with fearefull Agonies of Conscience let vs looke vnto God who kills and makes aliue who casteth downe and rayseth vp Let vs for a while beare his indignation he abides but a moment in his anger if we find that by them wee are more humbled wakened out of securitie and stirred vp more feruently to pray and that the life of Sinne is weakened in vs let vs be out of all doubt that these inward Troubles are Sufferings with Christ Luk. 22.44 whose Soule for our sinnes was heauie vnto the death and his Body did sweat bloud through the vehement anguish of his Spirit And as for outward Sufferings Comfort against outward afflictions which we suffer they are either such as concernes our Name our Goods or our Persons As for those which concerne our Name it is a singular pollicie of Sathan to beare downe the children of God in the estimation of others that they who are glorious in the light of their owne Conscience may be made filthie by the false reports of others and so made vnprofitable to doe others the good that they would But let vs in such tentations learne from Dauid to looke vnto God 2. Sam. 16.1 and not to Shimei vsing the vndeserued Contumelies of Men as profitable meanes to worke in vs that inward humiliation which our manifold sinnes though not against Man yet against God requireth of vs. So shall we suffer with him who being the innocent Lambe of God sustained neuerthelesse great contradiction of Sinners reproched to be one possessed with a Deuill notwithstanding that hee was the very Sonne of God filled in his Manhood with the Holy-Ghost For sometime they accuse them publikely and in Iudgement Laban searched narrowly Iacobs Stuffe to see if he could get any thing wherewith to charge him but more narrowly doe Worldlings search the words and deeds of the Christian seeking whereupon to accuse them and where they can find none yet vpon shadowes of euill they seeke to disgrace them Moses a man approued of God yet accused as an Vsurper Ieremy the Prophet albeit he so loued his Countrey people that in secret his Soule mourned for their desolation yet did they accuse him of Treason alledging that he had made defection to the King of Babel Daniel a man beloued of God accused and condemned of Darius his Councellors as a Rebell to the King The Israelites who returned from Captiuity accused by Toby Sanballat of Sedition The Christians of the primitiue Church oppressed with horrible Slanders The first Weapon wherwith Sathan fights against the godly is the tongues of the wicked for hee looseth their tongues to speake euill before hee loose their hands to doe euill to thē Therfore said Augustine Augustine The tongue of the wicked is a dayly Furnace wherein the godly are tryed Let no man thinke to serue God in a good conscience but he must be purged in this Ouē Ye are not of the world saith our Sauiour therefore it is that the world doth hate you and speake euill of you Ioh. 15 19. And as for their priuate Surmisings Sometime they speake euill of thē priuately and that either maliciously charging them with sinnes they haue done but haue repented they are of two sorts sometime they charge Gods children with euil which they haue done indeede but whereof they haue repented them And herein they are malicious that the sinnes which God hath forgiuen they will not forget But this should not prouoke vs to impatience seeing they blame vs for nothing for which we blame not our selues Why shall wee be commoued Let vs not thinke shame to say with the Apostle It is true I was such a one but now I am receiued to mercy Augustine I will not so loue my selfe that I will hate him that reprooues me for that which I haue reprooued in my selfe of whatsoeuer mind hee doe it but looke how farre he accuseth my fault so farre will I prayse my Physician who healed me Sometimes againe their surmisings are most false Or else falsly charging them with things they neuer did they charge vs with things which wee neuer did but these backe-bitings should bee disdained of vs like the barking of beasts Who knowes with Iob that his witnesse is in heauen and can say with the Apostle that he hath a good conscience within him what needs he to care for the iudgement of men without him for God will not faile in due time to cleere their innocency according to his promise in the Psalmes saying Commit thy way vnto the Lord trust in him and hee shall bring it to passe he shall bring forth thy righteousnesse as the light and thy iust dealing as the noone day Iudge therefore of thy selfe and others with a righteous iudgement if heauen approue thee care not if earth cast thee out if God iustifie who can condemne if Christ will confesse thee let thy friends deny thee thou hast a sure word and promise of God by which thou mayest apprehend in sorrow ioy in trouble peace in nothing all things in death it selfe life eternall Get faith and thou shalt clearely behold thy happinesse if all the world should set it selfe to make thee miserable get faith and thou shalt thinke him onely happy whom God so esteemes although the world do disesteeme thee Let not therefore the detracting speeches of men interrupt our peace No speech of man can make vs any other thing then that which we are Mat. 5.11 remembring their tongues can make vs no other thing then we are it is the fanne of the floore of the Lord that can separate the chaffe from the Corne. Secondly their euill speaking commends vs to God blessed are yee when men reuile you and speake all manner of euill of you for my sake be glad and reioyce for great is your reward in heauen Augustine Wtih this meditation did Augustine confirme himselfe against the detractions of his aduersarie who sought to empaire the credite of his name hee that willingly would empaire my name against his will encreaseth my reward And Dauid gloryeth in this that the rebukes of them who rebuked the Lord had fallen vpon him I haue spoken the more of this purposely partly because it is a common craft of Sathan to oppresse good men with misse reports and partly because our weakenesse is easily ouercome with this temptation seeing the Lord wil◠haue vs to sustaine the strife of tongues let vs then strengthen our selues Let vs so walke through good report that we be not puft vp and through euill report that we be not cast downe but that by weapons of righteousnesse on the right hand and on the left wee may ouercome Miserable are those who band their tongs to speake against the godly Miserable therefore must they be who bend their tongs to speake against the godly and them whom the Lord approues of That rebuke which the Prophet gaue to Iehosaphat when hee went out to helpe
Psal 119. Behold mine affliction And notwithstanding godly men be full of afflictions sorrowes and sicknesses necessities molestations and disgraces yet al these or whatsoeuer other calamities vanish away in time and the hope of Gods fauor blessed reward from him shal out liue all these and take place when these are abolished Psal 37.37 Marke well the vpright man and hehold the iust for the end of that man is peace that which he desired hee shal enioy a faithfull man shal not be frustrated of his expectatiō nor defeated of that hee hopes for According as the Psalmes sayth The poore man shall not alway be forgotten Psal 31.29 the expectation of the poore shall not perish for euer for that is euer grounded vpon faith and faith is surely grounded vpon Gods promises Dauid was a godly man and dearely beloued of the Lord his God yet he was sore humbled by affliction Ioh. 15.2.1 for euen those branches which are fruitfull God will purge to make them more fruitful Our nature is so rebellious that without sore afflictions it cannot bee tamed and subdued Stones cannot bee squared for Pallace worke without strokes of the hammer gold cannot be purged and prepared for worke without fire neither is corn separated from the chaffe without winde we are Gods corne let vs abide the winde of temptation to clense vs from the chafe of our corruption wee must suffer the fire of afliction that wee may bee fined and made vessels of honour for the house of God and we must be content that the hammer of God strike vpon vs to beat away the prowd lumps that so we may bee squared and made readie like liuely stones to be layd in heauenly Ierusalem By the which examples we may learne to know the will of the Lord and to seeke our helpe and safety at his hands which suffereth his people to bee exercised in the furnace of Egypt not to their vtter destruction but onely to kill the old man with his vain hope and confidence which hee hath in his owne strength this is the cause why God suffereth his people so to be exercised For it is not hearing reading talking or teaching onely which maketh a Christian man but practise is that which is further required in a true Christian That is to say the crosse to plucke downe the flesh and bring it to nothing that man dispairing of his owne strength and seeing no succour in himselfe should resigne himselfe wholy to the Lord looking with patience and hope for helpe at his hands To know this doctrine is one peece of the victory for they that know it not when temptations assayleth them either doe dispayre or seeke other helpes Let vs learne then out of this Psalme that it is the will of God to exercise his Saints with troubles and afflictions Iam. 1.12 Blessed is the man who endureth temptation for when hee is tryed hee shall receiue the Crowne of life which the Lord hath promised to them who loue him Therfore this is a necessary conclusion our helpe is in the name of the Lord it is a short sentence but it setteth foorth most worthy doctrine and consolation whereof especially in these latter dayes we haue great need seeing the Pope together with the greatest part of the world so cruelly persecute the doctrine of the Gospel c. In respect of these huge mountaines what are we small mole-hils yea though they were no force nor powe of man for vs to feare how are wee able to stand against not onely so many Diuels but euen the very gates of hell also and yet this experience wee haue of the great mercy and goodnesse of the Lord our God that when we are euen in the hands and neuer so much oppressed yet are we not forsaken but are safe through our confidence and trust in his helpe but to this wisedome it is impossible for vs to attaine without continuall afflictions The fruit of afflictions Whereby it is necessary that the confidence of all worldly succours should be beaten downe for vexation and trouble bringeth vnderstanding as Isaiah sayth whereby we are compelled to cry Helpe Lord for else wee perish So in the last houre when death approcheth there is nothing wherein mans heart can repose it selfe or finde comfort but in the helpe of the Lord there is rest and quietnesse there is perfect peace he that can then say my helpe is in the name of the Lord and lay hold on Iesus Christ by a true and iustifying faith dyeth happily and is out of all danger Thus we may learne what it is to haue and enioy God euen to rest in sure trust of his mercyfull helpe and succour in all dangers these are the words therefore of a triumphing and victorious faith our helpe standeth in the name of the Lord which made heauen and earth as if he sayde the maker of heauen and earth is my God and my helper Ye see whither he flyeth in his great distresse hee dispaireth not but cryeth vnto the Lord as one yet hoping assuredly to finde reliefe and comfort rest thou also in this hope and doe as he did Dauid was not tempted to the end he should dispaire In the temptations of sinne and of the wrath of God what we ought to doe thinke not thou therefore that thy temptations are sent vnto thee that thou shouldest bee swallowed vp with sorrow desparation if thou be brought downe to the very gates of Hell beleeue that the Lord will surely rayse thee vp againe If so thou be bruised and broken know it is the Lord that will helpe thee againe If thy heart be full of sorrow and heauinesse looke for comfort from him who said Psal 51.17 That a troubled Spirit is a Sacrifice vnto him Thus hee setteth the eternall God the Maker of Heauen and Earth against all Troubles and Dangers against the flouds and ouerflowings of all Tentations and swalloweth vp as it were with one breath all the raging furies of the whole World and of Hell it selfe euen as a little drop of water is swallowed vp of a mightie flaming fire and what is the World with all his force and power in respect of him that made Heauen and Earth Let the World fret then let it rage then so that this succour neuer fayle vs and if it be the will of God that wee shall suffer Trouble and Affliction yet in him wee shall ouercome at length Onely happie and sure is the estate of that man who is in Christ neither Life nor Death things present nor things to come shall separate him from the loue of God in Christ Iesus Our helpe standeth in the Name of the Lord which hath made Heauen and Earth Hence I gather this Doctrine That no elect child of God that is truely regenerate and borne anew and a liuely member of Christs mysticall Body can perish and finally fall away Rom. 8.30 For whome hee predestinateth him hee calleth whom
vp for the finishing and closing vp of the diuine seruice And indeede because they are briefe and set forth very notable doctrine Therefore they were most meete for the conclusion and closing vp of all If men would learne to pray vnto God and craue for any mercy and blessing at his hands loe here bee excellent platformes of true heartie and earnest prayers if men would giue thanks for blessings receiued or for Iudgement escaped or for deliuerance from wicked vngodly men here be most worthy examples and directions Againe if men would finde comfort in temptation troubles and affliction and learne with patience to beare them there is no part of the Bible more sweete and comfortable then this booke of the Psalmes therfore it should be our delight and study and we ought to spend the more time in reading and in meditating of so worthy a Booke according to that of our Sauiour Search the Scriptures because that wil bring a man to true happinesse in the end Psal 124. Verse 1. If the Lord himselfe had not beene on our side c. The Argument of the Psalme THis Psalme is a thanks-giuing to God for his great mercy in preseruing his people placed as the Stories do shew in the midst of the Gentiles and heathen people and as a flocke of sheep in a wilde forrest or in respect of the multitude as a Citie compared to a mightie kingdome being compassed on euery side with the Kings of the Assyrians The people of Israel as a sheepe among many wolues the Egyptians the Ammonites the Ishmalites the Moabites who Sathan had stirred vp with deadly hatred to vexe and persecute them seeking by all meanes to roote out them from off the earth that thereby hee might vtterly deface and abolish the word and worship of the Lord. This danger Dauid saw and thanked God which had preserued his people from the rage of many Lyons and Dragons which notwithstanding that they neuer ceased to seeke their destruction yet all that they went about was in vaine And what a miracle was this that this people could so long continue notwithstanding the malice and rage of so many deuils Dauid therefore in this Psalme exhorteth his people to be thankfull to the Lord their God for so mightily preseruing defending and deliuering them from the violence of so many Nations and Kingdomes hating them and persecuting them on euery side If the Lord himselfe had not beene on our side now may Israel say If the Lord himself had not been on our side when men rose vp against vs c. Here the Prophet Dauid exhorteth the people to consider how mercifully God had deliuered thē from the hands of their enemies and how miraculously he had preserued that kingdome and also to praise God with him for the same which words are not to be restrained to Dauids time onely for the Heathen people had oftentimes before warred against them with such force and power as was like to the rage of most huge and terrible floods of water whereof hee speaketh here ready to ouerflow them therefore seeing he mentioneth heere no one kind of deliuerance it seemeth that he meaneth in these words of thanksgiuing to set forth whatsoeuer God had done for the succour and deliuerance of his people at any time before Wherein he sheweth as it were in a glasse the dangerous estate of the Church from the beginning that the faithful may learn to know that it hath not been preserued by the strength and pollicy of man but by the miraculous power hand of God and therefore in their troubles and afflictions should alwaies fly to God for help and succour Israel signifieth the people of God let vs acknowledge thē that there is no way for Gods people to escape the hands of their enemies but by the help power of God and that he will haue the praise and glory therof to be giuen to him alone This praise can none giue vnto God but the true Israel hauing experience both of their owne weaknesse the force and power of their enemies the dangers past and of the mercifull helpe and protection of the Lord. Hence wee learne that it is our dutie to binde our selues by solemne couenant promise to God Solemne vowes a christian dutie that so he deliuer vs from misery trouble affliction iudgments punishments and from vnreasonable men that then we will offer vnto him prayse and thankesgiuing call vpon him serue and worshippe him all our dayes Gen. 28.2.21 Iacob vowed that if the Lord would bee with him in his iourney to keepe him and defend him in it hee would then build an house to God and worship him there Iosias made a couenant vnto the Lord and all the people with him Psa 1.16.14 31. to serue the Lord who did deliuer him from the curse of the Law Dauid did often vse this to binde himselfe by couenant to serue the Lord hee payde his vowes hee made to God So Iephtah vowes vnto the Lord that that hee would offer sacrifice vnto the Lord who gaue him victorie Iudg. 11 30. And though the matter of his vow was vnlawfull yet his vow to honor God was the fruit of his faith Well then seeing it is not onely lawfull but our dueties euen to make solemne couenant vnto God that if he shall be fauourable vnto Sion and build vp the walls of Ierusalem that if he shall deliuer vs from any misery iudgment or affliction whatsoeuer that then wee will bee carefull to honour God and to bee thankfull to his Maiestie Let vs then make this couenant with the Lord our God let vs vow obedience and newnesse of life and let vs say with Dauid Psal 119.106 I haue sworne and haue stedfastly purposed to keepe thy righteous iudgement Let vs euen take a solemne vow of our owne soules that by the grace of God wee will haue more care to prayse him to honor him to serue him to call vpon him And so accordingly let vs be mindfull to performe the same for the Lord will require alll the vowes we make vnto him First this may stirre vs vp to consider what a solemne vow and promise wee haue made in Baptisme that is to forsake the diuell and all his works the vaine pompe and glory of the world that wee will forsake sinne and Sathan so as we will not bee led nor ruled by them yea that wee will manfully fight vnder the banner of Christ Iesus become his faithfull souldiers and seruants vnto our liues end Secondly sworne seruants Not onely are we bought to bee Christs seruants but also wee are sworne for Baptisme as on the part of God it is a seale of the couenant of grace to confirme that promise of remission of sinnes which God hath made to vs in the blood of Iesus Christ So on our parts it is a solemn resignation of of our selues and our seruice to the Lord wherin we giue vp our
them not to bee outwardly adorned with plaited hayre and wearing of gold or putting on gorgeous apparel but let it be the hid man of the heart in that which is not corruptible euen the ornament of a meeke and quiet spirit which is in the sight of God of great price 1. Pet. 3.3 4 5. for after this manner the holy women in olde time were adorned c. Let women and men also marke that place well but women especially as being most giuen to pride and it being properly spoken to them where we see pride in apparrell flatly forbidden by the Word of God howsoeuer my words may seeme vnsauory to the wicked and I dare say to no other but such as beare a proud minde And thus I conclude from that which hath beene sayd that the proud vnlesse they will forsake their abominable pride for then they shall haue mercy shall be as certainely damned Pro. 28.13 as God hath appointed a Iudgement day Esay 14.15 and proud Lucifer shall be brought downe to hell Mat. 11.23 and thou Capernam which art exalted vnto heauen shalt bee brought downe to hell Verse 5. But praysed bee the Lord which hath not giuen vs ouer for a prey vnto their teeth FRom the meditation of his enemies malice hee returnes againe to the meditation of Gods mercy and so it is expedient for vs to doe lest the number and greatnesse and malitiousnesse of our enemies make vs to faint When we looke vpon them it is good that we should cast our eyes vpward to the Lord then shall we see they are not so neere to hurt vs No enemy so neere to hurt vs as God is neere to helpe vs. as the Lord our God is neere to helpe vs and that there is no euill in them which wee haue cause to feare but wee shall finde in our God a contrary good sufficient to preserue vs. Comfort against the contempt of men And truely it should greatly comfort all the godly to remember that such as are their enemies are Gods enemies also sith they are farre from the obedience of Gods Law what maruell then if they be also farre from that dutie of loue which they owe vnto vs it may content vs to want that comfort in men which otherwise we might would haue when we consider that God wants his glory in them let this susteine vs when we see that godlesse men are enemies vnto vs. Comfortable examples thereof Otherwise we could not endure if when Satan his instruments come neere to persue vs the Lord were not neer to protect vs. Comfortable is it Gen. 31.24 that when Laban with great fury followed Iacob the Lord stepped in betweene them and commanded Laban not to hurt him and when Sathan many a time intended to destroy Iob he found that hee could not Iob. 1 10. because the Lord was a hedge and defence vnto him This is of GODS maruellous working that wee being in the middest of the wicked who like so many rauenning Woolues thirst for our bloud and before the mouth of that great roaring Lyon that seeketh to destroy vs wee should still bee preserued for the which wee may giue thanks with Dauid Praysed bee the Lord which hath not giuen vs ouer for a prey vnto their teeth Hee exhorteth the faithfull to bee thankfull for their deliuerance and expresseth vnto them how and as it were with what words they should declare their thankfulnesse wherein hee setteth foorth yet further by another similitude that it could not bee but they must vtterly haue perished if God had not miraculously defended them but praysed be the Lord which would not suffer vs so to perish Hee saith not Which deliuered vs albeit he did indeed mightily deliuer them but which hath not giuen vs as a prey for this is it which here specially the holy Ghost setteth foorth that the wicked cannot hurt the godly be they neuer so many mighty furious cruell and terrible like to raging and violent waters like to cruell and outragious beasts falling vpon them with open mouth except the Lord giue them into their hands Let vs therefore with Dauid sing prayses vnto the Lord our God which keepeth and defendeth vs. Let this bee then our assured trust let this bee the rocke of our safetie helpe and succour that God will be our defender and keeper that the great flouds and mightie waters carry vs not away The godly liue in this world like sheepe among wolues What the wicked are to the godly Euery wicked man in whom Sathan ruleth is like a Cananite to an Israelite a thorne in our eye a pricke in our side yea and as a dart of Sathan shot at vs to driue vs away from the feare of God if so wee can take them it should greatly strengthen vs to indure all troubles that can come from them There wil neuer bee peace among them betweene whom the Lord himselfe in Paradise proclaimed enmitie and howsoeuer to strengthen themselues in an euill cause the wicked goe together by bands and companies yet shall it not auaile them nor hurt vs. Babels builders Moab Ammon and Edom conspiring in one may tell vs though hand ioyne in hand the wicked shal not escape vnpunished the wicked are like thorns before the fire their multitude may well imbolden it but cannot resist it not one of theÌ„ shall escape the strokes of God though for a time he deferre his iudgements First this teacheth vs to remember the iudgements of God vpon the wicked that so seeing Gods dealing with them we may better rified by their example to take heede of the like sinnes that wee may preuent the lâ—ke iudgements This is a notable means against sin often enioyned vs in holy Scripture both generally and specially Generally O come and see the works of God Psal 66.5 how terrible hee is in his doing towards the children of men Psal 105.5 Vers 7. Remember the maruellous works that hee hath done his wonders and the iudgements of his mouth Hee is the Lord our God his iudgements are in all the earth And we are not onely to remember them but in remembrance of them to talke of them Praysed bee the Lord which hath not giuen vs ouer for a prey vnto their teeth publishing and declaring them vnto others that so they also may be kept froÌ„ the like escape the like punishments as Dauid did With my lips haue I declared all the iudgements of thy mouth Psal 119.13 Dauids practise was to meditate of the iudgemeÌ„ts of God in so much that he laid the iudgemeÌ„ts of God before him I remembred thy iudgements of old and comforted my selfe Psal 119.30 Vers 52. Specially we are commanded to remember Gods particular iudgements and this also is a speciall meanes to keepe vs from sinne First let vs remember his Iudgements on the wicked Angels 2. Pet. 2.4 for God spared not the Angels that sinned but cast
them downe to hell and deliuered them into chaynes of darkenesse to be reserued vnto Iudgement Secondly his iudgements on men Remember Lots wife Luk. 17.32 and how hee spared not the olde world 2. Pet. 2.5 bringing in a Floud vpon the world of the vngodly how hee turned the Cities of Sodome and Gomorrah into ashes condemned them with an ouerthrow and all to make them an example vnto those that after should liue vngodly Euen so the Lord knoweth how to reserue the vniust vnto the day of Iudgement to be punished 2. Pet. 2.9 10. chiefely those that walke after the flesh in the lust of vncleanenesse and despise gouernement c. Thus when Pharaoh hardened his heart against God Psal 136. the Lord caused the Red Sea to ouerthrow him 1 Sam. 15. When Saul grew rebellious and disobedient the Lord reiects him Acts 12.23 When Herod waxeth proud the Lord caused the very woormes to deuoure him When Caine played the vile hypocrites part the Lord makes him of a Prince Gen. 4. a Vagabond and a runagate vpon the face of the earth Mat. 27. When Iudas playes the hypocrite and prooues a villainous Traytor the Lord suffers him to despayre and make away himselfe When Ananias and Saphira lye vnto the holy Ghost Acts 5. they are both smitten with present death Thus if wee will seriously remember Gods iudgements for such and such sinnes euery forewarning will be a good forearming of our selues against all the sinnes of wicked and vngodly men The consideration whereof should moue vs to hasten our repentance not to liue in sinne any longer but to walke circumspectly in this present world Ephes 5.15 16. and redeeme the time because the dayes are so euill and to cease from sinne by the example of our Sauiour Christ and to keepe our selues vnspotted of the world 1. Pet. 4.1 and to shun the paths of the wicked Iam. 1.27 not communicating with them in their sinnes Reuel 18.4 least wee be partakers with them in their plagues We must take heede Ioh. 5.14 and sinne no more lest worse things happen to vs. We mvst preserue our selues from sinne and watch lest that day come vpon vs vnawares and so finding vs vnprepared wee perish in our sinnes for looke how the day of death leaueth vs so shall the day of iudgement finde vs. As Salomon speaketh Eccles 1.3 Looke how the tree falleth so it lyeth This is a dutie indeede both befitting the times wherein wee liue as also best beseeming not onely our Christian Profession but an holy conuersation also which appeares in nothing more than in ceasing to doe euill and rising vp to newnesse of life and therefore as being the onely and principall duetie required Paul perswadeth it chiefely saying Phil. 1.28 Onely let your conuersation bee as it becommeth the Gospell of Christ Now wee cannot adorne the Gospell more then by preseruing our selues from the wayes of sinne and keeping our selues in the wayes of God neyther can we disgrace the Gospell more than by forsaking the wayes of God and liuing in our sinnes Verse 6. Our soule is escaped euen as a bird out of the snare of the Fowler the snare is broken and wee are escaped THe Prophet amplifieth yet further by a third similitude the great perils and dangers of the faithfull being in the hands of their enemies as a bird that is taken in the snare is in the hands of the Fowler and yet notwithstanding they escape by the mightie power of God Euery tentation is a snare whether it be of the flesh or of the spirit persecutions torments imprisonment slander diseases and infirmities of the body bee snares which as they are permitted of God to exercise and strengthen our faith so by the malice of Sathan they are wrought to afflict and vexe Man that hee may bring them to infideltie and desperation and so into the snares of eternall death from the which snares but by the speciall grace of God there is no way to escape therefore saith Salomon Pro. 3.26 The Lord shall bee for thy confidence hee shall support and sustaine thy hope he shall encourage and establish thy heart and shall keepe thy foote from taking because it is an olde custome for the wicked to lay snares and spreade nets for the feet of the godly and as common a thing as for Fowlers and Hunters to set snares and traps for birds and beasts therefore the Lord doth graciously deliuer his from being taken in the same and when he himselfe doth lay his nets and his ginnes for the vngodly he will most prouidently take order that his owne be not intangled therein The like Allegory is vsed by the Prophet for the same purpose Psal 91.3 Surely hee shall deliuer thee from the snare of the Fowler and from the noysome pestilence True godlinesse will endure great tontations True godlinesse endureth great tentations euen as trees well rooted abides the blastes of strong windes and gold that is fine abides the tryall of fire Many wayes was Dauid tempted and among the rest the wicked by troupes and multitudes combinde themselues against him yet did he not forsake the Lawe of the Lord. Hereby may wee discerne a sanctified crosse from a cursed The crosse which makes thee better then thou wast how sharpe soeuer it bee if it worke a correction in thee thou mayst bee sure it is a blessing It is commonly in the mouths of many when they are in trouble we must thanke God for his correction But alas how can that be called a correction which corrects thee not if thou bee not corrected with Dauid thou hast matter of griefe in thy trouble but none of Ioy and so canst not say with Dauid Psal 119. it is good for mee that I haue beene afflicted Affliction in it one nature is euill being a punishment of sinne but the Lord who changed the bitter waters of Marah and made them sweete vnto Israell hath also changed to his children the nature of the crosse that not onely they find comfort in it but most happy effects are wrought in them by it And this being a prerogatiue of Gods children namely that euill shall be turned to their good as good to euill to the wicked be be not dismayed in afflictions but comfort thy selfe in the Lord thy God and in this that the prsent affliction tendeth vnto and endeth in good because it brings foorth the fruites of vnfeigned righteousnesse 3. things we see in trouble better then in prosperitie In trouble we see three things better then in prosperity First how prouident mercifull true the Lord is Secondly how weake miserable our selues are Thirdly how false and changeable the world is besides all these it is an effâ—ctuall meanes whereby the Lord beates downe the pride of nature and humbles for our sins Hagar was prowde and blinde in Abrahams house but in the wildernesse shee is
compelled them to sigh and cry vnto God but the seruice which the regenerate man giues to the Lord is voluntarie done as vnto his most lawfull Superiour with gladnesse ioy and contentment of mind Happie is that man who can make this reply to his spirituall Aduersarie when hee is challenged of his sinnes Augustine It is true O enemie that I haue done many things by thy inticement yet herein I reioyce whatsoeuer seruice I haue done to thee it is now through the grace of God the matter of my griefe but the weake seruice I haue giuen vnto God is the matter of my ioy The comfort of a Christian militant in this body of sinne is rather in sinceritie and feruencie of his affections then in the absolute perfection of his actions Hee fayles many times in his obedience to Gods Precepts in regard of his action but loue in his affection still remaynes So that both before the Tentation to sinne and after it there is a Griefe in his Soule that hee should finde in himselfe any corrupt will or desire contrarie to the holy Will of the Lord his God The Snare is broken and we are deliuered Wicked men are subtill in inuenting wayes to hurt and craftily lay manie Snares wherein to trap me but my defence is in thee onely Dauid was in many most desperate dangers yet still hee found the Lord prouiding vnlooked for Deliuerances The strong Citie of Keilah could not defend him the Lord warned him to come out of it and hee was a shield vnto him The solitarie Wildernesse of Maon could not secure him for euen there Saul and his souldiers had compassed him but God had a care of him and turned his pursuers another way These the fore-passed experiences of Gods louing care and fauour towards him doe now confirme him to rest in God how many wayes soeuer his enemies pursue him Hee will still make the Lord his refuge Psal 119. and shield and trust in his word c. Therefore Dauid sayth in the Psalmes Psal 4. Thou hast set me at libertie when I was in distresse implying that hee was in a strait and as it were strongly besieged with enemies or dangers but the Lord inlarged him and so preserued him Psal 25.15 He will bring my feet out of the Net The godly may be in as great danger as a silly Bird in a Net but the Lord will breake the Net that the Bird may escape who deliuered vs from so great a death and doth deliuer vs 2. Cor. 1.10 in whom wee trust that hee will hereafter deliuer vs. First Gods care of his Children though it free them not from the exercise of Troubles yet it leaueth them not till hee haue deliuered them Can a Mother forget her Child shee may let it get a knocke and feare it with the sense of some danger but leaue it in danger shee cannot And who be they towards whom the Lord thinketh thoughts of peace or to whom he will remember mercy but Vessels of mercy Once haue I heard sayth Dauid yea twice Psal 72.11 that mercy belongs to God and therefore it is so true as it can neuer bee false once yea twice that is once by the Scriptures and another time by the Holy Ghost Secondly Gods promise is that he will not suffer his to be tempted aboue that they are able to beare and therefore at length they finde him Psal 73.2 As Dauid saith My feet were almost gone but not altogether The man of God may slip and slide and much adoe to keepe his feet but at worst his feete are but almost gone and this comes from Gods promise Thirdly Gods prouidence limiteth the times in which his Church shall suffer no longer sometimes a longer time as Israel in Egypt 400-yeares sometimes shorter seuentie yeares in the Babylonish captiuitie Reu 2.10 sometimes shorter then so ye shall suffer tribulation for ten dayes Sometimes three dayes as Ionas in the Whales belly and Christ in the graue sometimes but one night Sorrow may endure for a night but ioy commeth in the morning And sometimes there is but an houre for the power of darkenesse then Gods time is come and the godly see the saluation of the Lord. Lastly he deliuers them in their troubles by his presence First of power And so a 4. like the Son of God was in the furnace with the three children And it is sayd I will be with thee in sixe troubles and in seuen in fire and water Secondly of grace his right hand is vnder their heads he giues thē grace sufficient proportions their strength to the burthen mitigates their sorrow makes them possesse their soules in patience yea reioyce in sorrow which else would sinke them and at length recompenseth their light affliction with an eternall weight of glory Verse 7. Our helpe standeth in the name of the Lord who hath made both heauen and earth THis is the conclusion of thankes-giuing containing a worthy Sentence of great comfort that against sinne The name of the Lord is our onely sanctuary and succour in all afflictions the horror of death and other dangers their is no other helpe or safetie but onely the name of the Lord if that were not sayth he wee should fall into all manner of sinne blasphemy errors and into all kinde of calamities but our helpe is in the name of the Lord which preserueth our faith and our life against the diuell and the world And as ye heare in the other verses before so he sheweth in this verse also that God suffereth his Saints to be tempted and in their temptaion to fal into great distresse onely the word of the Lord sustaines vs and assureth vs that our light and momentary afflictions shall cause to vs at the length an infinite weight of glory These prayers of Dauid are penned with such heauenly wisedome that they are conuenient for the state of the whole Church and euery member thereof The Church is the bush that burnes with fire but cannot bee consumed euery member thereof beareth a part of the crosse of Christ neuer without some affliction we know that in afflictions it is some comfort to vs to haue our crosses knowne to such How God is a spectator and partaker with in all our afflictions as of whom we are assured that they loue vs it mitigates our dolour when they mourne with vs albeit they bee not able to helpe vs but the Christian hath more solid comfort to wit that in all his troubles the Lord beholds him like a king reioycing to see his owne seruant wrastle with the enemy he looks with a mercifull eye pittying the infirmity of his owne when he sees it and with a powerfull hand ready to helpe but because many a time the cloud of our corruption commeth betweene the Lord and vs lets vs not see his helping hand nor his louing face looking vpon vs wee haue neede to pray at such times with Dauid
them as wee may see most apparently Where it is sayd Mat. 25.32 that he will gather all nations before him and that he will separate them one from another as a Sheapheard separates the sheepe from the Goates sending some to hell and carrying others with him into heauen Let vs then neuer feare in any perill or danger whatsoeuer whether of war famine plague or the like lest wee should perish with the wicked hand ouer head we see he hath a care of his own and what he will doe he can doe if it be good for vs to escape these worldly woes we are assured wee shall as we are sure we liue And if otherwise it please him to wrap vs with others in the outward punishment yet shall we euer bee sure to be distinguished from them in the eternall payne and those outward griefes shall bee but meanes to leade vs to euerlasting ioyes Now therefore saith he like as mount Sion or our holy city Ierusalem is neuer moued but remaineth sure and safe by the mighty protection of the Lord in all extremities so he that trusteth in the Lord shall be defended against the furious rage of the world and the gates of hell for euer pronouncing this to bee chiefest anchor of our saluation onely to hope and trust in the Lord To hope and trust in the Lord is the greatest seruice that we can doe to him and that is the greatest seruice that wee can doe vnto God for this is the nature of God as I haue sayd to create all things of nothing therefore hee createth and bringeth forth in death life in darknes light this to beleeue is the very nature and most speciall property of faith when God then seeth such a one as agreeth with his owne nature that is which beleeueth to finde in danger helpe in pouerty riches in sinne righteousnesse and that for Gods owne mercies sake in Iesus Christ alone The nature of faith him can God neither hate nor forsake for he worshippeth God truely which putteth his whole trust in the mercy of God With this seruice God is highly pleased because he delighteth of nothing to make something so hee made the world of nothing so hee raysed the dead who so then consenteth to Gods nature and obeyeth his will there hoping for something where nothing is he it is that pleaseth God and shall neuer be remoued That is they shall neuer be remoued from Gods fauour they shall neuer bee remoued from the constant graces of the spirit in their soules or hurtfully in the way of a curse frō outward good estate nor vnseasonably bee cut off from the earth Now because some of these iudgments seeme sometimes to fall on some righteous persons who for a season being separated from the comfortable sight of Gods kindnes and fauor towards them and their estate in appearence is wholly ruinated Therfore the word doth well beare it agreeing with that of Salomon that the righteous shall not be remoued for euer though they seeme to be cast downe for a time yet they shall be restored againe Therfore godly men must needs be in safety because they be Gods childrē whō he in Christ hath begotten to himself by the immortall seed of the word Wee see here the constancy of Gods children The constancy of Gods children no winde of tempration can remoue or ouerthrow them they are like rockes in the sea enduring euery waue like trees planted by the riuer side Gods owne plantation they may be shaken but not ouerturned they abide rooted and stablished by the Lord such is the nature of faith that it carryeth vs out of our selues into the Lord and makes vs leane vpon him rest in him and liue in him They who abide in themselues resting in any thing that is in them either wisedome strength or merits shall be found to haue built their house on the sand which will not continue but such as goe out of themselues and trust in the Lord haue built their house on the rocke that shall neuer faile them Therfore cleaue ye fast vnto him and feare not be of good comfort though others be cursed yet you shal be blessed for you see the difference of being religious and being prophane of louing Christ loathing him this difference here will make a fearefull difference in the world to come when no man can helpe it had he the treasures of all the earth to purchase his ease with all and therefore remember your selues betimes turne to the Lord with all your hearts serue him in holines righteousnes all the dayes of your liues that so you may be blessed both here in this world and in the world to come First this may seeme to reproue that cursed yet common opinion of the world namely that of all men the godly man is most miserable We see here the Lord himselfe doth proclaime from heauen that he accounteth the godly man and him that trusts in the Lord a blessed and happy man but yet the world that is the wicked men in the world iudge and deeme the godly man wretched and miserable such a man as truely feareth God hates all iniquitie disliketh lewd company makes conscience of good duties as to pray in his family to instruct his seruants and children is diligent and carefull to frequent Sermons this man is an Owle among Birds whooted at and poynted at and of all men he most contemned But as Paul sayth thus it must bee We are brought vpon the Stage wee are made a gazing-stocke to wicked men and accounted as dung for Christs sake Secondly this may serue to stop their mouthes that say and thinke it is in vaine to serue the Lord that it is lost labour to bee religious that there is no good got by hearing of Sermons and leading of a godly life it is and euer hath beene the cursed thoughts of mans heart to thinke so as in the time of the Prophet Malachy Mal. 3.14 It is lost labour to serue the Lord and what good comes there by seruing of God So in these dayes it is cleare men thinke it is in vayne to bee religious to liue godly and in all thinges to labour to keepe fayth and a good conscience before God and men But it is manifest here that it is not in vaine to serue God nay it is that alone that bringeth a man to happinesse and true comfort here and eternall measure of glory in the world to come withall this may serue to cōfort euery child of God against all the discouragements of the world by Satan his cursed instruments Namely that whatsoeuer thy estate be Heb. 11.24.12.23 Psal 125. verse 1. neuer so poore in this world and subiect to neuer so many afflictions yet if thou be a godly man certainely then thou art blessed thou that art in Gods fauor thou that art reconciled to God in Iesus Christ and hast thy sins pardoned eternall life belongs vnto
true diuinitie consisteth in vse and practise Wee are vexed on euerie side with wicked and peruerse scorners and others which hate the word of God and the doctrine which we professe Comfort when the godly are not esteemed of the wicked The men of this world esteeme Gods Children as the off-scowrings of the earth So Paul a chosen vessell of God yet not esteemed of men Let this confirme the godly against the contempt of men onely the Lord hath in his owne hand the ballance of Iustice which weigheth men aright according as they are but these are very trifles if wee compare them with those vexations which Sathan sinne and our owne infirmitie raise vp in our cōsciences we must learne therefore thus to iudge of all things that they are the rod or scepter of the wicked and to set the Lord against them reuealing his will here in his word and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly Since then the same Prince promiseth thus much vnto vs which hath all things in his hand what can we require more for the will of God is certaine that though he suffer vs to be afflicted yet will he not see vs troden vnder foote or perish What the rod signifieth in the Scriptures it is well knowne children when they are young are corrected with a rod and when they waxe bigger with a wand or a cudgell and if they will not amend then followeth the iron rod hereof it commeth that the rod signifieth all power and rule which is for the amendment and corrction of such as doe offend so it is taken in the 110. Psalme The Lord shall send forth the rod of thy power out of Sion That is to say Thy kingdome for here he signifieth such a rod whereby kingdomes and people are gouerned On this wise the Holy Ghost permitteth heere to the Wicked dominion and tyrannie ouer the Godly which they are compelled to suffer this dominion or tyrannie the Holy Ghost called the rodde of the Wicked and comforteth vs. That as the Lord liueth their tyrannie shall fall and shall not rest vpon the lot of the Godly The lot of the Iust is as much to say as the Portion that is the Number or Congregation of the lust like as Christ calleth them the little Flocke and Paul the poore Saints Ouer these sayth hee although the tyrants doe rule yet shall not their power endure although the persecutors of the Church doe oppresse the Faithfull yet shall they not doe so alwayes neyther shall their counsels haue that successe which they desire for they thinke to roote out this Doctrine for euer but that shall they neuer be able to doe Therefore albeit ye suffer in the meane time sayth the Holy Ghost yet know ye that my will is That they which beleeue in me shall neuer perish but shall be preserued to life euerlasting Here then haue ye whereunto ye may trust in all your tentations But behold the reason which the Holy Ghost heere vseth to proue the Scepter of the Wicked shall not rest vpon the Iust God is moued sayth he to helpe and defend the Iust For else it might so come to passe that God should haue no Church at all and the Iust should put forth their hands to wickednesse So we finde in Ieremy that before the people were deliuered into the hands of the Babylonians they had a promise that after seuentie yeares they should returne againe to Ierusalem because they should not bee brought into doubt of Gods mercy and so vtterly dispaire and falling away from God should turne to foolishnesse that is to say should blaspheme and become impatient this is the cause why God ioyneth the promise of the word with the execution and performance of the deede for else the godly should be driuen to desparation We see how many are cast downe with aduersitie by the losse of goods wife children other things which are deere vnto them except therefore their minds were raised vp againe and comforted first with the word and promise and then with the performance and execution of the same many would say there were no God therfore God must needs shew himselfe to be a God not onely in a word but also in deed Dauid had great promises of God 2. Sam. 15.30 and yet by his owne sonne was driuen out of his kingdome and so persecuted that hee was compelled to flye away bare head and bare foote this was a sore tentation wherefore the great and ample promises made vnto him could neuer haue raised him vp and comforted him againe except God had indeede deliuered him out of this great miserie and affliction euen so if we had no more but the promises of God to support vs against the Papists and aduersaries of the word yea if God did not indeede fight for vs and defend vs against their tyranny God therfore worketh both waies hee raiseth vp with the word and promise and deliuereth out of troubles and afflictions by the execution of the deed that according to the saying of Saint Paul the tentation should not be aboue our strength but should haue an end and wee learne by our owne experience that the first Commaundement I am the Lord thy GOD is most certaine and infailable therefore when he saith Least the iust should turne away from God and fall to gentilitie for GOD hath a double care ouer the faithfull first that they bee not ouercome but may ouercome the tentation And this he doth by the word and promise the second is that the tentation bee not perpetuall euen so must we be vndoubtedly perswaded that besides the infailable promises which we haue of the good will of God towards vs and in the end of euerlasting life wee shall also be deliuered and our aduersaries destroyed albeit wee can see no manner of way or possible meanes how that it may bee done But heere wee must beware that wee doe not appoint the time of this deliuerance for before that come God will haue vs tried to the vttermost and brought to that extremitie that all our hope and trust shall bee vtterly spent and we at the point of desparation Now when wee are brought into this case that wee can see nothing but desparation then euen then God sendeth comfort in death he sheweth life and euen in damnation he bringeth saluation Briefely of nothing hee maketh all things and when all hope of remedie is past then beginneth he to worke and frameth all anew againe in most perfect wise Thus cannot the God of this world doe this is the singular worke of God therefore when thou thinkest thy selfe cleane cast away and vtterly forsaken euen then thou shouldest be most sure and safe and most gloriously shine as the Day-starre in the Firmament These things are easily taught but by experience we finde and feele how farre they passe all reason and power of man and how hardly we can beleeue that God maketh all
and the Deuill and to the redemption purchased by the death and bloodshedding of Christ and published in the Gospell for this kind of speech which the Prophet vseth here is of greater importance then that it may be applied onely to these particular Captiuities For what great matter was it for these people of the Iewes being as it were a little handfull to be deliuered out of temporall Captiuitie in comparison of the exceeding incomparable deliuerance whereby mankind was set at libertie from the power of their enemies not Temporall but Eternall euen from Death Sathan and Hell it selfe wherefore we take this Psalme to be a Prophesie of the Redemption that should come by Iesus Christ and the publishing of the Gospell whereby the kingdome of Christ is aduanced Death and the Diuell with all the powers of darknesse are vanquished This Psalme being thus generally vnderstood may afterwards be applyed to euery particular deliuerance Verse 1. When the Lord brought againe the Captiuitie of Sion wee were like them that Dreame BY Syon is signified that people which had the promise of the comming of Christ For Redemption and Saluation was first promised to the people of Syon and to the children of Abraham after the flesh This people was in bondage vnder the Law and by the Law vnder the Captiuitie of Death and Sinne. Now if this people complaine of their Captiuitie and sigh for their deliuerance what shall we thinke of the Gentiles which liued in Idolatrie and in their owne lusts without any Law without God he could not therefore haue signified a more generall and more grieuous captiuitie then when he saith That his owne people of Sion did long for this deliuerance which in outward appearance was most holy and vnder Dauid and Saul did mightily flourish But behold how liuely he setteth forth that ioy which should follow this deliuerance we shal be saith he like them that dreame By this kind of speech he expresseth the greatnesse of their ioy meaning that this ioy and gladnesse should be so great that the heart of man should not be able to conceiue it as if hee should say when he shall heare of Yea when we shall indeed feele and inioy this deliuerance from sinne and death so farre passing all that we could hope or look for the ioy therof shall be so great that it shall seeme to vs but as a dreame For so wee see it come to passe also euen in particular deliuerances when God suddenly deliuereth his Seruants out of any great trouble or affliction Acts 12.7 So it happened to Peter when he was deliuered by the Angell out of prison Likewise when it was said to Iacob Ioseph thy Sonne liueth Gen. 45.19 and ruleth ouer all the land of Egypt He was as one raised out of a dreame and could not beleeue it vntill that it was shewed vnto him by certaine tokens to be true indeede Heere then is set foorth vnto vs the inestimable grace whereby we are redeemed through the blood of the Sonne of God who did not spare himselfe and his owne life that hee might set vs free from the power of the Deuill the wrath of GOD Death and eternall Damnation but mans heart is not able as is said to comprehend these things The more feeling and taste he hath thereof the greater alacritie and courage hath he to goe through all dangers the lesse feeling he hath the more he is shaken with terrours and at the length looking backe to Egypt with the Israelites seeking other helpes Our heart therefore must wholy rest in this Redemption and wee must labour to haue some part of this taste and feeling which the Prophet rightly compareth to a most ioyfull and pleasant Dreame We see heere the Iewes were so glad of their deliuerance out of the Babylonish Captiuity and their returne thence that they scarce could beleeue whether it was not a Dreame Our Captiuitie was farre greater being vnder the Curse of the Law sold vnder Sinne Bondslaues vnto Sathan and Sonnes of Wrath Which Bondage could wee rightly acknowledge our Deliuerance would be farre more gratefull then it is Our Deliuerer was not Moses nor Ioshua nor Zerubbabel but the Sonne of God of whom they were Types both in the first Induction of that People out of Egypt into that Land and in their second Reduction backe againe He by putting himselfe into the Prison of our Flesh and in that Flesh by suffering that execrable Death and all the Sorrowes of it freed vs from the guilt of Sinne appeased the wrath of God abolished eternall Death and destroyed the Deuils Kingdome Now the Sonne thus freeing vs wee are free indeed Oh the greatnesse of this deliuerance should astonish vs whereby we auoid those great and insuperable euils which otherwise had for euer oppressed vs. This serueth to comfort all Gods Saints and all the Elect who can find this that they are redeemed a comfort of all comforts for what can comfort the Heart of Man more then to thinke of that glorious Victorie in Christ Iesus that whereas before they were in the state of damnation now they are restored into the state of saluation whereas before the Deuill held them bound hand and foot in bondage and in slauish thraldome yet now the Snare is broken and they are deliuered What can be more comfortable and ioyfull to the poore Prisoners that haue lyen so long in the Dungeon haue beene arraigned at the Barre condemned as Guiltie and the Sentence of Death denounced then to heare the King for such a Friends sake hath granted their Pardon How much more ought all the faithfull members of Christ to reioyce when as they see that there was no way with them but Hell there to haue perished and to haue beene damned Soule and Body for euer yet that good God of Heauen and Earth He for Christ his sake hath granted this Pardon that being redeemed they may liue for euermore Reioyce therefore and be glad ye which once were desolate and in heauinesse lift vp your heads with ioy be glad and comfort your selues together for the Lord hath comforted you his people he hath redeemed you his chosen as Isaiah breaketh forth into ioy Isaiah 52.9 and reioyceth For he that made thee is thine Husband whose Name is the Lord of Hosts and the holy One of Israel that mighty God of the whole world he is the Redeemer and with euerlasting mercy haue I had compassion on thee saith the Lord thy Redeemer Thus the Lord comforteth his people himselfe saying Feare not Isaiah 54.1 5. be of good courage for I haue redeemed thee I haue called thee by thy name Isaiah 43.1 thou art mine Againe Reioyce ye Heauens for the Lord hath done it shout ye lower parts of the Earth burst forth into prayses ye Mountaines O Forrests and euery Tree therein I haue put away thy transgressions like a Cloud and thy sinnes as a Myst Isaiah 44.22 I haue redeemed thee
Spirit of Grace the Spirit of Prayer that is with the redemption which was wrought by Christ the prayer of the faithfull and of the redeemed for although our redemption be fully wrought and we redeemed by the bloud of the Sonne of God yet it is necessarie that we should pray for this redemption as Christ also in his Prayer commands vs to doe that Gods Name may be sanctified Mat. 6. Which notwithstanding we know to be holy and sanctified alreadie That the Kingdome of God may come which is come and is within vs alreadie Also Christ sayth Father glorifie thy Name and the Father answered I haue glorified it and I will glorifie it againe Also Saint Paul sayth I count not my selfe to haue attained vnto it c. hee meaneth the fulnesse of the knowledge of Christ and perfect taste of the power of his Resurrection This is it which I touched before that this benefit of the Gospell this inestimable gift of our Redemption and Life euerlasting is easie to be vttered with words but most hard to be beleeued with the heart For wee haue in this life not the Tenths Rom. 8.23 but the first fruits of the Spirit but the flesh liueth fully and wholly in a manner strong and lustie True it is that wee haue entred one foot into the Kingdome of God and haue thereby obtayned the assurance of the Promise Thess 4.1 but wee must not there rest wee must draw the other foot after that is wee must continually encrease and goe forward in the knowledge of Grace and of Faith And for this cause the Prophet Zacharie sayth That the Spirit of Prayer is powred forth vpon vs which Spirit requireth this encrease in vs. And S. Paul sayth Rom. 8.22 That the Spirit sigheth with sighes that cannot be expressed yea and that euery creature also groaneth for the deliuerance of the Children of God Wherefore whilest wee are in this Body which presseth vs downe as a heauie Burthen and hindereth vs that wee cannot fully apprehend these things wee haue not onely the Spirit of Grace but the Spirit of Prayer also that we might be assured of the grace and good will of God towards vs for Christs sake in whom we beleeue and yet should not cease to pray that God would make perfect in vs that hee hath begun Sathan neuer ceaseth to assayle our Faith Hope and other Vertues which God hath planted in vs. Sathans prerogatiue And this prerogatiue hath Sathan because the Grace which is begun in vs is not yet perfect therefore he fighteth so busily against these beginnings fearing lest they should come to perfection Such is the life of Christians which haue already receiued the first fruits of the Spirit who by experience doe learne that these things cannot be fully apprehended but that in the meane while they shall oftentimes slip yea and sometimes dangerously fall so that the sparke of Faith and of the Spirit may seeme in them to be vtterly quenched As it happened to Dauid in his Adulterie 2. Sam. 11. wherein they haue need of helpe to rayse them vp againe as Christ answered to Paul My power is made perfect in infirmitie The infirmitie is theirs and remayneth theirs whilest they liue but the power and strength is Christs alone one dramme of the grace of Christ in the soule of a Christian makes him more precious in the eyes of God then any remnant-corruption in him can make him odious Therefore is it that the Lord giues vnto them the Names of his Beloued his Seruants his Sonnes his Saints who are so onely in part Both these are true Those that are borne of God sinneth not and againe If wee say wee haue no sinne wee deceiue our selues the one wee haue of the fruits of the New Man the other of the remnants of the Old Man Let vs therefore be continually displeased with our inhabitant Corruption that wee despaire not nor be discouraged neither let vs so complaine of our Sinnes that we become false witnesses against the grace of God which is in vs. If there were nothing in vs but that we haue by nature our state were most miserable but seeing besides nature there is in vs a new workemanship of grace frō which the Lord accoūts vs new and spirituall men we haue God be thanked matter of cōfort Let vs yet further consider This testimonie of the Spirit is not alwayes perceiued in a like measure of them that haue it that this testimonie of the Spirit is not all times enioyed in a like measure for that were to enioy Heauen vpon Earth The Lord doth therfore in such sort suspence it that sometimes he lets his children feele it for their consolation and againe withdrawes it from them for their humiliation When they feele it they so abound in ioy that all the terror and threatnings of Sathan all his promises and allurements are despised of them and trodden vnder their feet they sing within themselues that glorious Triumph of the Apostle Rom. 8.32 Who shall seperate vs from the loue of God But this ioy proceeding from the fulnesse of Faith continueth not the voyce of the Spirit of Adoption waxing somewhat more silent feares and doubts succeeds in that same heart which before abounded in ioy And if hereby the weake Conscience be cast downe remember that the more thou art displeased with thy selfe the more thy Lord is pleased with thee for thy dayly pollutions hee hath appointed daily washings in that fountaine which he hath opened to the house of Dauid for sinne and for vncleannesse sweepe out thy sinnes euery day by the beesome of holy anger and reuenge Cyprian and water the house of thy heart with the teares of contrition seeing we cannot be without some wounds of Conscience let vs daily goe to the next remedie that with spirituall medicines wee may cure them Chastising our selues euery morning and examining our selues vpon our bed in the euening The first fruits of our heart and tongue euery morning should be offered to God And remember O man that thou owest euery day the first fruits of thy heart and tongue to the Lord our God shouldst thou thinke of any thing before that first thou remember him in the morning or should thy tongue speake of any thing before the first fruits of thy speech be offered vnto him by Prayer and praysing of his holy Name Thus we see the great necessitie of prayse and how it ought to be continually vsed among the faithfull if not with the mouth yet with the heart and heartie sighes vnto God according to the words of S. Paul Colo. 3.16 Let the word of God dwell in you plentiously Signifying that they ought to be continually exercised therein not onely by teaching the same to others publikely and priuatly but also by earnest Meditation and Prayer when they sit at home in their houses when they walke by the way when they lye downe and when they
he turned Water into Wine so in the other will hee turne all sorrow into ioy To haue ioy without griefe is the condition of them who are glorified in Heauen to haue griefe without ioy is the condition of them who are damned in Hell I meane to bee without sence and hope of ioy but the godly on earth haue their ioy mixed with griefe and griefe tempered with ioy and albeit sometimes they want the sence of ioy yet doe they neuer want all hope and expectation of ioy They that sowe in teares shall reape in ioy Reasons mouing vs to mourning And to moue vs yet more to this mourning disposition let vs consider two things the euill we incurre if we mourne not and the good that shall ensue to vs if we mourne for the sinnes of others As for the first amongst many wayes whereby the sinnes of other men become ours If wee mourne not for other mens sinnes they become ours 1. Cor. 5.1 2 3 4 5. this is also one if we know their iniquities and bee not grieued therewith And therefore are the Corinthians reproued that they sorrowed not for the incestuous man that was among them by so doing they were defiled by his sinne and became one polluted Lumpe with him Ezek. 9. all the chapter And Ezekiel not onely in Iudgement determined vpon the committers of sinne but of such also as mourned not for sinne They are inuolued in the same Iudgement as partakers of the same sinnes by reason that they mourned not for them And as for the great good wee get by mourning for the sinnes of the Wicked If wee mourne many blessings follow it Matth. 5.4 whereby they dishonour the Lord our God it is also euident Blessed sayth our Sauiour are they that mourne for they shall be comforted When the Heauen waters the Earth in due season there followeth a fruitfull encrease but when the Earth waters the Heauen then shall follow a more plentifull Haruest of spirituall Comfort And this is done when a sinner powres the teares of his penitent Heart into the Bosome of God Then the Heauens are vvatered by the Earth For the teares of the godly fall not to the ground but the Lord gathereth them like most precious pearles vnto him and puts them in his bottle and they bring still increase of comfort to such as shed them They are sowne like good Seed on earth the first fruit whereof is reaped on earth but the fulnesse thereof in Heauen In trouble it is expedient to looke vnto the end thereof Worldlings wrestle for their corruptible Crowne as vncertaine whether they shall obtaine it or no but it is not so with the Christian we runne not as vncertaine we are sure Rom. 8.17 that if wee suffer with Christ Heb. 12.11 wee shall also reigne with him Though for the present no trouble be sweet yet is the end thereof most comfortable and wee are by the eyes of Faith to looke vnto it lest our present manifold Tentations driue vs to impatience For as hee that goeth through a strong running Water is in danger to fall and to be drowned by reason of the dizzinesse of his Head or Braine vnlesse hee fixe his Eyes vpon the Bankes euen so shall wee be readie to faint in Affliction vnlesse wee looke to the comfortable end thereof If wee shall looke to Lazarus vpon the Dunghill and Ioseph in the Prison what can we iudge them but miserable men But if wee consider their end we shall see the one in Abrahams Bosome and the other raigning in great glory vnder Pharoah in Egypt Then shall we say Verely there is fruit for the righteous and we shall find it true which here the Prophet sayth They that sowe in teares shall reape in ioy Verse 7. He that now goeth on his way weeping and beareth forth good seed shall doubtlesse come againe with ioy and bring his sheaues with him HOw could the state of the Church or the passage wherein it walketh vnder the Crosse be more liuely expressed whereby we may learne so to arme our mindes that wee lose not that Laughter which by Faith we haue apprehended but may encrease and waxe strong and feele this Laughter more and more in vs. For Faith and the life of Christians is not Hypocrisie but the Christian life is that which is here described that is to be exercised with Tentations and Afflictions vnder the Crosse and to apprehend the Word This is our true Vnion wee must dayly encrease because of the Flesh the World and the Deuill which doe exercise vs with continuall Tentations For except in these Dangers wee haue recourse vnto the Word and Prayer wee are gone The Crosse therefore is the meane wherewith God will haue vs not swallowed vp and consumed but exercised that wee may dayly grow more and more towards perfection To goe forth and weepe and to carrie Seed for so the Holy Ghost calleth it It cannot be then but that a Christian must needes bee such a Sower as must reape not in Laughter but in bitter Sorrow and Teares But thou wilt say Where is then the Laughter which is preached to the Redeemed whereof Dauid spake a little before in the Spirit For looke how much Faith thou hast so much Laughter thou hast also But sometimes this Laughter is lost and turned into Mourning yet are wee not forsaken for the Promise is sure and certaine and the Victorie ouer Sinne Hell and Death is ours but yet in hope notwithstanding so long as we are in this life we remaine alwayes in teares and mourning as Christ sayth Ioh. 16.20 The World shall reioyce but you shall sorrow but your sorrow shall be turned into ioy Psal 30.5 Heauinesse may endure for a Night but Ioy commeth in the Morning Eccl. 3.1.4 To all things there is an appointed time a time to weepe and a time to laugh a time to mourne and a time to dance All times are limitted by God to the faithfull but first for sorrow and then for ioy onely the godly men truely reioyce with sound and lasting ioy My seruants shall reioyce Exo. 15.27 and yee shall be ashamed My seruants shall sing for ioy of heart Isa 65.13 and yee shall crye for sorrow of heart and howle for vexation of Spirit The stranger shall not enter into his ioy Pro. 14.10 And it is called the ioy of Gods people Thus the Scriptures euer limit this ioy to the saithfull Let them that seeke the Lord reioyce Therefore if they sorrow Psal 40.16 they onely shall out-grow their sorrow and their sorrow shall bee turned into ioy as Christ promised the Apostles Isa 35.10 The redeemed of the Lord shall returne and come to Sion with prayse and euerlasting ioy shall be vpon their heads Isa 61.3 they shall obtaine ioy and gladnesse and sorrow and mourning shall flye away Christ hath appointed vnto them that mourne in Sion Beautie for Ashes
thee and therfore feare not be not any whit dismayed hold out vnto the end and trust in the Lord for euermore Hence we learne that as many as desire to be truly happy blessed may here behold the way to bee happy blessed Wouldst thou be truely happy and blessed here in this life and hereafter in the life to come Wouldst be assured that thou art the child of God in his fauour reconciled vnto him in Iesus Christ Wouldst thou be assured of saluation of thy soule Oh labour then to become a godly and a religious man repent of thy sinnes past amend thy life walke before God in new obedience labour to keepe Faith and a good Conscience hate euery euill way cleaue vnto the Lord delight in his Word let it be the ioy of thine heart then certainly thou shalt be blessed and happy for euermore To conclude if the godly man and hee that trusts in the Lord be blessed then the wicked man must of necessitie be cursed if the estate of the righteous and religious man be so comfortable and blessed then the estate of the wicked and vngodly must needes be miserable and cursed According to that of Moses vnto the Israelites Deu. 28.15 If thou wilt not obey the voyce of the Lord thy God as indeede Obedience is farre from a wicked man howsoeuer hee may come with Sauls painted Sacrifice what followes Thou shalt be cursed in Body and cursed in Soule Psal 119.21 c. Againe Thou hast destroyed the proud and cursed are they that erre from thy Commandements Verse 2. The Hills stand about Ierusalem euen so standeth the Lord about his people from this time forth for euermore WHere many hundred thousands of men are there are scarcely seuen thousand which know God or beleeue in God and yet for their sakes the whole multitude is called Gods people euen so was it in Ierusalem albeit the greater part was wicked and godlesse yet was Ierusalem called Holy not onely in respect of a small number of the godly but also because God had his abiding there So when there was not one iust person in Sodome but Lot Gen. 19.22 with his two Daughters yet could not the Angell destroy Sodome with Fire so long as Lot was in it Likewise where foure or fiue or tenne godly persons are to bee found for their sakes the whole Cittie is called Holy For these are the Elect Corner Stones these are the precious Pearles which GOD so highly esteemeth and for those sakes hee spareth the wicked Therefore sayth Dauid As Ierusalem is compassed about with Mountaines so doth the Lord compasse his people and mightily defend them on euery side In like manner Zacharie prophecyeth of a Citie whose Wall is of Fire These similitudes doe set forth vnto vs the safetie of Gods people that weake and little poore Flocke against all Dangers vpon this promise if wee also doe rest which at this day doe enioy the inestimable benefit of Gods Word wee shall be defended against the rage of Sathan and the whole World These things albeit we cannot comprehend yet should wee beleeue them so certainely as if wee did see them with our bodily eyes If wee should see our selues compassed about with brazen Walls wee should be without all feare and triumph against Sathan but it is a matter of Faith not to trust vnto that which the eyes see but which the Word offereth and promiseth This one thing therefore is lacking in vs that wee haue not the eyes of the Spirit but wee iudge according to the eyes and sence of the Flesh We must not doubt therefore but if we beleeue we are compassed about with fierie and brazen Mountaines that is to say wee abide for euer inuincible against the rage of Sathan and all the powers of Darkenesse Blessed therefore is hee that beleeueth These Mountaines are the Angels which compasse vs on euery side that Sathan with his Angels and Ministers cannot hurt vs as he would whose malice and power is such if they did not continually behold vs continually defend vs and watch ouer vs hee would destroy vs euery moment This can all they testifie which know that Sathan is a Murtherer and a Lyar which cannot abide to see the godly prosper and therefore he seeketh by all meanes to roote them out from the face of the Earth That wee are not then vtterly consumed it is the benefit of these Mountaines by whom wee are so compassed and defended Sometimes Sathan hurleth his Darts at vs as it were through the Window to destroy vs and worketh vs indeede some sorrow but he cannot hurt vs nor moue vs. This similitude seemeth to be taken out of the storie of Helizeus where the seruant of Helizeus saw the Hills about him full of fierie Chariots and Horsemen 2. Kin. 6.17 compassing Helizeus round about and mightily defending him This succour which the seruant of Helizeus saw and the Prophet beleeued when he saw nothing is sayth the Prophet round about all them which trust in the Lord The Angell of the Lord pitcheth his Tent round about them that feare him and haue a charge of them Psal 34.7 The Saints of Heauen and Earth are their fellow Brethren the Creatures of Almightie God are their Friends yea their Seruants to doe them good all their dayes The Deuils nor all the powers of Darkenesse shall not hurt them Psal 37.25 Psal 34.7 Psal 91.11 for Christ hath spoyled Principalities and Powers and hath made a shewe of them openly Hosea 2.18 and hath triumphed ouer them vpon the Crosse yea that which is more Col. 2.15 the Lord Iesus Christ to whom all Iudgement is committed is become their Lord and Sauiour so that they shall neuer come into condemnation Ioh. 5.24 but shall passe from Death vnto Life This Promise then will neuer deceiue vs onely let vs neuer deceiue our selues If therefore wee did beleeue no doubt wee should sleepe wee should liue wee should dye wee should suffer whatsoeuer Sathan and all the World can doe against vs without all feare for thus should wee thinke If I suffer any thing it is not without the will of God nor without good cause well knowne though not vnto me yet vnto God Therefore although Sathan breake through the wall in one place yet shall he neuer bee able vtterly to ouerthrow it altogether thus should wee thinke in our troubles and afflictions and comfort our selues with the good will of God The Lord will be a wall of fire round about Ierusalem and the glory in the midst of her he will keepe her as the apple of his eye and make Ierusalem a cup of poyson to all her enemies and a heauy stone which whosoeuer striueth to lift shall bee torne therewith though all the people of the earth were gathered together against it the weapons made against her shall not prosper and euery tongue that shall rise against her in iudgement shall be condemned this
is the heritage of the Lords seruants and the portion of them that loue him for the Church is that Arke which mounts vp mounts vp higher as the water increaseth but cannot be ouerwhelmed Mat. 7.25 the bush which may burne but not be consumed the house built vpon a rocke which may be beaten with winde and raine but cannot bee ouerthrowne Besides all this it is not enough that wee are compassed about with firy walls that is with the sure custody the continuall watch and ward of the Angels but the Lord himselfe is our wall so that euery way wee are defended by the Lord against all dangers Therefore in our greatest mutations our hearts shold not be moued from confidence in God All which should learne vs in the greatest changes and alterations that fall out in the world to rest assured that the Lord will worke for the good of his Church though the earth should bee mooued and the Mountaines fall into the middest of the Sea yea though the waters there of rage and bee troubled yet there is a Riuer whose streames shall make glad the Cittie of God in the middest of it Yea if they who should bee the nourishing Fathers of the Church doe forsake her and become her enemies they shall most assuredly perish but Comfort Ioy and Deliuerance shall appeare vnto Gods people out of another place the Lord for awhile may put the bridle of bondage in the Philistians hands for to humble Israel for their sinnes but it shall bee taken away from them at the length then shall his Church with Ioy draw water out of the Well of Saluation and prayse the Lord their God saying Though thou wert now angry with mee yet thy wrath is turned away and thou comfortest me yea Sion shall cry out and shout for ioy for great is the holy one of Israel in the midst of her And therefore in our lowest humiliation let vs answer our enemies Reioyce not against mee O mine enemies though I fall I shall rise when I shall sit in darkenesse the Lord is a light vnto me I will beare the wrath of the Lord because I haue sinned against him vntill he pleade my cause and execute iudgement for mee hee will bring me forth to light and I shall see his righteousnesse then hee that is mine enemy shall looke vpon it and shame shall couer him who sayd to mee Where is the Lord thy God now shall hee bee troden vnder as the myre in the streets yea so let all thine enemies perish O Lord. The hilles stand ahout Ierusalem euen so standeth the Lord about his people Therefore seeing the Lord doth thus compasse the godly with such mercies O then labour to be godly men And such as trust in God to whom all these precious promises are made O how excellent is thy mercy therefore the children of men shall trust vnder the shadow of thy wings Here is a great comfort for the godly who haue no small securitie hence that whatsoeuer their outward estate is or may bee Gods mercy compasseth them as the hills compasse Ierusalem First if Sathan assalt vs on euery side wirh temptation to vexe and disquiet vs with inward feares hee shall not haue so nimble eyes to spy our weakenesse as the eye of the Lord to spye meanes to strengthen vs. Let him obiect the greatnesse and infinite number of our sinnes yet hee shall but amplifie the great mercy of God which is greater and more large then all the sinne and misery in the World Thus Moses comforteth Gods people Deu. 4.31 The Lord thy God is a mercifull God hee will not forsake nor destroy thee nor forget the couenant of thy fathers which hee sware vnto them 〈◊〉 118. â—â— Secondly if vnmercifull men compasse them and come about them like Bees and sharpen their stings yet the mercies of the Lord are neerer them then that they can hurt them Thus Dauid comforted himselfe Psal 86.14.15 O Lord the prowde are risen against mee but thou Lord art strong and mercifull gracious and long suffering and a pitifull God Thirdly if a man should conflict with Gods owne hand by inward temptations or outward tryals of sicknesse pouertie persecution if he were so beset as hee could see nothing but troubles without feares within now is the time to mound fence himself with this comfortable doctrine that euen now Gods Mercies doe guard and compasse him seeing he cannot deny himselfe nor faile of any of his promises Dauid when hee was to chuse of the three rods of God the Sword Famine or Plague he chose to fall into the hands of God because he is mercifull He may afflict and chasten vs a while 2. Sam. 24.14 Isai 45.7.10 Psal 103.8 and for a moment seeme to fosake vs But with great compassions he will gather vs for he chides not alwayes neither retaineth he his wrath for euer Fourthly if a man were in the hands of death and the messengers thereof had already taken hold on him as on Hezekiah Yet euen then he need feare none ill seeing Gods mecrcies compasse him This is euer our couer though wee cannot alway see it as Elisha his seruant saw not the great mercies of God compassing him and his Maister Euen then when wee know not Gods mercy is all about vs. There are still more with vs then against vs our mountaine is alway beset with heauenly warriors Was Ionas euer more compassed with mercies then when he was in his owne sence cast off and compassed with waues and weeds Was Israel euer more coÌ„past with mercy then when they were compassed with Mountaines Sea enemies Death and deadly things these our extremities are Gods oportunitie Nay fifthly suppose a man were in the house of death in the graue yet euen this separates not from Gods mercyes which being eternal leaues vs not in death but when we are most compassed with dust and corruption shall then bee most abundant and mightie for vs. Oh therefore let so many as trust in God flye in all their straights to this sanctuary which can make not onely deaths fore-runners but euen death it selfe welcome which depriues vs of all things else but this mercy into the full estate of which it setteth vs. Let vs therefore labour aboue all things in the world to get part in this mercy by getting assurance of the pardon of sinne get this and thou gettest a mercy reaching vp to heauen a crowne of blessings a plentifull redemption Our Prophet here calls it a compassing mercie for a godly man thinketh not himselfe compassed with mercy when hee is compassed onely with outward blessings when God hath hedged about his house and he hath wealth to tumble in though the world breath after nothing else but when he hath a voyce telling him that God in Christ is merciful to his sin and hath couered his iniquitie oh now thinkes Dauid himselfe compassed with mercy and not before although he was a king and had