day for suffering their spirits to thove them too farre into sinne Many suck out the delight of sinne before they act it as Esau pleased himselfe by thinking the day of mourning for his father would come wherein hee might bee revenged of his brother Yet this sinne was not onely spirituall and imminent but transient likewise it reached against the second Table and therefore against the principles of nature and against society out of which God gathers a church there was false witnesse and murther in this finne In this respect it is that the sinnes of the second Table are greater then the sinnes of the first because they are against more cleare light A naturall conscience hath a cleerer eye in these things here is light upon light for both grace and nature condemne these sinnes Yet for order in sinning the rise of all sinne against man is our sinning against God first for none sinne against men but they sinne against God in the first place whereupon the breach of the first commandement is the ground of the breach of all the rest for if God were set up in the heart in the first place there parents would be honoured and all kinde of injury suppressed for conscience sake the Scripture gives this as a cause of the notorious courses of wicked men that God is not in all their thoughts they forget there is a God of vengeance and a day of reckoning the foole would needs inforce upon his heart that there is no God and what followes Corrupt they are there is none doth good they eate up my people as bread c. they make no more bones of devouring men and their estates than they make conscience of eating a peece of bread What a wretched condition hath sinne brought man unto that the great God who filleth heaven and earth should yet have no place in the heart which he hath especially made for himselfe The sunne is not so cleare as this truth that God is for all things in the world are because God is if he were not nothing could bee It is from him that wicked men have that strength they have to commit sinne therefore sinne proceeds from Atheisme especially these plotting sinnes for if God were more thought on hee would take off the soule from sinfull contrivings and fixe it upon himselfe But by whom and against whom was this plotting by children of the Church not uncircumcised Philistims Opposition is bitterest betwixt those that are neerest as betwixt the flesh and the spirit in the same soule betweene hypocrites and true hearted Christians in the same wombe of the Church Brethren they were but strange children Children by the Mothers side all bred in the same Church but had not the same father Children by the mothers side only are commonly persecutors Popish spirits count it presumption to know who is their father which shewes them to bee bastard children The greatest sins of all are committed within the church because they are committed against the greatest light whereupon that great sin against the Holy Ghost Which like lonas his whale devourous all at once is not committed out of the Church at all Oh beloved how should wee reverence the blessed truth of God and gracious motions of his Spirit If it bee sinne to kill infants in the wombe what is it to kill the breed of the blessed spirit in our hearts But against whom was this plot directed even against David a prophet and a King a Kingly Prophet a man after Gods owne heart though not according to theirs A sacred Person and therefore inviolable Touch not mine Anointed and dâ—â— my Prophets no harme it was a prohibition from heaven David was a man eminent in goodnesse and goodnesse invested in greatnesse is a faire marke for envie to shoot at What men for sloth care not to doe for weaknes cannot or for pridâ— will not imitate that they maligne sitting cursing and sretting at the 〈◊〉 oâ— the hill a those which they see goe aboveâ—hem â—hem whose life gâ—â—â—gth witnesse againâ—t them When goodnes shines forth it presently meets with envy until it come to the height to bee above envie as the Sunne at the highest hath no shadow Envie hathan ill eye it cannot looke on goodnesse without griefe the spirit that is in us lusteth after envie pursuing of goodnesse in men and men for goodnesse is a sinne of a deepe dye because whosoever hates a man for goodnesse hates goodnesse it selfe and he that hates goodnesse it selfe hates it most in the fountaine so becomes a hater of God himselfe and if Christ were in such a mans power he should escape no better than his members doe for Christ is joyned either in love or hatred with his cause and children he and his have common friends and common enemies Men thinke they have to deale with silly men but they shall one day finde that they have to deale with the great Lord of heaven and earth But what was the manner of carrying their designe this cruell plot was cunningly carryed for they kill him in his good name first and accuse him as an enemy to the State that so their slanders may make way for violence Satan is a lyar first and then a murderer yea therefore a lyar that he may be a murtherer the better he is first a Serpent then a lyar and first a lyon couchant then a lyon rampant he teaches his Schollers the same method Cruelty marchâ—â—h furiously and under warrahâ— with priviledge when it hath slander to countenâ—nce it Taiâ—o men once in the opinion of the world and then they lye open to any usage it is not onely 〈◊〉 but glorious to oppose 〈◊〉 and thus Vertue comes to have the reward due to wickednesse and passes under publike hatred the open cause and pretence is one and the inward moving cause another which perhaps lyes hid till the day of revelation of the secrets of all flesh as in a clock the wheeles and the hand appeare openly but the weights that move all are out of sight But what course took David herein Innocency was his best apologie and when that would not doe then patience hee saw God in the wrongs he suffered God bad Shimei c. but this invites more injuries therefore by prayer he layes upon his soule to God Davids prayer prevailed more in heaven than Achitophels policy could doe on earth Carnall men are pregnant and full of wiles and fetches to secure themselves but godly men have one onely refuge and hiding place yet that is a great one namely to run to God by prayer as to their rocke and tower of defence in their distresses From all this that hath beene said there ariseth these conclusions First that even the best of Gods Saints are lyable to bee the subjects of the plots of wicked men 1. From an Antipathy betweene the two contrary seeds in them 2. Because God will not have his children love the world therefore he suffers
my salvation with feare and trembling In such a thing I have done ill such a thing I have omitted so they are enemies to their owne comfort inlarge this in your owne meditations and consider what will comfort you hereafter when you shall need most comfort So I leave the text and come to the occasion This holy and blessed man whose funerall now wee solemnize was of S. Pauls spirit hee did desire to die be with Christ he had a desire while he lived to take all opportunities to doe good I speake of that time when he lived that is when hee was good for we live no longer than wee are good let us not reckon that Life wherein we doe no good After God had wrought upon his heaâ—rt he had a publique heart to doe good If I wanted matter to speak of I could tell you of his allyance and birth having two worthy Iudges of reverend esteeme the one his grand father the other his unckle the one bred him the other cherished and promoted his studie and indeavours but what should I speake of these things when hee hath personall worth enough I need not goe abroad to commend this man for there were those graces and gifts in him that made him so esteemed that verily I thinke no man of his place and yeares lived more desired and dyed more lamented For his parts of naâ—ure they were pregnant and sollid but as one said to Melancthon his disposition and loving minde did gaine as much love from men as his parts though they were great His learning was good for beside his owne prosession hee was a generall scholler and had good skill in that we call elegant learning controverted points of divinitie he was a good divine Indeed in the turning of his life when he should have adventured upon a profession he had some thoughts of being a divine had not his friends especially his uncle Iudge Telverton disposed him otherwise by promoting his studie in the Law and when hee tooke upon him that profession he grew so in it that he was a credit to the profession for integrity sincerity and abilitie For his disposition he was every way a man of an excellent sweet temper milde and yet resolute meeke and yet bold where cause was discreet yet not overdiscreet so as not to stand out in a good cause in the defence of it he was humble yet thought himselfe too good to bee instrumentall to any services other then stood with the peace of his conscience he was tractable and gentle yet immoveably fixed to his principles of piety and honestie he was exact in his life yet not censorious very conscionable and religious but without any vaine curiositie indeed he was every way of a sweet temper if he stood out in dislike of any in any matter he carryed it usually with evidence of such sinceritie and deniall of selfe-seeking that he usually prevailed where he put in To come to his private personall cariage it was very pious he was wont to sequester himselfe from his imployment and labour to bring his heart under to God to the guidance of Gods spirit his study was to study to die for he gathered choise things out of the sermons hee heard about death many yeares before he died to lay up store of provision against that time And two or three Termes before he died he had a speciall care to enquire of nearer communion with God he enquired of those he conversed with of the way to attaine the same and was willing to heare any discourses that tended that way For his care of the Sabbath it was his delight his custome was after Sermon to retyre and ruminate upon what he had heard to turne it into his spirit Alas for want of this how many sermons are lost in this great Citie how much seed is spilt in vaine What nourishment can there be without digestion it is the second digestion that breeds nourishment when wee chew things and call them to minde againe and make them our own This was his custome every Sabbath For his carriage to others he was a constant friend and his studie was to labour to make those good he conversed withall he conversed with few but they were the better for him he was so fruitfull and hee would have intimate society with none but he would doe good or take good from them you have many in the society where he lived that may blesse God al the daies of their life that ever they knew him For his carriage in his government of the Place where he lived I thinke there are none that are able to judge but will give him the testimony of a faithfull prudent governâ—ur he was so careful of the towne where he was Recorder that he provided for them after his death and gave them a large legacie 200. marke to set the poore on worke For the honourable societie wherein he was a governor hee carryed himselfe with that resolution for good order and good exercises and was such a strict opposer of any abuse which he judged to be so that the house will have a speciall want of him I feare rather I desire from my soule that that honourable societie may so flourish as they may have no want of good Master Sherland For his more Publick carriage by vertue of his place at Northampton where hee was Recorder he was called to be a member of the body representative in Parliament wherein both his abilitie and spirit appeared to all that knew him you may see by this what manner of man wee have lost He died before he was come to the middle of his yeares a young man to speake of and he did a great deale of work in a little time God had ripened him for his businesse extraordinarily and gave him a spirit to bestirre himselfe to doc all the good hee could These bee wondrous ill times beloved to lose such men as he was therefore we have cause to lay it to heart the more the common-wealth wants him the towne and countrey where hee lived will want him the societie where hee was a governour will want him the family where hee was a governour will finde a misse in him hee went wisely in out hee was able for family duties hee had more than ordinary sufficiency he was of Iosuahs mind Choose who you will serue but I and my house will serve the Lord and to helpe him the more hee had the happinesse to marry into a religious family hee had a good helper Now for the Church though his profession was the Law yet that will have a great want of him hee was a heartie and true Promoter of the cause of Religion and shewed his love to the Church by his care of it now hee is departed hee gave foure hundred pounds to buy in impropriations hee gave an hundred pounds for the breeding up of Poore schollers and there is never a good Minister round about where he lived but had
search his heart in regard of corruption Is there any sinne that I am not willing to part with c. Beloved God many times leaves us and not only leaves us but makes our naked conscience smart for sinne oh this is a quickening thing A child of God that is of the right stampe will not indure to be under Gods wrath long oh it is bitter he knowes what it is to enjoy communion with GOD he will not endure it therefore it stirres him up to all manner of diligence whatsoever But is there no difference betweene Christs sufferings and smart for sinne and ours Yes the sufferings of Christ came froÌ„ the vindictive and revenging hand of God as a just Judge but ours proceed from him as a loving Father for God when wee are in Christ is changed hee layeth aside the person of a Iudge having received full satisfaction in Christ he is now in the relation of a sweet father to us Againe there is difference in the measure we take but a taste of the cup sweetned with some fort and moderated but Christ dranke deepe of the same 3 In the end and use the sufferings and forsaking of Christ were satisfactory to divine Justice but ours are not so but only medicinall the nature of them is quite changed they are not for satisfaction for then wee should die eternally disable the satisfaction of CHRIST they are crosses indeed but not curses whatsoever we suffer in soule or body is a crosse but not a curse unto us because the sting is pulled out they are all medicinall cures to fit us for heaven whatsoever we suffer in our inward or outward man prepares us for glory by mortifying the remainders of corruptions and fitting us for that blessed estate 4 All other mens deaths are for themselves as Leâ— saith Singula in singulis they are single deaths for single men but it is therwise here for all the Children of God were forsaken in their head crucified in their head and dyed in Christ their Head Christs death was a publike satisfaction no man dyeth for another let the Papists say what they will only Christ dyed for all and suffered for his whole body And thus much of the first generall that Christ was forsaken The second is this Christ was very sensible of it even to complaint and expostulation My God my God c. Why should it be thus betweene the Father and the Sonne betweene such a Father and such a Sonne a kinde loving Father to his naturall obedient and onely Sonne the word is strong beloved hee was not onely forsaken but exposed to danger left in it being very sensible of the same every word heere expresseth some bowels he doth not say The Iewes have foraken me or my beloved Disciples and Apostles that I made much of have forsaken me or Pilate would not doe the duty of a true Iudge my feete are pierced my Head is wounded my body is wracked hanging on the Crosse c. he complaines of none of these though they were things to be complained of and would have sunke any Creature to have felt that in his body that he did but that which went nearest to him was this Oh my God why hast thou forsaken me I stand not upon others forsaking but why hast thou forsaken me I stand more upon thy forsaking than the forsaking of all others Christ was very sensible of this it went to his very heart But what speciall reason was there that Christ should take this so deeply First of all because the loving kindnesse of the Lord is better than life it selfe as David the type of Christ well said the forsaking of God being indeed worse than death the loving kindness of the Lord is that that sweetneth all discomforts in the world the want of that imbitters all comforts to us If we be condemned traitors what will all comfors doe to a condemned man The want of Gods love imbitters all good and the pre sence thereof sweetneth all ill death imprisonment all crosses whatsoever therefore Christ having a sanctified judgement in the highest degree judgeth the losse of this to be the worst thing 2 The sweeter the communion is with GOD the fountaine of good the more intolerable and unsufferable is the separation on from him but none had ever so neare and sweet a communion with God as Christ our Mediatour had for hee was both God and Man in one person the beloved Sonne of his Father now the communion before being so neare and so sweet unto him a little want of the same must needs bee unsufferable Things the nearer they are the more difficult the separation will be as when the skinne is severed from the flesh and the flesh from the bones oh it is irk some to nature much more was Christs separation from the sense of his Fathers love Those that love live more in the party loved than in themselves Christ was in love with the person of his father and lived in him now to want the sense of his love considering that love desires nothing but the returne of love againe it must needs bee death unto him Another ground that Christ was thus sensible was because hee was best able to apprehend the worth of communion with God and best able to apprechend what the anger of God was hee had a large judgement and a more capacious soule than any other therfore being filld with the wrath of God he was able to hold more wrath than any man else hee could deepest apprehend wrath that had so deepe a taste of love before Againe in regard of his body the griese of Christ both in body and soule was the greatest that ever was for hee was in the strength of his yeares hee had not dulled his spirits with inteÌ„perancy he was quick and able to apprehend paine being of an excellent temperature Was Christ so exceding sensible of the want of his Fathers love though it were but a while I beseech you then let us have mercifull considerations of those that suffer in conscience and are troubled in minde oh it is another manner of matter than the world takes it for it is no easie thing to conflict with Gods anger though but a little It was the fault of Iobs friends they should have judged charitably of him but they did not take heed therefore of making desperate conclusions against our selves or other when the arrowes of the Almighty sticke in us when we smart and shew our distemper in the apprehension of the terrous of the Lord seizzing upon our soules God is about a gracious worke all this while the more sensible men are of the anger of GOD the more sensible they will bee of the returne of his faâ—our againe There are some insensible stupid creatures that are neither sensible of the afflictions they sâ—ffer in body nor of the manisestation of Gods anger on their soule notwithstanding hee followes them with his corrections
in the day of tryall And wee should labour that our obedience bee free and cheerfull alwayes upon the wing as we say for that is Euangelicall obedience Gods people under the Gospell are a voluntary ready people zealoâ—s of good workes Oh beloved did we but consider what GOD hath done for us here and what hee meanes to doe for us in another world how would our hearts be inlarged in duty to his Majesty did wee but consider of his inestimable love in the Lord Christ pardoning such wretches as wee are and not onely so but accepting our service and us to life everlasting taking us from the lowest misery to the highest happinesse from the lowest hell to the highest heaven of traytors to be Sonnes of slaveâ— to bee heires of the Kingdome c Oh did wee but seriously consider and beleeve these things how would they warme our hearts and make us plyable and constant to every good worke and way The Apostle having tasted the sweet favour of GOD in Christ might well use it as a motive to quicken others I beseech you by the tender mercies of Christ c. He knew this was a powerfull argument and if that wrought not upon mens hearts nothing would Let our obedience therefore be cheerefull for now wee are not in the oldnesse of the letter we have not a Legall Covenant since Christs comming but wee serve God in the newnesse of the Spirit that is coÌ„sidering that the Spirit is given in more plenty since his ascention wee should bee more spirituall and heavenly in our service of God considering that our Head is already entred into that high and holy place and wee ere long shall bee present with him having but a spot of time to passe here below how ready and zealous should wee bee in obedience to Gods will and not suffer a heavy lumpishnesse and deadnesse of spirit to cease upon us in holy performances but I hasten to the second Amplification THE DIFFICVLTY OF SALVATION SERMON III. If the righteous scarcely be saved where shall the wicked and ungodly appeare BY righteous here is meant that Euangelicall righteousnesse which wee have in the state of the Gospell namely the righteousnesse of Christ imputed to us for Christ himselfe being ours his obedience and all that hee hath becomes ouâ—s also and whosoever partaketh of this righteousnesse which is by faith hath also a righteousnesse of sanctification accoÌ„panying the same wrought in his soule by the Spirit of God whereby his sâ—nfull nature is changed and made holy for if any man be in Christ hee is a new creature The same Spirit that assures us of our interest in Christ purifies and clenseth our hearts and worketh a new life in us opposite to our life in the first Adam from whence flowes new workes of holinesse and obedience throughout our whole conversation There must bee an inward inherent righteousnesse before there can bee any workes of righteousnesse an Instrument must bee set in tune before it will make musicke so the Spirit of God must first worke a holy frame and disposition of heart in us before we can bring forth any fruits of holinesse in our lives for we commend not the works of grace as we doe the workes of Art but referre them to the worker all that flowes from the Spirit of righteousnesse are workes of righteousnesse When the soule submits it selfe to the spirit and the body to the soule then things come off kindly Take a man that is righteous by the spirit of God hee is righteous in all relations he gives every one his due he gives God his due spirituall worship is set up in his heart above all hee gives Christ his due by affiance in him hee gives the holy Angels their due by considering hee is alwayes in their presence that their eye is upon him in every action he doth and every duty hee performes the poore have their due from him those that are in authority have their due if he be under any hee gives theÌ„ reverence and obedience c. He will owe nothing to any man but love hee is righteous in all his conversation he is a vessell prepared for every good worke I deny not but hee may erre in some particular that is nothing to the purpose I speake of a man as hee is in the disposition and bent of his heart to GOD and goodnesse and so there is a thread of a righteous course that runs along through his whole conversation the constant tenure of his life is righteous he hungers and thirsts after righteousnesse and labors to be more and more righteous still every way both in justification that he may have a clearer evidence of that as also in sanctification that he may have more of the new creature formed in him that so hee may serve God better and better all his dayes Now if this man shall scarcely bee saved where shall the sinner and ungodly appeare where you have two branches 1. The righteous shall scarcely be saved 2. The terrible end of sinners and ungodly Where shall they appeare c. Now in that the righteous man thus described by me shall scarcely be saved consider two things 1. That the righteous shall be saved 2. That they shall scarcely bee saved What doe I say the Righteous shall be saved he is saved already This day is salvation come to thine house Iaith Christ to Zacheus Wee are saved by faith and are now set in heavenly places together with him wee have a title interest to happinesse already there remaines onely a passage to the Crowne by good workes We doe not as the Papists doe worke to merit that wee have not but wee doe that wee doe in thankfulnesse for what we have because we know we are in the state of salvation therefore wee will shew our thankfulnesse to God in the course of our lives How can we misse of salvation when we are saved already Christ our Head being in heaven will draw his body after him What should hinder us the world Alas wee have that faith in us which overcometh the world as for the flesh you know what the Apostle saith Wee are not under the law but under grace the spirit in us alwayes lusteth against the flesh and subdues it by little and little neither can Sathan or the gates of hell prevaile against us for the grace we have is stronger then all enemies against us GOD the Father is our Father in Christ and his love and gifts are without repentance when once we are in the state of salvation Hee will preserve us by faith to salvation and wee are knit to God the Sonne who will lose none of his members the marriage with Christ is an everlasting union whom he loves he loves to the end As for God the Holy Ghost saith Christ I will send the Comforter and hee shall bee with you to the end The blessed Spirit
our comfort though our body be dead yet our soules are themselves still dead S. Paul is Paul still our body is but the case or tabernae le wherein our soule dwels especially a mans selfe is his soule keepe that and keep all I beseech you therefore as things are in worth and excellency in Gods account let our esteeme bee answerable you have many complements in the world how doth your body c. meere complements indeed but how few will enquire how our soules doe alas that is in poore case the body perhaps is well looked unto that is cloathed and care taken that nothing bee wanting to it but the poore soule is ragged and wounded and naked Oh that men were sensible of that miserable condition their poore soules are in Beloved the soule is the better part of a man and if that miscarries all miscarries if the soâ—le bee not well the body will not continue long in a good estate Bernard saith sweetly Oh body thou hast a noble guest dwelling in thee a soule of such inestimable worth that it makes thee truly noble what soever goodnesse and excellency is in the body is communicated from the soule when that once departs the body is an unlovely thing without life or sense the very sight of it cannot bee indured of the dearest friends What an incredible basenesse is it therefore that so precious a thing as the soule is should serve these vile bodies of ours Let the body stay its leisure the time of the resurrection is the time of the body in this life it should bee serviceable to our soules in suffering and doing whatsoever God cals us unto Let our bodies serve our soules now and then body and soule shall for ever after bee happy whereas if wee to gratifie our bodies doe betray our soules both are undone Beloved the Devill and devilish minded men acted with his spirit have a speciall spight to the soule Alas what doe they ayme at in all their wrongs and injuries to Gods children Doe they care to hurt the body indeed they will doe this rather than nothing at all they will rather play at small game than sit out the Devill will enter into the Swine rather than stand out altogether some mischiefe hee will doe however but his maine spight is at the soule to vexe and disquiet that and taint it with sinne all he can Considering therefore that it is Sathans ayme to unloose our hold from God by defiling our soules with sinne so to put a divorse betwixt his blessed Majesty and us oh let it be our chiefe care to see to that which Sathan strikes at most Hee did not so much care in Iobs trouble for his goods or for his house or children c. alas he aymed at a â—urther mischiefe than this his plot was how to make him blaspheme and wound his soule that so there might be a difference betwixt God and him Hee first tempts us to commit sinne and afterwards to despaire for sinne But to whom must the soule be committed Commit the keeping of your soules to God Indeed hee onely can keepe our soules wee cannot keepe them our selves neither can any thing else in the world doe it Some when they are sick will commit themselves to the Physitian and put all their trust in him when they are in trouble they will commit themselves to some great friend when they have any bad naughty cause to mannage they will commit themselves to their purse and thinke that shall beare them out in any thing one thinkes his wit and policy shall secure him another that his shifts may shelter him c. and indeed the heart of man is so full of Atheisme that it can never light upon the right object to trust God alone untill it sees every thing else faile as being insufficient to support the soule or to yeeld any solid comfort in times of extremity and distresse But why must wee commit our soules to God Because he is a faithfull Creator Whence observe That the soule of man being an understanding Essence will not bee satisfied and setled without sound Reasons Comfort is nothing else but reasons stronger than the evill which doth afflict us when the reasons are more forcible to case the minde then the grievance is to trouble it It is no difficult matter to commit our soules to God when wee are once perswaded that hee is a faithfull Creator A man commits himselfe to another man hath no other reason for it but onely he is perswaded of his ability and credit in the world that hee is a man of estate and power to doe him good so it is in this businesse of Religion our soules are carryed to any thing strongly when they are carryed by strong reasons as in this particular of trusting God with our soules when wee see sufficieÌ„t reasons inducing thereto we easily resigne them into his hands This shewes that Popery is an uncomfortable Religion which brings men to despaire they have no reason for what they maintaine What reason can they give for their doctrine of doubting transubstantiation perfect obedience to the law c. these are unreasonable things the soule cannot yeeld to such absurdities it must have strong reasons to stablish it as here to coÌ„sider Godas a faithful Creator c. there is something in God to answer all the doubts and feares of the soule and to satisfic it in any coÌ„dition whatsoever This is the very foundation of Religion not that any worth can accrue to the Creator from the creature but that there is an All sufficiency in the Creator to releive the poor creature If a man consider in what order God created him it will make him trust God Paradise and all in it were ready for him so soone as hee came into the world God created us after his owne Image that as he was Lord of all things so wee should bee Lord of the creatures they were all at his service that hee might serve God therfore after every thing else was created hee was made that so God might bring him as it were to a table ready furnished And not onely in nature but in holinesse having an immortall and invisible soule resembling God We must take God here as a Creator of our whole man body and soule and of the new creature in us God made man at the first but that was not so much as for God to bee made man to make us new creatures God created our bodies out of the dust but our soules come immediately from himself he breathed them into us and in this respect hee is a higher Creator thaÌ„ in the other for wheÌ„ we had marred our first making and became more like beasts than men for indeed every one that is not like God sympathizeth with beasts or Devils one way or other God in Christ made us new againe yea God became man to inrich us with all grace and goodnesse to
they thought to bring upon David This defeating ariseth by five steps 1. They were disappointed 2. they fell into danger 3. they were contrivers of this danger themselves 4. there was a pâ—â—nall proportion they fell into the same danger which they plotâ—ed for another 5. they were a meanes of doing good to him whom they devised evil against and raised him whom they thought to pull downe David sped the better for Shimeis malice and Achitophels pollicy See all these five likewise in the example of Haman and Mordecai 1. Hâ—man missed of his plot 2. he fell into danger 3. hee fell into the same danger which hee contrived himselfe 4. he fell into the same danger which hee contrived for Mordecai and 5. was the meanes of Mordecaies advancement It had beene enough to have woven a spiders webb which is done with a great deale of art and yet comes to nothing but to hatch a Cockatrices egge that brings forth a viper which stings to death this is a double vexation Yet thus God delighteth to catch the wise in the imagination of their owne hearts and to pay them in their owne coine The wicked carry a lye in their right hand for they trust in man which is but a lye and being lyars themselves too no marvell if their hopes prove deceitfull so that while they sow the winde they reape the whirlewinde The reason of Gods dealing in this kinde is first in regard of himselfe God will not lose the glory of any of his Attributes he will be knowne to be God onely wise and this he will let appeare then especially when wicked men thinke to over-reach him Secondly in regard of his tender care over his children they are as the apple of his eye and as they are very neare so they are very deare to him they cost him deare they are his Iewels and hee gave a Iewell of infinite price for them he is interessed in their quarrells and they in hâ—s If they bee in any misery Gods bowells yearne for them hee is alwayes awake and never slumbereth as we see in the parable the Master of the house waked while the servants slept Gods eye is upon them for good hee hath them written in the palmes of his hands Christ carryest them alwayes in his breast Christ who is the husband of his Church is Lord of heaven and earth and hath all pâ—wer committed to him and will rule in the midst of his enemies He is the onely Monarch of the world and makes both all things and persons serviceable to his owne end and his Churches good he is higher then the highest Satan the God of the world is but his and his Churches slave All things are the Churches to further its best good Another reason is the insolency of the enemies whose fiercenesse turnes at length to Gods praise for as hee is a just Lord so hee will be knowne to be so by executing of judgement it shall appeare that there is a God that judgeth the earth Againe Gods children will give him no rest when he seemes to sleepe they will awake him with their prayers They will not let him goe without a blessing from him they will prevaile by importunity as the widow in the Gospell Having to deale with a just God in a just cause against common enemies his as wel as theirs they binde him with his owne promises and hee is content to be bound because he hath bound himselfe first hee will not lose that part of his title whereby he is knowne to be a God hearing prayers But it will be objected that wicked men doe not onely set themselves against the people of God but prevaile over them even to the scorne of the beholders Tully could say The gods shew how much they esteeme of the Iewish nation by suffering them so often to be conquered Hath not Antichrist a long time prevailed and was it not foretold that the beast should prevaile where is then the bringing forth of a lye I answere the enemies have power but no more then is given them of God as Christ answered Pilate they prevail indeed but it is for a time a limited time that a short one too ten dayes c. and what is this to that vast time of their tormâ—nt the time will come when there shall be no more time for them to persecuâ—e in Besides even when they doe prevaile it is but over part onely not over the whole they prevaile over persons it may be not over the cause that stands impregnable they prevaile over mens lives perhaps but not over their spirits which is that they chiesty aime at A true Christian conquers when hee is conquered Steven prevailed over his enemies when they seemed to prevaile over him God put glory upon him and a spirit of glory into him The Chuâ—ches enemies may prevaile in some place but then as the sea they lose in another The more they cut downe Gods people as Pharaoh did the Israelites the more they multiply and the more they are kept strait the more they spread and are inlarged God suffers the enemies of his truth to prevaile in some passages to harden their hearts the more for destruction as Pharaoh prevailed in oppressing the Israelites and He rod in killing Iohn c. but yet lay the beginning and the end together and then wee shall see they prevailed not and so farre as they did prevaile it tended onely to hasten their owne ruine because the present successe lifts up the heart Wee see Antichrist prevailed but spiritually onely over those whose names were not written in the Lambes booke of life and outwardly over the Saints for so it was prefixed Revel 18. that he should make warre with the Saints and overcome them and this was objected as a fiery dart against the Christians in those times that therefore they might thinke their cause naught because they were so prevailed over but they by helpe of the spirit of God understood so much of the Revelation as concerned themselves and used this as a weapon confessing that they were the conquered people of God but yet the people of God still But the chiefe stay and satisfaction of the soule herein is to look to the day of the righteous judgment of God when wee shall see all promises performed all theatnings executed and all enemies troden for ever under Christ and his Churches feete This is a point of marvellous comfort when Israel can say They have afflicted mee from my youth but yet they have not prevailed over me the gates of hell may let themselves against the Church but shall not prevaile the Church is not ruled by mans counsell Wee neither live nor dye at mans appointment Our lives are not in our owne hands or Satans or our enemies but in Gods they can do no more they shall doe no lesse then God will who is our life and the length of our dayes God
conceit a latitude and breadth in their courses that they may doe so and so and yet doe well at last but who tells them this Is it not a spirit of illusion Indeed punishment is often deferred it comes not like thunder and lightning all at once yet as sure as God is true sinne will be bitternesse in the end when the hony is gone the sting will remaine To conclude this point when we are tempted to any hurtfull designe let us look upon Christ and that great project for our redemption undertaken by him and reason thus with our selves Hath he plotted and wrought my salvation and shall I plot against him in his members I beseech you stirre up your hearts to conceive and bring forth good purposes Satan is an enemy to all strong resolutions and masculine conceptions indeavoring to kill them in the very birth Alas how many good thoughts are conceived whilest the word is hearing which yet prove abortive and sticke in the birth How few actions come to their due ripenesse and perfection I am sure our incouragements to good are farre more than our incouragements to evill we serve a better master and for better wages they may prosper for a time but nothing is more wretched than the happinesse of wicked men it first hardens them and then destroyes them Our onely way is 1. to get into Christ the true vine then wee shall take and beare fruit presently and draw and sucke out of him the same disposition 2. And then lay up good principles and looke with a single eye to the maine end of our life and see that all the particular passages of our life tend to that It is an arguement of a narrow heart to bewise in some particular businesse for some particular end and yet to bee carelesse in the maine Other creatures are carryed by a particular instinct to some particular thing A spider is witty to catch flies a bird to build nests c. As man hath larger parts so hee should have larger aimes That which we should especially labour for is 1. to bee good in our selves and 2. to doe all the good we can to others even as God our father is good doth good and the further our good extends the more we resemble our Father Such as we are such are our thoughts such are our devices A good man wil devise of liberal things c. Every vermine can doe mischiefe we see some are never in their element but when they are plotting or working mischiefe as if they were borne for no other end but to exercise the graces of men better than themselves It is a poore commendation to be counted a cunning person for selfe-ends alas the heart of man which is deceitfull above measure hath abundance of turnings and windings in it and can suggest trick enough to circumvent the best of us I come in the third place to our duty which is to Behold the ordinary beakon kindled to discover some extraordinary thing But what is here to bee beheld Behold the subtlety malice and restlesse indeavour of the enemies of goodnesse Is it not a matter with griefe to be beheld that one member should teare another that one professing the same religion should study to supplant and devoure another behold likewise their bootlesse enterprise they bring forth a lye But especially behold the mercy of God to his children his wisdome in discovering his justice in confounding the mischievous practises of their enemies making them the workers of their owne ruine The things which especially deserve our beholding are either 1. things excellent and so are all Gods works in their reason yea Iustice it selfe or 2. Things rare as comets and eclipses or else 3. Great things as starres of the first magnitude c. Even such and much more is Gods mercy to his children and justice against his enemies Behold what great things hee hath done for them Shall the heathen say so and shall not Israel much more Beloved wee ought to seek out Gods workes and shall wee not take notice of them when they are offered to our view this is especially the duty of the Saints of God All thy workes praise thee and thy Saints blesse thee saith David The workes of God praise him by our mouths by our tongues Were it not for some few that by a more divine light and spirituall eye see more of God than others doe what glory should God have in the world God hath not brought us on the stage of this world to be meere gazers but to extract something out for our owne use and to give him the glory of his excellencies But we are too wise to admire any thing it is a matter too meane for our parts to take notice of God and his workes you have some that can see nothing in the workes of God worth the admiring and yet they will have mens persons in admiration in hope of some advantage by them Wee are apt to admire any outward excellency like the disciples before the Holy Ghost came upon them who stood admiring of the goodly stones of the temple When our mindes are thus taken up it were good if we heard Christ speaking to us as he did to them Are these the things you wonder at Beloved it is our duty to observe speciall occurrences not out of any Athenian curiosity but to begin our employment in heaven now whilest wee are upon earth to take occasion from thence to blesse God We should compare the ruâ—e and the event together and observe what truth or attribute God makes good by that which is so fallen out see how God commenteth upon himselfe by his owne actions and from observation of particulars it is good to rise to generals as Deborah from the destruction of one enemy to the destruction of all So let all thy enemies perish O Lord This was Moses song and Hannah's and the Virgin Maries c. they mounted from a consideration of their owne particular and had their thoughts inlarged with the mercy and instice of God to others in succeeding generations And among all Gods works wee should more take notice of his mercy to the Church than of his iustice towards his exemies because his justice is as it were a foile to give lustre to his mercy God delighteth more in mercy as being his proper worke issuing from his owne bowels than in works of â—ustice that are occasioned by the malice of men God is wonderfull in his Saints and more in saving them than in destroying his enemies Considering therefore that mercy beares the chiefe office in the great workes of God we ought to dwell most in consideration thereof and feede our thoughts more with the meditation of his saving workes to his Church than of the ruine of his enemies We pray hallowed be thy name unlesse wee practise what wee pray for we mock God and deceive our owne soules Let not God lose any glory
souls Nay rather then those that belong to God shall want that which will drive them unto him God himselfe will bee a Lion unto them as unto Ephraim Hosea 5. 14. which made David pray O Lord rebuke mee not in thine anger neither chasten me in thy het displeasure Of all the troubles which a child of God undergoeth in his way to heaven these bring him lowest when the body is vexed and spirit troubled it is much but when God â—rownes when neither Heaven nor Earth yeelds comfort to a distressed soule no evill in the world is like to this Imagine the horrour and straits of such a soule when all things seeme against it and it selfe against it selfe as neare to the paines of the very damned in hell The reasons of this dispensation of God are 1. because we are so desperately addicted to present things and so prone to put conâ—idence in the arme of flesh that unlesse God driveth us from these holds by casting us into a perplexed estate wee shall never know what it is to live by faith in God alone when all other props are puld away and when the streame of things seeme crosse unto us That God therefore may traine us up to live the spirituall life of the just which is by faith in him when all else faile he suffereth us to fall into the Lions mouth that so our prayers which are the flame of faith may bee more ardent and peircing rather cryes than words Why cryest thou unto me faith God to Moses when was this even when hee knew not what way to turne him It was out of the depths that David cryed most earnestly unto God and Christ in the dayes of his flesh cryed unto God with strong cryes and teares in a deepe distresse and was also heard in that which he feared strong troubles force from the afflicted strong cryes even experience shewes in prosperity and a full estate how faint and cold the prayers and desires of men are 2. Besides it is meet that the secrets of mens hearts should bee discovered for when all is quiet we know not the falsehood of our owne hearts Some over-value their strength as Peter others underprize themselves and of the gifts and graces of Gods spirit in them thinking that they want Faith Patience Love who yet wheÌ„ God calleth theÌ„ out to the crosse shine forth in the eyes of others in the example of a meeke and faithfull subjection The wisdome of God therfore judgeth it meet that there should bee times of sifting that both the Church and our selves may know what good or ill is in us what soundnesse or loosenesse remaines in our hearts When therefore we are wanting in fanning our selves God in love takes the fanne into his hand It is likewife behoovefull that false Brethren may be discovered Afflictions are wel called tryalls because then it is known what metall men are made of whether Pure of Reprobate silver thinke it not strange then when our estate seemes desperate it is but with us after the manner of Gods dearest ones why should we have a severed condition from them Remember this that God as he suffers his children to fall into the Lions mouth so he delivers them out and that hee never leaves his especially in extremity but in fit case of soule to receive the greatest comfort and to render him the greatest glory for then it is knowne to be Gods worke our extremity is his opportunity God will especially shew himselfe at such a time and make it appeare that the Church stands not by mans strength When Christians are at a losse and know not which way to turne themselves then is God nearest hand and careth most for them And this the Lord doth both for the greater shame of those that contrive mischiefe when they make themselves sâ—rest to bring their wicked plots and purposes to passe then their designes are most frustrated As also to draw on others not yet called that they seeing Gods immediate care over his Church and children may come in and obtaine like protection and deliverance The manner how God delivereth his children out of the Lions mouth is divers 1. By suspending their malice for the time as in Noahs Arke the fiercenesse of the wilde creatures was stopt by Divine Power from preying upon the tamer so the Lions mouthes were stopt from preying upon Daniel in the Lions Den. 2. By stirring up one Lion against another as the Persians against the Baby lonians Grecians against Persians Romancs against the Grecians and the other barbarous nations as the Gothes and Vandals against them so whilst Lions spit their fury one upon another the Sheepe are quiet Thus the Turke and other enemies have kept Popish Princes from raging and tyrannizing over the Church to the height of their malice 3. By casting something unto these Lions to divert them another way from their intended prey as when a man is in danger a Dogge is cast unto the Lion Thus when Saul was ready to devoure David the philistines made a breach upon him invaded the Land and turned his fury another way 4. By altering and changing Lions to be Lambes as when Paul was set upon havock and mischiefe God by changing his heart gave the Churches cause to glorifie God for him of whom before they were most affraid 5. God shewes himselfe a Lion to these Lions by breaking their teeth and Jaw-bones striking them with sudden and fearefull judgement as Herod and the persecuting Emperors and as in 88 when God with his foure windes fought for us against the enemies of his truth 6. By making them Lions to themselves witnesse Achitâ—phel Saul and other such like enemies of Gods children 7. Againe God maketh them friends without changing their disposition by putting into their hearts some conceit for the time which inclineth them to favour as in Nehemiah God put it into the Kings heart to favour his people Esau was not changed onely God for the time changed his affections to favour Iacob so God puts it into the hearts of many groundedly naught to favour the best persons 8. Lastly God maketh his owne children sometimes Lions to their Adversaries for the Image of God shining in his children hath a secret Majesty in it and striketh an awe upon wicked men so Pharaoh at length could not endure to see Moses and Aaron any more and Foelix trembled whilst Paul disputed of temperance and judgement Thus we see the Lord knows how to deliver his and can if he will and will doe it in their extremities when is most â—or his glory his peoples comfort and confusion of his owne and their enemies never despaire therefore of thy selfe or the Church of God it shall rather than faile breed in the Lions den Paul salutes the Philippians from the Church in Caesars house a place in appearance little fitter for a Church than hell it selfe what though things seeme