THE SACRIFICE OF THE FAITHFULL.
OR, A TREATISE ſhewing the nature, property, and efficacy of Zealous Prayer; together with ſome Motives to Prayer, and Helps againſt diſcouragements in Prayer.
By William Fenner, Miniſter of the Goſpel Fellow of Pembrok Hall in Cambridge, and Lecturer of Rochford in Eſſex.
LONDON, Printed for John Stafford, and are to be ſold at his Houſe over againſt Brides Church in Fleet-Street, 1649.
HAving been informed upon very good grounds, that the former Sermons of Mr William Fenner, have found good acceptance, both in regard of the worthineſſe of the Author, and alſo in regard of the uſefulneſſe of the Sermons; I could not but give my approbation to theſe enſuing Sermons of the ſame Authour, and deſire that they may find the like acceptance with all Godly wiſe Chriſtians, and that they may become profitable to the Church of God.
Imprimatur,
THis Book of the Lamentations doth plainely ſhew what miſeries and diſtreſſes ſinne is the cauſe of. Now this people of the Jewes, becauſe of their Idolatries, their contempt of Gods Ordinances, their ſlighting and miſuſing the Prophets, &c. Their Cities were taken, the Temple burned, their liberties confiſcated, themſelves baniſhed out of their countrey,2 and deprived of the ordinances of their God, and the ſignes of his preſence; before they were rebellious: but now they ſought God a long time; they prayed, but God would not heare, In ſo much that many poore ſoules amongſt them were diſcouraged, and almoſt ready to deſpaire; That had not the Lord put in ſome incklings of hope, they had utterly fainted. Now whilſt theſe poore ſoules were praying and crying, and groaning, and now ready to give over for diſcouragement that God will not hear them, preſently the Lord flings in comfort, and beckens to their hearts not to be diſcouraged, but to pray on and feare not. Thou dreweſt near in the day that I called upon thee, thou ſaidſt feare not; the words containe in them three properties of effectuall prayer.
Firſt, the unſatiableneſſe of it till it bee heard.
Secondly, the ſenſibleneſſe of it whether it be heard or noe.
Thirdly, the ſupplies it hath from dangers and diſcouragements that it is in.
Firſt the unſatiableneſſe of it ▪ All the praiers of this people though they had beene of many yeares, yet they counted them as the prayers of one day; in the day that I called upon thee: They account all their3 thouſands of ſupplications and prayers as one ſuite; never had they done their prayers till God did heare them.
Secondly the ſenſibleneſſe of it, where by it is able to know whether God doe heare it or no: Thou dreweſt neere in the day that I called upon thee.
Thirdly, the ſupplyes it hath againſt dangers and diſcouragements; God ſlings in comfort into their hearts, giving them incklings of hope to ſupport them agaynſt their diſcouragements, thou ſaidſt feare not: from the firſt of theſe, obſerve
That an effectuall prayer is an unſatiable prayer, A man that prayes effectually, ſets down this in himſelf as his firſt concluſion never to ceaſe, nor to give over praying till he ſpeed: This is the firſt and prime thing that a godly heart lookes at, as David in his prayers: He begins in this manner, Heare my crie O God, attend unto my prayer. Pſal. 61. 1. So, Give eare unto my prayer O God, and hide not thy ſelfe from my ſupplications, Pſal. 55. 1. Hear my voyce O God in my prayer, Pſal. 64. 1. As if he ſhould ſay, Lord, now I come to call upon thee: now that I come to thee, to begge theſe and theſe graces that my ſoule wants, I beſeech thee to heare me: for I am reſolved never to give over4 my ſuit, never to give thee reſt, but for to continue my prayers and ſupplications, till thou give a gratious anſwer to my ſoul and heare me.
This is the firſt and prime thing that the ſoule looks after, it being the very end of prayer to be heard; it is not with prayer as with Oratory; the end of oratory is not to perſwade, but to ſpeake perſwaſively; for a man may uſe all the perſwaſions that may be, and uſe all the perſwaſive arguments that the wit of man can invent, and ſpeake as cuttingly, as perſwaſively as may be, and yet the heart may be ſo intractable as not to be perſwaded; it is not ſo with prayer.
The end of prayer is to prevaile with God. Beloved, there is difference between the end and office of prayer; the office of prayer is to pray, the end of prayer is to prevaile. There is many a man that doth the office of prayer, and yet never gets the end of prayer. A man hath never gotten the end of his prayers, till he hath gotten that he prayed for. It is not with prayer as with a Phyſician, that may give the beſt phyſick under heaven, and yet the Patient may die under his hands; and therefore one gives counſell that a Phyſician never meddle with a deſperate man.
5But if the ſoule be an effectuall ſuitor with God, it can never faile of its ſuite, becauſe it is an unſatiable Suitor, that never leaves his prayer till it terminates the end of it. I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah. Jerom tranſlates it for ever. Pſal. 3. 4. never doth a child of God pray, but he prayeth ſo as that his praier and Gods eare may be joyned together; I cried unto the Lord, and the Lord heard me: This alſo ſheweth how the Prophet cried and praied, namely ſo as his crying and Gods hearing were coupled together. But ſome may object, How can aObject. man be unſatiable in his praiers til he ſpeed? muſt a man be alwaies a praying? God calls men to other duties of his worſhippe, and of his owne particular calling; after morning I muſt have done till noone, after noone I muſt have done till night: whether God heare me or no, muſt I be alwaies a praying till I ſpeed? then I ſhould doe nothing elſe but pray; how then are we to continue our praiers till God heare us, and give the grace that we pray for? to this I anſwer.
A man muſt give over the words andAnſw. times of prayer for other duties, but a man muſt not give over the ſuite of prayer. A poore begger comes to a houſekeepers gate6 and begs, but none heares him; now he being a poore man, hath ſomething elſe to doe, and therefore he ſits downe or ſtands and knits or patches, and then he begs or knocks, and then to his work again; though he do not alwaies continue knocking or begging, yet he alwaies continues his ſuite: O that my ſuite might be granted me, or that I might have an almes here; ſo when the ſoul is begging of any grace, though it doth not alwaies continue the words of praier, yet it alwaies continues the ſuite of praier. David he would dwell in the houſe of the Lord for ever. Pſal. 23. 6. A wicked man it may be will turne into Gods houſe and ſay a prayer, &c. but the Prophet would (and ſo all godly men muſt) dwell there for ever; his ſoule lyeth alwaies at the throne of grace begging for grace. A wicked man he prayeth as the cock croweth; the cocke crowes and ceaſeth, and crowes again and ceaſeth again; and thinkes not of crowing til he crowes again: ſo a wicked man praies and ceaſeth, prayes and ceaſeth againe; his minde is never buſied to thinke whether his prayers ſpeede or no; he thinkes it is good Religion for him to pray, and therefore he takes that for granted that his praiers ſpeede, though in very deed God never heares his praiers, nor no7 more reſpects it, then he reſpects the lowing of Oxen, or the gruntling of hoggs: he is found in his prayers as the wilde Aſſe in her months: Jer. 2. The wilde Aſſe in•egard of her ſwiftneſſe cannot be taken but in her months, ſhe hath a ſleepy month, and all that while ſhe is ſo ſleepy and dumpiſh that any man may take her; in her months you ſhall finde her; ſo a wicked man hath his prayer monthes, his praier fits: it may be in the morning, or in the evening, or day of his affliction and miſery you ſhall have him at his prayers, at his prayer fits then you ſhall finde him at it, but otherwiſe his mind is about other matters. But the childe of God what ever he ailes, he goes with his petition preſently to the throne of grace, and there he never removes till he hath it granted him, as here we ſee the prayers of the Church conſiſting of many yeares, yet are counted but one ſuite; try therefore and examin whether thy praiers be unſatiable praiers yea or no; and for helpe herein take theſe markes; firſt if thy prayers be unſatiable praiers, then it is a begging praier; thou praieſt as if thou hadſt never praied before, as if thou hadſt never begun to pray, and thou never thinkeſt that thou haſt done any thing till thou haſt done the deede. As a h•ngrie8 man eates as if he had never eate before, ſo the unſatiable ſoule praies as if he had never prayed before, till he hath obtained that he hath praied for; but a wicked man he praies not thus. Iob ſpeaking of carnal profeſſors, Iob 27. 10. Will he call upon God at all times? ſeeſt thou a wicked man go to a good duty, go to praier, do you think that he wil hold out alwaies? he will n•ver do it; for a wicked man he reaſons with himſelf, I have called upon God thus & thus long, I hope I need not pray any more for this thing, & ſo he gives over.
But a godly man he will be alwaies calling upon God. Beloved, there is a beginning to an action, and a beginning of an action; thou never beginneſt to lift up a weight till thou ſtirreſt it from ground; indeede thou mayſt begin towards the action by pulling at it, by reaching at it; but thou never beginneſt the lifting up of the weight til thou ſtir it from its place: thou mayſt give a pull at prayer, and•ugge at a grace, but thou haſt not ſo much as begun that duty, till thou ſeeſt God begin to hear thee, till thou ſeeſt the grace a coming; therefore the Prophet David when he prayed and had not that he prayed for, his prayers returned into his owne boſome, Pſal. 35. 13. there to lie to be a continuall ſuite unto God. A wicked9 man praies, and he leaves his praier behind him in his pew, or in his hal, or chamber; but a godly man praies and his prayer is in his heart, his praier is not out til the grace be in.
Secondly an unſatiable prayer, it is evermore a proceeding prayer; you would think that theſe are two contraries and one oppoſite to the other, but they are not, only they are two ſeverall things: as it is ever a beginning praier, becauſe in his own thoughts he reckons or thinkes that he hath nothing till he ſpeedes; ſo the ſoule that is unſatiable in praier, he proceedes, he gets neere to God, he gaines ſomthing, he windes up his heart higher, or ſomthing or other he gets: As a child that ſeeth the mother have an apple in her hand, and it would faine have it, it will come and pull at the mothers hand for it: now ſhe lets go one finger and yet ſhe holds it, and then he pulls againe, and then ſhe lets goe another finger and yet ſhe keepes it, and then the child pulls againe, and will never leave pulling and crying till it hath got it from his mother: So a child of God ſeeing all graces to be in God, he drawes neere to the throne of grace begging for it, & by his earneſt & faithful praiers, he opens the hands of God to him: God dealing as parents to their children, holds them off for a while, not10 that he is unwilling to give, but to make them more earneſt with God: to draw them the neerer to himſelfe; a wicked man praies and his praiers tumble downe upon him againe; and his heart is as dead as ever it was before, as ſenſuall as ever, as carnall and earthly as ever, as hard, as impenitent and ſecure as ever.
A godly man when he praies, though he have not gotten the thing totall that he deſired, yet he is neerer God then he was before; his heart growes every day better then other by his praiers; he obtaines ſtill ſomething, as the Prophet Hoſeah ſpeakes of knowledge Hoſ. 6. 3. Then ſhall we know, if we follow on to know the Lord: ſo I may ſay of praier, & of al other good duties, then we pray if we proceed on-wards in praier.
A man may know and know, and yet never know the Lord, till he goe on in knowledge; ſo a man may pray and pray, yet if he goe not on-wards in his praiers, his praiers are nothing. A godly man praies as a builder builds; now a builder he firſt layeth a foundation, and becauſe he cannot finiſh in one day, he comes the ſecond day, and findes the frame ſtanding that he made the firſt day, and then he adds a ſecond dayes worke, and then he comes a third day and11 findes his two former dayes worke ſtanding; then he proceeds to a third dayes worke, and makes walls to it, and ſo he goes on till his building be finiſhed. So prayer it is the building of the ſoule till it reach up to heaven; therefore a godly heart praies and reacheth higher & higher in praier, till at laſt his prayers reach up to God.
It is a ſigne of a wicked man to pray and to let his prayers fall downe againe upon him. And here I appeale to the conſciences of wicked men, if it be not ſo with them; they pray and pray, but their hearts are as dead and deceitfull, as proud and vaine, as ignorant, blockiſh and rebellious, as if they had never praied.
Thirdly, it is more and more a fervent praier; if a little praier will not ſerve the turne, if he ſpeeds not to day, then he will pray more earneſtly to morrow; and if that will not ſerve the turne, he will adde more.
As a man in winding up of a bucket, if two or three windings will not fetch it up, he will winde it up higher and higher, till it comes up; for if he ſhould onely winde up once or twiſe and no more, but hold it juſt at the ſame pin, the bucket would never come up; So if a man praies and praies, and windes not up his heart higher, but12 holds it juſt at the ſame pegge it was, praies in the ſame faſhion he did, grace will never come up. Marke then how thou prayeſt, examine thy heart; doſt thou pray to day as yeſterday, with no more zeal, nor feeling affection, nor ſencible deſire? thou praieſt not unſatiably.
No, thou reſtraineſt thy praying from growing, an excellent diſcription of an hypocrite, Iob 14. 4. though falſly applied to Job. Thou reſtraineſt prayer before God; in ſome tranſlations it is Thou keepeſt thy prayers from growing, thou reſtraineſt thy praiers as a dwarffe is reſtrained from growing, ſo thou reſtraineſt thy praiers from being more and more earneſt and effectuall and fervent, unſatiable praier is growing in zeale and affection.
Fourthly it is a more and more frequent praier, ſo that if twice a day will not ſerve the turne, he will pray three times a day. Pſal. 55. 17. and if that will not prevaile, he will pray ſeven times a day. Pſal. 119. 164. and when that is not enough, he will be even ever a praying, hardly broken off day or night. Pſal. 88. 1. he cares not how often he praies; it may be that thou haſt been a ſuitor for ſtrength and grace againſt corruptions, and haſt put up many praiers to the13 ſame purpoſe: If now thou ſtickeſt at any praiers, thy praiers are not unſatiable; an unſatiable ſoul never reſteth, though it have made ten thouſand praiers, till it have gotten the grace; it is ſo with other things, and therefore we neede not wonder at it; when a man doth his worke one day, he will do it another, and ſo on as long as he lives till his worke be done; ſo muſt we doe for heaven and for grace.
Fifthly it is ever more and more a backt praier: if ordinary praiers will not ſerve the turne: a godly heart will cut off time from his recreations and pleaſures, though in themſelves lawfull. Beloved, it may be with thy ſoule in its wra•tlings and ſtrivings for grace and power againſt corruptions, that ordinary praiers will not ſatisfie it, but it will be neceſſary to give over even lawfull delights, and give that time to praier; ſo a man will doe for the world, if he have a buſineſſe of importance, that will bring him in gaine, he will be content to part with his delights, and recreations, and pleaſures, to follow after it; ſo a man muſt doe for his ſoule, and if that be not enough, then lay aſide the duties of thy calling, to take time from that. If a man have two houſes on fire both together, the one his manſion dwelling14 houſe, the other ſome backe roome or ſtable, if he can, he will ſave both; but if he ſee that by ſpending his time on quenching the fire on the ſtable, that his great manſion houſe will burne downe, he will then neglect the other ▪ and let it burne if it will, and imploy himſelfe about his houſe; So when the ſoule is in miſery under the want of grace, that it cannot live under, but muſt periſh eternally if it have it not, then the ſoule being better then the body, rather then that the ſoule miſcarry, we will neglect the body ſometime. And if this will not ſerve, abſtaine from meate and drinke, faſt it out; thus the people of God are faine to doe many times; their luſt and corruptions being even as the devill himſelfe, which cannot be caſt out but by praier and faſting; there is an excellent place: Joel: 2. 12. Therefore now turne unto the Lord with faſting, weeping and mourning, rent your hearts, &c. Therefore now, now your ſinnes are ſo diveliſh, now your ſinnes are ſo deepely rooted in your ſoules, now your corruptions are come to be ſuch plague ſoares within you, doe you not thinke that your ordinary repentance, and ordinary praiers and humiliations will ſerve the turne, but now backe them with faſting and mourning. Here now15 thou mayſt examine thy ſoule whether it have praied effectually, unſatiably yea or no; hath it ever a begging praier, that thou praieſt as if thou hadſt never praied before? is it evermore a proceeding praier, that thou doeſt every day draw neerer to God then other? is it more and more a backt praier, a fervent and frequent praier? haſt thou taken from thy recreations, from thy calling to give to it ▪ yea from thy belly and backe, and uſed all meanes for a prevailing with God? then are thy praiers effectuall and unſatiable.
This then condemnes the praiers of moſtUſe. men in the world, they pray and pray for grace, and their praiers come to an end, and ceaſe before they have it; the angrie fretchard praies for patience and meekneſſe and yet ſets downe without it; the covetous worldling praies to be weaned from the world, and his praiers are done before he is ſo; ſo the lukewarmeling deadhearted and vaine-thoughted profeſſor praies for better thoughts, for more zeale, and yet comes to his be it ſo before he have it ▪ and ſo every wicked man praies, and he is come to his Amen before the grace is given; let all ſuch men know that ſuch praiers firſt they are endleſſe, ſecondly they are fruitleſſe.
16Firſt they are endleſſe: The Philoſopher ſaid that that for which a thing is, that is the end of the thing: now praier is for the ſpeeding with God: and therefore he whoſe praiers ſpeed not with God, his praiers are endleſſe: thou haſt praied againſt thy pride, but art as proude ſtill: thou haſt praied againſt thy choler and art as teachy ſtill: thou haſt praied againſt earthlines and worldlines, and art earthly and worldly ſtill: thou haſt praied againſt ſecurity and deadnes of heart, and lukewarmeneſſe in Gods ſervice, and art lukewarm, dead hearted and ſecure ſtill: to what end are all thy praiers, when thou enjoyeſt not the end of thy praiers? to what end is plowing of thy ground if it be not fallow? when thy plowing is done, to what end is the worke of thy ſervant, if thy buſineſſe be not done, and diſpatched when all is done? As good never pray as pray to no end, as good that thou never hadſt begun to pray, as to ceaſe, and to give over thy praiers before thou haſt obtained the grace thou prayeſt for: The prayers of the wicked are an abomination unto the Lord, but the prayer of the upright is his delight: Prov. 15. 8. that is, the praiers of a wicked man that continues in his wickedneſſe, when his praiers are done, his17 praiers are an abomination to the Lord: but the praiers of the upright though he were before he praied never ſo wicked, yet if it be the praier of an upright and godly man, when his praiers are done, that his praiers rid him of his ſin, and make him an upright man, his praiers are Gods delight.
Beloved, many pray againſt diſtruſt in Gods providence, Infidelity in Gods promiſes, Impatiency under Gods corrections, &c. and yet have never the more truſt and affiance in God, never the more patience under the hand of God, all theſe praiers are endleſſe.
Secondly, thy praiers are fruitleſſe: to what purpoſe is a beggers begging of an almes? if he be gone before the almes be beſtowed, his begging is fruitleſſe; ſo all thy praiers are loſt, if thou art gone from the Throne of grace, before grace is given thee: for if ſuch a praier be endleſſe, then is it alſo fruitleſſe: it will never do thee any good. what is a fruitleſſe tree good for, but to be cut down? what is a fruitleſſe Vine good for, but to be burned? So all thy praiers are loſt, all thy beginnings of grace are loſt. we know ſaith the man that was borne blind, John 9. that God heareth not ſinners, we know it: Why may ſome18 ſay, how do you know that God heares not ſinners? why, we know it by ezperience, by examples.
A drunkard prayeth to God to cure him of his drunkennes, & yet he doth not leave his ill company; all the world may ſee that God hears not the drunkards praier becauſe he cures him not, but lets him go on in his ſin; and ſo for all other ſins: ſeeſt thou a man goe on in his ſinnes? thou mayeſt ſee that God heareth not his praiers. if a man ſhould be ſicke on his death bed, and ſend for the Phyſicians and Apothecaries in the Country, and ſend for his Father, Mother, and for all his friends to come to him to miniſter to him: yet I know he is not cured by them ſo long as I ſee his deadly diſeaſe remaines upon him; ſo if I ſee a mans pride, hypocriſie, ſecurity, deadneſſe of heart, his luſt, anger, &c. lie upon him: notwithſtanding all his praiers, I know God heares not his praiers; he prayes to be cleanſed from his ſinnes, and to be purged from his luſt, and to be redeemed from his vaine converſation: if now God let his ſinnes continue in him, and lets him goe on in them, we ſee plainely God heares not him. O what a pittifull and miſerable caſe are ſuch men in, that pray and pray, and yet all their19 praiers are endleſſe and fruitleſſe! is not that man in a pittifull caſe, that all phyſick, all coſt and charges is loſt upon him; when his eating and drinking, his ſleeping, and winding and turning from this ſide to that ſide do him no good; do we not ſay of him that he is dead man? ſo if a mans praiers and ſupplications to God be endleſſe and fruitleſſe: that man muſt needs be a dead and a damned man ſo long as he goeth on in that caſe.
Now we come to the ſecond part of the Text, the ſenſibleneſſe of the godly ſoule. whether it ſpeed or no, the ſoule that praies aright, that praies unſatiably: it is able to ſay the Lord doth heare me, the Lord doth grant me the thing that I praied to him for; Thus ſaith Jonah, I cried unto the Lord and he heard me; out of the belly of Hell cryed I, and thou heardſt my voice, Jonah 2. 2. How could Jonah ſay God heard his voice, if he had not known it? therefore he knew it. But againſt this ſome may object,
How can this be? how can the ſouleObje••• know that God heares it? we have no Angels, nor voices from Heaven now to tell men, as the Angel told Cornelius that his praiers were accepted, and come up before God; or to ſay as Chriſt to the woman in20 the Goſpell, Be of good comfort, thy ſins are forgiven thee; I know God heares me with his All-hearing eare, and therefore I have a good beliefe in God: but how ſhall I know that God heares my praiers in mercy, ſo as to grant that I pray for?
There be fixe wayes to know whetherAnſw. the ſoule ſhall ſpeed in prayer, yea or no.
The firſt is, the having of a Spirit of further and further praying. When God gives the ſoule a further and further ability to pray, when God opens a way for the ſoule to the Throne of grace, and gives him a free acceſſe to the gate of mercy, and a ſpirit to hold out in prayer: It is a ſigne that God meanes to hear it. When a Petitioner hath acceſſe to the King, and preſents his Petition, If the King imbolden him in his ſpeech, and let him ſpeak all that he would ſpeak, it is a ſigne that the King meanes to grant that man his petition, becauſe otherwiſe the King would never have endured to have heard him ſo long, but would have commanded him to be gone. So it is with the ſoule at the Throne of grace; if it come with a petition and prayer to God; if God diſpatch the ſoule out of his preſence, ſo that the ſoul hath no heart to pray, nor to continue its ſuite; but praies deadly and21 dully, and is glad when he hath ſaid his prayers, and hath done: it is a fearefull ſigne that God never means to heare that mans prayers: but if thou praieſt and praieſt, and haſt not done in thy praiers, but God by caſting in a ſpirit of prayer and zeale, and fervency in prayer, imboldens thy heart in its petitions, it is a ſigne that God will heare thee, and grant thee thy prayers.
Bleſſed be God ſaith the Prophet, that hath not turned away my prayer, nor his mercy from me; How could the Prophet ſay that the Lord did not turne away his mercy from him? How! becauſe he turned not away his prayer from him. Many Expoſitors expound it of not turning away his prayer from his heart; as if he ſhould ſay, Lord, thou continueſt my heart to pray, thou haſt not taken away my prayer from my heart; therefore I know that thou continueſt thy mercy unto me.
Secondly, the preparedneſſe of the heart to pray, is a ſigne that God means to heare. When the Merchant ſtretcheth his bagge wider and wider, it is a ſigne that he means to put ſomething in it: ſo when God opens the heart of a poore ſoule, it is a ſigne that he means to fill it; when God prepares the22 ſoule with more hunger and thirſt after grace, with more longings and breathings: it is a ſigne that God hath already prepared his eare to heare that prayer; it is a ſigne that heart ſhall ſpeed with God in prayer: Pſal. 10. 17. Lord thou haſt heard the deſire of the humble, thou wilt prepare their heart, thou wilt cauſe thine eare to heare. Firſt, God prepares the heart to pray, and then he bows his eare to heare.
Examine thy ſoule then; art thou more and more prepared to pray? hath-God ſpoken with a powerfull voice to thy ſoule to open it ſelfe wide? it is a ſigne that God meanes to fill thy ſoul with his graces. But if thou canſt ruſh into Gods preſence, and leave thy preparedneſſe behind thee; leaveſt thy ſoule and thy thoughts, and thy affections behinde thee; and comeſt with a ſtraightned heart in thy deadneſſe and lukewarmeneſſe; this is a fearefull ſigne that God will not heare thee.
Thirdly, Gods gracious looke, is a ſigne that he will heare thee: for ſometimes (beloved) God anſwers his people by a caſt of his countenance, with a gratious ſmile of his face. Pſal. 22. 24. he hath not deſpiſed nor abhorred the affliction of the afflicted, neither hath he hid his face from him, but23 when he cryed unto him he heard. Hereby was the Prophet able to know that God did heare his prayer, becauſe he did not hide his face from him; when his poore ſoule ſaw God ſmile on him, and ſet a favourable eye upon him, this made him ſay that God heard his cry.
This is a riddle to the world.
If you ſhould aske the men of the world what the meaning of Gods gracious countenance is, or what they ſee of it ▪ alas, they can ſay nothing of it; they know not what it meanes; onely the godly man underſtandeth, Pſal. 34. 15. The eyes of the Lord are upon the righteous, and his eares are open unto their cry; Theſe two goe together, their prayers enter into Gods eares, and they know it; why? becauſe they ſee it in his countenance upon them, as a Petitioner may read his ſpeeding with the King by his countenance towards him; ſo a poore ſoul may ſee how prayers prevaile by Gods countenance and look upon him.
If thou then art a ſtranger to Gods countenance, if God never admitted thee into his preſence to ſee his face and countenance; it is a ſigne that God little regards thy prayers, and hath no minde to hea••thee. A wicked man is like a varlet that24 ſtands without dores and begges an almes, but is not ſuffered to goe into the Gentlemans preſence, and therefore knowes not how he ſpeeds, whether the Gentleman will give him an almes, or whether he be providing a cudgell to beat him away: ſo a wicked man prayes and puts up his petitions to God, but he is not able to come before God: he cannot ſee whether God looke as if he meant to heare his prayers, yea or no; he knows not but that God may be providing a curſe and plague for him in ſtead of a bleſſing. But a child of God comes within the liſt of Gods countenance; he can tell when God ſmiles on him: and when he takes another looke: he is able to come into Gods preſence, Job 13. 16. He alſo (ſaith Job) ſhall be my ſalvation: for an hypocrite ſhall not come before him. A ſtrange verſe. Job ſaith, God is his ſalvation: and he gives this reaſon why he was able to ſay ſo: for an hypocrite ſhall not come before him. One would think that this were no reaſon: but yet it is an undeniable reaſon, as if Job had ſaid, I come into his preſence, and he lookes like a Saviour, a Redeemer upon me; but an hypocrite ſhall not come before him: he ſtands like a rogue and begs without the gate.
25Indeed a wicked man comes into Gods preſence, in regard of Gods Omnipreſence: but this is not enough: thy Oxe, and thine Aſſe ſtands in Gods preſence: yea ſo, the very Devils themſelves are in Gods preſence. But if thou come not into Gods preſence of grace, if God doe not admit thy ſoule into the liſt of his Throne: it is a ſigne that God heares thee not. Men ſhould therefore examine their conſciences, what face or preſence of God they come into or ſee: when they pray in their prayers, whether they come before God, yea or no.
Beloved, no wicked man under heaven can come before God: this is made the marke of a godly man onely, Pſal. 140. 13. The upright ſhall dwell in thy preſence, (marke here) dwelling in Gods preſence is onely determined to the righteous: the upright ſhall dwell in thy preſence: And here I appeale againe to the hearts and conſciences of wicked men, what preſence of God doe they finde in their prayers? they ſee their Pews, and the walls or hangings, &c. before them: they ſee the heavens and the clouds above them: they are like rogues that know nothing within dores. Doe they ſee Gods preſence and countenance? no: it is the upright man onely that dwels in Gods preſence:26 He ſees how God lookes on him, how his face ſmiles on him: and therefore, it is not a wicked mans coming to Church, and falling on his knees, and uttering the words of prayer that is a coming into Gods preſence: then, this would be a falſe ſaying of the Prophet. For a wicked man may go to Church and fall upon his knees, &c. but never come before God.
This preſence, is, to ſee the face of God. Fourthly the conſcience of a man doth anſwere him whether God heare him yea or no. As it was with the high Preiſt, whenſoever the high Preiſt came into Gods preſence to inquire of him, though God did not appeare viſibly unto him, yet he might reade Gods anſwer in his Vrim and Thummim; he might there know Gods minde: ſo a mans conſcience is his Urim and Thummim. When he comes before God, his own conſ•ience gives him an inckling whether he ſpeede or no ▪ 1 Ioh. 3. 20, 21. If our hearts condemne us, God is greater then our hearts & knoweth al things. Belived, if our hearts condemne us not, then have we confidence towards God. If a mans conſcience tell a man that his praiers are rotten, that his humiliation is rotten, that his heart is not upright, that yet he is not purged from his ſinnes, that his ſeeking of27 God is fained and hypocritical; it is the very voice of God in his ſoule: and if our conſciences condemne us, God (ſaith the Apoſtle) is greater then our conſciences.
There no is condemnation to them which are in Chriſt Jeſus. Rom. 8. 1. as if he ſhould ſay, thoſe that are in Chriſt, God doth not condemne them they have not that condemnation: nay their owne conſcience doth not condemn them: ſo that, that man whom any condemnation either from God, or from his owne conſcience, condemnes, that man is not in Chriſt; being not in Chriſt, he can never be heard.
Indeede, a mans conſcience may be miſinformed by Satan under a temptation; as you may ſee in the verſe before my text: Thou haſt heard my voyce: ſtop not thine eare from my cry. Here the Church being examined, their conſciences told them they were heard in their pra•ers: but being under a temptation, their conſciences were afraide that God heard not. So many a poore ſoule: examine it, and it cannot deny but that theſe and theſe tokens of grace and fruites of Gods Spirit are in it; yet their conſciences are afraide that the Lord will not give them theſe and theſe other graces that they want: that the Lord will not heare them for28 ſuch and ſuch bleſſings.
I meane not neither a truce of conſcience: for there may be a truce of conſcience in wicked men. A truce may be betweene mortall enemies: but no peace but amongſt freinds. Wicked mens conſciences are like the Lion, 1. Kings 13. who when he had killed the Prophet, ſtood by the Corps, and by the Aſſe, and did not eate the body, nor teare the Aſſe; ſo a wicked mans conſcience, it is as the divells band-dogge or roaring Lion: till it hath ſlaine the ſinner, it ſtands ſtone-ſtill, and ſeemes neither to meddle or make with him, but lies as ſeared or dead in him. I meane not this conſcience. But when God hath ſprinkled the conſcience with the bloud of Chriſt, and made the conſcience pure: this is a ſigne that God heares his praier.
I meane not the ſtammering of conſcience, when it is dazelled, or overwhelmed: but when it ſpeaks down right as it meanes. A godly mans conſcience ſometimes may judge otherwiſe then the thing is. But, examine what thy conſcience tells thee in ſober ſadneſſe, deliberately, convincingly,: and then, know that the Lord tels thee. If thy conſcience ſaies peremptorily that thy heart and waies are rotten, and unſound;29 then know that the Lord tells thee ſo, and that the Lord ſayeth ſo to thy ſoule.
Fifthly the getting of that grace that a man prayes for, is a ſigne that God heares his praiers. But this is not a true ſigne alwaies but with diſtinction.
When the grace given, and the good will of God the giver, cannot be ſevered: then it is a true ſigne. But when the gift and the good will of the giver may be ſevered, then it is not a true ſigne.
Thou maieſt pray unto God, and God may give thee many temporall bleſſings, and many common graces of his Spirit; God may give thee good parts, a good memory: he may give thee a good meaſure of knowledge and underſtanding, even in divers things; he may give thee ſome kinde of humility, chaſtity, civility: thou maieſt be of a loving and flexible diſpoſition: ſo he may give thee a good eſtate in the world, houſes, lands, wife and children &c. God may give thee all theſe, and yet hate thee, and never heare one praier thou makeſt; thou maiſt pray for a thouſand bleſſings, and have them: and yet never be heard, ſo long as the good will of the giver is ſevered from them; all outward bleſſings and common graces may be ſevered from Gods30 good pleaſure to a man.
Therefore in temporall bleſſings, or in common graces, if thou wouldſt know whether God heare thee or no: know whether God hath given thee a ſanctified uſe of them or no. If God hath given thee many common graces, or temporall bleſſings, and a heart to uſe them to his Glory; then every bleſſing thou haſt (there is not a droppe of drinke, nor a bit of bread that thou haſt, but) it is a ſigne of Gods everlaſting love to thee. Why? becauſe this, and the good will of the giver can never be ſevered. But on the contrary, if a man have not a ſanctified uſe of that he hath, then it is the greateſt ſeverity of God, and the moſt eminent plague and curſe of God upon the ſoule to give it; for a mans parts may be his b•ne, his civility may be his curſe, and meanes of the finall hardneſſe and impenitencie of his heart.
Sixthly faith; if a man have faith given him to beleive, it is a ſigne that God heares him; be it to thee (ſaith Chriſt to the man in the Goſpell) according to thy faith; ſo goe thou to God, and be it to thee as thou beleeveſt. Doſt thou pray for grace? according as thou beleeveſt, ſo ſhalt thou receive.
I have no ſigne that God will heare me;Object. 31I have ſo many corruptions of my heart againſt me, and ſo many threatnings of Gods frownes againſt me; I have no ſigne that God will heare me.
Wouldſt thou have a ſigne? An evill andAnſw. an adulterous generation ſeeketh a ſigne: this is a tempting faith, to ſeeke for ſignes to believe. Thomas, ſaid Chriſt, Joh. 20. 29. becauſe thou haſt ſeen me, thou haſt believed: bleſſed are they that have not ſeene and yet believe. That man that believes bacauſe he feels griefe in his heart, teares in his eyes, groans in his ſpirit, becauſe he prayes long and earneſtly, and ſweats in his praier, or mourns in his humiliation, I ſuſpect his humiliation, his teares, his griefe, his praiers, and all that he hath. Why? theſe are good ſignes of faith: but rotten grounds of faith: the Word and promiſe of God muſt be thy ground. But againſt this the ſoul may object,
That every Promiſe runnes with a Condition:Object. and therefore if I have not the condition, how can I beleeve the promiſe God hath promiſed? Bleſſed are they that hunger and thirſt after righteouſneſſe, for they ſhall be ſatisfied. There is a Promiſe of filling, but it is with a condition of hungering. Bleſſed are the meek, for they ſhall inherit the earth. Bleſſed are the pure in heart, for they32 ſhall ſee God, &c. If I have not the Condition annexed to the Promiſe, how dare or how can I believe the Promiſe?
The Condition is not the way to get theAnſw. Promiſe; the Promiſe is the ground of faith, and the way to get the condition; becauſe the promiſe is the Motive cauſe that moves the ſoule to get the condition. Now, the Mover muſt be before the Moved; then if beliefe of the Promiſe move thy ſoule to get the condition of the promiſe, then beliefe of the promiſe muſt be before that the ſoule can keepe the condition of the promiſe.
Saul made a promiſe to David, 1 Sam. 18. that he ſhould be his ſonne in law in one of his two daughters, upon condition that he ſhould give him an hundred foreskins of the Philiſtims. Now, David did firſt believe the promiſe; and thereby he was allured to fight valiantly, to keepe the condition, to get a hundred fore-skins of the Philiſtims. So Pſal. 116. I believed and therefore did I ſpeake. He beleeved Gods promiſe, and then he ſpake with condition. So, we believe ſaith the Apoſtle, and therefore doe we ſpeake. Firſt, the ſoule beleeves; and then every action of a Chriſtian wherin it moves to the keeping of the condition,33 ſprings from this root; nay beloved, a man cannot keep any condition in the Bible without faith; he muſt believe.
Secondly, faith is the inabling cauſe to keep the condition. Doſt thou thinke to get weeping, mourning, and humiliation for thy ſinnes, and then thereby to get the promiſe to thy ſelfe? then thou goeſt in thy owne ſtrength; and then, in Gods account, thou doſt juſt nothing, John 15. 5. Without me ye can doe nothing, ſaith Chriſt; therefore firſt lay hold on me, beleeve in me, abide in me.
What! doe you firſt think to pray, to mourne, to lament and bewaile your ſinnes, to do this and that in turning your ſelves, and ſanctifying of your ſelves? Indeed you may fumble about theſe things: but you can never do any of them in deed and to the purpoſe: without me ye can doe nothing. I had fainted ſaith the Prophet, unleſſe I had beleeved to ſee the goodneſſe of the Lord in the land of the living, Pſal. 27. 13. where we may ſee three things.
Firſt, the Promiſe that he ſhould ſee the goodneſſe of the Lord: otherwiſe he could not have beleeved.
Secondly, the Condition: if he doe not f•i••. 34Thirdly, the method the Prophet went by.
Firſt, he beleeved to ſee the goodneſſe of the Lord. As if he had ſaid, if he had not firſt laid hold on the Promiſe, if I had not beleeved to have ſeen the goodneſſe of the Lord in the Land of the living, I had fainted.
Beloved, it is true that the keeping of the Condition, is before the fruition of the Promiſe: but not before beleeving the Promiſe ▪ becauſe the doing of the Condition is effected by beleeving the Promiſe.
This is the cauſe that many fumble about grace, but never get it: they are ever repenting, but never repent: ever learning, but never learne the knowledge of the truth everlaſting: ever ſtriving, but never get power over their corruptions, &c. becauſe they fumble about it in their own ſtrength; and take it not in the right method.
Let the ſoule come with faith in Chriſt, and believe it ſhall ſpeed and have grace, and power from Chriſt his grace, and from Chriſts power: and then it ſhall ſpeed; Chriſt hath promiſed (John 16.) that whatſoever we aske the Father in his name, he will give it us. Chriſt (beloved) is an excellent Surety. Indeed, our credit is crackt in Heaven: we may thinke to goe and fetch35 this and that grace in our owne names, and miſſe of it: as the ſervant may goe to the Merchant for wares in his owne name, but the Merchant will not deliver them to him in his own name, unleſſe he come in his Maſters name and bring a ticket from him: and then when the ſervant ſheweth his Maſters ticket, the Merchant will deliver him what wares he asketh for in his Maſters name. So when a ſoule goeth to the Throne of grace with a ticket from Chriſt; if he can ſay Lord, it is for the honour of Chriſt: I come for grace and holineſſe, and ſtrength againſt my corruptions: Lord, here is a ticket from Chriſt: moſt certainly, he ſhall ſpeed.
But, men muſt take heed that they foyſt not the name of Chriſt: that they foyſt not a ticket to ſay that Chriſt ſent them, when it is their own ſelfe-love, and their owne luſt that ſends them; it is not enough to pray and at the end to ſay through Chriſt our Lord, Amen. No: for this may be a meere foyſting of the Name of Chriſt. But, canſt thou pray and ſhew that Chriſt ſent thee, and ſay as the ſervant, I come from my Maſter, and he ſent me? Lord, it is for Chriſt that I come: it is not to ſatisfie my owne luſt, nor to eaſe and deliver me from36 the galls of my conſcience, nor to free me from hell; but for Chriſt; Lord, I begge grace and holineſſe, that I may have power to glorifie Chriſt. It is for the honour of my Lord Chriſt that I come. When the ſoul comes thus in Chriſts name, beleeving it ſhall ſpeed, then his prayer ſhall prevaile. Whatſoever (ſaith Chriſt) ye ſhall aske the Father in my Name, he will give it you.
We come now to the third and laſt part of our Text: to wit, the ſupplies they had againſt danger and diſcouragements. The Lord upheld their hearts from being diſmayed in prayer; thou ſaidſt feare not.
There be two things that do much hurt in prayer.
Firſt, groundleſſe incouragements.
Secondly, needleſſe diſcouragements.
Firſt, I ſay, groundleſſe incouragements; and theſe the wicked are moſt ſubject to eſpecially, who becauſe they pray, heare the Word, and performe many duties of religion; therefore they incourage themſelves in the goodneſſe of their eſtates, judgeing themſelves happy, though notwithſtanding they go on and continue in the hardneſſe of their hearts and rebellions againſt God.
37We have abundance of ſayings amongſt us, that if they were examined would prove falſe and unſound; As, that the vipers die when they bring forth their young; for (ſay they) the young eate out the old ones bowels; that beares ſhape all their young by licking of them; that the Swanne ſingeth ſweeteſt at her death; that the Adamant ſtone is ſoftned by Goats blood, &c. Theſe things are not ſo, as may be ſhewn out of ancient Writers.
So, beloved, there are abundance of ſayings, that goe up and down amongſt men concerning Divinity, which if they were examined, will prove to be rotten ſayings; as, he that made them, will ſave them. It is not ſo, ſaith the Prophet, Eſal. 27. 11. He that made them, will not have mercy on them, and he that formed them, will not pitty them. It is commonly beleeved, if men come to Church, heare the Word, and call upon God, that then preſently they are good Chriſtians. Beloved, it is not ſo, Matth. 7. 21. Not every one that ſaith Lord, Lord, ſhall enter into the Kingdome of Heaven.
Men are ready when they can but call Lord have mercy on me; O ſweet Saviour, pitty me, moſt mercifull Lord Jeſus, have compaſsion on me: if they can pray in their38 families, and pray at Church, &c. to think, now, all is well with them, and Chriſt cannot but ſave them, and give them the Kingdome of Heaven: but our Saviour puts a not upon it, and ſaith, not every one that ſaith Lord, Lord: it is not a Lord, a Lording of Chriſt with the tongne onely: it is not a taking up of an outward profeſſion of Chriſt only, that is ſufficient for a man that ſhall inherit the Kingdome of Heaven: no ſaith Chriſt: but he that doth the will of my Father which is in Heaven. But, of this by the by.
Secondly, there are needleſſe diſcouragements which doe much hurt in prayer. Needleſſe diſcouragements doe much hurt to many a poore ſoule, that hath forcible wouldings, and wracked deſires after grace and holineſſe, and yet is held by diſcouragements: yea, many a Chriſtian heart lieth a long time under it wraſtling and ſtriving under its wants, and yet, kept out from grace, and from growing in grace, becauſe of diſcouragements: yea the beſt and ſtrongeſt of Gods Saints, have been kept off, and have hung much on diſcouragements.
Feare not, ſaith God to Abraham, Geneſ. 15. 1. So, feare not Joſhua, ſaith God to39 Joſhua, Joſh. 1. 9. Intimating that both Abraham and Joſhua were afraid of diſcouragements: they were afraid that many evils would befall them, that they ſhould meet with many rubs and difficulties that would be too hard for them: therefore the Lord calls to them, feare not, be not diſmayed nor diſcouraged. Thou ſaidſt feare not. Hence obſerve,
That God would not have any ChriſtianDoct. • ſoule to be diſcouraged in praier. Thou ſaidſt, feare not.
For our clearer proceeding herein, firſt, let me ſhew you what diſcouragement is: and ſecondly, how it comes to be dangerous and hurtfull in praier.
What is diſcouragement? Queſt. Anſw.
It is a baſe diſmayment of ſpirit below or beneath the ſtrength that is in a man, vnder the apprehenſion of ſome evill, as if it were too hard for him to grapple with it.
There be foure things in this diffinition.
Firſt, I ſay it is a baſe diſmayment of ſpirit; and ſo I call it to diſtinguiſh it: for there is an humble diſmayment which a Chriſtian is commanded. A man is bound to be diſmayed for his ſinnes. Iſay. 32. 11. Tremble ye careleſſe women that are at eaſe, be troubled ye careleſſe ones: theſe careleſſe ones40 went on in their ſinnes, and feared not. God calls to them and bids them to be diſmayed. But the diſmayment and the diſcouragement I ſpeake of, it is a baſe diſmayment of ſpirit; which is either when he is diſmayed that ought not: or he is diſmayed at that whereat he ought not to feare: where no cauſe of feare is.
As Vitello his man thought his Maſter had got skill in Optickes: he riding along upon the high way, ſpying a mans ſhape, thought it was ſome Spirit: and thereupon he ſickened and died. So many a poor ſoul looking in the perfect Law of God, and ſeeing his owne uglineſſe and filthyneſſe, he is diſcouraged, and thinkes himſelfe undone; his heart waxeth cold within him, and he begins to feare that he is but a dead and damned man.
Secondly, it is downe beneath the ſtrength that is in a man: that man is properly ſaid to be diſcouraged: not that he hath no ſtrength at all in him, nor no courage at all (for ſuch a one is an infeebled man, not a man diſcouraged) but a diſcouraged man is a man put beſides the courage that is in him; when a man hath ſtrength enough to grapple with the evill before him, but through diſmayment of ſpirit he cannot put it forth.
41Have not I commanded thee? ſaith God to Joſhua; Be ſtrong and of a good courage, be not afraid, neither be thou diſmaied, Joſh. 9. God had given Joſhua ſtrength enough, whereby he was inabled to obſerve and do according to all that Law which Moſes the ſervant of the Lord commanded him; God had now doubled his Spirit upon him: yet he commands him, be not afraid, neither diſmayed: as if he had ſaid, Joſhua, if thou beeſt diſmayed and diſcouraged, though thou haſt ſtrength and power to go through the buſineſſe that I have called thee unto, yet thou wilt not be able to uſe it, nor to put it forth if thou beeſt diſcouraged.
Thirdly, it is at the apprehenſion of ſome evill. I ſay not at the ſight of ſome evill: for a man may be diſmayed at the apparition of good, as Mary when ſhe ſaw nothing but a good Angell, Luke 1. 29. ſhe ſaw nothing but a glorious Angel: nevertheleſſe ſhe was afraid, and diſcouraged. Why? becauſe ſhe had a ſecret apprehenſion of ſome evill, either of ſome evill proceeded in the ſalutation, or ſome unworthineſſe in her ſelfe to receive ſuch a gracious ſalutation: it cannot be the apprehenſion of any good that diſcourageth a man, but the apprehenſion of ſome evill.
42Fourthly, not of every evill neither; for if the evill be but ſmall, courage will ſtand it out; but it is of ſuch an evill as he feares he is not able to grapple withall. If the evill before him, be inferiour to him, he ſcornes it as the barking of a toothleſſe Dog. If it be but an evill equall to his ſtrength, then he makes a tuſh at it, becauſe he knowes or thinkes himſelfe able to encounter with it.
But if it be an evill above his ſtrength, then his ſpirit melts and droops before him. See this in Saul, 1 Sam. 17. 11. and his people. When they ſaw the Champion of the Philiſtims comming againſt them, when they ſaw him ſo hugely and mervelouſly armed, and heard him ſpeake ſuch bigge words, they thought they were not able to ſtand and to encounter with him; and therfore ſaith the Text, when Saul and all Iſrael heard theſe words of the Philiſtim, they were diſmayed and greatly afraid.
Thus you ſee what diſcouragement is; ſuch diſcouragements the Lord would not have our hearts to be in when we pray unto him.
For firſt, God cannot give care to that man that is out of heart in his prayers. Thou canſt never pray if thou beeſt diſmaied in prayer. When the ſoul begins to feare and reaſon,43 O, I am ſo unworthy that God will not looke at me; I am ſo ſinfull, ſo blockiſh, ſo dead, and dull to all good, that God will never regard me; thou canſt never pray, Rom. 10. 14. How ſhall they call on him in whom they have not beleeved? If thou doſt not believe that God will heare thee, if thou doſt not beleeve that thou ſhalt prevaile, that God will deliver thee out of theſe corruptions and that luſt that thou praieſt againſt; that God will give thee this grace or that grace: if thou doſt not beleeve that God will owne thee: if thou haſt theſe doubtfull diſcouragements, O, he will not grant me, I ſhall never get this or that: how canſt thou call on him? thou mayeſt call ſo and ſo: but never canſt thou call to any purpoſe, if thou doſt not beleeve in him.
A begger though he be never ſo well able to begge, yet if when he comes to the Houſe-keepers dore, he be perſwaded that he ſhall not ſpeed, that let him beg as long as he will, he ſhall get nothing: this blunts his begging, and makes him give over his ſuite without any great importunity: So, it is impoſſible that ever a ſoule ſhould hold out and pray that is diſcouraged in prayer.
Secondly, thou canſt not pray unleſſe thou44 uſe all thy ſtrength in prayer; If thou be diſcouraged, thou canſt not uſe thy ſtrength.
A diſcouraged man, his ſtrength melts into feare; and whatſoever ſtrength he hath, he cannot put it forth. How came Jacob to prevaile and to have power with God? Why, he uſed all his ſtrength with God, and ſo prevailed, Hoſea 12. 3. Thou canſt never prevaile with God by thy prayers, unleſſe thou putteſt forth all thy ſtrength in praier.
If Jacob had reaſoned I am but duſt and aſhes; how can I ſtrive with God? I am ſinfull and evill, how can I contend with my Maker? and ſo have beene diſcouraged in his wraſtling, he could not have uſed all his ſtrength with God, and ſo had never prevailed with God. No, Jacob he gathers all the arguments that he could make; he gathers together all the promiſes he could finde in Gods Book, or that he could heare off; he diſplaies all the wants that he could ſhew; he petitions all the graces that he could name; he uſed all his ſtrength, and by his ſtrength he had power with God.
If thy confeſſion of thy ſins be ſtrengthleſſe; if thy petitions, and thankeſgiving for grace, be ſtrengthleſſe; if thou uſe not45 all thy ſtrength in prayer, thou canſt never prevaile, nor have any power with God. For how can that man prevaile and have power with God that hath no power with himſelfe?
Thirdly, thou canſt never pray, and have a fearefull apprehenſion of evill in prayer; thou canſt not. It is good to have a deepe apprehenſion of thy ſinnes: apprehend them to be as many hells as thou canſt, thou canſt never apprehend them deeply enough: but if thou haſt a fearefull apprehenſion of them, thou canſt never pray.
When the Apoſtle would exhort the Philipians to continue in one Spirit, and in one minde, fighting together through the faith of the Goſpell, he exhorts them that in nothing they feare, Phil. 1. 27, 28. For if a man be terrified with his adverſary, with the power of his adverſary, and feares he ſhall never be able to withſtand him but muſt fall before him through his ſubtilty, that he can never be wary enough for him: Alas, he can never ſtrive with hope and courage againſt him. So, beloved, if we have a fearefull and diſcouraged kinde of apprehenſion of evill, we can never pray ſo as to prevaile.
Apprehend thy ſinnes to be as helliſh,46 and as damnable as thou canſt: Feele even the fire of hell in every one of them: but take heed of a fearefull apprehenſion of them, ſo to apprehend the evill of them, as to thinke with thy ſelfe that becauſe thou art guilty of theſe and theſe ſinnes, that thou ſhalt never get in with God again, God will never be reconciled to thee: theſe will eate out thine heart in prayer.
Fourthly, we can never pray if we have any ſecret diſpaire that there is any difficulty too hard for us to grapple withall, or to get through in our prayers. Howſoever a man prayes, yet if he have any ſpice of theſe feares in him, to thinke now I have taken a great deale of paines, but am never the better; I have prayed and prayed, but have got no good: I may goe on and doe thus and thus, but ſhall never prevaile or ſpeed; all my labours, all my prayers and indeavours will be loſt; this takes away the very ſpirit and life of a mans prayers.
Judas after he had betrayed the Lord Jeſus, he was diſcouraged from ever praying for mercy. Why? becauſe he thought it was impoſsible for him to get it; I have betrayed innocent blood, ſaith he. Matth. 27. as if he ſhould ſay, I ſhall never out-wraſtle this ſinne; this ſinne is my death: I have brought47 the blood of the Sonne of God on me, I ſhall never claw off this ſinne: now Judas thus deſpayring, we never read one letter of any prayer that he made to God to get out of it; no, he thought it too hard for him to get mercy. Deſpaire drives a man from that he did hope for; becauſe now he thinkes there is an impoſſibility in getting of it.
Beloved, miſtake me not; there is a double deſperation.
Firſt, there is a deſperation of infidelity; and that deads and drawes the ſoule from God.
Secondly, there is a deſperation of extremity; And, if ever you meane to come to God, and to get any grace from God, you muſt come with deſperation of extremity. deſperation puts life into a mans prayers and indeavours.
As, a Souldier when he ſeeth nothing but to kill or be killed, that he ſees his ſtate deſperate; why, this will compell a very coward to fight; this will make a coward fight (as if he would kill the Devill, ſaith the Proverb) it will make him fight like a ſpirit; he will be afraid of nothing. Take a Souldier that fights deſperately for his life, with a kill or be killed; he feares nothing; neither Pike, nor Sword, nor Gun; why?48 he fights for his life. Therefore one notes that ſometimes it is the neareſt way to victory to be deſperate in attempts and in fight. Therefore when William the Conquerour came firſt into England,, at Haſting, he ſent back his Ships againe, that ſo the Souldiers might have no hope of ſaving themſelves by flying back. And ſo at Battle, at one encounter, a little Army of the Engliſh ſlew a great Army of the French. Why? they grew deſperate.
So, could men pray deſperately, could they pray with a pray or be damned: beg with a begge or be damned; ſeeke to God for grace that you want with a ſpeed or be damned; then would their prayers be more earneſt and powerfull to get grace. O, did men pray thus, they would pray otherwiſe then they doe.
Men pray, but they pray deadly, coldly, and lazily, as if they had no need of prayer, or as if they had no need of the grace, they pray for; they pray for grace, but get it not; they pray for zeale, but have it not; for repentance and holineſſe, but obtaine it not.
Beloved, either get zeale and holineſſe, or elſe there is no mercy: either get grace and repentance, or elſe there is no mercy49 for thee. Pray then when thou prayeſt for grace, with a ſpeede or be damned; ſay unto thy ſoule, either we muſt ſpeede and get grace Soule, or elſe we muſt goe to hell. If men would pray thus, with a ſpeede or be damned, we ſhould never ſee, nor God ſhould never heare ſo many cold and dead praiers as now we pray.
Deſpaire makes a man a Munke ſaith the Papiſt: but this deſpayre makes a man a good Chriſtian I ſay: never doth a man pray indeede till he feels himſelfe in extremity, hopeles and deſperate in regard of himſelfe; ſo that he ſeeth no remedie at all but get Chriſt: get grace or be damned for ever. Get power and ſtrength over theſe corruptions: otherwiſe they will deſtroy and damne thee; this would make a man pray for life. Men pray coldly and faintly: why? becauſe though they ſee they have no grace, no zeale, no holines, no repentance, no evidence of Chriſt: yet they hope to be ſaved notwithſtanding. O beloved, the divell hath blinded theſe men to the intent they may be damned.
But, if men would pray deſperate praiers with a pray or be damned, ſeeke with a finde or be damned: men would then pray other praiers then they doe. Such praiers did David50 pray Pſal. 130. 1. Out of the deepe places have I called unto thee O Lord, Lord heare my prayer: as if he ſhould ſay, Lord, I am even in the depth of miſerie, plunged over head and eares, ſo that now I ſinke and periſh if thou helpe not: Lord, hear my praier. This deſperation a Chriſtian muſt have, this quickens up his Spirits, and puts life into him: but, take heede of the deſperation of Infidelity: Saint Auſten ſaith it is the murtherer of the ſoule: the ſpice of it will eate out the heart of a man, and kill the ſtrength of all his endeavours.
I ſhould now come to apply this doctrine; but I feare me there be many amongſt us, that never come ſo farre towards heaven, as to know what theſe diſcouragements meane. This is lamentable.
It is true, diſcouragements are hideous caſes in praier, and a man may periſh and goe to hell that hath them: but yet, they are ſome-what profitable ſignes that a man doth at the leaſt looke a little towards God, or elſe he could not know what they are. But there are abundance that never have attained ſo farre in religion, as to underſtand what they meane: but goe on in drinking, whoring, carding and dicing, hating and malicing, fretting and chaſing, mocking & coveting;51 ſwearing and blaſpheming, in ſecurity, in hardnes of heart and impenitencie: they are more carefull for their doggs, for their potts, and for their tables, and for their ſhops, then they are of their ſoules: And which is enough to aſtoniſh any that is godly, theſe men ſcarce finde any diſcouragements in praier: O, they have a good courage to pray at all times: O, ſay they, God forbid that any man ſhould be diſcouraged in praier. I thanke God I have a good hope in God; God hath given me a good heart of grace to call upon him, and I make no queſtion but that God heares me: God would never bid us to pray if he did not meane to heare us.
Beloved, theſe men that are ſo bold in the goodnes of their hearts to call upon God, they never as yet praied in all their lives: all the praiers of the wicked are indeede no praiers.
Daniel confeſſing the ſinnes of wicked Judah, ſaith, though all this evill be come upon us, yet made we not our prayer to turne from our wicked wayes. Dan. 9. 13. all the time of thoſe ſeventy yeares, Daniel ſaith they never made praier to God; yet they faſted every yeare, and praied every day, twiſe every day at the leaſt, which would amount52 in that time to 50000 and 100 prayers: how then could Daniel ſay they never made one praier? I anſwer, (and pray marke it) becauſe they never did quite turne from their evill waies. Though thou makeſt never ſo many praiers, though thou boaſteſt of the goodneſſe of thy condition, and ſnatcheſt at the Promiſes of God: yet if thou turneſt not from thine iniquities, thou never as yet mad'ſt any praier by the Judgement of God himſelfe. Paul made many thouſand praiers before his converſion, he could not have beene a Phariſe elſe; but they were never accounted praiers to him: therefore as ſoon as ever he was converted, behold ſaith God he prayeth Acts 9.
A wicked man, a carnall Chriſtian, though he have the righteouſneſſe of Saint Paul before his converſion, of living blamleſſe, unreproveable in reſpect of the outward righteouſneſſe of the Law: yet he can never make an acceptable prayer till he be truely converted; his praiers are no better then howling of dogs, or lowing of Oxen, yea the Lord abhorrs them. O what poore incouragements canſt thou have, ſeeing the Lord never tallies downe any of thy prayers? wicked men are like ulyſſes, who wept more for the death of his dogge, then of53 his wife; ſo wicked men weepe and mourne for the loſſe of their corne and their cattle, hawkes and houndes, cardes and dice: but never for the loſſe of their praiers. So long as thou continueſt in thy prophaneſſe and impenitency, thou loſeſt all thy praiers: there is not one of them that God tallies downe, or reckons for a praier. Here we might have a great deale of matter, if time would ſuffer me. But it will not, onely let me tell you, I ſpeake onely to thoſe whoſe hearts God hath awakened out of their ſinnes, but who are oft diſcouraged: take heede of theſe diſcouragements.
For, firſt, they will drive thee to melancholy. Beloved, there are a great many melancholy men in the world, and this is the cauſe of it; men are contented to be converted by halves: becauſe they are diſcouraged in the worke. If thou ſuffer thy ſelfe to be diſcouraged, it will eate up thy ſpirit and thou wilt be like a ſilly dove without a heart, Prov. 7. 11. A dove is a melancholy creature, that hath no heart to any thing; ſo Ephraim hath no heart to call upon God, no heart to returne unto God: and this is the cauſe that men and women goe whineing and mourning under the burden of ſin, and are not able to come out, becauſe of54 diſcouragements: all the policie of hell is leſſe then this policy of the divell, in driving men to deſpair or diſcouragements: this doth more hurt then al the reſt of hel beſides
Secondly, if you doe not take heede of them, they will bring you to ſpeake againſt God, I have prayed, but the Lord will not heare me: I have called, and the Lord will not anſwer, but hath turned away his eares from me. Now, thou ſpeakeſt againſt God. Num. 21. 4, 5. The ſoule of the people was much diſcouraged, and the people ſpake againſt God, and againſt Moſes, ſaying, Wherefore have you brought us out of Egypt, to die in the wilderneſſe? for here is neither bread, nor water, and our ſoule loatheth this light bread. So, beloved, if we ſuffer our ſoules to be diſcouraged, we ſhall ſoone come to murmure againſt God: wherefore hath he brought me up to this ſtrictnes, and preciſeneſſe? when I was a drunkard, a worldling, when I followed the luſt of my fleſh and liberty, then I enjoyed onnions, garlicke, and the fleſh-pots of Egypt: pleaſures and delights for my ſoule: then I had a good hope in God, and a good perſwaſion that my ſoul ſhould goe to heaven: and then Preachers told me that if I would give over ſuch and ſuch ſinnes, and looke after55 Heaven a little more, and doe ſuch and ſuch things, O then I ſhould come to a Land flowing with milke and honey, then I ſhould not miſſe of glory and ſalvation; But alas, I ſee nothing but Gyants and Anakims; I am in a wilderneſſe; now, now I ſee a man may have a great deal of repentance, and yet be a caſt-away; A man may have a great deal of faith & yet be but a reprobate; A man may give over a great many ſins, and yet periſh in hell; now I ſee a man may live civilly and well, and have & do a great many good things, and yet be damned when he hath done all: A man may even goe to Heaven Gates, and yet the gates be ſhut againſt him, and he turned into hell. Alas! my poore ſoule is in a wilderneſſe; now I know not which way to goe; I am ready to loſe my ſelfe, I ſee nothing here now but huge Gyants, the ſonnes of Anack, ſtrong corruptions, inclining and forcing me to evill: moſt fearefull and violent ſuggeſtions and temptations of the Devill, ready to thruſt me into the gulfe of wickedneſſe and deſpaire.
And now, the ſoule begins to thinke that it is good for it to returne again into Egypt, to fall to its old courſes againe: for certainly God lookes for no ſuch matter, he requires56 no ſuch ſtrictneſſe and preciſeneſſe: And ſo it falls a whining and repining at the Word and Miniſters of God that have call'd men to it, and laid it upon them: and hath no heart now to do thus and thus any longer. And thus it falls into diſcouragements becauſe of the way, and into a thouſand quandaries whether it may not goe back againe or no. And all theſe murmurings and repinings, are becauſe men ſuffer themſelves to be diſcouraged.
Thirdly, diſcouragements will cauſe thee to thinke that God hates thee. When the ſoule like Baals Prieſts, hath been crying from morning to noone; ten, twenty, thirty yeeres, it may be, and yet hath no anſwer: now, it will begin to thinke if God did love me, then he would grant me my petitions. Then hereupon comes into a mans ſecret thoughts and feares that God hardly loves his ſoule. So was it with Iſrael; when they were diſcouraged, they ſaid, becauſe the Lord hated us, therefore he brought us out of the Land of Egypt, Deut. 1. 27. Becauſe that they were diſcouraged, and becauſe that their Brethren that went for ſpies, had diſheartned them; therefore they were apt to ſay the Lord hated them.
Beloved, it is a miſerable thing when57 the ſoule calls the love of God into queſtion. Conſider that as thou canſt not have a friend if thou beeſt ſuſpitious and jealous of his love to thee: So, thou canſt never have the love of God ſettled on thy heart ſo long as thou art jealous of his love to thee.
Fourthly, If thou root them not out, it is to be feared that they will bring thee to deſpaire. M•lancholy thoughts and feares, and diſcouragements, drive the ſoule to deſpaire. For when the ſoule ſees it ſelfe ſtill diſappointed of its hopes, at the laſt it grows hopeleſſe: If it have waited one day and the next day too: if it have praied this weeke, this month, this yeare, and yet ſtill it ſeeth it ſelfe held off and diſappointed: it will at laſt grow hopeleſſe. Take heed therefore, I beſeech you, of all needleſſe diſcouragements; to fear be auſe that thou findeſt not that that thou wiſhedſt or prayedſt for, to day or to morrow, in thine own time, that therefore thou ſhalt never get it, that now thou ſhouldeſt for ever deſpaire of the grace and love of God, and thinke that now God will never heare thee, that thou ſhalt never get grace and power over thy corruptions.
Men thinke that the preaching of the58 Word of God brings men to deſpaire, the preaching of ſuch ſtrict points, and the urging ſuch preciſe doctrines makes men deſpaire: men are loth to be at the paines to root out their diſcouragements: It is rather a cold or dead preaching of the Word that is the cauſe of this: for when the ſoule is inſtructed by holineſſe, humbled by holineſſe, converted by holineſſe, at the laſt when it comes to be thorowly awakened, when it ſees that this and this is required in a true converſion of the ſoule to God, that herein true repentance muſt declare and demonſtrate it ſelfe by theſe and theſe fruits, or elſe it is but falſe and rotten: Why now, the ſoul muſt needs be brought to deſpaire, becauſe it ſeeth that though it have been thus and thus humbled, though it have praied, faſted and mourned in this and this manner: yet it ſees it hath not a ſoundneſſe of grace.
There is ſuch a grace in it, ſuch a worke and ſuch a fruit of Gods Spirit in it, that yet he could never finde in himſelfe: this makes the ſoule to deſpaire. Indeed Preachers may be too blame if they ſpeake and preach onely the terrours and condemnations of the Law without the promiſes of the Goſpel: for theſe ſhould be ſo tempered59 that every poore broken ſoule may ſee mercy and redemption for him upon his ſound and unfeined repentance and humiliation. But if men doe deſpaire, they may thanke themſelves for it, their owne ſinnes for it, their owne diſcouragements for it, becauſe they ſuffer theſe to continue in them.
Cain his heart grew ſad, his countenance fell, he was wroth and diſqui•ted in his minde, and heavily diſcouraged; why? Gen. 4. Sin lay at the dore, (what dore?) the dore of his conſcience rapping and beating upon his heart.
Beloved, when the ſoule lets ſinne lie at the dore: drunkeneſſe, pride and worldlineſſe, ſecurity, hardnes and deadnes of heart lie at the dore: when a man lets his ne gligent and fruitleſſe hearing of the word lie at the dore, when a man lets his vaine and dead praying, his temporizing and faſhionary ſerving of God lie at the dore of conſcience, to tell him that all his hearing of the word of God profits him nothing, that his praiers are dead and vaine, that his mourning, faſting, and all his humiliation is counterfe•t and rotten, and that he hath no ſoundneſſe of grace in him, but that for all this he may fall into hell: when ſinne lyeth thus at the dore, thus rapping at the conſcience60 it is no wonder if the ſoule fall into deſperation.
Cain let his ſinne lie at the dore, there it lay rapping and beating, and told him that his careleſeneſſe and negligent ſacrificing to God was not accepted: and therefore no marvell if Cain be ſo caſt down in his countenance, and that he fall to deſpaire.
O beloved, when ſinne lieth bouncing and beating at the dore of thy heart, when thy ſinne (whatſoever it is, ſearch thy heart and finde it out) lies knocking and rapping at the dore of thy conſcience day by day, and month by month, and thou art content to let it lie, and art unwilling to uſe meanes to remove it, and art loth to take the paines to get the bloud of Chriſt to waſh thy ſoule from it, or the Spirit of Chriſt to cleanſe thee from it; then thy ſoule will deſpaire, either in this world, or in the world to come. But let us take heede then, that our conſcience condemne us not in any thing or courſe that we allow in our ſelves: for if that doe, then much more will God who is greater then our conſciences, and knowes all things.
The Apoſtle hath an excellent Phraſe: Rom. 8. 1. There is no condemnation to them that are in Chriſt Jeſus &c. As if he ſhould61 ſay, there is not one condemnation; there is none in Heaven, God doth not condemne them; there is none in earth, their owne heart and conſcience doth not condemne them; he that is in Chriſt Jeſus, that walks not after the fleſh, but after the Spirit, there is none, no not one condemnation to him; none, neither in Heaven nor in earth: no word, no commandement, no threatning condemnes him. But if thy conſcience condemne thee, and tell thee thou letteſt ſin lie at the dore, rapping at thy conſcience day after day, and month after month, telling thee that yet thou art without Chriſt, that yet thou never hadſt any true faith in the Lord Jeſus, that yet thou haſt not truely repented, and turned from thy ſinnes: this will at laſt drive thy ſoule into heavie diſcouragements, if not into finall deſpaire.
O beloved, religion and piety, and the power of godlineſſe, goe downe the winde every where. What is the reaſon of it, but becauſe of theſe diſcouragements that men live and go in? Men pray and pray, and their prayers profit them not: men run up and downe and come to the Church and heare the Word, and receive the Sacraments, and uſe the meanes of grace, but to no end: they are unprofitable to them: they62 remaine in their ſinnes ſtill: the ordinances of God bring them not out of their luſts and corruptions: hereby they diſgrace and diſcredit the ordinances of God in the eyes and account of the men of the world, making them thinke as if there were no more power nor force in the Ordinances of God then theſe men manifeſt.
There is no life in many Chriſtians, mens ſpirits are diſcouraged; theſe ſecret diſcouragements in their hearts take away their ſpirits in the uſe of the meanes, that though they uſe the meanes, yet it drives them to deſpaire of reaping good or profit by them.
Beloved, I could here tell you enough to make your hearts ake to heare it.
Firſt, all your complaints they are hut winde, Job 6. 26. doe you imagine to reprove words, and the ſpeeches of one that is deſperate which are as winde? Jobs friends taking Job to be a man of deſpaire, they accounted all his words but as winde.
Doeſt thou neſtle any diſcouragement in thy heart? thou maiſt complaine of ſinne as much as thou canſt: yet all thy complainings are but as winde: thou maiſt cry out againſt thy corruptions, with weeping and teares, and pray and fight againſt them:63 and yet all thy weeping, mourning and praying is but as the winde: thou maieſt beg grace, thou maiſt ſeeke after God, thou maiſt heare the Word, receive the Sacraments, and yet all will be to thee as wind: all will vaniſh, be unprofitable, not regarded.
Secondly, diſcouragements drive us from the uſe of the meanes. If ever we meane to come out of our ſinnes, if ever we meane to get grace and faith, and aſſurance, and zeale: we muſt conſtantly uſe the meanes, 1 Sam. 27. 1. David ſaith, there is nothing better for me then that I ſhould ſpeedily eſcape into the Land of the Philiſtims, and Saul ſhall deſpaire of me to ſeeke me any more. David thought in himſelfe, if I can make him out of hope of finding me, certainely he will give over ſeeking of me. So when the ſoule hath any ſecret deſpaire of finding the Lord, that ſoule will quickly be drawne from ſeeking of the Lord in the uſe of the meanes.
What ever you doe then, O be not diſcouraged, leſt you be driven from the uſe of the meanes: if you be driven from the uſe of the meanes, woe is to you, you will never finde God then. Be not driven from praier, nor driven from holy conference,64 nor driven from the Word, nor driven from the Sacrament, nor from meditation, nor from the diligent and ſtrict examination of thy ſelfe, of thy heart and of all thy waies: for theſe are the waies of finding the Lord. If you nouriſh any thoughts and feares of deſpaire in you, if you be diſcouraged, you will be driven from the uſe of the meanes, which is a lamentable thing; therefore be not diſcouraged.
Thirdly, diſcouragements will make you ſtand poaring on your former courſes, thus I ſhould have done, and that I ſhould have done, woe is me that I did it not ▪ it will make a man ſtand poaring on his ſinnes, but never able to get out of them. So it was like to be with them in the Ship with Paul, Acts 27. 20. In the tempeſt at Sea, they were utterly diſcouraged from any hope of ſafety: now indeed Paul told them what they ſhould have done if they had been wiſe: Sirs, you ſhould have hearkned to me, and not have looſed, ver. 21. as if he had ſaid, you ſhould have done thus and thus: but now doe not ſtand poaring too much on that, you ſhould have hearkned to me, and not have launched forth, &c. but that cannot be holpen, now: therefore I exhort you to be of good cheare, &c.
65So beloved, when the ſoule is diſcouraged upon theſe thoughts, I ſhould have prayed better, I ſhould have heard the Word of God better, and with more profit; I ſhould have repented better, I ſhould have performed this and that religious and good dutie better; but ah wretch that I am, I have ſinned thus and thus; it is alwaies looking on this ſinne and that ſinne, this imperfection and that failing: when now I ſay the ſoule is diſcouraged, it will be alwaies poaring upon ſinne, but it will never come out of its ſinne; alwaies poaring upon its deadneſſe, and unprofitableneſſe, but never able to come out of it. O beloved, be of good cheare, and be not diſcouraged; it is true you ſhould have prayed better; you ſhould have heard the Word of God better heretofore, you ſhould have been more carefull and circumſpect of your wayes then you were; but now you cannot helpe it; theſe things and times are gone and cannot be recalled: ſuch a one hath been a drunkard, a ſwearer, a worldling, &c. but he cannot helpe it now. True, he might have helped it, and becauſe he did not, his heart ſhall bleed for it, if he belong to God: but doe not ſtand poaring too much upon it, but conſider now what you have to doe, now you are to humble your66 ſelfe, now you are to ſtrive with God in all manner of prayer for more grace, and more power of obedience and aſſurance, and be not diſcouraged.
Fourthly, if the ſoule be diſcouraged, it will breed nothing but ſorrow. What is the reaſon that many Chriſtians are alwaies weeping, and mourning, and ſighing, and ſobbing, from day to day, all their life time, and will not be comforted? becauſe of theſe diſcouragements, 1 Theſ. 4. 13. Sorrow not (ſaith the Apoſtle) as thoſe that have no hope, as if he had ſaid, ſorrow if you will; but do not ſorrow as they that have no hope.
How is that? it is a ſorrow with nothing but ſorrow, from which they have no hope of inlargement or freedome.
O then my brethren, ſuppoſe you have dead hearts, ſuppoſe you want zeale, you want aſſurance; ſuppoſe it be ſo, yet labour to attaine theſe graces; ſorrow and ſpare not; weepe and mourne, and powre out whole buckets of teares for your ſinnes, if you can: but, ſorrow not with nothing but ſorrow: be not diſcouraged: ſuppoſe that thou haſt a dead heart, that thou art an hypocrite, that thou haſt a rotten heart; it is a heavie thing, and a fearefull caſe indeed,67 for which thou haſt great cauſe of humiliation and ſorrow; but yet ſorrow not deſperately as men without hope: be not wholly diſcouraged, but as you ſorrow for your ſins, ſo alſo labour with incouragement to get out and be rid of your ſins.
Fifthly, diſcouragements breed and procure a totall perplexity. They leave the ſoule in a maze, that it knowes not whether to turne it ſelfe. When men come to be diſcouraged, Oh what ſhall I doe ſaith one, I am utterly undone ſaith another: I know not what will become of me, ſaith a third: Oh I am utterly loſt, I ſhall periſh one day, one day God will diſcover me, and be avenged on me for this and that ſin: I were as good go to hell at the firſt as at the laſt, for that will be the end of me: I have gon to Prayer, but that doth not helpe me: I have gone to Sacraments, but I finde no helpe: ſtill my ſoule lies under the power of ſinne; ſtill my ſinnes are as ſtrong in me as ever: Thus the ſoule is diſcouraged and cryes out, Oh, what ſhall I doe? I know not what to doe. What ſhall I doe ſayeſt thou?
Alas, thou haſt things enough to doe, if thou wert not diſcouraged. Utterly undone•No, man, thou mighteſt ſee that thou art not utterly undone, but that thou art diſcouraged. Doſt thou not know what will become68 of th•e? yea, poore ſoule, there is mercy, grace and peace for thee, if thou wilt not be diſcouraged.
Sixthly, diſcouragements whiſper within a man a ſentence of death, and an impoſsibility of eſcaping. As far as the diſcouragement of life goeth, ſo farre goeth the ſentence of death. We deſpaired of life, and had the ſentence of death in our ſelves, ſaith the Apoſtle, 2 Cor. 1. 8. 9. he deſpaired of life in himſelf, and therefore had the ſentence of death in himſelfe; this was good, but he did not deſpaire of life in God; for then he ſhould have had likewiſe the ſentence of death from God in his conſcience.
If you deſpaire in the Lord, you have the ſentence of death and damnation from God in your conſcience; take heed of this my beloved; be not diſcouraged in God: do not deſpaire in the Lord: that will worke a miſerable effect in your ſoules: it will ſecretly whiſper a ſentence of damnation in your ſoules.
It is ſtrange to conſider how many poore ſoules rub on with theſe whiſpering ſentences in their boſomes, ſuffering their conſciences day by day to tell them that they are rotten, to tell them that they were never yet converted, to tell them that they are yet in69 the ſtate of damnation, and yet they will not root out theſe diſcouragements.
O goe to the Throne of grace, beg for grace and for mercy, and for power againſt ſinne, and be not diſcouraged. What? wilt thou carry thy owne ſentence of death in thy breſt? if thou wilt not rouze up thy ſoule, and pray with more affection and confidence, and ſhake off diſcouragements, take heed leſt thou carry the ſentence of thy own death and damnation in thy bowels. O therefore once more let me beſeech you to take heed of theſe diſcouragements, and now hearken to the voice of God which calleth upon you, feare not. Thou dreweſt nigh in the day that I called upon thee, thou ſaidſt feare not.
THe Heavens and the Earth and every creature in both, have a threefold goodneſſe created in them by God.
Firſt, they have a goodneſſe of end; God made every creature for his owne glory, for the ſetting forth of his owne praiſe; the Lord hath made all71 things for himſelfe, Prov. 16. 4. that is, that himſelfe might be honoured and glorified by all.
Secondly, a goodneſſe of nature; as God made all things to a good end,•o he made them of a good nature, fit to attaine to that end for which h•made it. God ſaw every thing that he made, and behold it was very good, Gen. 1. 31. very good for that end, and fit for that purpoſe for which he made it.
Thirdly, a goodneſſe of uſe: as God created every creature for a good end, and made every creature fit for that end; ſo he hath given every creature to men to uſe them to that end, to have dominion over them, Gen. 1. 38. that is, take them for thy uſe and imployment: and according as I have made them to ſet forth my glory, and made them ſet forth that end; So, ſee thou uſe them to that end. God hath appointed man that he ſhould be the creatures mouth, and their heart, and their reaſon, to praiſe and magnifie the Lord in them, and by them, and with them, and for them, that man being ſet in a courſe to ſerve God, ſhould have the uſe of all the creatures as under-helps unto him: as, the Sunne to ſhine on him, the aire to breath in, the〈◊〉to refreſh72 him, the earth to beare him, the trees to feed him, the whole world for to be Gods Looking-glaſſe for him, wherein he might ſee the in••ſible things of God. But, behold, man rebels againſt God his Maker, and brings a curſe upon himſelfe, Gen. 3. 19. and upon all his poſterity, ver. 16. and upon all the creatures, verſ. 17. and this curſe lieth ſo heavily upon them, that they all groane unto this day under the burthen; namely, becauſe man hath violently wreſted them from the goodneſſe of their end, and villanouſly poyſoned the goodneſſe of their nature, and baſely perverted the uſe of their ſervice, as Jerome ſaid concerning Arrianiſme, the whole world groaneth under it. Yea, ſaith S. Paul, it travels in paine till it be delivered, for ſo the word ſignifieth, as much as a diſtreſſed woman in travell. It is a figure (which we call Proſopopeia) whereby a Perſon is feigned to the creature, as though it had will, deſire, ſorrow, groaning. It is a Metaphoricall ſpeech, for we know that the whole creation groaneth with us, and travelleth in paine unto this preſent.
The words now read containe in them theſe foure particulars.
Firſt, the agony of the creature under the73 ſlavery of ſinne; the whole creation groaneth.
Secondly, here is the agony of the Saints: it groaneth with us; we groane together with it, and it with us.
Thirdly, here is the continuance of both: till now.
Fourthly, here is the certainty of the thing: we know it to be ſo•we know that the whole creation groaneth and travelleth in paine together with us till now.
There be foure ſeverall evills ſaith Peter Martyr; under which every creature groaneth under the hand of man.
Firſt, the continuall labour the creature is put too: you ſee the creature is put to a continuall labour: the Sun is ever ſhining, the earth is ever bearing, the fire is ever burning, &c. therefore as the Iſralites groaned under the hard taske of Pharaoh, ſo the creatures groane under the continuall toyle they are put to by ſinfull man.
Secondly, it groanes in that it doth ſometimes partake of the plagues of the ungodly: in the deſtruction of wicked men the creatures have their ſhare; as in the deluge of the old world, it drowned all the world, ſaving onely ſome few that were with Noah in the Arke: in the deſtruction of Sodome and Gomorr••74the creatures were deſtroyed by fire and brimſtone from Heaven. In the deſtruction of Egypt the Vengeance of God came upon their cattell, and many other creatures. Therefore as a childe groanes under his fathers rodde, ſo doth the creature under Gods plagues.
Thirdly, the creatures have a ſympathy and inſtinctive fellow feeling of mans wretchedneſſe: therefore as a tender heart would ſcreech to ſee another man breake his neck: ſo the creatures compaſſionately groane under our evills.
Fourthly, becauſe they are diſtorted, rent and torne from their proper Maſter; the creatures were made to ſet forth Gods Power, the wiſdom, the truth, the goodneſſe, and the glory of God; when therefore they art diſtorted and carried another way, the creatures groane.
When the creatures are forced to give their ſervice to the wicked deſires, and luſts of the ungodly; as the Sun to give his light, the earth her fruites, the aire its breathing: therefore, as a good ſonne would groane that another ſhould violently compell his hand to ſtabbe his owne father: ſo do the creatures groane together with us, and travell in paine unto this preſent.
75Hence obſerve, That•uery creature groanethDoct. under the ſlavery of ſinne: not onely under the ſlavery of ſinfull man, but under the ſlavery of ſinne: ſo that they groane under the Saints of God ſo as the Saints groane with them. So farre as they miniſter to the fleſh of Gods people, ſo farre they groane under them: the creature groaneth under the ſlavery of ſinne.
Are men ſwearers? becauſe of ſwearing the Land mourneth. Jer. 23. 10. Doe men lye, ſteale, commit adultery? for this cauſe the Land mourneth. Hoſ. 4. 2, 3. Are women proud, and do they brave it out in their apparrell? the very gates ſhall lament and mourne for it. Iſay 3. 16. Doe men covet an evill coveteouſnes, coveting more the gaine of the world then the glory of God? The ſtone out of the wall ſhall cry and the beame out of the timber ſhall anſwer it. Hab. 2. 11. Are men wrathfull, and cholerick, with Moab? then Moab groanes againſt Moab. Iſay. 16. 7. The grounds and dwellings of Moab, groane under the hands of Moab; the walls of Moab, againſt the men of Moab.
But it may be demanded, did ever anyObje. man heare the creatures groane? did any heare any unreaſonable creature groane? did ever any heare the heavens to groane,76 or the earth to groane, or the trees, or any ſuch like creatures groane? how doe the creatures groane?
They may be ſaid to groane five waies. Anſw.
Firſt, this is ſpoken hyperbolically, to declare the great miſerie the creatures are in to ſerve ſinfull man: the creatures were made to ſerve with reference to a holy God. Oh what miſerie then is it for them to be ſerviceable to ſinefull and ungodly men? thus, ſaith Chryſoſtome, doth the Prophet bring in the vines groaning, the roofe of the temple and the very high-waies groaning upon mens ſinnes, to ſignify the exceeding great deſire that each of the creatures have to be redeemed from ſuch a thraldome.
Secondly, this is ſpoken Analogically, in regard of a naturall inſtinct of blinde reaſon that is in all the creatures: for they have all reaſon, as if it were reaſon indeed: they have all a ſhadow of reaſon: the graſſe growes as right, as if it knew how to grow: the wheate ſproutes forth, as if it knew how to ſproute forth; every creature acteth by a rule, which it ſwerveth not from, as if it were endued with reaſon to act by. A ſtone falling findes out the ſtraight line of deſcending, as if it had reaſon to pecke it out. Let a ſtone be caſt up in the aire, all the reaſon77 under heaven cannot finde a ſtraighter line then it will to fall downe by; ſo every creature, it hath ſuch an obedientiall inſtinct to glorify God, as if it had reaſon to obey by; wherefore it is ſaide to groane to ſerve ſinne; the Land ſhall mourne, every family a part: Zachar. 12. 12. As men mourne with reaſon at the crucifying of the Lord of life, ſo the Land it ſelfe mournes Analogically at the ſame.
Thirdly, this is ſpoken ſuppoſedly or by way of ſuppoſition. Every creature groaneth: that is, if they had reaſon, they would groane to be ſo miſuſed.
Beloved, the liquor that the drunkard abuſeth, if it had reaſon as well as a man to know how ſhamefully it is abuſed and ſpoiled, it would groane in the barrells againſt him: it would groane in the cup againſt him, it would groane in his throate and belly againſt him; it would flie in his face, if it could ſpeake, and crie out drunkard, out.
So if God ſhould open the mouth of the creatures, as he did open the mouth of Balaans Aſſe: then, the proud mans garments on his backe would groane againſt him; there is never a creature but if it had reaſon to know how it is abuſed, till a man is converted,78 it would groane againſt man.
If the creature were conſcious of mans abuſe of it, then the Land would groane to beare us, the Aire would groane to give us breathing, our houſes would groane to lodge us, our beds would groane to eaſe us, our foode to feede us, our cloathes to cover us, and every creature would groane againſt us to give us any helpe or comfort, ſo long as we live in ſinne againſt God.
Fourthly, intelligently, there is an intellective aſſiſtance which runs along in every creature, as the heathen and ſchoole-men tell us. The power, goodneſſe and providence of God, run along in them, giving being, quickening, preſerving, leading and governing &c. So that a man cannot wrong the creature, but he wrongs God in the creature. And therefore becauſe Paul wronged and perſecuted the Church, Chriſt cals out from heaven to him, Why perſecuteſt thou me? Acts. 9. 4. Why? becauſe he perſecuted the Church, which was Chriſt his Church. As Chriſt is the head of his Church, ſo God hath made him the heire of all the creatures; all the creatures are delivered up to Chriſt, and they are his: ſo that a man cannot wronge the creatures but he wrongeth Chriſt, and Chriſt groanes in79 the creatures, againſt the drunkard, Drunkard, why abuſeſt thou me? When the covetous man is coveting for the world, Chriſt cries in his barne, he cries in his Cheſt: Chriſt cries in his goods, Wretch, Wretch, why wrongeſt thou me? Doth a man abuſe his apparrell to pride? Chriſt groanes againſt him, Wretch, Wretch, why abuſeſt thou me? all the creatures are ſo inlivened, quickned, preſerved by God, that a man cannot meddle nor lay his hand on the creature, but he meddles with God himſelfe.
Fifthly, this is ſpoken ſpecifically: not of the bleſſed Angells as Origen would have it, nor of men in generall as Auſtin would have it, becauſe man is a little world, and all creatures meete in him: But ſpecifically, every creature groaneth: that is, ſaith Gregory and Hugo, and others, the goaly groaneth: and it is therefore ſaide every creature groaneth, becauſe the godly groane; every creature groaneth in the bowells of the Saints; they take the part of every creature, and come before God in the behalfe of the creatures, in their prayers, confeſſions, and humiliations, confeſſing how horribly and fearefully the creatures are abuſed, groaning and mourning in their hearts for it.
Thus you ſee how the creatures may be80 ſaid to groane under the ſlavery of ſinne; Come we to the reaſons why the creatures are ſaid to groane under the ſlavery of ſin.
Firſt, becauſe it is diſtracted in its ſervice:Reaſ. 1all the creatures are Gods ſervants: Pſal. 119. 9. that is, they miniſter to his prayſe, they ſerve for the ſetting forth of his glory, they all conſpire to Gods owne ende and purpoſe: all the creatures are Gods ſervants, the fleſh and wicked men are Gods enemies; the creatures were made to ſerve God. Oh then how diſtracted are they, when they are made to ſerve the fleſh and corruption? the earth was made to honour God, and therefore it muſt needs groane to carrie one that is a rebell againſt God: meate and drinke were made for Gods glory, and therefore they muſt needs groane to feede a rebell: the Sun and Moone were made to declare Gods prayſe, and therefore they muſt groane to give light to a rebell: they will ſee nothing by it but to diſhonour God. Gold and ſilver, goods and cattle, corne and graſſe, were made for Gods prayſe, and therefore they muſt needs groan to maintaine a rebell; tongues were made to bleſſe God, therefore they muſt needs groane to be in the mouthes of ſwearing and lying rebells: eyes were made for Gods81 praiſe, to ſee the Word and Workes of God withall, therefore they muſt needs groane to be in the heads of luſtfull wantons, that behold nothing but vaine and ſinfull objects by it.
Needs muſt the creatures groane that is diſtracted in its ſervice. God would have one thing, and the wicked another. When a wicked man thinkes of a creature, or meddle with a creature, or uſeth a creature not to that end God hath appointed it for, the creature is diſtracted in its ſervice, it knows not which way to goe, our Saviour tells us Matth. 6. 14. and No man can ſerve two Maſters; If a ſervant ſhould be compelled to have two Maſters: the one bids him go one way, doe ſuch a thing; the other commands the cleane contrary of him, and that upon life and death: how miſerably ſhould ſuch a one be diſtracted, and how would it make him ſigh and groane under ſuch a ſlavery: ſo it is with the creatures: When God the true and proper Maſter of them commands and appoints one thing, and one end for them, and wicked men, uſurping tyrants, ſhall forcibly carry them to another: needs muſt the creat•res groane in ſuch diſtraction; the creatures continually gaſpe to ſet forth the praiſe of God: they are continually82 miniſtring of new occaſions to glorifie God.
Secondly, they groane becauſe of the unprofitableneſſe〈◊〉. of their ſervice; they ſerve, and ſerve, and get nothing by it. Should a ſervant do never ſo hard a taske, toyle and moyle himſelfe never ſo much: yet if he ſhould have good pay for his labour, it would not vex him; there would be ſome comfort in it•but when a ſervant hath toyled and laboured; if then he ſhould have nothing but ſtripes for wages, and blowes for quarteridge, it would even breake his heart, and it would make him to groane to live under ſuch a ſervitude. Thus is it with the poore creatures: they ſerve wicked men and have nothing but labour for their paines: nothing but woes, and curſes, and the plagues of God upon them for their paines, Gen. 3.
Beloved, what are all thoſe heaths, parched grounds, barren lands, &c. amongſt us, but the groanings of the creatures under our ſins? What are the tempeſts, inundations of waters, ſtrange ſnowes, earthquakes, but the groanings and quakings of the creatures under our ſinnes? What are all murraines, glanders, plagues and peſtilences, but the groanings of the creatures83 under our ſinnes? What are thoſe ſtrange unnaturall births, and miſhapen monſters that are brought f••th daily, but the groanings of the creatures under our hands? it is loth to ſerve us.
Looke upon the Husbandman, the earth is loth to give him a harveſt, he is faine to dung it and dreſſe it, and by his Plough to rent and teare up the very heart of it and ſow and harrow it, &c. Its loth to ſerve ſuch a hard Maſter. Looke on all the creatures, and ſee how backward, how dull and untoward they are to yeeld ſervice to man, becauſe they have ſuch hard pay for their labour.
Thirdly, becauſe of the unceſſantneſſe ofReaſ. 3its ſervice. It is ever toyling and labouring without intermiſſion. Beloved, we were not able to live, unleſſe the creatures were ſtill in action, unleſſe the Sea were alwaies in motion, the earth alwaies bearing, the fire alwaies heating, and all other things doing their part. What ſervant is there, but that ſometime or other hath his holy day, his day of recreation? but the creatures are never at reſt. By watering he wearieth the thicke clouds, Job. 37. 11.
Is not the Sun in the Firmament wearied by poaſting up and downe from Eaſt to84 Weſt? is it not ſtrange to thinke what toyle it hath in its continuall circuits, when it runnes in one houre two thouſand thouſand miles. Thoſe that have no knowledge in the working of the creatures may thinke it ſtrange, but they that have learning and knowledge, know it to be as true as the Sun ſhineth. But when it hath gone thus farre, what good doth come from it? one ſeeth to drinke, ſweare and ſwagger; another ſee to Dice and Card by it; another ſees to Hunt and Hauke by it, another ſees to trade and chaffer: but few ſee to glorifie God by it. Is it not a miſerable thing that when the creature hath been at all this labour and toyle, yet it ſhall doe it for baſe ſinfull man, that will not ſee to glorifie God by it?
Fourthly, in regard of the miſery and woeReaſ. 4that the creatures lie under, ſo that it had been good for the creatures that they never had had a being: but that God meanes to deliver them. As it was ſaid of Judas that betrayed Chriſt, good it had been for him if he had never been borne; So beloved, were it not that God keeps the creature untill the day of redemption of the Sonnes of God, then to free them from bondage and miſery, it had been good for the creatures85 that they had had no being. Better it were the creature were annihilated to its old nothing, then that wicked men ſhould thus caſt an eye upon the creature, tread upon the creature, breath in the creature, live of the creature; better were it for the creature to be turned to its old nothing.
I will make it plaine;
Every creature hath a double end, a ſpecificall, and an ultimate end. pray marke it.
Firſt, a ſpeciall or intermediate end, and that is what the creature is made to doe, as of its owne nature; as, the ſpecificall end of fire is to burne, of the Sun to ſhine, of the water to moiſten.
Secondly, the ultimate and laſt end of the creature, and that is Gods glory to glorifie God; every creature is then happy when it hath attained its end; but, the ſpecificall cannot be its happineſſe; for there is another end beyond that.
The ultimate end of a creature, as it is a creature, namely to ſet forth Gods glory, is more eſſentiall to it, then its owne ſpecificall end, becauſe it hath this ſpecificall end onely in reference to the ultimate end.
Therefore, if the creature be robbed of its laſt end, it is robbed of its being. The86 ſoule and heart of the creature is killed, and it is undone, when as it is taken from his ultimate end. It were as good that the world were no world, as that God have no glory by it: as good no earth, no corne, no cattell, as that God be not honoured by by it: A man no man, if he doe not honour God: a creature no creature, if it doe not honour God: it is as much as if the creature were annihilated to its firſt nothing, yea worſe: for, there is no evill in nothing, all evill is founded out of ſome good.
Hence it followeth, that a wicked manUſe 1hath no right to the creatures. For if the creatures were now of right belonging to the wicked, they would not groane under their ſervice: for every thing rejoyceth to be where of right it ſhould be. And a thing groanes when it is not in his proper place.
I deſire not to be miſconſtrued in this hard point: wicked men have a fivefold right to the creatures, which is as good as nothing without the ſixth.
Firſt, they have a civill right: ſo Nabals ſheep were ſaid to be his ſheep, 1 Sam. 25. 4. And he was a theefe that ſhould have ſtolne them from him. A man is a thiefe87 before God and man that robs a wicked man.
Secondly, a providentiall right: that is, God by his providence may caſt the creatures in abundance upon a wicked man. Thus we ſee wicked men have lands, houſes, and great poſſeſſions, corne and cattell, &c. God by his providence caſteth them upon them, Jer. 27. 5. God that made the Heavens and the earth with all creatures he diſtributes and diſpoſeth of them according to his owne will.
Thirdly, a vindicative right from Gods wrath: they may be inſtruments of his wrath, they may be able to execute the vengeance of God, as in the ſixth verſe of the forenamed place, Nebuchadnezzar was a wicked man, yet when the Lord would have him to execute his revenge upon Judah for Judahs ſinnes and rebellions againſt God, to this end the Lord delivered up all the Cattell, and all the Lands of Judah into the King of Babylons hand, though in the end he vomits them up againe.
Fourthly, a wicked man may have a creatures right: a wicked man as he is a creature, ſo he hath a creatures right to the creatures. For one creature depends on another, and helpes one another, and all joyne to88 maintaine the life of man. God hath commanded man that he ſhall not murther; and therefore he is not to murther himſelfe. Wherefore when he is hungry he muſt not ſtarve himſelfe, but muſt eate: when he is dry he muſt not choake himſelfe, but he muſt drinke, be he never ſo wicked.
Fiftly and laſtly, they have a filiall right to them, for God will have his grace and the Goſpel of his Son Chriſt to be offered unto them: he will have the wicked invited to faith and repentance; now this cannot be unleſſe they ſhould live: they cannot be invited to faith unleſſe they a naturall life: and a naturall life they cannot have, if they ſhould have no naturall helps to uphold them therein, Pſal. 115. 16. The Heavens aae the Lords, but the earth hath he given to the children of men. Chryſoſtome ſaith, he hath given all the creatures to men in common, I have given them my creatures here below, that they might truſt in me above: that they may enter into the kingdom of Heaven at the laſt. This is a filiall right, when he that is not may be a Son of God: therefore God will have the Goſpell preached to the wicked. Now, if the wicked might not have the creatures, how could they come to Church? Alas, you89 were not able to ſit in your Pews and to heare the Goſpell preached, if you might not have the creatures.
But beloved, all theſe rights are nothing without another right. The creatures may groane in their hands: theſe make their doome and damnation the greater, and the bondage and miſery of the creature the greater, that the creature ſhould help man to come to Chriſt, and then he will not have him: that the creature hath fed and nouriſhed ſuch a one that he might repent, but he will not: that the creature hath given him life, light and ſtrength to lead him to faith, but he will no•believe: O, then, the creature fetcheth ſuch a groane as that it makes all the world to ring with it, and God heares the groanes.
A wicked man hath no filiall right to the creatures, they have no Son-like right in Chriſt: they have a filiable right, becauſe they are invited to be his Sons and daughters; but as long as they live in their ſinnes they are none of his ſonnes, neither have they any filiall right.
Beloved, mans firſt Charter is out of doubt loſt, by reaſon of ſinne; all the creatures are fallen by lapſe into the hands of God the owner againe. Now Chriſt is90 our chiefe Lord, he is made the Heire of all things, Hebrews 1. And the wicked that are not new creatures in Chriſt, in regard of filiall right, they are but incroachers; and therefore every creature groanes in their fingers, and every thing that they have, groanes to be theirs; their very meate groans in their bellies, their ſleep groanes in their heads, their breath groanes in their lungs: yea, the very blood groanes in their veines, and woe is them that they have not eares to heare theſe groanes.
Though God give them Tables, and fill them with abundance, yet he raines his fierce wrath and vengeance upon their meate while they are eating, Job 20. 23. God will make them reſtore every creature they have; they ſhall make reſtitution as oppreſſors of the poore creatures, verſ. 18. and their meat ſhall be turned into the gall of Aſpes, verſ. 14. for the very creatures ſhall riſe up in judgement againſt them, and condemne them: we know that every creature groaneth.
Secondly, this may teach us that the wicked have little cauſe to be merry at any time, becauſe there is nothing about them, nor in them, nor before them, but groaneth againſt them. Every creature that they have91 groanes becauſe it is poſſeſſed by them: not ſome kinde of creatures, but every creature, as Theophylact obſerves, every creature groaneth againſt them.
Doſt thou live in thy ſinnes, and yet art merry? thou art madde. Doſt thou live in thy carnall eſtate and condition, and yet canſt rejoyce? thou art ſurely beſides thy ſelfe. For who can be merry in the midſt of thouſand thouſands of groanes? Thy Apparell groanes, thy Laces, thy Silkes, and thy Braveries groane, till either thou beeſt a new creature, or elſe beeſt in hell. Thy houſe and thy ſtuffe, thy barne and thy ſtore doe groane, till either thou be a Convert or in Tophet. Every penny in thy purſe, every ragge on thy backe, yea thy fleſh and thy bones, yea thine owne ſoule and thy ſpirits as they are Gods creatures, and take his part, they all groane againſt thee till thou beeſt cut off.
Not onely all thy ſinnes, all thy oathes, lies, vaine ſpeeches; not onely every abſence from Church, every idle thought, every unprofitable word, every Sermon that thou haſt heard without profit, every exhortation thou haſt heard without benefit, every ſickneſſe thou haſt had without reformation, every day of patience thou92 haſt enjoyed without repentance, not onely all theſe doe groane againſt thee: but alſo every creature in heaven and in earth, they doe all groane and travell in paine to be delivered out of thy ſlavery. Whatſoever thou doeſt, the creatures groane and complaine againſt thee. How then canſt thou rejoyee, or have merry day? I have ſaide of this joy it is madde: and doſt thou rejoyce? thy rejoycing ſhall be ſhort. Job. 20. 5.
Beloved, needs muſt a wicked man have wrath and vengeance powred downe upon him; for all creatures groane to God for his vengeance and deſtruction. The creatures crie unto God, Lord, plague this man: Lord, ſhower downe thy curſes on him: he hath abuſed and wronged me: Lord, let not ſuch a rebell as that man is, eſcape, but in thy juſtice be avenged on him for his abuſe of us.
Weepe and howle rather then thou ſecure and impenitent perſon; let this be a Coraſime to thy pleaſanteſt luſt, and as an Arrow ſhot into thy heart to let out the life and bloud of all thy ſinnes and corruptions, to thinke of this. And in the feare of God take heede, how thou goeſt on in thy ſinnes, in thy abuſe of Gods creatures, leaſt thereby thou forcing the creatures to groane for vengroane,93 they pull downe the wrath and plagues of God upon thy head.
Oh what a terrour is this to the wicked; every creature groanes: not in compaſſion for thee, nor in fellow-feeling with thee, as with the godly, but in indignation againſt thee.
The horſes, and the bridles, they ſhould have written upon them holineſſe in the Lord Zach. 14. 20. this is a Propheſie of the Churches holineſſe under Chriſt, not as Theoderit adplies it to Hellena, who adorned her horſe-trappings with the nailes of Chriſt his croſſe. Hierome refuits that; but, to ſhew that Chriſt he will have even the horſes and bridles, and all and every thing for a holy uſe; ſo the ſilly horſes and even the bridles doe groane and pronounce woe unto the ungodly riders that feare not God.
Every pot in Judah, and every bowle in Jeruſalem ſhall be holy unto the Lord, ver. 12. The drinking pots and bowles doe groane, woe be unto him that drinkes, and lives not a godly life: yea the very highways ſhall be called the ways of holines, I ſay 35. 8. the ways and the pathes groane under all that goe on them and are not holy.
There is no creature above or beneath as Porſper ſpeaketh, which doth profeſſe the94 praiſe of God, and therefore every creature conteſteth againſt thee that prayſeſt not God. The Angels and all the Hoaſt of Heaven prayſe God. Pſal. 148. the Sunne, the Moone and the ſtarres prayſe God, the heavens and the waters that be above the heavens prayſe God: the earth, the dragons, and all the deepes, fire and haile &c. Kings of the earth, &c. all theſe ſing forth the prayſes of God. And therefore they all groane againſt him that prayſeth him not.
Better were it for thee to have all the divells in hell againſt thee, then to have the groanes of Gods creatures againſt thee. I would rather have all the divells in hell, and all the wicked in the world againſt mee, then the leaſt worme or duſt of the earth to groane in the eares of the Lord againſt me. A thouſand worlds cannot doe me ſo much good, as the leaſt groan of the meaneſt of all Gods creatures can doe me hurt. Oh then how ſhall the wicked ever hope to eſcape the doome to come, that have ſo many millions of creatures groaning againſt them.
But what kinde of groanes are theſe?
Firſt, they are upbraiding groanes, Give eare Oh ye heavens, and I will ſpeake, and heare Oh earth the words of my lips. Dent. 32. 1. as if God had ſaid, marke O ye heavens, and let all the whole world heare what I teſtifie againſt this people: as if the heavens and the earth did upbraide them of their unthankfullneſſe. God commands the Sun to ſhine and it ſhineth: the earth to fructifie and it obeyeth: But this wicked people he commands to repent and to forſake their ſinnes, and they will not.
Chryſoſtome ſaith, wicked men although they have naturall reaſon in them, are more ſenceleſſe then ſenceleſſe creatures: the rocks, and the flints, the fly and the gnats may upbraide them; the rocks rent in ſunder, but this people wil not rent their hearts; ſwarmes of flies were hiſt for to come, and they yeelded obedience; and the liveleſſe creatures groane under the ſlavery of ſinne: but they will not obey, they will not be brought to groane for their ſinnes. How do all the creatures upbraide man! Doe ye thus requite the Lord O ye fooliſh people and unwiſe.
Beloved, how doe the heavens and the96 earth upbraide thee for unthankfullneſſe; wert thou ever in ſickneſſe, and God did not deliver thee? wert thou ever in miſery, and God did not comfort thee? wert thou ever in any ſtraight, and God did not direct thee? in ſickneſſe who was life unto thee? in poverty who ſupplied thee? in danger who delivered thee? was it not God that hath done all for thee? And ſhall the Lord command thee obedience, and wilt thou not grant it him? doth he command thee to part with thy luſt, and crucifie all thy corruptions, and wilt thou not obey him? doth the Lord command thee to be meeke, humble, patient, and doſt thou refuſe? then, heare O heavens, and hearken O earth.
Secondly, the groanes of the creatures are witneſsing groanes. I call heaven and earth to record againſt you; know that you ſhall ſhortly periſh, ſaid Moſes to the Iſralites. Dent. 4. 26. So beloved, let me ſay to you, I call heaven and earth to record againſt you, that woe and damnation ſhall be to that man that obeys not the commandements of God; Curſed be that man, that goeth on ſtill in his wickedneſſe. The heavens write his curſe, and the whole earth doe witneſſe his vengeance, that will not97 give over his luſt at the commandement of the Goſpell of the Lord Jeſus Chriſt.
As Joſhuah ſaid unto all the people, Joſh. 24. 27. Behold this ſtone ſhall be a witneſſe unto us, for it hath heard all the words of the Lord, which he ſpake unto us; it ſhall be a witneſſe &c. ſo may I ſay unto you, the walls of this houſe ſhall cry, the timber of the Church ſhall anſwer, this Sermon that you have heard, this doctrine that hath beene preached unto you, if you will not repent, if you will not humble your ſelves and obey the voyce of your God, all theſe ſhall witnes againſt you another day, that you had a time, that you had a day to repent in, you had the word of God calling you to it, but you would not.
Doſt thou commit a ſinne? and none by, but the ſtonnes in the ſtreets? even they ſee thee, like Joſhuahs ſtone with ſeven eyes, and they ſhall witnes againſt thee. Doſt thou pray thy lazie praiers unto God, thoughtleſſe of God, and none by but the walls of thy Clofet, or thy bedde, or the hangings? they ſhall witnes againſt thee. Doſt thou ſweare, and blaſpheme the King of Heaven? though none were preſent, but the fowles of the aire, they ſhall carry thy voice and declare the matter. Eccleſ. 10. 20. 98If the creatures groane againſt thee, then they are ſenſible in ſome ſort, to witneſſe againſt thee.
Beloved, mens hearts are ſo ſtubborne, that we the Miniſters of God may doe as the Prophet did, 1 King. 13. 2. who cryed O Altar, Altar, thus ſaith the Lord. What? was the Prophet ſent unto the Altar? had the Altar cares? No, he was ſent unto Jeroboam, his meſſage was to him; but he knew that he would not heare, nor believe, nor obey; therefore he turned from the King, and ſpake to the ſenceleſſe Altar. So may we ſay for all the hearing ſome will afford us; O walls, walls, thus ſaith the Lord, curſed is the man that obeyeth not. O Houſe of the Lord, witneſſe againſt this rebellious generation.
So Jeremy, he cried out, O earth, earth, earth, heare the Word of the Lord, thus ſaith the Lord, write this man a caſtaway, that ſhall never proſper, Jer. 22. 29. he meant wicked Jeconiah the King; but becauſe he was a dea•e Adder, he preacheth to the dead earth, as being more likely to liſten then he.
O fearfull doome! When Jeconiah will not heare, God he roares ſo loud that he makes the dead and ſenceleſſe earth to heare.
99Beloved, in the feare of God, take heed, if there be any dead worldly-hearted Profeſſour here, if there be any looſe prophane ſinner here, any impenitent wretch that hath not repented, if after the Lord hath ſent his Miniſters to thee, his Word and Goſpell to thee, and thou wilt not heare; take he•d leſt the Lord direct his ſpeech to the dead earth, and ſay, O earth, earth, earth, heare the Word of the Lord; write theſe men, men that ſhall never proſper: they will ſtill covet and lie, they will ſtill fret and chafe, they will ſtill content themſelves with formes of godlineſſe, they will ſtill be lukewarme or key-cold; they do ſtill pray as they did, rub on as they did ſeven yeares agoe; no more holy, no more zealous, no more heavenly, they will not be bettered; O earth, earth, earth, heare the Word of the Lord, write them a people that ſhall never proſper, a people that ſhall never be converted; write them men damned for ever; let them come and heare Sermon after Sermon, but write them men that ſhall never proſper; let them pray, and let their prayers never proſper; let them goe on in their dead-hearted profeſſion, but write them men that ſhall never proſper.
Beloved, God forbid that it ſhould ſo100 be written againſt you, but woe be to you if ever it be! for if once the earth hath wrote this eternall decree of God upon thy ſoul, it can never be altered; I will warrant thee thy damnation ſure.
Thirdly, they are accuſing groanes; they ſhall accuſe thee for caſting thine eye upon a creature, without taking notice of God. They ſhall accuſe thee for thy touching, taſting, handling, uſing any of the creatures without adoration of God. Doſt thou thinke of a creature, ſpeake of a creature, meddle with a creature, or take poſſeſſion of a creature? they ſhall accuſe thee, if thou doſt not live to the glory of God the Creator.
Fourthly, theſe groanes are judgeing and condemning groanes. He ſhall call the Heavens above, and the earth to judge his people, Pſal. 50. 4. The creatures groane; why then doeſt thou not groane? the creatures account themſelves oppreſſed and ſore afflicted becauſe they are conſtrained to ſerve ſinne? why then doſt thou injury them?
If the King ſhould build him a ſtately Palace, and one ſhould willingly deface it, or abuſe it, or pull it downe; would not the very Ravens judge him a Traytor? The creatures are Gods Palace, and thou demoliſheſt101 their beauty, by making them the inſtruments, or abettors, or matter, or incentives of ſinne; thou ſhalt be adjudged of High-treaſon againſt the King of Kings, for we know that every creature groaneth with us and travelleth in paine together untill now.
Now we come to an uſe
Of Exhortation; doth the creatureUſe. groane to ſerve ſinne? take heed then you doe not abuſe the creatures of God. There is not any one of them but if it be abuſed to ſinne or by ſinne, but it will preſently make its complaint (like a little childe to his Father) with groanes unto God.
Labour to be a true Convert unto God; otherwiſe, if thou beeſt not regenerate and a Convert, every creature that thou haſt, is in bondage under thy hands, and it groanes unto God againſt thee, till God recover it out of thy hands againe.
I will recover my wooll and my flaxe ſaith God, Hoſea 2. 9. the creature groaned under thraldome, becauſe it was poſſeſſed by them that were carnall; and therefore God ſaies he would recover it.
Secondly, labour not to ſinne againſt God, for, if thou ſinneſt againſt God, thou canſt not meet with a creature but it groaneth102 againſt thee. When Jonah had ſinned againſt God, the Sea roared againſt Jonah, and he at laſt knew it well enough: for when the Marriners askt what he was, I am an Hebrew ſaith he, and I feare God, the God of Heaven, which hath made the Sea and the drie Land, Jonah 1. 9. as if he ſhould ſay, I feare the Lord, for now I ſee the Heavens are black againſt me: and the clouds mourne at me: and the Sea groaneth under me, ſeeing I am fled from the preſence of the Lord.
Thirdly, labour never to ſet your hearts on any creature; for, then, you abuſe it to worldlineſſe, and covetouſneſſe. What greater injury can we offer to the creatures, then by making them occaſions of turning from God, which were given us the more to oblige us to God?
If you be covetous and earthly, the creature muſt needs groane under this wrong. Covetouſneſſe is Idolatry, ſaith Saint Paul, Coloſ 3. 5. thou turneſt the creature into an Idoll: every creature is the workmanſhip of God, but an Idoll is a thing dedicated of Divels.
Fourthly, labour to uſe all the creatures in humility and thankfulneſſe. There is not a creature, but it hath this Motto engraven upon103 it, it is the gift of God. In every thing then give thankes, 1 Theſ. 5. 18. A thing and a creature are convertible termes: if in every thing, then for every creature muſt we give thankes; why? becauſe every thing that God doth for us, or doth beſtow upon us, it is a gift: and a gift groanes under unthankfulneſſe: there is never a ſickneſſe that thou haſt been delivered from, but it groanes againſt thee, if thou haſt not had thine iniquity purged by it: never a bleſſing but it will groane aganiſt thee, if thou ſerve not God the better by it: never an ordinance of life and grace but it groanes againſt thee if thou art not ſanctified and made holy by it.
Fiftly, uſe them all as ſo many Bookes, and as ſo many Ladders or Riſes to climbe up with the ſoule of God. When thou ſeeſt how kindely and favourably the Sun ſhineth on thee, think are Gods creatures ſo comfortable! how comfortable is the light of Gods countenance? When thou taſteſt the ſweetneſſe of any creature, thinke then, O what infinite ſweetneſſe is there in God himſelfe! ſtill, from the creatures, winde up thy ſoule to the Creator: uſe all the creatures as a riſe to winde up thine heart to ſee and know to104 meditate and conceive of ſome thing of God.
Saint Anthony being found fault withall for want of Books, anſwered, My Bookes are Gods creatures, and in them I may read, as in the ſilent Oracles of God; this is my Book, and it hath three pages, and as many Letters: Heaven, Water, Earth: they are the pages of this booke: Starres, Fiſhes, Fowles, and all the Terreſtriall creatures, they are the letters of this booke.
There are but three maine Books in the world to be read: all other books are but Commentaries upon them.
Read but theſe three, and meditate of them, and thou ſhalt have underſtanding in the waies of God, to know God in all thy wayes.
Beloved, this is rightly to uſe the creatures, and thus uſing them, thou ſhalt prevent their groanings againſt thee: to behold and ſee God preſent in them all.
It was the ſaying of an Ancient, that, that man is blinde, deafe, ſenceleſſe, brutiſh, that knows not God. Thou canſt not ſee a creature, but thou mayeſt ſee God:105 thou canſt not feele a creature, but thou maieſt feele God: thou canſt not ſmell, not taſte, nor meddle with a creature, but thou mayeſt ſmell and taſte God in the creature: thou canſt not behold a creature, but thou mayeſt behold God in the creature.
O ſaith one, if I could ſee God as he appeared to the Fathers, then I ſhould obey him, and feare him, and truſt in him, and love him.
I anſwer, God appeares now as he did then. How did God appeare to Abraham, Iſaack, &c. and to all the holy Patriarches and Prophets? Did God appear to them in his owne Eſſence and nature? No, it is impoſſible that any ſhould ſee God and live. When God appeared to them and ſhewed himſelf to them, he did it in a creature: And I pray you, doth not God appeare thus amongſt us now? God having made man to behold by ſence, by ſight, hearing, ſmelling, taſting, handling; that all the knowledge he hath, he muſt have it by theſe; God makes as it were an apparition of himſelfe; he takes the likeneſſe as it were of the Sunne, Moon, and ſtarres, and therein appeares; he takes the Cattle, plants, &c. and therein appeares: therein he ſhews ſomething of himſelfe: thou never ſeeſt any106 creature but it is the appearance of God to thoe: the whole world is an apparition of God to thee; God appears in the heavens, in the earth, and in every creature. If therefore when thou lookeſt on any of the creatures, thou makeſt not an holy uſe of them, beholding God in them, uſing them as a riſe to winde up thy heart and ſoule to God; then thou abuſeſt the creatures, and makeſt them to groane againſt thee. For, we know that the whole creation groaneth and travelleth in paine till this preſent.
THis our bleſſed Apoſtle in the beginning of this Chapter, doth declare theſe foure things.
Firſt, a generall propoſition for the ſinnes of the world; if any man ſinne, we have an Advocate, verſ. 11. 12.
108Secondly, nd actuall application of this to all true beleevers, who may all know that Chriſt is theirs, and that they are Chriſts, ver. 5. And hereby we know that we know him, if we keepe his commandements. We know and are acquainted with this principle, that Jeſus Chriſt is the propitiation for our ſins, if we keepe his commandements.
Thirdly, here is the fantaſticall preſumption of many men that hope and thinke and ſay that they are in Chriſt, when indeed they are not in Chriſt. ver. 4. He that ſaith I know him, and keepeth not his commandements, is a lyar, and the truth is not in him.
Fourthly, here is an univerſall direction to all men, whereby to try and examine themſelves whether they be in Chriſt yea or no. He that ſaith he abideth in him, ought himſelfe to walke as he walked.
Theſe words branch themſelves into a Theſis, and an Hypotheſis.
The Theſis is this, He that abideth in Chriſt, muſt walke as he hath walked.
The Hypotheſis is this, If any man be conceited of the ſubject, that he abideth in Chriſt, he muſt be aſſured of the predicate, that he walke himſelfe even as Chriſt walked. If he ſay he is in Chriſt, he muſt be ſure to walke as Chriſt walked.
109To walke as Chriſt walked; there is a life of a Chriſtian: if he walke not as Chriſt walked, it is a plaine demonſtration that he is not in Chriſt. He that ſaith he abideth in him, ought himſelfe alſo to walke as he walked.
He that ſayth; as if the Apoſtle had ſaid, if there be any that ſaith he abideth in Chriſt, he muſt walke as Chriſt walked.
Hence obſerve, That a true Chriſtian heDoct. walkes as Chriſt walked, if he be in Chriſt.
Before we make entrance hereupon, let me expound to you two things, leſt we meete with rubs in the way.
Firſt, the conditionall, IF.
Secondly, the exemplary, AS.
Firſt, for the conditionall, if, it is not a precedent condition of life as a condigne preparation unto, or a previall diſpoſition for Chriſt: for a man cannot firſt walke as Chriſt walked, and then be in Chriſt. A graf•cannot live the life of the ſtocke, and then be inoculated into the ſtocke. No: but it is a subſequent condition; if ever a man be in Chriſt, Chriſt holds him to theſe termes, to live as he lived, to walke as he walked.
The firſt act is before the latter act: life before the actions of life; so walke as Chriſt walked, this notes the actions of life. Now,110 a man muſt firſt be in Chriſt, before he can walke as Chriſt walked.
Indeed this condition is firſt quoad cogn•ſ••, to our knowledge: but it is not firſt quoad eſſe and in its owne nature. So then, to walke as Chriſt walked, being a neceſſary conſequent of being in Chriſt: we cannot be ſaid to be in Chriſt, if we walke not as Chriſt walked: for, take away the neceſſary conſequent, and you take away the antecedent; take away the walking as Chriſt walked, and you take away the abiding in Chriſt? This condition is put in by our Saviour. John 15. 10. If ye ſhall keepe my commandements, ye ſhall abide in my love, as I have kept my Fathers commandements, and abide in his love. This was the walke of Chriſt, he kept his Fathers commandements, and abode in his love. This muſt be your walke too, that looke to abide in Chriſts love. If ye keepe my commandements, ye ſhall abide in my love. But if there be any commandement of Chriſt in all the Goſpell that you will not conforme to, it is an evident ſigne that ye abide not in Chriſts love.
2 For the exemplary, As, even as he walked.
Can any man walke as Chriſt walked? Object. is it poſſible that duſt and aſhes, that is corrupt111 with ſinne, can walke as he walked?
This word, as, hath a twofold ſignification:Anſw. there is a two fold as; either ſuch an as, as imports an equality: or ſecondly ſimilitude.
As this as imports an equality, ſo it is impoſſible that any fleſh can walk as Chriſt walked: ſo purely, ſo unſpottedly, ſo ſteadily, ſo effectually as he lived. No, for our Saviour Chriſt was filled with the Holy Ghoſt: and of his fulneſſe have we all received grace for grace. John. 1. 16. Marke, he doth not ſay that we receive his fulneſſe: but, ſome of his fulnes: ſo that none can walk as Chriſt walked with an as of equality: but there is an as of ſimilitude.
A ſcholer writes as his maſters coppie directs him: he begins every line as his maſter begins, he ends as he ends, he ſets himſelfe to frame every letter as his maſter framed it, to joyne letters and ſyllables together as his maſter joyned them together. Though there be no equality, he cannot write one ſtroke or daſh with his penne ſo well as his maſter: yet he doth write as his maſter ſets his coppie: his hand followes his maſters hand. So it is ſaide of all that are in Chriſt. Revel. 14. 4. that they follow the Lambe whether ſoever he goeth: they follow Chriſt in all duties, in all holineſſe, in112 all his commandements: they tracke Chriſt in all his ſtepps, though they cannot walke with ſuch long ſtrides, ſo ſteadily, ſo purely, ſo conſtantly as Chriſt: yet they labour to tracke him with this as of ſimilitude.
Doe all that are in Chriſt, walke as Chriſt walked? yea Beloved: this is a clauſe of the covenant of grace, ſo that a man cannot be in Chriſt, unleſſe he walke as Chriſt walked. For, thus runs the tenour of the covenant of grace: Math. 11. 29. Learne of me, for I am meeke and lowly of heart, and ye ſhall finde reſt unto your ſoules. Marke, there is no reſt to the ſoule, no grace to the conſcience, no aſſurance of the pardon of ſin: Chriſt gives no comfort to the heart, unleſſe the heart will learne of Chriſt, follow Chriſt his copy, be holy as he is holy, pure as he is pure, walke as he walked.
This will the better appeare, if we conſider that Chriſt his life muſt be the example for our life, according to which we muſt live. Now, the exemplatum muſt be conformable to the exemplary, ſaith Aquinas; the draught muſt be according to the copy; ſo if Chriſts life be the patterne of our life, then our life muſt be conformable to his life; & therfore Chriſt declares his ways unto us, as our ſamplers; Chriſt was humble,113 and ſerviceable to all in the days of his fleſh, with this Motto, John 13. 15. I have given you an example that you ſhould doe as I have done.
Thou art of thy maſter the devill, and his copy thou followeſt, if thou account it an indignity to ſtoope, a diſgrace to condeſcend to thy brother. Chriſt was willing to ſuffer diſgrace with this Motto, 1 Pet. 2. 21 Leaving us an example that we ſhould follow his ſteps.
Art thou loth to practice Religion for feare of the croſſe? loth to reproove ſinne for feare of a flout, or of the diſpleaſure of a great man: leaſt thou ſhouldeſt procure his ill will? it is evident that thou follow•ſt not Chriſt, becauſe he hath left us an example, that as he ſuffered, ſo alſo ſhould we: Chriſt was obedient to the death of the croſſe, not looking to his owne things ſo much as the things of others: ſo the Apoſtle warneth us, Let the ſame mind be in you that was in Chriſt Jeſus, 1 John. 2. 5. you that be in Chriſt, muſt have the ſame mind that Chriſt had. 1 John. 3. 3. He that hath this hope, purgeth himſelfe even as he is pure. Howſoever the world nick-names and reproaches purity, yet if any have this hope (indeed he may have other hopes, he may114 have vaine, rotten, dead hopes, and never ſeeke after purity) but he that hath this hope, a true ſaving hope to be redeemed by Chriſt, he purifyeth himſelfe even as he is pure.
Thou then which art not pure, but makeſt a mocke of pureneſſe and of conſcience of every ſinne: thou canſt have no true ſound faith in the Lord Jeſus. Thou muſt be righteous even as he is righteous.
Thou happily ſaieſt thou art righteous, thou doeſt this and that righteouſneſſe, this and that good action: take thou heede ſaith the Apoſtle, that thou deceive not thy ſelfe, thou muſt be righteous as Chriſt is righteous.
In a word, love is the fullfilling of the law, and Gualter carrieth it along through all the law which Chriſt walked in: Chriſt loved us, and gave himſelfe for us with this injunction, a new commandement give I unto you, that you love one another as I have loved you, John. 13. 34.
This was one of the maine reaſons of Chriſts comming into the world, to redeem us for our juſtification; and then to be an example of life to us for our ſanctification, ſaith Saint Baſil. Chriſt was ſet for a ſigne to all nations. Iſay. 11. 10. A land-marke to all people, to take their aime, how to115 thinke, how to ſpeake, how to walke, how to live.
As men•t Sea, if they ſee a Land-mark, or the Pole-ſtar, therby know how to guide the Ship; ſo Chriſt he is a ſigne to all Nations, a ſigne of zeale in prayer, a ſigne of reverence in the Temple, of perſeverance in holineſſe, of piety in life. and of unſpotted purity; and conſtancy in death.
Yea, to winde it up a little higher, to walk a•Chriſt walked, is an As of participation. We muſt not onely walke as Chriſt walked with an as of proportion; for ſo the beaſts may walke; every creature, the Sunne, the Moone, &c. walke according to their rule wherein God hath ſet them, as Chriſt did walke in his courſe that God ſet him in: but this is not enough; he that is in Chriſt, muſt walke as Chriſt walked, with an As of participation; he muſt partake of the ſame life with Chriſt, and be led by the ſame Spirit of Chriſt, guided by the ſame grace of Chriſt.
Even as leſſe white is like more white, though not alike in the ſame degree, yet in the ſame nature; there is the ſame nature in the leſſer that there is in the bigger; So we muſt have the ſame life, obey the ſame commandements, be guided by the ſame116 rule, ſwayed by the ſame motions, led by the ſame Spirit that was in Chriſt. If any man have not the Spirit of Chriſt, the ſame is none of his, ſaith the Apoſtle, Rom. 8. 9.
What, ſaith one, can there be any manObj. that is none of Chriſts? doth not he ſay that every beaſt in the field, and the cattell on a thouſand hills, are his? Pſal. 50. 10. and doth he ſay that there are ſome men that are none of his?
Yea, ſaith the Apoſtle, If any man be notAnſw. led by the Spirit of Chriſts, the ſame is none of his. Indeed he is Chriſts as the beaſts are his, by creation and preſervation, &c. but thou art none of Chriſts by grace and redemption, unleſſe thou haſt the ſame Spirit that was in Chriſt to live in thee.
What is it to walke as Chriſt walked? it is to contemne the ſame gaine and pleaſures and vanities of the world that he contemned; to yield to the ſame precepts that he obeyed; to yeild to the ſame reproaches, hatred and perſecutions that he endured; to take up the ſame duties, to preach the ſame truths, to live in the ſame rule, and in all to be led by the ſame Spirit.
Thus you ſee the explanation of the doctrine; come we now to the Reaſons, which117 are principally theſe foure.
The firſt reaſon is taken from the ſcopeReaſ. 1and end for which the Lord did ſend his Son into the world; as to juſtifie the ungodly, ſo alſo to conforme all thoſe that are juſtified to the image of Chriſt.
You may read that this was Gods purpoſe, that he laid downe in himſelfe from all eternity before the foundation of the world was laid; when he predeſtinated that his Son ſhould come into the world, he predeſtinated that all that ſhould be redeemed by him, ſhould be conformable to the image of his Son, Rom. 8. 29. whomſoever he did foreknow with the foreknowledge of Love and predeſtination, them he did predeſtinate to be made like unto Chriſt; that looke what Chriſt was by nature, they might be by grace.
If this be the end of Gods predeſtination; then it is impoſſible that any man ſhould be in Chriſt, and not have the image of Chriſt; Chryſoſtome ſaith, that as Chriſt was holy by nature: ſo thoſe that are predeſtinate, ſhould be holy by grace.
God ſhall never be fruſtrated of his end and purpoſe. If God have purpoſed it, who ſhall fruſtrate it? Man indeed may118 be fruſtrated of his end, becauſe of his weakneſſe and inability to accompliſh by himſelfe what he purpoſeth; ſome other perſon or thing prevents him of his end. But God as he hath a purpoſe in himſelfe, ſo he is powerfull and able to bring his purpoſe to paſſe.
We may conclude that that man that prayeth for mercy, and wiſheth Oh that I might have redemption by Chriſt, Oh that I meght goe to Heaven, and yet lives in his ſinnes and ſlavery to his luſts: he prayeth to have benefit by Chriſt, and to goe to Heaven in ſpight of God, againſt the will and purpoſe of God.
God hath predeſtinated that all that ſhall have life & glory, ſhall be made conformable to his Son; that they ſhall be holy, pure, and•ighteous as Chriſt was; that they ſhall be lowly, humble, and mecke as Chriſt was.
Our owne conſciences may tell us, that God cannot be fruſtrated of his end and purpoſe: but that thus we muſt be made conformable to Chriſt, or elſe we ſhall never have benefitt or ſalvation by him: or elſe Gods purpoſe would be fruſtrated and in vaine.
That thing muſt be fruſtrated, and in vaine,119 that attaines not its end: if this be the end that God hath purpoſed in himſelfe, in the giving of Chriſt for life and ſalvation to the world, that all that are redeemed and ſaved by him, ſhould be made conformable to him: either all ſuch as are not conformable to the Image of Chriſt, ſhall never be ſaved, but ſhall periſh for ever without Chriſt: or elſe Gods purpoſe muſt be fruſtrated and in vaine.
The ſecond reaſon, is taken from theReaſ. 2practiſe of Chriſtianity (ſaith Leo) in vaine are we called Chriſtians, if we be not Imitators of Chriſt, and live as he lived. The Diſciples, are called Chriſtians, Acts. 11. 26. The very name tells us that we muſt be followers of Chriſt, or elſe, we are not in Chriſt: if any man be in Chriſt, he muſt really be a Chriſtian.
As a man if he be of a trade, he muſt ſet up that trade, all his layings out and travell and paines muſt be in that trade: why? it is his profeſſion: ſo, if a man be in Chriſt, all his converſation muſt be Chriſtian, his labours and indeavours muſt be in the trade of Chriſtianity, he muſt walke as Chriſt walked. He muſt be a Chriſtian in all his courſes, in all his ways, or elſe he is not in Chriſt.
120As the Platoniſts are denominated from Plato, ſo are Chriſtians from Chriſt. The Franciſcans from Francis, the Dominicans from Dominicke; theſe were bound to follow the rules of their order, or elſe ſuperſtition would not ſuffer them to be of that Order: much leſſe canſt thou be of the Order of Chriſt, if thou obſerve not his rules, if thou live not as he lived.
Chriſt hath given thee a law for thy mind, for to governe thy thoughts: Thou wilt not buſie thy thoughts with holy meditations: thy heart is not chriſtian. Chriſt hath given a law to thy affections: thou wilt be fret•ull and impatient, malicious, proude, and ambitious, and carnall; thy paſſions are not chriſtian. Chriſt hath given a law to thy life, that thy life may be holy; therefore if thy life be not according to the Goſpell of Chriſt, thy life is not chriſtian, neither will Chriſt owne thee for his, but will ſlay thee with curſes, as an enemy of his croſſe, and not as a follower of his death; theſe mine enemies that will not that I ſhould reigne over them, ſaith Chriſt: Luke. 19. 27. Bring them hither and ſlay them before me.
Thou canſt not looke for a Saviour to have mercy on thee, if thou wilt not be ruled as a Diſciple of Chriſt, but thou ſhalt121 be damned in the preſence of Chriſt. Slay them before me, ſaith Chriſt; Chriſt Jeſus which is the Saviour of the world, will damme thee, and ſee thee confounded before his face; he himſelfe will ſee thee in hell: thou mayeſt cry for mercy, and for the bloud of Chriſt; yet if thou wilt not live as Chriſt lived, but wilt rebell and ſin againſt Chriſt, Chriſt will ſee thee in hell, and though he looke on thee, yet he will deſtroy thee without mercy.
If ever thou beeſt in Chriſt, thou muſt walke as Chriſt walked; thou muſt be a Chriſtian like to that good Martyr, who to all demands anſwered that he was a Chriſtian. When they asked him what his name was, he anſwered it was Chriſtian; his thoughts were Chriſtian, his words and actions Chriſtian; his countrey, his hopes, his aime, all that ever he did, they could get nothing out of him, but all was Chriſtian, and ſo he gave teſtimony to the Lord Jeſus. So I tell thee, thou muſt be a Chriſtian all over, a Chriſtian in thy thoughts, in thy words, a Chriſtian in thy calling, and in all thy imployments, being ſwayed by the Goſpell of Chriſt, or elſe thou art not in Chriſt.
The third reaſon is taken from the eſſentiallReaſ. 3122or rather from the integrall union that is between Chriſt and all theſe that are in Chriſt; they are all members of his moſt gracious body. Ye are the body of Chriſt, and members in particular, 1 Cor. 12. 27. now, we know that all the members have the ſame life, and are quickened by the ſame ſoule: the ſoule is whole in the whole body, and whole in every member of the body: ſo if Chriſt be our head, we are his members, and the chriſtian life of Chriſt muſt be diffuſed thorough us, ſo that one man cannot be a drunkard, another a worldling, another an Epicure, another a ſwearer, another a whoremaſter, another a lyar, another a lukewarmeling, another a mocker, another a vaine Jeſter, another a man-pleaſer, and yet be a member of Chriſt. All the members of Chriſt muſt have one life.
As in a mans body, there be veines, arteries, and nerves, that are the channells to convey life, and motion and ſence to every member, that all the members may have the ſame life diſperſed through the body. So it is in the body of Chriſt: every member of Chriſt hath fayth for his veines, to convey the ſame life, and the ſame ſpirits, and the ſame gratious motions to all the body, that it is not now the member that123 lives, but Chriſt that lives in it. Gal. 2. I live not, ſaith the Apoſtle, but Chriſt liveth in me. As in the body, it is not the eye that ſeeth, if we ſpeake properly, but the man that ſeeth with the eye: ſo it is not the knife that cuts, but the man that cuts with the knife; it is not the eare that heareth, but the man that heareth with the eare: ſo in the body of Chriſt, it is no more the man that ſpeaketh, but the truth of Chriſt ſpeaking in him. We have the minde of Chriſt, ſaith the Apoſtle: 1 Cor. 2. 16. if we be in Chriſt, Chriſt thinks in us, Chriſt ſpeaks in us, Chriſt walkes in us, Chriſt doth all in us: As in the ſame body, the ſoule rules and quickens every member. The body of Chriſt cannot be a monſter, like thoſe Locuſts ſpoken off Revel. 9. 7. that had ſhapes like horſes, heads as it were like Crownes of gold, and their faces like the faces of a man, and had haire like women, and teeth like Lyons; this is a monſter, and not a ſimple body: ſuch a one cannot the body of Chriſt be; a mocker for one member, an ignorant ſot for another, an hypocrite for another, a carnall goſpeller for another, a covetous worldling for another.
As in the body of a man, every member in this mans body, muſt be this mans member,124 and not the member of another man: As for example, Peter muſt have Peters legs, and not Simon Magus his legs: Peter muſt have Peters eyes, and not Alexanders eyes: Peter muſt have Peters hands, and not Judas hands: you cannot take the eye of an Horſe, the leg of a Dog, and the paw of a Beare, and put them together, and ſay here's a man: no, this would be a monſter: every perfect body muſt have its own members.
So it is in the body of Chriſt: every member in Chriſt his Body, muſt have Chriſt his Members: every member in a mans body acts with reaſon, ſo every member of Chriſt acts with direction of Chriſt it is informed by Chriſt, his minde is quickned by Chriſt his life: ſo that a man cannot be a member of Chriſt, but he muſt walke as Chriſt walked.
I know, the beſt Chriſtian may fall ſeven times a day, though he be in Chriſt: it doth not therefore follow that every particular action ſavours of Chriſt: but, as every member in the body lives the life of the whole body, or elſe it is a dead member: ſo thou muſt live the life of Chriſt, or elſe thou canſt never be ſaved.
You know that all the actions of a man125 are guided by reaſon: yet there are ſome particular actions that he doth, and not by reaſon: as it may be he ſhakes his head, or moves his hand, and jogs his foote, and conſiders not what he doth: they are the actions of a reaſonable man, though not reaſonable actions: ſo, there may be many actions that are the actions of Chriſtians, though not Chriſtian actions. The ſinnes of the godly, they are the actions of a Chriſtian, but they are not Chriſtian actions: there may be ſtoppings in the body: though the ſame life and quickening runnes through the whole body: yet through the ſtopping of the liver and the pipes, diſtempers and ill humours may be raiſed in the body; ſo it may be in the body of Chriſt: and ſo many a Chriſtian may fall through infirmity; but, the courſe of a Chriſtian, the life of a Chriſtian, the ordinary trade of a Chriſtian, the walke of a Chriſtian is to live with the ſame ſpirit that lived in Chriſt, to walke in the ſame way that Chriſt walked in.
The laſt reaſon, is taken from the neereReaſ. 4relation that is to be betweene Chriſt and every member of Chriſt. They are not onely the Servants and Diſciples of Chriſt, but they are the children of Chriſt, by his begetting126 of them. If all that are in Chriſt, are the children of Chriſt, they muſt needs walke as Chriſt walked. Like begets the like. Indeede a godly man may beget a wicked childe, a graceleſſe ſonne; the reaſon is, becauſe he begets his ſonne not as he is a godly man, but as he is a man corrupt by nature with ſinne: but Chriſt begets as he is God, and therefore as he is without ſinne in himſelfe, ſo he never begets any but by an eternall ſpirit, and therefore they cannot but be like him. Be ye followers of God as deare Children. Epheſ. 5. 1. The Apoſtle grounds his exhortation upon a neceſſity in grace. Conſider, if you be the children of God, it can be no otherwiſe but you muſt be followers of Chriſt as deare children. The begetter communicates himſelfe to the begotten: if the begetter be fleſh, he begetteth fleſh: ſo Adam begot a ſonne after his owne likeneſſe: that that is borne of the fleſh, is fleſh. John. 3. and is of a fleſhly nature. That that is borne of the ſpirit is ſpirit. If we are begotten again by the Spirit of God, then are we ſpiritualized of God; ſo that a man cannot be in Chriſt, unleſſe he be the childe of Chriſt, and walke as Chriſt walked. Chriſt was perfect, Chriſt was mercifull; be you ſo, ſaith Chriſt, Math. 5. Be127 you perfect as your Heavenly Father is perfect; as if he ſhould ſay, you cannot be the children of your Heavenly Father, unleſſe you be perfect as he is perfect, mercifull as he is mercifull, holy as he is holy, righteous as he is righteous, walke as he walked.
Is it ſo that all that are in Chriſt, walkeUſe. 1as Chriſt walked? then all wicked men blaſpheme the name of Chriſt, that doe not live the life of the Lord Jeſus.
Theſe blaſpheme the holy and ſacred name of Chriſt. Oh ſaith one, I hope I am a Chriſtian: yet the man is a drunkard, or a whoremaſter, or a gameſter, or a worldling, a proud man, a covetous man. What? was Chriſt a drunkard? was Chriſt a whoremaſter? was Chriſt a gameſter, a worldling, proude, covetous? it were blaſphemy for any to ſay ſo of Chriſt: and it is alſo blaſphemy for thee who walkeſt not after the Goſpell, to ſay thou art a Chriſtian. As I am a Chriſtian, ſaith another: yet the man is a filthy ſpeaker. Was Chriſt ſuch a one? a ſwearer, & c. ? Thou blaſphemeſt the name of Chriſt. I hope we are all Chriſtians, ſaith a third; and yet they are men that live in ſecurity and prophaneſſe. What? was there ſecurity in Chriſt? was prophaneſſe in Chriſt? Oh, what blaſphemie is it for thee to ſtile thy ſelfe by the Name of128 Chriſt, to ſay thou art in Chriſt? Revel. 2. 9. ſaith Chriſt, I know the blaſphemy of them that ſay they are Jewes and are not: that ſay they are the children of Abraham, but doe not the workes of Abraham. If a man did blaſpheme God to ſtile himſelfe a Jew, or a childe of Abraham, that did not the workes of Abraham: what blaſphemy then is it for thee to ſay thou art a Chriſtian, and yet doſt not the workes of Chriſt? could not a man take the name of Abraham, but he did blaſpheme, unleſſe he did the workes of of Abraham? how then durſt thou take the name of Chriſt upon thee, and not doe the workes of Chriſt, not walke as Chriſt walked?
Beloved, is any man a Chriſtian? he hath holineſſe engraven in his forehead to the Lord, in his heart, in his thoughts, in his words, and in all his wayes: he is one that gaſpeth after holineſſe.
Art thou a Chriſtian? of all ſinnes under Heaven God cannot endure the ſinnes of a Chriſtian that hath the name of Chriſt put upon him. When Gods materiall temple was defiled by buyers and ſellers, Chriſt whippes them out, and after told them that the days would come wherein there ſhould not be left of it one ſtone upon another. 129God would not endure the Temple becauſe it was dedicated to his Name, called his houſe, when it was made a den of theeves. Doth God care ſo much for ſtocks and ſtones, that are dedicated to his name? will he not endure an unholy ſtone, and will he endure an unholy Chriſtian? Thou that art dedicated unto God, and unto his ſervice, thou that art dedicated to prayer, to hearing, thou that art dedicated to an holy converſation, thou that art called the Temple of God, and the Houſe of God, wilt thou make it a denne of theeves, a denne of vaine thoughts, a denne of wicked words, of dead and ungodly workes? wilt thou defile the Temple of the Lord? then know, the Lord will not let one ſtone lie upon another, but will caſt thee downe and damn thee body and ſoule in hell for ever.
Thou ſaieſt thou art a Chriſtian; how ſo? thou ſaieſt thou waſt chriſtened: thy condemnation is the heavier, if thou ſaieſt thou haſt beene baptized into the Name of Chriſt, and haſt not put on Chriſt. Examine thy ſelfe: haſt thou put on Chriſt? otherwiſe it is no matter for thy baptiſme.
Can I ſay that man hath put on his cloths, that hath not a ragge on his backe, nor a130 ſhoe on his foote, nor a hatte to his head, nor a ring on his finger? ſo, when there is never a Chriſt in thy thoughts, never a Chriſt in thy ſpeech and conference, never a Chriſt in thy walke, never a Chriſt in thy calling, in thy buying and ſelling, never a Chriſt ſhining forth in thy life and converſation, canſt thou ſay thou haſt put on the Lord Chriſt?
Can any man ſay that a beggar hath put on Royall robes, when he hath nothing but ragges and patches ▪ upon him? ſo, if I ſee a man with ragged thoughts of the world, with ragged ſpeeches of the fleſh, and a ragged courſe and converſation, according to the courſe and converſation of the world, I can never ſay that ſuch a one hath put on the Lord Jeſus Chriſt.
Doſt thou ſay thou haſt put on Chriſt? why then, ſhew me the ſignes of Chriſt in thee. Shall I ſee it by thine apparell? it may be that is gariſh. Shall I ſee it by thy ſpeech and conference? it may be that is earthly and carnall. Shall I ſee it by thy thoughts? it may be they are vaine, ſinfull, and worldly. Shall I ſee it by thy company? it may be they are wicked and graceleſſe. Shall I ſee it in thy courſe and converſation? it may be that is looſe and131 prophane. How canſt thou then demonſtrate that thou art a Chriſtian? it may be now and then thou wilt give a prayer unto Chriſt, turne up the white of thine eye to Chriſt, it may be thou wilt looke into the Temple of Chriſt, and lend an eare to Chriſt. Is this to be in Chriſt? if thou be in Chriſt, then thou muſt live the life of Chriſt in all thy wayes.
The life of a man is a continued thing. A man is not alive at his dinner, and dead when he hath done: alive at his worke, and dead when his worke is done; ſo it is not enough for thee to prove that thou art in Chriſt, that thou art alive at prayer, or at preaching: life is a continued thing: thou muſt be alive after prayer as well as before, alive after the Sermon as well as whilſt thou art at it, if thou haſt the life of Chriſt in thee; it is a ſtanding life: it will not make thee alive at prayer, and dead when thou haſt done: it will not make thee holy and ſpirituall at a Sermon, and leave thee dead and carnall when it is done: not holy and heavenly in a diſcourſe and conference, and worldly and prophane when it is done: not to be holy and lively &c. in a good moode, and leave thee deadhearted, ſecure and looſe afterwards; this132 is not be in Chriſt. no; the life of Chriſt is a ſtanding and a continuing life: it will make thee alive after all thy ſervices; after every duty as thou waſt before or in the duty.
He that ſayth he abideth in him, &c.
In this word He, there are three uſes.
Firſt Indignation. The Apoſtle doth as it were point at a certayne man in his congregation, as if that there had beene ſome man that he knew was not in Chriſt. What man ſoever, whether in this pewe, or in that pewe, whether on this forme, or on that forme, if he abide in Chriſt, he ought to walke as Chriſt walked.
Hence obſerve, That a Miniſter is boundDe•t. 1. to preach home in particular, ſo that he may ſummon this man and that man in the Church, as the Apoſtle doth here; (he that ſayth) if there be any one amongſt the whole multitude, that ſayth he abideth in Chriſt, he ought alſo himſelf to walk as he walked. And this commiſſion God gives unto all his Miniſters: Marke. 16. 15. Goe, preach the Goſpell to every creature: he doth not ſay preach the Goſpell before every creature133 ſo they may doe, and preach in generall: but to every creature, that every creature may feele the Goſpell beating on his heart, that every creature may ſee his ſins, that ſo the Goſpell may be applyed to his heart.
All the names given to Miniſters, ſhew thus much. They are called Seeds-men: now, a Seeds-man doth not take a whole coppe, or a whole buſhell of corne and throw it in a heape in his field; but he takes it and ſcatters it abroade, that every place may receive ſome.
So, they are called Builders; now, a builder doth not onely frame the whole building, but he layes every particular bricke, and every particular ſtone in his building.
So, they are called Shepheards; a Shepheard doth not onely looke to his flocke in generall, but to every Ram, and to every Lambe in his flocke.
So, Preachers muſt not onely preach the word of God in generall, but they muſt preach in particular.
The ground of this will appeare, if we conſider three things in particular.
Firſt, particulars are moſt operative; it is not fire in generall that burnes, but is this or that fire: ſo it is not ſinne in generall, that134 will humble a man: it is not repentance in generall that will turne a man: it is not fayth in generall that will ſave a man: but, this ſinne and that ſinne: this repentance and that repentance: this fayth and that fayth.
All actions they are of ſingulars. A univerſall man cannot reaſon, a univerſall man cannot diſpute, a univerſall man cannot ſee, nor heare. No, it is this man, and that man that ſeeth and heares, and diſputes. Particulars are moſt operative: preaching to men in particular, is powerfull preaching: that workes upon mens conſciences. How came the Prophet to preach powerfully to the people? He declared to Jacob his ſinne, and to Jſraell his tranſgreſsion: Micha. 3. 8. I am full of power, by the ▪ Spirit of the Lord, ſayth the Prophet; here was the way wherby the Prophet preached powerfully; ſo that the Spirit went and rent mens hearts and conſciences, and made them tremble; how? why he made every ſoule ſee his ſinnes: ſo, that Miniſter that would preach powerfully to the conſciences of his people, he muſt make every one of them to ſee their ſinnes againſt God, and his commandements, ſo that they may confeſſe I ſee I have beene a greivous ſinner, and I am in135 the ſtate of damnation: and I muſt repent, or elſe I ſhall be damned.
Secondly, particulars are moſt diſtinct; when the preacher preacheth only in generall, it workes a confuſed knowledge, knowledge of ſinne in generall: a confuſed repentance, a confuſed humiliation, and a confuſed fayth in the generall; it may be, it may make a man ſee he is a ſinner in the generall: but there are many thouſand thouſand ſinnes in particular that he takes no notice of, but ſwallowes them downe in the generall: it may be his ſinnes may be diſcovered in the generall: but alas, there are many yea multitudes of deceits, of turnings and windings of the heart in particular, that are never diſcovered to them. All the religion of theſe men, is only generall: I love God with all my heart, ſayth one: and yet the man is groſſely ignorant of God. Aske him any particulars, how he can prove his love to God, and the man cannot ſhew any. So, I ſerve God with all my heart: but goe to particulars, and bid him manifeſt what he ſpeakes; ſo, I feare God, I worſhip God: but bring them to the particular w•orkes of theſe graces, and they are gone preſently, they are loſt, and know not what to anſwer.
136Thus the people in Malachies time, they thought they had much knowledge while the Preiſt preached thus overly to them; but when the Prophet came to preach home, and to come with particulars to them, they thought the Prophet was madde, they knew not what he meant. You have deſpiſed the Lord, ſaith the Prophet; wherein? ſay they: Malac. 1. 6. You have prophaned the worſhippe of God, You have polluted the table of the Lord, ſayth the Prophet: ver. 7. wherein? ſaid they. You have wearied the Lord with your words, ſaid the Prophet. Chapt. 2. ver. 17. wherein? ſaid they. You have robbed God. Chapt. 3. ver. 8. wherein? ſaid they. See, your words have beene ſtoute againſt the Lord, ſaid the Prophet; yet they ſaid what have we ſpoken? ver. 13. they could not tell wherein, till the Prophet told them, herein have you robbed God, herein have you deſpiſed the Lord, herein you have prophaned the worſhippe of God &c.
So, ſhould the Miniſter of God come to men, and tell them in particular, thou art an enemy to Gods grace, thou haſt abuſed Gods patience; wherein? ſayeſt thou. Thou art one that ſcorneſt the word of God, and thou defileſt all the Ordinances of God. Wherein? ſayeſt thou. Thou art one that putſt137 farre from thee the evill day, wherein? ſayeſt thou.
Now, when the Miniſter of God can come to particulars, and ſhew men wherein; then they crye out againſt them, and thinke they tell them lies, and preach falſe things to them: but the Miniſters of God are bound to preach ſo as they may diſcover mens particular ſinnes, not ſo as people may point one at another, but ſo as every conſcience may feele its owne ſinnes.
Thirdly particulars are moſt ſenſible. If the Miniſter preach home in particular, there is not a falſe heart then in the congregation, but he will finde it out; if he preach in particular, he will diſcover every mans corruption,•ling wilde-fire in every wicked mans face, and throw balme of comfort into every godly troubled ſpirit.
As King James ſaide well of a reverend Prelate of this Land, Me thinkes this man preacheth of death as if•death were at my backe; ſo ſhould Miniſters preach as if Heaven were at mens backes, or as if hell were at mens backes. When he preacheth of mens ſinnes and corruptions: he muſt preach ſo that their conſciences may ſee that the word of God lookes into the very thoughts and hearts; when he preacheth of the wrath138 of God, and of condemnation &c. he muſt preach ſo, that the conſcience may feele even the fire of hell flaming in it; this is the way to teach the people the good knowledge of the Lord, as it is called: 2 Chron. 30. 22. every Miniſter may teach the knowledge of the Lord, but not the good knowledge of the Lord.
There is great difference betweene teaching of the knowledge, and of the good knowledge of the Lord. Men may know God and his word, and their ſinnes: but if they goe on in their ſins, it is not good knowledge: then indeede a Miniſter teacheth good knowledge, when he makes his people ſo to know ſinne, as to loath it, and to come out of it; ſo to know repentance as to repent indeed.
Secondly, Diſcrimination. As if he ſhould ſay there are ſome that are in him, and ſome that are not in him: if any man ſay he abideth in him, he ought himſelfe to walk even as he walked: ſo that here the Apoſtle would put a difference betweene the ſound and the rotten-hearted in his congregation.
Hence obſerve this point, That everyDoct. 2Miniſter is bound to preach ſo, as to make a difference betweene the precious and the vile.
Saint John preached ſo as that his hearers139 might ſay, the Spirit of. Chriſt is in me: or, the Spirit of Chriſt is not in me: that themſelves might know whether indeede they were true members of Chriſt, or but hypocrites. This is the duty of Miniſters: Ezek. 44. 23. They ſhall teach my people the difference betweene the holy and prophane, and cauſe men to diſcerne betweene the cleane and uncleane.
Here is two things.
Firſt, they ſhall teach them the difference betweene the holy and prophane.
Secondly, they ſhall not onely ſhew it before them: but if they will not ſee it, they ſhall cauſe them to ſee it; that is, they muſt beate it into them, and rubbe it into their conſciences; it may be when men may ſee, they will not: then, he muſt make them to ſee. If there be any prophane perſon, any lukewarme or dead-hearted profeſſor, or cloſe hypocrite in the congregation, the Miniſter muſt make him ſee his prophaneſſe, his deadnes, and hypocriſie in Gods worſhippe: or if there be any godly ſoule, or broken heart, the Miniſter muſt make them to ſee that they have a broken heart.
Firſt reaſon, becauſe elſe, a man defiles theReaſ. 1pulpit, and prophanes the holy things of God. Ezech. 22. 26. Her Preiſts have violated140 my law, and prophaned my holy things: they have put no difference betweene the holy and prophane, neither have they ſhewed difference betweene the cleane and uncleane. Thoſe Miniſters prophane the holy place of God, when they make not mens conſciences know which is holy and prophane; when prophane perſons may come and goe from Church, and have not their prophaneſſe diſcovered to them: a drunkard, a ſwearer &c: and hath not his ſinnes laide open to him. Is there any prophane perſon here, that hath not an arrow ſhot into his heart, but he can goe away and not take any comfort from the Sermon? theſe men prophane the holy things of God.
When God gave Benhadad into the hands of Ahab, and Ahab ſpared him, and let him goe. 1 King. 20. the Prophet tells Ahab ver. 42: Thus ſayth the Lord, becauſe thou haſt let goe a man whom I appointed to utter deſtruction, therefore thy life ſhall goe for his life, &c: ſo, if there be any Miniſter over any congregation, in which there is any drunkard, any ſwearer, or whoremaſter, or worldling, or lukewarmeling, or any other that lives in ſuch ſinnes, which God hath appointed and decreed to eternall deſtruction in hell; if we tell them not their141 ſins, and make their conſciences feele them, then our life ſhall goe for their life, our ſoule for their ſoule: for we might have given them ſuch a wound as might have beene a meanes to have cured their ſoule.
Secondly, We are not the Miniſters ofReaſ. 2Chriſt, if we preach not ſo as that men may know that they are not converted, if they are not &c. God ſayth to the Prophet Jeremiah, if thou take forth the precious from the vile, thou ſhalt be as my mouth: Jer. 15. 19. Jeremiah could not be Gods mouth to the people, unleſſe he would divide betweene the precious and the vile. Vnleſſe Miniſters preach ſo as to make the conſciences of their hearers feele in what ſtate they live in, they may be Miniſters of Sathan, Idoll ſhepheards, but they are not the Miniſters of Chriſt.
Thirdly, becauſe otherwiſe they can doeReaſ. 3no good: Ezek. 34. 17. and as for you O my flocke, thus ſayth the Lord God, behold I will judge betweene cattell and cattell, &c. as if he ſhould ſay, woe unto the ſhepheards; will they not preach ſo as to make a difference betweene cattell and cattell? woe unto the Preiſts: will they not preach ſo as to feede my flocke? I will require my flocke at their hands: and now ſayth God,142 will not the ſhepheards of my people doe it? I will now doe it my ſelfe, I will convert thoſe that are to be converted &c. I will feede and provide for my flocke my ſelfe.
Auſtin notes, that after that Peter had ſmote off Malchus his eare, Peter came to be a ſhepheard, and an Apoſtle of Chriſt; after Paul had perſecuted the Church, he came to be a Preacher, and an Apoſtle of Chriſt: ſo after Moſes had killed the Egyptian, God made him the Captaine and Deliverer of his people. Auſtin obſerves from this, that God appoints none for his Miniſters but Smiters, ſuch as be men of blows, men that will ſmite men home to the heart, men that will wound the conſciences of their hearers.
This I ſpeake that you may not be offended at the Miniſters of Chriſt, when they apply the word of God to your ſeverall conſciences: and whenſoever you have the truth of Chriſt preached to your ſoules, let your hearts make uſe of it: for if thou apply not the word of God to thy ſoule as it is preached, thou art guilty of thine owne bloud. If you apply not the word, you put off the word of God: and then, what ſayth the Apoſtle? Acts. 13. 46. It was neceſſary143 that the word of God ſhould firſt have beene ſpoken to you: but, ſeeing you put it farre from you, and judge your ſelves unworthy of everlaſting life &c.
Yo•that have heard the word of God, apply it to your ſoules, it is a bleſſed plaiſter: let it lie on your ſoules: goe home, and ſay, Lord, I have beene told of this and that ſinne, of my pride, hypocriſie, deadnes, and diſtraction in thy worſhippe and ſervice, &c. I ſee they are againſt thy will, and thou commandeſt mee to come out of them, and to leave them; Lord, I beſeech thee inable mee to leave them all; ſo, Lord, I have beene told this day of ſuch and ſuch graces, which thou haſt commanded mee for to have, of ſuch and ſuch dutyes that thou wouldeſt have mee to take up and performe; Lord, ſubject my heart to the power of grace, and to every commandement of thy word.
Take heede, if thou doeſt put off the word of God or any tittle of the word, and wilt not walke according to the ſame, thou putteſt off eternall life from thy ſelfe. Doe therefore as Gods people did, who when Moſes had preached the Law and Will of God to them, it is ſayd, Exod. 12. 50. Thus did all the Children of Iſraell as the Lord commanded Moſes and Aaron, ſo did they. 144So doe you goe home and apply the word to your ſoules, it was ſpoken for your good, make uſe of it, and the Lord be with you.
Thirdly, Scrutiny, it is not onely an outward word, but a word of the heart: if any man ſay, that is, if any man thinke, that he is in Chriſt, he ought to walke as Chriſt did. Hence we might obſerve, That a Miniſter is bound to preach to mens thoughts. But time cuts us off.
THis is part of Chriſt his parly with Nicodemus concerning regeneration: wherein our Saviour doth declare foure main points.
The firſt is, Mans naturall eſtate and condition without Chriſt. It is impoſſible that146 ever he ſhould be ſaved, that ever he ſhould get grace or come within the liſt of eternall life. Chriſt ſayth it, and bindeth it with an oath: ver. 3. Verely, verely, I ſay unto thee, except a man be borne againe, he cannot ſee the Kingdome of God: much leſſe inherit it.
Secondly, here is Gods gracious proviſion which he hath taken with the world, that though man were in a way of damnation, invincibly; yet now he is put in a way of probability of ſalvation: ver. 16. though he were unſalvable by nature, yet now he is ſalvable by Chriſt.
Thirdly, here is a generall proclamation upon the condition of fayth, that this ſalvability may be attained if a man beleeve. In the ſame verſe, God ſo loved the world, that he gave his onely begotten Sonne, that whoſoever beleeveth in him, &c. It is a condition of faith, put to all, none excepted. Whoſoever he be that beleeveth in Chriſt, he ſhall be ſaved.
Fourthly, here is the reprobation of the world; he that beleeveth not, is condemned already. The cauſe whereof cannot be caſt on Chriſt, for, God hath not ſent his Son to condemne the world, but that the world thorough him might be ſaved: It was Chriſts primary purpoſe, and the firſt end of his147 coming, to ſave the world: it is an accidentall end or rather an event of his coming, that the world is condemned. Chriſt is not the cauſe of it: he is not the efficient cauſe, for he is a Saviour: nor the deficient cauſe, for he is a ſufficient Saviour.
That the cauſe of their condemnation, is from themſelves, and not from Chriſt: is proved by three arguments.
Firſt, from their owne conſciences: he that beleeveth not, is condemned already. He cannot here ſpeake of the condemnation of hell, for he is not in hell already. But he ſpeaks of an apprehenſiall condemnation in their owne conſciences: as Chryſoſtome obſerves, he meanes the condemnation of their owne conſciences; he that beleeves not, his conſcience tells him that it is his fault that he beleeveth not: though it be not in his power to beleeve, yet God hath gone ſo farre, he hath ſo farre ſtrugled with mens conſciences, that there is no default on his part: They cannot excuſe themſelves, ſaying, I have no power to beleeve: their owne conſciences will tell them that God hath knocked at their hearts, and offered them power to beleeve, but they rejected it They cannot ſay I know not how to beleeve; his owne conſcience will tell148 him that God hath offered inſtruction to him, whereby he might have beene taught, but that he refuſed it: ſo that he that beleeves not, is condemned already; his own conſcience riſeth within him, and tells him that it is his owne fault that he doth not.
Secondly, it is proved by experience; experience ſhews that men are the cauſe of their owne condemnation: ver. 19. This is the conde•nation that light is come into the world, but men loved darkeneſſe rather then light; the meaning of it, is this, This is the cauſe of condemnation to the world; not Gods predeſtination, not their fatall deſtiny, not their breach of the firſt covenant, nor any other impiety, but this ſinne of Infidelity.
If the world ſtood guilty of never ſo many ſinnes: yet, if it did beleeve in the Lord. Jeſus, it ſhould be ſaved. So that it is not all the other ſinnes that a man commits, that damnes him: but his infidelity that that layes all his former ſinnes that ever he committed upon him; here is condemnation, that though light be come into the world, to pull men out of their darkeneſſe, and ſinnes; yea though Chriſt, though grace come to them, yet they will not come out of their ſinnes: men will not have149 Chriſt, men will not have grace, men love darkeneſſe rather then light.
Thirdly, It is proved by reaſon, ver. 6. the verſe now read unto you. For, every man that doth evill, hateth the light: neither cometh to the light, leaſt his deedes ſhould be reproved.
It is a ſtrong argument to prove that if men be damned, themſelves are the cauſe of it: for if light come into the world to inſtruct men, if Chriſt come into the world to plucke men out of their ſinnes, if Chriſt come with his bloud and ſpirit to cleanſe and ſanctifie men, and men will not be ſanctified: Then, if they periſh in their ſins, they are juſtly guiltie of their owne condemnation.
The words comprehend in them two things.
Firſt, the wickeds rejection of the word of grace: which is ſet forth both poſitively, he hates the light: and then privatively or rather negatively, neither commeth to the light.
Secondly, the cauſe of the wickeds rejection of the word of grace: which is twofold.
Firſt, the qualification of his perſon, he doeth evill.
Secondly, the diſpoſition of his malepartneſſe,150 that cannot endure to be reproued.
From the firſt of theſe, we obſerve this.
That a wicked man hates the word of GodsDoctr. grace, yea he doth not onely hate the word of Gods grace, but he hates grace it ſelfe: he doth not onely hate the Lanthorue that beareth the light, but he hates the light it ſelfe.
I chooſe not to ſtand to ſhew you how the word is called a light: but that which I take to be more neceſſary for this place, I will firſt ſhew you what this hatred of the word of grace and of grace it ſelfe is, and I thus define it.
It is an actuall affection of the heart, whereby• a man riſeth up againſt an union with that which ſeemes to be oppoſite and contrary to his luſt.
So that there be foure things in a wicked mans hatred of the word.
Firſt, it is an actuall hatred: for there is an habituall hatred of the word, even in them that never heard the word; they doe not actually hate it, becauſe they never had it; but they would hate it if they had it; as ſore eyes hate the light of the Sunne even when it is downe; for if they had it, they would twinckle at it. Thus all wicked men hate the word, and may be condemned for deſpiſers of the word, though they doe not151 actually hate it, becauſe they have it not; yet habitually they hate it; they would hate it if they had it. I ſpeake not of this hatred, but of that which is actuall hatred, whereby though they have the word, yet they hate to be controled, and reformed by the word: Prov. 1. 22. O yee fooles, how long will ye hate knowledge?
Secondly, it is a paſsion of the heart, and ſo I diſtinguiſh it: for I know a wicked man may love the word of God with his underſtanding and conſcience; his underſtanding may love the word and ſay it is good; his conſcience may love the word and ſay it is gratious; yet if he cutts not off his ſinnes for the word, he hates it. Pſal. 119. 70. Their heart is as fat as greaſe, but my delight is in thy law; as if he ſhould ſay, my heart is a leane heart, an hungrie heart, my ſoule delighteth and rejoyceth in and loveth thy word: I have nothing elſe to fill it but thy word, and the comforts I have from it: but their hearts are as fat as greaſe, their hearts are fat hearts, fat with the world, fat with luſt, they hate the word.
As a full ſtomacke loatheth meate and cannot digeſt it: ſo wicked men hate the word, it will not goe downe with them, it will not fetch up their luſts.
152If thou parteſt not with thy ſinnes, thy heart hateth the word: yet thou thinkeſt thou loveſt the word: thou fayeſt thou loveſt to heare the word, and thou loveſt good Miniſters, and good diſcourſes, &c. it may be that this is nothing but the aſſent of thine underſtanding, and the approbation of thy conſcience, and ſo a man may love the word in his underſtanding and conſcience, and yet be a hater of the word of God.
The Devills have attained to ſo much divinity as this, they like the word in their underſtandings, and aſſent to the truth of it in their conſciences; but though their underſtandings and conſciences tell them that it is a good word: yet they hate it. This is a damnable and a moſt unnaturall hatred.
Indeed if a mans mind and conſcience were againſt the word, it were naturall for him to hate it: it is naturall for a man to hate that which is againſt his mind: but when thy conſcience ſhall tell thee, this is the word and the will of the Eternall God; and thy conſcience ſhall tell thee, that it is a moſt true word, a righteous, a juſt, an holy commandement that commands thee to ſerve thy God onely, and ſo to part with all thy ſinnes; if yet thou wilt not obey,153 but goe contrary to his word, thy hatred it is unnaturall and diveli•••As it was ſaid of〈◊〉his dogge, he had a divell lyed to his collar: of another that he had a divell ſigned on his ſwords pummell ▪ ſo I may ſay to every one that hates the word and to be ruled by it, and yet knowes it in his own underſtanding and conſcience to be••••e and good word; I may ſay it is a〈◊〉Hatred, and he hath a divell tyed to his heart, a divell in his heart.
Thirdly, this hatred is that whereby the heart riſeth up againſt an union with the word: hatred is a ſhunning of an union with a thing. A man doth not hate any evill naturally, but he hates an union with it. A man doth not hate poiſon it ſelfe, he hates no poiſon in a toade: let it be there as much as it will, he cares not; ſo the ſhepheard, he hates not the wolfe in the Forreſt, but in the Flocke. A wicked man hates not the word ſo long as it keepes within it ſelfe; he loves Epiſtles and Goſpells, the firſt and ſecond leſſon: ſo long as the word keepes in the Scriptures, he likes it; but if the word begin to take union with him, if the word begin to plucke ſinne from him, to pull his cupps from him, to plucke his pleaſures and delights from him, and his luſts from him,154 then he hates the word, when it comes in this union to his heart.
I put this union of the word in oppoſition to foure things.
Firſt againſt generall preaching; a wicked man loves generall preaching, though it be of all the truthes in the Bible, while they take no union with his heart; he may heare a thouſand Sermons and like them all well enough; ſo long as the word cloſeth not in with a mans conſcience, ſo long as it grapples not with his heart, ſo long he may love and like it. But let the word come in particulars to him, and tell him this is thy ſinne, and thou muſt to hell for it, if thou giveſt it not over: this hath beene an old luſt of thine which will be thy bane if thou repent not: This thy old corruption, it will be thy breake-necke if thou part not with it: if the word come in this union with his ſoule, then he hates it.
So long as John Baptiſt tooke his text, and dwelt on the reaſons, and went no further, Herod heard him gladly: but when John came to his uſe to apply it, and told him in particular, this reproves thee Herod, and all the evills that ever thou haſt done, and in particular for thine unlawfull marriage with thy brother Philips wife: when155 John came thus, then Herod claps him up in priſon; before he heard him with joy and gladneſſe: but when he comes cloſe to his conſcience, and tells him that his marriage would condemne him, and his other ſinnes would damme him, if he repented not; Herod cannot endure this preaching any longer.
Secondly, in oppoſition to mercifull Preaing. A wicked man loves mercifull Preaching; why? it takes no union with his heart, it is like a Plaiſter that will never ſticke. A mercifull Sermon can never ſticke on a prophane heart; it is likened to a greaſie paper that will never faſten, ſo mercifull Sermons, they will never faſten: on his heart, they cannot take away his ſinnes from him.
Ahab he loved his foure hundred mealemouthed mercifull Preachers well enough; but when Micaiah came to him, O, I hate him, for he never Propheſieth good unto me but evill, he is alwayes upon hell-ſtrings, he is alwayes preaching judgement unto me: I cannot claw off one of his Sermons in a month ſcarſe, I cannot catch hold on any of his Points to comfort my heart; there is not one ſentence in all his Sermons to refreſh my conſcience, he never propheſieth156 good unto me but evill; I hate him.
When a Miniſter comes to the conſcience of a man, and tells him this is the truth of God, and this is thy ſinne and damnation, and makes his Sermons ſticke as a burre on his conſcience, and as an arrow ſhot into his bowells, his heart riſith againſt it, and hee cannot endure it.
Thirdly, in oppoſition to Preaching when the Miniſter is dead. A wicked man loves the word when he that preacheth it is dead. Why? then there is none to urge a union of the Word with his conſcience. A wicked man loves to read Saint Paul, Saint Peter, and Saint John, &c. why? theſe men are not alive to urge a union of the word with their conſciences; but if Saint Paul, or Saint Peter, &c. were alive to tell them, if this be the word of God, then thou art a damned man, if thou doeſt not obey it: if this be a grace, then thou art a curſed man, if thou have it not: if theſe men were alive now, their Sermons would cut to the quicke. So when the Miniſters are dead, men love to buy their bookes, and to read their Sermons.
Now Maſter Perkins is dead, all the world honours him, and men buy up his bookes; but when he was alive, the drunkards157 made ballads of him, and profane Belials would make ſongs of him: why? they could not endure this union of the word. If the Miniſter be by, he cannot be drunke, but the Miniſter will preach condemnation to him for it, if he repent not; he cannot ſweare, or lie, or deceive, but the Miniſter will tell him that this will be a core to his conſcience another day. Men cannot endure this. Saint Paul and Saint Peter, &c, being dead they like well enough; but if they were alive, they would hate them: why? they cannot endure an union with the word.
This was the religion of the Scribes and Phariſees: Math. 23. 29, 30. they built the tombes of the Prophets, and garniſhed the Sepulchers of the righteous, and ſaid if they had lived in the dayes of their fathers, they would not have bin partakers with them in the bloud of the Prophets. You are the children of thoſe men that killed the Prophets, ſayth Chriſt: ver. 31. Are not you the children of thoſe men? doe not you doe thoſe ſinnes which the Prophets cried out againſt, and for which the Prophets denounced ſuch fearefull judgements upon them? I tell you if the Prophets were now alive, they would crie hell and damnation,158 to you: if the Prophets were now alive, and did ſee thoſe ſinnes you commit, they would denounce woe and vengeance to you as they did to their fathers.
Oh ſaith one, if I had lived in the Jewes time, I would never have oppoſed Chriſt and his Apoſtles, I would have kiſſed the very ground that they trod on; then, wretch why doeſt thou not doe that which theſe men preached? looke in the writings of theſe holy men, of Paul, of Peter, &c. Doſt thou doe that which Paul and Peter have wrote thou ſhouldeſt doe? doeſt thou look in their writings, and not obey what they have wrote? I tell thee, if Peter and Paul were alive, they would tell thee thou ſhouldeſt be damned, if thou repenteſt not. if John and James were alive, they would tell thee that the wrath of God will take hold on thee, if thou yeeld not obedience to that word they preached to thee.
If Paul were alive, he ſhould have many a Tertullus to oppoſe him: if John were alive, he ſhould have many a Herod to impriſon him: if Amos were alive, he ſhould have many an Amaziah to baniſh him, and to ſilence him; but now they are dead, men can like them well enough.
A righteous man in the way, is an abomination159 to the wicked. Prov. 29. 27. he doth not ſay an upright man when he is dead,•s an abomination to the wicked: for when he is dead, they may praiſe him, and love him, and love to have his picture amongſt them: then they will ſpeake well of him, and commend him. I ſpeake that, becauſe I would not be miſconſtrued.
Let a man be a godly man indeed, a Saint indeed, as long as he lives, the men of the world will hate him. I have choſen you out of the world, ſaith Chriſt, and therefore the world hates you, &c.
It hath beene an old haunt and cuſtome of the world to hate and maligne the righteous, to reproach them, to call them Puritans, &c: though very heathens have acknowledged that there is no religion without purity. Cicero, Horace and others deſcribing a man that is religious, ſay that he is an intire man, a man pure from ſinne.
If any man will not beleeve it, let him trie it: let him be holy and gratious, and ſhew forth the power of religion in his life, let him contemne the world, &c. and ſee whether wicked men will not hate him, reproach and diſgrace him what they can: not as if a godly man could not be godly and religious, unleſſe he be hated and reproached160 by the world: for it may be.
Firſt, when a man that is truly religious and godly is a great man, and all the Countrey are loth to loſe his favour, or to purchaſe his ili will ▪ then he may be free from hate and reproach.
Secondly, when he is a man of admirable witte and knowledge, that the world admires him for his learning, and for his underſtanding, and for his parts: ſuch a one men will rather admire then revile.
Thirdly, it may ſo be that God may give a godly man favour in the eyes of the world: howſoever the world would hate, and reproach them, yet God may ſo ſtrike their conſciences that they cannot doe it. Otherwiſe, a godly man, eſpecially if he be ſuch a one by whoſe godlineſſe and purity a wicked man is judged and condemned in his conſcience for his ungodlineſſe and prophaneſſe, the wicked will hate him.
Laſtly, I put it in oppoſition to now and then preaching: a wicked man loves preaching, though never ſo ſharpe and terrible, ſo it come but now and then: if the Miniſter preach never ſo powerfully, never ſo terribly, if it give him a reproofe and away: ſo it doth not ſtand digging in his conſcience, and galling his heart day by day;161 let the Miniſter enter a reproofe into his hear•againe, ſo it be but once or twice, he cares not. Why? he thinkes he can recover himſelfe againe from it: b••let the word of God come into him, and galle his conſcience continually, that every Sabboth he is convicted for a condemned man if he live not otherwiſe ▪ every ▪ Serm•n the Miniſter findes him out in his〈◊〉and deareſt ſinnes; he can never goe to Church, but he hears the Miniſter reprooving him for ſome ſ•me or other, telling him that he muſt to hell for them unleſſe he repe•t; and leade a new life; thus when the word followes him every Sabboth that he hath no breathing time to recover his luſt; this makes him to hate the word.
Amos 7. The Prophet preaching the word of the Lord, and denouncing the Judgements of God to the people for their ſinnes, Amaziah oppoſeth him: ver. •2. and ſayth unto Amos, O thou Seen, goe flye thee away into the Land of Judah, and there eate bread, and propheſie there, but propheſie not againe any more at Bethell, for it is the Kings Chappell, and it is the Kings Court. He could like it well enough that Amo•ſhould propheſie once or twice ▪ but if he did propheſie any more, he ſhould ſpoile all their mirth, he162 ſhould gall all their conſciences go, ſaith he, propheſie in Judah, & eate thy bread there. Amos ſhould propheſie where he would, ſo it were not there; he might eate his bread where he would, ſo it were not there.
Laſtly, as it is an actuall affection of the heart, whereby the heart riſeth up againſt an union: ſo in the laſt place, it is againſt that that is diſſonant and repugnant to his luſt. For, as love is the conſonancy of the affection to a thing that hath agreement therewith: ſo hatred muſt needs be diſſonancy of affection to a thing that is repugnant and contrary to it. So, a wicked man he hates the word, becauſe it diſagrees and jarres with his luſt. Indeed a wicked man may love the word ſo long as it oppoſeth not againſt his luſt. Therefore a wicked man may love three kinds of preaching.
Firſt, Quaint preaching that ſavours more of humanity then of divinity. As long as the Miniſter commeth with dainty phraſes, acute ſtories, eloquent alluſions, and fine tranſitions, they will like it well enough: it jarres not with their luſt: and therefore you ſhall heare them when they come from Church, commend him, O he was a fine ſpokes-man, a witty ſchollar: what a learned and excellent Sermon did he make to163 day? ſo farre as the word oppoſeth not his luſt, a man may love preaching.
The people they did love to heare Ezekiell preach, they did love to heare his pleaſant words.
The Babylonians they did love to heare Davids ſongs: it was fine melody to them, though they hated the ſence; ſo the Philiſtins they did love to heare Sampſon ſpeake, they knew he was a witty man, and could ſpeake fine riddles to them, but they hated his religion: ſo the people, they did love to heare Chriſt preach, and would flocke after him, they did wonder at his authority, &c. yet they hated his doctrine, for they cried crucifie him, crucifie him; ſo if a Miniſter ſpeake onely of witte, learning and memory, &c. a wicked man will love it, it oppoſeth not his luſt.
Secondly, they may love Impertinent preaching: when though it be never ſo pertinent to ſome in the Church, yet if it be not pertinent to him, he loves that. As the drunkard, loves to heare the Miniſter preach againſt hypocriſie, though never ſo ſharply; The prodigall perſon loves to heare the Miniſter preach againſt covetouſneſſe. But if the word come to ſtrike him under his fifth ribbe, to diſcover his corruptions, and164 the plagues of God due to him for his ſins, then he hates it.
Thirdly, he may love preaching in tanto, though not in•oto ▪ he mav love ſo, or ſo much preaching, but not preaching altogether. A wicked mans conſcience tells him that he muſt have ſome religion, that he muſt performe ſome ſervice to God: and therefore ſo long as the Miniſter onely calls for ſome preaching, ſome hearing, and ſome ſerving of God, why, his conſcience calls for ſo much.
The vileſt drunkard, and blaſphemer, and ſwearer that is, will be content to heare of calling upon the Lord Jeſus at his death: the vileſt whoremaſter, and prophane perſon, the earthly worldling, &c. will yeeld to ſome preaching, and to ſome hearing, and to ſome reading: why, otherwiſe their conſciences would not be at quiet, but would be as the divells band-dogge, bawling and houting at him. But if the Miniſter call for more religion then his luſt will ſuffer; for more religion then will ſubſiſt with his ſecurity, deadneſſe, lukewarmeneſſe, hypocriſie, worldlineſſe, that he cannot yeeld to, and retaine them: then he thinkes there is too much of it, then he hates it, and cannot endure it.
165Thus you ſee, that wicked men hate the word of God. I ſet it forth by three inſtances: Rom. 1. 30. Haters of God. They did not hate his being and eſſence, his goodnes and mercy, but they hated him as he was a Lawgiver. The devills hate not God as he is God and hath a being, but they hate him as he is a Lawgiver and as he is their Judge, they cannot endure to be called by this God, to be controuled and judged by him. Thus was it with the Coloſsians, before they were converted: they were enemies to God Col. 1. 21. Our Saviour takes away the whole doubt, and ſpeakes it peremptorily and generally of all the world, they hated me; the whole world ſo long as they live in their ſinnes, hate Chriſt, and hate his word.
Firſt, a wicked man hates the word, becauſeReaſ. 1he hates the truth and the being of the word: he is ſorry that the word of God is true; he would be glad that the Scripture might prove falſe: that things may not be as the word of God ſaith they are; he hates the being of the word. A man loves the being of that which he loves, and he hates the being of that which he hates, and were it in his power, he would deſtroy it. Now, though a wicked man cannot deſtory the166 Bible from being in it ſelfe, yet he will deſtroy the Bible from being in his life.
For, beloved, the word of God, ſhould not onely be in the Bible, but the Bible ſhould be in a mans life. A mans life ſhould be a walking Bible: but a wicked man deſtroyes the Bible from being in his life. A civill man would be glad that Ariſtotles Ethicks were the Bible. A worldly man would be glad that the Booke of Statutes were the Bible; he is ſorry that that is the Bible which indeed is the Bible.
The young man that came to Chriſt; though he loved eternall life, and ſaid that he loved the Commandements of God, yet when our Saviour told him one thing is wanting, goe and ſell all that thou haſt, and give it to the poore, ſaith the text of him, he went away ſorrowfull; as if he ſhould ſay he was ſorry that there was any ſuch truth in the Scripture: he would have beene glad that there had beene no ſuch text in the word of God.
The Prophets propheſie falſely, and my people love to have it ſo. Jer. 5. 31. they hated to have it ſo as the word would have it. But when the falſe Prophets told them it was otherwiſe, O, they loved that.
Beloved, the men of the world would be167 glad that God would make another Bible, that drunkards and whoremaſters might be ſaved: another Bible, that earthwormes and worldlings and proud perſons might be ſaved. If God would raine downe a new Bible, another Bible, I feare there are many thouſands amongſt us, that now ſay they love the Bible, yet would love to heare of it, and come from all places to ſeeke after it, after another Bible that would ſhew the way to heaven a little wider; men are loth to heare of ſo much holineſſe, ſo much preciſeneſſe: they love not to be beaten on that ſtring, a ſigne that they hate it.
Can a man that is nothing but fleſh and bloud, love the text of Saint Paul that fleſh and bloud cannot inherit the Kingdome of God 1 Cor. 15. 50 ? Can an old filthy ſinner love that text of Iſaiah, an old ſinner though he be an hundred yeares old ſhall be accurſed. Iſai ▪ 65. 20 ? Can a Uſurour love the 15 Pſalme? Can a lukewarmeling love Rev. 3. 16 ? no, he would be glad that there were no ſuch truth in the word, and therefore he hates it. Rom. 8. 7. A wicked man is ſuch an enemy to the word, that all the Miniſters in England cannot reconcile him to it.
Secondly, wicked men hate the word, becauſe they doe hate the nature of the word. 168If men did love the word of God, they would will what the word of God wills, and nill what the word of God nills. It is a good proverbe amongſt us, It is the property of lovers to will and nill the ſame things.
If men did love the word, then looke what the word ſayth, they would doe: what the word commands them, they would obey. If men did love the word, they would conforme their hearts and lives to the rules of the word. But the carnall minde is enmity a•ainſt God, for it is not ſubject to the law of God, neither indeed can be. Rom. 8. 7.
A wicked man hates the law of God; why? the heart of a wicked man conceives the word of God to be againſt him: he can not thinke a thought but the word is againſt it: he cannot ſpeake a word, but the word of God is againſt it; he cannot pray his dead hearted prayers, but the word of God is againſt him &c. And as the word of God is againſt him, ſo his heart is againſt the word: he is of one mind, the word of another: he is of one minde, and the word of the cleane contrary minde againſt him.
Laſtly, as a wicked man hates the being of the word, and the nature of the word in it ſelfe, ſo he hates the being of it in his underſtanding;169 he〈◊〉o•〈◊〉the knowledge of the word: therefore they ſay unto God, depart from us, we deſire•o•the knowledge of thy waves. Jab. 21. 14.
A wicked man would•aine keepe this and that luſt••he is loth to depart with his old corruptions, his old ſinnes ▪ he hath liv•d••them ſo long, that he is loth to part with his old freinds; he would faine go•on in his luſt and therefore he hates the knowledge of the word that would ſtrippe him of his luſt, ſaith Aquinas. Now he cannot be free for his ſinnes, and be curbed by the knowledge of the word.
I will tell you, once it was my happe to preach a Sermon two or three hundred miles from this place, and when Sermon was done, I heard a man ſay, O what a beaſt was I to come to this Sermon; what a beaſt was I to come to it!
When the word of God comes to men, and tells them that their ſtate is damnable if they live in their ſinnes: when the word of God comes to the heart, many are ſorry that they ever heard the word of God, that ever the word made ſuch a thing knowne to them.
The drunkard, the wanton, the Uſurer, and the worldling, how glad would they170 bee that the Miniſter could prove by the word of God, that theſe ſinnes were lawfull, that uſury were lawfull; that covetouſneſſe were lawfull? &c. But when the word goes flat againſt them; then they cannot endure that word: why? their conſcience beginnes to penne them in, it puts their hearts in the ſtocks as it were, they cannot have freedome in the purſuite of their luſts and ſinnes: an evident ſigne that men hate the word.
Auſtin ſaith of a wicked man, He loves the truth ſhining, but he hates the truth reproving. As much of the word as you will, to make him skillfull in knowing: but he hates the word every dramme of it, checking and rebuking, girding and controuling him for his ſinnes.
Beloved, what is all our preaching? doth it not ſhew that men hate the word? neede any goe to the field and exhorte the Huſbandman to plough and ſow his ground? neede we goe to your houſes to perſwade men to feede, to eate and drinke, and to cloath themſelves? neede we goe to the Alehouſe and perſwade the drunkard to drinke, the ſwearer to ſweare, the gameſter to play? no; men love their backes, and their bellies, men love their profits and171 their pleaſures; men love their luſts and ſinnes. But they muſt be exhorted and intreated, and commanded to obey, and to love the word of God, and all little enough.
Hence then is a reproofe to all the wickedUſe. amongſt us. O beloved, it is too true that abundance of us doe hate the light. Did wee not hate the light, we would have ſhaken all our hands of our ſinnes ſheere ere now; did we not hate the light, we would have crucified our anger, and our wrath, and our pride ere now; we would have ſubdued our ſecurity, and our ſelfe-love, and our lukewarmeneſſe in good duties: did we not hate the light, we had all beene children of the light ere now. Plato ſayth, He loves that hath a ſimilitude of that he loves: but we have not a ſimilitude and a likeneſſe of the light, and therefore we doe not love it.
Beloved, let me come a little neerer, and convince all that heare me of this point.
They muſt needs be ſaid to hate one another whom no intreati•s nor beſeeches can poſsibly reconcile. That is irreconcileable hatred which cannot be taken off by all the intreaties of the world. Herod hated Tyr•s and Sidon, but his hatred was taken off by Blaſtus172 his intreatie. Acts. 12. 20. but that hatred is irreconcileable hatred that no intreaties can••ke off.
Oh, how often have Gods Miniſters intreated you and beſeeched you to give over your ſinnes, and yet you will not! how often have they beſought you to be zealous, and meeke, and holy, and you will not; thou art tichie and revengefull in ſpeeches, how often haſt thou beene ſought to leave it? thou art proude and ſtout-hearted, how oft haſt thou beene ſought for to be humble? thou art carnall and worldly, how often haſt thou beene beſought to be ſpirituall and heavenly?
Thou haſt no aſſurance of Chriſt in thy ſoule: how oft haſt thou beene beſought for to get him? Miniſters beſeech thee every Sabboth, Miniſters intreate thee every weeke: They breake their braines, and breake their ſleepe, and ſpend their lungs, and all to invent and ſpeake acceptable words to prevaile with your ſoules: with heart-cutting intreaties they beſeech you; if notwithſtanding all this, you will not be intreated to part with your ſinnes, rhen it is evident you hate reformation.
If we did not hate a thing, we would doe it, though we were never beſought to doe173 it; if thou didſt not hate a reformation of thy ſinnes, thou wouldeſt have beene reformed without theſe beſeeches: but if beſeeches and intreaties cannot woe thee, thou hateſt it indeed: that is hatred indeede which beſeeches cannot reconcile.
The Lord Jeſus ſent his Miniſters in his Name; we are Gods Embaſſadours in Chriſt his ſtead, we pray you to be reconciled to God.
We have beſought you by the bloud of Chriſt, we have intreated you by the Bowells of Gods mercies to become new men: we beſeech you in the Bowells of the Lord Jeſus Chriſt to give over your ſinnes. We beſeech you as you love your ſoules, give over your ſinnes: we beſeech you as; you are men, as you know what is what, give over your ſinnes: we beſeech you, let the drunkard give over his drunkenneſſe, the ſwearer his oathes and blaſphemies, the Idolater his Idolatry and wilworſhip, let the idle talker give over his fruitleſſe communication, the covetous perſon give over his covetouſneſſe, the ſecure Chriſtian and lukewarme profeſſor and deadhearted ſerver of God come out of his ſecurity and dead-heartedneſſe, &c. I beſeech you by the mercies of God ſaith Saint Paul, preſent174 your bodies a living ſacrifice, holy &c. Rom. 12. 1. Sacrifice your tongues unto God we beſeech you, and ſpeake holy conference, ſacrifice your hearts we beſeech you, and uſe holy meditations; ſacrifice your hares unto God, and ſuffer not idle language to be ſpoken in your hearing: we beſeech you doe this; yea by all the mercies of Chriſt, we beſeech you as though God did beſeech you by us, we pray you in Chriſt his ſtead; and will you not yet? Certainly, you hate the light, if all theſe beſeeches cannot reconcile you; we have beſought you that there be no diſorders in any of your families, and yet there are: we have beſought you that there be no loſſe of time in your meetings, that there be no roote of bitterneſſe in your hearts, and yet there is: we have beſought you to mende your repentance, and to better your obedience, and to repent of your rotten formality, and to come out of your ſandy and quagmire bottomes, and not to content your ſelves with this beggarly form of religion onely, but as ever you love your ſoules and would be loved, to get the power of grace: and a thouſand more things have we beſought you. Is it done? no, God knowes: all the beſeeches and intreaties under heaven have not yet done it. Now175 therefore you muſt needs ſtand convinced in your conſciences, that you hate the light, if all theſe beſeeches cannot bring you to it.
They muſt needs be ſayd to hate one another, when neither money nor price nor any thing can make freinds. That is inveterate cankerous hatred which can never be outbought, which can never be hired to ceaſe. I make no queſtion but that the Damoſels Maſter at the firſt did hate that his Maide ſhould be poſſeſſed with a divell: but when he ſaw that it brought him in great gaine, he tooke off his hatred: he would then be content that the divell might have ſtayed in his houſe, ſo he might have gained by it: and therefore we reade that he was angry at the Apoſtle for diſpoſſeſing the divell out of her; Act.. 16. 19. It muſt be a greivous hatred that profit cannot mollifie.
Brethren, you know that God offereth you pardon of your ſinnes: he offers you mercy, he offers you a Kingdome, if you will come out of your ſinnes. If thou wouldeſt rather loſe father, mother, wife and children, houſes and lands, goods and livings, rather then ſhake hands with ſuch a one as thou art fallen out with, I am ſure thou hateſt him with a witneſſe: and if thou wouldeſt rather hazard thy owne mercy,176 hazard the love and favour of God, hazard the Kingdome of heaven, lot Chriſt goe, and mercy goe, and heaven goe,••ther then let thy ſinnes g••▪ ſurely thou hateſt to be reformed. I will give you a kingdome ſaith God, if you will be new men: I will give thee a Kingdome, if thou will take up Chriſt his Croffe and be pl•••I will give thee a Kingdome, if thou wil•walke preciſely and circumſpectly. But you will not, though you might have a kingdome for it. Repent faith Chriſt, for the kingdome of heaven is at hand: Math. 3. 2. Repent, and here is a Kingdome a•hand for thee. Downe with thine old lu•t ▪ thou knoweſt what I meane, and here is a Kingdome at hand for thee. Repent of your formall repentance, repent of your faſhionary prayers, repent of your overly performances of holy duties, and behold here is a Kingdome for you. Wilt thou hazard the very Kingdome of grace, and of glory, rather then thou wilt ſteppe out of thy old wont? thou hateſt repentance if a Kingdome cannot hire thee to love it.
They muſt be ſayd to hate one another, whom all the deareſt love in the world can never•nite and ſoder together. Love is able to burſt all the hatred in the world if the divell177 be not in it: love is more forcible then hatred; and therefore that hatred is moſt cankerous that love cannot overcome. What is ſo pleaſing or delightfull to the•leſh of a man but love may command it? the love of God hath given thee the bloud of his owne Sonne: if thou wilt part with thy corruptions, thou mayeſt have it. That is hatred indeed which the bloud of thy owne Saviour cannot diſſwade thee from.
The Apoſtle Peter thought he had uſed an excellent argument to perſwade men to holineſſe, when he ſetteth forth the love of God to us. 1 Pet. 18. 19. For aſmuch as you know, that you were not redeemed with corruptible things as ſilver and gold from your vaine converſation, received by tradition from your fathers: but with the precious bloud of Chriſt, as of a Lambe undefiled and without ſpotte. What doth Chriſt give his bloud to thee, to redeeme thee, from thy vaine converſation? hath he given his bloud for thee, that thou ſhouldeſt part with thy ſinnes, with thy drunkenneſſe, with thy oathes, thy pride, ſecurity, luke warmeneſſe, earthlineſſe, prophaneſſe, from thy vaine thoughts, thy vaine words, and thy vaine luſts, and wilt thou not? if God had redeemed us with ſilver, and gold, that were176〈1 page duplicate〉177〈1 page duplicate〉178but droſſe: no, he hath redeemed us with the bloud of his Sonn: if now thou wilt part with the bloud of Chriſt, rather then with thy ſinnes that the word of God commands thee to part with, how great is thy hatred of the word?
Bloud it is neceſſary to the life of every living creature. I am ſure the Bloud of Chriſt is neceſſary to the life of a Chriſtian; without it, a man can never be waſhed, nor never be ſanctifyed, nor made acceptable to God. That man that will rather part with his bloud, rather then lay downe his hatred of ſuch a one whom he hates, he hates him for ever, he hates him to the death. Thou that rather then thou wilt part with thy evill courſes, from thoſe ſinnes that Gods word would have thee to give over and forſake, wilt part with the bloud of Chriſt, I ſay thou hateſt the word, and thou hateſt a reformation of thy wayes for ever, with an everlaſting and damnable hatred.
That man that had rather be damned then leave his ſinnes, that had rather goe to hell, then be a new creature, he hates the parting with his ſinnes, he hates to be a new creature.
It is truth, man is a reaſonable creature, and therefore cannot reaſon ſo in expreſſe179 words, as to ſay I had rather be damned then to give over my drunkenneſſe, my lying, my ſwearing, my luſt; I had rather goe to hell; then be ſo pure, and ſo holy &c.
But every wicked man is ſo unreaſonable in very deed ▪ for the word of God tells that wicked men that live and dye in ſuch ſinnes, and ſuch ſinnes, ſhall be damned; yet, they will not give over their ſinnes.
Doth not your owne conſcience tell you, that as long as you pray no better, as long as you walke no better in your profeſſion, God abhors you, and all that you doe, and will damne you? doth not thy conſcience tell thee, that yet thou haſt no aſſurance of ſalvation, that as yet Jeſus Chriſt was never given to thee, that as yet you never had the Spirit of Chriſt to kill ſinne in you? if that thou wilt goe on in thy ſinnes, and not get Chriſt and his Spirit into thy heart, as the word of God commandeth thee, and thy owne conſcience perſwadeth thee: I ſay if yet thou wilt goe on in thy ſinnes, then thou chooſeſt to be damned rather then to part with ſinne.
Doe we not ſay ſuch a rogue will be hanged, that ſuch a haſty furious man will undoe himſelfe? doe we not ſay of a rebellious child that he will be diſinherited? not180 that any man reaſons ſo in words, I will doe thus and thus and undoe my ſelfe, I will ſteale and be hanged, I will be a rebellious childe and be diſinherited, I will goe on in my ſinnes, let the world ſay what it will, and be damned. But, when a man knowes that the wages of ſinne is death, that the end of drunkenneſſe, of ſwearing, of lying, of pride, ſecurity, hypocriſie, formality in religion &c. is death; When a man knowes that the end of that ſinne which he lives in is damnation, and yet will goe on in thoſe ſinnes, he wills to be damned. Ezek. 18. 31. Turne you, turne you, why will you dye O ye houſe of Iſrael? why? were any ſo madde as to be willing to dye, to periſh for ever? yet ſayth the Prophet, why will you dye, as if he ſhould ſay why will you ſinne? that man that wills to ſin, he wills to be damned; that man that will be damned rather then part with his ſinne, that man loves ſinne for ever, and ſo hates the light.
Beloved, be aſhamed to carry ſo many plague tokens upon your hearts, ſo many ſinnes in your ſoules, ſo many oppoſitions and rebellions againſt the word. That man that hates and rebells againſt the word, can never be ſaved by the word. You that181 have had the preaching of the word, looke that you give way to it; take heed that you withſtand not the breath of it.
I could tell you one thing, and I pray God to ſend it home to your hearts: commonly when God ſends his word to a people, thoſe that are wrought upon, for the moſt part are wrought upon at the beginning: generally it is ſo, I will give you a convincing place for it: Acts. 13. 48. And when the Gentiles heard this, they glorified the word of the Lord: and as many as were ordained to eternall life, beleeved. Paul and Barnabas were come to Antioch, and had preached one Sabboth day, and now had preached another: The Gentiles glorified the word of the Lord: and as many as were ordained to eternall life, beleeved; as if he had ſaid, all that were ordained to eternall life, beleeved at thoſe Sermons; as if he ſhould ſay againe, all that beleeved not at theſe two Sermons, were reprobates.
Thoſe that did belong to God, they did beleeve, and hearkened to the preaching of the word to them, on thoſe two Sabboths; All that were ordained to life ▪ they beleeved at theſe two Sermons: the reſt that beleeved not, are branded and marked out for deſpiſers and wonderers, Heare O deſpiſers, and182 wonder and periſh, &c.
Agree with thine Adverſary, whileſt thou art in the way. Math. 5. Beloved, you are now in the way of ſalvation: your Adverſary is the Lord himſelfe, till he be reconciled unto you; you are in the way while you are under the preaching of the word: you know not how ſoone God may take you out of the way: you know not how ſoone God may take his word away: or, if that continue, yet he may withdraw his Spirit ▪ and then, if God once take away his Spirit, then you may ſeeke to be converted, but ſhall never finde it; you may ſeeke for grace, but ſhall never get it: you may ſeeke for Chriſt, but never obtaine him; if men ſtand out againſt the Word and Spirit of Chriſt, while it is beating upon their hearts, and offering them grace, then Chriſt will be a ſwift witneſſe againſt them. Malach. 3. 5. Doth Chriſt come to thee? now obey, now beleeve, now give over thy ſinnes. Doth he bid thee now repent? &c. O give way to the Words of Chriſt, give way to the Spirit of Chriſt; otherwiſe, Chriſt will come ſwiftly: I will be a ſwift witneſſe.
I tell you, the Covenant of grace will not ſtay long: God is about to put up his183 wares. When no Cuſtomers come, the Merchant puts up his wares; ſo God will even cloſe up all his graces; then Preachers may preach, but none ſhall be converted: People may heare, but none ſhall be converted: People may heare, but never be turned; which the Lord deny from ever being amongſt us; therefore, while it is called to day, hearken, and the Feare of God be with you.
THE Lord in this Chapter by the Prophet Iſaiah doth foretell heavy things againſt the people; and by the way marke the Lords dealings, he ever gives warning before he ſends any plagues: he lightens before he thunders; that the people might not ſay they did not heare of it, and and that the wicked might be the more inexcuſable, and that the godly might make an Arke to ſave themſelves in.
Theſe words containe in them five ſeverall things.
Now by Gods permiſſion I will open theſe words in order unto you. And for the firſt, the Author of it.
It is laid downe by queſtion and anſwer.
Queſtion, Who gave Jacob to the ſpoyle, and Iſrael to the robbers?
Anſwer, Did not I the Lord? was it not I the mighty God, which am able to order every thing according to my owne will.
But indeed we are ready to aſcribe things to chance and fortune and lot; to prevent this ſaies God, who did theſe and theſe things? did not I the Lord?
Now, by Jacob and Iſrael is meant the people of the Jewes, which were called by the name of Jacob. For, his peculiar people, when they ſinned, he gave them over. God•ais, who gave this people of mine to the enemies? did not I the Lord? therefore God he is the Author of all puniſhment.
Secondly, the Cauſe why the Lord did186 this: for, ſome might ſay, why did the Lord overthrow this people, whom he did ſo tenderly reſpect for his, which were as the apple of his eye, and the ſtrength of his right arme? becauſe they ſinned againſt the Lord, and would not walke in his waies.
He ſets downe the Cauſes.
Firſt, in generall, they have ſinned.
Secondly, in particular, they would not walke in his way, nor be obedient to his Lawes.
Thirdly, here is the Judgement it ſelfe, therefore hath he powred upon them the fierceneſſe of his anger, the ſtrength of the Battell and fire round about them. He calleth it the anger of the Lord: not of a King, or of a great man, but the anger of the Lord, the fury of his anger: ſhewing the extremity of it he doth not ſay that God doth drop downe his anger; but, he poures out the fury of his indignation. Moreover he ſaith, the ſtrength of battell; the Lord commeth like an armed man to fight againſt them, and to deſtroy them, as men in warres doe when they ſ•ay both young and old, and make no bones of it, and are glad when they have done it; And, as an armed man to ſlay them; ſo likewiſe, he hath ſet a fire round187 about them ▪ the Lord hath incloſed them in with indignation, ſo that they could ſee no way to get out of it, or to eſcape it. So then this ſhews the unavo•dableneſſe of Gods Judgements.
Fourthly, who were theſe that were deſtroyed? Jacob and Iſrael, a praying and a profeſsing and a faſting people.
Fifthly, the effect of all this, how it did worke upon them. Yet, ſaith the Lord, they know it not, neither lay it to heart. Oh Lord, what monſtrous ſtupidity is this! though God did doe it; in his anger too; yet this poore Nation ſaw it not, neither regarded it, till the plague came; and when it came, they never laid it to heart, neither were they humbled by it, but did beare the plague, and afterwards went downe into hell, and never minded it.
Even ſo, beloved, ſtands the caſe with us; The Lord plagues us, and we ſee it not: his anger burnes round about us, and the fierceneſſe of his wrath ſuſtaineth to battell: and yet we perceive it not.
From the firſt of theſe obſerve: namely,
That God is the author of all plagues andDoct. judgements that befall a Nation. It was he that drowned the old world, and delivered the Children of Iſrael to the ſpoylers. Shall188 there be any evill in the City, and the Lord hath not done it? ſaith Amos in his third chap. and 6 verſe. From whence, obſerve this, That God ordaines all puniſhments before they come. Acts. 4. 28. for to doe whatſoever thy hand and counſell determined before to be done. And as God ordaineth all things before they come; ſo he ordereth them and the time when they ſhall come; and they cannot come one moment of time before the Lord would have them. The Jewes could not lay hold on our Saviour, becauſe his houre was not yet come. John. 8. 50. The wicked cannot pull downe puniſhments upon a Nation when they will; As its he ordaineth them: and the time when; ſo thirdly, he doth appoint them how long they ſhall lie upon men. Revel. 2. 10. There the Lord had appointed the Church of Smyrna ten dayes tribulation; and there is meaſured how much God appointes us. The devill could goe no further then his commiſſion in afflicting Job. As he doth order all, ſo he doth order all for the good of his people, and for the confuſion of his enemies; all things worke for the good of thoſe that feare God, and for the hardening and overthrowing of the enemies of the Church that are incorrigible.
189This may ſtay and comfort the hearts ofUſe 1Gods Children, in any heavie croſſe that befalls them.
Is God the orderer and diſpoſer of all? then this may comfort thy ſoul O thou poore childe of God; I ſay comfort thy ſoul with this, that the Lord is the temperer of all things, and the Phyſician that ſtands by and ſees how many drammes the Apothecary putteth in. The devill indeed may afflict thee, and wicked men may puniſh thee; but thou ſhalt have no more then the Lord ſees good for thee. Therefore though thine enemies take thee and kill thee, and Rabſhekah raile on thee, and Bonner burne thee, yet the Lord is a ſweete loving Father, and ordereth all things, and cannot finde in his heart to hurt thee. Though they be the Inſtruments, yet God he is the Author, and hath appointed how long and how much and for what they ſhall afflict thee. Therefore though the ſword finde thee, and faggot come: yea though thou beeſt baniſhed or ſawne aſunder, yet the Lord ordereth all things: and though he correct thee, yet he cannot finde in his heart to hurt thee. Therefore he ſaith to the ſword and to the plague as David ſaid to Jacob, have a care of my deare ſonne: onely190 ſubdue the rebell ▪ but doe not hurt my ſonne. So ſaith God, uſe my ſervants kindly for my ſake: onely bring under their proud hearts, but doe not hurt them. Therefore have an eye to Gods love, and let faith in him over-rule thy heart in ſpite of all that can come againſt thee.
This may terrifie the hearts of all wickedUſe 2men that are out of Gods favour.
Is God the Author of all puniſhments ▪ then this may make their haire to ſtand upright upon their heads. That God whom thou hateſt, is the puniſher of thee: even he whoſe-Sonne thou deſpieſt, and whoſe Sabbaths thou prophaneſt; He is able if his wrath be kindled, to conſume thee in a moment. Oh, if thou haddeſt not an adamant heart, this would daunt it, and diſſolve it into teares of bloud. God will infinitely puniſh thee, who is a conſuming fire: but if thou wilt not be daunted, there is nothing but fearefull looking for of fire and brimſtone for ever in hell. When God puniſheth his children, it is in mercie: but to the wicked his wrath is puniſhments, and his Judgements is anger and great wrath: and therefore when he puniſheth thee, thou mayeſt ſay a juſt Judge brandeth me in the hand.
191Is it ſo? Then when Calamities come,Uſe 3let us not ſo much ſtand upon men, or upon the helpe of them: but let us looke to God as David did: it may be the Lord ſent Shimei to raile on me; and ſo did Job, the Lord gives, and the Lord hath taken away. The Caldeans did it: but they were Gods Inſtruments. We ſhould not doe as doggs that gnaw the ſtones that are throwne at them. God takes ſtones as it were, and throweth them upon mens heads: and ſometimes whips them by wicked men. Now, the wicked are but Gods rod, and when he hath ſcourged thee, he will caſt the rod into the fire. Therefore goe unto the Lord, make peace with him, and he will remove it. The wicked I confeſſe are in fault, but God is the Author of all: and he will deliver you in his good time.
Secondly, wherefore will God deale thus with Iſrael, becauſe they have ſinned with a rebellious ſpirit, not by infirmity but in diſobedience? Whence you may learne this point of Inſtruction, That ſinne and diſobedience againſt Gods Law is that which brings downe puniſhments and judgements upon a Nation or a people or Church. Sinne is the brooder and hatcher of all judgments, and the very ſpawne of all puniſhments. 192Ah, this ſinne and diſobedience, and willfull rebellion againſt God, it will bring ſw•rd and famine amongſt us, and let in the enemie, and ſend out God from amongſt us, and ſtoppe the mouthes of his Miniſters, and breake off the Parliament.
Another cauſe why God ſends puniſhments amongſt us, is this, becauſe Kings will not be ſubject to the Lawes of God, and Queenes will doe what they liſt: when Biſhops and all people will have elbow roome to doe that which ſeemes good in their owne eyes: as giving toleration for the prophanation of Gods Sabb•ths, that the people may diſhonour the Lord, and runne headlong to hell: this and ſuch like, ſets up wickedneſſe, and brings the wrath of God upon us, and his vengeance upon our Land and Kingdome, when thus ſinne gets the upper hand and day of the word, for which I cannot chuſe but pittie our poore Land, neither could you doe leſſe if your hearts were not as hard as an adamant, and your eyes glued together. Ah poore Nation, now thou lieſt a bleeding and drawing to an end, and the bell now tolls for this Nation, and the Lord is a going from this Land: and her puniſhments and judgments are comming on apace, ſo that all Nations193 may ſay, Wherefore hath the Lord done this unto this Land, what meaneth the heat of his anger? then ſhall men ſay, they have forſaken the Covenant of the Lord God of their Fathers, and ſerved other Gods. Judges. 4. 2. When they forgatte the Lord their God, then he ſold them into the hand of Jabin King of Canaan: this was the ground why the Lord drowned the old world. Geneſ. 6. 12. becauſe they had corrupted all their waies; this was the cauſe why the Lord burned S•dome and Gomorrah with wild-fire from heaven: this was the cauſe the Lord deſtroyed Jeruſalem forty yeares after Chriſt, becauſe they would have none of the offers of Chriſt, and of grace and mercie. And thus much for proofe.
Good Lord, what a poore weake LandUſe 1have we! if ſinne and rebellion be the cauſe of all puniſhments, then in what a poore caſe is England? how weake are we? our hearts may ſhake within us, and our knees may knock together to conſider of it, having ſo many ſinnes of all ſorts, of all degrees, and committed with ſo high a hand, and in moſt fearefull manner.
We are ſicke from the Crowne of the head to the ſoale of the feete, there is no ſoundneſſe in us: we are ſicke in head, ſicke194 in heart, ſicke in ſtomacke; we have had peace, and that hath ſurfeited us: and now we have gotten the pluriſie, and nothing but letting of bloud will cure us. God grant the Lord let us bloud in our hearts alſo: God muſt purge and phyſicke us, and fetch out the droſſe which we have gathered by our diſobedience. If ſin and rebellion will doe it, we have given God cauſe enough ſo to plague us.
Is it ſo? Then we ſee who are the greateſtUſe 2traytors in the Kingdome, and what they are that pull downe puniſhments upon a Kingdome; they are diſobedient rebells and traytors, full of ſinne.
I proteſt the greateſt traytors King Charles hath this day, are the prophaners of Gods Sabboths, and ſuch as doe give liberty to prophane them, and to ſweare and be drunke: theſe are the plague ſores of this Kingdome, and bring downe heavie judgements upon us; yea, of what place or dignity ſoever they be. It is not onely poore drunkards, but ſilver and velvet Coate drunkards, even the Lordly men of this Kingdome, who give libertie to ſinne: for the greater the men are, the greater are their ſinnes, and they are the moſt dangerous, even as great Cut-purſes doe more harme195 then little ones; for as Haman was hanged before the Jewes ſaw good daies, and the ſeven ſonnes of Saul were ſlaine before they could have any peace in Iſrael: So while theſe rebells be not hanged, what peace can be expected? while Jonah was in the ſhip, there could be no qu•etneſſe: ſo whilſt theſe rebells and vile wretches live and have favour, and are reſpected, and goe on ſtill unpuniſhed, they are in the Land, as Jonah was in the ſhippe: and ſo long there can be no quietneſſe in the Land.
One Achan did plague a whole Land ▪ but here are many Achans in this Land. Oh poore Land; thou art wonderfully laden by every ungodly perſon, both in Countrey and City. O let us begge of God that theſe may be hanged and diſpatched, or that God would turne their hearts.
Is it ſo, that ſinne is the brooder of allUſe 3puniſhments? O then let it teach every one of us to ſ•t heart and hand and all to worke, to joyne all our forces of prayers and teares againſt theſe enemies, and labour for the reformation of theſe. When Jonas was in the ſhippe, the Marriners, came about him and asked him, from whence comeſt thou? So if ever we would ſee good dayes, we muſt joyne our prayers and all our powers196 againſt our ſinnes and the ſinnes of others.
When the Philiſtins ſaw that the Arke was the cauſe of the puniſhments that befell them, then they never reſted till they had ſent it away; ſo let us ſhip and packe away our ſinnes, if ever we would have our puniſhments removed from us. Say, Oh mine enemie, have I found thee, thou art the enemie of King, and Countrey, and Parliament, and Goſpell, and, thou art he that brake the laſt Parliament, thou art he that loſt the day at the Iſle of Ree, thou art he that ſent ſo many poore Rochellers to the grave with famine, and thou art he that makes diviſion betweene Kings and Commons. The Lord give us power and courage: for if ever we had neede, now we have; and let us beſtirre our ſelves, and pray that God would be pleaſed to ſtirre up the heart of the King and other Magiſtrates againſt theſe ſinnes. O that Magiſtrates in their places, would ſet their hearts and hands againſt all theſe ſinnes; but light execution is done, and moſt Magiſtrates ſtand for ciphers in their places, and onely take up a roome, and doe nothing. We cannot draw them with all the arguments we can uſe to puniſh theſe ſinnes. We have cauſe to mourne: for they ſtand like ſcare-Crowes,197 with a peice in their hands, but never ſhoote: and the birds may picke the ſtraws from their heads; ſo that Magiſtrates doe nothing.
But to you I ſpeake that are Chiefe in Townes, and chiefe Officers: you ſhould all joyne hand in hand and heart in heart to pull downe theſe al•houſes, hell-houſes, and nurſeries of the devill, and to ſupplant wickedneſſe. We muſt not be one for them, and another againſt them: for in ſo doing, we ſhall never ſee good dayes.
And you Gentlemen, where are your hearts and hands againſt them? when did you ever ſpeak or write againſt them? when did you ever ſet foot in ſtriving to have them ſuppreſt? men ſtand with their fingers in their mouthes, and their hands in their pockets, and dare not ſtand for God and good cauſes. The Lord be mercifull unto us: we doe not joyne our forces, prayers and powers that we can make for Gods glory. Oh that the Lord would be pleaſed to put his Spirit into our hearts, that we may be all of one minde. So you Gentlemen, in your places, and we Miniſters in our places, and all of us, we are with all the ſtrength and courage and mettle that the Lord hatth put into us, to crie, and pray, and preach downe198 ſinne. And all you Maſters and Dames, you are to reforme your Families: for theſe ſinnes bring downe puniſhments upon the Land. Therefore labour to finde out the wickednes of your Families, and admoniſh them, and reprove them plainely, and ſhew them from Gods word the puniſhments that are due to them. If you would doe theſe things, then there might be ſomething done: and if reproofe and admoniſhment will not ſerve the turne, then expell them and baniſh them, as Abraham did Hagar and Iſmael. You Chriſtians, mourne for your ſinnes, and joyne your hearts and prayers againſt the ſinnes of the place where you live.
If any houſe be on fire, others will come with water to quench it as if it were their owne: ſo here is a flame of fire kindled in this Kingdome of England, and the wrath of God is like wild fire comming downe upon us from heaven: therefore let every one of us bring ſome water or other to quench this fire that is round about us in every place, and almoſt upon all hearts.
Let every man ſweepe his owne doore, and the ſtreetes will be cleane; ſo if every one would purge his owne heart, what reformation would there be in every place?199 then God and Chriſt and Goſpell might be here ſtill, and the enemies might be kept out ſtill: which if we doe not, who knowes how ſoone the enemie may ruſh in upon us? but alas, we harbour theſe traytors in our boſomes.
I proteſt againſt every man that harbours ſinne in his owne houſe or ſoule, that he is a traytor to the Kingdome, whatſoever he be; if I knew the man, I would faſten mine eyes on him ▪ and tell him, Oh thou vile Achan, doeſt thou harbour theſe ſinnes, and traytors, and keepe theſe ſinnes, and then crie out of the dangerouſneſſe of the times?
If a man did know certainely, that the dogge that he keepes in his houſe, would one day pull out his throate, would he keep him fatte that he might the better doe it? no ſure, he would rather hang him. Or if a man did know that the fire that burnes upon the hearth, would burne him, would he blow it? or if a man did know that the knife which he hath, would one day cu••e his throate, would he ſharpen it? no ſurely.
Beloved, this is the caſe of all us poore wretches that live in ſinne: they will be the cauſe of all the puniſhments that God ſends upon us all. Now therefore, I charge you200 all, men and women, and every one of you, to make a Covenant and enter into an Oath and a curſe, to ſearch out every ſinne, and finde them out in your families, wife and children and ſervants; and doe what you can to quench them. Theſe Townes and Countreys are on fire, O that the Lord would be pleaſed to ſend his word home to every one of your hearts: you I meane that I love as well as mine owne ſoule, my deare people. I would ſpend and be ſpent for you, if God would give me ſtrength: and though I ſpeake plaine, it is for your everlaſting good.
What are thoſe puniſhments that he threatned to poure upon them in the furie of his wrath? He poureth full battails, and the ſtrength of battails; all this was upon his owne deare people Iſrael; even thoſe people the Lord ſo ſeverely threatens.
Hence, obſerve this Doctrine, That theDoct. 2Lord often times brings fearfull and unavoydable judgements and puniſhments, even upon his owne profeſsing people: even they that offer ſacrifice, and that pray, and call him Father, and faſt and pray: even upon theſe people, he doth often times bring theſe puniſhments. Amos 3. 2. You onely have I knowne among all the Nations of the earth:201 therefore will I puniſh you for all your iniquities.
See the whole currant of Gods word: did not the Lord puniſh the Children of Iſrael in the time of their Judges? they had many ſore enemies, as Eglon and Siſera. The ten Tribes they ſinned, and were carried into captivity: and theſe were Gods profeſsing people. And afterward the other two Tribes, Iudah and Benjamine, were carried away captive into Babylon, and there they were ſeventy yeares.
Forty yeares after Chriſt, the Romans came againſt them, and burnt all their Cities. And theſe were Gods owne profeſsing people.
The Churches of Aſia were famous Churches, but now they are overthrowne with Turkes. Now, our ſinnes give God juſt cauſe to make him come againſt us, with puniſhments and judgements upon this Land.
If a man lie ſicke, and they ſee death in his face, they call it the foretelling ſigne: ſo the Miniſters of God may foreſee the death and deſtruction of a Kingdome. I am ſure we have better grounds, then the Phyſicians can have. And therefore, why may not the Miniſters which are Gods Phyſicians, doe it?
202The ſignes of Gods puniſhments that are comming upon us, are theſe.
The firſt is of Gods Miniſters which with one voice doe foretell judgements to come.
Then, this is a ſigne that God haſteneth to battell, Am•s. 3. 7. Surely the Lord will doe nothing but he revealeth his ſecrets to his ſervants the Prophets: but eſpecially when they agree all in one thing; then the Kingdome is dangerouſly gone ▪ Luke. 1. 70. The Lord giveth one mouth, as he ſpake by the mouth of all his holy Prophets.
I will ſay nothing in this, but let me appeale to your owne conſciences, whether all good Miniſters in the Church of England, have not declared by Gods word that judgements are comming out againſt this Land and us for many yeares together: And as our Saviour ſaith, Whatſoever ye ſhall binde on earth ſhall be bound in heaven.
Secondly, when ſinnes of all ſorts doe abound frequently, and with a bold face, and a whoriſh forehead. For when the harveſt is ripe, then commeth ſo many ſickles to cut it downe: ſo when the ſinnes of a Kingdome are ripe, then it is time to cut203 that Kingdome downe. Gen. 6. 12. The earth was filled with violence, all fleſh had corrupted their waies: therefore, make an Arke: for the end of all fleſh is come. God will waſh away their filthieneſſe. Conſider whether it be not thus with England or no. Was ever drunkenneſſe and blaſphemie, and ſcoffing at religion, and prophaning Gods Sabboths, nay liberty given ſo to do, was it ever come to that height that now it is? were ever great ones, as Biſhops and Miniſters, ſo defiled, as now they are? our Land hath often beene overcome: when men were growne deſperately wicked, then they were deſtroyed. Now, what ſinnes, what blaſphemies, what hating of God lyeth raging in our times? I thinke there is none in this Congregation but ſees and heares, how Citie and Countrey are venomed and benummed, and defiled with ſinnes of all ſorts.
Thirdly, when the devill and wicked men caſt bones of diſſention, that is a ſigne of ruine. When there was a diſſe•tion betweene Rehob•am and the people, then God pulled away ten Tribes, and much bloud was ſhed. So when King and Commons, and all are divided, Ephraim againſt Manaſſes, and Manaſſes againſt Ephraim, but204 both againſt Judab, then it is a fearefull ſigne that that Nation ſhall be deſtroied.
I ſay, to apply this, if ever a Kingdome were divided, then this is; if we could all accord, then we might expect ſomething: but, now, our beſt bloud is gone, and our hearts are gone: the Lord in mercie raiſe us up from dead aſhes.
O conſider this, I beſeech you, and lay it to heart. Will God deceive his Miniſters, and make them all blindefold? no no. When God puts his Spirit into his Miniſters, and makes them all with one mouth to call and crie deſolation, and when all manner of ſinnes ſo fearefully abound, and when there is ſuch diviſions in the State, then let us looke for deſolation.
Fourthly, the fourth ſigne of Gods anger on a Nation is, when all the hearts of men faile then it is a ſigne that vengeance is at the doore; when there is a kinde of Cowardiſe through the guilt of the conſcience. Joſh. 2. 11. It was a certaine ſigne of deſtruction when the peoples hearts failed them: thus it is with every man almoſt amongſt us: every mans heart is faint and ſicke. Judges 7. 13. When Gideon was to goe againſt the Midianites, being a wonderfull Army, one dreamed that a cake of205 barley bread tumbled into the hoaſt, and overthrew them: Then Gideon ſaid, be of good courage: for I ſee that the Lord hath given them into our hands, becauſe their hearts were fearefull; ſo he tooke three hundred men, and put a Trumpet in every mans hand, with empty pitchers and lamps, and they all cried, the Sword of the Lord and of Gideon; and in the twelfth verſe ſee what followed, All the hoaſt ran and cried and fledde. Even ſo it is with us ▪ we faint upon every occaſion, Gods Spirit is gone from England.
While Sampſon had the Spirit of God upon him, he was too hard for the Philiſtins: but when the Spirit of God was gone from him, he had no heart, no ſpirit, no courage; then every man was too hard for him, and then he was taken, and had his eyes pulled out. So when the Spirit of God was with this Nation, we had courage and got the day; but now alas, every ſlaviſh Nation is too hard for us, and every bug ▪ beare ſcares us. O poore England, heavy is thy caſe, therefore we may expect nothing but miſerie one way or another.
Now I might ſet downe a Comment or Theame with many teares for this cauſe, that every one may reade his owne deſtruction206 from this point. I am not a Prophet, nor the ſonne of a Prophet: but from the word of the Lord I ſpeake this thing unto you, and upon theſe grounds I can ſay ſo; That where theſe ſignes are, deſtruction and calamities follow at the heeles of them. We having all theſe ſignes in our State, certainely deſtruction is at our heeles; therefore let me give you ſome directions what to doe in theſe dangerous ▪ times.
Firſt, let every man knocke off the love of the world, of houſes, of lands, and corne, and flockes; they ſhortly ſhall leave thee, or thou them. O therefore caſt them quite out of thy heart. I would to God I could bring my heart and yours to this pitch, that we could give wiſe and children and all as loſt. I confeſſe it is hard ſo to doe: but God will ſire us out ſhortly from theſe things, if we part not from them, in theſe our deepeſt afflictions. Jer. 45. 5. Baruch was ſo much glued to the world, that he began to feather his neſt: and therefore the Prophet ſaid, ſeekeſt thou great things for thy ſelfe? ſeeke them not; for behold I will bring evill upon all fleſh. So let me ſay to you as the Prophet ſaid to Gehazi, is it now a time to build? Therefore at night when thou goeſt to bed, take207 thy leave of thy wife and children, and of thy houſes and all, and ſay, this houſe may be mine enemies before the morning, or may be ſet on fire; this is not my wife: theſe are not my children: As Doctor Taylor ſaid when he was going to his execution, when he ſaw his wife and children, he embraced them and bleſſed them in the name of the Lord, and ſet them downe againe, and made no bones of them: and ſo doe you, plucke away your hearts from all theſe things here below, and give them all for loſt: let thy heart be contented that God ſhould doe with thee what he will, and ſubmit thy ſelfe to God in the hardeſt blows, and ſay, good Lord, if thou ſeeſt no remedy to purge this Land and Church, but by deſolation, and the removing of the Goſpell, good Lord doe what thou wilt; if thou wilt have my liberty, take it, if thou wilt have my children ſpoiled by the enemy and pitched upon ſpeares points, doe it: Lord, if there be no remedy to purge a ſinfull Land but by taking the Goſpell out of it, even I Lord ſubmit my ſelfe unto it: good Lord, ſacrifice us, or burne our Cities; doe what thou wilt with us, onely ſave our ſoules at the laſt.
I have knowne ſome could have no quietneſſe208 at all, till they came to this pitch, and then they had peace in their mindes. When Iſaac ſaw that he was to be bound, then he yeelded to it: and our Lord Chriſt did this in the garden when he did bear the wrath of God, then he ſaid if it be poſſible, let this cuppe paſſe from me: and this he did three times: yet not my will but thy will be done; if thou wilt have me to drinke of the cuppe, I will ſucke off the dregges and all.
Alſo come and lay thy head upon the blocke, and let God doe what he will with thee, Ezek. 16. 36. They ſhall loath themſelves for all their abominations; and this is the practiſe of an humble ſoule, and this will beare through all.
Thirdly, pray and crie mightily to God before thou dyeſt, even all the time tho•haſt to live, for mercie and for the peace of the Church of God, and for the poore people and poſterity. Eſay. 62. 16. I have ſet watchmen upon the walles of Hieruſalem, that never hold their peace day nor night. You that make profeſſion of the Lord, keepe not ſilence; let not God reſt till he helpe and ſhew mercie unto our poore Land, wives and children.
I am perſwaded if dumb•Zachary were209 here, he would open his mouth to pray and crie for this miſerable Land. But, alas, poore ſoules, many of you are ſo bound in the chaines of your ſinnes, that you cannot finde any leiſure to pray; you ſave your prayers and teares till you come to hell, and then they will doe you no good; Oh, thy Mother lies a dying, and wilt thou not mourne for her? O dead and drie hearted wretches, me thinkes the poore Church of England is like the ſhippe of Jonas, and he faſt aſleepe in it; the Goſpell and all are drawing into a ſea of troubles: and thou poore wretch art aſleepe and canſt not pray. The Church is like a ſicke man upon his bed: and the Parliament is like a Colledge full of Phyſicians, they caſt the State of the Kingdome, and then give it over for loſt. The Lord knowes how ſoone the bell may ring out; and yet thou canſt not pray nor weepe. Ah, the Lord be mercifull to the hardneſſe of our hearts. Haſt thou but one teare in thine eyes? but one prayer in thy heart? then ſpend them now for the poore Church of God. Make all ſound within, and get ſound faith in the bloud of Jeſus Chriſt, that may ſupport ▪ and hold you up as the Arke did Noah in the floud ▪
O my deare people of this Pariſh, a fearefull210 floud is come upon this Land: therefore make you an Arke of Gopher, and pitch it within and without: get in it, hang not about it; but, get into your Lord Chriſt, and ſhut up your ſelves in him, as Noah did in the Arke, and never come out. This is your ſafegard, if you be in him, you ſhall be ſupported againſt all troubles, and ſo ſhall the caſe goe well with you. For as the Prophet ſaid to Ahab, high thee hence, for here is a ſound of much raine: and there came a ſhower indeed. So ſay I, high you away to Chriſt: for it may be you ſhall not heare many Sermons more: there is a ſound of many puniſhments and ſtormes falling downe upon us. Oh thrice happy are we that have got Chriſt upon good termes and good grounds: if a floud come, it doth me good to ſee how ſafe I am: for the higher troubles ariſe, the higher the Arke will ariſe, and the higher your faith and comfort will ariſe, and you ſhall ſit like Noah in the Cabin. Iſai. 26. 20. Come my people and enter into the chamber, and ſhut the doores about thee, and hide your ſelves as it were for a little moment, untill the indignation be overpaſt.
What? would Noah have beene hired to come out of the Arke? no by no meanes:211 nothing would have got him out. I may even pitty you my people, that have no Faith. What will you doe and whether will you flie? all you that have not gotten into the Arke, and have not made ſure worke, if the flood ſhould come to morrow, you muſt certainly be drowned. If you looke to God, he is your Enemy; if you looke within, there your Conſciences dogg you; and if thou lookeſt for comfort to the Miniſter, there is none for thee in all Gods word; if thou hang on a Miniſter, he muſt ſay as Samuell ſaid to Saul, ſince the Lord hath forſaken thee, I can doe thee no good. Oh thinke on this, and get all thy friends into the Arke with thee, as Noah did. Let•e begg this at your hands; get a poore husband into the Arke with thee, with thy poore children, and ſhut them all up into the Arke with thee. Would it not grieve thee when thou ſitteſt in the Arke, to ſee a poore husband or a child a drowning in the flood, and going to Hell? For the Lords ſake, o my deere Brethren, ſpare no paines to doe them good.
Fifthly and laſtly, get a more ſtrong Faith then ordinary; deep dangers muſt have a ſtronger Faith; a man cannot row upon the maine ocean in a paire of ſcullers; but212 hee muſt have a good ſhip well ballaced, and a good Pilot; ſo doe you thinke to rowe upon the maine ocean of Gods wrath in a paire of ſcullers? therefore labour to ſtrengthen your Faith, and to get a good ſhip well pitcht and ballaſted, and ſubſtantiall Faith; for the winde will trie it whether it be ſo or not; a Summers dublet will not ſerve the turne in a Winters froſt; ſo a little ſtrength and comfort will not ſerve the turne in the ſtormes that are comming on us; but we muſt get winter garments; the Eaſt winde will trie a mans clothes. Though a weak Faith may carry thee to Heaven, yet not with ſo much comfort as a ſtronger; eſpecially if it be but a little before the downefall of the Pope; for then there will be the greateſt combuſtions that ever was or ever ſhall be; and by all likelihoods, the time is now at hand. Then, thy Faith had need to bee greater then ever it was. As the Angell ſaid to the Prophet, up and eat, for thou haſt a great journey to goe; ſo ſay I to thee, thou fainting ſoule, make a good meale of Faith, ſtrengthen thy Faith upon the promiſes, for thou haſt a great worke to doe, and happily thou mayſt goe ſix monethes, and not ſee the face of a good Miniſter, nor talke with a good Miniſter,213 when there ſhall bee no more Rogens, Hookers, Beadles and Cottons to talk with; and you ſhall wander about in the woods; your faith to ſupport you then, it will doe you ſome good. When all the people had loſt Dauid, Eleazer one of the Worthi•s, aroſe and ſmote the Philiſtines, Sam. 2. chap. 11. ver. 23. So when all Gods Miniſters ſhall leave thee, and then to fight it out againſt thine owne luſtes, and the Divell, and his temptations, will be hard. and this Faith thou haſt need of, when thy bookes and all helps ſhall be taken from thee. What need haſt thou of ſtrong Faith, when thou muſt fight againſt halfe a ſcore Papiſts and an Army of temptations, and a world of Divells from Hell? then thou haſt need of a ſtronger Faith then ordinarie. When you ſhall take your leave of your children and never ſee them more, then thou haſt need of Faith to inveſt thee into the Promiſes. Hebr. 11. ver. 21. by Faith Jacob bleſſed both the ſonnes of Joſeph when he was a dying; ſo when thou art to leave thy wife and children, and never to ſee them more, what Faith haſt thou need of to inveſt them into the Promiſes, and to ſay, I looke to ſee you another day in Heaven? the Lord be with214 you my deare wife and children, I ſhall never ſee you any more here, but I beleeve that one day we ſhall meet together in a world of happineſſe, where wee ſhall be together in glory for ever and ever.
Amen.
COncerning the Author or Penman of this holy Epiſtle I will not now ſtand to diſcuſſe. But this is certaine who ever was the Scribe, the Spirit of God was the Inditer, and all Scripture is given by Divine inſpiration, 2 Tim. 3. 16.
For the Coherence; the Spirit of God having exhorted the Believers how to continue in the Faith, and with patience to undergoe thoſe tryalls which accompany the2 profeſſion of it; and having backt it with Arguments, he commeth in this Chapter to preſſe the ſame; And you ſhall finde in this whole Chapter he layes downe Arguments to back the exhortations, which are taken from the Excellency of Faith.
The Holy Ghoſt diſcovers it two wayes. Firſt, by a generall deſcription in the three firſt verſes; and after by the worthy examples of the faithfull in the Church of old.
Firſt, the generall deſcription of Faith in the firſt verſe, Faith is the ground of things &c. Faith makes things hoped for ſubſiſt to a Beleever.
Secondly, he deſcribes the eſſentiall properties of it; it makes Believers to be well accounted off both of God and man, verſe ſecond.
Thirdly, he ſhewes that Faith makes beleevers to underſtand and beleeve things incredible to reaſon.
Secondly, he deſcribes Faith by examples and patternes of Faith in the Church of old; and thoſe are ſet downe ſeverally, one by one, from the fourth verſe to the 32, where he ſets downe the example of Moſes and Abraham; and then from verſe 32 to the end of the chapter he ſets downe3 the example of the Saints together; and that becauſe the number of them was infinite, Ergo he diſpatches them, and paſſes by them with bare naming of them, as, what ſhall I make mention of Gedeon & c? and ſo he ſhewes what great things they did by Faith; and then he brings in this verſe, of whom the world was not worthy.
To come to the words, they are brought in by the holy Ghoſt to anſwer to a ſecret Objection that the holy Ghoſt did foreſee, that the wicked perſecutors of the Church would conceive againſt the godly;
viz. Why did they wander up and downe? Object. were beleevers cruelly dealt withall? yes: for alas what were they? they were and are baggage people, not worthy to live in the world.
Now the holy Ghoſt takes away thisAnſw. objection; as if he ſhould have ſaid, you are deceived in them; for the world is not worthy of them, they were and are too good to live in the world.
But before I come to the maine, we will note ſomething in generall.
Viz. That it hath been the property of wickedDoct. 1men, and is ſtill, to thinke whatſoever the godly have, is too good for them.
Yee ſhall be hated of all men, Matth. 24. 4And have not the Saints of God found it ſo? what a hard conceit had the Jewes of Chriſt? He is not worthy to live. So of Paul, Acts 22. They were accounted the offſcouring of the world, 2 Cor. 4. 13. And as it was in the Apoſtles times, ſo it is now; and would you know the reaſon?
Firſt, becauſe God hath choſen them outReaſon 1of the world. Joh. 15. 19. For when Gods people were as the world is, carnall and ſenſuall &c. then the world gave them the right hand of fellowſhip. But when a change appeared in the godly, then the world changed too.
2. Becauſe the wicked know not the godly. (viz.) they know them not to be Gods children; ſo ſaith the Apoſtle, They ſpeake evill of the things that they know not, Jude 10. They know him as he is rich, or as he comes of ſuch and ſuch a parentage; but as he is a child of God, they know him not. This world knowes you not, becauſe it knowes not God. 1 Joh. 3. 1. And hence it is that Gods children are called ſtrangers, yea, and are uſed ſtrangely; even becauſe they know not God, and Ergo, they know not the child.
3. Becauſe wicked men meaſure others by themſelves; and becauſe they runne not5 into the ſame exceſſe of riot, ergo they ſpeake evill of them, 1 Pet. 3. 5.
4. Becauſe there ever was, and ever will be, contrariety between the ſeede of the woman, and the Serpent. Eſau will deale very hardly with Jacob; they that are born of the Devill, will hate them that are borne of God, 1 Joh. 3. 12.
Firſt, This ſhould teach the godly whenƲſe 1they are hardly dealt with in the world in any kind, not to be diſcouraged. Thinke it not ſtrange; it hath alwayes been ſo, neither muſt you looke for better dealing with wicked men.
Secondly, ſeeing the world deales ſo hardly with you, ſee that you doe not meaſure like for like; but pray yee unto God for them to open their eyes.
Now we come to the words themſelves.
Of whom the world was not worthy.
The holy Ghoſt in this place would diſcover two things ▪
Firſt, the little worth of the world of wicked men, viz. how that they are not worthy to come into the preſence of the godly.
Secondly, the great worth of the godly;
Viz. They are too good for the world.
Firſt, the world, (viz.) the wicked in the world, are very little worth; not worth6 one godly man or woman in it; whence obſerve, that
Gods children are worthy perſons. Doct. 2
But before I handle this point, I will give the ſence and meaning of the words.
This word World is diverſly taken. Sometimes it is taken for the whole Fabrick of Heaven and earth, John 1. 10. He was in the world, and the world was made by him, and the world knew him not. So Acts 17. 24. God that made the world, &c.
Sometimes it is taken for all mankinde, good and bad. So Rom. 5. 12. As by one man ſin entred into the world (viz.) ſin entred into the men which are in the world.
Sometimes it is taken for the elect onely; ſo John 1. 29. Behold the Lambe of God which taketh away the ſinne of the world, (viz,) the elect in the world. Againe, God ſo loved the world, &c. John 3 ▪ 16. (viz.) his elect in the world. Againe, we beleeve this is the Saviour of the world, John 4. 42. (viz.) of the elect in the world.
But why are the godly called the world? Object.
I anſwer, firſt becauſe the world wasAnſ. made for them, and it is continued yet for their ſakes.
Secondly, they may be called the world becauſe they are ſcattered through the world,7 and that not onely among the Iewes but even among the Gentiles alſo.
Thirdly they may be called the world, becauſe in themſelves they are a world of people; but yet compare them with the Devills drove, they are few, even as the ſhaking of the Olive tree, Eſay 17. 6. yet in themſelves they are as the Starres in number. Gen. 15. 5. And Balaam ſaid, who can number the duſt of Iacob? Numb. 22. 10.
Sometimes it is taken for the reprobates in the world. ſo Iohn 15. 19. If you were of the world, the world would love its owne. It is plaine alſo in the prayer of Chriſt; I pray not for the world. Iohn 17. 9. And they may fitly be called the world; Firſt, becauſe they are the worlds Citizens, they mind the things of the world, they follow nothing but the world. Secondly, becauſe they are the greateſt part of the world.
Sometimes the world is taken for the things in the world, thoſe things wherewith the Dev•ll uſes to draw men from God; as the luſts of the fleſh, the luſts of the eyes, the pride of life. 1 John 5. 16. Sometimes for the happy eſtate and condition the godly ſhall enjoy after this life. So Luke 20. 35. They which ſhall be accounted8 worthy to obtaine that world &c.
Now whereas the Apoſtle ſaith, of whom the world was not worthy; I take it he means wicked men in the world, and thoſe are they that are not worthy the company of the godly. And becauſe I intend to ſhew the unworthineſſe of the world, I will ſhew firſt that the things in this world are little worth. Secondly that the men in the world are little worth.
Firſt I will ſhew you, that the things in the world are little worth; as Riches, Honours, pleaſures &c. they are called deceitfull riches; and Chriſt calls them the Mammon of iniquitity. Luke 16. 9. traſh. Luke 8. 14. Snares. 1 Tim. 6. 9. They are called uncertaine riches. Now theſe baſe titles muſt needs argue that they are little worth; for were they worth more, God would ſet better titles on them. And Salomon who had beſt experience of them, yet he termes them vanitie. Eccleſ. 1. 2. and 11.
Secondly, they are little worth, becauſe they are very unprofitable; they cannot profit a man; It is plaine by the ſpeech of Samuel. 1 Sam. 12. 21. Vaine things which cannot profit &c.
Thirdly, they are little worth, becauſe they cannot further a man in the maine thing9 at which he ſhould ayme; they may further a man in ſome trifles, but not in the maine thing. There is no true good comes to a man by all the riches in the world; neither can they free a man from the evill day; neither can they make you better either in reſpect of God or your ſelves.
Firſt, in reſpect of God, they cannot make you better eſteemed with God: for he regards not the rich more then the poore. Iob. 34. 19. He doth not account of a man according to his greatnes, but according to his goodneſſe. Prov. 20. 7, 8. Better is a poore man that walks in his integritie, then a King that is perverſe in his wayes.
Secondly, they cannot better him in reſpect of God, becauſe they cannot aſſure him of the love of God.
Thirdly, they cannot make a man more mindfull of God; nay they corrupt mens hearts, they make a man more forgetfull of God. It is thus with the greateſt part of men in the world that are worldly rich; it is with them as it was with the Prodigall, who while he had money in his purſe, never did he thinke on his Father.
Fourthly, the things of this world cannot make a man more thankfull to God, but rather the contrary, ut ſupra.
10Fifthly, the things of this world cannot draw a man neerer unto God. You ſee that the more men have, the more negligent they are in Gods ſervice.
Secondly, in reſpect of our ſelves; Firſt, all the things of this life cannot in rich a mans ſoule with grace; they cannot make him humble, nor mercifull, nor conſtant in the profeſſion of godlineſſe and good duties; nay it rather makes them the more unmeet to any goodneſſe; where there is gaine in the cheſt, there is loſſe in the Conſcience; he that gets money apace, may loſe Faith and a good Conſcience; and they that moſt covet for abundance of the things of this life, are moſt backward in Grace; and this argues that the things of this life are litle worth, even in reſpect of a mans ſelfe.
Secondly, they are not able to free a man from any ſpirituall evill; they may promiſe Freedome ▪ but when they come to the triall, they will be like a broken ſtaffe; nay they cannot free thee ſo much as from an ague, much leſſe will they help in the day of the Lords wrath, when the rich man ſhall be called to an account, and the Lord will recompence every man according to his wayes. So Prov. 11. 4. Riches profit not in the day of wrath. True it is they11 may be as a wall of braſſe to keepe of the evill of this world; yet when the houre of death approacheth, they cannot free from that; when you are affrighted with the accuſation of your owne Conſciences, and with the apprehenſion of Gods wrath, when the Devill ſhall ſet upon you, and all your friends forſake you, ſhall the things of this life then doe you any pleaſure? no, no. You will ſay to them then as Job to his friends, miſerable comforters are you all; this argues their little worth: For God wi•l not examine you how rich you have been, but he will conſider you as you have honoured him, and as you have made good uſe of your riches; if you have been faithfull, you ſhall enter into your Maſters joy. He will not conſider you as you are or have been in great Offices or places in the world, but as you have been faithfull in them; not as you had crouching and bowing to you, but as you have faithfully and frequently bowed your knees unto the Lord in Prayer; God will not account of you a ſtraw the better for your wealth, but he will paſſe ſentence on you as you have uſed or abuſed your talent.
Thirdly, they can give no content. He that deſires Riches ſhall not be ſatisfied therewith.
12Eccleſ. 5. 9. O but, I deſire but a competentObject. living.
Sol. It is well done. A little ſpring runningSol. from the head, runnes ſhallow at the firſt, but at the laſt, many other falling into it, it is become great; ſo you may ſay, you deſire but a competency; but the world comes on you, then there is craving and having till your deſires are as large as hell. Habba. 2. 5. riches make men ſicke of a doggs diſeaſe; what is that? why doggs are alwaies eating, but never ſatisfied: ſo if a man immoderately love the things of this life, he ſhall not be ſatisfied.
Laſtly, the things of this world are nothing worth becauſe we have no aſſurance of them: they are of no continuance, they either leave us, or we them: doe you not ſee that after a man hath riſen earely, and late, eating the bread of carefulneſſe, and hath gotten a little pelfe, is he not thereof deprived in a moment of time? Prov. 12. 27. The ſloughfull man (viz.) the worldly man, roſteth not that which he tooke in hunting, (viz.) after all his travaile he is ſwept away, and taketh not the profit of them. Is not this then a worthleſſe world? but ſuppoſe it doe ſtay with you, yet one day you muſt part with it. Pſal. 49. 6, 7.13 and you muſt carrie nothing with you; naked you came, and naked you muſt returne; even like unto a Sumpter-Horſe which carries all the day abundance of Treaſure, but at night it is all taken from him, and he is put into a ſtable for his labour; all the benefit he gets by the Treaſure, is, he onely feeles the weight of it. Even ſo many rich men are Sumpter-horſes to carrie the things of the world, who either for ill-uſeing, or ill-getting them, are put into a filthie ſtable, (viz.) Hell, and their pay is everlaſting torment. Theſe things ſhew the little worth of this world.
Now you ſhall ſee that wordly men are little worth: Firſt, it appeares that they are little worth, becauſe of the names and titles that the Spirit of God laies on them; it calls them Sonnes of Beliall. 1 Sam. 2. 12. Vile perſons. Pſal. 15. 4. Children of iniquity. Hoſea 10. 9. 11. a Reprobate ſtock. John 8. 44. Children of wrath. Epheſ. 2. Now if there were any great worth in them, thinke you that the Spirit of God would not better ſtile them?
Secondly, they are little worth in reſpect of their actions; their beſt actions are but glittering ſinnes. Eſay 66. 3. If they pray, or heare &c. God accounts of41 it no better then the ſacrificeing of Swines fleſh; they ſtinke in Gods noſtrills. Eſay 1. 13.
If then the men of the world be littleVſe 2worth, how doth this diſcover the madneſſe and folly of men in theſe daies who ſo much mind the world? no paines nor travaile too great, or too dangerous to get the world; naythey will hazard life and health even to the back bone, to get the world; goe to bed late, riſe earlie, not caring if they loſe both bodie and ſoule, to get the world: and when their Conſciences are thus ſet on the tenters to get it, they ſet their hearts on it and keepe it as their God.
Secondly, let this informe our Judgements that ſeeing the world, and the men of the world are ſo little worth; let us judge of them no better then they deſerve; it is a falſe glaſſe, or crooked rule that men goe by, who judge themſelves men of worth if they be rich, and we uſe to ſay there is a man of good credit; let us ſee our folly in thus judging. I will diſcover it thus.
The things of the world are given to the worſt men; wicked men have many times the greateſt ſhare in them. Eſau hath foure15 hundred at his heeles, when Iacob had but a few; The Scribes and the Phariſes ſate in Moſes chaire, when as the Diſciples of Chriſt were carried before the Rulers; ſo for Riches, proud Dives fared deliciouſly everie day, when poore Lazarus was faine to ſnap at a cruſt; ſo the falſe Prophets were fed at Jeſabells table ▪ when Elias was in commons with the Ravens. Now if the things of this life were of ſuch great worth, thinke you that God would keepe his children ſo ſparingly with them? no, no; they are but gifts of Gods left hand. Prov. 3. 16. Length of dayes are in his right hand, and in his left hand riches and Honour.
Inſtruction, to teach us to take off ourVſe 3hearts and affections from purſuing the things of this life. You ſee they are little worth; doe not in affection love the world, nor yet in action too much ſeeke the world; but when Heaven and earth are laide in the ballance, eſteeme earthly things as dung in reſpect of Chriſt, and ſhew your little eſteeme of earthly things, by your ſeeking them in the ſecond place, and Gods Kingdome in the firſt place; Let wicked men account the things of this life as their ſummum bonum; but let us be crucified to16 the world, let us be as dead men to the world, and the world as dead to us; not that I would have you utterly to reject the things of this life, but not to ſet your affections on them; we muſt uſe the things of this life as Travailers doe their proviſion; if they have too much, it will hinder them; ſo let us be content whether it be much or little; it is beſt to lay up Treaſure in Heaven, as Chriſt told his Diſciples. Thus of the firſt point; the ſecond followes.
OF whom the world was not worthy; as if he ſhould have ſaid they are too good to live in the world; hence obſerve; That true Beleevers are perſons of very greatDoct. worth. The world is not worthie of them.
I need not ſpend much time to prove this; they are called excellent perſons, Pſa. 16. 3. Againe, the righteous is more excellent then his neighbour. Prov. 12. 26. againe, they are called the glory of God, Eſay 4. 5. They are called a choſen people, a Royall Prieſthood. 1 Pet. 2. 9. Now, wherein lies the worth of a godly man?17 not in the outward man; for alas the outward man of a child of God is the ſame with another man. Their chiefe worthineſſe lies in the inward man which after God is created unto righteouſneſſe and true holineſſe. Epheſ. 4. 24. The Kings daughter is all glorious within. Pſal. 45. 13. Now Gods people are worthy perſons, and that in theſe reſpects.
Firſt, in reſpect of the worthy names they have. Doe they not ſaith the Apoſtle, blaſpheme the worthy name by the which yee are called? Jam. 2. 7. (viz.) the name of Chriſt.
Secondly, they are worthie, becauſe there was a great price paid for them; it adds much to the worth of a thing when there is a great price paide for it; ſo this adds to the worth of all true beleevers that the price was great that was paid for them; they were not bought with corruptible things; not with two hundred fore-ſkinnes of the Philiſtines, as David bought Michal; nor with thirtie change of raiment, the reward of thoſe that unfolded Samſons Riddle; they were not bought with a great ſumme of Money, as the Romane Burgeſſeſhip was; I ſay not with corruptible things, but with the precious bloud of Jeſus Chriſt; for in18 him we have redemption through his blood. Coloſſ. 1. 14.
Thirdly, they are worthy in reſpect of the Conſciences of the wicked; for it is for their worth, that they beare them malice; it is goodneſſe that is perſecuted in good men. I appeale to the Conſciences of wicked men, whether their Conſciences tell them not that there is worth in the godly for which they beare them a ſecret grudge; but if their Conſciences be ſleepy; and tell them not ſo much, yet I am ſure their practiſes proclaime it. The grace that is in the godly is the eye-ſoare of the wicked.
Fourthly, Gods people are perſonages of great worth, in reſpect of their Priviledges which God hath been pleaſed to dignifie them withall, which are infinite if I ſhould name them all; wherefore as out of a garden where are diverſe ſorts of flowers, I will gather ſome few.
The firſt Priviledge wherein their worth is manifeſt, is their Royall deſcent; they are not baſely borne; No, they have Kings for their nurſing Fathers, and Queenes for their nurſing Mothers; they are ſonnes and daughters of the King of Heaven, and it is uſuall in the Scripture to19 call them the Children of God.
Secondly, as they are Royally deſcended, ſo they are Royally attended. To ſpeak reverendly, God attends them, he keeps them as the apple of his eye; and Chriſt is their Captaine, he goes before them to conduct them; and under God and Chriſt we have Angells, they pitch round about them that feare the Lord, Pſal. 34. 7.
Thirdly, they are worthie in reſpect of their places. They that truſt in the Lord ſhall be as Mount Zion, Pſal. 125. 1. which cannot be removed.
Fourthly, in reſpect of their fare; they have Benjamin's Meſſe, which is five times more then his brethren's; ſo the portion of Gods children is five thouſand times more then the wicked's; Heaven is their inheritance.
Fifthly, they are worthy in reſpect of their Royall apparell; as a worthy man is richly apparrelled, ſo a godly man is clothed with the righteouſneſſe of Chriſt. Revel. 3. 9.
Sixthly, in this reſpect alſo, becauſe they are out of debt, they neede not feare any Sergeant to arreſt them, no not death: for Chriſt hath cancelled the hand-writing Coloſ. 2. 14.
20Seventhly, in reſpect they may goe boldly to the throne of grace, with confidence that they ſhall be heard in prayer. For whatſoever we aske we receive, &c. 1 John 3. 22.
Eightly, all things worke together ſtill for them to the beſt. Rom. 8. 28.
Ninthly, they are Gods beloved ones, his favourites, they have an intereſt in Gods peculiar providence. True it is he ſhewes a generall providence to all: but Gods people have a right in a more peculiar manner; for God will dwell with them. Iohn 14. 23. and he will keepe the feete of his Saints. 1 Sam. 2. 9.
Tenthly, they have the free uſe of all Gods creatures; the Chartar that was given by the great Lord of all, was forfeited to him by the fall of our firſt parents. They are the ſower grape, and we their children our teeth are ſet on edge. But Chriſt hath renewed this charter for his: all others are but uſurpers: though a wicked man have never ſo much, and never ſo good a title in regard of the law of man, yet in Chriſt he ſhall be condemned for an intruder. Oh what a happy thing is this then for the godly? for whatſoever they have they are the right owners of it: all things are theirs, and they are Chriſts, and Chriſt is Gods.
21Eleventhly, they are perſons of great worth in reſpect of their preſence where ▪ they live, the places fare the better for them. Laban fared the better for Iacob, and Potiphar fared the better for Ioſeph. While Lot was in Sodome, the Lord could doe nothing againſt the Sodomites: they keepe the judgments from the places where they live, they are the pillars of the Land.
Twelfthly, in reſpect of their actions: a true beleever in his prayer praies for himſelfe and for others. Abraham prayed for Abimelech, and God heard him. Gen. 20. 17. and Moſes prayed for Pharaoh, and God removed the plagues, as you may ſee in Exodus.
Thirteenthly, in reſpect of the great things which are laid up and reſerved of God for them in the world to come, ſuch as no eye hath ſeene, nor eare heard, neither hath it entred into the heart of man to conceive.
But are they ſuch men of worth? why,Object. they are not eſteemed at all, neither are they at all well ſpoken of.
Firſt, know this: you that are godly, beAnſw. not diſcouraged; this takes nothing from your worth. For who are they that ſay thus? none but a companie of mad men and fooles: and who regards ſuch?
Secondly, If all ſhould ſpeake well of22 you, then woe be unto you.
Thirdly, Envie is evermore the companion of vertue. Learne then the more you are reviled, the more to make your light to ſhine before men that they may ſee your good workes, and glorifie your Father which is in heaven. No man yet ever lived though never ſo worthy, but of ſome he hath beene deſpiſed.
Fourthly, Know this in concluſion that you that are thus deſpiſed, it is a part of your worth. For when all men ſpeake evill of you, then bleſſed are you.
This ſpeakes terrour to the wicked who wrongƲſe 1the children of God, either with tongue or hands: either by themſelves or by others: either by nick-naming them, or by circumventing them; this I ſay ſpeakes terrible things againſt them. Will you offer to ſpeake againſt perſonages of great worth? againſt the children of a King? will the King endure that thou ſhouldeſt ſpeake againſt the bloud royall? no no, he will be revenged on them that doe ſo; doſt thou now wrong a godly man? thou ſhalt one day ſmart for it; for God is able to puniſh thee, yea and he will doe it unleſſe thou ſpeedily repent. When Saul Acts 8. perſecuted the Church of Chriſt, Chriſt called23 from heaven and ſaid, Saul, Saul, why perſecuteſt thou me? I ſpeake to thoſe that are wicked men, and I ſpeake in the bowels of Chriſt, if you did know them, you would not doe it; for had they knowne the Lord of life, they would not have crucifyed him. 1 Cor. 2. 8. ſo, if ſuch as doe perſecute Gods children, did but know their worth, and that they were his children, they would not doe it.
Let us eſteeme godly men and women as perſonsUſe 2of great worth: the Saints of God have alwaies done ſo.
Saint Lawrence being demanded by his perſecutors wherein the worth of the Church lay; the ſtorie ſaith he gathered a companie of poore people together, and pointed at them and ſaid, there lies the worth of the Church: ſo, I have read of an ancient King, who made a great feaſt, and invited a companie of poore people which were Chriſtians, and he bade his Nobles alſo; now when the Chriſtians came, he had them up into the Preſence-Chamber; but when the Nobles came, he ſet them in his hall. Being of the Nobles demanded the reaſon, he anſwered, I doe not this as I am their King here, for I reſpect you more then them: but as I am a King of another world,24 I muſt needes honour theſe, becauſe God doth moſt honour them, and then they ſhall be Kings and Princes with me: ſoe do you eſteeme of them according to their worth, and ſhew it.
If they be perſons of ſuch great worth,Vſe 3here you may be directed how to get a name of worth in the world, to be honoured of God. This is the way; labour to be beleevers, ſerve God and cloſe with the godly, be of one minde and of one heart with them. Honour is the thing that all deſire, according to that of Saul to Samuel, Honour me before the Elders of my people: ſo we are all readie to ſay oh that I could be honoured in the heart of thoſe that I converſe with all: I ſay then thou muſt labour to ſerve and honour God in thy heart, let that be thine honour. It is a meere follie for men to think to get honour by ſwearing, by lying, by cutting and ſlaſhing, and drunkenneſſe &c. The ſweete ointment of a good name is not compounded of ſtinking ingredients.
This ſhould ſerve to comfort the godly;Vſe 4that ſeeing they are of ſo great worth, what though they be diſgraced here, let this ſuffice thee, God that knowes the true worth of everie thing, he accounts thee worthy: what though doggs barke and crie out againſt25 thee for thy holineſſe? let them alone: and know thou this, that the time will come when never a curre of them all but wil wiſh oh that mine end might be like his, and that they might goe as thy dogge to heaven with thee, when they ſhall ſee thee ſit at his right hand where are pleaſures for evermore.
Laſtly, you that approve your ſelves to beVſe 5of the number of the godly, labour to walke worthy of the Lord. Coloſ. 1. 10. Doth God thus advanced you? then ſtrive you to honour him with inward and outward worſhippe. God hath not done theſe things for you that you may live as you liſt: no, you are a choſen generation, &c. 1 Pet. 2. 19. Ergo you muſt ſhew forth the vertue of him that hath called you. You that are parents of children, the more you doe for them, the more you looke they ſhould honour you: the more God hath done for you, the more you ought to feare him, God hath drawn you out of darkenes into a marvellous light, and will you yet walk as vaſſalls of Sathan? This was that kept Joſeph from committing adulterie, even the favour of advancement, and how then can I doe this great wickedneſſe ſaith he? ſo thou art advanced to honour from a childe of the devill26 to be the ſon of God, how then canſt thou commit wickedneſſe? Conſider I ſay how God hath advanced thee from being a ſlave of Satan to be his adopted ſon: and ſhall I now become a covetous perſon, ſhal I be a companion of Gods enemies? when you are enticed by the divell or wicked men to any ſinne, ſay, what ſhall ſuch a man as I conſent? ſhall I flie from my coulors? what, a Kings ſon and flie? Conſider this.
IN this Chapter is continued the Hiſtory of the decay of the World, wherein is deſcribed Gods purpoſe of deſtroying mankinde; in which are theſe two parts:
Firſt, the meritorious deſerving Cauſe, wherein God gives an account what he28 doth, how inexcuſable the world is, and how juſt God is unto the 14. verſ.
Secondly, a Direction unto Noah to make an Arke, where we may ſee that God in his judgement remembers mercy.
The meritorious deſerving cauſe, is deſcribed, firſt, from the quantity of thoſe perſons in thoſe evill daies; a great many; verſ. the firſt, men began to multiply in places populous; where there are ſome good, there are many bad.
Secondly by the quality of thoſe perſons; the Sons of God, when they ſaw the daughters of men: the ſonnes of God (viz.) the poſterity of them that maintained Religion, they began to be careleſſe and carnally confident, they did looke after the profits and pleaſures of this life, and then it was high time for God to enter into Judgement.
Thirdly, by the kind of ſinne; They luſted after unlawfull Marriages &c. and the root of this was originall corruption; the Imaginations of mans heart, was onely evill and that continually. verſe 5.
Theſe words, are a Proclamation of Gods purpoſe, to bring it to an end; in which are foure things.
Firſt, the Lords complaint in theſe words, the Lord ſaid.
29Secondly, the Proclamation it ſelfe in theſe words, my Spirit ſhall not alwayes ſtrive with man.
Thirdly, the reaſon, becauſe he is but fleſh.
Fourthly, the limitation of the time, a hundred and twentie yeares, in which time if they repent, I will repent; but if they will not, my Spirit ſhall not alway ſtrive. As if the Lord had ſaid, I have tried all concluſions and uſed all meanes, partly by Mercies to allure them, partly by Judgements to terrifie them; partly by my word to recall them, and by all meanes poſſible to bring them to my ſelfe; yet they remaine incorrigible; I now am reſolved to ſtrive with them no more.
From the words thus opened there will naturally ariſe theſe two points.
Firſt, that the Lord of Heaven and earthDoct. 1doth ſtrive mightily with a company of poore Rebells; and all to bring them unto himſelfe, but on this I intend not to inſiſt.
The ſecond is this, viz. that there is a time when God will ſtrive with men no more, and that in this life; The ſcope of this aimes at the whole world; but what is ſaid in generall, may alſo be ſaid in particular.30 well then, there is a time in this life, and not when we are dead and gone; for then it is certaine there is no more comming unto God; but, in this life there is a time when God will ſtrive with men no more, neither for their good here, nor for their everlaſting happineſſe hereafter. For, unto every thing there is an appointed time. Eccleſ. 3. 1. Now the Lord calls lovingly to allure us; but there will come a time of goe yee curſed; the good Spirit of mine which thou haſt abuſed, ſhall never come to thee more; this is a marvailous troubleſome truth: yet moſt true; for men now will have their wills, and God muſt be at their leiſure, and come (forſooth) when they pleaſe. They will live as they liſt, doe as they liſt, and God muſt ſhew mercy on them as they liſt, and when they liſt &c. So there is a time when God will ſtrive; but when that time is gone, God will will ſtrive no more.
To make this plaine I will lay downe theſe ſix things.
Firſt, I will let you ſee that it hath been ſo, by Teſtimonies of Scripture.
Secondly, I will ſhew in or after what manner God deales with a ſoule in giving it over.
31Thirdly, I will ſhew who they be that God gives over.
Fourthly, I will ſhew the grounds of it.
Fifthly, the objections againſt it.
And laſtly, we will come to the uſes.
For the firſt; Teſtimonies of Scripture, you beleeve them, and you doe acknowledge that the things delivered there are certaine; ſee it in Saul, becauſe thou haſt rejected the word of the Lord, the Lord hath alſo rejected thee from being King &c. 1 Sam. 15. 23. The Lord had ſtriven with Saul many wayes; by giving him profits and Honour, in making him King; he had given him gifts of the Spirit, he was not wanting unto him in any meanes; yet he not regarding all this, but neglecting that which his Conſcience told him ſhould be done hereupon the Lord tooke away; that good Spirit from Saul, and gave him an evill Spirit, as himſelfe confeſſed to the Witch of Endor. And as ſome Divines underſtand that ſaying of David, Pſal. 51. 11. Caſt me not out of thy ſight or preſence, is not to be underſtood of Government, but of the Church of God; Caſt me not out of thy preſence as thou didſt my Predeceſſor Saul; Ergo, it is evident that Saul was32 given over even in this life.
Secondly, that of the Heb. 12. 16, 17, 18. ſaith the Text, Let there not be a prophane perſon among you as Eſau; marke that man is a prophane man, that for one morſell of profit or pleaſure, will caſt off the favour of the living God; let there not be any ſuch among you (ſaith the Text.) The Apoſtle meanes not the outward inheritance onely, but that which is of the Son-ſhip of God, which the Birthright then was.
Thirdly, Luke 19. 41, 42. where our Saviour weepes over Jeruſalem, Oh Jeruſalem &c. oh that thou hadſt knowne in this thy day of viſitation! &c. but now they are hid from thine eyes. Why? becauſe thou didſt not know thy time; God viſits us from day to day, either in Mercies, or Iudgements; in mercy when he performes that which he hath promiſed; In Judgements when he brings on men thoſe Judgements which formerly he denounced; So our Saviour tells them they had a day, oh that thou hadſt knowne in this thy day! &c. But now they are hid from thine eyes, and thou ſhalt ſee them no more: thus you ſee it is plainly proved by evidence of Scripture.
33Secondly, I will ſhew you how the Lord deals with ſuch rebellious & ſtubborn creatures who after the Lord hath tried al concluſions on them, yet cannot bring them to amendment, but that ſtill they will goe on in their ſins, then the Lord changeth his minde, and he repents him of the good he hath done unto them. And ſo he repented that he had made Saul King.
But how can God repent? Object.
I anſwer, there may be a change of theAnſw. thing, though not of the perſon. The Lord repents that ever he ſet a Miniſter over a ſoule to convert it, if it deſpiſe his Miniſtery: though Moſes and Samuel ſtood before me, yet my mind could not be toward them: The Lord then had a minde; he loved the young man in the Goſpell, that is he kindly invited him, but yet ſaith the text, he went away ſorrowfull, he would not ſell all to follow Chriſt: ſo the Lord of heaven and earth ſtrives with men, he hath a good minde to winne them, he ſends his Miniſters to them, and when will it be that that uncleane luſt of thine will be reformed: The Lord calls the firſt, ſecond and third time, and when he ſees it will not prevaile, at laſt he gives thee over.
The Lord gives over that man to the34 power of that ſinne which he never did before when he ſtrove with him; we muſt either loſe our ſinnes or our ſoules: and ergo if no meanes will ſerve to bring a man home, then the Lord gives him over to commit his old ſinne; ſee Pſal. 82. 11. 12. the Lord tells there what he had done for Iſrael, how he had brought them out of Egypt: but my people ſaith he would not heare: Iſrael would none of me, none of my holineſſe, none of my pureneſſe, none of my waies; but their owne waies, wills and witts were beſt: ergo ſaith the Lord, I gave them up to their owne hearts luſt. He doth not ſay he gave them up unto the Syrians to plague them, nor to the enemies of the Church to ride upon them; but to their owne luſts. The inceſtuous perſon received good by his excommunication: but when a man is given over unto rebellion, it is hard for him to be recalled backe; it had beene better for that man if he had never beene borne. For as the skinne of a Rabit comes well off till it comes to the head, and then there is haling and pulling; ſo a man can crucifie many luſts, and performe many good duties; but when once he is come to the head, to his dareling ſinne, to his Dali•ah, then there is tugging and pulling, and35 the Lord will either breake that mans neck or his heart: he will either pull him from ſinne, or give him wholy over unto his ſinne. See Pſal. 78. 30. they muſt have Quailes, they had a daintie tooth and that muſt be ſatisfied; well, I will give you Quailes ſaith God, yea and my diſpleaſure with it alſo.
Thirdly, as God gives a man over to the power of his luſts, ſo he doth blaſt a man in regard of all abilities and gifts that formerly he hath had. Looke into the world, and you ſhall ſee this plaine: great ſchollers, learned Doctors and Preachers, their learning hath beene blaſted: they were bright candels, yet in the end they became ſnuffes, men of corrupt mindes &c. Looke upon other common Chriſtians, who have given hope of comming unto God, when they were in ſickeneſſe, or neceſſitie &c. Yet at laſt it turnes to nothing: He ſent leaneſſe into their ſoules. Pſal. 106. 15. He gave them their requeſt. One aimes at honour: well, God gives it unto him: another will have profit; well, ſaith God, and thou ſhalt have it: but my Spirit and th••xcellency thereof thou ſhalt never have.
Fourthly, the Lord hardens that man: he repents of the good that is done unto him,36 he gives him up to the power of his luſts: and blaſts all his parts, ſo that he hardens up his heart; and looke by what meanes God ſought to bring him unto him, thoſe meanes harden him; afflictions harden him, which ſhould have beene the meanes to have recalled him. God braies a foole ten times in a morter, and yet he is the harder, harder and harder. Men live in the Sunneſhine of the Goſpell, yet many are hardened by it. Thoſe that have profeſſed the Goſpell, forſake their firſt-love, and are become like the Smiths dogge that lies at the Anvill and ſleepes though the ſparkles flie about his eares: ſo let the ſonnes of thunder ſay what they will, yet it ſhall not trouble them.
Fifthly, The Lord lets that man build upon falſe bottomes, live by falſe principles: that man which hath beene enlightned, muſt have ſomewhat to hold upon; elſe he would be in a little hell, and ergo a man hath his ſhifts. Saul ſaith I have performed the will of the Lord, I have done that which he commanded me. Have you ſo ſaies Samuel? What then meanes the lowing of the oxen? Oh ſaith he, it is to do•ſacrifice unto the Lord, &c. Some cunning hypocrites will have heaven: but when a Samuel37 comes with a diſcerning ſpirit, and tells them that grace and luſt cannot ſtand together; yet they would faine be ſaved. See Luke 15. 16. the young prodigall would faine have filled his bellie with the husks: the meaning is, every unregenerate man having lived after his owne luſts, his conſcience being mette withall and terrified with Gods wrath, he would leave his ſin, yet he would faine fill his belly with the husks, (viz.) with his luſts: he intends to be drunk no more, to be prophane no more, to be looſe no more: but now he will faſt it out, pray it out: and yet ſaith the text he would faine fill his bellie. There is never a naturall man but he would faine reſt upon ſomewhat; but where the Lord hath a minde to bring a man home, he will not let him reſt upon outward performances. One ſaith he hath beene counted a profeſſour theſe twenty yeares, and ergo he ſaies his caſe is good. Another ſaies he prayes in his family, and doth many good duties: another ſaith God hath bleſſed him divers wayes, and ergo his caſe is good: but thoſe the Lord purpoſeth to doe good unto, he will not ſuffer them thus to deceive themſelves.
Sixthly and laſtly, The Lord gives a commiſsion to all meanes for merly uſed that they38 ſhall never come to him more: the Lord bids thoſe judgements and mercies wherewith he ſought to humble him before, never more to meddle with him. Ephraim is joined to Idols, let him alone, Hoſ. 4. 17. viz. his heart and his ſinnes are joined together. Iſai. 5. 6. God ſpeakes of his Vineyard, ſaying, what could be done more? yet becauſe it brought forth wilde grapes, when I looked it ſhould bring forth good, ergo ſaith the Lord, I will lay it waſt, I will take away my former protection, and I will command the cloudes that they raine no more upon it. viz. The meanes of grace and ſalvation ſhall be offered no more unto it. I will heare ſuch a man no more, I wil take away my Miniſters from him. You know that Paul and Timothy would have gone into Aſia, but the Spirit ſuffered them not: this is a hard condition when the Spirit will not ſuffer good to be done unto a man, a Citie or a Nation. And thus much for the teſtimonie of the Scriptures.
Thirdly, I will let you ſee what perſons they are. I will not ſay this and this particular perſon; but you ſhall ſee what the ſcripture and the word of God ſays, They are foure kinde of perſons, and you ſhall know them by theſe foure things.
39Firſt Thoſe that have lived a good while under the meanes of grace, but are ſtill unprofitable, and no good is wrought upon them, it is likely ſuch men are given over. See Math. 23. or 13. and the laſt. And a man that hardens his necke when he is rebuked, ſhall ſuddenly be deſtroyed, and cannot be cured Prov. 29. 1. Looke unto this you that live under good Miniſters, Fathers and Maſters &c. For if the Lord ſees you will not come in, he gives you over. I limit no time: yet what ſaith the Spirit of God? Forty yeares was I greived. Heb. 3. 13. He ſwore that they ſhould not enter into his Reſt. Forty yeares was a great time: but what ſay you to three yeares? Luke 13. 7. Theſe three yeares have I come ſeeking fruite, and I have found none, cut it down &c. But what ſay you to one yeare? Lord, let it alone this yeare &c. But what ſay you to forty dayes? yet forty dayes and Nineveh ſhall be deſtroied. But what ſay you to ſome few houres? Math. 10. 14. Whoſoever ſhall not receive you, &c. ſhake off the duſt, &c. You know what commiſſion the Lord gave to his Meſſengers, how they ſhould preach the Goſpell, and if the houſe be worthy, well: and if not, ſhake off the duſt &c. As if one ſhould40 ſtrive with you this day, but if you will not heare nor obey, who can tell whether the Lord will ſtrive any more or no? Cave ergo.
Secondly, Thoſe that have much calling and meanes, and alſo many ſecret workings of the Spirit on them, that when they have gon out of the Houſe of God, have determined never to be drunke more, never to ſweare, lie, nor ſteale more &c. and yet theſe come to nought. He that hath had many Proclamations, as Ezek. 24. 13. Becauſe I have purged thee, and thou waſt not purged, I tried thy wayes what might do thee good, and thou ſeemedſt to be good, but thou waſt not good in earneſt, ergo thou ſhalt not be purged. Such a man who hath lived under the Goſpell, and hath had his heart ſhaken, yea and the world hath good hopes of him, but the devil ſees it & tempts him, ſo that on the ſudden this man wanders away, and his hopes are vain. Heb. 10. If any man draw back, my ſoule ſhall have no pleaſure in him. verſe 38. He ſpeakes of holding out in a Chriſtian courſe unto the end: looke how it was with Lots wife. Gen. 19. ſhe looked backe, as if ſhe were loth to goe from that pleaſant garden, fine houſes, ſuch and ſuch gold in ſuch a corner;41 what thinks ſhe ſhall I leave all this? ergo the Lord turned her into ſalt: (viz.) He left ſuch a remarkeable note upon her, that it remaines unto this day. Now if he dealt ſo with her, how will he deale with thee and others? ſome it may be have a good minde to come home: but what ſay they, ſhall we leave all our pleaſures and profits? will not a little profeſſion of Religion and a great deale of the world goe together for currant? Take heede, the Lord may juſtly turne thee into ſalt.
Thirdly, Thoſe that have much greived the good Spirit of God, in bringing in ſome ſinne contrary to the light of conſcience, and the ſuggeſtions of the good Spirit of God, as did the children of Iſrael, who reſiſted the good Spirit of God, and ergo he ſware &c. The Miniſter bids thee cut off thy long haire, and the word ſaies it is a ſhame for a man to weare long haire: yet for all this ſaieſt thou, I will not: what will the world ſay of me then? away with theſe faſhions, leave off cards and dice &c. ſaies the Spirit of God, and whatſoever is of evill report: yea but I will not, for what will Sir John and my Lady ſay then? Turne you unto me ſaith the Spirit of God; no I will not ſaith the ſtubborne walker. 42Put him on in a good courſe, yet he wil not walke therein; ſpeake the truth ſaith the Spirit of God, for all liars ſhall be turned out: yea but not yet, I have got thus much wealth by lying, and I will not yet leave it.
Fourthly, Such as have a common, baſe vile and contemptible eſteeme of the Goſpell and Miniſters thereof. They mocked the Miniſters till the wrath of God broke out againſt them, and there was no remedy. 2 Chron. 36. 16. A Miniſter cannot be plaine but wicked men will abuſe him in their hearts. I called and cried ſaith wiſedome, but you ſet at nought all my counſell. Prov. 1. 24, 25. and going away they make a tuſh at it. I, ſaith one, Maſter Miniſter, you mette with mens hearts to day, but I beleeve yours is as bad as anothers, elſe how could you have hitte them ſo right? ſee what the Spirit of God ſaith of ſuch Eſay 22. 21. In that day did the Lord call to weeping &c. the text told them of a judgement, and nothing to be expected but miſerie: but they make a tuſh of it, and ſay, come, we ſhall all die, ergo let us eate and drinke and be merrie while we may; the Miniſter tells us we ſhall all to hell, then let us have the other43 pot and the other pipe, if it muſt needs be ſo. Oh my beloved, can the God of heaven indure to be thus diſgraced in his Goſpell and Miniſters? Another ſaies, care I what the Miniſter ſaith? I will goe and drinke at every Ale-houſe, and ſee whether theſe judgements will come or no.
Now I come to the fourth thing, which is the grounds of it, (viz.) Why the Lord in this life doth give men over, and ſtrive with them no more. This truth is troubleſome, and curſed hearts cannot abide it.
The grounds of this point ariſe from theſe two Attributes of God, his juſtice and his wiſedome.
Firſt, from the juſtice of God: God is a juſt God; and is it not juſt that thoſe who have rejected him, that he ſhould reject them? I have called, but you anſwered not. Jer. 7. 13. ergo &c. Now as it is juſt with God to fulfill every word that he hath ſpoken, and to fulfill all his promiſes to the faithfull, ſo is it juſt with God to bring judgment on them that have ſlighted him.
Secondly, From the wiſedome of God and his long ſuffering; and this is becauſe his compaſſions faile not: elſe, the firſt44 day of our ſinning had beene the firſt day of our rejection: yea it is his goodneſſe that we have any favour; but Oh our God is a wiſe God. A man that knocks at the dore, if he be wiſe, will not alwaies lie knocking, if none anſwer: ſo the Lord knocks at our hearts by mercies to allure us, by judgements to terrifie us: yet he can finde no entrance. Is it not wiſedome then to be gone? Why ſhould I ſmite you any more, ſaith God? Eſay. 1. 5. As if he ſhould ſay tis to no purpoſe: for my life I know not what to doe with you: it is wiſedome to give over, when there is no good to be done on you: What could I have done more for my V•neyard & c? Eſay 5. There is no wiſe man that will alwayes water a dry ſtake. And doe you thinke that God will always be ſending Paul to plant, and Appollos to water? no, our God is a wiſe God, and our mercifull God is a juſt God: you that will have your wayes and wills, take them, and get you to hell & periſh everlaſtingly.
Now in the fift place we come to the Objections.
Some ſay, If we ſhall be damned, then weObject. 1muſt be damned: if we ſhall be ſaved, then we ſhall be ſaved; why then neede we pray and keepe ſuch a quoile as the Miniſter45 ſpeaks off?
Secret things belong to the Lord, butSol. revealed things to us, and to our children. Deut. 29. 29. ergo doe thou uſe the meanes, and be thou humbled according to the word of God, and thou ſhalt be exalted according to the word of God: ſee what God hath ſaid to thee in his word: for neither I nor thou, nor the Angels of heaven can tell what the will of the Lord is concerning thee, if not revealed in the word.
Another ſaith, Why doe you limit God? Object. 2you take too much upon you you ſons of Levi. The Lord ſaith at what time ſoever a ſinner doth repent, &c. yet will you limit God.
Tis true at what time ſoever a ſinner dothSol. repent: but thy heart may be given over as Rom. 2. 4. 5. &c. and what if thou then liveſt twenty yeares or more, and have not a heart to repent?
Another ſaith, but I hope my time is notObject. 3paſt: for the Lord hath given me a tender heart.
Hath he ſo, it is well, and wilt thou thenSol. harden it? thou mayeſt repent when it is too late, and ergo I tell thee, that good and holy deſires are joyned with honeſt endeavours:46 neede makes the old wife trot, as we ſay; ſo a ſoft heart will make thee uſe all good and honeſt meanes.
Seeing that God ſtrives with many, andƲſe. 1at laſt gives over, goe thou home, and bleſſe God that he hath not dealt ſo with thee; it is enough that the Lord hath brought thee home to himſelfe; many may ſay with Paul, I was a perſecutor, I was injurious, &c. 1 Tim. 1. 14. but, I received mercy; ſo thou mayeſt ſay, the Lord knowes what a deale adoe he hath had with me; this heart was as hard as the neather milſtone, but the Lord in ſome meaſure hath mollified it; this heart was as proud as the devill, but bleſſed be Gods name, he would let me ſee it at the laſt; goe home and ſay who am I and what is my Fathers houſe that the Lord hath brought me hither? Oh that God ſhould thus ſtoope to man; the Lord hath ſtood and knockt thus many yeares, and he might have given over, but bleſſed be his name, I have received mercie. I lived under the meanes, but that prevailed not with me: the Lord ſent ſuch and ſuch ſicknes, but that wrought not on me: at the laſt I went to heare a Miniſter, and me thought that Miniſter ſpake nothing but what he ſpake to me:47 and then the Lord ſet conſcience on worke, and that affrighted me. Looke to it: the Lord will either breake thy necke, or thy heart: doe not thinke to goe to heaven by good meanings: no, it will coſt thee ſomewhat more before thou come there. Another time the Lord ſet on me, and then I ſet on good duties: I would have Chriſt to juſtifie and ſanctifie me, and bleſſed be his name he was not wanting unto me in any meanes; the Lord make me thankfull &c. I tell thee thou wilt be in deede, and God ſhall have all: let the voluptuous man have his pleaſures, &c. what is that to thee ſo thou have Chriſt?
For the juſt reproofe of all ſuch as areUſe 2yet in the gall of bitterneſſe and in the bonds of iniquitie; there will come a time when God will ſtrive with thee no more; the old man thinks he hath time enough to repent in, and the young man thinks he need not ſo much as enter into a Parley with godlineſſe. Eſau went away when he had eate and drunke, he eſteemed not his birthright; I have heard ſome goe away with this reſolution, when they are married then they will live thus and thus. &c. ſuffer me firſt to goe bury my Father &c. Maſter Miniſter, you ſpeake well, I like your counſell;48 but I have a rich Unckle, and he hath no childe, and I am likely to be his heire; but he cannot abide a Puritan of all the men in the world, and if I doe not humour him I ſhall never have a foot of his Land; let me bury him firſt; when Father and Friends are dead, then the children muſt provide for themſelves; and then they will ſeek after God and repent; and by this time they grow old, and though they cannot make ſo good a ſhew as others, yet their hearts are as good as the beſt, but ſoft a while; all is not gold that gliſters; alas poore ſoules, they were given over many yeares agoe; this is alſo the ſinne of young men and women for the moſt part, and this is the great ſinne of England, the ſinne of many Gentlemen and Gentlewomen; God muſt pardon when they call, and that muſt not be till they be old, and then in all poſt-haſte ſend they to and for maſter Prieſt, and he muſt bring God to them, or them to God; but the God of Heaven and earth cannot endure this mockerie.
For terrour to all wicked and ungodly men;Vſe 3woe woe, woe, that ever they were borne that are thus given over; and of theſe there are two ſorts;
49Some are inſenſible and ſome ſenſible. The inſenſible are they who die like ſtones as did Nabal; We have many King Harry Proteſtants. Others are ſenſible, God hath opened the eye of their ſoules, and hath let them read the red letters of the Goſpell; It is a heavie thing for old friends to part, ſo Acts 20. 38. They grieved moſt in that he ſaid you ſhall ſee my face no more; ſo when ſoule and bodie part, it is heavie; but when the ſoule and God part, it is lamentable; when God takes his leave never to be ſeene more, then whether thou looke upward or downeward, there is nothing but amazement, and aſtoniſhment. If thou looke upward, there is the anger of God; if downeward, there is the bottomleſſe pit; if on the right hand, thou ſhall ſee all his mercies, which could not allure thee; if on the left hand, all his Judgements which could not terrifie thee; if before thee, the black day; if behind thee, the Devills; this will be fearfull.
I remember a Storie of an adulterate woman, her Conſcience pricking her, ſhe determined to repent, but God in the meane time did viſit her ſo ſore that ſhe lay crying out, oh my time my time!
Another time, a covetous woman her50 Houſe being on fire, ſhe to ſave her goods, left her child in the Cradle; but a neighbour of hers hearing it crie, tooke it away; ſhe afterwards remembring her child, ran about crying oh my child, my child, and would not be comforted.
So when the fire and indignation of the Lord breaks out, if not now, yet at the laſt day it will, then the parties againſt whom it breaks, will crie oh my ſoule, my ſoule, what will become of thee my ſoule? It had been better I had never been born; for neither Mercies, Judgements, nor the Word could allure mee; oh woe is me.
Now the condition of ſuch is miſerable in three reſpects.
Firſt, becauſe if God forſake thee, then all forſakes thee; when thou lieſt a dying, thou ſendeſt for the Miniſter, and thou wouldeſt faine have a word of comfort from him; but alas if thou doſt not receive comfort from Heaven, how can the Miniſter comfort thee? If thy outward Eſtate faile, Friends may help; but if they faile, there is a God in Heaven and he will help; but if He goe away, then all help is gone.
Secondly, when God goes, reſtraining grace goes; this was Sauls caſe, and you51 may obſerve that ſuch as have been enlightn•d and fall away, fall into one of theſe three ſinnes; either into the hands of the world, and that is their Maſter, or elſe into the ſinnes of uncleanneſſe, or into the ſpirit of Malice to perſecute them that are holy.
Thirdly, if God leave us, then common protection leaves us; we are left to the clutches of all things both in Heaven and earth; Ergo, your houſes are left unto you deſolate. Matth. 23. 38. All the creatures are up in armes againſt us; the ſtiles we goe over, look up to Heaven, and ſay, Maſter, ſhall we breake his neck? the Horſe we ride on, ſays, Maſter ſhall I throw him downe to deſtruction? thou knoweſt that he hates thee and thine. So the ayre we breath in, and all Creatures, are readie when the Lord gives the watchword to lay us in the goale. Conſcience will witneſſe againſt us; then fight Dogg, fight Beare (as we uſe to ſay) oh what will become of ſuch men? I will tell you, either the world heales them up; or elſe ſome carnall companion ſaith, you have been a good neighbour, you have kept a good houſe amongſt us &c. tuſh, tuſh, man, it may prove a lye for all this: I but the Miniſter52 tells me ſo; piſh, piſh, as if all were true the Miniſter ſpeakes. I but the Scripture ſayes it; Is all true that is in the Scripture? the Lord have mercy upon us; and thus like fooles they build with untempered morter. Ergo, I exhort all ſuch as are yet in the gall of bitterneſſe, to liſten to what I ſay.
Redeeme the time, yeild to the motions ofThe Authors Exhortation. Gods Spirit, and bleſſe God for Mercy offered unto you in the meanes, and if any affliction be laide on you, intreat the Lord that he will doe you good by it. If thy Conſcience ſpeak, or the Spirit worke, doe as Joſeph did, who got him into a corner and there wept his belly full; ſo intreat the Lord that he will breake the Heavens and come downe on thee to thy comfort; put not off till thou art old. A gentleman will not alwayes waite at the gate; neither ſay thou as Felix to Paul, I will ſend for thee at another time, but ſay with Samuel, ſpeake Lord, for thy ſervant heareth.
Meanes. Meanes.
Firſt, conſider the fearfull condition of ſuch as are given over; Suppoſe one ſhould come from Hell with the fire about his eares, you would aske what is the newes; the cry is, my time, my time. 53Oh my people ſayes the Miniſter. Oh my Miniſter ſaies the People. The young man cries, oh my time. Doe not make a tuſh at this, leſt thou ſay the word was preached but I ſcorned it; the Spirit ſaid this is the way, walke in it; the meanes of grace was ſent unto me, but I refuſed Mercie, and now for ever I am in Hell to be tormented.
Secondly, conſider the great danger of putting off; If thy will be ſtubborne to day, it will be worſe to morrow.
Thirdly, conſider the time, 1. Pet. 4. 3. It is enough for the time of our life we have lived that we have wrought the workes of the Gentiles, let us live no longer in ſinne, it is too much that you have reſiſted the Goſpell ſo much; ſay then oh that the Lord would break this heart of mine.
Fourthly and laſtly, though God ſhould be calling and egging you all the day long; yet your lives are but ſhort, and Ergo, crie out with David, teach me o Lord to numbet my dayes that I may apply my heart unto wiſedome; doe not ſay it is too late, as one did once ſay of Prayer, doe you thinke that I can pray now, which never prayed in all my life? I am ſure it will be54 too late when God comes to Judgement; for then the Devill will ſtand on tip toe, and ſay what doſt thou now thinke to goe to Heaven? the Lord did waite on thee untill he was weary; but here is a company of Drunkards, I did but hold up my finger, and they preſently followed me. Heaven came downe to them, but they would none of it, they could not heare of that eare, and would you now goe to Heaven?
Ergo, goe for now the Lord Jeſus Chriſts ſake, and when Mercie is offered, refuſe it not, but bleſſe God for it.
THE Apoſtle having in the Chapter foregoing ſhewed that the Coloſsians were buried together with Chriſt in his death, and that they were alſo riſen with him, maketh two ſpeciall uſes thereof.
56Firſt in regard of the reſurrection, if then yee be riſen with Chriſt, ſeek thoſe things that are above;
The ſecond is in regard of their buriall with Chriſt, in theſe words; Mortifie therefore your members, &c.
There be many men that looke for participation in Chriſt, yet notwithſtanding wortifie not themſelves; they would faine live with Chriſt: yet are loth to dye to ſinne; but we may ſay to theſe men as Paul to the Atheiſt, thou foole, that which thou ſoweſt is not quickned unleſſe it firſt die: ſo unleſſe the ſeed of the word be ſowen upon thy heart, thou canſt not be quickned unleſſe thou firſt die.
The things to be mortified, are deſcribed two manner of waies; either in generall, the members; or elſe in particular, Fornication, uncleanneſſe, evill affections &c. or as in the tenth verſe, all the fruites of the old man.
The words containe in them theſe threeParts. parts, or truths.
Firſt, He that ever meanes to have Chriſt, muſt have him with a therefore. As if he ſhould ſay, if you looke to have benefit by the death of Chriſt, looke to have a therefore with it; for no man can have57 Chriſt without a Condition.
Secondly, this condition conſiſts in mortification; we muſt mortifie our earthly members; this is the qualification of all thoſe that partake of the death of Chriſt, even mortification.
Thirdly, thoſe that are made partakers of the death of Chriſt, are enabled thereto; ſo as the Apoſtle may well put this exhortation unto them, mortifie therefore your members &c.
He doth not ſay civilize your members; many there be that civilize their earthlie members; as from mortifying to purifying of them; they come out of prophaneneſſe and enter into Civility, and a formall kind of profeſſion; but the Apoſtle ſaith mortifie, and not civilize your members; doe not pare the nailes of your corruptions, but cut them quite off and give them their deaths wound, that ſo your ſinnes may breath out their laſt breath in you.
Sin may be civilized five waies.
Firſt, when it is laide aſleepe. Pharaohs ſinnes were aſleepe, but not dead. Many mens ſinnes are aſleepe in them, though they ſeeme to be dead in them for a time: A man while he is aſleep is like a dead man, yet he is alive, yea and his ſinnes are alive58 in him alſo; but when temptation comes to awaken him out of his ſleepe, though before he ſeemed to be patient and meeke, and hardly to be provoked: yet let a temptation come and rouze him, then he will finde his old wrath, anger and impatiencie. So likewiſe for a covetous man, though he ſeeme to mortifie that ſinne, yet it is but aſleepe in him; for let a temptation come, and he will quickely finde out his covetouſneſſe againe ▪ ſo that here ſinne is not mortified; but it is with theſe men as it was with Sampſon, all the while he was laide to ſleepe, the coardes and fetters held him: but when they ſaide Sampſon, the Philiſtins are upon thee, and awaked him out of his ſleepe, the Pinne and Webbe was not ſtrong enough to hold him. Thus it is with many men, when temptations are downe, and they are not provoked, all this while they ſeeme to have their ſinnes mortified; and thus the devill is of a good temper when he is not ſtirred; ſo it is with many whom you would thinke to be good Chriſtians, while the windes are downe, and the ſtormes doe not beate: but let them heare with Sampſon that the Philiſtins are comming upon them, that there is ſuch a gaine, ſuch a profitt and reputation59 to be had in the eves of the world, then all the Pinnes and Webbs are broken, all their reſolutions and all the ſtrong coards of their former purpoſes are but as fire and towe; they breake them all in peices: ſo then they are but aſleepe not mortified.
Secondly, Sinne may be ſaide to be civilized when it is laide in a ſwound; a man lying in a ſwound, is dead for a while, and you would thinke he could hardly be recovered; for he can neither heare, nor ſee, nor goe, nor ſpeake; and yet notwithſtanding he is not dead; onely his vitall heate is gone from his outward members, unto the inward powers of the heart. Even ſo a mans ſinnes ſeeme to be dead, when the ſpirit of his luſt is conveighed into a higher luſt; as for example, Suppoſe here is one that is a covetous worldling, this man peradventure is very moderate and temperate; he is not given to gaming, dicing, carding, wenching: he is not given to building or glorious apparell: but what are theſe ſinnes dead in him? no, but the ſtrength of them is carried up into a higher luſt: for if he ſhould follow whoring or gaming &c. the luſt of his covetouſneſſe would be curbed, and his gaine would not come in with ſuch a full60 Carreere unto him. Now all theſe ſinnes forenamed are but attendants and ſlaves unto this one luſt: ſo many men it may be will give over a thouſand ſinnes, yea all except this one, yet all thoſe thouſand ſinnes are not mortified: nay it may be he ſcarcely thinkes upon any of them. Why? becauſe they are taken up with a higher luſt. Even ſo it is with many civill formall profeſſors: they will come to Church, miſſe never a Sermon that they can come unto; they will talke of heaven, they will not omit any holy communication, they will reade the ſcriptures, pray in their families, neglect no holy duties. Why then what is their ſinne? It is not the omitting of theſe things, but the careleſſe practiſe of them in their lives and converſation; for although theſe ſinnes be in a ſwound, the ſtrength of them is gone up to maintaine a higher luſt; for ſuppoſe he went not to Church, how ſhould he maintaine his profeſsion? and if he could not now and then ſpeake of heaven, it were impoſſible he ſhould have his depth of ſelfe-deceipt; therefore we conclude theſe ſinnes are not mortified, they onely are civilized.
Thirdly, Sinne may be ſaid to be civilized61 when the ſap of ſinne is taken away, and no contrary grace infuſed; as for example, Suppoſe a man give over drunkenneſſe, yet if this man be not filled with the Spirit, his drunkenneſſe is not mortified, though he live ſoberly afterwards all the dayes of his life. Againe, ſuppoſe a man give over his intemperate anger, he is not touchy, nor cholericke, nor ſubject to paſſion; yet if he have not turned his anger againſt himſelfe for every one of his corruptions which breake out againſt God, his anger is not mortified. Suppoſe a man is not given over to worldly greife, but hath given it over; yet if his greife be not turned another way, as to greive for his ſinnes, his greife is not mortified. Againe, ſuppoſe a man be not ſet upon a merry pinne, ever jeſting or telling forth merry tales, but now he hath given them over; yet if he have not ſet his joyes on the wayes of God, and learned truly to be merrie in the Lord, it is impoſsible we can ſay his carnall mirth is mortified. For as the ſchoole-men ſay there is nothing corrupted till another thing be produced: there is no diſſolution of wood untill it be turned into aſhes: ſo ſinne is never taken away nor utterly diſſolved, untill there be contrary grace brought62 into the heart inſtead thereof; ſo then unleſſe therebe contrary graces wrought in the heart, as the contraries of all thoſe ſinnes foregoing, they are but onely civilized, and not mortified.
Fourthly, Sinne may be ſaid to be civilized, when it is overwharted by a higher principle: as when a man is ſenſible of the wrath of God, and hath the flaſhes of an accuſing conſcience flying daily into his face, lying under the guilt of many horrible ſinnes, it is impoſſible for him to goe on with reſt and quietneſſe in thoſe his unholy courſes wherein he uſeth to walke; he may forſake them for a while, but yet he cannot mortifie them: but as a ſchooleboy that plaies the trewant, while he is under the rodde, he will confeſſe his fault, and promiſe to doe ſo no more, and he verily thinketh ſo at that time, and deſires heartily ſo to doe: but it is a deſire that he is provoked unto for feare of the rodde, and not for love of dutie: for when once the rodde is gone, and the ſmart over, then he falls to his owne old trewanting courſes againe. So we reade in the firſt of Jonah that when the Marriners were in perill of their lives, then every one of them could call upon his God: but when the ſtorme63 and danger was over, they quickly left off, and cared not for calling on God any longer.
Fifthly and laſtly, Sinne may be ſaid to be civilized by Gods giving of poſitive common grace, which he gives unto wicked men, as in Mat. 25. God gave unto the unprofitable ſervant a whole talent, which is ſuppoſed to be an hundred and ſixty and odde pounds; ſo the Lord gives unto wicked men many good graces, as ſoftneſſe of diſpoſition, lovingneſſe or eaſie to be intreated; and hereupon they come to Church, heare the word, and performe many other Chriſtian duties: yet all theſe be but common graces, which a man may have and yet his ſinnes not mortified, and therefore the Apoſtle ſaith, Mortifie your members &c. Whence obſerve,
That if we looke to have any benefitteDoct. by, or intereſt in Chriſt, we muſt mortifie all our ſins, and all our corruptions; As if the Apoſtle had ſaide, make all your earthly members to be as a dead corpſe: now we know in a dead corpſe the eyes are there, but they cannot ſee: the feete are there alſo, but they want ſtrength for to goe: it hath all the members, but it hath not life and power to ſet them on worke:64 ſo though ſinne be in you ſtill, yet let it be like a dead corpſe wanting life, like a dead Tyrant that can no longer rage: and hence it is that the Apoſtle ſaith Let not ſinne reigne in your mortall bodies: he doth not ſay let it not be, but let it not reigne. Sinne when it is mortified, is like a dead King that can call no more Parliaments: but a man may doe for him what he liſteth, becauſe his ſtrength lieth in the duſt. If Chriſt be in you ſaith the Apoſtle, the bodie is dead becauſe of ſinne, but the ſpirit is life for righteouſneſſe ſake. Rom. 8. 9, 10. Againe, if a man have not the Spirit of Chriſt, he is none of Chriſts; now if Chriſt be in you, the bodie is dead, if you conſider the bodie as it hath relation unto ſinne. Againe, if you live after the fleſh, you ſhall die. verſe 13. as if he ſhould have ſaide, if your fleſh be alive in you, if your pride live in you, and if your infidelity live in you, if your hardneſſe of heart live in you, if your wrath &c. live in you, and if you walke after theſe, you ſhall ſurely die: he meaneth not a temporall death; for ſo they muſt doe howſoever they live; but his meaning is they ſhall die eternally; but if you mortifie the deedes of the body by the ſpirit, you ſhall live; ſo then it is65 plaine there is no life of Chriſt to be had ſo long as you retaine your ſinnes, and therefore ſinne muſt be mortified.
Firſt, becauſe Chriſt is a Saviour, andReaſon. 1hence he is called Jeſus Math. 1. 21. for he ſhall ſave his people from their ſinnes; if therefore Chriſt doe not ſave thee from thy ſinnes, and if by the power of Chriſt thou mortifie not thy ſinnes, and give them a deadly blow, aſſure thy ſelfe he will never be a Jeſus unto thee. It is true indeede Chriſt dyed for ſinners, but it was not to let them goe on in ſinne; and therefore if thou goe on in ſinne, it is for thy damnation, and not for thy ſalvation; for he will firſt ſave thee from thy ſinnes, or elſe he will never ſave thee from hell: ſo then conſider if thy ſinnes beare ſway in thee; if they doe, then know thou art delivered up unto the power of thy ſinnes, and to everlaſting darkeneſſe. For Chriſt is the true Phyſitian of the ſoule: and you know that a Phyſician doth not bring a potion to put it unto deaths mouth to kill death, and ſo to ſave the ſicke perſon alive: no, but he putteth it into the ſicke mans mouth to kill the ill humours that are in his bodie, that ſo he might not fall into the hands of death: ſo Chriſt came not to quench the66 flames of hell by his ſpirituall Phyſicke, but to let his Phyſicke fall upon the heart and ſoule of man to ſave him from hell. Therefore unleſſe the bloud of Chriſt doe mortifie thy ſinnes, and crucifie thy luſts, there is no hope ever to get Chriſt to ſave thee from hell and everlaſting damnation. This is a true ſaying ſaith the Apoſtle and worthy to be received, that Jeſus Chriſt came into the world to ſave ſinners. 1 Tim. 1. 15. This is a faithfull ſaying, and wicked men like it well indeede: For ſaith the drunkard, I am a wicked man, yet Chriſt came to ſave me. The whoremonger ſaith I am an uncleane perſon: yet Chriſt came to ſave me. The ſwearer will ſay, Chriſt came to ſave ſinners, and therefore I hope he will ſave me to. No, no: Chriſt came to ſave ſinners, that is ſuch as were ſinners, but now are none: they have and doe repent. Jeſus Chriſt came to ſave ſinners (ſaith the Apoſtle) whereof I am cheife. I was a blaſphemer, & a perſecuter, but now I am not. Hence then is the faithfull ſaying, Chriſt came to ſave ſinners not ſtill ſinning. No, before, Paul was injurious, a perſecuter, and lived in ignorance, and unbeleife: but now the grace of our Lord Jeſus Chriſt was wonderfully67 abundant through faith and love towards him: ſo that the grace of God hath appeared to draw men out of blindneſſe and ignorance: therefore to ſay that Chriſt came to ſave ſuch as live in their ſinnes of drunkenneſſe, prophaneſſe or uncleaneſſe, is a rotten ſaying: and this onely is the faithfull ſaying that Chriſt came into the world to ſave ſinners in whom the power of ſinne is broken: therefore if ever welooke to have benefitte or intereſt by Chriſt we muſt mortifie our earthly members.
Secondly, becauſe it is impoſsible for2. Reaſon. ſinne and grace to live and ſubſiſt in one ſubject: it is impoſſible that they ſhould ever ſtand together, and be in a man at one and the ſame time: it cannot be that one and the ſame creature can have the life of a ſwine and the life of a man: for if he have the ſoule of a ſwine, he cannot have the ſoule of a man: for they are two contrary diſtinct lives: and where the one is, the other cannot be. It is like hot water and cold: if it be cold, it cannot be hot; if it be hot; it cannot be cold. Even ſo, the life of ſinne, and the life of grace are two contraries: and therefore they that walke in their ſinnes, walke contrary to God. Now the Lord ſaith, if you walke68 contrary to me, I will walke contrary unto you. Levit. 26. and two contraries we know cannot goe together. He that walks in ſinne, walks contrary unto God: but he that goes on in the waies of grace, he walks towards God. Now, it is impoſſible to walke towards Dover and towards London at one and the ſame time: for every ſteppe he goeth forward to the one, it carries him backward from the other: ſo then if ever we will have the life of grace, we muſt forſake our ſinnes; as it was with the houſe of Saul and David, Sauls houſe grew weaker, and Davids ſtronger; ſo muſt it be with ſinne and grace, as grace growes ſtronger, ſo ſinne muſt grow weaker: as grace goes up, ſo ſinne muſt goe downe; And as Saul told David he would not give him Michal his daughter to wife, unleſſe he brought unto him an hundred fore ▪ skinnes of the Philiſtins; Even ſo the Lord ſaith that he will not marry the Lord Jeſus Chriſt unto any ſoule, unleſſe he bring the fore-skinne of every luſt: he muſt circumciſe the fore-skinne of his pride, of his covetouſneſſe, of his prophaneſſe: this muſt be the offering and condition of marriage unto Chriſt; even the circumciſion of the heart, and the mortification of all the corruptions.
69Thirdly, becauſe elſe it is impoſsible toReaſon. 3enter into heaven if we mortifie not our ſinnes: a man can never be capable of glory hereafter, that doth not mortifie his ſinnes here in this life. Suppoſe a wicked man ſhould enter into heaven, it is impoſſible that he ſhould delight in heaven, if he were there. You will thinke this a ſtrange point: but give me leave to explaine it a little; I ſay that a wicked man if he were in heaven, he could finde no delight there. As for example, take a beaſt, for ſo is every man by his owne knowledge, in regard of the life of grace, as ſaith the Prophet Jeremy, though a man take an Oxe or an Aſſe, and bring him unto the Kings table, and ſet before him all the delicates which appertaine unto Kings: let him have a dinner before him that coſt an hundred pounds: yet he had rather be in the fields among his fellowes eating graſſe: or ſet a Crowne of gold upon a beaſts head, he will not regard it, but caſt it off into the mire: for ſo long as the beaſt is not transformed and made capable of the honour that is in a man, he cannot conceive of the pleaſures and delights that doe belong unto man: Even ſo let a wicked man enjoy all the glory of heaven, and what will he ſay?70 We•ay perceive a little by bringing him to the Word and Ordinances of God: tie him to the conſtant uſe of them, to meditate on heaven, and to walke circumſpectly and preciſely in his whole courſe of life, and he will ſay, this is more then needes: this he thinkes is too preciſe, too auſtere a life for him, he cannot away with ſuch purity and ſtrictneſſe; but if he thinke this ſo ſtrange which is nothing in compariſon, and is but a ſhadow or poore reſemblance of the holineſſe and purity that ſhall be; what thinke you would he doe if he were in heaven where there is nothing but continuall prayſing and glorifying of God for evermore, where there ſhall not be ſo much as one earthly thought or word pertaining to the world or the affaires of this life, but a continuall ſounding forth of the prayſes of God? there is nothing but grace and ſpeaking of heaven, all their words are heavenly, their joyes are heavenly, and their whole delight is nothing but ſounding forth unceſſant Halleluiahs unto God for evermore. Now if a wicked man were there, what would he ſay? ſurely he would ſay they are all Puritans, and would never endure it. Alas in this life there is but a little praying, a little grace, a little holineſſe,71 in compariſon of that which ſhall be. Here we doe but as it were peepe into heaven: now then if this be ſo tedious that wicked men cannot endure it, how will they like to be in a place where there is perfection of all graces, where there ſhall be nothing but prayſing God for ever and ever? Sure as I am the devill was once in heaven, and he caſt himſelfe out from thence: God did not though he did deſerve it, and God would have done it, had he not beene gone, as ſaith the Apoſtle Jude verſe 6. They left their firſt habitation; the originall ſaith, they flung it from them, that is as ſoone as they had ſinned againſt God, and changed their natures, away they went, heaven was no place for them, they thruſt themſelves out, and could not endure to ſtay there any longer ▪ for having changed their natures, they changed their delights, and therefore to prayſe and yeeld glory unto God, was death unto them, they being now corrupted through ſinne, and of an impure nature, heaven became a hell unto them. Is any ▪ man weary of grace and holineſſe? wearie of well doing? wearie of praying and of hearing the word preached? Is any man wearie of good duties? of the worſhippe72 and ſervice of God? Let him know then that he can never endure the Kingdome of Heaven; for if he be weary of a little, what will he doe when he ſhall come into a place where there ſhall be nothing but continuall prayſing of God?
Is it ſo that ſinne muſt be mortified if everƲſe 1we meane to partake of Chriſt? then this condemnes all thoſe that goe on in their old courſes, in deadneſſe and in ſecurity, in ignorance &c. taking hand over head vaine hopes for true, feeding themſelves with perſwaſions of ſalvation.
But the Apoſtle tells us that the foundation of God ſtandeth ſure, The Lord knoweth who are his, and let every one that nameth the name of Chriſt depart from iniquity. A wicked man cannot name the name of Chriſt till he depart from iniquity ▪ much leſſe can he looke for ſalvation, becauſe he cannot be ſaved without Chriſt: nay he cannot be ſaved by Chriſt unleſſe he depart from iniquity.
You ſay you hope to be ſaved; it is well; but God knoweth who are his: God goeth by his owne rule; the foundation of God ſtandeth ſure. But who then are his? onely thoſe that name the name of Chriſt, and depart from iniquitie; thoſe onely will73 he ſave, and none other: he will be no baud to thy ſinnes or luſts, and wicked courſes; for ſaith the Apoſtle, If any man be in Chriſt, let him be a new creature; as if the Apoſtle in more words had ſaid: If any man hope he is a Chri•••an, let him ſee that he is a new creature; for there is no expectation of being in Chriſt, unleſſe he be a new creature. All old things are paſſed away, and behold all things are become new; if thou be in Chriſt, all thy old praying is gone, all thy old hearing is gone, all thy old receiving of the Sacrament is paſſed away, and all things are become new with thee; thou muſt heare a new, pray a new, receive a new, beleeve a new, thou muſt live after a new ſort; for all old things are paſſed away.
Inſtruction to teach us that it is not enoughVſe 2for us to let our ſinnes dye in us, but we muſt kill them; the Apoſtle doth not ſay let your earthly members die of themſelves; but, mortifie them; many there be that let their ſinnes die in them; as for example when one is an infant, the ſinnes of his Infancie naturally fall from him, when he is a child of more capacity; and when he is a youth, the ſinnes of his childhood naturally drop away from him; ſo when74 he is a man, his youthfull ſinnes fall from him ▪ and when he is old and dieth, all his ſinnes naturally drop from him: But he muſt not let ſinne die in him, but he muſt kill it. Auſtin ſaith, if thou kill not ſinne till it dyeth ▪ of it ſelfe, ſinne hath killed thee, and not thou thy ſinne. It is with ſinne as with a beaſt; if an Oxe fall into a pit and die of it ſelfe, it is good for nothing (the hide onely excepted;) but if it be killed, it is good meate, and becommeth profitable unto the owner; even ſo if ſinne die of its owne accord, it will doe thee no good, it is worth nothing, it may leſſen thy condemnation ſomewhat; but if thou kill it, then it will be profitable unto thee.
In the fourth Chapter of Jeremy, we have a ſimilitude taken from an Huſbandman, where the Lord ſaith plough up the fallow ground of your hearts, and ſow not among thornes. Now, will a Huſbandman ſay there are abundance of thornes and buſhes in my ground, but I will let them alone till they die of themſelves, ſure I am that they will one day die? no, no; the Prophet gives other counſell, plough up ſaith he the fallow grounds and ſow not among thornes; if thou doſt not, they will75 grow up to that height and rankneſſe that they will ſpoile the whole harveſt. Even ſo if thou kill not thy ſinnes, but ſuffer them to die of themſelves, they will ſpoile all thy ſpirituall harveſt, and quite baniſh thee out of Heaven for evermore.
The third uſe may manifeſt unto us thatVſe 3the worke of our Redemption is no eaſie worke, as many men in the world thinke it to be. The Apoſtle ſaith mortifie your members; now can a man ſtab his owne arme through with eaſe? can he cut off his Legg or any other member without feeling any great paine? no more can a man kill his ſinnes and mortifie his luſts with eaſe; it is called mortification to ſhew that there is a great deale of miſerie and paine in it. The Apoſtle ſaith that thoſe that are Chriſtians, have crucified the fleſh &c. Gal. 5. 24. and therefore Repentance is ſet out unto us by crucifying, which is the hardeſt of all kinds of mortifying. Can a man ſet his fleſh upon the Tenter, peirce his hands and feet with nailes, laying his whole weight upon the Tenter, and yet feele no paine? Cicero a wiſe Heathen ſaith, that crucifying was a torment that cruelty it ſelfe had invented to put a man to death, it being the ſoareſt kind of76 death that could be deviſed. And the Apoſtle to ſet forth Repentance what it is, ſhews it by crucifying. It is an eaſie matter to cut off the outward act of ſinne, as of ſwearing or drunkenneſſe &c. this is an eaſie matter; but to crucifie a mans luſts and to mortifie daily the body of death ▪ which he be•reth about him; this is a hard thing indeed. A Father ſaith it is the hardeſt Text in all the Bible, and the hardeſt dutie in all Chriſtianitie that we can goe about; they that doe it•, an doe all things; and therefore let a man reſolve with himſelfe that unleſſe he attaine unto this, there is no Chriſt for him. How ſhall we ſaith the Apoſtle that are dead to ſinne, live any longer therein? Rom. 6. 2. The Apoſtle makes it a Paradox, and wonders that men ſhould be ſo unreaſonable as to thinke that they are crucified with Chriſt, and yet live in their ſinnes; Is it poſſible that you can be dead with Chriſt and yet live in your ſinnes ▪ no, no, it cannot be.
But ſome may object and ſay, whatObject. doth the Apoſtle meane to exhort the Coloſsians unto Mortification? were they not alreadie mortified? did he not ſay a little before that they were crucified and buried together with Chriſt?
77Yes it is true; but they that have mortifiedSol. their earthly members, muſt goe on and perſevere in this mortification, and that for three Reaſons;
Firſt, becauſe the very ſame ſinne that hath been killed, will live againe unleſſe it be continually mortified; for ſinne is ſtronghearted; it is not every blow that will kill ſinne ſtone-dead; no, no we may ſay of ſinne as ſome ſay of Catts, they have nine lives; kill ſinne once and it will revive againe; kill it the ſecond time and it will yet live; kill it the third time, it will yet have life; unleſſe it be continually mortified, it will never be ſtarke dead; and therefore the work•muſt be continued, as Chriſt ſaid of his Diſciples, if you continue in my word, then are you my Diſciples indeed: So if we goe on, in mortification, then verily are we Chriſts Diſciples.
Secondly, ſuppoſe the ſinne mortified doe not riſe againe; yet if we goe not on in the way of mortification, there will ariſe another ſinne in the roome of it. Sinne is like the Monſter Hydra; cut off one head, and many will riſe up in its roome; Even ſo it is in the bodie of ſinne; therefore thou muſt dayly mortifie it, or elſe it will grow again. 78There is a Hiſtory that ſpeaks of a Figtree that grew in a ſtone wall, and all meanes was uſed to kill it; they cut off the branches and it grew againe; they cut downe the bodie and it grew againe; they cut it up by the root and ſtill it lived, and grew, untill they pulled downe the ſtone wall. Even ſo it is with ſinne; lopp off the branches, it lives; cut downe the body, it will not die: digg up the rootes, and it will ſtill revive, and will never leave growing untill God pull downe the ſtone wall of this our earthly Tabernacle, and lay it in the duſt, and therefore we muſt ſtill be mortifying of it.
Thirdly, becauſe as we mortifie, ſo we mortifie but in part; as ſaith the Apoſtle in another caſe, we know but in part &c. ſo may we ſay of this dutie, we mortifie but in part; as we ſay of a man breathing out his laſt breath, he is adying, but not quite dead; ſo we may ſay of ſinne, though it lie ſprawling upon the ground, yet it is not dead, the laſt gaſpe is not paſt. Nay, it may be ſinne is more ſtriving in the heart of a child of God converted, then it was before converſion. As an Oxe or an Aſſe when they have their deaths blow, will laſh and ſtruggle more then, then they79 did in all their life time before; but this is nothing but the panges of death, being giving up their laſt breath. Hence it is that the Apoſtle ſaith, that the fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh. Gal. 5. So that they could not doe what they would verſe 17. as if he ſhould ſay ſinne is ſo mortified that it hath his deaths wound in thee; elſe thou canſt not be the child of God; yea ſuch a deaths wound as it cannot poſſible recover againe.
If a man that hath received his de•ths wound, ſhould ſend for all the Phiſitians in the world, and take all the Phyſick he could, and uſe all the meanes under Heaven, yet they can never recover him: So when a man is converted unto God, as ſoone as ever the worke is wrought in him, ſinne hath his deaths blow; and although the Devill come as Phyſitian with all the Cordialls, Julips and Balmes under Heaven, and uſe all the ſhifts and deviſes in the world, yet he ſhall never be able to recover it againe; all will not doe, why? becauſe it hath received its deaths blow; it may be with his induſtrie and coſt he may make the face of ſinne looke freſh and faire for a time, but it hath it deaths wound and80 it will downe at the laſt.
Now that we may know whether weMarks. have mortified our ſinnes or no, let us obſerve theſe markes following.
Firſt, they that have mortifyed their ſinnes, live in the contrary graces. Hence it is that the Pſalmiſt ſaith, that they worke no iniquitie, but walke in thy pathes, Pſal. 119. 3. Firſt, they crucifie all their ſinnes, they doe no iniquitie; Secondly as they doe no iniquitie, ſo they take up all the waies of God, contrarie to that iniquitie as they give up all the waies of ſinne, ſo they take up all the waies of Grace; they walke in all Gods waies. So that here is the queſtion, if a man giving over hisNote. ſinnes, doe take up all the graces contrarie to thoſe ſinnes. This is a rule in Divinity that Grace takes not away nature, that is, Grace comes not to take away a mans affections, but to take them up.
Suppoſe a man be ſubject unto anger, when he is a little moved, Grace comes not to take away his anger, but to take it up from a worldly thing, and to ſet it againſt ſinne which is truly evill, that ſo he may be angrie and not ſinne. Grace comes to qualifie his anger, and to take it from the waies of ſinne, and to ſet it upon Gods wayes.
81Againe, a man is ſubject to be merry; Grace comes to temper him, not to take away his mirth, but to ſet it upon a right object, as to delight in God, to be merrie in Chriſt, to rejoice in his Word and Ordinances, in his children, and in all the waies of grace.
Another is given to impatiency; Grace comes not to take away his impatiencie, but to ſet his impatience againſt his ſinnes; ſo that when he ſees his ſinnes, he ſhall not be able to endure them, but his ſoule will groane for them, and his heart will riſe againſt them.
Another is given to revenge ▪ now Grace comes and takes him away from being revenged on his neighbour, to be revenged on his ſinnes; ſo that with the Apoſtle we may call revenge a peice of Repentance; therefore this is a true triall whether our ſinnes be mortified, if our affections be taken away from the waies of ſinne, and faſt ſet upon the waies of Grace and godlineſſe.
Secondly, if a man be mortifyed indeed and in truth, then he is dead unto every ſinne; if a man be killed, he is dead in every member; ſo if a man be dead to ſinne, no ſinne can ever raigne in him; not one luſt nor82 boſome ſinne, no not the ſinne of his trade, no corruption though never ſo deare, though it be the ſinne of his right hand, or right eye, yet it can never have dominion over him, if he be dead to ſinne; therefore if a man live in any one ſinne or ſweet luſt whatſoever, he is a dead man and hath not one jot of Grace; if there be but one knowne iniquitie in a man, that he lives and dies in without Repentance, that one iniquitie ſhall kill him to the pit of Hell ▪ Ezech. 28.
The Schoolemen ſay that if a Sow doe but wallow in one mirie or dirtie hole, ſhe is fil•hie; ſo if a ſoule wallow but in one ſinne, it is abhominable. If a man ſtab himſelfe but with one knife ſo that he die, he is as truly killed as was Julius Caeſar who ſtabbed himſelfe with three and twenty knives. So if a man ſhould be free from an hundred diſeaſes, and ſhould die of one, what would it benefit him to be free from the reſt in reſpect of his life? ſurely nothing at all. That man that hath his pride, his Covetouſneſſe, his uſurie, hatred, malice, deriding of Gods people, all theſe being dead in him; yet if ſelfe-love and ſecurity &c. be not dead in him, theſe argue his caſe to be nought; he is not yet qualified83 for Chriſt; for there is no mortification at all in him.
There be many ſweet meanes to allure us unto mortification, but time will not permit us to ſpeake of them; but ▪ this let every man take notice of, that ſo long as he liveth in ſinne, he is altogether uncapable of Chriſt. The Apoſtle ſaith, we know that the Law is not given unto a righteous man, but for the lawleſſe and diſobedient, for the ungodly and for ſinners, for the unholy and prophane, and whatſoever is contrarie to wholeſome Doctrine; the Law is for ſuch men: But the firſt Doctrine of the Goſpell of Chriſt, is, Repent of thy ſinnes, deny thine owne wayes, take up Chriſts Croſſe, and follow the Lambe whereſoever he goes. Here the Kingdome of Heaven is laid open to all the world; Let mens miſeries be what they can be, and although their ſinnes be never ſo great, Chriſt commeth to redeeme them; yea though they have a whole Hell of ſinne in them, yet if they have a heart to entertaine Chriſt, his Grace is ſo rich and al ſufficient, that it will ſave every man that entertaineth him.
There is a Proclamation openly made in the Market place, Hoe every one that84 thirſteth, come unto the waters, Eſay 55. 3. As if he ſhould ſay, Hoe, every one that hath a minde to Chriſt, come and have him; every one that hungers and thirſteth after Chriſt, let his ſinnes be never ſo great, and the number never ſo many, here is hue and cry after him; Come unto the waters; He ſaith not come unto the water, but, waters; not a little low brooke or ſtreame, which is not able to waſh away all his ſinnes, but there is an Ocean of waters indefinitely; waters in the plurall number, declaring the fulneſſe and ſufficiencie to cleanſe the moſt leprous ſoule, be he never ſo much ſtained with corruption. It is ſaid by the Prophet Obadiah, that the Lord will ſend unto his People Saviours, verſe 21. not in the ſingular number, but Saviours in the plurall number; not that there were moe Chriſts then one; but to manifeſt the fulneſſe of Chriſt, he is a rich Chriſt, full of Salvation for all them that come unto him; Therefore if there be any man that mournes and laments for his ſinnes, let him come; If there be any poore ſoule that is loaded with the weight of his iniquities, let him come unto Chriſt and welcome; for there is a Fountaine laide open for Judah and Jeruſalem85 to waſh in: but let him know upon what termes he muſt come, if ever he meane to have Salvation by Chriſt; obſerve the ſtrict Conditions, and walke by the ſtrait rule of Chriſt: he muſt reſolve with himſelfe come what will come, to ſtand or to fall with Chriſt; delivering up all his luſts and corruptions at his Command, whenſoever he calls for them; he muſt not part ſtakes with Chriſt to delude him; but he muſt be true and faithfull unto him; he muſt wholy deny himſelfe, and lie downe before Chriſt to let Chriſt doe what he will with him, and theſe onely are the termes he muſt expect Heaven upon; and thus doing, he may have Salvation according to the deſire of his ſoule.
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