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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54870	Excellent encouragements against afflictions, or, Expositions of four select Psalmes the XXVII, LXXXIV, LXXXV, and LXXXVII, containing [brace] 1. David's triumph over distresse, 2. Davids hearts desire, 3. The churches exercise under affliction, 4. The great charter of the church / by the learned and laborious, faithfull and prudent minister of God's word, Mr. Thomas Pierson ...	Pierson, Thomas, 1622-1691.	1647 (1647)	Wing P2216; ESTC R33408	298,930	421

Saints Secondly the speciall favour which God will shew unto them in answer to their prayers he will speak peace unto them The third Observation For the first they are his Saints even gracious Saints such as he doth prosecute with speciall grace and favour as we speak the Lords favourites Psal 30.4 Sing unto the Lord O ye Saints of his Psal 31.23 O love the Lord yee his Saints for the Lord preserveth the faithfull I salm 37.28 Hee forsaketh not his Saints The Reason The reason and ground of this happy and honourable estate is in God alone 1 Cor. 4.7 For who maketh thee to differ from another And what hast thou that thou didst not receive First in God the father electing and chusing them to be holy Eph. 1.4 According as he hath chosen us in him before the foundation of the word that we should be holy and without blame before him in love Secondly in God the Sonne redeeming them from sinne washing and cleansing them with the washing of water by the word that he might present them to himself without spot or wrinckle or any such thing but that they might be holy and without blemish Eph. 5.25 26 27. Thirdly in the work of the Holy ghost applying the merit and power of Christs death unto them for the abolishing of corruption and the renewing of the graces of his holy image 1 Pet. 1.22 Ye have purified your selves in cheying the truth through the spirit Fourthly in a work of all three persons vouchsafing unto them an effectuall calling 1 Con. 1.2 Called to be Saints This serves for instruction admonition and comfort The first Use for instruction For instruction First it lets us plain y see that God hath his Saints in this world such as from election through redemption and sanctification are holy and pure in his sight Numb 23.21 He hath not beheld iniquity in Jacob. It is not as Papists say that there are none but in heaven for here they have their beginning and now are truly though not perfectly holy The second Use for instruction Secondly here see how farre the prephane do deceive themselves when they lay claim to be Gods people Psal 94.20 Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law 2 Cor. 6.14 c. What fellowship hath righteousnesse with unrigh cousnesse c. 1 Job 1.6 If we say that we have fellowship with him and walk in darknesse welye and do not the truth The first Use for admonition For admonition First that if we lay claim to be Gods people we labour after holinesse Heb. 12.14 Follow peace with all men and holinesse without which no man shall see the Lord and see how furre forth in all manner of conversation 1 Pet. 1.15 For this cause we must ●●ercise our selves in the word and prayer the Lords ordinances sanctified to his elect for the beginning of holinesse and encrease thereof in their soules The second Use for admonition Secondly that we learn to delight in the godly Psul 16.2 3. My goodnesse extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts as the Lord doth Psal 147.11 The Lord taketh pleasure in them that feare him in those that hope in his mercy The use for comfort For comfort it makes greatly against the contempt of the world 1 Sam. 2.9 He will keep the feet of his Saints and the wicked shall be silent in darknesse Deut 33.2 3. Cant. 2.14 Psal 149.9 The fourth Observation For the second God will speak peace to his people he will give a comfortable and gracious answer to their complaints and prayers Psal 29.11 The Lord will blesse his people with peace Psal 12.5 For the oppression of the poor for the sighing of the needy I will up saith the Lord and set him at liberty Psal 50.15 Call upon me in the day of trouble I will deliver thee Isaiah 26.12 Lord thou wilt ordain peace for us Isaiah 40.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem Thus he answered Daniels prayer Dan. 9.20 21 23. The first Reason The reason hereof is twofold First his covenant of grace made with his people in Christ through whom it becomes the covenant of peace is 54.10 for Christ is the Prince of peace Is 9.6 yea our peace Eph. 2.14 in whom we have peace John 16.33 The second Reason Secondly because his Saints be endued with those graces and vertues which give them title to true peace as faith in God Rom. 5.1 and love to Gods law Psal 119.165 and obedience to his commandements Is 48.18 This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it shewes the sweet fruit and benefit of true piety in the profession of Gods holy religion It is not as wicked men think a vain thing to serve God Job 21.15 Mal. 3.14 but undoubtedly there is fruit for the righteous Psal 58.11 Godlinesse is great gain 1 Tim. 6.6 It is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 This will more plainly appear if we consider the extent of this peace which God promiseth to his people It is not only 1. The peace of God that is Gods favour and love which passeth all understanding Eph. 3.19 which Christ giveth to those that be godly John 14.27 but 2. Peace of conscience Rom. 5.1 which is a continuall feast Prov. 15.15 and gives boldnesse with God in prayer 1 John 3.21 and 3. Peace with the good Angels in heaven Psal 34.7 and 9.10 Heb. 1.14 4. Peace with Gods Church Acts 4.32 yea 5. Peace with all earthly creatures for their comfortable use and service Job 5.23 Hos 2.18 even 6. With wicked men as Joseph had in Potiphars house and Pharoahs Court Gen. 39.2 c. and 41.37 c. and Daniel in the Kings Courts of Babel and Persia Dan. 2. and 5. and 6. and 7. With hurtfull creatures when it makes for Gods glory in the good of his Church as we may seeby the three children in the fire Dan. 3. by Daniel in the Lions den Dan. 6. by Jonah in the Whales belly Jonah 2. and by Paul among the Barbarians when he shook of the viper Acts 28.2 c. And are not all these great blessings and priviledges The second Use for instruction Secondly this teacheth Magistrates and Ministers how they ought to carry themselves in their places for they are both in the place of God sent and set in by him as Rom. 13.1 4.2 Cor. 5.20 and Magistrates bear the name of God Psal 82.1 6. John 10.34 35. Therefore they must be followers of God speak peace to the godly deal

in their wearisome way to be set upon the comfort of Gods grace and favour wherewith in his holy worship hee plentifully refresheth their soules as a plentifull rain doth the dry ground in them we may plainly note and observe three things two expressed and the third necessarily implyed The two things here expressed are first their gracious thoughts and meditations in their wearisome way secondly the esteem and accompt they make of Gods grace and favour The thing implyed or presupposed is the means and place wherein they make account to enjoy the same For the first 3. Observation The godly Jewes that dwelt far from Jerusalem in their wearisome way to Sion do set their hearts to think upon the sweet and plentifull refreshing of Gods grace and favour which shall be showred upon their soules in his holy worship We are now say they parched and scorched with heat in this dry and barren wildernesse but when we come before the Lord our soules shall be plentifully refreshed with the showring down of his grace we shall be satisfied with the goodnesse of his house even of his holy Temple Psal 65.4 This they do to strengthen and hearten themselves Reason to endure the toyle and paines of their wearisome way even as in nature Merchants do hearten themselves by the hope of gain to endure the toyle and terrour of the troublesome Seas and husbandmen by the hope of harvest do readily undertake the labour of seed-time This serves for instruction admonition and comfort For instruction two wayes First it lets us see plainly the right way to sound comfort Vse 1 and so to true patience in any outward distresse or bodily misery which is a great matter to Gods children who through manifold tribulations must enter into the Kingdome of heaven Acts 14.22 namely to bring the heart to feel and feed upon Gods spirituall and heavenly blessings and graces which be contrary to our misery as in worldly poverty and want to set thy meditation upon the heavenly treasure and riches of Gods grace in Christ Mat. 6.20 Col. 1.27 whereby the poorest in the world may by true faith be made rich to God Jam. 2.5 for by it thou purchasest the field wherein the treasure is his Mat. 13.44 45. and buyest the pearle of price and so art rich to God Luke 12.21 So in imprisonment of body by faith to meditate on our Christian liberty and enlargement from spirituall bondage by Christ Jesus In banishment and exile from our friends and country on earth to meditate upon our heavenly home and consider that our heavenly father is with us leading us Ps 107.4.7 In bondage to hard masters to remember we are Christs free-men 1 Cor. 7.22 In danger to remember Gods presence and providence Psal 118.6 7. In sicknesse to meditate on the health of the soule in the pardon of sin in Christ as Mat. 9.2 In blindnesse to meditate on the spirituall light and sight of grace which Christ gives Luke 4.18 Yea in death it self either naturall or violent both which be the losse of life to meditate upon our spirituall life in grace and of eternall life hid with Christ in God Col. 3.4 And so for any worldly want or hurt or losse we may see there is a spirituall and heavenly supply Mat. 19.29 Luke 18.29 30. Thus we shall see Gods servants have done in former times Abraham Isaac and Jacob Heb. 11.8 9. by faith they so journed in the land of promise as in a strange country looking for a City whose builder and maker is God Thus Job did in his losses consider Gods providence and hand Job 1.22 and in deepest distresse meditates on the resurrection to life Job 19.19 20 21 25. Thus did David Ps 27.13 I had fainted unlesse I had believed to see the goodnesse of the Lord in the land of the living And hereupon in distresse he stirs up his soule to wait upon God Psal 42.11 Psal 43.5 and prayes to God as Psal 116.3 4. The sorrowes of death compassed me the paines of bell gate hold upon me Then called I upon the name of the Lord yea he saith Psal 94.19 In the multitude of my thoughts within me thy comforts delight my soule and Ps 23.4 Though I walke through the valley of the shadow of death I will feare none evill for thou art with me thy rod and thy staffe comfort me Therefore see Zech. 11.7 Thus did the godly under the persecution of Antiochus Heb. 11.35 2. Mac. 7.7 Thus did Paul 2 Cor. 4.16 17 18. and chap. 5.1 yea the son of God in our nature did thus Heb. 12.2 Vse 2 Secondly this lets us see the true reason or ground of the different behaviour and carriage of Gods children from naturall men in two things First in times of danger wherein the righteous are bold as a Lyon but the wicked flee when none pursueth Prov. 28.1 As we may see in David at Ziklag 1 Sam. 30.6 and Nabal hearing of a danger past 1 Sam. 25.37 Surely the godly have an heart indued with grace which is as an hand to lay hold on Gods mercy and providence and so have hope even in death whereas the wicked is driven away in his wickednesse Prov. 14.32 The wicked are men without hope 1 Thess 4.13 Now hope is the anchor of the soule sure and stedfast Heb. 6.19 Secondly about Gods worship and service they greatly differ Gods child takes great delight in pains about Gods service as here we see and Psal 122.1 and in cost also as 1 Chron. 29.9 the people rejoyced at their great gifts and David rejoyced with great joy and 2 Sam. 24.24 yea though it cost them their lives Acts 20.24 and Phil. 2.17 But the wicked count it a wearinesse Mal. 1.13 and with the Gaderens had rather want Christ and his gospell then their hogs Mat. 8.32.34 And no marvaile for they think it a vain thing to serve God Mal. 3.14 Vse 3 For admonition it serves two wayes First with these religious Jewes to give our selves to meditate and think upon the true and sweet comfort which the blessings of grace bestowed in Gods holy worship will bring to our soules for certainly herein is plentifull spirituall supply to all wants as is implyed Luke 4.18 whereof if we were resolved we would watch at the posts of wisedome Prov. 8.34 and hang upon this ordinance as the impotent persons did at the poole of Bethesda John 5.3 4. The want hereof causeth contempt of Gods worship in some Mal. 3.14 and formall usage in the most as John 4.11 Acts 28.22 Vse 4 Secondly labour for that estate in grace whereby wee have stay and comfort for our soules in times of distresse The way is to get and practise true faith in Christ for thereby we shall live in want Phil. 4.12 13. in persecution Heb. 10.38 yea resist the Devill 1 Pet. 5.9 and quench all his fiery darts Eph. 6.16 But know it works by love Gal. 6.5 purging the heart Act.

them and use their help Isaiah 8.19 when they shall say unto you seek unto those that have familiar spirits and unto wizards that peep and that mutter should not a people seek unto their God When Ahaziah King of Israel sent unto Baalzebub the god of Ekron to enquire whether he should recover of his disease the Lord by Elijah tells his messengers Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the God of Ekron 2 Kings 1.2 3. Lastly Idolaters say to Saints and Idolls here us help us pray for us as 1 Kings 18.26 This we know is the common practise of Papists to the Virgin Mary and to all the Saints But herein they shew themselves not to be Gods people but such as have forsaken the fountain of living waters and hewed them out broken cisterns that can hold no water Jer. 2.11 12 13. The Use for admonition For admonition that we observe and remember this practise of the Church of God and conscionably endeavour to conforme our selves thereto in the day of our trouble to seek the Lord remember God and complain as Psal 77.2 3. to say with the godly man whom have I in heaven but thee Psal 73.25 and with the Church Isaiah 63.16 Though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our father our redeemer thy name is from everlasting Psal 20.7 Some trust in charets and some in horses but we will remember the name of the Lord our God Hos 14.3 Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands ye are our gods for in thee the fatherlesse finde mercy Consider the reasons of this duty as before and the successe as Psal 20.8 They are brought down and fallen but we are risen and stand upright Psal 118.5 c. I called upon the Lord in distresse the Lord answered me and set me in a large place c. Thus much of him to whom they pray the things for which they pray are two 1. That God would turn them 2. That God would cause his anger toward them to cease For the first when they beseech God to turne them they mean from the evills under which they lay whether of sin or punishment unto a comfortatble state for so largely doth the use of the word extend sometime therewith is begged conversion from sinne Jer. 31.18 19. Turne thou me and I shall be turned after that I was turned I repented c. sometime restitution to comfortable outward state which is turning from punishment as Psal 126.4 Turne again our captivitie O Lord. And though here the latter is specially aimed at yet we may not exclude the former because without turning from sinne the ceasing of Gods wrath would not be expected Psal 7.12 c. If he turne not he will whet his sword c. The third Observation Mark then Gods people do beg of God the blessing of conversion from evills under which they lay whether of sinne or punishment see Lam. 5.21 Turn thou us unto thee O Lord and we shall be turned renew our daies as of old Psal 80.3 7 20. Turn thou us again O Lord God of hostes cause thy face to shine and we shall be saved The Reason The reason is infoulded in the title which here they give to God namely that he is the God of their salvation both for soule and body He restoreth the soule Psal 23.3 the same word is there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he preserveth and delivereth the body and outward estate Psal 91.15 I will be with him in trouble I will deliver him Job 5.19 He shall deliver thee in sixe troubles yea in seven there shall no evill touch thee He is almighty and so all-sufficient nothing is too hard for him Jer. 32.27 and this power he puts forth for the good of his people This serves for instruction admonition and comfort The use for instruction For instruction touching the author of true conversion to the soule The practise of the Church shewes her judgement herein she prayes to God to be turned from evills whether spirituall or corporall and therefore no doubt acknowledged him to be the sole author thereof It is true in temporall evills man by nature hath some ability to discern and endeavour the way and means of his deliverance but in spirituall evills of corruption and sinne it is not so for therein man naturally is dead and so wants abilitie of himself to conceive and act the things that belong to the life of grace see Acts 26.9 The wisdome and will of nature is to oppose the meanes of conversion I verily thought with my selfe saith the Apostle that I ought to do many things contrary to the name of Jesus of Nazareth For to be carnally minded is death because the carnall minde is enmitie against God Rom. 8.6 7. Therefore hereof men do not become Gods children John 1.13 which will be plaine if we consider that the Scripture calls regeneration a new creation 2 Cor. 5.17 and the first resurrection Revel 20.6 1. Quest Why then doth God bid men turne as Ezek. 18.30 Repent and turne your selves from all your transgressions Ans First to shew us our dutie not our abilitie what we ought not what we are able of our selves to do For John 15.5 Without me ye can do nothing We are not sufficient of our selves to thinke any thing as of our selves 2 Cor 3 5. No man can come to me except the father which hath sent me draw him John 6.44 Believers are borne not of bloud nor of the will of the flesh nor of the will of man but of God John 1.13 Secondly God in these commandements hath an aime at the outward actions wherein he desires reformation whereto naturally man hath some power as we may see by Ahabs humiliation 1 Kings 21.27 Thirdly God requiring of us the grace of conversion means we should endeavour our selves in the outward meanes thereof to get abilitie thereto of God Though grace be Gods gift yet is the use of meanes in our power 2. Quest Are not such commands unjust or vaine Ans No not unjust because in Adam we were able to any thing God should require of us And vaine they are not because they are meanes of conversion in Gods elect as to Lydia Acts 16.14 whose heart the Lord opened that she attended unto the things which were spoken of Paul Deut. 32.46 47. Set your hearts unto all the words which I testifie amongst you for it is not a vaine thing for you 2 Cor. 2.15 16. For we are unto God a sweet savour of Christ in them that are saved and in them that perish To the one wee are the savour of death unto death and to the other the savour of life unto life And they leave the wicked without excuse because they yeeld not such obedience as nature enables them

though the godly there may repent and lament See this plainly in the dayes of good King Josiah who did greatly humble himselfe 2 Kings 22. and most worthily endeavour the reformation of religion the rooting out of idolatry and impiety as 2 Kings 23. where his rare goodnesse is commended from verse 2. to 25. and yet verse 26. the Lords anger still continued And the reason we may see Zeph. 1. and Zeph. 3. where is shewed that in his dayes continued much impiety and the like we may see Ezek. 14.13 14. When the land sinneth against me by trespassing grievously c. Though these three ni●● Noah Daniel and Job were in it they sould deliver but their own soules by their own righteousnesse The second Reason The second reason is the continuing of scandall and reproach unto religion amongst the wicked by the grievous sinnes of Gods children Though they themselves may truly repent yet their sinnes causing the enemies of religion to blaspheme may procure the continuance of Gods anger in temporall judgements as in Davids case 2 Sam. 12.10 c. This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First it lets us see what a fearfull thing it is to live in impenitency or to commit sins that are scandalous to religion though we do repent for both these wayes we kindle Gods anger and who may stand when he is angry for thereupon followes destruction See Psal 2.12 Psal 76.7 The second Use for instruction Secondly hee see who be the greatest enemies to the welfare of any estate Church Common wealth or family namely the wicked who commit sinne with greedinesse and draw iniquity as it were with cart-ropes These are the persons that bring plague famine warre and other judgements For affliction followeth sinners where is lying swearing stealing c. where the Lord hath a controversie with the inhabitants Hos 4.1 c. so Jer. 23.10 because of swearing the land mourneth c. and 1 Kings 18.18 Thou art he that troubles Israel The first use for admonition For admonition two wayes First take notice of the causes for which Gods anger is kindled and doth continue that we may avoid them and when we have feare or feeling of his anger then make sure we look back towards our sinnes committed and see what repentance we have shewed and reformation and ever beware of hypocrisie and of scandalous sinnes The second Use for admonition Secondly to beware of rash judgement either against our selves or others when Gods anger doth long continue towards us or them Indeed this state causeth the godly to think themselves forsaken of God as Is 49.14 and to judge hardly of others that be in that estate as Job 4.7 but both without good ground Therefore we must do as Micha 7.8 9 10. Rejoyce not against me O mine enemy when I fall I shall arise c. The Use for comfort For comfort to them that lye long under the heavy hand of God in any affliction in soule body or outward estate wherein they cannot but apprehend Gods anger continued They must consider that herein nothing doth befall them but what hath light on Gods deere children and therefore must neither murmure nor despaire The second Observation The second thing to be observed is the behaviour of Gods people under the sense and feeling of Gods long continued anger They returne to him that smote them in humble complaint of his long continued anger toward them See Psal 44.9 10 17 23. Psal 74.1 2. So in Job Job 7.7 8 12. in David Psal 6.1 Psal 38.1 Psal 88.14 in Christ Jesus in his agony Mat. 26.38 39. The first Reason For first they know that afflictions come from God Amos. 3.6 it comes not by change Job 5.6 but by divine providence and dispensation Mat. 10.29 30. The second Reason 2. They know God sends them afflictions to make them seek unto him Hos 5.14 15. Is 26.6 as Absolom by setting on fire Joabs corne field brought Joab to come to him 2 Sam. 14.29 c. The third Reason 3. They know that till Gods anger be appeased the strongest helps do faile Job 9.13 The fourth Reason 4. That when they complain with godly sorrow God is mercifull and will heart and help Exod. 22.27 when he cryeth unto me I will heare for I am gracious Psal 22.24 He hath not despised nor abhorred the affliction of the afflicted neither hath he hid his face from him but when he cryed unto him he heard Psal 51.17 A contrite and a broken heart O God thou wilt not despise Psal 102.17 He will regard the prayer of the destitute and not despise their prayer This serves for instruction admonition and comfort The first Use for instruction For instruction two wayes First that all Gods people do conceive the true God to be not only a God of power able to deliver but a God of mercy and compassion most willing to help and relieve those that be in misery Joel 2.13 The second Use for instruction Secondly see here the great impiety of those that under the sense of Gods anger in any affliction seek other help then from God as do seekers to witches and sorcerers forbidden of God Isaiah 8.19 and Papists that make intercession to Saints for deliverance from sundry evills They have fourteen helping Saints by whose intercession and merit men may be delivered from all adversity as St. George St. Blase Erasmus Panthaleon Vitus Christopher Denis c. See Tilheman Heshusius in erroribus pontificiorum loco 28. de cultu invocatione sanctorum Wherein they deale like to Ahaziah that sent to Baalzebub the God of Ekron 2. Kings 1.1 c. Adde Isaiah 9.13 The people turneth not unto him that smiteth them neither do they seek the Lord of hosts The Use for admonition For admonition that we become followers of the Saints and people of God who in time of distresse go to God and make their complaints to him See Jobs resolution in keeping close to God Job 13.15 Though he slay me yet will I trust in him The use for comfort For comfort to the godly they may go unto God for mercy and help when they feel Gods anger towards them as Psal 77.1 c. Judg. 10.10.15 Here it is true though fire be in the bush the bush consumeth not Hence 2 Cor. 4.8 We are troubled on every side yet not distressed we are perplexed yet not in despaire Verse 6. Wilt thou not receive us again that thy people may rejoyce in thee The meaning of the words THe second complaint of Gods Church and people for the long delay of his love and favour which testified by restoring them to comfortable state they esteem and accompt as life it self and therefore do complain of the want thereof as of the state of death for the change whereof they have recourse to God

kindly with those that walk uprightly Magistrates mus look at God Iob 8.20 He forsaketh not the upright nor taketh the wicked by the band either to shew kindnesse or to yeeld support And Ministers as embassadours must deliver the will of their King and master and as stewards must give to every one his due portion Luke 12.42 which if it were done would encourage the good and daunt the wicked But alas the contrary practise of both marres all in all estates Magistrates stretch out the hand to scorners and drunkards Hos 7.5 and beat the good Ezek. 34.3 c. And ministers some by ill teaching but more by bad living do strengthen the hands of the wicked Jer. 23.14 and make sad the hearts of those whom God hath not made sad The use for admonition For admonition it serves effectually to all that are desirous God should speak peace unto them to be carefull to become truly his Saints and people for to them God will speak peace and to none else indeed as Isaiah 48.22 There is no peace saith my God to the wicked Now they that would approve themselves to be Gods people and Saints must do three things First by true repentance break off the course of their sins and turn from every evill way for else God will not own themfor his people Psal 50.16 17. They that live in sin walk in darknesse and so cannot have fellowship with him 1 John 1.6 2 Cor. 6.14 Secondly by true faith in Christ rest and rely upon Gods mercy for pardon of sinne and salvation for he that commeth unto God and hath fellowship with him must believe Heb. 11.6 therefore Christ bidding his Disciples to believe on him as they believe on God John 14.1 doth encourage them thereto by this that he is the way the truth and the life by whom alone they must have accesse to the father verse 6. In whom we have boldnesse and accesse with confidence by the faith of him Eph. 3.12 Thirdly walk in new obedience to testifie the truth of their repentance and faith for faith worketh by love Gal. 5.6 And this is the love of God that we keep his commadements 1 John 5.3 The Use for comfort For comfort it maketh greatly to Gods people and children in any misery or trouble that doth befall them for God will speak peace unto them peace shall come Isa 57.2 though for a time they be in heavinesse through manifold temptations yet believing in Christ they rejoyce with joy unspeakable 1. Pet. 1.6 8. God will give them beauty for ashes the oyl of joy for mourning c. Isa 61.3 Onely they must wait in the way of obedience Psal 42.5.11 Isa 40.31 They that wait on the Lord shall renew their strength The fifth Observation But let them not turn again to folly A needfull caveat or item for Gods people touching their behaviour whereby they wait for peace from God they must not turn again to folly By folly he meaneth their sinnes which formerly had brought miserie upon them thereto he would not have them turn again In this caveat there are two things to be observed First the title given to sinne Secondly the behaviour required of Gods people toward it For the first sinne is here called folly or foolishnesse by the Holy ghost so also Prov. 22.15 Foolishnesse is bound in the heart of a childe that is corruption sticks fast to the heart and soul by nature even in childhood Psal 38.5 My wounds stink and are corrupt because of my foolishnesse that is because of my sinfulnesse Psal 107.17 Fools because of their transgression and because of their iniquities are afflicted Prov 26.11 As a dog returneth to his vomit so a fool returneth to his folly that is a wicked man returneth to his sinne The first Reason In reason this is plain For first in every sinne there is a rejecting of the word of God which is divine wisdome Jer. 8.9 Nay a forsaking God himself and cleaving to the devill which is extreme madnesse The second Reason Secondly every sinne gives a deadly would to the soul being indeed the sting of death 1 Cor. 15.56 See Rom. 5 1● and 6.23 Now who but fools or mad-men will hurt themselves I very man that is wise will be wise for himself Prov. 9.12 The 3 Reason Thirdly every sinne must be undone by repentance or else the the doing of it will destroy the sinner Psal 7.12.13 If he turn not he will what his sword he hath bent his bowe and made it ready he hath also prepared for him the instruments of death The wicked shall be turned into hell Psal 9.17 The Use for instruction This shews first that the world is full of fools for sin abounds every where the whole world lieth in wickednesse 1. Joh. 5.19 Which well considered may stay our hearts from doubting of Gods providence because of the generall disorders that be in the world see Psal 75.3 4. The earth and all the Inhabitants thereof are dissolved Isaith unto the foolish deal not so foolishly c. The Use for admonition Second y as we desire to escape the brand of folly so we must be carefull to shun the practise of sinne and impietie for sinne is folly and they that commit it deal foolishly as 2 Sam. 24.10 The rather because of the devils dealing with these fools they are in his hands and he deals with them as many times great men in the world do with naturals make a prey of their estate and sport themselves with their folly so the devill makes a prey of their souls and sports himself with their sinnes which be their folly Even as the Philistims deal with Sampson Judg. 16.15 who turned him to grinde in their prison house and brought him forth as a laughing stock to make them merrie Men may be wise for the world and yet such scols for the devill Luke 12.20 The sixt Observation The second point here purposely intended is this They that look for peace and welfare from God must not turn again to sinne Jer. 18.9 10. When God speaks concerning nation to build or plant it if they do evill and obey not his voice then will he repent of the good he intended for them Dent. 29.19 20. When wicked men blesse themselves in their hearts with a perswasion of peace and welfare and resolve to go on in sinne God will not spare but cause all his wrath and jealousie to smoke against them till they be destroyed His charge unto his people whom he brought out of Egypt that they should not reture thither any more Deut. 17.16 teacheth us that he cannot endure mens turning back to the servitude of sinne which was sigured by Egyptian bondage and as God punished the Jewes that would needs returne thither with sword famine and pestilence till they were destroyed Jer. 42.10 16 17. so he will not spare any that turn back to the service of Satan in the