A sermon preached in St. Paul's before the Right Honourable the Lord Mayor by Dr. Edward Reynolds, late Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. 1678 Approx. 60 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A57160 Wing R1285 ESTC R28475 10603835 ocm 10603835 45367 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57160) Transcribed from: (Early English Books Online ; image set 45367) Images scanned from microfilm: (Early English books, 1641-1700 ; 1408:50) A sermon preached in St. Paul's before the Right Honourable the Lord Mayor by Dr. Edward Reynolds, late Lord Bishop of Norwich. Reynolds, Edward, 1599-1676. [2], 28 p. Printed by J.M. for John Martyn, London : 1678. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Micah VI, 6-8 -- Sermons. Sermons, English -- 17th century. 2003-12 TCP Assigned for keying and markup 2004-01 Aptara Keyed and coded from ProQuest page images 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SERMON PREACHED IN S t. PAUL'S BEFORE THE RIGHT HONORABLE , THE Lord Mayor . BY THE Late Reverend Father in GOD , D r EDWARD REYNOLDS , Late Lord Bishop of Norwich . LONDON , Printed by I. M. for Iohn Martyn , at the Bell in St Paul's Church-yard . 1678. THE STATIONER TO THE READER . Courteous Reader , I Here present thee with a Sermon many years since Preached in St. Paul's before the Lord Mayor and his Brethren , by the late Right Reverend Father in God D r Edward Reynolds late Lord Bishop of Norwich . This Copy I received from the hands of a Gentleman , who being an Auditor himself of the Sermon , and of good acquaintance with the said Lord Bishop , obtained it of him fairly written in his own hand with liberty to transcribe it . Which being carefully done , and revised by the original , is here presented to thy view . This Gentleman bad me farther assure thee , that notwithstanding he knows his copy to be exact , he would not have taken that boldness to have printed it , had he not first obtained from the Author a willingness that it might be printed , which himself would have done , but could not readily find his papers . This encouragement made him willing to let the world be partaker of this excellent and elaborate discourse , by which he being dead : yet speaks to thee in the words of the Prophet , to do justly , to love mercy , and to walk humbly with thy God. Thine in all service , I. M. A SERMON Preached in St. Pauls , before the Right Honourable the Lord Mayor . Micah Chap. 6. Ver. 6 , 7 , 8. 6. Wherewith shall I come before the Lord , and bow my self before the high God ? shall I come before him with burnt-offerings , with calves of a year old ? 7. Will the Lord be pleased with thousands of rams , or with ten thousands of rivers of oil ? shall I give my first-born for my transgression , the fruit of my body for the sin of my soul ? 8. He hath shewed thee O man what is good ; and what doth the Lord require of thee ▪ but to do justly , and to love mercy , and to walk humbly with thy God. IN the beginning of this Chapter we find mention of a controversy between God the Plaintiff , and his People the Delinquent . The action , an action of unkindness and ingratitude after two great deliverances ; from the tyranny of Pharaoh in Egypt , from the subtilty of Balaam in Moab . And this is an high aggravation of injury when it is done by a friend , the Philosopher tells us , Rhet. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , you know was the deepest wound that Caesar felt ; and Moses is at the self same figure , Do ye thus requite the Lord , O foolish people , and unwise ? Is not he thy Father ? Deut. 32. 6. Iob complains of it as of one of his greatest afflictions , They whom I loved , are turned against me , Iob 19. 19. yea he that was greater than Iob at Iobs greatest excellency of patience , cannot but complain of this , that his wounds like Amnons were given him in the House of a friend , Zach. 13. 6. The kiss of a Disciple did no less pierce him , than the Nails of a Souldier . His Enemies that wounded him found mercy , when his friends that betrayed him found none . The people being cited to appear to this action , and being condemned by their own witness , begin to betake themselves to counsel : Not how they may come and stand before God , which is the gesture of men that can abide a trial ; Isai. 50. 8. but how they may come and bow before him to deprecate the judgment which they are forced to acknowledge . And when they have advised upon a course of their own , and made tender of performances of their own to make an expiation , they all come short , and are rejected . God himself is pleased to be of their counsel , and he who in the beginning of the suit was the Plaintiff to accuse them , in the issue becomes their Advocate to instruct them ; and when he had a judgment entred against them upon their own confession , doth himself notwithstanding direct the way how that judgment may be reversed , and avoided . He hath shewed thee O man , &c. But what then are the counsels that he gave ? Surely one would judge but such as were very obvious , and which any man might have given to himself ; To be just , merciful , humble , religious . Who could not have said as much as this ? Certainly how mean instructions soever we may judg them , there is not a man can learn them but of God. Let Israel alone here to counsel himself ; we find him at his Sacrifices , and Holocausts , with rams , and oyls , with thousands , and ten thousands , with a child , a first-born , with as many costly and hyperbolical evasions , and circuitions of his own carnal worship , will-worship as Rhetorick can express ; Sacrifices more , sumptuous than justice could provide , Sacrifices more bloody than mercy would allow ; but all this while not a word of Justice , or Mercy themselves . But what ? did not God shew those as well as these ? did not Moses as well receive the pattern of the Sanctuary , as the Tables of the Law ? did not the law give an express indicavit for these too ? Surely we may not deny it . But it is still with respect to judgment , and mercy . Commanded they were , but not as principal , either in point of obedience , for they must yield to the great duties of the law ; or in point of expiation , for they must lead to the great Sacrifice of the gospel : Leave these things out , and then ask of God whether he required those or no , and he will answer you with a Quis requisivit , Isai. 1. 12. Ask whether he will own them or no , and he will tell you , they are yours , and not his , Amos 5. 21. Nay ask him whether they be good or no , and he will tell you plainly , Dedi eis praecepta non bona , I gave them Statutes which were not good , and judgments whereby they should not live . Well then , my people , if you will needs be saved by offering of thousands , and ten thousands , go not to the Mountains for them , but go to thy Conscience ; there thou shalt find thousands of beastly , and ten thousand of inordinate desires fit to be slaughtered , and sacrificed unto him . If ye will be saved by Sacrifices , and oblations , and rams ; No Sacrifice to that which is reasonable , Rom. 12. 1. No oblation to that of thy self , Rom. 15. 16. No Rams to the rams of Nebaioth , the confluence of the Gentiles to the Gospel , Isai. 60. 1. If you will needs swim through rivers to Heaven , Rivers of oyl are nothing worth to rivers of judgment . Let judgment run down as waters , and righteousness as a mighty stream , Amos 5. 24. If thou wilt needs go to God with meat-offerings of oyl , no oyl to the Samaritans oyl of mercy and compassion , Luc. 10. 34. If you dare not come to God without a first-born , go not to thy self for one . Thine is like thy self , sinful and unclean ; but take him in thy arms who is the first-born of every creature . There is none but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one child-bearing which can save thee , 1 Tim. 2. 15. You see which way the words look and what they intend , and that you may see it yet more clearly , let us take them in sunder , and consider in them these two general parts . An anxious and solicitous inquiry of counsel . Hypocrites seek how to be at peace with an offended God. A full and solid answer of the Prophet to that enquiry . In the peoples enquiry after God are observable two things . The Question it self , & there are likewise Their festination , in quo praeveniam , occurram , antevertam . So much the word imports , Job 4. 2. Deuter. 23. 4. Nehem. 13. 2. Psal. 68. 28. Hab. 6. 2. Their prostration and humility . Incu●vabo me coram Deo excelso . Anticipation of the Prophets answer by proffers and addresses of their own in many costly and difficult acts of external services instituted by God himself Excogitated supererogations invented by themselves . In the Prophet's answer are likewise considerable two general parts . An Implicite reprehension and rejection of those . Positive and express direction unto other duties . First , A reprehension of Carnal confidence in external duties severed from the great duties of the law . Arbitrary ways and projects of human devotion , beside and without the rule of Gods word . Secondly , A positive and express direction how to come and appear before God in his worship with acceptation , in his judgment with confidence , in his Kingdom with glory ; to wit in the great duties of the Law and Gospel . And here are considerable four particulars . 1. The substance of the duties required . 1. Iudgment , and that to be done . 2. Mercy and that to be beloved . 3. Walking with God , and for that to be humbled . 2. The principles whence they must rise . 1. The light of Gods law , Ille indicavit , he hath shewed . 2. The authority of Gods will , Quid requisivit , what he hath required . 3. The manner how couched in these words , to walk humbly with thy God ; which I take not only for the specification of a distinct duty , but a qualification also of both the other which are , To be done 1. In constancy , it must be ambulation , a tenor , progress , proficiency ; jumping or leaping will not serve the turn . 2. In sincerity , with an eye to God , so as to agree with him and to please him . 3. In humility , denying our selves both persons and duties . 4 In faith , the foundation of all the rest , we must walk with him as our God. And 4. the inducement unto those duties , which we find likewise couched in the text . And they are in regard of our selves , human frailty , O man. Gods Divine Majesty , he is a most high God , we cannot otherwise approach to him . Divine mercy , he is a gracious God , ready to teach us how we may . Duties they are good by conformity to the rule . Gods will , as expressions of it . End , Mans felicity as means unto it . I begin with the anxious and solicitous question of the guilty people : Wherewith shall I come before the Lord , &c. I wonder to hear guilt talk of appearing before God. Look on it when it came first into the world , and you will find it running away from God. Adam and his wife hid themselves from the presence of the Lord God , amongst the trees of the garden , Gen. 3. 8. And surely if the Sun and Moon be ashamed , Isa. 24. 23. if the Heavens be not clear , Iob 15. 15. if the Seraphims cover their face and feet , Isai. 6. 2. if Moses may not draw too nigh , Exod. 3. 5. but did exceedingly quake and tremble , Heb. 12. 21. if Elias cover his face , 1 Kings 19. 13. if Isaiah cry out , I am undone , Chap. 6. 5. if Iob abhor himself in dust and ashes , cap. 42. 6. if the 24. Elders cast down their Crowns , Revel . 4. 10. I wonder with what confidence Hypocrites dare think of meeting God. Is he not a consuming fire , Heb. 12. 29. and how dare thorns and briars stand before him , Isai. 27. 4 ? Doth he not dwell in light which no man can approach unto , 1 Tim. 6. 16 ? and what hath darkness with light , for every one that doth evil hateth the light , neither cometh to it , Ioh. 3. 20. Something surely there is in it that guilty men bethink themselves of meeting God. By nature they do not so much as seek after him ; God is not in all their thoughts , Psal. 10. 4. They love not to retain him in their knowledge , Rom. 1. 28. They are alienated , and estranged from his life , Eph. 4. 18. They would fain be without God in the World , Eph. 2. 12. They would have the holy one of Israel cease from among them , Isai. 39. 11. If you look to the two first Verses of this Chapter , you will find the reason of all this . God hath a controversy , plead he will ; and as he called for Adam when he hid himself , Adam where art thou ? Gen. 3. 9. so here he calleth forth the people to this controversy , O my people , what have I done unto thee ? v. 3 and they who contended with one another were to come near , and to stand together , Isai. 50. 8. Act. 25. 16. Now then Cum rex justus saderit in solio , When once God citeth the Conscience to his tribunal , Prepare to meet thy God O Israel , Amos 4. 12. When the Soul is once awakened , and startled with this question , how wilt thou do to dwell with devouring fire , and with everlasting burning ? then the sinners in Sion are afraid , fearfulness doth surprise the hypocrite , Isai. 33. 14. When there is a noise of the Bridegrooms coming , then the foolish Virgins think of their Lamps , and ask after Oyl as well as the wise . Wicked men themselves may be so convinced of their sins , and of Gods greatness , of the guilt that is in them , and of the terror that is in God that out of the force and principles of a startled and awaked Conscience , they shall be affected with notable fear of the wrath to come , and be constrained to bethink themselves of a treaty of peace , and of preventing that wrath ere it overtake them . Even the Pharisees and Sadducees , a Generation of Vipers , had some warning to flee from the wrath to come , Mat. 3. 7. Ay Felix an unjust and sinful Judge , cannot but tremble at the Sermon of this at the bar , Act. 24. 25. Thunder will make Pharaoh repent , Exod. 9. 27. and terror will make Iudas repent , Mat. 27. 3. The Prophet Eliah will drive Ahab into Sackcloth , and Iohn Baptist the second Eliah constrains Herod to do many things . The Scullion that cares not for the foulness of the coat , will be afraid to handle it when he sees it on fire . The most covetous man that is , will not dare to dive to the bottom of the Sea to gather Pearls , or put his hand into a burning Furnace to hug his gold whilst it is melting . The robber that threatens on the high way , bring him to the bar and he will speak supplications . Next to mercy , there is no such Orator to perswade guilty men , as terror . We having , saith the Apostle , the terror of the Lord do perswade men . He speaks of appearing before the judgment seat , 2 Cor. 5. 11. When Saul hears of restitution , then he cryed out , I have sinned , 1 Sam. 15. 24. When Esau perceived he had lost the blessing indeed , then he cryed out with a great and exceeding bitter cry , and with many tears would have perswaded Isaac to repent , and change his resolution , Heb. 12. 17. Even the worst of Sinners , wilful Apostates that have thrown away mercy , are yet amazed with judgment , and with a fearful looking for it , and fiery indignation , Heb. 10. 27. The Conscience thus awakened by Gods controversy , and summoned to his Tribunal , will then from the pang and pinch of terror be marvellous inquisitive after the ways of escape . As soon as ever Iohn Baptist lays his Axe to the root of the tree , the people , the Publicans and Souldiers are every one asking questions , Luke 5. 9. 14. When the Plague of Locusts was upon Pharaoh , and his House , then he sent to Moses and Aaron in haste to ask pardon , and intreat the Lord , Exod. 10. 16. When God slew Israel , then they sought and enquired early , even when their heart was not right , and when they were not stedfast in his Covenant , Psal. 78. 37. Fear is marvellous inquisitive . Watchman ! what of the night , what of the night , watchman ! it doubles question upon question , Isa. 21. 11 , 12. as sorrow doth complaint upon complaint . And indeed this is an excellent inquiry how we may do to stand before God ; if men were not in this case like Pilate , who ask'd a question but would not stay for an answer , Ioh. 18. 28. if they would not anticipate the Indicavit in the Text , but stay for Gods own resolution . But as nothing is more contrary to faith than fear , Mat. 8. 26. so nothing hath a more contrary operation . He that believeth doth not make hast , Isa. 28. 16. whereas he that feareth cannot stand still , insomuch that in mens fears they are said to fly seven ways at once , Deuteron . 28. 7. There is no passion either more solicitous in asking counsel , or less constant in following that which is given . Yea many times so desperate is the hypocrisy of mens hearts , that fear or formality force them to ask the question ; yet lust over-rules them to make their own answer . Iohanan , and the people came down to ask counsel what they should do , whether go into Egypt , or stay in the land , Ier. 42. 23 ? but receiving an answer contrary to their expectation , they tell the Prophet plainly , that he speaks falsly , cap. 43. 2. And another time the people came and sat before that Prophet , and enquired of God , but God tells him , they kept idols in their hearts , and resolved they should be counsellors that should regulate their behaviour , and God would not be enquired of , Ezec. 14. 17. 20. 30. chap. The truth is , men would fain , if possible , reconcile Gods service and their lust together ; and therefore they take counsel of themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making God such a God to themselves , as Pasquilius speaks , as they had made themselves to be unto him , they would fain be unto themselves Arbitri religionis & praeceptorum , even d●●ores , as Hilarius Pictaviensis elegantly speaketh , and the Philosopher gives the reason of it in another case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That every man loves his own way best , as Parents do their own children ; and therefore betakes himself to many inventions of his own . So long as sin is loved , and lust retained , men will not go downright to the will of God , but to carnal reason . When God called to St. Paul by his grace , and revealed Christ unto him , then only it was that he resolved not to confer with flesh and blood , Gal. 1. 16. If Ahaz be commanded to believe , and for confirmation of his faith have a sign offered him , he will not take Gods way to trust in him , but his own way , an arm of flesh . I will not ask , neither will I tempt the Lord , Isai. 7. 12. Spiritual things are above the reach of carnal thoughts , Principles , and not only above them but against them . The wisdom of the flesh is enmity to God , Rom. 8. 7. and the natural man neither knoweth nor receiveth the things of God , 1 Cor. 2. 14. It is the voice of flesh and blood , Nolumus hunc , We will not have him to rule over us ; and therefore as water can move no higher than the fountain of it , so carnal principles can carry men no farther than carnal performances . And the truth is , Carnal men have bu●gross and carnal notions of God and his Kingdom . To be glorifyed , is to be like unto Christ , Ph. 3. As the eye by seeing the Sun is made like unto the Sun , so he who rejects his image here hath no true desire of his glory there . Ioh. 3. 3. Having therefore none but carnal notions of God , they have none but carnal notions of his service too . And surely , to say truth , every man is so afraid of the wrath of God when he begins to understand it , that though he consult with nothing but flesh and blood , yet he will go far to escape it . 1. All outward duties he will perform with all punctual observation , be they never so full of strictness , costliness , difficulty ; never so numerous , never so sumptuous , he will willingly undertake them all ; so rivers are used to express abundance , Iob 20. 17. But here is his misery in that point , that then when he doth multiply them beyond number , yet he doth dimidiate them by leaving out the sole duties of faith and repentance , and reasonable service , which through the Sacrifice should have lead his soul to the substance , and therefore God objects it to them , They sacrifice flesh , Hos. 8. 13. whereas the sacrifice of God is a broken Spirit , Psa. 51. 19. and therefore he calleth multiplying of sacrifices multiplying of transgressions , Amos 4. 4. 2. He will add unto this , outward rigorous operations , scrupulositates negotiosas , as Tertullian expresseth them . Many venturous austerities , and supererogations of his own . One Temple will not serve his turn , but he will build Temples , Hos. 8. 14. One Altar at Ierusalem shall not serve his turn , but he will have Altars , Hos. 10. 11. One holy City will not serve his turn , he will run to Bethel , and at Gilgal multiply transgressions , Amos 4. 4. Nay ordinary Sacrifices shall not serve his turn , he will not go to the Herd , and to the Stall only , for the first-fruit of his Cattel , but to his own bowels for the first-born of his body ; Ahaz who would not be perswaded to take Gods way , would take his own , 2 Sam. 28. 3. though God commanded it not , Isa. 4. 32. A wicked man will part with any thing for salvation but his sin , and he will sooner sacrifice his Child than sacrifice his lust , and if it be possible , with the blood of his Son , will purchase to himself an annuity of sinning . If Herods child stand in the way of his timerous ambition , he had better have been his hog than his son ; as Augustus spake . And without question did the salvation of men hang upon this issue , the sacrificing a first-born , as it doth indeed upon faith , repentance , and new obedience , it would not be they , who cast it away now by the contempt of these , would be so merciful to the temporal life of their child as to shipwrack upon the eternal life of their own . If men then might have the deciding of this controversy in their own power , should we not , think you , hear multitudes now speaking like those in our Prophet then , wherein shall I come and bow before the high God ; shall I offer up all my time in Sacrifices ? all my substance in devotion ? shall I change a Palace for a Cloister ? and put on Sack-cloth instead of purple ? shall I nail mine eyes up to Heaven ? and wear out my lungs with sighs ? shall I bruise my breast with buffets , and torture my back with scourges ? shall I wither and shrink up my body with discipline , and make it a House of correction to the soul that is in it ? will the Lord be pleased with thousands of sighs , or with rivers of tears ? shall I lick up the dust of the Temple , or kiss the stones of the sanctuary hollow ? Surely to do all these , and leave out graviora legis , judgment , mercy , to abound in voluntary humility , and be puft up with a fleshly mind , to be taken wholly up with bodily service , and to leave godliness quite out ; to have a leavened countenance and a Pharisaical Conscience ; law in the phylacteries , and lust in the soul that is in it ; is all but like him in Plutarch , whose lungs were putrifyed , and he went to the Physician for a whitloe on his finger . The best outward performances , though not founded in will-worship but in Gods own word , are all of them ●●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 9. 10. carnal ordinances , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 4. 8. bodily exercise . And such devotion St. Basil compares to Bel the Idol , that was brass without , but clay within . It is to do with religion as men do with the Ostrich , wear the fur or feathers , but throw away the body . We do then , saith Clemens Alexandrinus , truly worship God , when we do imitate him : And the sacrifice does not sanctify the man , but the conscience doth sanctify the sacrifices ; as old Irenaeus speaketh . Take away this and you shall often find God vilifying his own institutions , not as ordained by him , but as depraved by us . Thus he calls their Sacrifices a shame , Ho. 4. 19. their Sermons Songs , Ezech. 26. 13. their Psalms , a confused noise , Amos 5. 23. their prayers and incense , an abomination , Pro. 28. 9. Isai. 1. 13. their temple a den of thieves , Ier. 7. 11. their land a land of Sodom , Isa. 1. 10. their people a people of Aethiopia , Amos 9. 7. their brasen Serpent , Nehustan , a piece of brass , Neh. 18. 4. their circumcision , concision , Phi. 3. 2. their receiving the Lords Supper , not receiving it , 1 Cor. 11. 20. their sacrifices , transgressions , Am. 4. 4. Well , but it may be they who bid so high for salvation , so many thousands , and their very Children for advantage , had they known a better way , would not failed to have tryed that too . No ; ignorance can they pretend none ; for , Ille indicavit , he hath not been wanting to shew them what it is which he requires of them . Such is the desperate corruption of the heart of men , even then when they are frighted with the wrath to come , and very anxious and solicitous to fly from it ; they do yet wilfully shut their eyes to the right way , choak , suppress , smother in themselves the light of saving truth ; delude and cast a mist over their own conscience , and willingly rather choose their own wayes from wrath , than God's . Haec summa delicti nolle agnoscere quem ignorare non possunt . So long as men like not to part with their lusts ▪ they cannot away with the light that discovers them . False wares love not true , but false lights , nothing but repentance will bring men to acknowledge the truth , 2 Tim. 2. 25. when men will lay apart filthiness , then they will receive the ingraffed word , Iam. 1. 19. when they will do his will , then they will know his doctrine , Ioh. 1 ▪ 17. when they fear him , then they will see his secret , and have their eyes toward the Lord , Psa. 25. 14 , 15. when they are in his way , then they will take his guidance , Psa. 32. 8. But until then they are willingly ignorant , 1 Pet. 3. 5. and like not to retain God in their knowledge , Rom. 11. 2. do resolve to contend against it , Rom. 2. 8. In the things which they know in them they corrupt themselves , and though God hate robbery for burnt-offerings , do yet venture to hope , that when they have robbed God of substantial duties , he will rest satisfied with their Sacrifices ; and thus they deal with God just as Bankrupts with their Creditors ; think they can put him off with parcel payment , and compound for so much in the hundred . So exceeding deceitful is the heart of man , as then when it fears wrath , it doth not so much as fly from it ; hoodwinks and hides it self , like Cowards when they see a blow coming do not ward it , but only wink that they may not see it , and the sum of all their care is to perish by stealth . We have hitherto examined the peoples question and found , First , The Consciences of wicked men , who naturally fly from God being shaken , and awakened do bethink themselves of meeting him . Secondly , Being thus shaken with the fear of wrath , marvellous inquisitive how to escape it . Thirdly , Not only making questions , but as it is said of the Mother of Sisera , making answers unto themselves , and not betaking themselves as good men do to the will of God , I will know what God the Lord will say ; but to the dictates and resolutions of carnal reason , and that making plentiful offers . First , A most exact and scrupulous observation of carnal duties . Secondly , Of many Arbitrary , and excogitated ways of will-worship , and supernumerary administrations . Thirdly , All this not for want of means to discover a better way , but only as subterfuges , and evasions , and thickets for a naked guilty soul which is out of love with the spiritual and great duties of the law to shelter it self , and take sanctuary in from the Majesty of Gods presence , and from that tempest of wrath that did first awaken it . And now as the Apostle stopped the mouth of cavilling disputers with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 9. 20. O man who art thou ! and God draws Adam out of the thicket , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Adam , where art thou , Gen. 5. 8. so our Prophet here confutes all the specious but most empty arguments of Hypocrites against Gods controversy with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O man he hath shewed thee . If one man sin against another , the judge shall judge him , but if a man sin against God , who shall intreat for him , 1 Sam. 2. 25. He is not a man as thou art , that thou shouldst answer him , or come together in judgment , Iob 9. 32. Are calves , or rams , or children , fit to be Umpires betwixt a sinner and his God ? All thy former resolutions though apparently full of zeal and devotion , and voluntary humility , neglecting thy estate , thy body , thy bowels , adventuring all for mercy , were but the poor dictates of flesh and blood ; all of them but the nudum hominem , as the Apostle speaks , 1 Cor. 3. 3. as if a beggar should offer a bag full of farthings , or his Child at his back to a Prince for his Crown . Not thy Sacrifices , nor thy offerings , nor thy rams , nor thy rivers , or thy Children , or thy bowels will serve the turn . But Ille indicavit , He hath shewed thee O man what is good to thy self , and to God in his eyes and account . Not Sacrifice , and offerings , he desireth them not , he delighteth not in them . Psa. 51. 16. but to do judgment , and love mercy . And yet we may not think that God is careless of his outward worship , or of any of that external order and decency which belongs unto it . If they bring the lame , the sick , or any corrupt thing for a Sacrifice , they shall hear of it with a curse , Mal. 1. 8. 14. All things are to be done decently , and in order . Thus when Ezra read in the Book of the law , the people stood up , and when he prayed they bowed down their heads , and lifted up their hands , Nehe. 8. 5 , 6. When our Saviour prayed he lifted up his eyes to Heaven , Ioh. 17. 1. When the solemn services were ended , the people bowed the head , and worshipped , 2 Chron. 29. 29. As men use a dead hedge to preserve a quick ; even so the due observance of that outward order in the people of God , which he hath appointed , doth serve both to express , and to bear up that awful and reverend affectation which the soul should have of him . But there is the misery , and the mistake , that evil men being wholly carnal do rest , and stop at that part of Gods service which stands in carnal ordinances , not being either able or willing to perform spiritual services for want of spiritual and holy affections , and then in this case the Holy Spirit is express , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 10. 5 , 6. Thou didst not require them to be performed , and when they were obtruded upon thee , thou didst take no delight in them . And he told his people he would not reprove them for their Sacrifices , they were continually before him , but for their sins he would reprove them , Psa. 50. 8. If Cain sacrifice to God , and hate his Brother ; if Doeg be detained before the Lord , and have a violent spirit against David ; if the Pharisees make long prayers , and then devour Widows Houses ; If Israel hear the Prophet and admire the Sermon , and run still after their covetousness ; if the people inquire of God , and set up idols in their hearts ; if they cry The Temple , the Temple , and in the mean time swear , and murther , and commit adultery ; if Iudas kiss , and then betray him ; if the Souldiers bow the knee , and then crucify him ; if the eye look to Heaven , and the Soul cleave to the Earth ; if the knee bow to the earth , and the heart lift it self against Heaven ; if there be a tender body and a stubborn spirit ; if the tongue flatter God , and the Conscience despise him ; if a man cherish a Schism within himself , have the outside for God , and the inside for lust : I will not say as Achilles in the Poet , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but I will say as Christ in the Gospel , Go learn what that meaneth , I will have mercy and not sacrifice . Go learn , and take heed of whom you learn. If you have not an ille indicavit , a direction from him , you will still be to seek of your duty . As we cannot see the Sun but by its own light , so we cannot know God , or his worship , but by divine revelation . Look how far he is pleased to stoop unto us , so far we are also to mount unto him . Moses was to do all things according to the pattern in the Mount , Act. 7. 44. Heb. 8. 5. And the Apostles Commission in the Gospel is the same ; teaching them to observe all things what soever I commanded you , Mat. 28. 20. It must first seem good to the Holy Ghost , and then to them , Act. 15. 29. They must declare nothing to the Church but what they have received . They from us , and we from them , 1 Cor. 11. 20. 2 Tim. 2. 2. We must not serve , ex arbitrio , but ex imperio , as Tertull. speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith St. Basil , The Scripture doth not comply with us , but we must submit to that . The ruler is not to be leaded to the stone , but the stone to be squared by the ruler ; our straining and wrying of Gods word to our own humours , is a sin which hath damnation attending it , 2 Pet. 3. 16. and we find God finding great fault with such service obtruded upon him as hath not entred into his heart , Ier. 7. 32. For as at the omission of what he commands we despise his will , so in obtruding what he commands not , we controll his Wisdome ; in the one we shew our selves careless to obey him ; in the other we shew ourselves presumptuous to counsel him . We are the servants of it , and the servant , as the Philosopher saith , hath no motion but from the guidance of the principal cause . Namque coquus domini debet habere gulam , The cook must dress his meat to his Masters palate , not to his own . That Spartan which added one string more to his instrument in the war than was publickly allowed him , though he mended his musick , yet he marred his obedience , and he was punished for it . And therefore in all our conversation , especially religious , and toward God , it is most wisdome , and safest to keep toward our standard , and publick rule . I have now done with the implicit reprehension of defective and invented service , and proceed now to the great things of the Law in the text required , judgment , and mercy , that to be done , this to be loved . The same water with is sour in the juice of a fig-tree , is sweet in the fruit . And as we have found that devotion in the outside and bark of religion is but sour , and unpleasing : so if you taste it now in the power and fruit of it , you will find it exceeding sweet ; for the best sacrifice which any man can offer , is a purelife , as the Father speaks . Many duties in scripture are of a narrow , and contracted nature , some only spiritual belonging to the soul , others only corporal belonging to the body , as the Apostle distinguisheth of some , filthiness of the flesh and spirit ; but these which are very often twins in scripture , have a great latitude , reaching both of them to our bodies , souls , our estates , to all that concerns Gods glorious name which he proclaimed to Moses made up of these two , Exod. 34. 6 , 7. It would be endless to handle them according to the latitude of their common places . I shall be able only to put you in remembrance of some principal particulars . To do justly reacheth , as I conceive , in this place unto a three-fold justice , according to the different conditions of men Justice in administration , in negotiation , in conversation . In administration , and that both sacred , and secular . In sacred administration , the Ministers of the word are said to judge , Ezec. 20. 4. to be rulers over the houshold to give them meat , Mat. 24. 45. to have power of binding and loosing , Mat. 16. 19. to have it in their power to avenge disobedience , 2 Cor. 10. 5. to be Stewards , Embassadors , Officers between God and man , 1 Cor. 4. 1. and there is no office but justice belongs to it , and that is in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word , 2 Tim. 3. 15. and to give to every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own Dimensum , and allowance . Threats to the obstinate , promises to gainsayers , comfort to mourners , counsel to the unsetled . There can be no greater injustice to the souls of men than to say peace where there is no peace , or to make sad where the Lord hath not made sad . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to corrupt , or adulterate the word of God , 2 Cor. 4. 2. to put chaff with wheat , and dross with silver , and wine with water , and straw and stubble with precious stones , and the language of Ashdod with the language of Canaan , and leaven with sacrifice , Samaritan contemperations of purity and Popery , of piety and profaness . Our Saviour gives us both in a word , Feed my sheep , they must be fed , not poysoned . In administration of civil . Thus a Magistrate and Judg is , as the Philosopher elegantly , Tanquam argentarius , to distinguish between that which is base , and pretious , and he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeper of the tables of the Law. As the Priestslips must preserve knowledg , so the Magistrate must preserve judgment , and the people seek it at their mouth . So long as there are in common-wealths contentions to be composed , enormities to be punished , innocence to be protected , incroachments to be restrained , property to be distinguished , and preserved , and in all these manifold emergent difficulties to be resolved , and antinomies to be reconciled ; there will be a necessity of learned , faithfull and religious Ministers , who may be the depositories of publick justice , Deut. 16. 18. And when such there are , it is their great work to do judgment ; it is not enough to have it in the brain , to know it , and in the lips to praise it . Non loquimur magna , sed vivimus . Justice is never in its right place till it come to the hand to do it . It is not enough for the honour , and security of a Kingdome that justice be in the Laws , but it must be in the Judges too , they must be a living and speaking Law. Righteousness in the Law is but like Ezechiels vision of the dead bones in the valley , they never have the strength of Law till the Magistrate puts Life into them by execution . Justice in the Law is like Gold in the mine , which while it is there only , doth no man good ; but when in the Magistrate is like gold coyned , or plate on the Cupboard for use and honour . A magistrate is the keeper of publick justice , as the conduit is of common water in a City . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they must let it out for the use of others , and so the phrase in scripture is Egrediatur Iudicium , Hab. 1. 4. It must run down like waters , Amos 5. 24. and it is said of it , that he should bring forth judgment unto truth , Isa. 40. Ambitious hopes , shrinking fears , low passions , domestick ends , personal interests , foreign compliance and correspondence may prove miserable weeds and obstructions in the stream of justice . And therefore the sins of Judges and Magistrates in their publick administrations are called by the Prophet Mighty sins , Amos 5. 12. Diseases in the bones of the common-wealth ; for so much the original word importeth sometimes . Moving of Foundations , Psal. 82. 5. Removing of Bounds , Hos. 5. 10. which was one of the solemn curses upon mount Ebal , Deut. 27. 17. Therefore saith the Lord , I will pour out my wrath upon them like water , as a man that pulleth down the sea-banks letteth in a floud to destroy himself : whereas on the other side upright and just Magistrates like Moses stand in the gap , and are binders , healers , sanctuaries , hiding places unto the people from the storm and tempest . 2. There is justice in negotiation , which we may in no case leave out ; for if you look but a verse beyond the text , you will find our Prophet complaining for want of it , and crying out against scant measure , wicked balances , deceitfull and light weights , 10 , 11. scant measures will fill up a full measure of guilt , and light weights bring upon the soul a heavy weight of judgment . The Prophet makes mention of wickedness in an Ophir , Zach. 5. 8. And therefore as Iob was carefull that the Furrows of the field might not complain of him , Iob 31. 38. so be you carefull that your Ephah , and your balance , which are unto you your lands and your furrows , ( as the Prophet calls it the harvest of the sea , Isaiah 23. 3. ) do not cry out unto God against you : Let not any one ( saith the Apostle ) defraud , or over-reach his brother in any matter , for God is the avenger of those things , 1 thes ▪ 4. 6. Take heed of severing the portion of gain from godliness , to esteem all good profit that comes in by sordid and sinfull acts ; a snare , a temptation , a drowning follows upon it , 1 Tim ▪ 6. 9. He that overloads his ship though it be with gold , heaps it up for the sea , and not for himself . Learn so to converse with the world as not to be without God in the world . Let not the Ephah and the sheckle wrangle with the New Moon , and the Sabbath , as it is , Amos 8. 5. Let not the world get into your hearts to choke the word . Your coffers are good enough for money , keep your consciences for God. They who go down into mines to dig up gold and silver , carry candles with them , and when the damp comes though it be gold they dare not stay with it : your trades are your mines out of which you dig your treasure ; sink not your selves into them without Davids Lanthorn , the word of God ; and if your consciences feel the damp of the Earth , covetous lust begin to work , then make hast upward with Davids prayer , Incline my heart unto thy testimonies , and not to covetousness , Psal. 119. 26. Though you may not carry the shop into the Temple , & make that a place of money-changers ; yet you must not thrust the Temple out of the shop ; there is no place but holiness will become it . In the Prophet a merchant is called Chanan , Hos. 12. 7. but in the parable a Christian is called a merchant , Mat. 13. 45. Remember in your professions to be Christians and not Canaanites . 3. There is justice in conversation , which is a sincere , intire , square , faithfull conversing with men ; when a man is constant to his word , fixed to his honest resolutions , yesterday and to day the same , this makes a man like unto God whose name is One , Zach. 14. 9. Like unto him whose name is Amen , Rev. 3. 14. And therefore we being members of him of whom we can learn nothing but what should be true and just one to another , Eph. 4. 5. It is said of Asper a servant of the Emperour Leo , That ▪ finding him fail in performance of promise , he laid hold of 〈◊〉 purple robe , and told him it was too rich a cover for falshood . Certainly it is not fit that such a robe as the name of Christ should be used to shroud and palliate deceit ; and indeed such kind of unjust and false men , who are like him possessed of an unclean spirit , Luk. 8. 29. whom no bonds can hold , who care not how many they deceive , if they can have but a cloak to palliate it ; who like the Serpent will insinuate , and then sting ; like the Cockatrice weep , and then bite ; like the Panther allure with the sweet breath , and then destroy with her sharp teeth ; who make truth give place to turns , and for advantage say and unsay , do and undo ; like those in Greg. Nazianzen , Iohns to day , and Iudases to morrow . Such men as these are not members but ulcers in the common body , and they must be sure that that justice which they hate will find them out at the last ; for men of bloud and deceit shall not live out half their days , Psa. 55. 23. But we no sooner hear of sincerity , but presently mercy like Rachel as the more beautiful calls upon us for our love to her . I will not curiously inquire into the reason , why justice is bid to be done , but mercy to be loved : for of Christ it is said that he loved righteousness , Psal. 45. 1. But surely for the punishing part of justice , Ieremy tells us , that he did not desire the wofull day though he did denounce it , Ier. 17. 16. yea God himself when he oft beateth , doth it not willingly , he hath no pleasure in the death of a sinner ; but when he saveth , when he sheweth mercy , in that he delighteth , Mic. 7. 18. Haply to give unto a man that which he hath a just property and claim unto , men can be contented to do ; 't is violence and robbery to withold it : but when we must give that which is our own to another , here grudging and unwillingness may creep in upon us . Now in justice I give a man that which is his , but in mercy I give that which is mine own ; and therefore to prevent repining , I am called upon not only to do it , but to do it cheerfully , heartily , willingly , to love mercy , to draw out the soul in it , Isa. 58. 1. I shall not need to inquire the nature or kind of it ; if it were as well in our hearts and hands as it is in our heads , we should need the less to be bid to love it . In one word there is Misericordia donans , a bountifull mercy , and misericordia condonans , a pardoning mercy . Mercy to them ; the mercy of relief to those who are in any distress ; be as Iob was , eyes to the blind , feet to the lame , father to the poor , Iob 29. 15. To instruct the ignorant , reclaim the wandring , confirm the weak , comfort the distressed , exhort thesluggish , support the feeble , cloth the naked , feed the hungry , heal the sick , harbour the harbourless , wash the feet , and minister to the necessities of the brethren . Pardon ; to shew mercy to those that are overtaken in a fault , forgiving one another , and forbearing one another . It is a grave observation which the Historian makes , when he compares the different dealings of Fabius , and Manlius in crimes which were much alike , Non minus firmatum Imperiu ▪ &c. That Government was as much honoured by mercy shewed to the one , as by the ruine of the other . I shall use but three inducements unto both these duties of mercy . First , the excellency of it , nothing makesus so like unto God. That which St. Luke calls mercy , Luke 6. 36. St. Matthew calls persection , Mat. 5. 48. When God shewed Moses his glory , it was by his goodness , Gen. 35. 18. His name full of mercy , Exod. 34. 6. His works full of mercy , the Earth full , Psal. 35. 5. the Heaven full , Psal. 36. 5. knowledg , wisdome , power , greatness ; Evil men may have some resemblance of , but none can imitate God in mercy but good men : for the mercies of the wicked are cruel , Pro. 12. 10. Secondly , The Necessity of it unto all . For the truth is , as Solon said to Croesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every man is calamity it self , corrupting the life , distressing the conscience ; sorrows wounding the heart , and fears weakening it ; death making pleasures short , and guilt making life bitter . What difference doth a Fever make between a Lord , and a begger , or what manners doth lightning and thunder observe more toward a Cedar than a shrub ? All have need of mercy , therefore all must love it . Thirdly , The benefit of it . No grace hath more abundant promises made unto it than this of mercy , a sowing , a reaping , a thrifty grace , Prov. 11. 22. Solomons excellent houswife stretched out both her hands to the needy , Prov. 3. 20. Every tear that your mercy wipes away , every sigh and groan that it removeth , every back that it clothes , every belly that it fills , every sinking and oppressed man that it relieves , turn all into so many advocates , sollicitors and reall promises to procure greater mercies for you than you have been able to extend to them . And now that you may always be in a readiness to come before God in these great duties of justice , and mercy ; he is always in a readiness to come unto you , and teach you what he requires of you . He hath shewed thee O Man. Man the author of the enmity , but God the director unto peace and reconciliation . And ever where God requires a duty , he doth first reveal a light , and according to the light which he revealeth is the account which he requires ; where much is given much shall be required . And surely in all Gods service either sacred or civil , we must have an Indicavit for what we do : we can have no knowledg , wisdome , obedience to serve Cod , but only out of the scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Athanasius speaks , out of the holy Scriptures , not out of the abundance of our own hearts . If we pray it must be according to his will , Ioh. 5. 14. if preach it must be according to his counsel , Ier. 25. 22. if hear it must be what God the Lord will say , Psal. 5. 8. That which goes unto God must first come from him ; as waters return to the sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as one well spake ; we must pay our tribute in the Princes own coyn , we must not out our dead child into his bosom , and think he will own it . And here if I had time it would be worth the pains to insist a little on the plenitude of Holy Scripture which the Ancients so much adored , and so it behoves all Gods Ministers both sacred and civil never to speak any thing by the authority of God , except we have his Indicavit and requisivit to bear us out . Having always an eye to that dreadfull intermination , He that speaks any thing in my name which I have not commanded him , even that Prophet shall dye , Deut. 18. 20. It would infinitely conduce to the peace of the Church and State , to the honour of Religion and justice , and to the avoiding of envy or scandal , if every person in his order would regulate all his demeanours and administrations with a Quid requisivit , what is it that God would have me to do . And lastly since we cannot do our duty , without an Indicavit from him ; they shall all be taught of God ; therefore his indicavit should be seconded by our Meditation ; his requisivit with our requesting ; his precepts and promises with our prayers ; for he will be sought unto for what he promiseth , Ezech. 36. 37. That he would make his way plain before our eyes , that so we may not only do the things which he requireth , but in doing them to walk with him . For the very Philosopher could say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not the matter but the manner makes up the work . 1. Then , it must be ambulation , a constant tenor ; a good man must be always like himself . Do what you can to gold , it will keep its nature in the fire . That is gold in justice and mercy indeed , which in all cases , when persons , passions , prejudices , favour , interests offer to immix themselves , keeps its nature intire still . 2. It must be Cum Deo with an eye to God , his word the rule ; his fear the principle ; his glory the end : that wha● we do may not be for the gratifying of men , that we m●● walk honourably before them ; but for the pleasing of God , that we may walk acceptably before him ; for else God will complain of them as he did of those in the Prophet , Did you do it to me even to me , saith the Lord , Zach. 7. 5. 3. It must be done with seeking of God , but yet it must be with denying of our selves ; when we have done justice , and loved mercy , and pleased God , we may rejoyce in it , we may not boast of it , we must walk humbly still , like the Moon , the nearer we come to the Sun of righteousness , the less glory we must assume unto our selves . Our justice must stand in fear of Gods justice , lest that consume it ; and our mercy must cry to Gods mercy , that that may cover it . If Moses the justest and meekest man in his generation will appear before God he must have a hiding place to cover him , Exod. 34. 21. When we have done the uttermost we can , we must go to God as Nehemiah did , Remember me O God , spare me according to the multitude of thy mercies , Neh. 13. 22. Non gloriabor quia justus sum , sed gloriabor quia redemptus sum , as St. Ambrose speaks . Our righteousness here stands not in the perfection of our virtues , but in the remission of our sins . Vae etiam laudabili vitae hominum , si remotâ misericordiâ discutias eam . But this is our great comfort and security , that as stubble being covered with Amianthum ( as Athanasius speaks ) can endure the fire , so we have Christ and his righteousness with which men cannot only stand before God , but walk with him too as with Our God. 4. In faith , and confidence . Take away the Sun , and all the Stars of Heaven would never make day : So if a man have as many moral virtues as there be Stars in the firmament , and were destitute of faith in Christ , the Sun of righteousness , have not God for his God , there would be night and calamity in his soul still . Without faith there is no walking with God ; for two will not walk together unless they 〈◊〉 agreed , Amos 3. 3. But O what madness is it for man to disagree with God ; for Adam to arm himself with fig-leaves against his maker , 〈◊〉 briars to rise in rebellion against fire , or smoke to withstands a whirlwind ? Remember thy nature , that will teach thee thy duty . For he hath shewed thee O man ! And what is man ? Abraham will tell us in two words , Dust and Ashes . Dust by his original , which came from Earth ; Ashes by desert , which carry him to the fire , Revel . 20. 10. The Law , a Law of fire , Deuter. 33. 2. The prison a lake of fire , Revel . 20. 10. the Judge a consuming fire , Heb. 12. 18. with whom he may not contend , Eccl. 6. 10. from whom he cannot escape , Psal. 129. 7. Consider then what thou art O man , submit to a severe judgment , where there is a record kept , an appeal entred , a writ of Error inforced against every miscarriage of thine . Therefore O man do justly , and being of the same mould with thy Brother , set thy self in his stead , Iob 16. 4. We are all of us like leaves of trees , as Homer elegantly . That wind which blows away my neighbour to day , may blow away me to morrow . That mercy that I deny to him , I may live to see denied to my self . The rich man who withheld erums was denyed drops , Luc. 16. 24. Consider then what thou art O man , guilty of sins , subject to misery , thou art forced to beg mercy , be perswaded to love it . Again , consider thou art Adam , Earth , and that is the lowest of all the elements : Dust thou art , said God to man , Dust thou shalt eat , said God to the Serpent . So man is , fitter to be a prey to Satan than a companion to his Maker . Of this dust indeed God made a vessel , and put a treasure of knowledg , and righteousness in it . But what reason hath the cup to be proud of the wine , or the bag of the money which men put into it ? Thou hast received , why shouldst thou boast , 1 Cor. 4. 7. But we are become now broken vessels , that retain nothing but dregs , our drink is become Merum Resract arium , sour and corrupt , Hag. 4. 18. The pot is become a potsherd . Consider then O man , that thou art made of Earth , though made for Heaven ; in the one respect walk with God , but in the other respect humble thy self to do it . Te ad sidera tollet . No advancement to such an humility . Thou hast his Majesty to awe thee , no approaching his presence but by Humility , with that man will I dwell that is of an humble Spirit , Isaiah 57. 15. Zaccheus must come down if he will have . Christ abide in his House , Luke 19. 5. Thou hast his mercy to aid thee , he will shew thee what is good ; The meek he will guide in judgment , Psalm 25. 9. and therefore he hath chosen these two Humble graces as pipes to convey mercy to the soul ; by faith , which teacheth us to deny our selves , Phil. 3. 9. and repentance , which teacheth us to abhorr our selves , Ezekiel 6. 9. Thou hast his example to instruct thee , Who is like to the Lord our God who dwelleth on high and humbleth himself , Psal. 113. 5. Christ a King , one who doth justly and loveth mercy , yet he humbleth himself , Phil. 2. 8. see all three virtues together , Zach. 9. 9. Behold the King cometh to thee just , having salvation , and yet lowly too . Thou hast his Glory to reward thee . H● alloweth thee to look on his Law , not only as holy 〈◊〉 just ▪ ●●●self , but as good unto thee , Rom. 2. 12. D●th not my word do good to those that walk uprightly , Mic. 2. 7. He alloweth thee to look in , and by the Requisivt his authority , but to Quid bonum thy own felicity . The duties performed are obedience only to him , but they are benefits to thee : not by way of debt , or condignity in thy work ; but by way of promise and covenant from his grace : Thy will chooseth , thy prayer desireth , thy hope expecteth . All the comfort thou canst have 〈◊〉 communion with 〈◊〉 here , all the glory thou must have by fruition of God hereafter must come by Justice , Mercy and Hlumility . And now having so great duties to do , so great a teacher to instruct , so great authority to obey , so great a reward to 〈…〉 rage ; let each man in his place do justly , love mercy , and humble himself to walk with God here , that God may exalt him to live with him hereafter . Now to God the Father , God the Son , and God the Holy Spirit , three persons , and one immortal , invisible , only wise God , be all glory , majestie , and thanksgiving for ever , Amen . FINIS .