ſo, that is no excuſe for you, fra ye ſaw an appearance of evil, he that ſeeks to ſave his life ſhall loſe it. Therefore I charge you in the Name and Authority of our Lord Jeſus Chriſt, when ye ſee the Cauſe of Chriſt on the one ſide, and your Life on the other ſide, competing and juſtling againſt one another, that ye make a right choiſe, for the good of the Cauſe, or ye ſhall come under the hazard of this Text, he that ſeeks to ſave his life ſhall loſe it.

A Third thing we would ſpeak a word to, is this:

1. What way doth the Folk loſe their life; that goeth about ſo prepoſterouſly to ſave their life, either by committing p. 43that which is their ſin, or for fear of perſonal hazard, doing that which is wrong?

2. How do they loſe their lives?

3. What ſort of Life is this, that they loſe?

4. What is mean'd, by loſing their life?

Here Firſt of all, they loſe their life, as they loſe life everlaſting thereby, for Chriſt hath in even-down terms ſaid in the words following, He that denieth me before men, him will I deny before the Father and the holy Angels. In truth then if he deny you, I know not who will own you in that day, none of all that Court and Side that he is on will own you: but I know another Court that will own you, believe, even the court and ſide of all the Devils in hell, they will own you, they will know you wel enough, believe, they will gather all together about the poor Soul, as ſo many greedy crows about a gushorn, every one gripping it ſtraiter in their clooks than another. But none of that court will own you, all that Court will ſay, I know you not, although ye were their born brother: they dare not ſay, they know you in that day, if Chriſt know you not: it's everlaſting life that ye will loſe, my Dove, by taking ſuch prepoſterous wayes, to ſave it, that's a ſore word, O! but that's a great pawn, ye loſe life, as thereby ye will loſe life everlaſting. O! that's a pawn ye ſhall never exchange again, — what ſhall a man give in exchange for his Soul? Prove your loyalty to your Prince by loſing of your Soul that gate.

Secondly, They loſe their natural life, as God's bleſſing to them. Mans natural life, while God calls him not to lay it down, is God's bleſſing to him; but if God call for it, and he lay it not down, it is no more God's bleſſing to him, but God's curſe; he holds it no more of God, but of the Devil in hell: the ſaving of his life is God's plague and vengeance on him, his life after that is God's plague and curſe to him, he holds it no more of God: and that time, when God calls for his life, and he layes it not down, he forfeits his right holding of his life in God, and fo he loſeth his life, as he loſeth God's bleſſing upon his natural p. 44life, he has loſt his life as God's bleſſing, and he holds it as God's curſe, he ſhall never have power again by his life to committ a good deed, all the actions again proceeding from that life ſhall be curſed, curſed in his in-going & in his outgoing, in his basket, & in his ſtore, and in every thing he doth: he may build houſes, and buy land after that, but all ſhall be accurſed, all the actions proceeding from that curſed life ſhall be curſed, live they long, or live he ſhort, the curſe of God ſhall fall upon him, though he ſhould live to be the ſinner of an hundred years old, he ſhall be accurſed, his life curſed, his actions curſed, all that he doth ſhall be but fuel to the curſe of God that ſhall light broad flaught upon him, he ſhall eat, and drink, and wear in the curſe of God, he ſhall feed and live upon the curſe of God, and the curſe of God ſhall feed and live upon him, he ſhall hold bed and boord on the curſe of God, and the curſe of God ſhall hold bed and boord on him, that way they ſhall loſe their life, they ſhall loſe it as God's bleſſing.

Thirdly: The man that goes thus prepoſterouſly about to ſave his life, he ſhall loſe his life ſo, as within alittle he ſhall loſe the comfort of his life, within alittle he ſhall be full of Hells ſorrow, hells terror ſhall ſeize upon him, the worm that never dyes ſhall begin an inward gnawing at his heart, the worm of an ill conſcience rugging at his heart, and intrals of him, like a canker-worm drawing at his leaver, an inward flame like the fire of hell ready to burn him up within, ere ever death come, to take-away the curſed carcaſe of him, the gnawing worm that never dyeth ſhall ever draw at the conſcience of him, like a greedy glade riving at a guſhorn ay as if the Devil were within going to rive out the Soul at his broad ſide, and to run away to hell with it. God will kindle the fire of hell in the heart of him, wherein he ſhall find that hungry worm like the Devil, drawing at the heart of him, drawing-out the ſoul and intrals of him, like a few hungry glades riving at a guſhorn, thou ſhalt never have reſt henceforth, but an inward gnawing and rugging at the heart, till thou be fully poſſeſt in everlaſting flames. Gang thy way, man, if thou haſt p. 45wronged the Cauſe of Chriſt for fear of thy life, I would not have an hour of thy life for all the gold of Gawry.

Fourthly: This man loſeth his life another way more formally, as God upon this account for the man's ſeeking to ſave his life, garres his life gang upon a miſerable account, and that many times or long as the juſt reward of his ſin; he dyes in the midſt of his dayes, God garres him make ſome tykes teſtament, he doth not dye properly, he is cut-off in the midſt of his dayes, he diſownes God and betrayes the cauſe for fear of his life, ere ever he wit, God clieks him off. He had an honourable opportunity to have let his life go, but he would not let it go, ſo God garres him let it go upon a more miſerable account, and very readily God garres his life gang by that ſelf ſame mean that he took to ſave his life: it's like their eyes are open now that will ſee the like of that yet, now will ever we ſee that day that the Declaration, and the Service-book, and keeping dayes of mens invention, will be the high-way to garr ſome folk loſe their life. Will ye have patience a little? Ye ſhall either ſee that day, or ye ſhall ſay I had no skill of preaching, or of the mind of God, ye will ſee this, that thoſe folks that have betrayed the People of God, have moſt of all betrayed their own life, they think they have gotten a ſafe-gate for their life now, as ever man had, for they have made the King Head of the Church, and they ſhall be of any Religion that ever he likes to bring through the Land, that they may ſave their life. Goodſooth that will not workyet, all that will not bide you, that will even but bring you the ſooner to the gallows, that will garr your bones whiſtle in the wind ſome day. Will the taking of the Declaration do your turn, think ye? God will garr the taking of that Declaration, that many a man thinks to be the ſafety of his life, that way of the ſafety of his life will garr his head weigh his tail yet, and his bones whiſtle in the wind. All thoſe ſhifts will but the ſooner bring them to the gallows: ye muſt come to the gallows for theſe ſhifts that ye take againſt the Light of your own Conſcience. Ye will to the gallows, for all the plots that ye plot againſt the People of p. 46God. Wicked Haman muſt to the gallows, for all the plot that he plots ſo deep againſt the People. Ye think that theſe lawes, that ye make againſt the People of God, will only bring them to diſtreſs, ſorrow, and bonds. Yea but they will garr your bones whiſtle in the wind, for all that. The readyeſt way to bring folk to a miſerable hinder-end, is, that wicked Declaration. What would ye think of ſuch a caſt of kindneſs from God's hand, as that to make your miſchief turn upon your own head? Wicked Haman's plots and contriving cruelty againſt the People of God moſt haſte to help him to haſte him to the gallows. Haman may make many decrees, but he muſt to the gallows, ere he ſee them put to execution. What would ye think, if thoſe lawes that they are making againſt the People of God, to bring them to ruin, bring their own carcaſes to the gallows? Theſe their Acts and Lawes that they are making againſt the People of God, is the way in all the world to haſten themſelves to a miſerable hinder-end. The ſinfull way, that a man takes for the ſafety of his life, proves the very mean and way of his overthrow, and ſo will come of them yet.

Now, what is the reaſon of this, that he, that ſeeks to ſave his life, ſhall come to a miſerable hinder-end that way that he ſeeks to ſave it?

Anſw. The reaſon is the righteouſneſs of God: God is a Righteous God, that is even the reaſon of it; God is a Righteous God, he will make it known to all the world that he is an Upright God, and that there is no unrighteouſneſs in him. He is righteous in this, to rain ſnares on ſuch wicked Soules, that lay ſnares before the conſciences of his People. The Righteous God loveth Righteouſneſs, as ye heard in the morning, upon the hinder-end of that Pſalme, that we lectur'd on; the way that the man went to ſave his life, when God called him to lay it down, he is a Righteous God to garr his life gang by that way which he looks to ſave it, the man that before Heaven and Earth, Sun and Moon, und the World, makes ſuch a choiſe, as God has forbidden to ſave his life; God is Righteous to p. 47hold him at his choiſe, and that way to bring him to a miſerable hinder-end. I offer'd you life eternal, Peace of Conſcience, the way to ſave your life for ever, ye would not, but ye would have your ventur on a way of your own. Wel, as I live, ſaith God, I ſhall take you at your word, that choiſe ſhall you make, that ye have made, and that choiſe ſhall be your ruin, ye ſhall take the holding of your life in that choiſe, that ye have made; ye ſhall never get more of me, ye have no more to crave of me. Now, God is a Righteous God in this. Wel now, for the Uſe of the Doctrine,

Firſt of all, Ye would labour to know with your ſelf, in what hazard your life is in, when the Cauſe of Chriſt is upon the ſtage, ye would reckon with your ſelves, how many wayes ye may run the hazard of your life, when Chriſt's Cauſe is upon the ſtage, either by not doing and omitting that which ye ſhould do, or by committing and doing that which ye ſhould not do, it were not amiſs to conſider theſe hazards, and what the Scriptur ſpeaks of folks ſeeking to ſave their lives, any of theſe wayes.

Secondly: Do not hold up, nor ſatisfie your ſelves with any of your broken pretences, that I have named, or others, that I have not named, they hold no weight before God, ye muſt be even-down in the matter, for he that ſeeks any way to ſave his life, ſhall loſe it. Ye need not ſpeak of this, there is Law and Authority for ſuch a falſe cauſe; ye need not ſpeak of your proving your loyalty to your Prince, that way; ye need never pretend that ſuch a way ye thought beſt for peace; ye need never pretend your uſefulneſs to God's People, by your taking ſuch a gate; ye need never ſay, ye are keeping your life till a better time; ye need never tell us, ye had no ill intentions, or that your bare teſtimony would not have don good: theſe are fooles devices, he that ſeeks to ſave his life, ſhall loſe it. That word hath more weight, than all the fooliſh intentions and pretexts that ye have, he that ſeeks to ſave his life, ſhall loſe it.

Thirdly: Let me obteſt you, as ye love your own life, as ye love the life of your Soul, and your natural life, as p. 44duplicate page p. 45duplicate page p. 46duplicate page p. 47duplicate page p. 48God's bleſſing, and not as God's curſe, and as ye love the comfort of your life, and life it ſelf; then by all theſe I obteſt you to make a right choiſe: it is like ere long your life may come upon the ſtage for Chriſt and his Cauſe, and ye may get it in your option, to ſave or to loſe your life, with denial or not denial of the Cauſe. Now as ye love the life of your ſoules, and a bleſſing upon your natural life the comfort of your life, the keeping of your life, make a right choiſe.

Fourthly: Sirs, Never covet the life of thoſe that have keeped their life by wronging the Cauſe of Chriſt, covet not their life, I ſay, therefore. Have they not a brave life of it? God ſave me and all that I good would from a trial of it, for all that? will ye let alone, for all that, if ye had a trial of it, within a little ye would think it worſe than the moſt miſerable death that ever a man dyed. One dying not long ago may be exemplary for this, it's a brave teſtimony that he gave for this, lying on his death-bed, I would not (ſaith he) bide one night again, as I have had, for that Declaration, for all the World. When heard ye one of our ſide, that ever ſaid the like of that, for taking the Covenant, and abiding by it? God be thanked, we will get ſome of the other ſide, that will ſay ſo for taking of that Declaration, albeit they be ſcarce as yet, nevertheleſs I hope there ſhall be more of them, ere it be long. I ſay, covet not their life: black and miſerable is the life that ſome of them have of it, a fearfull looking for of the Soul to be rugged out of them, the worm that never dyes ay ſitting rugging at the heart of them, where the life ſits, the broad curſe of God upon their life and all that they gather together with their hands, as the work of their life, God's curſe upon all holding bed & boord of them, & it may be that make a ſad ſight to be ſeen of ſome of them and all that they have, what they are. That is a dreadfull thing, beſide the inward worm gnawing with terror, like a worm rugging at the mawe of them, ready to rugg-out the very miſerable life, that they would fain be quite of, which God ſhall within a little cauſe to gang in the favour of the Devil, in the midſt of their dayes. Therefore, p. 49Sirs, covet not their life, they have a miſerable life of it; yet, Sirs, upon the other hand, ye muſt ever pitty poor folk in this caſe, for their tentation was even very great, as I was ſaying to you before, Now, that we may end this doctrin, obſerve here the righteous wiſdom of God in deſtroying mens lives, who for fear of perſonal hazard ſeek to ſave them, with prejudice to Chriſt and his Cauſe, who love their lives better than Chriſts Cauſe, & ſo wrong it, for the ſafety of their life. Ye may ſee much of that now adayes, and if ye live long, ye will ſee more of it, there may be much of it ſeen already, if ye ſee a man falling into a ſnare, to enrich himſelf, as indeed ye will get hundreds not farr off, O then admire the Righteous Wisdom of God, in that ye ſee a man ſeeking to ſave his life, and falling into a miſchief by that, admire the righteouſneſs of God in it, if ye ſee my complying with that wicked Party, for fear of their life, or for fear of their meanes, admire the righteous wiſdom of God in this, for making that a ſnare, for deſtroying of their life, which they made uſe of, for a mean to ſave their lives.

So much for this Doctrine.

Matth. 16: 20.

Then charged he his Diſciples that they ſhould tell no man that he was Jeſus the Chriſt.

YE have heard ſeveral reaſons of this inhibition ſerved upon this Truth in the mouth of the Diſciples, which doth not warrand any man to conceal this gracious Truth, unleſs they have a peremptory command for the doing of it, as the Diſciples here had. He did it as a Miniſter, not ſeeking his own glory, he did it as much pittying the Diſciples in their weak and unſettled condition, becauſe they could not wel maintain that Truth before the Jewes and learned Rabbies, which Truth was controverted then, they being then unſettled, untill the Spirit was poured-out upon them from on high, that the Son of Man was riſen. He did it alſo as a p. 50plague upon the Jewes, becauſe they abuſed this truth, therefore as a juſt puniſhment and recompence of their ſin, he layes on an arreſtment on the Truth, that they ſhould tell no man, that he was Jeſus the Chriſt, the Saviour of ſinners, the King, Prieſt, and Prophet of his People. He did it as a recompence of the ſins of many for the accuſing of the Truth. But one of the greateſt Reaſons of this inhibition was to make way for another glorious deſigne, which was on foot in Heaven anent Chriſts ſuffering at Jeruſalem, for, ſaith the Apoſtle, if they had known it, they would not have crucified the Lord of glory. Jeſus Chriſt knowing that he behooved to go to Jeruſalem, and ſuffer, and to redeem the world, and ſo he ſets them at liberty to crucifie him, by their not knowing that he was the Lord of glory, and ſo he leaves them to a latitude to perſecut and crucifie him, that ſo he might accompliſh the great deſigne that his Father and He had on foot anent the Redemption of the World. And the Doctrin I ſhall here hold forth upon this Reaſon of the inhibition is this, that the Lord by the moſt uncouth and ſtrange Diſpenſation in his Church brings about the moſt glorious Purpoſes and Works of God, that can be imagined in the world. There was no Diſpenſation almoſt that was more uncouth and more ſtrange, and more dark, & more deſperate-like, than this was, Let no body know that I am the Chriſt, Let none know that I am the Saviour of the world, yet all was don by the burial of that Truth. The Lord Jeſus Chriſt brought about the moſt glorious work that ever was wrought for his Church, which was by the death of a ſtain Chriſt, which was occaſioned here ſome way by his hiding of this Truth from thoſe that were to crucifie him. I ſay, the Lord uſeth by the moſt ſtrange and uncouth diſpenſation in his Church, to bring about the moſt glorious purpoſes & advantagious works for the good of his Church of any in the world. In following out this Doctrine, I ſhall ſpeak to theſe few things: Firſt, we ſhall ſpeak a little of ſtrange and uncouth diſpenſations, that fall-out in the Church, and then a word to what thoſe glorious works of God are, that are brought about by thoſe glorious diſpenſations. 3. We p. 51ſhall give you ſome inſtances, by which it will appear that the Lord by the ſadeſt and uncoutheſt diſpenſations, that ever fell-out in the Church, has brought about the greateſt and moſt advantagious work for her. And in the cloſe of the Doctrine we ſhall ſpeak a word of Reaſon, why the Lord chuſeth this way, for bringing about ſuch glorious works and purpoſes by ſuch uncouth and ſtrange diſpenſations. For the Firſt, We call Diſpenſations uncouth and ſtrange and dreadfull-like, when things, as it were, fall out by a kind of ſpecial Providence, yet do juſtle with the revealed Word of God and his commands, ſuch as a lye put into the mouth of Jacob by Rebekkah, there was a kind of ſecret Providence in the thing that juſtled with the command of God, yet ye know there came ſome ſtrange advantage to him thereby. So Eſther ye know came in the place of Vaſthi the Queen, this did exceedingly juſtle againſt the command of God, for the Jewes ſhould not have entred in marriage with any of that place that was not in Covenant with God, this ſeemed to juſtle againſt the command of God, yet ye know how this did amount to the good and advantage of the Kingdom of Chriſt. So the ſons of Jacob fell upon the Shechemites: that was an uncouth diſpenſation, the poor man was juſtled exceedingly for that living among ſtrangers, yet there came a great advantage for Jacob out of that; Jacob had too long reſted in that neſt, therefore ſaith he, Ariſe Jacob, and go to Bethel. 2. We call Diſpenſations ſtrange and uncouth, as they juſtle with promiſes, predictions or prophecys of the Lord's great things towards his People; ye know he endeavoured for the People of Iſrael to bring them out of the Land of Egypt, it makes the burden ſeven-times worſe, their task is doubled, this juſtled with God's promiſes or prophecyes of coming out of Egypt, a bonny beginning indeed, there is not one of them will come out of it, their task is doubled, yet by theſe things he brought about their delivery gloriouſly, for great advantage to them, and great ruin to their enemies. Hamans promotion with all his followers to the court of the King, it did directly juſtle againſt the oath that p. 52he had ſworn he would have warr with Amalek for ever, Haman is ſo high, that he is like to overthrow all his Church and followers, that was an uncouth diſpenſation, yet his height overthrew him for evermore. 3. We call diſpenſations uncouth, as they juſtle againſt the People of God, and as they difficult all the People of God, ſo as they cau not extricat themſelves out of that plunge, nor know what way to do it, theſe are uncouth and ſtrange diſpenſations. The People of Iſrael in their march out of Egypt inſtead of liberty and freedom of march God ſtraitens them all betwixt Pharaoh and the red Sea, with a rock on every hand, there was no eſcape there, that was an uncouth diſpenſation, yet that made way for a glorious out-gate for them and the utter overthrow of the enemy for ever. Yea ſaith Pharaoh and the Egyptians, they are intangled in the land of Iſrael, the wilderneſs hath ſhut them in, we have gotten you in an hoſe-net. Yea, goodman, crack at leiſur, it will be as good fiſhing you with an hoſe-net to morrow ere this time. 4. We call diſpenſations uncouth and ſtrange, as in themſelves they are deſtructive to the purpoſes and works he intends to bring about, as they are in themſelves deſtructive to theſe purpoſes, they are uncouth enough. Why are they not? As for example, the Lord buryeth a truth of great importance, lets men lay a great ſtone upon it, and ſay it ſhall never riſe again, then he brings up that truth again more glorious than ever. When he intends to make a truth famous on the earth, then he lets bury it; that is an uncouth and ſtrange providence and diſpenſation: this was the diſpenſation here mentioned in the Text, let no body know that I am the Chriſt; once ſaith he, bury that truth. I forbid you to tell any body that Truth. That's a ſtrange diſpenſation, it ſeems to be deſtructive to the whole Covenant of Grace. Nay but bury it for all that, for I ſhall garr it riſe with a thouſand advantages more than ever yet; he hath a ſweet ſharp hand in theſe things, yes truely he has a ſellon gate to make contraries work for good. I confeſs it's a bare moor that he goes over, and gets nothing; that diſpenſation never fell-out in the Church, but he gets ay an p. 53harle of it, for the good and advantage of the Church and People of God. I ſay then there are many uncouth and ſtrange diſpenſations, now ſome of them juſtling with commands, ſome with promiſes and predictions, ſome of them difficulting all the People of God, puting them all to their wits end, ſome of them of them ſelves deſtructive to the purpoſes he intends, yet by all thoſe he will bring about the moſt glorious purpoſes and works for the good of his Church in the world. This is the croſs wheel that appears in a wheel, whoſe ſpoaks are dreadfull for height, and full of eyes; this is the wiſdom of God in his dealing with his Church going out of all mens ſight, whereby he intends to bring about glorious things for his Church.

The ſecond thing we would ſpeak to, is, what are thoſe moſt glorious works and purpoſes of God for his Church, that he intends to bring-in by uncouth, diſpenſations. In a word, we mean by thoſe ſuch works and purpoſes as do miniſter occaſion for the adminiſtration of the glorious attributes of God, whereby they may be gloriouſly ſeen for the good and advantage of the Church, ſuch works and purpoſes as do manifeſtly bear ground to diſcover mercy to his friends, juſtice to his enemies, and God diſcovered thereby his glorious wiſdom, faithfulneſs, holyneſs and juſtice exerciſed both to friends and enemies; I mean theſe glorious works and purpoſes, that offer in them a diſcovery of the Attributes of God, an evident diſcovery of Mercy for his People, and an evident diſcovery of juſtice toward his adverſaries, thoſe are the glorious Works, that are brought about by ſtrange and uncouth diſpenſations.

The third thing, I would here ſpeak a word to, is, to give ſome inſtances wherein ye may ſee the truth of the doctrin many inſtances may be given in Scriptur, I ſhall reduce them to theſe few Heads, 1. Take the diſpenſation or providence that was firſt managed in man's ſin, and is ſtill managed yet in man's tranſgreſſions, and ye ſhall find by the moſt uncouth and dread full-like diſpenſations the moſt glorious works of God fall-out for his Church: I ſhall mention but two Particulars in all that Head of Providence, p. 54the one was Adam's fall; Adam's fall was a moſt dreadfull diſpenſation, it juſtled exceedingly with the command of God, and with promiſes, and was deſtructive in it ſelf to his advantage, yet thereby the Lord brings about a better ſtate for Adam and his poſterity, than they were in before, thereby he did bring about admirable mercy to his Friends, and admirable juſtice to his Enemies, which will be ſeen for admiration, to the world's end, and for evermore. 2. Conſider even in the ordinary falls of his People into ſin, theſe are uncouth diſpenſations, yet I hope ye will all grant that the Lord lets his People be broken thereby? that he may the more and the ſurer many times bind them up. It's true ye ſhould abominat every evil way, and ye may not ſin, that grace may abound, yet it's as true in this reſpect, I may ſay, that grace hath many times ſuper abounded, when ſin hath abounded: the thing wherein it holds true, that uncouth and ſtrange diſpenſations bring about a moſt glorious work, which I ſhall inſtance was in that diſpenſation, which was managed in the Church of God before ſhewn, to Egypt there was an uncouth diſpenſation falls-out, yet alwayes glorious: in end, of all Jacob's bairns Ioſeph was the beſt bairn of all the coupe, he was thinking on and dreaming of ſome things, and he is ay telling ſomething of them, for anger of that they'l take-away his life, yet, as it fell-out, they ſell him to the Egyptians into Egypt, where the dreamer and all his dreams now, quoth they? There is an uncouth diſpenſation, what ſhall become of the Kirk now, for the ſpecial man, that ſhould keep her alive, is ſold a ſlave? This was an uncouth diſpenſation, yet a diſpenſation moſt uſefull for the Church of any diſpenſation that could fall-out. Hold your tongues, ſaith Ioſeph to his brethren, God is wiſe enough in this, much ſhame and lack belongs to you for your ſelling of me, but God was wiſe enough for all that, he brought it about for good; and then ye know the uncouth diſpenſation that was triſted with the Church in Egypt, what ſad things they met with, before they went forth from it, that juſtled againſt both commands prophecys, and predictions, after promiſed liberty p. 55their bondage growes ay the longer the worſe, then they reſolve to ſlay all the male-children, but truely they never throve faſt till then there is an uncouth providence, the decree comes out to ſlay all the men children, but it's ſaid, the more they ſlew, the more they increaſed. Now but ye may think they had grown many of them, and they had not ſlain none of them in faith, ye are all miſtaken, there would never have been ſo many of them, the more they ſlew, the more they encreaſed, and that way God brought them to be above theſe lowns, wherein they were cruel, wel yet the diſpenſation grows ay the more and the more uncouth, the King grows ay angryer and angryer: angryer may he be, ſhame nor he burſt at the broad ſide for anger, but if his anger ſhould rive him all a bitts, they ſhall come out of Egypt that day, 400 years that they entred in, and ſo they did, ye would even be telling their things now, Sirs, to one another, and then ye know the ſad diſpenſation they were exerciſed with, after they went out of Egypt, before they came to the land of Canaan, when the red ſea is before them, and a rock on every hand, and Pharaoh and all his hoſt behind, this was the uncoutheſt diſpenſation of all, yet by it came the moſt glorious work of all, for then they were made fully and for ever quite of Pharaoh and all his company, they were never troubled more with them, God ſets ay all his enemies once fair a foot on the field, he gives ay a good account of his enemies once in the field, and ſome to the ſword, but the next time they are ſought, they are not to be found. Ye need not think that theſe dayes are all away, in truth I think they are but even coming, yet many of them whenever God gives over good an account of the adverſaries of the Church, they had need to ſay their laſt prayers, for truely they are near a cloſe. Fra once Pharaoh and all his hoſt came out of Egypt, he had need to have faln to his laſt prayers with it, for he was near an end, and then ye know what difficulties they met with in the wilderneſs and in the land of Canaan, and yet all of theſe brought about a moſt glorious work, in end theirs are right brave wives tales, to tell about the fire-ſide at night: there was p. 56another uncouth providence falls out in Davids time anent the three years famine that was upon the Church, that all the land was like to be ſtarved with hunger, many would think that was an unhappy diſpenſation, but truely it was one of the happyeſt diſpenſations that ever fell out in the Church, for were it not theſe years of famin, the dreadfulneſs of the breach of ſacred oaths to God had never been known, and then ye know what uncouth-like diſpenſations fall out upon the Church in Eſthers dayes, the enemies of the Jewes, there is all at a very great height, they having gotten authority on their ſide, they have all the People of God forehand hanged, for they had a Religion that other Folks knew not, this uncouth diſpenſation brought about the moſt glorious work imaginable for the overthrow of all the enemies of the Church. It's not believed what good God brings about for the Church by uncouth and ſtrange diſpenſations, that when the wicked ſpring as the graſs, and are as the green bay-tree, it is that they may be cut-off for ever. Brutish men know not this, that when the wicked are brought to a great height, it is that they may be cutoff for ever, it's the fore-runner of the dreadfull vengeance of God upon them, when he raiſeth them to a great height, that it is that his vengeance may cut them off for ever, and then ye know the ſad things that befell the Church at Babylon, ye know what decrees came out there againſt thoſe that worſhipped the True God: if any man ſeek but a ſute from the King for ſo many dayes, he ſhall be caſt into the den of Lions; if any man worſhip not the image which Nebuchadnezzar hath ſet-up, he ſhall be caſt into the firy fornace. This was a dreadfull diſpenſation, that theſe laws and decrees ſhould have been ſettled by the Kings of the Earth, againſt whom there was no riſing-up. Nay but there were as many bony decrees came out the back of theſe again, if any man ſpeak a word againſt the God of Heaven, they ſhall be caſt into the Den of Lions, and a midden made of their houſes, they ſhall rot in the Earth; no God can ſave in the manner that this God can do. In truth I think, though one had ſworn it to you, if it had not been in the Book of p. 57God, ye ſhould not have believed it, I doubt if ye believe it wel as it is. Bot believe this, if ye will, that uncouth and ſtrange diſpenſations bring about glorious works of God for the good of the Church, I know wel ye have many inſtances of it, the great part of the Bible clears it, and the Book will be believed by better than ever ſtood on your ſhinnes. The weakeſt turns that ever fell out in the Church that way, he made them ay the ſtrongeſt turns. I can not help it that ye will not believe it, but it's true enough.

Bot next there is many inſtances of this under the New Teſtament alſo, for he is even that ſame God under the New Teſtament that he was under the Old. The Firſt great and remarkable thing, that fell out under the New Teſtament, was the deſtruction of Jeruſalem, and the abomination that makes deſolat, ſet-up in the midſt thereof. This was a dreadfull thing, the place of the publick worſhip of the Lord is all dung down and overthrown. Yea bot we are all obliged to God for that, for all that the Lord took occaſion by that to build many a Kirk in theſe lands, the Lord ſet up a Chriſtian Church better than ever that was, he brought out a good turn out of that evil. And there was another remarkable thing fell out there at Jeruſalem, anent the Jewes perſecution at Jeruſalem, there is nothing then bot heading and hanging, drugging and drawing to priſons, all the twelve Apoſtles are put away, and there may be no more publick preaching, all the Apoſtles and miniſters muſt be baniſhed and put away, no man may ſpeak more in the Name of the Lord. In truth that was a canny gate that they took, for truth, for if they had ſitten ſeven years in a general aſſembly to have ſpread truth, and made it famous through the Earth, they took the ready way and the ſhorteſt cut, that was an happy luck that that Perſecution roſe, it would have been long ere our witt had brought it that way about, that way the Goſpel came to us, we were unworthy of it, bot God was good that gave us it for all that, it was even by that diſpenſation and the like, whereby God took occaſion to ſend the Goſpel over p. 58to theſe Iſlands. Whenever God had a mind to make ſome Truth eminently glorious, then he let it ay fall into ſome Enemies hand to ſuppreſs and bury it, and by the burial of it he made it to riſe again, and be the moſt famous Truth upon the Earth. And the laſt tale I ſhall tell you about it, is this, and it is even the laſt that will be, and that is, Gog and Magog will even gather together to rout-out the Church, and then when they are all wel drawn up, and fair on the field, God will even make an end of all together, and ſoon decide the controverſy that way; they will all gather up, and then God will even make an end of them. God haſten that day of their gathering together. For if they were all once wel gathered together, God will make us quite of them. So goodſooth ye wiil find the Pope and the Turk take even other by the hand, to drive one deſigne, the Pope and the Turk and Prelates and Malignants will even all ſhake hands together, and draw up fair once in the field, for the ſwallowing-up of the Church, Lord haſten them all fair afoot on the field, that ſo the poor ſad People of God may ſee a good ſport in the downcome. For if they were once wel drawn-up, there ſhould be a ſudden down-come, God would make us quite of them, that gate. We muſt even wait-on a while, untill they draw better up; bot if they were all wel drawn-up, I aſſure you we would not need to wait long afterward.

Now for Reaſon why the Lord takes ſuch uncouth diſpenſations, to bring about his glorious Work and Purpoſes for the good of the Church, it is even for this, that he may diſcover the hearts of all men, much weakneſs in ſome, much wickedneſs in others; he lets poor ſilly weak things even bable on, and every one tell their own tale, and thereby diſcovers their weakneſs, and others, he gives them opportunity to vent the malice that is in their hearts, and thereby diſcovers their wickedneſs, a ſword ſhall pierce through manies hearts, that the hearts of many may be diſcloſed. He doth it alſo, that he himſelf may be the more ſeen in his glorious work for the Church, that no body may ſay they have a hand in that work, to aſcribe glory to themſelves, p. 59but that the Lord alone way be exalted. Now for Uſe of this Doctrin, I would have you all conſidering with your ſelves that there is now a junctur of ſtrange diſpenſations concurring together upon the Church at this time, as ever was upon the Kirk of God. Are not thoſe that ſhould feed the Lord's People with the Word of Life, ſold as ſlaves? of the People of God under bondage? the Sanctuaries of the Lord all thrown down and deſolat? the Miniſtery thruſt-out, a number of them, and the reſt of them ready to be thruſt-away? unrighteous decrees multiplying day after day? This is a clear thing to you all, the adverſaries of our Lord Jeſus and his Church are all at an eminency, and on foot, ſo that I dare ſay, the hearts of many of the Godly are at a ſtand, about what will become of all, there is ſuch a junctur of difficulties and dreadfull diſpenſations rolled over upon us.

Now is there any of you that has a heart to believe in this caſe, that the reſult of this ſhall be the moſt glorious work for the good of the Church, that ever came about? Have ye an heart to believe this truth? I dare ſay ye want nothing, but an heart to believe it. Do ye believe this, that theſe uncouth diſpenſations ſhall bring about the moſt glorious works, that ever our eyes ſaw? This will be, whether ye believe it or not. God never brought about ſuch an uncouth diſpenſation, but he brought about a moſt glorious work at the back of it. Chriſt Jeſus is, in a manner, now dead and buried: goodſooth his being buried will make him victorious over them all. The uncoutheſt diſpenſation that ever was, brought ay about the moſt glorious Work for the Church. No body has an heart to believe this. Has any of you an heart to believe this Doctrin. that the whole tenor of the Bible holds out that the Lord by uncouth diſpenſations brings ay about a moſt glorious work for the good of the Church? Have ye an heart to believe this? Has any of you that Charity to give God, that believes all things, and hopes all things, without which though a man would give all his goods to the poor, and his body to be burnt, it were an unacceptable ſacrifice. Ye muſt have p. 60that charity, that bodes ay luck on God's hand, and thinks ay liberally of him. Have ye an heart to believe this, that the generation to come will have the Lord to bleſs, for ſtrange and uncouth Diſpenſations? Every generation yet had the Lord to bleſs, for the uncouth diſpenſations that were triſted with their fore-fathers Has any of you an heart to believe that the generation to come will have the Lord to bleſs, for theſe uncouth diſpenſations that now we are triſted with? The Truths of God are now buried, the Covenant is buried; that great Truth [that CHRIST is ſole HEAD of his CHURCH, and LORD over the CONSCIENCES of Men] is now buried. Now has any of you an heart to believe it, that the burial of the Covenant will be the reſurrection and glory of the Covenant? Has any of you an heart to believe this? It will be true enough, believe it as ye will, that burial of the Covenant ſhall be the reſurrection and glory of the Covenant: it ſhall be ſeen, to their everlaſting ſhame, that it was an uncanny gate that they took for themſelves, to break the Covenant, that day they broke it, and burnt it at the Croſs of London. If they had ſitten ſeven years in a General Aſſembly, contriving how to make it a famous Covenant, they fell upon the right gate that day. Have ye an heart to believe this? It will be true, whether ye will believe it or not. The burial of the Covenant ſhall be the glory of the Covenant.

Now this is a controverted Truth, that CHRIST is ſole HEAD and KING of his CHURCH, and LORD over the CONSCIENCES of Men; his Laws and Officers are rejected, and the King's Laws and Officers are choſen. Now, has any of you an heart to believe this, that the burial of this Truth ſhall make it the moſt famous Truth on the Earth? The moſt glorious dayes of the Church of God are ay brought about by the moſt ſad and dark dayes. Therefore let us reſt in hope, and endure patiently.

FINIS.

End of the text · William Guthrie, Heads of Sermons 17 August 1662 (1680)