them as wee may see most apparently Where it is sayd Mat. 25.32 that he will gather all nations before him and that he will separate them one from another as a Sheapheard separates the sheepe from the Goates sending some to hell and carrying others with him into heauen Let vs then neuer feare in any perill or danger whatsoeuer whether of war famine plague or the like lest wee should perish with the wicked hand ouer head we see he hath a care of his own and what he will doe he can doe if it be good for vs to escape these worldly woes we are assured wee shall as we are sure we liue And if otherwise it please him to wrap vs with others in the outward punishment yet shall we euer bee sure to be distinguished from them in the eternall payne and those outward griefes shall bee but meanes to leade vs to euerlasting ioyes Now therefore saith he like as mount Sion or our holy city Ierusalem is neuer moued but remaineth sure and safe by the mighty protection of the Lord in all extremities so he that trusteth in the Lord shall be defended against the furious rage of the world and the gates of hell for euer pronouncing this to bee chiefest anchor of our saluation onely to hope and trust in the Lord To hope and trust in the Lord is the greatest seruice that we can doe to him and that is the greatest seruice that wee can doe vnto God for this is the nature of God as I haue sayd to create all things of nothing therefore hee createth and bringeth forth in death life in darknes light this to beleeue is the very nature and most speciall property of faith when God then seeth such a one as agreeth with his owne nature that is which beleeueth to finde in danger helpe in pouerty riches in sinne righteousnesse and that for Gods owne mercies sake in Iesus Christ alone The nature of faith him can God neither hate nor forsake for he worshippeth God truely which putteth his whole trust in the mercy of God With this seruice God is highly pleased because he delighteth of nothing to make something so hee made the world of nothing so hee raysed the dead who so then consenteth to Gods nature and obeyeth his will there hoping for something where nothing is he it is that pleaseth God and shall neuer be remoued That is they shall neuer be remoued from Gods fauour they shall neuer bee remoued from the constant graces of the spirit in their soules or hurtfully in the way of a curse frō outward good estate nor vnseasonably bee cut off from the earth Now because some of these iudgments seeme sometimes to fall on some righteous persons who for a season being separated from the comfortable sight of Gods kindnes and fauor towards them and their estate in appearence is wholly ruinated Therfore the word doth well beare it agreeing with that of Salomon that the righteous shall not be remoued for euer though they seeme to be cast downe for a time yet they shall be restored againe Therfore godly men must needs be in safety because they be Gods childrē whō he in Christ hath begotten to himself by the immortall seed of the word Wee see here the constancy of Gods children The constancy of Gods children no winde of tempration can remoue or ouerthrow them they are like rockes in the sea enduring euery waue like trees planted by the riuer side Gods owne plantation they may be shaken but not ouerturned they abide rooted and stablished by the Lord such is the nature of faith that it carryeth vs out of our selues into the Lord and makes vs leane vpon him rest in him and liue in him They who abide in themselues resting in any thing that is in them either wisedome strength or merits shall be found to haue built their house on the sand which will not continue but such as goe out of themselues and trust in the Lord haue built their house on the rocke that shall neuer faile them Therfore cleaue ye fast vnto him and feare not be of good comfort though others be cursed yet you shal be blessed for you see the difference of being religious and being prophane of louing Christ loathing him this difference here will make a fearefull difference in the world to come when no man can helpe it had he the treasures of all the earth to purchase his ease with all and therefore remember your selues betimes turne to the Lord with all your hearts serue him in holines righteousnes all the dayes of your liues that so you may be blessed both here in this world and in the world to come First this may seeme to reproue that cursed yet common opinion of the world namely that of all men the godly man is most miserable We see here the Lord himselfe doth proclaime from heauen that he accounteth the godly man and him that trusts in the Lord a blessed and happy man but yet the world that is the wicked men in the world iudge and deeme the godly man wretched and miserable such a man as truely feareth God hates all iniquitie disliketh lewd company makes conscience of good duties as to pray in his family to instruct his seruants and children is diligent and carefull to frequent Sermons this man is an Owle among Birds whooted at and poynted at and of all men he most contemned But as Paul sayth thus it must bee We are brought vpon the Stage wee are made a gazing-stocke to wicked men and accounted as dung for Christs sake Secondly this may serue to stop their mouthes that say and thinke it is in vaine to serue the Lord that it is lost labour to bee religious that there is no good got by hearing of Sermons and leading of a godly life it is and euer hath beene the cursed thoughts of mans heart to thinke so as in the time of the Prophet Malachy Mal. 3.14 It is lost labour to serue the Lord and what good comes there by seruing of God So in these dayes it is cleare men thinke it is in vayne to bee religious to liue godly and in all thinges to labour to keepe fayth and a good conscience before God and men But it is manifest here that it is not in vaine to serue God nay it is that alone that bringeth a man to happinesse and true comfort here and eternall measure of glory in the world to come withall this may serue to cōfort euery child of God against all the discouragements of the world by Satan his cursed instruments Namely that whatsoeuer thy estate be Heb. 11.24.12.23 Psal 125. verse 1. neuer so poore in this world and subiect to neuer so many afflictions yet if thou be a godly man certainely then thou art blessed thou that art in Gods fauor thou that art reconciled to God in Iesus Christ and hast thy sins pardoned eternall life belongs vnto
them downe to hell and deliuered them into chaynes of darkenesse to be reserued vnto Iudgement Secondly his iudgements on men Remember Lots wife Luk. 17.32 and how hee spared not the olde world 2. Pet. 2.5 bringing in a Floud vpon the world of the vngodly how hee turned the Cities of Sodome and Gomorrah into ashes condemned them with an ouerthrow and all to make them an example vnto those that after should liue vngodly Euen so the Lord knoweth how to reserue the vniust vnto the day of Iudgement to be punished 2. Pet. 2.9 10. chiefely those that walke after the flesh in the lust of vncleanenesse and despise gouernement c. Thus when Pharaoh hardened his heart against God Psal 136. the Lord caused the Red Sea to ouerthrow him 1 Sam. 15. When Saul grew rebellious and disobedient the Lord reiects him Acts 12.23 When Herod waxeth proud the Lord caused the very woormes to deuoure him When Caine played the vile hypocrites part the Lord makes him of a Prince Gen. 4. a Vagabond and a runagate vpon the face of the earth Mat. 27. When Iudas playes the hypocrite and prooues a villainous Traytor the Lord suffers him to despayre and make away himselfe When Ananias and Saphira lye vnto the holy Ghost Acts 5. they are both smitten with present death Thus if wee will seriously remember Gods iudgements for such and such sinnes euery forewarning will be a good forearming of our selues against all the sinnes of wicked and vngodly men The consideration whereof should moue vs to hasten our repentance not to liue in sinne any longer but to walke circumspectly in this present world Ephes 5.15 16. and redeeme the time because the dayes are so euill and to cease from sinne by the example of our Sauiour Christ and to keepe our selues vnspotted of the world 1. Pet. 4.1 and to shun the paths of the wicked Iam. 1.27 not communicating with them in their sinnes Reuel 18.4 least wee be partakers with them in their plagues We must take heede Ioh. 5.14 and sinne no more lest worse things happen to vs. We mvst preserue our selues from sinne and watch lest that day come vpon vs vnawares and so finding vs vnprepared wee perish in our sinnes for looke how the day of death leaueth vs so shall the day of iudgement finde vs. As Salomon speaketh Eccles 1.3 Looke how the tree falleth so it lyeth This is a dutie indeede both befitting the times wherein wee liue as also best beseeming not onely our Christian Profession but an holy conuersation also which appeares in nothing more than in ceasing to doe euill and rising vp to newnesse of life and therefore as being the onely and principall duetie required Paul perswadeth it chiefely saying Phil. 1.28 Onely let your conuersation bee as it becommeth the Gospell of Christ Now wee cannot adorne the Gospell more then by preseruing our selues from the wayes of sinne and keeping our selues in the wayes of God neyther can we disgrace the Gospell more than by forsaking the wayes of God and liuing in our sinnes Verse 6. Our soule is escaped euen as a bird out of the snare of the Fowler the snare is broken and wee are escaped THe Prophet amplifieth yet further by a third similitude the great perils and dangers of the faithfull being in the hands of their enemies as a bird that is taken in the snare is in the hands of the Fowler and yet notwithstanding they escape by the mightie power of God Euery tentation is a snare whether it be of the flesh or of the spirit persecutions torments imprisonment slander diseases and infirmities of the body bee snares which as they are permitted of God to exercise and strengthen our faith so by the malice of Sathan they are wrought to afflict and vexe Man that hee may bring them to infideltie and desperation and so into the snares of eternall death from the which snares but by the speciall grace of God there is no way to escape therefore saith Salomon Pro. 3.26 The Lord shall bee for thy confidence hee shall support and sustaine thy hope he shall encourage and establish thy heart and shall keepe thy foote from taking because it is an olde custome for the wicked to lay snares and spreade nets for the feet of the godly and as common a thing as for Fowlers and Hunters to set snares and traps for birds and beasts therefore the Lord doth graciously deliuer his from being taken in the same and when he himselfe doth lay his nets and his ginnes for the vngodly he will most prouidently take order that his owne be not intangled therein The like Allegory is vsed by the Prophet for the same purpose Psal 91.3 Surely hee shall deliuer thee from the snare of the Fowler and from the noysome pestilence True godlinesse will endure great tontations True godlinesse endureth great tentations euen as trees well rooted abides the blastes of strong windes and gold that is fine abides the tryall of fire Many wayes was Dauid tempted and among the rest the wicked by troupes and multitudes combinde themselues against him yet did he not forsake the Lawe of the Lord. Hereby may wee discerne a sanctified crosse from a cursed The crosse which makes thee better then thou wast how sharpe soeuer it bee if it worke a correction in thee thou mayst bee sure it is a blessing It is commonly in the mouths of many when they are in trouble we must thanke God for his correction But alas how can that be called a correction which corrects thee not if thou bee not corrected with Dauid thou hast matter of griefe in thy trouble but none of Ioy and so canst not say with Dauid Psal 119. it is good for mee that I haue beene afflicted Affliction in it one nature is euill being a punishment of sinne but the Lord who changed the bitter waters of Marah and made them sweete vnto Israell hath also changed to his children the nature of the crosse that not onely they find comfort in it but most happy effects are wrought in them by it And this being a prerogatiue of Gods children namely that euill shall be turned to their good as good to euill to the wicked be be not dismayed in afflictions but comfort thy selfe in the Lord thy God and in this that the prsent affliction tendeth vnto and endeth in good because it brings foorth the fruites of vnfeigned righteousnesse 3. things we see in trouble better then in prosperitie In trouble we see three things better then in prosperity First how prouident mercifull true the Lord is Secondly how weake miserable our selues are Thirdly how false and changeable the world is besides all these it is an effâ—ctuall meanes whereby the Lord beates downe the pride of nature and humbles for our sins Hagar was prowde and blinde in Abrahams house but in the wildernesse shee is
hee calleth hee iustifieth whome hee iustifieth hee glorifieth The gift and calling of God is without repentance My sheep heare my voyce and follow me and I giue vnto them eternall life and they shall neuer perish Iohn 20.27 28.29 neither shall any man take them out of my hands And the reason is we beare not the roote but the root beares vs our saluatiō depends not vpon our selues for then indeed we were in danger to fall away euery moment of an houre but it dependeth vpon him because we are in him through him we grow and increase yea the older we be in Christ the more do we fasten our roote and floorish they which are planted in the courts of the Lord shall florish in their old age and bring forth much fruite Vse And whereas other branches are many times pulled from their stocke either by the violence of the winde by the hands of men or at least consumed by length of time it shall not be so with them that are in Christ for they are kept by him as the root bearing branches Because I am not altered nor changed therefore are you not consumed O yee sonnes of Iacob and therefore right happy is the state of that man who is in Christ Iesus For neither life nor death things present Rom. 8.18 nor things to come shall separate him from the loue of God And this comfort is confirmed to vs by most sure arguments Arguments to proue a Christians perseueranee Phil. 1.6 The first is taken from the nature of almighty God he is faithfull which hath promised And I am perswaded saith the Apostle Rom. 6.9 that he who hath begun this good worke will performe it vntill the day of Christ Iesus The second is taken from the nature of that life which Christ communicateth to his members We know that Christ being raysed from the dead dyeth no more This life of Christ is communicated to vs so that it is not wee that liue in Christ but Christ in vs. The third is taken from the nature of that Seed whereof wee are begotten 1. Pet. 1.3 4. Wee are borne anew not a mortall Seede but of immortall Now as the Seed is so is the life that comes by that Seed Our life therefore must needes be immortall This confuteth a damnable Doctrine of the Papists who hold and reach That a man elected called iustified and sanctified may for euer fall away and bee damned that he which to day is the deare child of God to morrow may become the child of the Deuill to day a member of Christ to morrow a Limbe of the Deuill to day an heire of saluation to morrow an heire of damnation Now what Doctrine can be more deuillish and vncomfortable this is nothing else but to set vp a Gibbet to torment the poore soules of Gods children to ouerthrow the nature of Faith to make God feeble and weake 2. Pet. 1.10 Psal 15. or foolish and vnwise which is manifest Blasphemy But we see here the Word of God tells vs this cannot be Rom 8.1 8.35 for what shall separate vs from the loue of God in Christ Nothing This may serue to reproue another sort of men who are ready to abuse this Doctrine Tush sayth the carnall and loose Christian it skils not how a man liues whether well or ill he that is elected and is a member of Christ shall be saued and he that is reiected shall be damned though he liue neuer so well Therefore they take libertie to sinne and make no conscience of any sinne whatsoeuer But they must know that God decrees a man as well to the meanes as to the end and it is impossible a man should be elected and called but he must liue well so he that is not elected called cannot liue well And it is all one as if a man should neuer eate or drinke and yet hope to liue and like well or lying in the fire or water and vsing no meanes to come out should not perish But wee must know that the end and the means must goe together and for a man to neglect or reiect the means it is in vaine for him to hope to be saued for if thou belong vnto God thou shalt in time be called and sanctified and where this worke is not yet alreadie wrought that man is as yet in the state of damnation Our helpe is in the name of the Lord. Here is matter of endlesse comfort to euery child of God that truly repents beleeues in Iesus Christ that howsoeuer throgh the malice of Sathan the temptation of the Deuill the alluremēts of the world and the corruption of our flesh we may grieuously sin fall Rom. 8.1 yet there is no condemnation to them that are in Christ the gates that is Matth. 16.18 al the power of Hell shal not preuaile against vs. If euer thou foūdst the sound work of grace in thee thou foundst Iesus Christ to dwell in thy hart by faith so that thou hatest all sin desirest in all things to please God though Sathan rage storme and all the gates of Hel rise vp against thee yet thou mayest comfort thy selfe in the Lord and say with Paul There is no condemnation to me that am in Christ which walke not after the flesh but after the Spirit Thou mayest triumph with Paul and say Who shall lay any thing to the charge of Gods chosen And if God be with vs who can be against vs. And againe I am perswaded nothing can seuer me from the loue of God in Christ Iesus no not sinne nor death it selfe Oh happie then and blessed is the estate of that man who is in Christ neyther life nor death things present nor things to come shall separate him from the loue of God PSALME 125. They that put their trust in the Lord c. THe Psalme going before is a Thanks-giuing The argument of the Psalme or a Sacrifice of Prayse because the godly see and by experience feele that the Lord is faithfull and helpeth them in the time of need This Psalme following contayneth also in a manner the same matter for it pertayneth to the Doctrine of Faith and exhorteth the faithfull likewise to a sure trust and affiance in the helpe of the Lord in all their necessities whereunto hee stirreth them vp with great and excellent promises It may also easily bee vnderstood by that which wee haue said before for like as God maketh all things of nothing and of Darkenesse Light so hee worketh by his Word that in Death there is nothing but Life They then which sticke to the Word and Promise of God and follow the same doe finde it true which Dauid sayth Hee spake the Word and it was done But before wee can come to this experience we must abide some trouble and therefore haue need of such exhortation as this Psalme here setteth forth Verse 1. They that put their trust in the Lord
is the heritage of the Lords seruants and the portion of them that loue him for the Church is that Arke which mounts vp mounts vp higher as the water increaseth but cannot be ouerwhelmed Mat. 7.25 the bush which may burne but not be consumed the house built vpon a rocke which may be beaten with winde and raine but cannot bee ouerthrowne Besides all this it is not enough that wee are compassed about with firy walls that is with the sure custody the continuall watch and ward of the Angels but the Lord himselfe is our wall so that euery way wee are defended by the Lord against all dangers Therefore in our greatest mutations our hearts shold not be moued from confidence in God All which should learne vs in the greatest changes and alterations that fall out in the world to rest assured that the Lord will worke for the good of his Church though the earth should bee mooued and the Mountaines fall into the middest of the Sea yea though the waters there of rage and bee troubled yet there is a Riuer whose streames shall make glad the Cittie of God in the middest of it Yea if they who should bee the nourishing Fathers of the Church doe forsake her and become her enemies they shall most assuredly perish but Comfort Ioy and Deliuerance shall appeare vnto Gods people out of another place the Lord for awhile may put the bridle of bondage in the Philistians hands for to humble Israel for their sinnes but it shall bee taken away from them at the length then shall his Church with Ioy draw water out of the Well of Saluation and prayse the Lord their God saying Though thou wert now angry with mee yet thy wrath is turned away and thou comfortest me yea Sion shall cry out and shout for ioy for great is the holy one of Israel in the midst of her And therefore in our lowest humiliation let vs answer our enemies Reioyce not against mee O mine enemies though I fall I shall rise when I shall sit in darkenesse the Lord is a light vnto me I will beare the wrath of the Lord because I haue sinned against him vntill he pleade my cause and execute iudgement for mee hee will bring me forth to light and I shall see his righteousnesse then hee that is mine enemy shall looke vpon it and shame shall couer him who sayd to mee Where is the Lord thy God now shall hee bee troden vnder as the myre in the streets yea so let all thine enemies perish O Lord. The hilles stand ahout Ierusalem euen so standeth the Lord about his people Therefore seeing the Lord doth thus compasse the godly with such mercies O then labour to be godly men And such as trust in God to whom all these precious promises are made O how excellent is thy mercy therefore the children of men shall trust vnder the shadow of thy wings Here is a great comfort for the godly who haue no small securitie hence that whatsoeuer their outward estate is or may bee Gods mercy compasseth them as the hills compasse Ierusalem First if Sathan assalt vs on euery side wirh temptation to vexe and disquiet vs with inward feares hee shall not haue so nimble eyes to spy our weakenesse as the eye of the Lord to spye meanes to strengthen vs. Let him obiect the greatnesse and infinite number of our sinnes yet hee shall but amplifie the great mercy of God which is greater and more large then all the sinne and misery in the World Thus Moses comforteth Gods people Deu. 4.31 The Lord thy God is a mercifull God hee will not forsake nor destroy thee nor forget the couenant of thy fathers which hee sware vnto them 〈◊〉 118. â—â— Secondly if vnmercifull men compasse them and come about them like Bees and sharpen their stings yet the mercies of the Lord are neerer them then that they can hurt them Thus Dauid comforted himselfe Psal 86.14.15 O Lord the prowde are risen against mee but thou Lord art strong and mercifull gracious and long suffering and a pitifull God Thirdly if a man should conflict with Gods owne hand by inward temptations or outward tryals of sicknesse pouertie persecution if he were so beset as hee could see nothing but troubles without feares within now is the time to mound fence himself with this comfortable doctrine that euen now Gods Mercies doe guard and compasse him seeing he cannot deny himselfe nor faile of any of his promises Dauid when hee was to chuse of the three rods of God the Sword Famine or Plague he chose to fall into the hands of God because he is mercifull He may afflict and chasten vs a while 2. Sam. 24.14 Isai 45.7.10 Psal 103.8 and for a moment seeme to fosake vs But with great compassions he will gather vs for he chides not alwayes neither retaineth he his wrath for euer Fourthly if a man were in the hands of death and the messengers thereof had already taken hold on him as on Hezekiah Yet euen then he need feare none ill seeing Gods mecrcies compasse him This is euer our couer though wee cannot alway see it as Elisha his seruant saw not the great mercies of God compassing him and his Maister Euen then when wee know not Gods mercy is all about vs. There are still more with vs then against vs our mountaine is alway beset with heauenly warriors Was Ionas euer more compassed with mercies then when he was in his owne sence cast off and compassed with waues and weeds Was Israel euer more coÌ„past with mercy then when they were compassed with Mountaines Sea enemies Death and deadly things these our extremities are Gods oportunitie Nay fifthly suppose a man were in the house of death in the graue yet euen this separates not from Gods mercyes which being eternal leaues vs not in death but when we are most compassed with dust and corruption shall then bee most abundant and mightie for vs. Oh therefore let so many as trust in God flye in all their straights to this sanctuary which can make not onely deaths fore-runners but euen death it selfe welcome which depriues vs of all things else but this mercy into the full estate of which it setteth vs. Let vs therefore labour aboue all things in the world to get part in this mercy by getting assurance of the pardon of sinne get this and thou gettest a mercy reaching vp to heauen a crowne of blessings a plentifull redemption Our Prophet here calls it a compassing mercie for a godly man thinketh not himselfe compassed with mercy when hee is compassed onely with outward blessings when God hath hedged about his house and he hath wealth to tumble in though the world breath after nothing else but when he hath a voyce telling him that God in Christ is merciful to his sin and hath couered his iniquitie oh now thinkes Dauid himselfe compassed with mercy and not before although he was a king and had
true diuinitie consisteth in vse and practise Wee are vexed on euerie side with wicked and peruerse scorners and others which hate the word of God and the doctrine which we professe Comfort when the godly are not esteemed of the wicked The men of this world esteeme Gods Children as the off-scowrings of the earth So Paul a chosen vessell of God yet not esteemed of men Let this confirme the godly against the contempt of men onely the Lord hath in his owne hand the ballance of Iustice which weigheth men aright according as they are but these are very trifles if wee compare them with those vexations which Sathan sinne and our owne infirmitie raise vp in our cōsciences we must learne therefore thus to iudge of all things that they are the rod or scepter of the wicked and to set the Lord against them reuealing his will here in his word and pronouncing that he will not suffer the scepter of the wicked to rest vpon the godly Since then the same Prince promiseth thus much vnto vs which hath all things in his hand what can we require more for the will of God is certaine that though he suffer vs to be afflicted yet will he not see vs troden vnder foote or perish What the rod signifieth in the Scriptures it is well knowne children when they are young are corrected with a rod and when they waxe bigger with a wand or a cudgell and if they will not amend then followeth the iron rod hereof it commeth that the rod signifieth all power and rule which is for the amendment and corrction of such as doe offend so it is taken in the 110. Psalme The Lord shall send forth the rod of thy power out of Sion That is to say Thy kingdome for here he signifieth such a rod whereby kingdomes and people are gouerned On this wise the Holy Ghost permitteth heere to the Wicked dominion and tyrannie ouer the Godly which they are compelled to suffer this dominion or tyrannie the Holy Ghost called the rodde of the Wicked and comforteth vs. That as the Lord liueth their tyrannie shall fall and shall not rest vpon the lot of the Godly The lot of the Iust is as much to say as the Portion that is the Number or Congregation of the lust like as Christ calleth them the little Flocke and Paul the poore Saints Ouer these sayth hee although the tyrants doe rule yet shall not their power endure although the persecutors of the Church doe oppresse the Faithfull yet shall they not doe so alwayes neyther shall their counsels haue that successe which they desire for they thinke to roote out this Doctrine for euer but that shall they neuer be able to doe Therefore albeit ye suffer in the meane time sayth the Holy Ghost yet know ye that my will is That they which beleeue in me shall neuer perish but shall be preserued to life euerlasting Here then haue ye whereunto ye may trust in all your tentations But behold the reason which the Holy Ghost heere vseth to proue the Scepter of the Wicked shall not rest vpon the Iust God is moued sayth he to helpe and defend the Iust For else it might so come to passe that God should haue no Church at all and the Iust should put forth their hands to wickednesse So we finde in Ieremy that before the people were deliuered into the hands of the Babylonians they had a promise that after seuentie yeares they should returne againe to Ierusalem because they should not bee brought into doubt of Gods mercy and so vtterly dispaire and falling away from God should turne to foolishnesse that is to say should blaspheme and become impatient this is the cause why God ioyneth the promise of the word with the execution and performance of the deede for else the godly should be driuen to desparation We see how many are cast downe with aduersitie by the losse of goods wife children other things which are deere vnto them except therefore their minds were raised vp againe and comforted first with the word and promise and then with the performance and execution of the same many would say there were no God therfore God must needs shew himselfe to be a God not onely in a word but also in deed Dauid had great promises of God 2. Sam. 15.30 and yet by his owne sonne was driuen out of his kingdome and so persecuted that hee was compelled to flye away bare head and bare foote this was a sore tentation wherefore the great and ample promises made vnto him could neuer haue raised him vp and comforted him againe except God had indeede deliuered him out of this great miserie and affliction euen so if we had no more but the promises of God to support vs against the Papists and aduersaries of the word yea if God did not indeede fight for vs and defend vs against their tyranny God therfore worketh both waies hee raiseth vp with the word and promise and deliuereth out of troubles and afflictions by the execution of the deed that according to the saying of Saint Paul the tentation should not be aboue our strength but should haue an end and wee learne by our owne experience that the first Commaundement I am the Lord thy GOD is most certaine and infailable therefore when he saith Least the iust should turne away from God and fall to gentilitie for GOD hath a double care ouer the faithfull first that they bee not ouercome but may ouercome the tentation And this he doth by the word and promise the second is that the tentation bee not perpetuall euen so must we be vndoubtedly perswaded that besides the infailable promises which we haue of the good will of God towards vs and in the end of euerlasting life wee shall also be deliuered and our aduersaries destroyed albeit wee can see no manner of way or possible meanes how that it may bee done But heere wee must beware that wee doe not appoint the time of this deliuerance for before that come God will haue vs tried to the vttermost and brought to that extremitie that all our hope and trust shall bee vtterly spent and we at the point of desparation Now when wee are brought into this case that wee can see nothing but desparation then euen then God sendeth comfort in death he sheweth life and euen in damnation he bringeth saluation Briefely of nothing hee maketh all things and when all hope of remedie is past then beginneth he to worke and frameth all anew againe in most perfect wise Thus cannot the God of this world doe this is the singular worke of God therefore when thou thinkest thy selfe cleane cast away and vtterly forsaken euen then thou shouldest be most sure and safe and most gloriously shine as the Day-starre in the Firmament These things are easily taught but by experience we finde and feele how farre they passe all reason and power of man and how hardly we can beleeue that God maketh all
can confesse But Sinne shall slay the vngodly Psal 34.24 As for the righteous the promise is though they fall they are not cast off Not that their sinne doth not deserue they should but because the Lord puts vnder his hand and reneweth his grace to rayse them to repentance Moreouer wee are here admonished of the great danger that followeth these Afflictions and Tentations which they that through impatience forsake the Word and Faith doe fall into Therefore the Lord here sheweth himselfe so carefull for his people lest they should fall into this danger for their state which haue once forsaken the Word is much more perillous then it was before and into such as our Sauiour Christ pronounceth in the Gospell doe enter seuen Spirits much more wicked then the first Luk. 11.26 Wee must therefore patiently suffer and perseuere in all Tentations and rather abide all extremities then once shrinke from the Word of Life lest wee bee possessed with seuen Spirits more wicked then the first And moreouer wee must assuredly trust as wee are taught in this Verse that so long as wee haue a desire and a purpose so to doe the Lord will neuer forsake vs or suffer vs to fall into this impietie For heere haue wee a manifest promise and a liuely description of the Lords singular care and prouidence ouer vs namely that hee is mindfull of the end of our tentations and afflictions so that wee onely continue constant and patient vnto the end And if that Heathen Poet sayd Endure and reserue your selues for more happie things Virgil. how much more should Christians diligently stirre vp themselues with mutuall exhortations to patience and perseuerance whether they outwardly suffer in things pertayning to the Bodie and to this present Life or inwardly in Conscience For wee haue a God which euen in Death in Hell and in the middest of all our Sinnes can saue and deliuer vs. A Christian therefore must bee readily prepared not onely with strength to stand against the enemy but with stedfast purpose also to continue vnto the end For he runneth not in such a race wherein there is any end of his course during this life but he runneth as it were in a circle in the which hee must haue a continuall recourse thither where he first began Our course and race is as it were in a circle which hath no end therefore our Sauiour Christ saith He that continueth to the end he shall be saued We must not be then discouraged by the importunitie of our enemy or ouercome with tediousnesse and long continuance but wee must fight not onely against the power and subtiltie of our enemie but also against our owne weaknesse and wearinesse for as in them who wrastle with any equall strength sometimes the one is aboue and sometimes the other till at length one bee ouercome So is it in this combat in the Christian somtimes the power of nature othertimes the power of grace preuailing but this comfort we haue that at the length grace shall preuaile and the power of corrupt nature shall bee captiued vnder the obedience of Christ Hence we learne that it is not enough for a man or woman to begin well or to take some liking of religion as to reuerence Gods Ministers to desire to heare them to ioyne with the people of God in prayer to bring forth some good fruit in outward reformatioÌ„ of life c. vnlesse he perseuere persist and go on vnto the end He that endures to the end shal be saued Mat. 24.13 Reu. 2.10 And be thou faithfull vnto death and I will giue thee a Crowne of life If a righteous man leaue his righteousnes c. he that puts his hand to the Lords plough Eze. 18.24 Luke 2.21 and looketh back is not worthy of the kingdome of heauen Againe It had beene better for them that they had neuer knowne the wayes of godlinesse then afterwards to fall away 2. Pet. 2.21 And therefore in the Scriptures such as haue had some beginning and after fallen away are noted to haue bene exceeding wicked men as we see in Iudas Math. 27. First a Preacher and an Apostle a man well esteemed that had excellent gifts to preach pray and cast out Diuels afterward an hypocrite a theefe a traytor a reprobate Herod had many things in him at first reuerenced Iohn Baptist heard him gladly did many things at his request yet afterwards a bloody persecuter Demas once a sound professour as it seemed and one that was deere vnto Paul but afterwards left his profession and fell in loue with the world c. and therefore it is a speciall dutie required of euery Christian to continue stedfast Be thou faithfull vnto the end 〈◊〉 2.26 and I will giue thee a Crowne of life Hence we see that it is a dangerous thing to reuolt and goe backward in matters of religion to lose our first loue It is a fearefull signe of a reprobate and cast away when men slacke hand and slip necke out of chollar grow carelesse in the seruice and worship of God for a man to grow there is some hope though hee doe but creepe in religion but for a man to goe backeward or to stand at a stay is dangerous for it is certaine Not to go forward in Gods matters is to goe backeward not to increase is to decrease not to grow better is to waxe worse it is a hard matter to make a good beginning Wee are not easily brought to set one foote forward in the waies of godlinesse but then to trip while we are in our iourney and to waxe weary of wel doing This is a fearefull sinne Let this admonish vs all Mat. 24.13 as wee doe loue our owne soules to labour for constancie and perseuerance that we may hold out vnto the end that our workes may bee more at last then at first Râ—â— â— that we be sure to dig so deepe that we lay the foundation of our faith vpon the rocke Christ and for want of this godly care and circumspection â—forehand many haue at the first giuen their names to Christ who afterwards when they were to take vp the Crosse of Christ haue gone out and turned their backes vpon Christ Saul began well but afterwards he waxed worse and in the end became an open persecutour Ioash behaued himselfe vprightly of the Lord. But after his death he fell into Idolatrie What did it profit Lots Wife to goe out of Sodome insomuch as afterward she looked backe and was turned into a pillar of Salt So then wee see here that it is not enough to begin well neither is it enough to proceede well It is required of vs to perseuer well and to continue in a constant and setled course euen to the end So that if wee looke to partake of eternall life and happinesse for euer with God Reu. 2.10 We must be constant in the profession of his truth in all
the wine in a cup. We must watch ouer our selues both alone and in company and not run into bad company least we come home by weeping crosse as Peter did Secondly we must not lye in our fals a man in his iourney if hee fall and lye still shall neuer come to his wayes end and if hee rise quickly though it hinder him a little it shall not bee much The Saints all of them recouered themselues out of their fals by renewing their Faith and Repentance A man out of his way must come backe againe the sooner he returnes the lesse is his labour Peter presently went out and wept bitterly and so was restored to Christs fauour Thirdly suppose thy fals be grieuous and often into the same sins yet let them not hinder thee still out of the way For as the Childe of GOD must neither presume nor purpose sinne so must he not despaire of rising hauing fallen into sinne seeing the promise is that If a mans sinnes for hainousnesse be as red as scarlet vpon his true repentance they shall bee made white as Snow And the parable teacheth that if a sinner offendeth seuenty times seuen times in a day and as often truly repent he shall be as oft forgiuen Fourthly after such falls we must be more warie and careful least we fall in the same manner A man yea a beast will be more carefull when it comes by the same place where it caught a fall yee cannot get it into the same hole againe Dauid no doubt would not count the Tribes againe after that fall in numbring them Thirdly hold on in this way constantly with perseuerance for the end of a worke crowneth it and the end of a way gladdeth and resteth the wearie traueller and this rest is without end Many set forth on this way but are discouraged by the hardnesse of the entrance whereas if they were a little entred the way would be pleasant and the yoake of Christ easie and sweete Others haue gone yet further but at length looke backe yea goe backe when a man would haue thought they had escaped the filthinesse of the world and these haue lost a great deale of labour and comfort Others yet farther then they as the bad earth euen so farre as a man could perceiue no difference betweene them and sound Christians and apparent difference was there none but in perseuerance and yet wanting soundnesse haue suffered shipwracke euen at the hauen and so their former righteousnesse is all forgotten a great deale of way they had gone and much worke had they rid whereof they shall neuer see crowne nor comfort Oh beware of wearinesse and relapse As towards the end of his way the traueller is most cheerefull so should we and the rather because first euery one affects a good end euen Balaam and will we not endure a little difficultie for it Fourthly seeing there are a number that deceiue themselues about their estate in which they are thinking that their waies are right when God knowes they are the pathes that leade to hell they boast of their supposed good when indeed it is nothing but a meere delusion of the Diuell to blinde the eyes of their minds to make them seeme that which they are not they boast and bragge of Iustification and yet liue without Sanctification Such people are out of the way and all this while they doe nothing else but deceiue their owne soules for he that is Iustified is also Sanctified and after Iustification there will follow Sanctification Wouldst thou then know whether thou hast throughly and effectually remembred thy fals and art conuerted and that God hath Iustified thee in pardoning and forgiuing thee all thy sinnes and acquitting thee from the guilt and punishment of thy sinnes and that God accepts thee through Christ as righteous before him and that thou shalt neuer be condemned for thy sinne then examine thy Sanctification Doest thou leaue thine waies and walke in the waies of GOD Doest thou vse all good meanes to come to saluation and auoide all occasions which might draw thee to destruction In a word doest thou deny thy selfe and wholy resigne vp thy selfe to bee guided by Gods Spirit in all things then thou art Sanctified and so maist approoue thou art Iustified else not Rom. 8.1 Now there is no condemnation to those which are in Christ Iesus There is Iustification who are such as walke not after the flesh Ephe. 2.10 but after the Spirit there is Sanctification It is the end of our new Creation and second birth Psal 125.5 which God hath ordained viz. to walke in good works Lastly in a word vtterly to renounce all sinne to hate loath detest and abhorre it so as to haue nothing to doe any more with it but to vow and resolue against it and so leaue it and forsake it and daily more and more to be out of loue with it and our selues for it is a most true signe of him that hath rightly searched himselfe and is truly conuerted Pro. 28.13 and such a man shall obtaine mercy at Gods hand in this world and euerlasting mercy in the world to come Wherefore seeing we haue these promises 2. Cor. 7.1 let vs cleanse our selues from all filthinesse of the flesh and spirit and finish our sanctification in the feare of God Signifying that it is not sufficient to purge our selues in part but it must be both from internall corruptions of the soule as also the externall pollutions of the body and to labour for the feare of God without which wee are impudent and bold in committing of vncleanenesse which wee would not dare to attempt if the feare of God were firmely setled in our hearts teaching vs also not to make a shew of holines for a time but to goe on constantly and to finish our Sanctification dayly proceeding in a holy course adding more holinesse still to more that so holding out vnto the end we may receiue the end of our Faith the saluation of our soules For he that continueth vnto the end 1. Pet. 1.9 he shall be saued PSALME 126. When the Lord brought againe the captiuitie of Sion wee were like them that dreame The Argument of the Psalme TOuching the Captiuitie whereof the Prophet speaketh in this Psalme The Interpreters doe not agree Some vnderstand it to be meant of the Captiuitie of Babylon some of the Captiuitie vnder the Romans other some do thinke that the Prophet meaneth heere all the Captiuities and deliuerances of the Prophet according to that promise that if they should at any time be led into Captiuity for their transgressions and by repentance should returne vnto the Lord Of what manner of Captiuitie this Psalme treateth he would shew mercy vnto them and bring them home into their land againe but in mine opinion they go neere to the sence and true meaning of the Psalme which doth referre it to that great and generall Captiuitie of mankind vnder Sinne Death
and the Deuill and to the redemption purchased by the death and bloodshedding of Christ and published in the Gospell for this kind of speech which the Prophet vseth here is of greater importance then that it may be applied onely to these particular Captiuities For what great matter was it for these people of the Iewes being as it were a little handfull to be deliuered out of temporall Captiuitie in comparison of the exceeding incomparable deliuerance whereby mankind was set at libertie from the power of their enemies not Temporall but Eternall euen from Death Sathan and Hell it selfe wherefore we take this Psalme to be a Prophesie of the Redemption that should come by Iesus Christ and the publishing of the Gospell whereby the kingdome of Christ is aduanced Death and the Diuell with all the powers of darknesse are vanquished This Psalme being thus generally vnderstood may afterwards be applyed to euery particular deliuerance Verse 1. When the Lord brought againe the Captiuitie of Sion wee were like them that Dreame BY Syon is signified that people which had the promise of the comming of Christ For Redemption and Saluation was first promised to the people of Syon and to the children of Abraham after the flesh This people was in bondage vnder the Law and by the Law vnder the Captiuitie of Death and Sinne. Now if this people complaine of their Captiuitie and sigh for their deliuerance what shall we thinke of the Gentiles which liued in Idolatrie and in their owne lusts without any Law without God he could not therefore haue signified a more generall and more grieuous captiuitie then when he saith That his owne people of Sion did long for this deliuerance which in outward appearance was most holy and vnder Dauid and Saul did mightily flourish But behold how liuely he setteth forth that ioy which should follow this deliuerance we shal be saith he like them that dreame By this kind of speech he expresseth the greatnesse of their ioy meaning that this ioy and gladnesse should be so great that the heart of man should not be able to conceiue it as if hee should say when he shall heare of Yea when we shall indeed feele and inioy this deliuerance from sinne and death so farre passing all that we could hope or look for the ioy therof shall be so great that it shall seeme to vs but as a dreame For so wee see it come to passe also euen in particular deliuerances when God suddenly deliuereth his Seruants out of any great trouble or affliction Acts 12.7 So it happened to Peter when he was deliuered by the Angell out of prison Likewise when it was said to Iacob Ioseph thy Sonne liueth Gen. 45.19 and ruleth ouer all the land of Egypt He was as one raised out of a dreame and could not beleeue it vntill that it was shewed vnto him by certaine tokens to be true indeede Heere then is set foorth vnto vs the inestimable grace whereby we are redeemed through the blood of the Sonne of God who did not spare himselfe and his owne life that hee might set vs free from the power of the Deuill the wrath of GOD Death and eternall Damnation but mans heart is not able as is said to comprehend these things The more feeling and taste he hath thereof the greater alacritie and courage hath he to goe through all dangers the lesse feeling he hath the more he is shaken with terrours and at the length looking backe to Egypt with the Israelites seeking other helpes Our heart therefore must wholy rest in this Redemption and wee must labour to haue some part of this taste and feeling which the Prophet rightly compareth to a most ioyfull and pleasant Dreame We see heere the Iewes were so glad of their deliuerance out of the Babylonish Captiuity and their returne thence that they scarce could beleeue whether it was not a Dreame Our Captiuitie was farre greater being vnder the Curse of the Law sold vnder Sinne Bondslaues vnto Sathan and Sonnes of Wrath Which Bondage could wee rightly acknowledge our Deliuerance would be farre more gratefull then it is Our Deliuerer was not Moses nor Ioshua nor Zerubbabel but the Sonne of God of whom they were Types both in the first Induction of that People out of Egypt into that Land and in their second Reduction backe againe He by putting himselfe into the Prison of our Flesh and in that Flesh by suffering that execrable Death and all the Sorrowes of it freed vs from the guilt of Sinne appeased the wrath of God abolished eternall Death and destroyed the Deuils Kingdome Now the Sonne thus freeing vs wee are free indeed Oh the greatnesse of this deliuerance should astonish vs whereby we auoid those great and insuperable euils which otherwise had for euer oppressed vs. This serueth to comfort all Gods Saints and all the Elect who can find this that they are redeemed a comfort of all comforts for what can comfort the Heart of Man more then to thinke of that glorious Victorie in Christ Iesus that whereas before they were in the state of damnation now they are restored into the state of saluation whereas before the Deuill held them bound hand and foot in bondage and in slauish thraldome yet now the Snare is broken and they are deliuered What can be more comfortable and ioyfull to the poore Prisoners that haue lyen so long in the Dungeon haue beene arraigned at the Barre condemned as Guiltie and the Sentence of Death denounced then to heare the King for such a Friends sake hath granted their Pardon How much more ought all the faithfull members of Christ to reioyce when as they see that there was no way with them but Hell there to haue perished and to haue beene damned Soule and Body for euer yet that good God of Heauen and Earth He for Christ his sake hath granted this Pardon that being redeemed they may liue for euermore Reioyce therefore and be glad ye which once were desolate and in heauinesse lift vp your heads with ioy be glad and comfort your selues together for the Lord hath comforted you his people he hath redeemed you his chosen as Isaiah breaketh forth into ioy Isaiah 52.9 and reioyceth For he that made thee is thine Husband whose Name is the Lord of Hosts and the holy One of Israel that mighty God of the whole world he is the Redeemer and with euerlasting mercy haue I had compassion on thee saith the Lord thy Redeemer Thus the Lord comforteth his people himselfe saying Feare not Isaiah 54.1 5. be of good courage for I haue redeemed thee I haue called thee by thy name Isaiah 43.1 thou art mine Againe Reioyce ye Heauens for the Lord hath done it shout ye lower parts of the Earth burst forth into prayses ye Mountaines O Forrests and euery Tree therein I haue put away thy transgressions like a Cloud and thy sinnes as a Myst Isaiah 44.22 I haue redeemed thee
Nations that forget God For seeing they haue a heart of iron and as the Prophet saith A brazen forehead they must bee terrified with the thunderings of the Law that is they must bee brought to the feare of Gods Iudgement and filled with the terror of death as it hapned to the people of Israel at the Mount Sina when the Law was published by the voyce of the Lord. But they that haue a fleshie heart that is to say a soft and tender hart may not be killed with the Law but reuiued raised vp with another kind of Doctrine which the holy Ghost calleth here laughter and ioy that is to say the Gospell This is the right diuiding of the word which Saint Paul speaketh of to preach and set foorth to the impenitent and hard hearted the threatnings of the Law the wrath of God against sinne and the terrors of Gods Iudgements but to the weake and broken hearted the sweete comforts of the Gospel that they that are secure and without feare may now learne to feare the Lord and they that are to much oppressed with feare may bee of good comfort and now begin to trust in the Lord. This difference betweene the Law and the Gospell is well knowne but by experience and practise it is not so wel known for our infirmitie is such that we are rather touched with the sence of Sinne and Death then with laughter and ioy that is the sweet comforts and ioyfull promises of Gospell And here also we finde Sathan to be our deadly aduersarie which most subtilly disputeth with vs touching the Law and vseth such Arguments as wee cannot deny For when he layeth vnto vs our sinnes wee are constrayned to confesse â—hem which albeit sometimes wee couer them before men our Conscience as a thousand witnesâ—es pronounceth against vs and will not suffer vs to forget them or hide them Whereof sometimes ariseth also a doubting or mistrust euen in the dearest of Gods Saints I speake nothing of those which are manifestly wicked with these darts Sathan pierceth and grieuously woundeth the soft and tender heart onely because this distinction is not so well knowne by practise as it is by speculation For if we had this practise indeed Speculation is a naked knowledge without experience practise we should rightly discerne betweene the Law and the Gospell also betweene the Disciples of the Law and of the Gospell and beate backe Sathan with this answer Speculation is a naked knowledge without experience practise that like a lying spirit he seeketh nothing else but to blinde and deceiue the heart with falshood and lyes for where as hard and stony hearts bee those hee doth not kill or terrifie but flattereth and filleth them with hope and fayre promises which doe not pertaine to such heartâ— contrariwise whereas such tendeâ— and timerous hearts bee as are too much terrified already and therefore should bee confirmed and raysed vp with the promises of the Gospell those hearts Sathan most of all not onely goeth about to afflict and terrifie but to beate them downe also to vtter discomfort wherefore the Christian man must learne and labour by feeling and practise to make this distinction in his heart and say vnto Sathan away from mee Sathan with thy lyes when I am voyde of the feare of God secure and hard hearted then come and pleade the Law against mee then will I heare thee for then that is the time to teach the Law but since thou commest now vnto mee with the Law A good answer to be giuen to Sathan whereas my heart is terrified already with sinne and death I will not heare thee for thy doctrine pertaineth not vnto mee but laughter and ioy not terrour and death So should Sathan bee answered when he goes about to terrifie vs but by experience wee feele that when most neede is our heart is not able thus to answer though wee haue heard these things before neuer so often the cause is this that albeit Heauen be ours and wide open for vs yet such is our nature and such is our infirmitie that all this doth not make vs so ioyfull as the gaping Gulph and horror of Hell doth terrifie vs so that our cogitation of our sinnes doth more afflict vs then all the teaching and preaching of the Merits of Christ can comfort vs. Therefore wee must earnestly endeuour to learne this practise or at the least to attayne to some knowledge thereof and rayse vp our selues with these words That the Gospell is nothing else but laughter and ioy which properly pertayneth to the Captiues that is to those that feele the captiuitie of sinne and death to the fleshie and tender hearted terrified with the feeling of the wrath and iudgement of God these are the Disciples in whose hearts should be planted laughter and ioy and which onely should heare the voyce of ioy and gladnesse in the Tabernacles of the Righteous and that by the authoritie of the Holy Ghost which this Verse setteth forth for it doth signifie that this people was in Sion and after the outward shew of the Kingdome and Priesthood did mightily flourish but if a man consider them according to the Spirit he shall see them to bee in miserable captiuitie and that their tongue is full of heauinesse and mourning because their heart is terrified with the sence of sinne and death This is Moses Tongue or Moses Mouth full of Wormewood and of the bitternesse of Death wherewith he ought to kill those onely which are too liuely and full of securitie but they which feele their captiuity should haue their mouthes filled with laughter and ioy that is the redemption and deliuerance from sinne and death purchased by the blood of Christ should be preached vnto them this is the sence and meaning of the holy Ghost that the mouth should sound and shew forth nothing else but great gladnesse and those inestimable consolations of the Gospell with voyces of tryumph and victory by Christ ouercomming Sathan destroying death and taking away our sinnes this was first spoken vnto the Iewes for this laughter was first offered to that people then hauing the promises now hee turneth to the Gentiles whom hee calleth to the partaking of this laughter Verse 3. Then sayd they among the heathen the Lord hath done great things for them THe Gentiles naturally hated and disdained the Iewes and could abide nothing lesse then their Religion yet these Gentiles sayth hee when this laughter this ioy shall be published and preached shall maruell thereat and shall prayse the great workes of the Lord now the Gentiles would not this doe or esteeme this worke of God as a benefit except they also should be partakers of the same therefore when the holy Ghost sayth that the Gentiles should publish praise and magnifie this benefite of the Iewes deliuerance out of captiuitie hee plainly signifieth withall that they should be partakers of this deliuerance and that they likewise should extoll and
he turned Water into Wine so in the other will hee turne all sorrow into ioy To haue ioy without griefe is the condition of them who are glorified in Heauen to haue griefe without ioy is the condition of them who are damned in Hell I meane to bee without sence and hope of ioy but the godly on earth haue their ioy mixed with griefe and griefe tempered with ioy and albeit sometimes they want the sence of ioy yet doe they neuer want all hope and expectation of ioy They that sowe in teares shall reape in ioy Reasons mouing vs to mourning And to moue vs yet more to this mourning disposition let vs consider two things the euill we incurre if we mourne not and the good that shall ensue to vs if we mourne for the sinnes of others As for the first amongst many wayes whereby the sinnes of other men become ours If wee mourne not for other mens sinnes they become ours 1. Cor. 5.1 2 3 4 5. this is also one if we know their iniquities and bee not grieued therewith And therefore are the Corinthians reproued that they sorrowed not for the incestuous man that was among them by so doing they were defiled by his sinne and became one polluted Lumpe with him Ezek. 9. all the chapter And Ezekiel not onely in Iudgement determined vpon the committers of sinne but of such also as mourned not for sinne They are inuolued in the same Iudgement as partakers of the same sinnes by reason that they mourned not for them And as for the great good wee get by mourning for the sinnes of the Wicked If wee mourne many blessings follow it Matth. 5.4 whereby they dishonour the Lord our God it is also euident Blessed sayth our Sauiour are they that mourne for they shall be comforted When the Heauen waters the Earth in due season there followeth a fruitfull encrease but when the Earth waters the Heauen then shall follow a more plentifull Haruest of spirituall Comfort And this is done when a sinner powres the teares of his penitent Heart into the Bosome of God Then the Heauens are vvatered by the Earth For the teares of the godly fall not to the ground but the Lord gathereth them like most precious pearles vnto him and puts them in his bottle and they bring still increase of comfort to such as shed them They are sowne like good Seed on earth the first fruit whereof is reaped on earth but the fulnesse thereof in Heauen In trouble it is expedient to looke vnto the end thereof Worldlings wrestle for their corruptible Crowne as vncertaine whether they shall obtaine it or no but it is not so with the Christian we runne not as vncertaine we are sure Rom. 8.17 that if wee suffer with Christ Heb. 12.11 wee shall also reigne with him Though for the present no trouble be sweet yet is the end thereof most comfortable and wee are by the eyes of Faith to looke vnto it lest our present manifold Tentations driue vs to impatience For as hee that goeth through a strong running Water is in danger to fall and to be drowned by reason of the dizzinesse of his Head or Braine vnlesse hee fixe his Eyes vpon the Bankes euen so shall wee be readie to faint in Affliction vnlesse wee looke to the comfortable end thereof If wee shall looke to Lazarus vpon the Dunghill and Ioseph in the Prison what can we iudge them but miserable men But if wee consider their end we shall see the one in Abrahams Bosome and the other raigning in great glory vnder Pharoah in Egypt Then shall we say Verely there is fruit for the righteous and we shall find it true which here the Prophet sayth They that sowe in teares shall reape in ioy Verse 7. He that now goeth on his way weeping and beareth forth good seed shall doubtlesse come againe with ioy and bring his sheaues with him HOw could the state of the Church or the passage wherein it walketh vnder the Crosse be more liuely expressed whereby we may learne so to arme our mindes that wee lose not that Laughter which by Faith we haue apprehended but may encrease and waxe strong and feele this Laughter more and more in vs. For Faith and the life of Christians is not Hypocrisie but the Christian life is that which is here described that is to be exercised with Tentations and Afflictions vnder the Crosse and to apprehend the Word This is our true Vnion wee must dayly encrease because of the Flesh the World and the Deuill which doe exercise vs with continuall Tentations For except in these Dangers wee haue recourse vnto the Word and Prayer wee are gone The Crosse therefore is the meane wherewith God will haue vs not swallowed vp and consumed but exercised that wee may dayly grow more and more towards perfection To goe forth and weepe and to carrie Seed for so the Holy Ghost calleth it It cannot be then but that a Christian must needes bee such a Sower as must reape not in Laughter but in bitter Sorrow and Teares But thou wilt say Where is then the Laughter which is preached to the Redeemed whereof Dauid spake a little before in the Spirit For looke how much Faith thou hast so much Laughter thou hast also But sometimes this Laughter is lost and turned into Mourning yet are wee not forsaken for the Promise is sure and certaine and the Victorie ouer Sinne Hell and Death is ours but yet in hope notwithstanding so long as we are in this life we remaine alwayes in teares and mourning as Christ sayth Ioh. 16.20 The World shall reioyce but you shall sorrow but your sorrow shall be turned into ioy Psal 30.5 Heauinesse may endure for a Night but Ioy commeth in the Morning Eccl. 3.1.4 To all things there is an appointed time a time to weepe and a time to laugh a time to mourne and a time to dance All times are limitted by God to the faithfull but first for sorrow and then for ioy onely the godly men truely reioyce with sound and lasting ioy My seruants shall reioyce Exo. 15.27 and yee shall be ashamed My seruants shall sing for ioy of heart Isa 65.13 and yee shall crye for sorrow of heart and howle for vexation of Spirit The stranger shall not enter into his ioy Pro. 14.10 And it is called the ioy of Gods people Thus the Scriptures euer limit this ioy to the saithfull Let them that seeke the Lord reioyce Therefore if they sorrow Psal 40.16 they onely shall out-grow their sorrow and their sorrow shall bee turned into ioy as Christ promised the Apostles Isa 35.10 The redeemed of the Lord shall returne and come to Sion with prayse and euerlasting ioy shall be vpon their heads Isa 61.3 they shall obtaine ioy and gladnesse and sorrow and mourning shall flye away Christ hath appointed vnto them that mourne in Sion Beautie for Ashes
shall be euen as the Mount Sion which may not be remoued but standeth fast for euer THe Prophet vseth here a Similitude of Mount Sion because Ierusalem wherein Sion stood when the Temple was builded had most ample and notable Promises of God as appeareth in very many places of the Prophets That it should stand sure and inuincible for euer against all troubles and calamities for that the Lord had his abiding and dwelling there according to that Promise where he saith Here is my rest here will I dwell c. And therefore Dauid in another Psalme gloryeth on this wise Loe the Kings were gathered Psal 48.5 and went together when they saw it they maruelled they were astonied and suddenly driuen backe As we may see it came to passe vnder Ezechias in that great destruction of the Assyrians and other Kings as the Stories witnesse Which shew that Ierusalem remayned safe in all Dangers not by the strength and policie of the Inhabitants but by the miraculous worke of God dwelling in it They that put their trust in the Lord shall neuer bee remooued but standeth fast for euer Though others doe perish and are destroyed who doe vvithdraw their Hearts from him yet blessed and happie are those that doe depend vpon him and make him their onely trust and confidence they seruing him aright as it doth become them for here it should seeme that the word trust which is a principall part of that worship and seruice which man doth owe vnto Christ is put for the whole worship and seruice it selfe by the figure Synecdoche when one part is put for all and well might the Prophet vse this word before al others in regard of the iudgements hee spake of before to note that the godly who haue a care to obey Christ haue good hope and trust in him euen in the midst of dangers Here we learne this doctrine that they are blessed and happy that do rely vpon Christ and make him their stay and refuge Blessed is the man sayth Ieremie Ier. 17.7 that trusteth in the Lord and whose hope the Lord is Psal 146. and blessed is he saith Dauid that hath the God of Iacob for his helpe whose hope is in the Lord his God so that all that doe trust in Christ are happy and blessed And the reason thereof is this because they shall neuer perish but haue euerlasting life as it is oftentimes repeated in the new Testament where God the Father is said to haue loued the world so that hee gaue his onely begotten Son for it Ioh 3.16 that whosoeuer did beleeue in him should not perish but haue euerlasting life For in these two things all blessednesse and happines doth stand first in a freedome from all misery and destruction then in a possessiō of all ioyes and life euerlasting Therefore let euery one of vs labour soundly and truely to beleeue in Christ and to depend vpon him as vpon a sure rocke that will neuer deceiue vs for then you see we shall be blessed A man will doe much to haue happines here in this world euery one by nature doth desire the same and shall not we then trust in Christ to attaine vnto it Withdraw wee our hearts from the world and let vs place them wholy vpon him as they are cursed that doe make flesh their arme and trust in mā So they are blessed that doe make Christ their arme and trust in him remember what Dauid sayd touching this matter Lo sayth hee to God they that withdraw themselues from thee shall perish Psal 73.27 28. thou destroyest all them that goe a whoring from thee as for mee it is good for me to draw neere to God therefore I haue put my whole trust in the Lord God that I may declare all thy workes Let these things moue vp our hearts to cleane fast vnto Christ doubtlesse there is nothing wanting in him which is fit to be in one on whom we are to place our trust There are sixe things required of such a one First power that hee may bee able to helpe vs. Secondly Will that hee may bee ready to doe it Thirdly Skill that he may know how to do it Fourthly Remembrance that may mind vs for the doing of it Fifthly Carefulnesse that he may not post it off or neglect it from time to time Lastly Boldnesse that he may feare no inconuenience to ensue vpon it to hinder him from doing of it but all these are in Christ he is able to helpe vs because hee is Omnipotent he is willing because he loues vs to the death he is Skilfull because all the treasures of knowledge and wisedome are hid in him he is Mindfull because his eyes are alwayes open vpon vs as who doth neirher slumber nor sleepe but stands alwayes girded in the midst of the seuen golden Candlestickes to doe them good He is Carefull because he is Lord and King ouer all and that Lyon of Iudah that feareth nothing Withdraw not then your hearts from him but trust in him most constantly for euermore Secondly by this we see that godlinesse is great gaine or riches as the Apostle doth speake for trust here you see brings with it blessednesse it is not a barren thing but fruitfull it comes laden with all the blessings of the Lord vnto vs. Cursed man will say Mal. 3.14 that it is in vaine to serue the Lord and that there is no profite in keeping his commandements and in walking humbly before him But here wee are taught the contrary the wicked that doe rebell they are cast downe and doe perish but as for those which doe serue Christ and trust in him they stand vp and are blessed Then for as much as your labour is not in vaine in the Lord that I may vse the phrase of the Apostle Bee yee stedfast vnmoueable abundant alway in the worke of the Lord 1. Cor. 15.58 and trust you in Christ for euermore which wil thus bring blessednesse vnto you Seeing then they are blessed that doe trust in Christ euen then when others perish and are destroyed wee should not feare at any time but be of a good hope and comfort in the middest of all our calamities as knowing that then wee are blessed and in happy estate as well as at other times for Christ doth know how to make a separation betwixt vs that are his friends and others that are his enemies Questionlesse as God did put a difference betwixt the Israelites the Egyptians in all such plagues as hee sent among them sparing still the Israelites and punishing the Egyptians and as he did put a difference betwixt his seruant Noah and the olde world Gen. 7. sauing Noah and drowning the world and as he did put a difference betwixt holy Lot and wicked Sodome Gen. 17. deliuering Lot and burning Sodome with fire and brimstome from heauen so will Christ put a difference betwixt vs and others to saue vs and destroy