behold and see it If God be God then follow him He shall deliver thee from the snare of the hunter such as Nimrod Esau hunters of men so the Scripture styleth persecutours of Gods Saints whereupon I remember Hierome saith k Penitus non invenimus in scripturis sanctis aliquem venatorem piscatores invenimus sanctos Hieron in Psal 90. Nullum invenimus in divinarum seric scripturarum de venatoribus sanction Ambr. in Psalm 119. Serm. 8. we read of holy Fisher-men but never of holy Hunters Such Hunters have been spoyling with all cruelty many of our brethren every where and still the hunt is up and they make but a matter of sport of it The time shall come when God shall laugh at their calamitie and mock when their feare cometh Prov. 1. 26. Let them while their sport lasteth boast themselves as if they had all sure enough and let them adde to their other blasphemies and say with that proud Tyrant in Synesius l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Epist 58. No man shall escape our hands no though he held Christ himself by the foot m Fidant legionibus illi perfugioque parent reparatis moenia muris Nulla salutiferi quibus est fiducia Christi Paulin. in Nat. S. Foel Let them presume upon their strength who have nothing else to rest upon But it is good for us to keep fast by God Psal 73. 28. not to let go our hold As Homer said of the walls of Troy n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse 2 Their forts and bulwarks cannot be strong that are built without God nay against him Let us then still trust in God and be unwearied and undaunted in his service Who hath delivered and doth deliver in whom we trust that he will yet deliver us 2 Cor. 1. 10 In the next place this must instruct us in all our deliverances to return praise and glory and thankes unto the Authour of our helpe and hopes We are too ready as those fishermen in Habakkuk who sacrificed to their Net and burnt incense to their Dragge Chap. 1. 16. so with that Souldier in the Poet o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to ascribe much unto the sword and spear unto our valiant men and to our forces It is observed by that wise heathen p Nimius sui suspectus insitum mortalitati vitium se suaque mirandi Sen. De Benef. c. 26. that this over-weening of our selves is a great cause of our ingratitude Alas q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opp. what are we if God should leave us and while he stands by us what can stand against us Mountaines of difficulties shall bee overturned if he put to his hand the proudest enemies shall bee made to know and feele what folly it is to kick against the pricks and s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhod perioch Hom. 17. to contend with the Almighty and therefore as we see and hear daily of the mightie things that God hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Epist 137 wrought for us so let him have the glory that is due unto his Name and let our hearts and mouths be ever filled with his praise But some may say do you not forget the season this is not a day of gratulation or Thanksgiving but of humiliation and of seeking God by prayer Ah let none think these duties inconsistent which truely I conceive should never be disjoyned We have beene taught already what grace and glory ariseth from afflictions sanctified Are we then humbled under the sorrow of them let us be also thankfull for the solace t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Epist 57 of them But let me intreat you further to consider whether we we I say in particular living in these parts of this distracted Kingdom do not even now enjoy a great deliverance that wee meet here in safety and in peace while others are imbroiled in many dangers either of fights or flights How unworthy are we of such enlargement of Gods mercy if we improve it not but most of all are we unworthy if wee be silent in thanksgivings Let me adde one thing more What if the Lord should bring the line of other parts upon us and cause us to pledge them in that bitter cup whereof they have been forced to drink deep shall we not yet have cause to praise him for this his patience and long-sufferance And had we but the spirits of many of the Primitive Martyrs we should think our selves the lesse esteemed in that we are reserved amongst the last of those who shall thus honour God and be honoured by him in suffering for his sake They a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lust Mart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucius Martyr ad mortem designatus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust Mart. Apol. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. triumphed in their deaths and accunted death as no death but as a benefactor to them that preferr'd them speedily to the fruition of their long desired happinesse They freely thus offered their children also unto God rejoycing that they were laid so sweetly and so safely in Gods armes They could not but remember how God dealt with Iob How after his long patience under sore calamities with the losse of his substance the Lord was pleased to refresh his wearied soule and to give him twice as much as he had before Iob 42. 10. but yet if you compare this Chapter ver 13. with Chapter 1 2. you shall find he had no more children given him then he had at first He had great comfort in his children why were not they doubled likewise surely he had them double because the former were not lost who were lock't up safe in heaven I the rather speak this because it may be it hath been the case of some of you already and who knoweth how many of us may see our children sacrificed in this cause of God and may at length taste of death herein our selves The will of the Lord be done Onely let us learn to make a right judgement of these things That we call death the Scripture call's but sleeping and do but mark that place Revel 20. 6. where it is said Blessed and holy is he that hath part in the first resurrection on such the second death hath no power What is that first resurrection but the rising from the first death which is the death of sinne and what is the second death that we find vers 14. The lake of fire is the second death Where is then that we call death surely b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. it comes not in the account For otherwise that should have been the second and the lake of fire had been more fitly styled the third death This then hath onely the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad pop Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 empty name of death voyd of the thing that is so dreadfull to poore flesh and blood Nay it is no other then a blessed deliverance and a joyfull rest and freedome from all cares and troubles Blessed are the dead which die in the Lord from henceforth yea saith the Spirit that they rest from their labours Rev. 14. 13. Precious in the sight of the Lord is the death of his saints Psal 116. 15. Whatsoever then the Lord is pleased to do for us whatsoever with us let us be thankfull Vse 3 The third and last use where with I shall conclude is for terrour to the ungodly and such as now amongst us are enemies to his Church Is God the Authour of deliverance to his people then without doubt he is the Authour of destruction to their enemies If to the one a wall of fire to defend them then to the other a consuming fire to destroy them We need not seek up Scriptures for the proof of this it is written every where even as it were in capitall letters or with a beame of the Sunne he that runnes may read it and he that is not starke blind may easily behold it It is recorded in all the stories of the Church Those men of Belial that are now in arms against us that will not read the Book of God or haply dare not because it no where prophecieth good unto them I wish they would peruse our Ecclesiasticall Writers and see what they find there touching the divine vengeance which pursued such as led the way to them and taught them this art of crueltie and instructed them how to be skilfull to destroy by their examples Let them read the deaths and horrid ends of Nero Trajan Hadrian Vaterian Maximinus Iulian and of many of their instruments and under-ministers whom they set on work and they shall finde that true which that holy Martyr Cypian wrote long ago that d Nec unquam Christianorum sâ—â—lâ—rein nostrum nomen exurgitur ut non statim divinius vindicta comitetur Cyp. contr Demetr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syn Epist 35. never did any in their wickednesse rise up against the profession of the truth he means by persecuting the professours of it but straight-way vengeance from God followed them at the heeles and overtook them They may peradventure escape mans judgement which is that our enemies are so affraid of yet the just avenging sword of God cannot be avoyded who when he comes most slowly comes most surely and severely It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. Let our adversaries consider this and tremble whilest we comfort our selves with that of the Apostle as if directly spoken to us It is a righteous thing with God to recompence tribulation to them that trouble you and to you who are troubled rest with us when the Lord Iesus shall be revealed from heaven with his mighty Angels 2 Thess 1. 6 7. Even so Lord Iesus come quickly Amen FINIS Errata in text Page 7. line 23. read had in p. 9. l. 28. r. rapt p. 10. l. 8. r. non salvum p. 11. l. 22. r. such a narrand p. 18. l. 18. r. with his p. 31. l. 14. r. Popish p. 39. l. 21. r. Zarephah Errata in marg Pag. 3. r. Zach. p. 10. r. Athen. ex Pos p. 14. r. in Caâ— Mos p. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 27. r. Cyr. Hieros p. 45. for Christianorum r. impiorum
The world hates you saith our Saviour and again In the world you shall have trouble Iohn 15. 19. 16. 33. and he gives this reason because you are not of the world you are strangers here and every dogge will bark at Strangers But that 's not all God is not so regardlesse of his people not an hair fals from the head of one of them but by his providence and d Quid illi pereat cui capillus non c. what can he lose that cannot lose an hair c The word affords us many arguments some with reference to grace some to glory shewing the grounds of this Gods dispensation towards his own 1. From grace we have these reasons 1. There is something of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam's filth even in the purest which must be wash't out with these waters of Marah By this therefore shall the iniquitie of Iacob be purged and this is all the fruit to take away his sinne Isa 27. 9. In that mighty tempest Ionah 1. 4 7. the Mariners make enquiry after their way for whose cause this evill was upon them and when it shall be told as by the Apostle to the Corinthians 1 epist 11. 30. For this cause many are weake and sickly among you and many fall asleep it will make men look about them and begin to think it's time to iudge themselves that they be not iudged Vers 31. to search into their wayes and to repent Secondly affliction sometime is intended for prevention of sinne e Laetus animus facile lapsum iâ—currit quod tristi afflicto difficile evenit Arnob. in loc Men are apt to offend in dayes of mirth who are soon checked in times of sorrow Iob feared his children that they might sinne in their dayes of feasting Chap. 1. 5. and David found by sad experience in himself Before I was afflicted I went wrong Paul was wrapt up into the third heavens but he must down again and then f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Alex. lest he should be exalted above measure through the abundance of the revelations a thorn in the flesh is given him the messenger of Satan to buffet him 2 Corinth 12. 17. that he may learn to glory in tribulations Rom. 5. 3. For as Clemangius saith though g Amara est amaritudo flagellorum quibus à Deo corripimur sed amarior est amaritudo peccatorum quibus à Deo sepáramur Clem. there be bitternesse in the rods by which we are corrected of God yet there is much more bitternesse in the sinnes by which we are separated from God And therefore when we are iudged we are chastened of the Lord that we should not be condemned with the world 1 Corinth 11. 32. Thirdly trouble and distresses h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Alex. drive men to good force men to God sicknesse lamenesse blindnesse c. brought many unto Christ who otherwise had never sought him and these seeking cure for bodily infirmities found present remedy also for the maladies of the soul what else meant our Saviour by that speech Thy faith hath saved thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanum te fecit non salvum te fecit hath made thee whole no hath brought salvation to thee It 's said by Basil of Seleucia concerning the Centurion who came to Christ in the behalf of his servant whose sicknesse was his sorrow i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. in Centu. The sicknesse of the servant was the Masters health The servant was sicke in body and the Master sanctified in soul And that Nobleman or Courtier of whom we read Iohn 4. went to Christ for his son and the issue of that blessed journey was himselfe beleeved and his whole house vers 53. These and such souls afflicted might after truely say with Themistocles unto his children k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. in vita Themist O children we had been lost utterly had we not been lost Fourthly the Lord by these trieth the spirits of men God led his people in the wildernesse forty yeares to prove them Deut. 8. 2. Tribulation worketh patience and patience experience Rom. 4. 3 4. Courage l Marcet sine adversario virtus tunc apparet quanta sit cum quid possit patientia ostendit Sen. de provid decayeth saith Seneca without an adversary then it appears how great it is when patience sheweth what it can do The valour and prowesse of a souldier is seen in the battell it is not bigge looks or great words will do it but his grapling with an enemy If thou faint in the day of adversity thy strength is small Prov. 24. 10. m Exhibetur in lectulo virtus Sen. Strength is tried in weaknesse when thou lyest upon thy bed when sicknesse is upon thee and when thou art put to the use of all thy graces as faith hope patience and the like Fiftly graces are much encreased by these trials such as those I named before n Solidissima pars est corporis quam frequens usus agitavit Sen. It proveth the most solid part of the body which is most used most in exercise It was not said amisse of one He o Qui nescit orare discat navigare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. Posid that knoweth not not how to pray let him go to sea especially if that be true which I finde in that Heathen Writer He that never sailed never saw ill They that go down to the Sea in ships that do businesse in great waters These see the workes of the Lord and his wonders in the deepe For he commandeth and raiseth the stormy winds c. Then they crie unto the Lord in their trouble c. Vers 23 24 28. of this Psalme And as afflictions abound where grace is once begun there grace abounds Our calamities are very great in this our distressed distracted kingdome and when was there such a willing people to spend and to be spent in Gods cause when was there such a spirit of prayer O blessed fruits of our afflictions Secondly the Lord intends to work glory to himself and to his Redeemed Ones from these distresses Out of the eater came meat according to Samsons Riddle Iudg 14. 14. And for this cause these times are brought upon us 1. Glory to himselfe 1. For first he justifieth the power of his grace against our adversary the Devil as in the case of Iob most evidently There was a day when the sons of God came to present themselves before the Lord and Satan came also among them Iob 1. 6. Satan that accuser of the brethren who came no doubt upon some such errand at that time who when the Lord glorying in the integritie of that servant said That there was none like him in the earth a perfect and an upright man Vers 8. replieth Doth Iob feare God for nought Vers 9. Hast thou not made an hedge about him Vers 10. Hast thou not been
Sen. Trag. they that prevent not this sinne what they can shall all hold up their hands at that terrible barre together without repentance and endevouring better especially being convinced of the fault I cannot break off yet till I have freed my soule in discovering that improvement men have made of their old swearing by their forswearing or false swearing or equivocating in their oathes and protestations and solemn vowes and covenants which being rightly and religiously performed are an acceptable service unto God and an ascribing honour and glory to his Name A spirit of Atheisme I feare runnes through the Land and the good Spirit of God is much provoked by it that our late solemne Vow is taken by many who putting what sense they please upon it think so to delude the Lord while they cheat their owne soules And others goe downright to it without any more adoe then that this is the way to save their goods or to secure their persons when their hearts are most malignantly averse from what they sweare The heathen themselves will rise up in judgement against such who ever had an oath in the greatest u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. apud Iam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theocr. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dreadfull reverence If any such be present let them but consider that place of Zach. 5. 1 2 3 4. where the Prophet sets forth his vision of the flying roule or book of 20. cubits long and 10. cubits broad wherein were all those curses that come swiftly into the house of him that sweareth falsly and where it shall remain till it consume it I remember Chrysostome following the Greek version reads not a flying book but a x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag flying hook or sickle whereby saith he appeareth how unavoidable the curse shall be that shall pursue the false swearer and him that breakes his oathes and vowes For had he said y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 15. ad pop Antiochen Et siquis primo perjuria celat Sera tamen tacitis poena venit pedibus Tib. a flying dagger haply a man might have avoided it but when he tells us of an hook or sickle gotten about the neck there 's no escaping such a weapon Remember what the Lord saith Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God thou shalt not be slack to pay it for the Lord thy God will surely require it of thee and it would be sinne unto thee I shall no longer detain you in this sad discourse touching the things which I conceive now incense God against us and must provoke us as we desire deliverance from our trouble and distresses while we pray and seek the Lord to humble our selves for these and all such crying and outragious evils Thus much may serve for this use of direction and for this second generall Doctr. 3 3. And so I come to the last point observable in this Text which I called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good successe the Church hath by her prayers to God in those words And he delivered them from their c. From which words plainly ariseth this Doctrine Deliverance from distresses is from the Lord. The troubles and distresses of the Saints of God here in this pilgrimage which is nothing else but a miserable absence from God for a season are many and various their whole life being like Ezekiels book z Scriptus in 〈…〉 written within and without and nothing else written but Lamentations and mourning and woe Ezek. 2. 10. Perplexities both of mind and body in ward and outward do accompany them daily The Lord is pleased sometimes to write bitter things against them and to make their life very uncomfortable to them through the anguish of their souleâ— The spirit of a man will sustain his infirmities but a wounded spirit who can beare It hath caused many to cry with Iob Chap. 7. 13 c. When I say my bed shall comfort me my couch shall ease my complaint then thou scarest me with dreames and affrightest me through visions so that my soule chooseth strangling and death rather then my life When through temptation they begin to thinke and say that God hath wholly left them and forsaken them and complain as one should of a deare friend deserting him Loe he goeth by me and I see him not c. Iob 9. 11. whereas he had wont to set his heart upon me and to visit me every morning Iob 7. 17 18. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyr. Alex. in â—oâ— cap 2. There being nothing in the world so sad unto a child of God as to be so neglected by his heavenly Father I remember somewhat of Augustine to this purpose If God should say unto me goe thy way sinne as much as thou wilt I will not punish thee for it c. But thou shalt never see my face b Nunquam mecum eris or thou shalt never be with me He seemes to make it even the worst of all punishments For as the Psalmist saith to God In thy presence is life And again If thou hidest away thy face we dye Now when this shall be our case this our trouble and distresse where shall we seek or hope to find deliverance but in God alone His countenance estranged hath made the wound and a cast of his countenance is able to cure all again Lord lift thou up the light of thy countenance upon us and we shall be whole Deliverance from inward sorrowes is then from God alone And the like must be acknowledged of all outward troubles Shall there be evill in a City and the Lord hath not done it Amos 3. 6. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyr. Alex. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damas Orth fid lib. 4. cap. 20. He meanes not malum peccatorium the evill of sinne there 's no such evill from the Lord but malum ultorium the evill of punishment as Tertul. speakes And this is properly from God what or who ever be the instrument I make peace saith God and create evill Isai 45. 7. We when Gods hand is upon us correcting us for our sinnes by some or other whom hee is pleased to use as his rod or scourge usually reflect upon these instruments and like as children d Qui se ceciderint terram verberari volunt Seuec. when they take a fall as Seneca observeth cry out to have the ground beaten so we fall foule upon such secondary causes never considering either the Lord who makes use of them at his pleasure or our own evill wayes which provoke God against us When Shimei cast stones at David and cursed him So let him curse said he because the Lord hath said unto him Curse David who shall then say Wherefore hast thou done so 2 Sam. 16. 10. But did God command him then I answer There is a three-fold command of God observable 1. There is the mandate of his
a good Master to him But put forth thine hand now and touch all that he hath and he will curse thee to thy face Vers 11. And when the Lord was pleased to deliver all he had into his power and suffered him to strip him of all that might be comfortable unto him and afterward enlarged his Commission and gave him leave to smite his body with sore Biles from the sole of the foot unto his crown Chap. 2. 7. even then the Devill found to his confusion and Gods glory p Iacett in storquilinio cui prius somnuns capere licebat in purpura ut liquido constet eum Dei gratuitum non mercenarium esse cultorem Mur. not in Sen. that when Iob lay upon the dunghill who was wont to lie under his coverings of Purple and Scarlet that he was not a mercenary but an ingenuous and free servant of God So that God in this respect will gain glory to himself from the sad sufferings of his Saints 2. It manifestly appeareth that saints are added to the church daily and so great honour unto God by the examples of the patient sufferings of his faithfull Martyrs Take my brethren the prophets for an example of suffering affliction and of patience c. Iam. 5. 10. For if when ye do well and suffer for it ye take it patiently this is acceptable with God For even hereunto were ye called Because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. 20 21. Thus the people followed to see the Martyrdome of that glorious Martyr Cyprian and considering his constancy cried out q Moriamur simul cum sancto Episcopo Pont. in pass Cypr. Let us also die with our holy Pastour and Iustin Martyr affirmeth of himself that he being trained up in the Schools of Plato's Philosophy applyed himself to the knowledge of Christ r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apol. 1. by seeing the patience even to the shedding of their bloud in the Christians in that age And Theodoret sheweth how in this case it was as in the felling of woods There are many more shoots spring forth then there are trees cut down s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Cur. Gr. aff Ser. 9. and the bloud of those that are cut down is but as a watering to those young ones that shoot forth Thus some are put to it to t Quidam dura patiuntur ut alios pati doceant Sen. endure heavy things that they may teach others to endure the like Thirdly the Lord is pleased to dispose so of his servants that when they are sunk deep in sorrows he may exalt the glory and Majestie of his power in drawing them out of the pit u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Rhart He casts them into extremities that he might save them out of such doubtfull dangers The blinde man in the Gospell to whom our Saviour gave sight was so borne to that end that the works of God might be manifested in him Iohn 9. 3. He suffered Lazarus to lie four dayes dead Iohn 11. 39 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Sel. de Laz. that his power might be the more seene in raising him and restoring him to life He can bring life out of death out of warre peace and reformation out of the greatest deformity and confusion When the Israelites were forced to those straits being y Inter mare bostes inter unâ—â— gladios between their enemies and the Seas between the swords and the waters and the Mountains being on either side that they knew not what way to take Moses then bids them stand still and see the salvation of the Lord Exod. 14. 13. and accordingly they saw it as the story sheweth Thus Gods honour is most advanced when his people are at the lowest Secondly the Lord also turneth the crosses of his people into crownes and they make also for their glory that they may see how he of very faithfulnesse causeth them to be troubled 1. For first the readiest way to heaven is by weeping crosse Christ who came down from thence could find no other way thither againe as he sometime said himself Ought not Christ to suffer these things and to enter into his glory Luk. 24. 26. And thus taught Paul and Barnabas Act. 14. 22. That we must through much tribulation enter into the kingdome of God To which also agreeth that of the Apostle Whom the Lord loveth he chasteneth and scourgeth every sonne whom he receiveth Heb. 12. 6. God deals not with his children as many foolish parents do with theirs who z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their fond affection to them find cause at length not to affect them at all For if ye be without chastisement then ye are bastards and not sons Heb. 12. 8. If the Lord say once I will make my fury towards thee to rest and will be no more angry Ezek. 16. 42. a Nunquam magis irascitur deus quam cum non irascitur Bern. thou maist take it so as if in plain termes he had told thee I will withdraw my love from thee and will never more be pleased with thee His fatherly correction keeps off the severitie of his judgement fits thee for mercy and by consequent for heaven too It is I confesse a sight for heaven onely * Pium pauperem in sinu divitis Aug. A godly poore man lying in a rich mans bosome And this is the meaning here Lazarus who after his sufferings here on earth was by Angels carried into Abrahams bosome Luk. 6. 22. Secondly as afflictions to such are a way to glory so they work a proportionable reward in glory If the damned lye so orderly in hâ—ll that it is easier there for some then others then surely there is no lesse order observed of God in heaven but as some shall shine as the firmament so others as the stars in the firmament for ever and ever Dan. 12. 3. And one starre differeth from another starre in glory 1 Cor. 15. 41. It should seeme otherwise by that parable of the labourers in the vineyard to every one of which was given his peny neither more nor lesse come he sooner or later b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. which may be thought unequall The School-men therefore would have us to conceive c Denarius unus differentia claritatis P. Lumb Sent. lib. 4 Dist 49. that though every man had a peny yet one mans peny was brighter or better silver then another that is the one may have a more cleare vision of glory then another And why may we not much rather take his judgement who conceiveth d Etiam labores in praemio mimorandi Magal in Cart. Mos that the work of those who bore the heat and burden of the day is reckon'd in their wages and their pains accounted as no small part of their payment it being an
just or innocent man opprest or wrong'd and againe in hell there is no unjust or wicked man escapes unpunished And no marveil for it is heavens justice that is executed in hell But alas what briberies and unjust extortions what corrupting of all law and equitie for rewards what oppressions and what cruelties hath our Land groaned under The Prophets often call such bloudy sinnes or shedding of bloud and truly what 's a mans livelyhood other then his life Ierusalem where the seats and thrones of judgement were was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this called a bloudy Citie And in that 22. of Ezek. vers 2. The citie sheddeth bloud saith the Lord and vers 7. In thee have they vexed the fatherlesse and the widow and ver 12. In thee have they taken gifts to shed bloud And then marke what followeth in the very next verse Behold therefore I have smitten mine hand at thy dishonest gaine which thou hast made and at thy bloud which hath been in the midst of thee And he proceeds with terrible threats of vengeance which must needs follow upon bloudy sinnes And we have great cause to think that these bloudy judgements that are now upon us are justly inflicted amongst others for such crimson sinnes as these Let this then adde unto the matter of our lamentation and our humble confessions that we make to God And let all officers of Courts remember these expressions of the Prophet to despise the gain of oppressions and to shake their hands from holding of bribes Isa 33. 15. That is to shake off bribes as Paul shak'd off the viper from his hands They will prove more venemous then any serpent poysoning thy soule and bringing death eternall Thirdly I must not leave here till I have minded you of one or two sinnes more which as they are more common so are no lesse dreadfull then the former The sinne of pride in such dayes of wrath and such cause of humiliation must needs be acknowledged a sinne exceeding sinfull I look but on the outside Our hearts are onely subject to Gods knowledge And 't is a mercy to us that 't is so For so much pride and envie and deceit is harbour'd there that if we knew it we should never live in peace together I see your outward garbe and garments that * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian in Epictet lib. 3. cap 2. as if a saylour should set up his flagge when the ship is sinking even now when we should put on sackcloth and lye down in ashes people will trimme themselves pride will be tricking And when the penurie of the times cannot provide rich ornaments or garments yet in such things as are cheap pride will peep out Whence else are these bushes of haire those frizlings crispings curlings poudrings and I know not what What means your paintings patchings spottings of your faces and what are those toyes that you call Fancies Are they not such as an old Writer call'd Satana ingenia the Devils fancies I know pride came from him at the first and God cast it with him out of heaven and neither he nor it shall finde the way thither againe Read Ladies and Gentlewomen that third of Isa from v. 16. to the end of the Chapter See there your stately carriage and posture of your bodies your curious knacks and deckings even a faire Pedlars stall of toyes and braveries You will tell me that there are many things there you know not much lesse are guilty of the use of them And let me answer Even herein is no little part of the pride of these daies that you so alter fashions For surely they were sometimes reputed amongst gorgeous ornaments But I would have you read the place through and see what the Lord renders unto such as use these or the like vanities In stead of sweet smell there shall be stinke and in stead of a girdle arent and in stead of well-set hair baldnesse c. vers 24. There is nothing more foolish did we rightly consider it then to shew pride in garments which are indeed the ensignes of our shame as if the thiefe should be proud of his halter They are called by r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word in the Hebrew tongue which signifies persidiousnesse as being the tokens of our perfidious dealing with God when at first man was naked and without any shame at all They are but coverings of this vile body Phil. 3. 21. So our translation But in the Originall s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The body of our humiliation such as we cannot think of without humbling of our soules in regard of the inordinacie and uncleannesse of it And must our pride break forth in decking this The Apostle tels us in another place The body is dead because of sinne Rom. 8. 10. Me thinkes then a course hearse-cloth may become a dead corps best Take heed I beseech you of this heaven-provoking sinne it was the first that did contend with God and it is that which God resists for ever and if he should now fight against us in these times of warre we need no other enemie he can destroy at once God regards the lowly gives grace to the humble and with such God will dwell and where he dwels all will be in safetie Fourthly I have but one sinne more that I intend to name unto you but it is one for which the land mourneth as in the dayes of Ieremy the Land of Iudah did Ier. 23. 10. The sinne of swearing the common sinne of young and old children do learn it from their parents even as soon as they can call for meat or drink It had wont to be accounted the language onely of great persons t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De â—ut Graec. affect Serm. 5. who held it a matter of breeding as Theodoret saith and an ornament of their speech to sweare by Iove or by this light c. But now not gracelesse Gentlemen alone but every base fellow thinkes it is a gracefull kind of speaking to sweare and to blaspheme especially in such oathes as are in fashion at Court It is the grief of all that feare the Name of God that we have no law quick enough to meet with such a sinne Surely the Lord fore-saw it would be so when he addes to that Precept in his Law The Lord will not hold him guiltlesse c. As if he had said Whatsoever man doth God will not let the swearer go but he shall one day come to guilty and not guilty for it And give me leave I beseech you to tell you plainly that the Lord must needs be offended that a sinne so horrid and so frequently and universally committed should go unpunished amongst Christians that professe the Name of God and that you leave all upon him as if you desired to create work for him at his great Assises when both the swearers and * Qui non vetat peccare cum possit jubet