that God will not leave his people and give them up to the rage and â—ruelty of the enemy though they doe fall into their hands But if you observe the concurrences well you shall see further cause which the Saints have to trust God withall You heard how cunningly the wicked carried on their designe against the just and godly and they knew it not But yet all the while God eyed the bloody intentions hatched below The wicked were plotting as I shewed you vers. 12. The Lord laughs at it vers. 13. The Lord shall lauhg at him for he seeth that his day is comming That is when the wicked are plotting and hatching evill against the Saints God doth as it were laugh or rejoyce at their folly They â—re strangely deceived the time which the wicked set for the Churches ruine shall be their owne destruction They may thinke othervvise but Gods sees it is so and will make iâ— so For where vers. 14. They have drawne the sword and bent the bow to slay the Saints Here is the Almighties determination of their undertakings Their sâ—ord shall enter into their owne heart and their bones shall be broken vers. 15. What thinke you now of the truth of the doctrine I am confident you will confesse the Churches side is the best side Gods people shall be the prevailing people I might take up with this but for your further satisfaction I will adde one proofe more and that shall bee that comfortable speech whiâ—â— God would have the Prophet Isaiah to proclaime unto Israel Isa. 3.10 11. Say to righteous it shall be well with him for they shall eate the fruit of their doings But Wâ—e to the wicked it shall be ill with him for the reward of his hands shall be given him the place is plainâ— and makes what I would prove That notwithstanding all opposition Gods people shall be the prevailing people God at the last will give the day to beleevers let them know it all shall goe well with them The doctrine being cleare I will in the next place lay you downe some reasons why Gods people shall be the prevailing people and then speedily come to application 1. Reason First at the most God doth but onely suffer the wicked to get head and insâ—lt over his owne people for the humbling and bringing of them in to walk clâ—sâ—lieâ— with hiâ— A Shepheard you know usually hath his Dog in a slip and wâ—eâ— hiâ— strâ—gling sheep will not come up from the slanks that will 〈◊〉 them or wâ—ll nor come in upon his call or whoop then he will loose his Dog at them but the Shâ—pheard will be sure to run and rate the Dog and kill him too if he uses to bite â—ard So dâ—aleâ— the Lord the Great Shepheard with his people his sheepe The wicked yea the divell himself are but Gods curs which he looses â—t his people whâ—n they will not come fâ—om their sinfull courses upon the calls and threats of 〈◊〉 Ministers who are fâ—â—quently stiled shepheards in sâ—cred Scripture If they should be let alone in their sin and security it 〈◊〉 perish them and therefore God makes use of wicked Kings powers to drive them home to him Hence it is that God in Scripture calls divers wicked â—ings his sâ—rvants and he makes use of them for this very purpose That you may be fully informed in the â—ruth of this I will give you some plain instances 1. You may see what a faire title and large commission is puc upon Nebuchadnezzar that wicked King by God himselfe observe the place well it iâ—Ier 25.9 â—ehold I will send and take all the families of the North sayth the Lord and Nâ—buchadnezzar the King of Babilon my servant and will bring them against the inhabitants of this land and against all these Nationâ— round about c. Who God thus makes use of and against whom he brings them are both plaine I must cleare two things more out of this chapter and then I wilâ— goe on The first of those is the reason or ground why God calls out the King of Babilon a cruell persecutor against his owne people and that was for their stubbornnesse and disobedience God calls but they will not regard God would faine win them by faire promises as you may read at large vers. 3.4.5.6 yet they would not hearken vers. 7. Therefore thus saith the Lord of the Hosts because yee have not regarded my wordâ— behold I will send c. vers. 8.9 Here you have seene the justice of God I desire you in the next place to consider the mercy of God towards his people notwithstanding their untowardnesse The King of Babilon must come to humble Israel yea and the King of Babilon did come to doe Gods worke and he did it to the purpose as you may read a sad and story of it Ier. 52. Now Israel was brought to a low ebbe indeed now they were in the hand of the enemy yet according to the promise of God urged before God will not here leave them When the Lord gave that large commission to Nebuchadnezzar it was with limitation These Nations shall serve the King of Babilon 70. years vers. 11. And then many Nations and great Kings shall serve themselves of him Ier. 27.7 Now then all things considered what hath this wicked tyrant got to himselfe Gods work is done Israel humbled and Nebuchadnezzar must perish I hope this is plain I will note but â—â—e instance more and be briefer in it Secondly when the children playd the hypocrites and would not be obedient to God God provides a rod to whip them into subjection and who is this rod thinke you It was the King of Assyria O! Assyrian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall Nation and against the people of my wrath will I give him a charge to take the spoyle c. Isa. 10.5 6. Who could thinke now that ever Israel should recover this whipping or that ever Israel should get up and Assyria come downe It were indeed a hard dispute if flesh and blood humane reason be left to argue it But plaine Assyria was but Gods rod and when the children of Israel are brought into subjection the rod may be burnt there is no further use of it which is cleare and cleares the reason Take but one text for it and I will passe it is Isa. 10.12 Wherefore it shaâ—â—â—e to passe that when the Lord hath performed his whole worke upon mount Zion and on Ierusalem I will punish the fruit of the stout heart of the Kinâ— of Assyria and the glory of his high lookâ— Thus you see God doth onely suffer the wicked to prevaile for a time over his people for the humbling and bringing of them in This is the first reason 2. Reas. The second reason is drawne from the promise of God God hath promised peace and deliverance to his Saints and therefore it shall come
Ierusalem At the first victory or at the first taking of Ierusalem Nebuchadnezzar tooke the King prisoner and put the City to a fine 2 Chron. 36.6 7. But when he layd Siege the second time and tooke Ierusalem observe what a fearfull desolation he made of that glorious City He slew their young men with the sword in the house of their Sanctuary where there lives should have beene saved and had no compassion on the young man or maiden old man or him that stooped for age And they burnt he house of God and brake downe the wall of Ierusalem and burnt all the pallaces thereof with fire and abundance of the like inhumaine cruelty as you may read at large in this very chapter Againe victories fill the mouths of the wicked with blasphemy against God cause them eiâ—her wholly to deny the power and essence of God or at least to vilifie the Lord Almighty This was the very ground of Rabshakehs blasphemy when he would have drawne the people from Hezekiah and this was his blasphemie Let not Hezekiah make you trust in the Lord saying The Lord will surely deliver us and this City shall not be delivered into the hand of the King of Assyria 2 King 18.30 Whence fetches he this From the many victories his master had got which he instances in Where are the gods of Hamath and Arpad and the like Who are they among all the Gods of the Countries that have delivered their Country out of mine hand That the Lâ—â—d should deliver Ierusalem out of my hand 2 King 18.34 35. And then lastly power and pride fires on the wicked to their owne destruction because they prevaile once they thinke to prosper alwayes this was the destruction of the King of Ai and his City because Israel was routed in one assault at Ai when they had an Achan amongst them the men of Ai thinke Israel must alwayes have the worst This was discovered to Israel by Ioshuah when he made his second attempt and gave order for the laying of his Ambush They will sayth he come out after us till we have drawne them from the City for they will say They flee before us as at the first Josh. 8.5 6. And so accordingly they did even to their utter ruine at that very time as you may read in the sequell of the chapper Thus I have given you undenyable testimony of this truth but indeed I needed not to have gone so â—ar for proofe one dayes conference with the Kings caves would give you full assurance of what I said This is one of the wayes in which the King loses by getting a word of the second and I will proceed I said in the second place the King loses by that which he calls getting by the victories he gets over his Subjects but Gods Saints In all this the people of God are more fitted for deliverance and the cause is extreamely forwarded What earnest prayers are now put up What deep groanes and pleading-blood goes daily to God by this meanes The King had better to have a whole Army of men against him then the blood of one Saint These Saints which the King hath slaine fight with him night and day They are now with God in heaven and they are continually hastening and moving God to fulfill his promises and avenge their blood I pray you see how the Text is to prove this Rev. 6.9 10. I saw under the Altar the Soules of them who were slaine for the Word of God and for the testimony which they held And they cryed yea with a loud with voice saying How long O Lord holy and true doâ—st thou not judge and avenge our blood on them that dwell in the earth You may see all this doth but helpe on the cause of God and bring iâ— the Saints faster to the Lord The harder the stroak the lowder they cry the sharper it is the more it humbles the more it fits and then is deliverance the neerer Tell me now doth not this tremble your Malignants spirits â—s not this a strange cause which the enemies themselves helpe forward and doe the Saints most good where they intend the greatest hurt Thus much for matter of reproofe 2. Vse of Admon My second use shall be for Admonition To admonish all to take heed for the time to come of so much as having an ill thought of the Cause of God or the people of God for what ever you intend for them shall befall your selves as I have already delivered and further all that ever you are ablâ— to doe cannot hinder God for going on with the worke You may counsell encourage fight and sometimes prevail too as I have shewed yet all shall come to nought and you will be found but to fight against God and therefore it was your wisest course to sit still and let Gods businesse goe on let this Church-worke we are now about goe freely on and be done This is not only my counsell for it was the advice of a great Statist in the like case When the Apostles were about Church-Worke preaching up a Reformation the Jewes made strong opposition They imprisoned God delivered This would not doe and then they thought to silence them by death they had determined to kill the Apostles But now steps in Gamaliel and tells them it was far better for them to let them alone and he gives them very good reason for this his admonition And now saith he I say vnto you refraine from these men and let them alone for if their counsell or their work be of men it will come to nought But if it be of God ye cannot overthrow it lest happily ye be found even to fight against God Acts 5.38 39. The Devill may delude you that you may think you do God great service in killing these Round-heads and destroying this factious generation Yea Christ himself said as much when he was alive he then foretold what since is come to passe John 16.2 Yet woe be to them that doe it you may thinke iâ— a strange speech but 't is true It was better for a man to have his tongue pull'd out of his head then to speake against the Saints of God It was better for one to dye then to have a hand in the death of one poor Christian And Jesus Christ makes good what I affirme for I raise my speecheâ— from his words Who so shall offend one of these little ones which beleeve in 〈◊〉 it were better for him that a milstone were hanged about his necke and that he were drowned in the depth of the Sea Math. 18.6 Now do you beleeve that this is the Word of God and that there is any truth in it Then you must conclude it is a fearfull thing to fall into the hands of the living God by hurting the Saints or hinâ—ering Gods Cause if they could Object But how shall I know that the Parliaments Cause is Gods Cause thoâ—e which joyn with them are more Gods people then on
thus the Apostle goes on but saith he the fruit of the spirit is love joy peace long-suffering gentlenesse goodnes faith meeknesse temperance ver. 22 23. Here is a Saint-like frame indeed but how comes this thinke you surely all this is but the effect of obedience for it presently followes and they that are Christ's that have an interest in him have crucified the flesh with the affections and lusts ver. 24. that is they that are in Christ that have an interest in him have given up themselves wholly to him and by the guidance of the Spirit and the power of Christ's death the power of sinne in their nature is subdued the sinfull affections and lusts arising thence are kept in and kild I beseech you be faithfull to your souls in examining your selves by this Signe of all other actions cannot be covered they will tell you whose you are you are not to doe any thing nor speak any thing nay if once you be Christ's you dare not transgresse the command of Jesus Christ let it be what it will in never so small a thing if a christian discerne it to be against Jesus Christ he will rather dye then doe it when once a christian gives up himselfe to Christ to be married to Christ he is no longer his own he is now under the command of Jesus Christ if now the devill or a lust bid such a christian doe this or that the christian will presently say did Jesus Châ—ist command me did he bid me doe it if Jesus Christ give me but a word I am ready or else I dare not this is the third signe whereby a christian may know he hath a right to Christ Signe 4. A fourth signe whereby a christian may know he haâ—h an interest in Christ is when he he will own Christ own his cause and people in the worst of times it is not much to own Christ own Religion and associate with christians when all these are countenanced and in credit but here 's the tryall of love the faith and obediance of a christian when he will take up the Crosse and follow Christ when he will yet keep on after Christ through wet and dry as the Proverb is it 's a signe a christian hath much of Christ when he will yet own Christ though others forsake him when he keeps his walking with Christ though he goe alone as Paul did 2 Tim. 1.15 chap. 4.16 when he will follow his profession though he must let goe his life as the three children did Dan. 3. and many precious Saints have done and now doe it would but take up time to urge insâ—ances doe you but make good use of this little and it will doe you much good the Lord hath now brought us unto trying times and Jesus Christ doth now say who is on my side who what now will you venture for Christ â—nd his cause and his people doth your hearts tell you that Religion is dearer to you then esiates then life then the best blood in your bodies doe you pray for the prosperity of Christ's cause will you stand for it and owne it what condition soever it 's in doth not the ebbings and flowings of Christs cause bring you to it and cast you from it the Lord knowes there it more of this latter sort then the former abundance follow Christ's Cause for their owne ends and these will fall off when their ends faile but let me tell you none but christians can suck to Christ under difficulties the spirits and hearts of others are up and down as their objects are the principles by which they are carried it 's onely the christian who lives by faith that stands to Christ his cause and people at all times this is the fourth signe Signe 5. The fift and last signe whereby a christian may rest assured of his interest in Christ is his desire to be with Christ in his glory when a soul hath once got a relish a taste an earnest of the inheritance in Heaven it 's full of longings and desirings after glory take such a soule nothing takes it up nothing takes it off Jesus Christ alone is all in all you may offer such a one the gold of Ophir the treasures of India the wealth of the world the Crownâ— of Kings but all this takes not it affect not no saith the soule Christ is my treasure Christ is my crown of rejoycing you may proffer what you please but still the soule will say as once Paul did I count all things but losse for the excellency to be comâ—ared to the excellency of the knowledge of Christ Jesus my Lord Phil. 3.8 talk what you will of parts and prililedges yet when all is done this was Pauls conclusion but Christ is all in all Col. 3.11 of al the things in the world Paul found but one case wherein it was disputable whether he might desire â—o live in the flesh and that 's such a one as many would not imagine they would think it almost the lest matter of all but it 's this here was Pauls case he was at a stand whether it was better for him to live in the flesh to promote the Gospell or to dye and goe to Christ in his glory Paul was in a sweet condition come life come death and that made the difficulty the greater for to me to live is Christ and to dye is gain Phil. 1.21 that is if I live I shall be comforted in the work of Christ and if I dye I shall reigne with Christ yet what I shall chuse I wot not for I am in a streight betwixt two ver. 22 23. Paul was now between doing the work of Christ and going home for his wage to Christ it put faithfull Paul hard to it to satisfie the scruple of his own conscience and when all is done he answers with a distinction for his own part this is his resolution for himselfe he holds for Heaven having a desire to depart and to be with Christ which is farre better ver. 23. the latter part But then on the other side as Paul had a respect unto the worke he was in the preaching o the Gospell unto the flock of Christ his life was better and more necessary for them neverthelesse to abide in the flesh is more needfull for you ver. 24. here then is an example for you to try your hearts by truly when this is seriously considered it 's no wonder to see so many loath and so few willing to dye alas the reason is easily given they have no interest in Christ they have no acquaintance with God they know not what shall become of their souls when they dye againe the feares and terrours of death strike deep and speaks terrible things to them Jesus Christ hath not taken away the sting of death for them it bites deep it amazes them death being but the gate of hell to let them now feele those torments which in life and prosperity they would not feare but on
THE MOST NOBLE ROBERT EARLE OF ESSEX AND LO: GEN OF THE FORCES FOR K PARL THE SAINTS Support in these sad TIMES Delivered in a Sermon at Tiverton in Devonshire in the time his Excellencies army raised for King and Parliament quartered there By Tho. Palmer Minister to the Honourable Major Generall Skippons Regiment Imprimater Joseph Carrill LONDON Printed by M. Okes for William Ley and are to be sold at his shop at Pauls Chaine 1644. To His EXCELLENCY Robert Earle of Essex Viscount Herreford Barron Ferrars of Chaâ—tly Lord Bourcher and Lovaine one of his Majesties most Honourable Privy Counsel and Generall of the Army raysed by the Parliament in defence of the true Protestant Râ—ligion His Majesties Person the Lawes and Liberties of the Kingdom and the Priviledges of Parliament Great Generall I Take the boldnesse to stile you what God himselfe hath certainly made you Surely as yet God never honoured any man with so great a prize as hee hath now intrusted your Excellency with God hath put you into his owne place God hath graced you with his owne Name Lord of Hosts Geneâ—all of Armies God in our appearance hath committed unto your care what is preciâ—us to himselfe A precious Gospell precious Ordinances a precious Parliament a precious people God hath called forth your Excellency as a choise worthy to be his Generall and the Champion of Iesus Christ to fight the great and last Battell with Antichrist in this your Native Kingdome Laâ— confident your Excellency is not so little read in Divine history or such a stranger to the worlds experience as to thinke this Church-workâ— this thing called Reformation will be found a matter of ease and pleasure No it is a businesse of the greatest difficvlâ—y in the world Antichrist wâ—l ingage the Kings of the earth and set the whole world in a combustion before he will leave his hold It is the nature of the devill to rage horribly towards his end It is the property of a dying Beast to give one great struggle when life is departing why may not God now make this Good in this Roman Beast amongst us Great Generall thinke not lesse of God â—r worse of this Cause for one foile Joshuahs Armie may flee and fall before the men of Ai though he had good warrant to fall on and the designe wisely managed Israel may lose two battells together before Benjamin when God had them goe Iesus Christs owne Disciples may meete with a crosse gale when they goe about his businesse Now it being within my owne verge to opâ—n Scrâ—pture I tâ—kâ— this liberty to hiâ—t unâ—o your Excellency the meaning of God in this strange dispensation and further to let your Excellency know that God haâ—h much sweet in this bitter much good in this seeming evill Israel was routed fled and fell before Ai that plundering Achan might be found out and punished Israel fell in two Battells together before Benjamin that thâ—y might learne more seriously to seeke and trust God upon the first undertaking Aâ—d the Disciples must be in a hopelesse helpelesse perishing storm that their faith in Christ though by a miraculous experience might be firmely established Little did I thinke when first I preached and writ out these collections that God intended to mâ—kâ— them so suitable to the condition of your Excellencies Armie as now I conceive them It is not the least of my thoughts in this to looke at my selfe but my aime is alone Gods glory I am not unacquainted with your Excellencies goodnesse as well as greatnesse ever discerning an unwonted humility in so great a personage which is my strong encouragâ—ment to present unto your Excellency this small tender of a most reall affection If your Excellency be pleased to peruse it it beares the character of a right Souldier and I know you wil not love it the worse for that Your Excellency will here finde a sincere heart and an undaunted Spirit in a plaine and meane Presse Flattery is fitter for the Kings Court then the Lords Campe Be pleasâ—d then great Generall to honour mee in the acceptation Protect it as you approve it and I have my desire The great God prosper his great woâ—ke in your handâ— and make your Name glorious to succeeding Ages Most Noble Generall in the Name of the Lord goe on and hee will yet do mightily for you You will expâ—esse your greatnesse in over-looking difficulties And certrinly a Generall of so many faithful prayers cannot miscarry You may yet assure your selfe Gods people have you in a high-esteeme The Saints aâ—e daily begging at the Throne of Grace of you Question it not but God will make a sweet and full returne of all the prayâ—rs teares wrongs and Blood which hath so long cryed to heaven This is the desire and the expâ—ctation Of your Excellencies most faithfâ—lly devoted in the Worke of Jesus Christ Thomas Palmer A Support for the SAINTS in these sad times PSAL. 37. vers. 40. He shall deliver them from the wicked and save them because they trust in him VArious and promiscuous are the Lords dealings with the Godly and wicked in this life God doth not infallibly feed his choisest Saints with the sweet-meates of prosperity and let the wicked onely lye under the lash of biting calamity woe and misery No for if prosperity did ever wait upon Gods people and adversity attend the ungodly then we might easily find out the wayes of God and know peâ—fectly who were his But sayth Solomon No man knoweth either love or hatred by all that is before them for that all things come alike to all there is one event to the righteous and to the wicked c. Eccles. 9.1 2. That is in the common dispensation of outward things during the time of Gods plâ—asure Outward providences at all times are no infallible rules to judge by Gods wisedome is above our reach we cannot say presently that any are in Gods favour because they thrive and prosper nor conclude others under a curse because that misery and trouble doth still attend them True it is the children of God may more justly expect freedome and mercy from the hand of their Father then the servants of Satan can doe the Saints have the Word and the precious Promises of God to build upon and by which God as I may say is ingaged to his faithfull ones which the other have not yet the Lord in his wisedome and by his power is pleâ—sed so to order all that for the exercise of graces and the tryall of faith he often puâ—s his people to it he many times brings them very low he knocks away all their self-props that Gods precious ones many times seemingly lye under clouds of displeasure whâ—n the wicked may be thought to have all at their hearts desire This experienced truth hath staggered not a few and even strange beleevers Davâ—d who was indued with almost unparalleled graces confesseth it of himselfe that upon
the other side Ansâ— Alas it is the plainest thing in the world and if yet you know it not I will endeavour to cleare it and the Lord set it home upon your hearts I will not burthen your memories with abundance but only give you an infallible marke of the Child of God I pray diligently observe the words of Jesus Christ himsefe I am the good Shepheard and know my sheepe and am known of mine John 10.14 Knowne of mine will you say what 's that That is Christs Sheepe Christs flocke know him so as to heare his voyce and obey his commandâ— they will not follow strange men nor stâ—ange and unâ—arranted wayes ver. 45. They will heare Gods Word and endeavour to know Gods will in any thing and then on they goe These all speake one language looking still upon God Tâ—at which thou commandest that will we doe And whether thou sendest us thither will we goe Now then do but you consider whether of the Forces now raised in this Kingdome goes the neerest to this rule and the businesse is easily decideâ— Who is it that would submit to the Word and rule of God And who is it that would rule by prerogative Who is it that hath set upon the worke of Reformation And who it hath said they shall not and he will not Reforme furthen he pleases Who is it that are dâ—sirous to preserve the people of God and defend themselves in temple-worke by all lawfull meanes And who is it that musters up all the bloody Papists which can be got in this and other Kingdomes even making peace with proclaimed Traytors and from time to time brought them into England because they were expert murderers to destroy his owne faithfull Subjects Truely I am ashamed to rifle into the King-fins of these times and I will forbeare onely as the Minister of God in Soule-businesse I must speake out that by my silence I become not guilty of others blood The Lord helpe you to close with the truth for I protest if God should have seene it good to have brought in Christ into our Kingdome another way it would have been the joy of my soul and many others to have spoken more better for our King then now I can But I will sweeten this bitter subject with brevity and now passe into another poynt which is much more pleasing and therefore I hope length will be delight 3. Vse of Exhort The third use is of Exhortation If Gods people shall be the prevailing people if God will worke deliverance for them then be exhorted to labour after a right an intrest in Jesus Christ or else you shall have no share with the Saints You know all the old world was drownt which was not in tâ—e Arke Gen. 7.23 So all shall perish that not saved in the Aâ—ke Christ Jesus That was a Tipe of this Nay I will come neerer to you unlesse you be incorpoâ—ated into Christ unlâ—sse he be yours there is not any thing you have will doe you any good Whatsoever God gives to the Church to his Saints will not make you happy you have no part in it That which the Saints may rejoyce in for the very same you shall grieve yea it will your sorrow even the excellency of your gifts and parts will perish you Those things which are blessings to the Saints are curses to the wicked they will helpe damne them lower in hell You may thinke I goe far but I goe not beyond my rule I have the word of Jesus Christ for what I say The Scribes and Pharâ—sees were men of admirable parts much wit great learning yea they used praying and made long prayers too yet these being not sanctified to them they were but the more able to doe evill and therefore prest them deeper into hell Who unto Scribes and Pharisees hypocrites for yâ—â— devoure widdowes houses and for a pretence mâ—ke long prayers what then therefore yee shall receive the greateâ— damnation Mat. 23.14 The like you have from Christ in another place wheâ—e he upâ—raids the Cities of Coâ—azin Bethsaida and Capernaum for their security in sin notwithstanding the rich meanes of grace which God had given to them above others and therefore tells them that their judgements shall be more sharpe then others Jesus Christ begins his speech to them Mat. 11. vers. 20. But those I will refer to your examination and onely instance and explaine the 23. vers. Christs words are these And thou Capernaum which art exalted to heaven shall be brought downe to hell for if the mighty workes which have beene in thee had beene done in Sodomeâ— it would have remained untill this day Jesus Christ speaking to the other Cities gives them their doome in the former verses but here turâ—ing â—o Capernaum he speakes to her with an Emphesis But thou Câ—pernaum As if Jeâ—us Christ should say Wâ—e unto thee Corazin woâ— unto theâ— Beâ—hsaida c. but woe woe woâ— to thee Copernaum which art exalted to heaven who hast had meanes above all the rest meanes which might have brought thee to heaven such meanes as would have converted and so saved Sodome it selfe to this day even these meanes will make thâ—e most miserable and carry thee fuâ—ther into hell thâ—n Sodomes sins will doe her It shall be morâ— tollerable for the Land of Sodomâ— in the day of judgement then for thee vers. 24. I beseech you who ever you be consider this for the Lords sake take heed of neglecting abusing either meanes or gifts What a miserable case are those in which have not Christ when parts Sermons Sacraments all increase damnation On the other side is not Christ despised Christ worth the having which helpes all gives a right to all guides in all I have here a large subject to treat off and I hope you will not expect that I should be very briefe being such a Christ-concerning poynt a soule-concerning poynt but that I should fully open it before I passe I might indeed run out into many parts but I will contract my thoughts and handle onely some particulars which shall be these First I will endeavour to discover and set out the wretched estate of the wicked who are out of Christ and then come to shew the excellency of the Saints priviledges who have a right and interest in Jesus Christ I will after this lay downe some directions for the use of the Saints as certaine speciall helpes to bring a soule to Christ and close up all with some choice Motives I must begin with the lesse pleasing part the wretched estate of the wicked who have interest in Christ But this hath its use as wâ—ll as the other Nay it will helpe much to the other The danger of the one will move a gracious spirit to looke out for the other The Law saith Paul was our schoolâ—-master to bring us to Christ Gal. 3.24 That is the terrors of the Law shew us our need of Christ the law sends us to seeke
twofold estate under these Notions First thy nothing thy worse then nothing and these explaine thus first learne to know thy nothing the frailty of thy ourward man thy body thy mortall body look back upon the matter and composition whereof thou art made and this will help discover to thee the need of Christ The very first and perfectest man that ever was in the world except God-man the man Christ Jesus was at best in his body but Adam red earth he was but a little foulded dust that was the matter whereof he was made and into that he must againe be dissolved dust thou art and to dust shalt thou returne Gen. 3.19 Hare 's a small businesse to be proud on here 's a poore matter to glory in here 's a weake foundation to build upon for a long life and after repentance what is a dust-heap you know well a shoure of raine will dissolve it a blast of wind will scatter it and such is the matter of all our bodies a very nothing if there had not been a word more in all the Bible this had been enough to manifest the bodies mortality but the al-wisâ— God which knowes best the deceitfulnesse of our hearts to beleeve such truth against our selves would not leave it without a full discovery Hence it is that in all the course of the Scriptures the nothing of mans life the naturall being of the body here upon earth is so frequently compared to nothings that you may the better know the certainty of what I say I will pick up some here and there Iob compares man but to a flower nay not to a Flower in his full groth and in lhe time it would last but to a flower that is cut down and as if in this expression mans mortality was not yet sufficiently discribed Iob likens mans life to another nothing to a more meere nothing a shadow and as though the nothing were not yet fully cleered he adds this epethite of this nothing fleeting he sleeth also like a shadow and continueth not Iob 14.2 Here you see how sensible Iob was of all mens mortality and so of hâ—s own with the rest but mark I pray you what use he makes of this All the dayes of my appointed time will I wait till my change come ver. 14. that is I find the nothing the frailty of uncertaine and yet un-regainable life there 's no living againe to live better when a man is once dead and dissolved I will therefore take the present time I will prepare and make my self ready for the Lord that when the time which God hath determined is come I may have nothing to doe but dye David also hath many the like expressions to the same purpose but I will not insist upon them onely give a touch upon one or two and so passe Psal. 102. David equals his life but to a shadow and a shadow declining to grasse and that not greene but withered My dayes are like a shadow that declineth and I am withered like grasse ver. 11. Againe David Psal. 39. is computing the length of his life by measure and then drawes his conclusion upon it if you know not the place you will wonder much at Davids Geomatry and more at the strangenesse of his conclusion he sets all at a low rate he measures his life but at a hands bredth and cals it a nothing a vanity Behold thou hast made my dayes as an hand bredth and mine age is aâ— nothing before thee Verely not I but every man not at some low ebbe at the worst but at his best estate is altogether vanity ver. 5. But what effect did this worke upon the heart of David you shall see it put him to lay out unto the Lord for help it brings him to his prayers and now Lord what wait I for my hope is in thee ver. 7. And againe Heare my prayer O Lord and give eare unto my cry hold not thy peace at my teares for I am a stranger with thee and a sojourner as all my Fathers were O spare me a little that I may recover my strength befâ—re I goe hence and be no more seen ver. 12 13. Thus in the first place study thy nothing Secondly learne to know thy worse then nothing study to know the dangerous estate and condition of thy soule in respect of sinne recollect thy thoughts and call to mind what shall become of thy soule if thou hast not a Saviour looke to it as well as you can thou hast two weights hanging up thy soule the least of which will drag thee to hell if there be not help Thou hast the burden of originall sinne and that 's death In Adam all dye 1 Cor. 15.22 that is as we by nature come from Adam so by nature we lye guilty of his sinne and by the sinne derived from Adam we lye liable to eternall death this is one heavy weight Then againe there is yet another weight lyes upon the soule which without support will also presse it to hell and that is the burden of innumerable actuall transgressions they are given to us in Scripture under various expressions sometimes they are called sinnes sometimes iniqâ—ities sometimes transgressions but all grievous soul burdens I will but give of each an instance and so passe Thit we call sinne is a soule procuring destruction it captivates the soule leads it from Christ and Salvation and presseth it downe to hell hence is that complaint taken up by Paul Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death that is as if Paul should have said I find the power of naturall lusts corruptions working so contrary to the will of God and the rule of his spirit that were it not for the hopes of a Saviour I was in a sad condition I was in a wretched estate for who is it or what is it in all the world that could help my soule out of hel who shall deliver me from the death and damnation which the sinne of my nature my flesh the body hath brought me to Alas the Creature cannot comfort me nothing in the world can save me but onely Iesus Christ who dyed for me and here is the hope help joy cause of rejoycing I thank God â—horow Jesus Christ our Lord ver. 25. this is sin Again these sinnes and evils which we commit are called iniquities and these are also soule-weights If you dare beleeve David he will tell you he found iniquities to be a weight yea an unsupportable weight they let him have no quiet night or day they got above him and pressed him downe he could not beare the sense of them Psalme 38.3 And hereupon David addresseth himselfe to God in prayer and urgeth this complaint as a motive to move God vvith mercy to looke upon him and novv to help for minâ— iniquities are gone over mine head they are above my strength as an heavy burden they are too heavy for me to
beare ver. 4. of this vveight is iniquity This is the second Instance Lastly actuall sinnes and iniquities are also called transgressioâ—s and this vvord explaines both the other sinne is sinne as done evilly vvickedly and it is ill done or vvickedly done vvhich is done beside or against the rule and command of God and this is is transgression A Christian hath a rule to vvalke by and to goe off from his rule is transgression iniquity or sinne and hence is that expression of Paul Rom. 14.23 He that dourteth is damned if he eat because he careth not of faith fâ—r whatsoever is not of fâ—ith is sinneâ— that is looke to your rule see and know a warrant for what you doe or else you will transgresse you will sinne these tranâ—gressions are soule weights soul burdens and therefore David prayed for deliverance from them in these termes deliver me from all my transgressions Psal. 39.8 Thus I desire every one to study the estate of their soules I know it is a hard matter it 's above a Preacher to make some beleeve this but let me speake home and speake the truth too for which I will give you my warrant from the Word I say to any of you you had far better never to have been borne vvithout you have the new-birth unlesse you be borne againe unlesse you be borne anew unto Christ Iesus unlesse you have this birth you can never come into Heaven and then you know where your place will be These are the words of Iesus Christ twice repeâ—tâ—d Jesus answered and said unto him verely verely I say unto thee except a man be borne againe or as the Originall affords from above he cannot see the Kingdome of God Iohn 3.3 And as though Iesus Christ did not here fully explaine it he still redoubles his affirmation in the same wordâ— and enlargeth his meaning Iâ—sus answered verely verely the deepest attestation that ever Christ tooke I say unto thee except a man be borne of water and of the Spirit he cannot enter into the Kingdome of God ver. 5. Oh that the men of the world which as yet have nothing of Christ that as yet know not savingly and experimentally what Christ is nay know not whether their soules have need of Christ or no would thinke sadly of this and seriously lay to heart what shall become of them hereafter what shall become of the soule when the body is put to rot in the grave what joy can any take in Riches Honour Wife Children Fâ—ieâ—ds or any thing if they have nothing of Christ but when death seizes on the body Riches Honouâ—â— Friends all leaves them and the Devill seizeth upon their soules would not this tremble a stubborne heart is not this enough to startle a carnall man or woman out of their sleepe of security I am sure it takes deepe with them who have lesse need to feare it the Saints of God and because I would not lay too much sadnesse upon their spirits who have more need to be lifted up then cast down I will now fall into a more pleasing subjâ—ct the other means to get assurance of Christ Doct. 2. The poore soule that would have an interest in Christ must labour to get a true knowledge of the freenesse and fulnesse of Gods promiseâ— made in Christ Here is that which will doe your bodies good and your soules good here is a comfort for every calamity a medicine for every malady and a salue for every sore I may speak plainly of the blood of Christ which Jeremiah speaks Prophetically Ier. 8.22 Is there no balme in Gilead is there no Physition there why then is not the health of the daughter of my people recovered that it there must needs be Balme where Balme grows in the place from whence all comes So there must needs be mercy in the fountain of mercy in the Father of mercy Why then take ye not the right way why goe ye not to God in your misery why lay ye not the Promises before God and claime your priviledges by the death and sufferings of Christ If you doe this God cannot deny you God will not deny you For your helpe herein you must be frequent in the Scriptures heare them read them they will acquaint you with the Promises and the Priviledges which shall come in to you by Christ The Bible is Gods Booke of Record and you cannot know the minde of God anywhere else the best of other Bookes doe but derive their excellency from this this is the rule to all others and therefore Jesâ—s Christ cals us to the use of this above all others Search the Scriptures for they are they which testifie of me Ioh. 5.39 Of all Books here you shall have most of Jesus Christ Object But some may say I have heard and red the Scriptures by times this thirty or forty yeeres c. yet I finde not so much in them as you now say I know not whether I have any right to Christ for all this onely I hope God will have mercy on my soule when I shall dye Answ. The Lord knowes this is the condition of abundance the most part even of those who have beene Sermon-hearers and Sacrament receivers and thinke themselves in an estate good enough Alas poore soules you are in a sad condition but I had rather informe you then lament you I will therefore endeavour a full answer to the objection I say to lay all things together and consider well every thing a part you would thinke it no wonder to see men so ignorant in the wayes and truths of God notwithstanding so much Gospell-meanes and Gospell light we doe injoy I will not mention the malice of our Non-preaching Prelates the deliverance from whom our Kingdome yet hath not had a greater cause of thankfulnesse in these late times neither will I urge the pride idlenesse and basenesse of I thinke I may say the most of the Clergie these have beene too well knowne lets to the increase of Christs Kingdome But I will give you some reasons of thiâ— your ignorance and darknesse ensuing from your owne selves First you hinder and deprive your selves of much light and many sweet comforts by neglecting the meanâ— and helpes to knowledge A man that would keepe himselfe warme will goe to the fire if you want water you goe to draw it out of the Well and goe to the Spring a childe in his wants will goe to his Father Thus you must doe or else you cannot be helped this must be the course you are to take to get spirituall knowledge Resort unto the Ministers of God acquaint your selves with experienced Christians who are able to speake out of knowledge what they have found God to their poore soules Be diligent in hearing Sermons and reading the Scriptures never any man yet who endeavoured eaâ—nestly the saving knowledge of God as it was needfull for him but he obtained it at one time or other Let nothing then but God keepe thee
same-life Yet this was the râ—quest of Baalam Let me dâ—e the death of the righteous and let my last end be likâ— his Num. 20.10 But I need not fetch proofes so far is heree plaine enâ—â—gh Theâ—e poore wretches many times thrive in their sinfull courses and proâ—per in their pride but alas it lasts not They have a faire desired Gale but it carries them not home The winde changes the storme rises and they never come to the wished harbour When they come to the toâ— of their hopes they are aâ— the point of destruction Then comes in theiâ—â—nâ—esistable ruine which is both speedy and perfect even a totall and finall dâ—solation I will not trouble you with paâ—ticular reâ—â—tâ—lls but if you will view the Tâ—xts David passâ—th the doome of the wicked at least ten times in this Psalme I will only give you the veâ—ses and leave them to your search at leisure viz. 2.9.10.17.20 22.28.34.36.38 Secondly In the next place let us see what end God makes with the Saints his owne people Here God hath to doe wiâ—h another generâ—tion and now hee proceeds in another couâ—se While the wicked were in power the Saints have had no peâ—ce while the wicked kept up tâ—e Sainâ—s were kept under while the wicked did prosper the Saints lay in bondage and miserâ— The Church the Spouâ—e of Christ hath been all blacke with suffeâ—â—ngâ— but now God will cloath her with the garments of joy and gladnesse Her night iâ—â—ast her day approaches Her storme is over her calme is comming The cloud iâ— broken up the Sunne of righteoâ—snesse shall appeare with â—ealing in his wings The wicked may for a time thrive prosper and prevaile mâ—ghtily against Gods people But God hath sâ—iâ—l an eye to his he lookes â—n all the while and will assuredly send a full and effectuall reliefe in due time David is veâ—y large in repetition of many sweet promises in this Psâ—lme If any thing will allure and perswade a Soule to take and trust God it is here Here is variety of promisâ—s Here are promises repeated over and over againe to let us see that God certainly resolves tâ— maâ—e theâ— good and would have his people to build upon them If I bâ—e no deâ—eived the promises of one soâ—t or other are mentioned in 14. several verses iâ— this Pâ—alm as 3.4.5.6.9.11.13.18 19.22.28.29.34.37 Of these you have thâ—ee â—specially noted As a promise of plenty in the hardest times They shall not be ashâ—med in the evâ—ll tâ—me and in the dayâ—s of Famine they shall bâ— satisfied vers 19. If you feare wanâ— run to God lay before him this promise Trust him and he will not deceive you Hâ— hath promised to supply thee in the greatest danger thou couldst propound in the time of Famine This is the first Secondly here is a promise of peace and not a baâ—e peace but a ful peace â—nd that presently For yet a little while and the wicked shall not be Yea â—hâ—u shalt diligenâ—ly consider his place and it shall not bee But the meeke 〈◊〉 inherite the earth and shal delight themselves in the abundance of pâ—ace 〈◊〉 â—0 11 Whâ—t can any desire more Is not this plaine Is it not full The 〈◊〉 of the wicked shall not be long it shall be but a while yet least that 〈…〉 take the hâ—ly Ghost adds thiâ— pleasing Epithete a little a little while 〈…〉 the Sainâ— shall have a peace without interruption a full peace both 〈…〉 and manner a peace to their hearts content This is the second Thâ—â—dly here is the promise of a free and full deliverance to the Châ—rch least the Câ—urch should scruple at the meanes to accomplish it God himselfe must be undertaker The Lord Almighty will doe it and who can doubt it And the Lord shall helpe them and deliver them He shall save them from the wicked and save them because they trust in him This is the third promise and the subject upon which I hope to proceed My Text is the substance of the Verse though it containes not all the words That which I have chosen is a sure support for the Saints in these sad times Wherein he pleased to observe with me these particulars First the matter promised Deliverance Secondly to whom the promise runs to the Saints them Thirdly From whom the Saints shall be delivered from the Wicked Fourthly by whom this deliverance for the Saints shall be accomplished by the Lord Hee Fifthly the certainty of this the Saints deliverance he shall Sixtly the reason why the Lord will give this full deliverance to the Saints because they trust in him to doe it He shall deliver them from the wicked and save them because they trust in him Thus you have the parts every of which deserves a serious view yet for breâ—ities sake I wil draw up the summe of all into one head which is this Doct. Notwithstanding all opposition Gods people shall be the prevailing people God at the last will give the day to Beleevers to those that trust in him The point is the very sense and meaning of 〈◊〉 Text which is authority â—â—ough it selfe yet you shall see some of those mâ—â—y Scriptures which clearely holds out this trueth It cannot be denyed but that the wicked may plot prepare watch and prevaile much against Gods people But they shall not overcome them the Church shall outstand all their stormes Looke but to the 12. verse of this Psalme and there they are plotting The wicked plotteth against the just and gnasheth upon him with his teeth Marke the expression The wicked plot continue consult and all edged with envy They exercise both wit and malice to accomplish their bloody designes upon Gods people In the next place you have the wicked closely pursuing the consulted plot they are preparing for the warre the sword is drawne the bow is bent such weaponâ— as the times had and now must the Saints goe to the pot they must downe as the wicked hope Is not this a night Popish plot But see the words the wicked have drawne out the sword and bent the bow to cast downe the poore and needy and to slay such as be of upâ—ight conversation vers. 14. Consider but this place and you may soone see what is the marke and aime of ungodly wretches Againe after their plotting and preparing you shall now finde them upon their watch All this while the designe is carried on in the darke The poor Saints shall not know their danger till they feele the stroake The wicked watcheth the righteous and seeketh to slay him vers. 32. Certainly this design cannot but take yes and take him they may but to what purpose He shall find reliefe come in to him the wicked shall not have power to perfect the plot the godly shall have an Almighty support For the Lord will not leave him in his hand nor condemne him when he judged vers. 33. Here is a great deale of sweet comfort to the Saints in this