There shall be weeping and gnashing of teeth Luc. 13. 28. Thirdly in the punishment of sense when they shal be wrapped in that cursed sentence Depart from mee I know you not when they shall be bound hand and foot and cast into torments prepared for the deuill and his Angels which torment is amplified first by the place a prison a lake of fire and brimstone a dungeon for the darkenesse blacker then that of Egypt where shall bee a perpetuall night in a word an hell Secondly by the company the deuill and his Angels with all the rout of reprobates Gods deadly enemies and whom God is a deadly enemie vnto such as they chose for their companions in this world and would not bee separated from now they shall not Thirdly by the exquisitenesse of torment set out by fire and brimstone and that which is most terrible to sense yea not onely outward but inward also described by the worme of conscience which as a gnawing griefe shall eate and fret the heart of the sinner in memorie of ancient and hatefull sinnes Fourthly in sinfull concurrences as hatred of God blasphemie despaire cursings for all the parts of soule and body shal curse the day of their wretchednesse and confusion when the fire of Gods iealousie and his hot wrath shall seaze vpon them Fifthly in seeing all mercie and pittie excluded nay God and his Saints whose affection shall be conformable to his shall reioyce and laugh at their destruction this shall breake the caule of their hearts with sorrow Sixthly in the eternity of their sorrowes the worme within dyes not their fire neuer goes out but the wrath of God abideth vpon the sinner without all remission or abatement without any intermission or release without end or mitigation not one drop of water shal coole their tongue and so long as God is God the smoke of their torment shall ascend vp night and day continually This is Tophet prepared for the wicked in which one word how many sorrowes be there Now the reasons to cleare Gods iustice in all these sorrowes of the wicked are these First where many sinnes are vnrepented of there must needes be many sorrowes euery sinne hauing sorrow enough belonging to it Secondly where an infinite God is offended an infinite law transgressed and an infinite iustice prouoked there must needes an infinite reuenge be returned vpon the sinners head and sorrowes in infinite measure bee conceiued Thirdly Infinite mercie hath been reiected the blessed meanes of saluation neglected and despised good meanes without in the ministerie counsell and example of the godly inward motions of the spirit quenched yea some checks of conscience contemned and some resolutions deaded and vnfollowed All these yet bring on more stripes and sorrows especially in remembrance of hatefull sinnes against knowledge meanes and conscience Fourthly it is now too late to repent when these sorrowes haue beset the sinner on euery side hope of mercie is cut off the Sunne is set vpon him the doore of grace is shut against him now hee can heare no other voice then that Reu. 18. 6 7. Giue him torments according to his sinnes Here is an Ilias an vpheaped measure of infinite sorrow a mercilesse sorrow without sparke of hope or ioy Fifthly now hee sees with horror and despaire that which he would not heare of first that he hath in his whole course piled vp wrath against himselfe Secondly that God whom he thought to be made all of mercy is a God of infinite iustice and a consuming fire and how dreadfull it is to fall into his hands Thirdly that the sentence of death is passed irrecouerably and the heauie doome of damnation for such sinnes as he thought to be lighter then a feather Fourthly that himselfe is a vessell of wrath filled with Gods indignation that shall seaze on him so long as God is God seeing Christs bloud can be shed no more and teares of repentance come now too late a Sea of them is not able to quench one sparke of this fire First then let this be a motiue to restraine all men from sinne seeing it brings such after-claps If there be any that like the Horse or Mule wil not vnderstand nor be perswaded to seeke the Lord but will obstinately persist hardning his heart against the Word for such a man are all these sorrowes prepared Thou that delightest in any sinne open or secret that wilt drinke with the Drunkard sweare with the Swearer and breake the Sabbath after so many admonitions thou that liuest in pride wantonnesse idlenesse vncleannesse contempt of God and his Word and Seruants thou that euery way multipliest thy sinnes remember what Dauid saith Psal. 16. 4. Thou multiplyest and heapest vp thy sorrowes euen wrath and fuell for thy selfe against the day of wrath Thou that canst with a bold face braue out thy sinnes and glorie in that thy hand is strong to practise vngodlinesse and canst triumph when thou canst bring others to thy bent thou shalt one day crie for sorrow of heart and howle for vexation of spirit Isa. 65. 14. and curse the day that euer thou knewest thy Companions and with bitter lamentation shalt waile and gnash thy teeth at thy vnhappy condition and all this in all eternitie Oh consider these terrors of the Lord and be perswaded to turne to the Lord seeke in time thy blessednesse in the pardon of sinne that thou mayest escape all these things Consider the end of all sinne in that one Pro. 5. 3 4. Though it be as an hony-combe in thy mouth the end will be bitter as wormewood And if now thou seest thy danger but wilt runne on headlong vpon all these sorrowes excluded from all pity and mercy say thou wast warned the time commeth wherein thou mayest be pitied but not helped or rather neither pitied nor helped the Iudge hath said it Behold I come shortly and my reward is with me to render to euery man according to his workes Secondly if so many sorrowes and they of this nature belong to euery wicked man then it followes that no sinne is small in it selfe to euery of which all these sorrowes belong Our Text plainely teacheth that they belong not only to Murtherers Theeues Adulterers Lyers Swearers but also to ciuill honest men in the worlds account if they be ignorant of the Word or wayes of God To him that liues obstinately in any knowne sinne that holds on for his profit or pleasure any practice condemned in the Word and in his owne conscience let him be neuer so ciuill sober sociable peaceable and harmelesse all his ciuilitie cannot keepe off these sorrowes if there be not knowledge of God softnesse of heart a teachable disposition and an hungring after Gods mercy in Christ alone aboue all things in the world Where be the Papists that teach some sinnes to be veniall in their owne nature when as all these sorrowes are the wages of the least Rom. 6. vlt.
so it calls in company gaming merriments and other exercises like water to a dropsie Little is the ease of forgetting that paine the cause of which remaineth it will certainly returne againe Secondly by contenting a man with some short humiliation and as vnsound as short to flatter God withall onely forced by feare and selfe-loue The Iewes confessed their sinnes and promised to doe so no more but they dissembled with their double hearts and their goodnesse was like the morning dew How many such flashes made Pharaoh how many sickemen on their beds haue in their affliction sought God but it was onely for ease and to get out of his hands or for feare because they saw no way to get out affecting deliuerance not repentance nor seeking sound reconciliation and peace but a truce for no sooner recouered but they are out in the field with God againe al the time of their straitenesse being quite forgotten And let soft-hearted Protestants that at some Sermons can melt with great motion to teares and yet afterward make little or no conscience of their waies but yeeld libertie to their lustes thinke vpon this point and consider how the deceit of spirit ouer-reacheth them Thirdly by satisfying with some outward ceremonie and formall seruice which when they haue done they shall find that God is not friends with them Some after sinne committed and accusing them by saying or framing a prayer though without heart-breaking faith or the spirit draw a skinne ouer their heart and there is peace for a time others whose whole life was spent in oppression and euery penny worse got then other if about the time of their death or after they giue a little money to the poore or bee liberall for a guilding Sermon they haue peace without any satisfaction or restitution according to the law of repentance What they haue wickedly got they leaue to their heires who are made happy by their fathers going to the deuill as the prouerbe saith They neuer loosed their bonds of wickednesse and now are chained in the bonds of blacke darknesse for euer The third guile of the heart is in respect of vertue and grace whereby the vnsound heart doth rest it selfe vpon counterfeit vertues for the wickednesse of euerie mans heart by nature is such that let it be neuer so vicious yet it will counterfeit any vertue First it will make a man outwardly seeme a true worshipper of God it will bring the body and frame it to reuerence when there is none within it will make the lips draw neere when the heart is farre remooued it makes Congregations and people sit before God when their hearts are gone after their couetousnesse Idols in Churches are put downe but idols in mens hearts are set vp and this is the reason why the Word and Prayer are so forcelesse wee haue mens bodies now and then when they list but seldome or neuer their hearts Secondly it will make a man outwardly seeme a good Christian when inwardly he is a Iudas or Demas an vnsound heart will make a man professe religion but vtterly neglect the work of it the forme of godlinesse contents him without the power so he haue a lampe of profession he cares not for oyle in it it suffereth him to get knowledge and rests in that without conscience it suffereth him to pray but publikely more then priuately and to neither ioyneth watching to his prayer yea he can shew the shell of any duty but neuer cares for the kernell Secondly inwardly it can counterfeit the most excellent graces as first faith when it hath neuer a iot it wil presume of Gods mercy and thinks this presumption faith What man saith not hee beleeues that hee shal be saued but all men haue not faith saith the Apostle therefore it is a shaddow without substance Secondly repentance a man in sicknesse will cry out of himselfe and his sinnes he will promise if he liue to become a new man and practise godlinesse but when God hath restored him his wicked heart carries him as farre backe as euer hee was here was a shew of repentance but it was counterfeit Thirdly loue where is nothing but deuillish malice two neighbours are fallen out and are at deadly hatred at the time of the Sacrament both of them dissemble loue and charitie but after it they are as malicious and mischieuous as euer they were before Fourthly strength in temptation where is none Peter while he was with Christ would die with him before he would deny him but when the maide daunted him he saw that that was but a flourish and that he was not so well acquainted with the wiles of his heart as he should haue been And so of the rest of the graces A fourth guile of the heart is in respect of the worke of the Word and Spirit when the deceitfull heart forceth the sinner to rest in the restraining of some corruption in stead of renewing grace for example the Word by a common worke of the Spirit planteth some kinde of vertues as temporary faith ioy in the word reuerence to Preachers loue to Professors releeuing them speaking for them and helping them euery way and yet such are not cleansed from their filthinesse all their hearts are corrupt all is ioyned with deepe hypocrisie Herod heard Iohn gladly reuerenced him tooke him for a good man and did many things but his heart was right in nothing for it claue to that speciall sinne of keeping his brothers wife And as the heart is so is euery action so is the ioy loue and labour some sinister respect it hath and doth not good purely and for it selfe Thus our Sauiour witnesseth that the good and bad hearers are both in appearance fruitfull and for a time but the one is purely affected in bringing fruit so is not the other But doe not the best finde such deceit in doing good as that they haue great cause to bewaile it Yea but although reliques of natural hypocrisie mixe themselues into their actions yet they sway not the hart but are striuen against and the maine motion of the heart is sincere and chooseth good for goodnesse sake as in the other it is not Now when a wicked heart findeth in it selfe knowledge consent confession and defence of the word al which were in Iulian the Apostate hee rests in this as sauing knowledge whereas it is a common gift whereby the Lord will haue his truth witnessed by the enemies of it Againe when a guileful heart comes to a sight of sin to feare it to terror of conscience griefe and vexation for sinne it rests in that as a sound feare of God whereas it is a seruile feare like that of the deuils and the vexation is not for sinne but for the punishment of it it is a common worke of the Word and Spirit to prepare the wicked to iust damnation Further when a guilefull heart sees many corruptions cast out
and neuer open thy mouth any more because of thy shame when I am pacified toward thee for all that thou hast done c. Secondly if thou settest thy selfe before God in confession it will breed anguish and sorrow of spirit for that sinne which is confessed as the conuerts Act. 2. 37. were pricked in their hearts in conscience of their sinnes there will be inward griefe for offending a good God and grieuing his good Spirit Thirdly it will bring in a purpose to leaue and forsake that sinne which is confessed and all other Can a man setting himselfe before God confesse that sinne which he purposeth to liue in and hold and not forsake this is but to aske leaue to sinne Nay the setting of a mans selfe before God wil bring in a resolution to renounce all sinne as Hos. 14. 9. Ephraim shall say What haue I more to doe with Idols Fourthly it will bring in a secret but most earnest desire of forgiuenesse for it cannot but consider in God First the Maiestie offended Secondly the danger of his wrath which is a consuming fire and an execution of all the plagues written in the booke of the Law and thirdly the riches of his mercie in prouiding so precious a meanes of redemption which neither man nor Angell could once thinke of 1. Pet. 1. 18. Fiftly it breeds a reforming of that which is amisse and an healing of the error as Zacheus did Luke 19. 8. Lord halfe my goods I giue to the poore according to the counsell of Samuel 1. 7. 3. If ye be come againe to the Lord with all your heart put away the strange gods frō among you Sixtly it breeds an holy feare for time to come because it beholds Gods eye vpon euery sinne his anger on euery one till by the bloud of Christ he be appeased his mercie in forgiuing that he may be feared and this feare abates the rage of sinne nay it will feare the occasion and hate the appearance of euill 1. Thes. 5. 22. and the garment spotted with the flesh Iude 23. Seuenthly there is a mourning and complaining vnder the burden and bondage of sinne Oh who shall deliuer me from the body of this death saith Paul and Isa. 63. 17. O Lord why hast thou made vs to erre from thy wayes and hardned our heart from thy feare Eighthly there is great desire 2. Cor. 7. 11. namely a longing to satisfie Paul and the rest of the members of the Church with desire to be restored to their fauours and fellowship Ninthly Confession to men For duties of Pietie and Charitie must goe together or else all is abominable as appeares Ier. 7. 9. 10. Will ye steale murder and commit adultery and sweare falsely and burne incense vnto Baal and walke after other gods whom ye know not and come and stand before me in this house which is called by my name and say We are deliuered though we haue done all these abominations So Isay 1. 11. What haue I to do with your sacrifices c. for your hands are full of blood verse 15. Against my selfe This is the second branch of the manner of Dauids confession hee will confesse against himselfe Hence note that He that will truely and soundly confesse his sinne must become his owne vtter enemie he must set himselfe against himselfe as much as possibly he can So did DAVID here hee shamed himselfe to all posteritie and spared not his owne name though a King so GOD might haue the praise of his mercie and the Church the benefit of his example Iob 42. 6. When Iob was reproued for his inconsiderate words he brake out at last into this speech I abhor my selfe and repent my selfe in dust and ashes He is a great enemie that hates man but farre greater that abhors him yet so was Iob to himselfe Daniel in his prayer saith I am confounded and ashamed to looke vp to heauen shame and confusion of face belongs vnto vs this day Dan. 9. 5. c. So close doth he follow the matter against himselfe 1. Tim. 6. 13 15. Saint Paul rippeth vp his owne grieuous sinnes in such sort as his greatest enemy could not haue spoken more against him then he spake against himselfe Hee was not contented to call himselfe a vile person but as though he had said too little he adds that he is the chiefest of all sinners Who could more accuse the poore Publican then he did himselfe Oh I am not worthy to lift vp mine eyes to heauen Luc. 18. 13. and the Prodigall Son I am not worthy to be called thy Son Luc. 15. 18 19. And good reason it should be so for First sound confession is called a iudging of our selues 1. Cor. 11. 31. Now in the course of iudgement there are foure things all against the partie to be iudged First arraignement and this in confession is when wee present and summon our selues before the barre of Gods iustice Secondly examination and this is when wee narrowly inquire of our selues what wee haue done wherein as the Kings Atturney sifteth out and exaggerateth euery circumstance of the crime against a Traytor to make it seeme as odious as may be so should we sift out euery circumstance of our sinne to make it as vile to our owne eyes as may be so as our hearts may be conuinced Thirdly conuiction or pleading guiltie and confession that is when with the penitent Thiefe our soules can say We are righteously here and iustly laid vnder Gods indignation worthy to be cast into Hell And neuer was he truely humbled that is more ashamed to confesse sinne then to commit it Fourthly there is an execution and holy reuenge 2. Cor. 7. 11. and this is when we beate downe our bodies and mortifie our members and vndertake good duties that the like occasions may be preuented for afterward These parts of an enemy doth euery humbled soule take vp against it selfe when it iudgeth it selfe before God and who can be a greater enemie to himselfe then he that doth so Secondly it is an essentiall difference betweene the sound confessions of the godly and the slubberd confessions of the wicked the godly renounce themselues and their sinnes but hypocrites doe not they neuer learned the first lesson of Christianitie which is selfe-denial their mindes are set vpon euill workes and therefore how can they be against them They repent not but with a repentance to be repented of Thirdly all the accusers and enemies that the child of God hath if they be put together cannot obiect halfe so much against him as hee can against himselfe men may speake much but not so much as himselfe And therefore if he deale truely betweene God and himselfe he will so shame himselfe as all his enemies cannot And for this end God hath seated the conscience in the middle of the soule as a Iudge of the actions and hath giuen it an eye to pry into the secrets of the heart and cleared
as for others who professe remission of sinne they are slaues to their sinnes and these haue dominion ouer them Secondly another is a daily purging and clensing of the reliques and remainders of sinne as 1. Iohn 1. 9. God is faithfull to forgiue vs and to cleanse vs from all vnrighteousnesse he that hath his sinnes couered hath them also cured Of Christ it is said that he came by water and bloud c. Hee that is made whole goes and sinnes no more that is he feares sinne for time to come Professe then remission of sinnes as long as thou wilt If Christ wash thee not thou hast no part in him if thou beest as foule as formerly thou wast euery man but thy selfe may see what thou art Thirdly a third fruite is faith working by loue and this loue worketh first towards God who is much loued because he hath loued and forgiuen much Luk. 7. 47 and much praised for so happie a change But the wicked are haters of God and neuer care for his prefence for his word or children or Sabbaths and yet they hope vainely for forgiuenesse of sinne Secondly it works towards man and manifests it selfe in forgiuing our brethren and enemies The godly looke vpon the commandement Ephes. 4. 32. Forgiue one another euen as God for Christs sake forgaue vs. But alas many pray Forgiue vs as we forgiue our debters and therein plainely curse themselues for their minds lust after enuy and wrath and hence are those common speeches I may forgiue him but I will not forget him and He may come in my Pater noster but not in my Creede A manifest signe that God hath not forgiuen thee at all and that his forgiuenesse of thee is not to forget thee nor thy sinne Thirdly here is refuge for a wearie soule and a burdened conscience doest thou want the voice of ioy and gladnesse in thy soule and lyest groning vnder the burden of sinne be not dismaied for in that thou canst approch Gods presence in the full and free accusing of thy selfe in complaining of thy self and iudging thine owne soule here is a sound ground of comfort thou art hee who hath right into the tree of life thou art hee on whom the Lord will looke in mercy thy repentance and faith intaile pardon of sinne vnto thy soule Fourthly is it so that God remits onely the sinnes of repentants then aboue all things labour to attaine this grace of repentance and testifie it in sound confession before God In the Courts of men confession brings shame and punishment but in Gods a couer and reward In great Princes Courts no mourner might come and therefore Ioseph must put off his prison-garments before he come to Pharaoh but none but mourners are accepted in Gods Court mourne therefore and bewaile thy sinnes this alone can assure the heart of remission of sinne Oh I haue repented long of my sinnes but feele no such assurance Yet feare not but ioyne to these endeuours these helpes First vse conscionably the Word and Sacraments which make knowne and seale vp to the beleeuer the pardon of sinne by Christ meditate and feede on the promises which are made to the penitent Secondly grow vp in humility euery day bee more low in thine owne eies then others and beware of pride because it becomes thee to bee humble for the more contrite the spirit is the fitter it is for Gods Spirit to dwell in Thirdly vse earnest and daily prayer for the earnest of the Spirit to witnesse vnto thy spirit that thou art the childe of God for he being the Comforter must bring these comfortable tidings to thy heart he must apply the promises of life and saluation Fourthly take heede of actuall sinnes which grieue the Spirit and are as water to quench the comforts of the same especially beware of presumptuous sinnes which wound the Spirit most and most preuaile ouer thee Psal. 19. 13. Fifthly exercise thy selfe to godlinesse and to the duties of sanctification in thy generall and speciall calling and this will assure thee of the presence of the good Spirit leading thee These things if thou failest in blame thy selfe if thou walkest heauily and vncomfortably God will be found in his owne waies and no other VERS 6. Therefore shall euery one that is godly make his Prayer vnto thee in a time when thou mayest bee found surely in the flood of great waters they shall not come neere him HAuing spoken of the maine Doctrine of this Psalme concerning the iustification of a sinner before God wherein Dauid placeth true blessednesse wee come now to the sundry vses of that Doctrine in the rest of the Psalme being the second part of it The first of them concerneth Prayer in this verse where of there are Two parts First the practice of a godly man Therefore shall euery c. Secondly a promise made vnto it Surely in the flood c. In the former are these foure points First the inference of it Therefore or for for this cause Secondly the Person praying Euery godly man Thirdly the person to whom hee must pray To thee Fourthly the time When thou mayest bee found Therefore that is because I haue had experience of thy loue and thou hast answered mee graciously in my request euery one that is in the like misery and touch of conscience as I was shall vse the same meanes as I did to obtaine the same mercy This dealing of thine with me shall be an instruction and encouragement to euery humbled soule to take the same course for comfort as I did Dauids experience shall teach all the godly to seeke God in their distresse Hence note that Those are the best teachers that can speake from experience of the Lords working in themselues Psal. 91. The Prophet teacheth confidence and securitie in God to those that are vnder the secret of the most High but the best ground he thought was to lay it on his owne experience verse 2. I said to the Lord O my hope and fortresse that is I had a good cause so to say and then followes Surely hee will deliuer thee from the snare of the hunter c. So likewise the Apostle Paul being to perswade that the remnants of corruption cannot condemn the regenerate man Rom. 8. 1. hee inforceth it from his owne experience thus For the Law of the Spirit of life which is in Christ Iesus hath freed me from the Law of sinne and of death as if he had said Of like things and persons there is the like consequence My infirmities are not imputed vnto me to death no more shall yours The reasons of this point are these First he that hath a flame in his owne heart may easily kindle another and hee that doth not first edifie his owne heart shall not be so meete to edifie and speake to the heart of another a godly mans zeale will warme such as are by when another shall speake but
and his owne measure shall be met to him againe Mat. 7. 1 2. so that if a man be an Ismael rough against euery man God will be rough against him and if we be vnpittifull we shall be vnpittied of God and Men. Thirdly no sound worship can proceede but from a sound Religion and that is the Religion and wisedome which is from aboue and the qualitie of it is that it is peaceable Iam. 3. 17. gentle easie to be intreated full of mercy and good fruits The Gospell which we professe is a Gospell of peace fostereth peace and seeketh it by all meanes Fourthly so long as any aâ—e slaues to the deeds of the flesh it is impossible they can be acceptable to God but debate hatred anger rage murthers are condemned for the vvorkes of the flesh which shut a man out of heauen Gal. 5. 21. But vvherein stands this mercy vvhereunto prayer must be coupled It stands in these things First in pittying the bodies of men in their wants Secondly their soules much more Thirdly in supplying their wants as reliefe succour comfort counsell c. to be rich in good workes and restore them that are fallen by the Spirit of meeknesse This teacheth all of vs that professe the doctrine of the Gospell and true Religion and the pure worship of God how wee ought to be disposed when wee come to performe vnto God religious duties as prayer c. Those that come neerest to God to present seruice acceptable to him must more especially look to this point namely to take heede of the spirit that lusteth after enuie and sets men in a rage against Gods image and those of the same profession with them and they must take the counsell of the Apostle 2. Cor. 13. 11. Bee of one minde liue in peace and the God of peace shall be with you And let vs consider First we are all members of one bodie wherof Christ is the head nature teacheth one member to pitie and help another if one bee ill affected to get remedy for it and so must Christians Secondly a meeke and mercifull spirit is much set by of God and called for at our hands by Christ of whom wee must learne to bee humble and meeke a sure note of one that is brought into Christs Kingdome and sheepefold Thirdly God hath taken all execution of vengeance out of our hands Vengeance is mine I will repay saith the Lord Deut. 32. 35. and if we will take the sword of reuenge into our hands it will prooue but a sword to our owne destruction Fourthly if we looke at the recompence of reward we are to be prouoked to the workes of mercie As a man sowes so shall he reape sowe mercy and reape mercy sowe liberally and reape liberally God giues seede to the sower 1. Cor. 9. 10. and makes men rich vnto the works of mercie ver 11. How was the poore widdowes oile increased when shee sowed mercie to Elias in his want She had sufficient till the hard yeere was blowne ouer Thy expences shall haue a rich returne it shall bee but a lending to God with abundant vsury for earthly and base things we shal obtaine heauenly and glorious it is a sowing on earth to reape in heauen Fiftly if we desire patternes and presidents in mercifulnesse we haue enough First wee haue God himselfe whose mercies are aboue all his workes how mercifully did he forbeare the world an hundred yeeres and what experience haue our owne soules how he daily forgets and forgiues innumerable sinnes Therefore be we mercifull as our heauenly Father is mercifull Secondly Christ the Sonne of God is a president herein whose mercy and compassion was such as hee laid downe his life for vs that wee should also lay downe our liues for the brethren 1. Iohn 3. 16. Thirdly the Saints of God haue gone before vs in examples of mercy Moses was a man mightie in word and deede yet the meekest man on earth Numb 12. 3. Abraham yeelded to Lot his inferior Isaac swallowed many indignities at Abimelechs hands and Iaacob as many at Labans Dauid spared Saul his enemie when he had him at an aduantage and pardoned Shimei a Traytor when hee had cursed him and threw stones at him Yea all the Prophets Apostles and Saints as much as lay in them had peace with all men If wee professe our selues the Sonnes of God how are we so rough against our brethren so without pittie and charitable disposition as Lamech Ismael or Cain who learned of the Deuill who was a murtherer from the beginning to hate and kill his brother Let professors leaue these workes of the flesh to such as are in the flesh let vs be led by another rule as Christians mercifully considering one another and not as bruit beasts ledde by sensualitie We must not follow noysome lusts and humours but the rule of Gods Word to blesse though we are cursed and take things at the best and seeke peace and follow after it Let professors consider the sweet fruit of Christian communion which by a mercifull and meeke spirit is enioyed but by wrath and rash anger violenced how that the peace of the Church and publike quietnesse the honour of their profession the comfort of their conscience and acceptance of their prayers or any seruice cannot stand by them if they subdue not their spirits in this behalfe Secondly this shewes vs what to thinke of that religion which vpsetteth and vpholdeth it selfe by crueltie and malicious rage and furie it is a religion which God hath no delight in hee neuer did set it vp nor accepted it It cannot be the right religion which by crueltie sword and fire either planteth it selfe or seeketh to supplant others Therefore wee may note in the Scripture that those religions that were hated of God were cruell and vnmercifull One might haue read in Cains forehead what religion he was of no maruell if God reiected his sacrifice seeing hee bore such deadly malice against his brother Of what religion were the Egyptians that kept vnder the Israelites so tyrannically but barbarous wicked and idolatrous Iaacob must haue a place by himselfe to dwell in because his religion was an abomination to them they must not see him performe the seruices of it Manasseh set vp Idols sought to witches yea himselfe was a Magician or Coniurer and what was his practice Looke and wee shall see that no man euer shed more innocent blood then hee did Here was a note of a false religion euen cruelty such as wee read not of in any of his predecessors Antiochus Epiphanes a monster among Idolaters did so prodigiously waste the blood of the holy people as neuer was since there began to be a Nation till that time Dan. 12. 1. The heathen Emperours made such butcheries vpon the bodies of the Saints as euery street seemed a shambles of Christians and euery line of the story written in blood and their religion was sutable
they shall seeke him with their whole heart Isa. 65. 24. Before they call I will answere and while they speake I will heare Psal 9. 18. The poore shall not alway bee forgotten the hope of the afflicted shall not perish for euer First Gods nature is to tender the miserie of the afflicted and distressed wherein hee cannot denie himselfe Psal. 12. 5. Now for the oppression of the needy and for the sighes of the poore I will vp saith the Lord and set him at libertie Exod. 3. 7. I haue surely seene the affliction of my people and heard their cry because of their taske-masters for I know their sorrowes and now am come downe to deliuer them this is Gods philanthropie and louing affection to mankinde to put forth thoughts of peace towards them Secondly if God should not take one time or other to answere his children he should not bee as good as his promise Call vpon me in the day of thy trouble and I will heare thee Hee should reiect prayer preferred according to his will and in the name of Christ and the voyce of his owne Spirit yea the prayer of faith tending to his glory and the saluation of his people which hee cannot doe and continue faithfull Thirdly he sets out a time of finding in respect of his owne glory sundry wayes first by being found of his people he procures praise and abundant thankesgiuing as Psal. 22. 24 26. He hath not despised the poore nor hid his face from him my praise shall be of thee in the great Congregation The poore shall eate and bee satisfied they that seeke after the Lord shall praise him see Psal. 79. 13. and Isa. 38. 19. The Fathers to the Children shall declare thy praise Yea the Lord challengeth this as a chiefe part of his glorie Isa. 42. 7 8. Secondly by being found of his people hee magnifies his owne name in the midst of his enemies for they brag and exalt themselues when they can tread vpon the necks of the godly Now lest they should say We haue preuailed and Where is now their God He steps in and findes a time to heare their weake prayers Psal. 106. 8. He saued them the Israelites pursued by Pharaoh in the red Sea for his names sake according to the prayer of the Church Not vnto vs Lord not vnto vs but to thy name be the praise ' Psal. 115. 1. Fourthly God will in time bee found of euery godly man often because of the malice of the wicked when it is come to the height The Israelites had often prayed and groned vnder their afflictions in Egypt in the foure hundred yeeres but because the sinnes of the Amorites and Canaanites were not full and ripe they found not God in all that time but when they were full they were deliuered Fifthly God sets out a time of finding in respect of the godly themselues first to prouoke them to loue the Lord who giueth and forgiueth much as Psal. 116. 1. I loue the Lord because he hath heard my prayer Secondly to encourage them in prayer and in the course of inuocating him wherein they finde God so good yea to bee instant and presse in vpon him Psal. 116. 2. Because hee hath heard me in my dayes I will call vpon him This the Prophet expresseth Psal. 65. 2. All flesh shall resort to thee a God hearing prayer or Because thou hearest prayer all flesh shall resort vnto thee Yea but God hath denyed to heare the prayers of his children they haue sought and neuer found as Moses and Paul First we may pray for temporall things we must know that al the promises for them are made with a condition If God see it good for vs in such things a godly man may pray all his life time and not finde because GOD sees it better for him to be without them and to lye vnder the crosse Secondly we must distinguish betweene delayes and denials as we haue seene Thirdly the godly haue many speciall graces but it is Gods wisedome to leaue them in some want to know some pricke of the flesh as Paul did lest they should be puffed vp being taken vp into such an heauenly condition Fourthly God heares his children in a better kinde as we haue shewed Fiftly the godly are tyed to conditions which are often broken Sixtly it may be thy prayer is heard but the answere is not yet come to thy heart the sense of graunt is not yet brought to thee and there must goe some time betweene seeking finding so the Angell said to Daniel chap. 9. 22. 23. From the first day that thou didst set thy heart to seeke the Lord and humble thy selfe thy words are heard and now I am come to tell thee If the godly seeke sometimes in a time of finding then we must learne to iudge wisely of the poore and afflicted in spirit not to triumph ouer them as Dauids enemies did ouer him Oh God hath forsaken him or as Iobs friends did All that he was at best hee was but an hypocrite Oh saith the world this is not the child of God Why because the Diuell hath a little power ouer him and God is gone A false conceit For first though he be not heard presently yet hee shall be heard hereafter there is a time when he shall finde God Secondly God is delighted in an humble spirit and a broken heart Thirdly he is the God of the abiect his promise is that such as mourne in Sion shal be deliuered and haue beautie for ashes Fourthly after this rate we shall condemne the greatest lights of Gods Church Paul and the other Apostles were in a thousand dangers within and without assaulted on euery side yet as deare to God as euer they were and it was a Iewish scoffe against Christ Let God deliuer him now if he will haue him Let vs rather consider our owne case what it may bee and bee charitably affected to them in distresse as wee would haue others affected towards vs in the same case knowing that that which befals one man may befall any man Secondly if there be a time of finding let vs take heed of being Lyons in our owne houses tearing our soules with diffidence and despaire as if the Lord were cleane gone for euer and would neuer returne and as though there were no time of finding Alas I am then no godly man for I haue prayed long and God will not bee found must I not feare my estate Yes feare and doubt in the godly make their saluation more sure in the end because it sends them to the meanes of comfort and by this thou mayest trie thy feare and distinguish it from al vngodly feares doubts which vanish away without any such vse But I am vnworthy to finde God who haue incensed his wrath like an vnkinde and vnthankefull wretch and that euery day A false ground of a false enemie all
makest him no roome by embracing the Gospell in the Kingdome of grace hee will neuer make roome for thee in the Kingdome of glory Now is the light shining now lay hold on the light Oh but it may continue long and what needes such haste First that is vncertaine we haue seene as faire Sunnes as ours fall from the midst of heauen as the Churches of Ephesus Corinth and the seuen in lesser Asia Secondly thou canst not deny but that we haue forfeited all our liberties by horrible sinnes against it Thirdly suppose the Gospell doe continue with vs yet thou knowest not whether thou shalt stay with it one night Therefore work while the day is before the night come and thou canst not worke Surely in the flood of great waters they shall not come neere him NOw we come to the second part of this verse and in it to that excellent promise made to the godly man praying namely of speciall safetie from most present and perillous dangers By flouds of waters the Scriptures Metaphorically expresse extreme dangers and violent troubles whether sent First by God himselfe as Psal. 42. 7. All thy floods and waues are gone ouer me Secondly by Satan as Reuel 12. 5. The Serpent cast out waters like a flood Thirdly by wicked men Isa. 59. 19. The enemie shall come as a flood because first as inundations and swellings of waters come fiercely and terribly or as the flood of Noah to which the Prophet may allude bare downe all before it so afflictions come as though they would swallow the godly as Psal. 18. 4. The floods of wickednesse made mee afraid Secondly because as a man ready to bee drowned is drawne out of the waters and so saued so Gods present deliuerance is compared to the drawing out of the waters Psal. 18. 16. He hath drawne mee out of many waters Thus Moses was drawne out of the waters and Gods protection is the onely Arke to saue his children Shall not come neere him WHat did euer godly man auoide them was not Noah neere them and they neere him was not Dauid ouer head and eares in them Psal. 69. 1 2. was not Ionas in the midst of them Chap. 3. 5. All thy waues and surges passed ouer me The meaning of the phrase is that these floods shall not come neere the godly man to hurt him or as euils or till they be altered It were not fit that the godly should be priuiledged and quite exempted from afflictions but that the hurt and euill of them shal not come neere them for they shall all turne to their good yea to their best Psal. 105. 15. Touch not my Prophets The phrase is presently expounded Doe them no harme no not the least harme And Saint Iohn saith He that is borne of God the wicked one shall not touch him No what say you to Iob and his children of Marie Magdalen possessed with seuen deuils of many of Gods children bewitched and vexed with the deuill why Satan is most busie with the sonnes of God neither spared Christ himselfe True but he toucheth them not to doe them harme he cannot haue his will on them Surely Or certainely an asseueration added first to confirme their hearts that shall seeke God in prayer Secondly to shew that as the promise of God is large and excellent so it is most sure and true Thirdly to reproue the distrust of men and want of application Dauid himselfe is not alwaies in case to apply the promises Psal. 116. 11. I said in my haste All men are lyars that is all the promises are vntrue This promise yeelds vs this point of instruction that No iudgement in the world can hurt or touch a godly man to doe him the least harme Psal. 91. 6 7. No plague shall come neere his tabernacle A thousand shall fall at thy side and 1000. at thy right hand but it shall not come nigh thee When the reuenging Angell was to passe through all Egypt and smite the first borne his commission is limited he must passe ouer the Israelites where the blood was sprinkled on the doore-postes and lintels Ezek. 9. 4 5 6. The man in white rayment who was Gods executioner of a common iudgement must first Marke those in the forehead who mourne for their sinnes and spare them Reuel 7. 3. The Angell must not hurt the earth till all Gods Saints be marked First the godly man stands on a rocke the Lord is his rocke that looke as in the ouerflowing of many waters houses are driuen downe men are drowned and cattel perish but he that is vpon a high rocke is safe so he that hath made the Lord his Rocke and defence heauen and earth cannot stirre him In the great deluge the waters rose not vp to heauen but onely fifteene cubites aboue the highest Mountaines of the earth and if thy Rocke be in heauen the floods of great waters shall not touch thee Secondly Gods protection compasseth his people as the hilles compassed Ierusalem Moses being cast vpon the waters but first put into a basket was safe enough till he was drawne out When the great deluge couered the face of the whole earth the Lord prepared an Arke for Noah and his familie therein they were safe because God shut them in Gods protection is this basket this Arke to his children Thirdly as if a man be cast into the sea and can keepe his head aloft hee cannot bee drowned so as long as Christ the head is aboue hee will not lose the least and basest of his members If Christ bee in the ship all is safe Fourthly Gods word and promise is to be with them at Christs word Peter walkes safely on the water But sense and reason is against all these your sayings What haue not the enemies with their violent inundations come neere yea and almost ouerturned the whole Church What stirres tumults martyrdoms and butcheries haue been outragiously committed on the poore Saints What horrible slaughters haue beene done on Protestants in France Flanders Spaine in our owne Countrie the fires haue been kindled as hot as Nebuchadnezars furnace to burne the bodies of Gods Saints and some yet aliue haue seene those Marian daies wherein the streetes ran with the blood of the Saints as Ierusalems did in the time of Manasseh The Church is like the Arke of Noah which the more the waters rose the more and higher it rose or like the ship wherein Christ lay asleepe which may bee tossed with windes and waues but not ouerturned euen so the more the waters of affliction bee increased the more is the Arke of the Church exalted The Church may bee beaten with waues but it shall bee still lifted vp aboue them The Disciples may faint and see the streames readie to swallow thē yea in their sense may say Master we perish but Christ is in the ship he will awake in due season and rebuke both the storme and their
them all things falling out to the best to them that loue God Neither may it be strange that although remission of sinne be the ground of all deliuerances yet all that haue remission of sinne haue not deliuerance from temporall dangers but some of the Saints are hewne asunder tempted slaine burnt hanged and ignominiously put to death For as the subiection of the creatures to vs dependeth vpon our subiection to God and our peace with men vpon our keeping peace with God so our subiection and peace with God here being only begunne and imperfect we must recouer our safetie from the creatures and peace with men but in part and imperfectly But yet that which is wanting here is recompensed with spirituall peace euen here as Ioh. 16. 33. In the world yee shall haue affliction but in me yee shall haue peace and afterward with that peace that is euerlasting First then where God begins our safetie let vs begin it in labouring to feele our inward peace with God which will quiet our hearts in the assurance of Gods prouidence and protection in outward things it will be an easie descent from the greater to the lesse In the want of outward things say to thy selfe God out of his loue hath giuen me his owne Sonne and will hee not giue mee all things with him Shall he giue me heauen and not earth In the want of inward comforts say to thy soule Why art thou cast downe my soule while I was yet an enemie and a sinner God hath reconciled me by the death of his Sonne how should hee now cast mee off being reconciled In bodily dangers what a prop doth this doctrine giue vs Hath my Lord prouided with so much cost so great saluation for my soule and will he neglect to saue and preserue my bodie hee that doeth the greater will not hee doe the lesse In molestation by externall aduersaries What hath my Lord and head foiled the Deuill for me troden Satan vnder my feet and trampled vpon all spirituall enmities for mee and will hee not beate backe the endeuours and vniust practices of my enemies Shall I beleeue the greater and not beleeue the lesse Secondly in receiuing and enioying outward benefits labour to see them all to be the riuers streames of this fountaine for then they be sweet indeed as the streame is then sweet when the head and fountaine is so but if the Fountaine be bitter or poisoned so are the streames For first they are no further mercies then they proceede from mercy and then they be mercies indeed as they are called Secondly else we enioy them by a broken title if not by vertue of the Couenant and euen those creatures are in a kinde of bondage from which God frees them often by plucking them from vniust owners as Hos. 2. 9. Thirdly else we distinguish not our selues from the wicked scarce from the beasts who find and taste the sweetnesse of the creatures as we do but not of GOD in them Naturall men stay in the fruition and delight of the things themselues and can goe no further whereas as the riuers lead vs to the sea so ought wee to bee led by them to the minde of the Lord towards vs in them Fourthly those that delight themselues in the pleasures and delights of things below and want the pardon of sinne are as if a man should drinke off a cup of sweet poyson with much delight but presently or not long after it workes deadly Thy sinne is poyson which thou castest into the cup that the Lord hath made to run ouer Fiftly a little gift with loue and good will is more acceptable then a great deale with strife and grudging If a man can see Gods loue and good will toward him in Christ hee will be content with a little thankefull for a little cheerefull with a little and his portion though very small will bee very precious Sixtly if assurance of remission of sinnes giueth vs such ioy in trouble and affliction that the Saints can reioyce in tribulation Rom. 5. 3. how will it reioyce the heart in the fruition of Gods mercies Oh then how ought we to labour earnestly by the eye of faith to discerne the beames of Gods loue and fauour chasing away the cloud of our sinnes without which all our comforts are but bitter and vnsauorie Thirdly hence gather the priuiledge of Gods children to whom remission of sinnes is sealed vp which is to be secure either from perils or in perils For first once in Gods Couenant and euer safe for the couenant is vnchangeable as God himselfe is an euerlasting couenant Isai. 55. 3. Secondly their afflictions are not punishments of sinne but either tryals or louing corrections the sting of them is gone Thirdly whereas the wicked whose sinne is not pardoned are haunted and vexed with terrours and feare where no feare is a godly man is as bold as a Lyon yea in the presence and sense of danger Iob 5. 22. Thou shalt not bee afraid of destruction when it commeth but shalt laugh at destruction and death For the stones shall be at league with thee and the beasts c. Who would not be exempted from danger or fearelesse in danger as seeing his owne safetie Surely the way is to get the Lords louing countenance vp vpon vs and then we shall be safe Psal. 80. 3. 7 19. Thou art my secret place THe Prophet borroweth a comparison from liuing creatures who being in danger or in chase or pursuit haue their hiding places to defend themselues in the Lyon hath his denne the Foxe his hole the Conie his burrow and the Godly man hath his asyle or refuge but with this difference First the beasts haue their dens caues in the earth wherin they hide themselues but the godly hath his hiding or secret place in heauen Secondly they may be fetcht and hunted out of their hiding places and be destroyed for all them but so cannot the godly who make God their secret place seeing none is able to plucke them out of his hands who is stronger then all Hence we may note that The Lord is the hiding place of the godly in trouble and danger As a man in a storme or showre seeketh shelter so in the stormes of the Church and Common-wealth in which the enemies thunder and roare and seeme to mingle all into one confusion then the Name of the Lord is a strong Tower the righteous flye vnto it Psal. 27. 5. In the time of trouble hee hath hid me Psal. 91. 1. The godly is said to dwell in the secret of the most High How is the Lord the hiding place of the godly First by his promise Secondly by his protection First his promise couereth and compasseth his Elect vnder which they are as safe as in a towne of warre Psal. 119. 114. Thou art my shield I trust in thy Word Many were the plots which Dauids enemies impugned him withall
but his onely armour by which hee defended himselfe was the Word of God and he makes the Lord his shield by trusting in his Word Exod. 14. 13. When Moses and the Israclites were compassed with Sea Mountaines and Enemies how were they hid and couered with the promise onely Stand still feare not and behold the saluation of the Lord. Iudg. 7. 2. Gedeon appointed with three hundred men to goe against the Midianites and Amalekites who lay in the valley like Grashoppers for multitude and their Camels without number as the sands of the Sea saith the Text What could hee expect but to be eaten vp presently but hauing a word that God would deliuer him he was as safe as any of those whom he had sent from the warre God being his shield he was secure When Athaliah had put to death all the seede of Ahaziah onely Ioash his sonne escaped and was hid in the house of the Lord sixe yeres GOD had a chamber of prouidence to keepe him safe when there wanted no meanes nor diligence in Athaliah to finde him But whence was this safetie euen from the Word and promise of the Lord 2. Chron. 23. 3. Behold the Kings Sonne must raigne as the Lord hath said of the sonnes of DAVID that hee should neuer want a man to sit vpon his Throne after him According to that Psal. 91. 4. His faithfulnesse and trueth shall bee thy shield and buckler Secondly God hides his children by his protection which is the accomplishment of his Word this protection of God is called his wings which is a borrowed speech from Birds which by their wings keepe their yong ones both from iniury of weather and from the rauenous Hawkes and birds of prey that looke as the Hen gathers her chicken vnder her wings so the Lord wil couer his owne vnder his wing that is vnder his protection as Psal. 91. 4. He shall couer thee with his feathers and vnder his wings shalt thou trust And this wing of God is represented by the wings of the Cherubins extended ouer the Arke these are the wings of grace and mercie vnder which Dauid desireth to bee hid Psal. 17 8. It is also called Gods shield and buckler because as vnder a shield or buckler the bodie is hid and couered from the blowes and deadly thrusts of the enemie so the godly are hereby wholly protected from dangers This is a great comfort for Gods children who haue such a hiding place as that God himselfe vouchsafeth to prouide for their safetie who is stronger then all and most faithfull The Lord needs feare no tyrant to expose his children to their rage as Moses his parents who durst not hide him aboue three moneths And for his faithfulnesse he neuer failed them that runne vnder his wing Dauid calls him the saluation of all them that trust in him from such as resist his right hand A man without God is a bird without a nest and a beast hunted without a denne lyable to any danger that comes but great is the comfort of the godly who know whither to go to be hid both from the strife of tongues Iob 5. 21. and from the violence of tyrants Secondly we learne hence how to behaue our selues in troubles namely to hide our selues in heauen as the poore beasts doe hide themselues in earth May wee not hide our selues in earth by vsing the meanes of safetie Did not Dauid hide himselfe in Woods in Caues Holes and Rockes 1. Sam. 22. 1 5. and 23. 5 6. 14. Yes neither must we neglect any good meanes of our owne safety yet we must trust in none of them but in Gods blessing who must watch vs and hide vs or else all comes to nothing Well knew Dauid how little helpe there was in any thing to hide him vnles he had with the same Gods wing to couer him The strong Citie of Keilah could not hide or defend him and therefore the Lord warned him to come out of it himself became a shield brazen wall vnto him The vaste solitarie wildernes of Maon could not hide secure him there Saul and his Souldiers had compassed him onely the Lord hid him and turned his pursuers another way For this purpose the Lord often brings his children into the streits that they may runne vnder his wing for those who at no time else will seeke him will then seeke to him as Pharaoh himselfe He knowes it is with the godly as with a beast in the field which is safer in a storme then in the fayrest seasons the storme driues him to his den and the hunter to the clefts of the Rocke but that being blowne ouer he comes forth and is in danger of taking So the godly in trouble drawes into his secret place and so long as danger continues so long he cleaues to God but after danger he lyes open to Satan his owne corrupt lusts and other snares as we may see in Dauid himselfe who in the wildernes and his flight before Saul and Absalom lay not so open to temptation as in his Palace God often imprisons and streytens his that they may bee more warie in their enlargement But how may we make God our hiding place First by faith leaning vpon the promises For what good can all the promises of God do being not mingled tempred with faith Ps. 119. 49. Remember thy promise made vnto thy seruant wherein thou hast caused me to trust Habac. 2. 4. The vision shall come in the meane time the iust shall liue by faith which in times of danger fenceth and compasseth them with all the promises of God wheras vnbeliefe layes a man open to iudgements debarred Moses of Canaan and strucke Zacharie dumbe the greatest dishonour to God is not to relye on his Word and the Prince that beleeued not in the Word of the Lord was troden to death 2. King 7. 19 20. Secondly couer thy selfe vnder the wing of God by the practice of repentance for the way to escape iudgement is to iudge our selues Ezek. 9. 4. When Ierusalem was to be destroyed they that mourne and sigh for all the abominations thereof must bee first marked for deliuerance And can an enemie of God an impenitent sinner haue the face or any hope to goe to God for safetie and hiding Thirdly hide thy selfe with GOD by prayer and in extraordinarie danger by fasting which exerciseth both faith and repentance thus our Prophet often prayes the Lord to keepe him as the apple of his eye and to saue him vnder his wing 2. Chron. 20. 12. Iehoshaphat thus hid himselfe There is no strength in vs saith he to stand before this great multitude neither doe we know what to doe but our eyes are toward thee and being in this hold hee had strength enough from enemies who slew one another and had no vse of his owne Hezekiah likewise against Sennacherib had recourse to this hiding place hee put on
the works of his hands that they were exceeding good But we wil cōfine our speech to those two properties in the Text of which an on Thirdly Whereas it is said Be not like the Horse or Mule Whether hath a man free-will and power to change and conuert himselfe or else it seemeth the exhortation is idle Such exhortations argue neither vniuersall grace nor free-will as the Lutheran Diuines and the Papists hold but haue manifold vses besides first in regard of the wicked to restraine their wickednes or to harden them as Moses his ministry did Pharaoh Exo. 7. 2 3. or to conuince and make them inexcusable in that they cannot plead ignorance Secondly in regard of the godly and these eyther vnconuerted for with the exhortation the Lord putteth forth a power to enable them to doe the Commandement in some measure as when Peter spake to the Creeple and bade him stand vp at the same instant a new and fresh power and life came into his ioints and ankles by which hee was able to rise and walke or conuerted and then they serue First to shew them what they could doe in ADAM but now are disabled by their owne fault and folly Secondly what they can doe in the second ADAM in some measure Thirdly what to striue vnto because God commandeth Fourthly to blow vp grace receiued which is often weake as a smoking flaxe or as a sparkle vnder greene wood Whereunto one obseruation serueth cleane contrarie to the Papists opinion namely Wee neuer read of any exhortation but somewhere it hath a promise or prayer for it both which send vs out of our selues As for example Ezech. 18. 31. Make you a new heart and a new spirit but it is the Lord that promiseth to giue an heart of flesh Chap. 11. 19. and DAVID prayeth Create in me a new heart Psal. 51. 10. So Feare God and keepe his Commandements Eccles. 12. 13. but it is the Lord that promiseth to put his feare into our hearts Ier. 31. 33. 32. 40. Now from the former propertie of these creatures which is vnteachablenesse being without vnderstanding we learne that It is a brutish qualitie not to learne our dutie by the Word of God for Dauid here speakes out of his owne experience who while he cherished his sinne prouoked God to deale with him as wee doe with Horses and Mules which being vncapable of perswasion wee deale not with them with words or arguments but with bridles spurres and roddes we can make them feele vs but not vnderstand vs and this is the brutish propertie of wicked men and of the godly sometimes in desertion not to bee ruled by the voyce of GOD till his hand set it home Prou. 7. 22. the yong man being taken with the Harlot and not vnderstanding his way followes her as an Oxe to the slaughter and as a Foole to the Stockes for correction till a Dart strike through his Liuer he sees and knowes nothing Dauid himselfe Psal. 73. 22. not hauing learned in the Sanctuarie by the word that point of heauenly wisedome which might haue sustained him in a sore temptation confesseth of himselfe that he was in this point ignorant as the beast without vnderstanding Nebuchadnezzar would not heare the Word of God while Daniel admonished him to breake off his sinnes by repentance and to shew what a brutish practice this was God changed him into a brute beast not in forme or shape of bodie but in his vnderstanding and behauiour hee ate grasse with the beasts and sorted himselfe with them seuen yeeres till his vnderstanding came againe and then hee knew it was the most High that beareth rule Balaam would not bee taught to sit downe by Gods Word but still hee would assay if in this place or that he could curse the people of God To shew what a brutish propertie this was the Lord by the brute beast which was vnder him reprooued him which saw more then his Master 2. Pet. 2. 16. He was rebuked for his iniquitie for the dumbe Asse speaking with mans voyce checked the foolishnesse of the Prophet Ier. 10. 21. The Pastors are become beasts hauing no vnderstanding First the chiefe part of that glory which God decked man withall at the beginning and wherein his excellencie was aboue the beast was in the light and holinesse of his minde for being created in the Image of God which as the Apostle sayth stood in knowledge he did acknowledge God in himselfe in his word and workes he had communion with God and delight in his will But now by his fall spoyling himselfe of his vnderstanding and falling out of his right minde hee degenerates into the nature of the brute beasts which neyther doe nor will vnderstand the will of their Master The same speaketh the Psalme 49. 21. Man being in honour became like a beast without vnderstanding plainely shewing that his honour aboue the beast was his right vnderstanding which departing from him hee was deiected and degenerate into the dishonourable ranke of brute beasts Secondly since the fall euen the worst men retaine the specificall and common difference betweene man and beast which is reason it selfe suppose neuer so corrupted which when a man forsakes hee becomes brutish like the brute beast following lust and appetite and no other perswasion and euen so doe they that although they heare the reasons and exhortations of the Word all which reasons are diuine and of Gods framing yet as if they were beasts in the shape of men their actions proceed from sense and appetite and haue a brutish beginning they will not liue by rules of reason especially renewed enemies they are to perswasion words no more preuaile with them then with the Horse or Mule which vnderstand them not Thirdly who can deny that doth but looke on the externall shape of man and beast but that GOD hath put a plaine distinction betweene them One hee hath made with his face vpright to looke vpward as hee that should haue his continuall dependance vpon God and as hee that should communicate with God in his counsels and attend the wordes of his mouth and being of an intelligible nature to receiue and know his will should yeeld him franke obedience The other the beast the Horse and Mule are made with their eyes and countenance fixed vpon the earth aboue which they cannot rise or consider any thing A beast cannot looke beyond things present or any thing but those that are ante pedes before the feet it vnderstands not any promises or threats further then it feeles and is not this the propertie of many men who are no better then beasts in their vnderstanding tell them of GOD of their Creation their Fall the Curse of Sinne the meanes of their Restitution the promises of Life and the torments of Sinners their eyes are fixed wholly vpon earth and cannot see or discerne any such thing The beast may heare the sound when wee speake of
fire But why did it not goe from her Did shee want meanes No I would haue purged thee saith the Lord and thou wast not purged therefore now thou shalt not be purged till I haue caused my wrath to light vpon thee The same is Gods dealing whether with people or persons if his Word cannot separate the skum from thee his fire shall and if the meanes of purging cannot preuaile thou shalt haue thy will a while thou shalt not be purged but then God will haue his will his wrath shall light vpon thee Thou that by Gods Word wilt not be perswaded to leaue thy vaine swearing the bridle of the Law and the menaces of it restraine thee neuer a whit God hath another bridle of his reuenging hand and power which will make thee know that though his patience for the present be great ye hee wil not euer hold him guiltlesse that taketh his Name in vaine Thou that art in league with thy drunkennesse and drunken companie hearest the Word say that Drunkards shall not come into the Kingdome of Heauen this is no bridle for thee thou runst vpon head without rule or reynes of moderation and sobrietie Gods hand and power will bridle thee well enough when thou shalt drinke the cup of his wrath mixed for his enemies and thou being one shalt not auoyd Thou that art an enemie to the Word because it is an enemie to thy sinne and scoffest the profession and professors of Religion vnder the titles of Heretickes hearest the Word cursing those that curse GODS people Genes 12. 3. yet this is no bridle nor stay to thee but thou pleasest thy selfe still in disgracing them know that God hath his bridle to hamper thee with and hee will binde thee if thou wert as fierce as a Beare and thou shalt know it when Christ shall bee ashamed of thee and say to thee standing without In that thou hast scoffed one of these that beleeued in mee thou diddest it to me Remember Iulian when the Lords bridle was in the mouth of that Monster hee cryed Vicisti Galilaee vicisti the like shall bee vnto thee and vnto Sabbath-breakers Vsurers Lyars c. Fourthly consider the vncertaintie of our liues no man hath a lease of his life and if death take vs away in our obstinacie we perish for euer as the tree fals so it lyes as death leaues vs so the iudgement finds vs. Secondly let this consideration perswade vs to willing and free subiection to God and his Word lest God bee inforced with the bridle of his might to tame our fiercenesse and senselessenesse for this is the threatning that the Lord will walke stubbornely with his owne people till their vncircumcised hearts be humbled Leuit 26. 41. And to the effecting hereof consider First God requires a reasonable seruice of thee Rom. 12. 1. not vnreasonable like that of vnreasonable creatures that doe all by constraint by the rod and the spurre but voluntarie and cheerefull All sound obedience to God must proceed from sense of his loue and this puts life into it for that which is forced and constrained for feare is hypocriticall Secondly the subiects of Christ are called a willing people Psal. 110. 3. and those that are inwardly taught of God worke and obey not by the compulsion of the Law although the best need sometimes not onely threats but rods aso and bitts and bridles to keepe vnder their lusts but the Spirit hath in their generall purpose and course freed them to a voluntarie subiection and obedience Thirdly Gods acceptance of our dutie and consequently our comfort is in the willing and cheerefull manner of performance A wicked man may doe the same things with the godly and go beyond him in matter the difference is in the manner and end God loues and accepts free-wil Offrings If a man giue God loues a cheerefull giuer If a man doe any dutie of his calling let him say as Paul sayd of himselfe If I doe it willingly I haue a reward 1. Cor. 9. 17. It is not thanke-worthy but the worke is lost when a man is drawne to the duties of pietie or charitie as a Beare by the ring in his nose or an Horse by the rod and spurre to his wayes end GODS loue must bee our spurre and then wee may looke at the recompence of reward VERS 10. Many sorrowes shall bee to the wicked but hee that trusteth in the Lord mercie shall compasse him NOw follow the reasons or enforcements of the former precepts to lay aside brutish senselessenesse and peruerse obstinacie and they are drawne First from the great and manifold plagues which are reserued for indocible and incorrigible persons Many sorrowes shall bee to the wicked Secondly from the infinite loue and good will of God towards penitent sinners But he that trusteth c. And these two reasons are the two parts of this verse which containes in it the summe both of all the curses of the Law and of the sweet promises of the Gospell And Dauid as a good Teacher takes the right order first hee preacheth the Law to terrifie the dull and secure and then offereth the sweete and gracious promises of the Gospell to beleeuers thus Iohn Baptist makes way vnto Christ and thus the Lord by Earth-quakes and Thunders prepares men to his still voyce he that hath felt the breakings of the Law feeles the sweetnesse of the bindings of the Gospell If therefore we preach the Law it is to prepare men for the Gospell and little know men that shunning the Law they flye from the Gospell First of the commination or threatning Many sorrowes shall bee to the wicked And first we must know what is meant by this wicked man hee is not euerie sinner but as the Text it selfe notes him out First an ignorant and indocible person who is as the Horse or Mule without vnderstanding Secondly an obstinate person in his sinne an incorrigible person one whom Gods Word nothing preuailes withall nor can bee ruled without bitt or bridle Thirdly a man that trusts not in the Lord as the words following shew The handling of this text is fit in our congregation wherein not a few of all these sorts be Secondly this man shall haue sorrow the wicked man is euer miserable though seldome or not euer sorrowfull that is sensible of his misery Now the wicked triumph and seeme the happyest men vnder the Sunne and it hath troubled the godly that they haue all to their hearts desire Iob. 21. 7. Psal. 73. 3. Ier. 12. 1. the rich glutton goes in skarlet and fares deliciously euery day But their sorrowes shall bee as the sorrowes of a woman their delights shall be turned into torments their laughter into teares Now all our working on them cannot bring them to take knowledge of their misery but they shal one day be afflicted with sorrowes and shall not so easily turne them off Many sorrowes because of many plagues and many plagues because of many sinnes Many