as the apostle avoucheth of Elias his prayer Jam 5. least any man should say I Elias oh he was a rare and extraordinary man of singuler graces and more admirable piety then is now to be found alas what are we to Elias the holy ghost answer's that he was a man and a corrupt man as we are ver 17. subiect to the like passions as the story of his life doth shew yet being a righteous man and having right in the Lord Judg. 15.18.16 his prayer was powerfull and prevailing And soe was Samsons also who went much out of the way in many things yet being the Lords one that he had set apart to himself and appropriated to his service it was the good pleasure of his will to heare his desires and help him in all his distresses And the same might we say of many more vpon whome we cannot now insist because it is time we set forward toward one second consolation And that is touching our afflictions and miseries Consolation in Affliction in the mid'st wherof seeme they never soe insufferable our interest in the Lord will ease our soules and joy our spirits within vs. And herof we haue abundant witnes in the booke of God taken both from God himself and from his saints yea and from sinfull and vngodly men too If we will hearken what the Lord God doth say in this case beholde he vtter's his minde most freely that wee may be free from all feare in respect of any perills I will not cloy you with a multitude of witnesses See what he saith by his prophet Isaiah who heard it once yea twise from God that such as are his shall not sinke in theit deepest sorrowes Looke cap. 41. where he cheere 's his people and giue 's them words of wonderfull hartening saying Jsa 41. Feare not be not dismaied but vpon what ground why even vpon this ver 10. which will beare them vp in all bitternes for I am with thee for I am thy God I will helpe thee I will strēgthē I will vpholde thee with theright hād of my righteousnes againe feare not for I the Lord thy God whill helpe thee and yet againe feare not ver 13. thou worme that is were thy state never soe weake despicable I will helpe thee saith the Lord thy redeemer ver 14. Againe the 43. chapter begins with the same words of encouragement feare not but why Jsa 43. Ver 1. for I haue called redeemed thee thou art mine oh but we haue many mighty miseries to passe through well saye's God let the worst come that can come if it be as extreame as fire and water and they we say haue no mercy yet saith the Lord feare not I will goe with thee when thou wadest through the greatest woes that the world can yeelde and least any should doubt or demaund what might make the Lord or moue him to be soe vnspeakably kinde and gracious he answers by repeating the same reason againe that he had given before for I am the Lord thy God thy holy one of Israell thy Saviour c Loe here how the Lord doth dwell vpon this argument to perfwade their perplexed spirits how well it shal be with them even at the worst that can come vnto them And herevnto would all the Prophets giue witnes if we should summon them one by one for the Lord speakes much to this purpose in every of them but one word of God were enough to satisfy the whole worlde if there were no more and therefore it shal be needles for vs to quoate more in this matter Let vs heare his children speake whose language we shall sinde to be like their fathers and assoone as they tell vs their mindes herin it will most readily appeare that they apprehēded the most speciall reason of their comfort and releife to consist in the right clayme which in their miserablest condition they could make vnto God Aske David Psa 23.1 he will tell vs that seing the Lord is his shepheard he shall not want any good thing even then when things goe never soe ill with him in his sorrowes he shall haue consolation ver 4. in his dangers preservation supply in his wants safety in his waies and whatsoever may be meete for him in any estate which may befall him The same he speakes againe elswhere and double's the declaration of his interest in God saying Psal 116.16 Behold Lord for I am thy servant I am thy servant c. And this he doth there where he hath discourced of the heaviest afflictions that ever befell him shewing evidently that if he had not beene soe neere and deare to the Lord as he was he had sunke perished in those calamities which had now seized on him but seing he could with good assurance say he was Gods that estate was to him recouerable which to another for wāt of this worthy comfort had beene desperate incurable Nay let vs enquire of more then one aske all the Iewes either in Isatahs time or in leremiahs Beholde in both prophets how they plead proue their comfort in the middest of their calamities Jsa 63.16 Doubtlesse say they thou art our father though Abraham be ignorant of vs and Israel know vs not thou o Lord art our father and our redeemer c. and againe we are thine c. ver 19. And if we looke into their state in Ieremiahs time when the hand of God was greivous vpon them as both the title and the whole tennor of the booke doth relate it being called the Lamentations from their lamentable condition therin described we shall see them plunged into the deepest and deadlyest distresses that it was possible for people to endure howbeit they could yet holde vp their heads and cheere vp their harts with their title to the Lord Lam. 3.24 saying the Lord is my portion saith my soule therefore I will hope in him Even that estate which was soe wofull vnhappy and hopelesse yet is conceived to be curable and vnder the heaviest burden and bitternes therof they are hopefull harty cōfortable because they can boldly say that god is their portiō they are his people nothing was left but this this alone was enough to lift them out of the desperate conceit of their owne estate All externall and visible signes tokens of Gods favour were gone both temporall in regard of their land the happines they had in all the good things thereof spirituall in regard of the temple the holines of the things of God therin but this inward invisible assurāce seale of Gods interest in thē theirs in him that remaineth by it they are revived kept in such hart hope that they can comfort and joy themselves therin as in that which will holde out holde them vp when all other consolations fayle And soe we see Gods
doe and can submitt themselves freely to the Lords wisdome and guidance in every thing Never any lost by this master that ever did any of his worke and was ruled by him therin noe he hath ever shewed himselfe to be the best master to appoint the best worke to allow the best wages For why such as have beene the servants of this Lord have ever had good pay for the performance of any thing where about they have beene employed for him Good pay did I say nay that worde is not great enough it ha's beene more then good evē the best that this world could yeelde and better then the best that vnder heaven is to be had many of them I am sure have sped better then ever they made any account off and have had more happines then their harts could desire or ever thought off witnes Abraham both in his posession and posterity he that call's him out of his owne land gaue him both much more land and which was more heyers to enjoy it after him and both these were more then he made account off or could reckō vpon Ioseph whose rare fidelity and piety patience humility and honesty was recompenced with wonderfull and I dare say on his parte vnexpected prosperity doubtles he never once did dreame to be the second in the kingdome the greatest Peere and next in place to the King himself assuredly he looked for no such issue of exaltation yet the Lord gaue it him as the reward of his obedience to him and being ruled by him Iacob here who when he fled to this Laban as himselfe saith was in meane condition poore state as verse 12. but now is opulent rich exceeding abundant in all kinde of stocke and store How many more witnesses were it most easy to produce to the attestation of this consolation Dauid who met with a kingdome and being faithfull in that which was lesse was put in trust over that which was greater even the greatest power vnder heaven to be the soveraine prince of Gods owne people Mary who abiding and mourning at the sepulcher and desiring but to finde the dead body of Christ there founde him aliue speaking most graciously to her soe that she was made the first happy messenger of his most glorious and triumphant resurrection The saints Heb. 13. who got Angels to be their guests in being harborours to the poore members of Christ Multitudes more might be multiplied to make good the joy of this truth to every soule that is subdued vnto it resolued to doe as the Lord will haue it Eph. 3.20 The Apostle saith enough that he is able to doe exceeding abuntdantly beyond all that we can aske or thinke Even in this lyfe so graciously doth he deale with vs and doth thus vnto vs. But in that which is to come he infinitly exceedes this doth assure vs thoroughly that to him that worketh shal be given reward beyond all not only more then can be desired but more then can be imagined mans hart cannot conceiue how happy he shal be in this matter that the doth sincerly serue his God what sweete sentēces doe we finde Enter into thy masters joy Ro. 2.7 Receaue the kingdome prepared for you To them that by continuance in well doing seeke and they shal be sure to finde honour glory jmmortality eternall life note no lesse then all this and I will deale wel with thee and is not this good dealing for wel-doing If it be not what is or can be if it be who can but be comforted and cheered that hath got a hart to doe well according to Gods will seing such a hart is attended with such happines as wee haue seene In the next place our second vse meeteth with all such whome the Lord ruleth not vse 2 but in whome the God of this world even the divell is praedominant powerfull to carrie them to every corrupt and finfull practise against his law his loue his whole reuealed will such I meane as not being subdued vnto him rebells against him and therfore reserved to his wrath and iustice to be punished by him Those I meane whome the world may rule the divell may rule who to each other in any vanity or jmpiety are at as much command as the Centurions servants were to him as he tolde Christ to come and goe and doe they being ready to come to goe to doe or not doe this or that or any thing at his pleasure These men neede no more miserie then the priuation of the joy wee haue spoken off howbeit the losse of that is not all their sorrow but the least part of that heavy condition which shall ceartainly befall them noe noe over aboue the absence of the sweete joy and consolation of the saints they have assurance of miserie and vengeance compleatly opposite to our happines and that being vnspeakable their mischeife must needes be insufferable A man is in dreadfull state when he cannot be sure God will deale well with him nay when he cannot but be sure he will deale not gratiously but righteously not mercifully but miserably with vs according to the strict and exquisite tearmes of absolute justice and exasperated wrath Oh who is able to abide it when God wil be exact or can any possbility be conceaued that any flesh may either stand it out or shun it no no it is an absolute impossibility to conceit either He that will not be ruled by God must and shall rue it when the time is come of the Lords visitation and recompence to be rendered to every rebellious person So saith our Lord Christ The wrath of God abideth on him Joh. 5.2 The. 1.7.8.6 So the Apostle when the Lord Iesus shall appeare in flaming fire rendering vengeance to them c. which shal be punished with everlasting perdition And doth not the same Apostle conclude the quite cōtrary to vngodly one's Ro. 2.9 to that which wee noted out of the same chap. saying Tribulation anguish shal be vpon every soule that doth evill Now if vnto these scriptures we shoulde enquire after instāces we might soone furnish our selves with more then a few Sodome Gomorah would not by ruled by God when the Lord saw that he coulde not prevaile with them how dealt he with them fire and brimstone came from heauen vpon ther bodies their soules were cast into the lake of fire and brimstone that burneth for ever in hell The olde worlde was also most wicked and rebellious against the Lord Noah coulde haue no audience from God among them how dealt the Lord with them why he drowned their bodies besides what may be conceiued of their soules though I will not affirme they were all eternally rejected And what should I neede to produce particular persons when wee have the whole worlde to witnesse it I could name Pharaoh Saul Ahab and many other accursed caytiffes and most miserable miscreants who would not doe
in this one point of goodnes Shall a Cain quake and carry himself as a man soe deeply affected with the word of God and shall an Ahab and a Saul and such others as are sealed vp to eternall shame and contempt doe the same And shall Saints be behinde these Sinners and refuse to apply their part of the Lords truth when such infernall vassalls have done it shall the divell bring these before the Lord to vpbrayd him to his face that he ha's some reprobates who will doe more in this point of duty then some that goe for his children and are accounted holy and religions and that he can prevaile with some of his lym's to give creddit to Gods divine truth even for their evill when many of his owne holy ones doe refuse to entertaine the truth therof some for their good Oh what shall our God loose and what shall Satan gaine when it shall come herevnto that the divell shall plead this advantage too truly what may we expect who put weapons into his hands to fight against the Lord whose honor herin he will not spare to his vtmost to endamage abuse that he may enforce him in just reveng of this insufferable indignity done thervnto to fight against vs with the sharpest engine 's of his justice Thus in regard of wicked men doth he wound vs and these wounds are deadly if the Lords hand doe not heale our harts of them but this is not all nor indeede the worst of the two respects which we mentioned before And that we may well beleeve because the next micheife is in regard of Satan himself we know him to be worse then all the wicked men in the world Secondly then Note The diwell applieth scrip ture in regard of himself we are to know for our further reproach herin and our more forcible provocation hervnto that the divell himself hath behaved himself better in this point of application of Gods truth then many of Gods owne have done and that whether we consider his application of it either to others or to himself To others To others how readily though abusively did he apply those words of the holy ghost in the Psalme to our our Lord Iesus Christ it is written Mat. 4.6 he shall give his Angells charge over thee and in their bands they shall beare thee vp c which words in their true sence were as true of Christ as of any other in the world 1. Sam. 28 1â— The like herevnto he did also apply vnto Saul when he tolde him that the Lord hath done even as he spake by my hand when he counterfeited the person of Samuell and did his best to transforme himself into a true Prophet perswading Saul that the word was now fulfilled vpon him which God had formerly threatned to him 1. Sam. 15 28. to wit that the Lord had rent the kingdome from him and given it to one better then himself Divers more such instances might be produced to shew how forward Satan is to apply the truth of God to others To himself Neither indeede to doe him right and to give him his due though he be a divell hath he beene backward to take home Gods truth to himself as it were most easy to make apparent in many perticulers That one may be in stead of all which we finde vttered by himself when Christ came to disposesse him of the man who was so extraordinarily vexed by him why art thou come to torment me before the time Beholde how he even the divell who delude's and hinder's you from appropriating the Lords truth to yours soules can and doth apply the same both to others and to himself and that as we see in the worst sence to wit of that torment wherevnto he is reserved at the last day which he beleeveth and knoweth to be most true of himself that he shall feele it for ever and ever Now beloved let vs consider this motive well and throughly and sit downe and seriously surmize with our selves what the Lord will say to our soules and what we shall answer to him on this consideration that the very divell himself and divelish men have done him that honour in his truth which we have denyed vnto him How or with what faces shall we stand before him when he shall vpbrayd vs with both these shall we not see cause to fall grovelong on our faces before him and to lye downe in our confusion covering our selves with shame to see Satan and his slaves layd in ballance against vs and our selves found lighter then they before the Lord in this thing what soule would not blush what conscience would not bleede to beholde this thing yea but to present it before it self in imagination or meditation which thing I advise every Christian culpable herof advisely to doe that the same may never be actually presented by the Lord before them If any thing may take place vpon vs let this aboue all provoke vs. Say with your selves when the temptor come's to carry your harts from receiving the truth of God now thou comest to abuse me infinitely to make me worse then thy self to bring me vnder the guilt of that wherin thou wilt plead that thou art more righteous then I and wilt also produce thy infernall vassalls to have beene more faithfull then thou wouldst haue me to be in this practise Away feinde my God shall neuer haue thus much against me he hath too much already shall I adde this vnto all and dishonour him herin more then thou hast done Such soliloqnies or speeches within our owne harts would well beseeme vs I thinke if we vsed them at every temptation they would set Satan further from vs and soone make him weary of vs and vs of this our fearefull jmpiety against which we have vrged thus many motives and pressed each motive soe largely to the end that if Lord might please we might see an end of this heavy euill in the holy ones of God which is a thing to be prayed for vncessantly of all saints that soe the Lord might once have the glory and we the good of his truth and Satan the shame of all his suggestions to the contrary Thus having done with the saints of God for this matter To the vngodly we are now to see if we can move vngodly men to doe their duty to God in this point of application And soe much the rather doe we endeavour this by how much it may be noted that they seldome or never come to Gods house as clients to a court to heare their owne cause pleaded but ever as attorneyes to heare and speake for other men they come not as guests to this spirituall feast but as caruers not as merchants to this this most rich and beneficiall mart but as broakers they are evermore wholy for other men no body for themselues in this blessed busines They know where to bostow every lesson the preacher delivers they
apprehend perswade himself might be a maine motive with God to obtaine what he asked And the sequell did well shew that this supplication was of force with the Lord to doe them good for whome he prayed It were most easy to produce the practise of many more even of all the saints of God who haue received the earnest of the spirit and are sealed to be his but we will let goe all other and take knowledge of one for all euen of Iesus Christ who is Lord over all ought to be all in all vnto vs. Mat. 26. Let vs goe into the garden and heare him pray there loe he besought the Lord three times and in every request this shal be added ver 39. and not omitted in any one O my father if it be possible let this cup passe and the second time ver 42. ver 44. O my father if this cup may not passe c. and yet againe the third time the same words saith the Evagelist that is to say words to the same purpose and of the same sence note though not of the same syllables for we finde them something varied by the other Evāgelists Marke Luke as touching the letter From thence let vs follow him to his crosse and there we shall finde him in the same kinde calling vpon his father my God my God mat 27.64 and this he did in his vtmost extreamity when he was vnder the full weight of his fathers infinite indignation and at such a time and in such a straight every one will endeavour to vtter that which may be most effectuall to moue them to whome we make our suites and our saviour thus using this doth therby make it evident to be of excellent and singuler jmportance to prevaile with the Lord in the heaviest estate wherin we can be vnder heaven Nay let vs not looke only on what he did in his owne practise but what he doth comād vs to doe in ours when he would teach his disciples and with them all christians so to pray that they might be happy after they had prayed he will haue them begin with their interest mat 6.9 say Our father c this must stand in the forefront as the first most forcible thing to set vpon God withall shewing clearely that he can haue no comfort to pray who cannot thus begin his prayer if a man cannot make his title good in the first place all wil be but vaine and jdle that follewe's it is but folly to seeke the face of God if we doe not know him to be our father cannot boldely soe call him when we call vpon him And it is well to be noted Rom. 8. that the apostle tell 's vs that the same spirit that assure's vs we are the childrē of God doth not only embolden vs as was remembred before to cry Abba father but in case it stand soe wit vs ver 15. that through any extreamity of body or impotency distresse of minde we cannot pray which was once Dauids case Psa 77.3.4 may be the condition of any true tender harted christian I say this spirit doth pray and preferre our requests for vs our very assurance it self will speake for vs through we could not speake for our selues Even this that we are Gods is if we could vtter no more enough to harten vs in the hope of being heard as we finde by him who sayd this and no more Psal 146.6.7 I sayd vnto the Lord thou art my God heare my prayer o Lord and further O Lord God of my saluation c. Nay not only in prayer but in the whole worship of God are we cheered by this same reason soe saith the spirit of God Psa 95.6 Come let vs worship c for he is the Lord our God we are the people of his pasture and the sheept of his hands so that if vpon any tearmes a man will come to the Lord this must be one one of the mayne things he must mention before the Lord. Thus our consolation come's vpon vs in regard of our prayers when we can goe to God as to our owne it matters not how Satan may otherwise entwitte vs as long he cannot overturne our title And the joy and comfort of this consideration will yet shyne more clearely vpon vs if we marke well how wicked men when they come to speake to God doe not once offer to vtter one word of interest but still come with generall appellation without any speciall or particuler impropriation of God to themselfs mat 25.11 or of themselues to him all that they say is Lord Lord open vnto vs it may be to blinde vs withall they dare being themselues blinded by the God of this world presume and be jmpudently overbolde with the Lord 2. Cor. 4.4 call or rather miscall him theirs but when the great day shall come wherin they shal be detected and discerne their owne estates standing before their judge the mighty God speaking immediately to him they shall feare and not once dare to offer the pleading of any interest they shall stand without cry houle to him who being none of their Lord doth condemne and cast them into internall infinite damnation of soule and body Oh that their soules could consider this who thus forget both God and themselues Psal 50.22 and now before men fawne vpon him with prophane tongues and hypocriticall harts speaking of him as of their sweete Iesus and their deare sauior whenas before his owne face they dare not at all entitle him soe who seeth not but that their former prayers were vile being hypocritically presumptuous and these latter vayne and themselues reprobated of God for pretending a title before men and wanting it when they appeare before himself But of this we shall haue better occasion to speake more in our next vse In the meane time this want of interest in them is that which debarre's them of all present comfort and brings them vnder Gods eternall curse all their suplications be cast away first and themselues also at last because they haue it not And what can be the consequence herof to the saints of God but this that they by vertue of this their right in through Christ shall haue both their persons and petitions accepted of God to whome they may goe with all solace and rejoycing of soule and spirit notwithstanding many other miserable faylings because all the infinite compassions of God Psal 103.13 are to be exercised only vpon his owne whome he hath promised to spare forbeare as a man doth his son whome he loueth And this is the first comfort that flow'es from our interest Psa 34.15 that our prayers shall haue happy issue with him who is our God and whose we are For his eyes are vpon the righteous and his cares are open to their cry our clayme doth out-cry our corruption
mouthes that may prevayle vpon himself telling them what they shall say when they come to supplicate before him in this their sinfull state Ps 89.26 ver 30.31 c. So we finde in the Psalme He shall cry vnto me thou art my father my God and the rock of my salvation and then God shewe's what shall follow to wit that they shal be partakers of all his mercy though they have comitted much impiety no evill that they have done against him shall deprive them of any good he intendeth to them Doth not the Lord herevpon invite the backsliding I sraell to returne and be received into grace againe and doe not they come with these comfortable words Behold we come vnto thee Ier. 3.22 for thou art the Lord our God Is not Israell and that when it was every way Hos 14.1 an ill time with thē hence hartened to come home to God O Israell returne vnto the Lord thy God are they not taught of God how to make their supplications before him soe as he may shew thē mercy Take unto you words say take a way all iniquity receiue vs graciously c. Oh deare bretheren that we could spend more then a few thoughts vpon this infinite mercy of our heavenly father and well bethink vs of their blessednes that be his even at their worst What happines is it to be once his when as we see no sin no punishment after that can make vs truly vnhappy any more Let vs take some time to take these things into our consideration the true meditation wherof would melt and dissolue the soule of any that is not hell-hardened seared vp to eternal wrath that the Lord should make soe much of such as be his owne that his interest in them theirs in him should soe overstand all their iniquity that all his goodnes should euer stand with them And fully to fortify and secure the soules of all the elect in this comfort soe as that they may ever rest vnremovably therin and be firmly fenced against the strength of the most infernall temptations in this perticuler let vs call to minde and remember and ponder well that the Lord Iesus Christ our deare redeemer layd claime to his father in the midst of his suffrings when he stood in the steed and state of all elect sinners and was now soe heavily crush't with his fathers jndignation and the lawes curse and maleaiction the full weight that is the infinite fullnes therof lying vpon his righteous soule and body that he could not containe but must cry out in our nature as a forsaken creature yet he know'es both what he saye's and whose he is my God my God Beholde the sins of all the saints of God and all the justice due vnto them cannot cancell this claime betweene Christ and his father it is still my God my God in the midst of inconceivable calamity the curse of the law cannot cut off this loue betweene God and him And what can followe from hence to vs but many most heavenly consolations to wit that if all the sins of all the elect could not part God and him much lesse can all the sins of any one of the elect doe it in themselues if the guilt of millions of men and every man having many millions of sin did not vndoe this knot of loue betweene the Lord and his Christ how can it be conceiued that the sins of any one can dissolue it though they be exceeding many considering that he was now vnder the law and we through his subjection there-vnto are free from the law and vnder grace as also that his father frowned vpon him for our sake's but for his the lorde shynes vpon vs as being satisfyed for those offences of ours the deadly poyson dreadfull sling wherof he felt on our behalf that soe we might escape the same Now is Gods law satisfyed and his loue purchased and we redeemed from the one and restored to the other how then can we feare any such force in our iniquities as to sever betwene the Lord and vs seing now notwitstanding our sins we appeare spotles and blameles before him in loue Eph. 1.4 and are as fully reconciled as if we had never once offended Small matters will not part great freinds our sins are not great when Gods grace come's to measure them or when we compare them there with Men doe not much lesse doth God make the most and speake the worst of their freinds faylings we take litle notice of their offences that are greatly in our favour the Lord doth likewise who promiseth to put away the sins of his saints as the windes doe a cloud or a fog because they are his seruants and that he will's them in any wise to remember Remember these for thou art my servant Is 44.21 O Iacob and I sraell for thou art my servant thou shalt not be forgotten of me I haue put away thy sins as a mist c. ver 22. There is no possibility that any impiety of ours should either make vs none of Gods Note or God none of ours None of Gods elect can commit that sin which should make them none of his They that are borne of God saith saint Iohn doe not 1. Ioh. 3.9 nor cannot comitt sin that is to say they cannot sin soe as by their sin commited the Lord and they should be parted and all interest fall betweene them If we looke how the Lord accounts of his childrens corruptions after their calling we shall see Numb 23.21 that he doth beholde thē with a most mercifull eye or rather not at all beholde thē but in his loue overlooke's them looke's vpon vs as if we were without them as if we were just righteous persons for soe are the saints often called in opposition to sinners and vngodly men Loe Ioh 9.31 1 Tim. 1.6 our iniquities cannot blemish our name before God how shall they be able to blott out our right Our Lord Iesus Christ who as we heard even now made his owne claime good when he did beare all our evill did also make it well to appeare that the vertue therof is become ours inasmuch as immediately after his resurrection he send 's Mary to his disciples to certify them that he was risen and giue 's his message to her in these words Ioh. 20.17 Goe say to my bretheren Behold I ascend to my father and to your father to my God and to your God these were the first fruits of his favour wherin you see they are called bretheren of whome the last newes we heard was that they all forsooke him and fled yet doth Christ lesus entitle himself to them being not ashamed to call them and vs all bretheren and them with himself to God calling him my father your father my God your God Nay even Peter is included in this number Mar. 16.7 and goe's for a brother he is put in by
speake or breake we must have vent for our spirits would as it were rise and swell within vs we shall so travell inwardly with indignation and anguish that till we be disburdened our extreamity wil be more then can be endured the zeale of God will fire vs and cast vs into a holy fury against these prophane wretches enforce vs with a discrete violence to set vpon them in due time place to let them know that he was somebody to us whome they soe injured a freind a father yea a God of ours the honor of whose name and ordinances seruants we will redeeme with the losse of all our dearest advantages And soe soone as this affectionate feeling doth appeare in vs soe soone doth out interell shew it self and they that can be basely muzled and sit as if their mouthes were bung'd vp at the blasphemies of these cursed miscreants doe shew what strangers they are to God how litle they haue to doe with him how farre they are from any right in him We see among men how easy a thing it is to digest a discourse of the losses or miseryes of strangers but if one come to tell vs of our owne or any neare freindes of ours that are vnder them we instantly shew it by our greiuing as we should also doe by our gladnes if any report of their good come vnto vs. And every man that see 's vs either way moved can quickly imagine there is something betweene vs and them for whose sakes we are thus affected So then they that want affection doe confute themselves when they call God theirs and are apparantly convinced to be voyd of true loue to his holy majesty having only abundance of self-loue to themselves inasmuch as they never clayme any intrest in him but when they want some good they would faine have from him then can they come and faynedly speake to him and call him father but when he wants his glory and is vilefyed they are mute and speechlesse to men What is this but to fawne vpon God as our dogs doe vpon vs only to get something for themselues as being altogether sensible of their owne necessityes but not at all of our injuryes Shame and blush thou sinfull wretch soe much as once to surmize that thou hast any part or portion in him of whose glory thou art soe sencelesse know thy self to be none of his seing thou canst digest his indignity with silence Were it thy naturall father or but some base ale-bench brother words would be too litle to shew thy dislike thy knife in his belly or dagger in his bowells or some such hellish outrage as were inhumane would be his reward and thy revenge of such abuse But against him whome thou sinfully callest thy God shall all violence yea villanie be offred by him and endured by thee without the least appearance of any detestation or distaste What patience is that which can seeme to be in a dead sleepe when the Lord of heaven is wounded and yet grow mad with over-abundance of distemper when our selves or ours are wronged That wicked high preist shall condemne thee who rent his cloathes when he heard blasphemy as he conceited it beholde a Iew is sensible of supposed blasphemy can any man imagine thee to be a christian or have any part in Christ who canst heare that which is reall and re-itterated blasphemy and take no notice of it What sayd the sons of Jacob in defence of their carriage toward the Sichemites should they abuse our sister as a whoore they thought nothing too much to be done to them who had soe shamefully handled their sister And shall they abuse God thy father and Christ thy sauiour and pollute and prostitute their sacred honours thou make shew of no indignation who can conceive thee to be any thing a kyn to them in any respect that shall observe this Noe it cannot be there should more interest then there is affection and that in such sencelesse sott's is none at all Againe as when others speake of God soe when we our selves speake to God we would be affectionate if we had any interest or right in him Our prayers would be very patheticall and our mindes and mouthes would speake to gether and as feelingly would we speake to him as an infant cryeth after his mother We know there is more then a litle difference betweene our speech to a meere stranger and a most loving father soe much there is or should be as every man can quickly and easily perceive it by vs when we are to vtter our mindes vpon any occasion whether civill or naturall to the one and the other But with what colde and frozen affections doe men come to seeke the face of the Lord and to speake vnto him is too apparant when as in the service they performe vnto him there is not the least appearance of any right they have in him men bring him even millions of those men who call him theirs such leane thinne and withered sacrifises consisting of nothing but bare words and soe barren of any one propriety either of a true prayer or a true suiter that if themselves were the judges and bound to judge with a righteous judgment according to the rules of his word or of their owne workes in other kindes they must needes sentence themselves to be such as are knowne of the Lord and should be knowne to themselves to be noen of his for want of this true affection wherof we have now spoken ' and whervpon we can stand no longer because it is time that we hasten forward to the things that follow Know therefore in a word that as the Apostle saith of words soe we may say of affection in this particuler by our affection we shal be justified to be the Lords if we have it towards God and by our affection we shal be condemned if we have it not to be none of his And this is our third signe Fourthly Signe 4 our consimilitude and likenes vnto God doth also assuredly conclude we have right in him If we beare his image we are his Children are vsually soe like their parents that when we take notice of the semblance betweene them we vse to say sure this childe must needes be such a mans or womans because he is soe like him or her See he hath his fathers face countenance feature c he cannot be but his he may safely sweare the childe is his owne for he is the very picture of him Thus when we see such likenes we suppose that it is more then likely that they are neere one to another The argument is more vndoubted and demonstrative betweene God and his children then betweene men and theirs for in nature it is not vniuersally and infaillibly true that consimilitude doth argue consanguinity strangers may be exceeding like one another But in grace betweene God and his it is an absolute and vncontroelable evidence of interest Never any did beare
if Christs thou art a currant christian and an heyre apparant of heaven thou mayest as boldly say thou art the Lords as any man childe may say he is the son of a man But if those monstruous and diabolicall parts of impiety prophanes appeare in thee which are founde in swearers drunkards sabbath-breakers couetous idolatrous vnjust or vncleane persons know thou art as ceartainly the divells Ioh. 8.44 as thou art conceitedly Gods Christ himself tell 's thee soe Yee are of your father the diuell there is no more reason such a one should call God his then that a beast should be accounted the childe of a man Every thing begett's and bring 's forth his like all creatures that propagate and procreate produce evermore of their owne kinde all plants that have life and no sence all beasts that have life and sence and no reason all men which have both life sence and reason this is the vniversall order and perpetuall ordinance of God for nature And shall the almighty who hath all these perfections infinitely and infinite more besides these shall he only breede and bring forth divelish monsters children that heare no representation of him but are branded withall the hellish parts and lym's wherof reprobates are composed Who can beleeue a blasphemer or any of the fornamed offendors when they say Our father nay it is wonder how they can beleeue themselues 2. Thes 2.11 were they not giuen ouer to strong delusions to beleeue lyes that they might be damned it were impossible they should not see how hydeously they did slander and vilefy him who is God to be blessed for ever and who will one day be infinitly avenged vpon them as for all other their damnable impietyes among men soe especially for this dishonor done to himself whome they have abused by innumerable falshoods in their oftē calling of him father Goe now yee wicked wretches and weepe mourne for this that being the base broode of Satan and the hellish monsters of sin yee have fathered your selves vpon him whose soule doth loath you because you are not like vnto him It is double blindnes you are given over vnto in this point who having the whole schoole of nature in all the works of God and the vniversall and cleare current of his word to teach you this one lesson That nothing produceth any thing but that which is like it self and yet you cannot learne to leave lying against the Lord in laying a false claime vnto him having nothing in you like vnto him Pray for eye-salue to discerne this evill and wayle before him whome you have soe wickedly abused there is yet a possibility that you may become his be made like vnto him for he hath power to change you from what you are to what you should be he can make a thistle to become a myrrhe tree Isa 55.12 Mat. 3.9 and the bryar a fyrre tree he can raise vp children to Abraham of these stones nothing is or can be so evill and vnlike him which he cannot alter into his owne image And they that are thus changed already are happy and have the Lord for their God to whome they may boldely and freely goe as to their father who hath graciously begotten them whenas they can carry with them the evidences of his holy image in them in any measure of that true grace they have received from him For this one thing we must carefully consider Note that we may not discomfort our owne soules that it is not the likenes of quantity or equality but of quality only that we urge vpon you and that God expecteth in you When he sayth and we teach that men must be holy as he is holy mercifull as he is mercifull c we doe not neither doth God meane there should be soe much of these in you as in himself Noe such matter but only that there should be some measure of them any measure doth argue the nature of a thing the truth wherof is also further discerned by the growth of the same Now then if you can goe to God shew him some beginnings of his owne graces you are his An infant the members and parts of whole body are exceeding litle and of no strength in respect of one that is a growne man yet is knowne by those feeble hands and other weake lineaments to be the child of his father Their likenes doth argue it though they want greatnes And so is a childe of God approved to be his by those graces that be in him though yet they be infirme and infinitely short of that they should be We may not then dismay our selves and make voyde the evidences of our consolation in the Lord our God because we have not much but litle yea very much too litle grace and piety in vs that which we haue must joy vs that which we want should humble vs we may make our claime by the very least graine of true grace we have gotten but our clayme is confirmed by our encreasing therin and gayning of more He hath tolde vs that he will not despise the small things Zach. 4.10 Mat. 12.20 nor quench but kindle the smoaking flaxe nor breake but binde vp the bruised reede and why should we despaire of our estate in that which he doth not despise no let vs vnfainedly blesse him for the first friuts of our interest in him and beseech him to stampe and jmprint his jmage more deeply in vs that not only our selves may perceive it but men may see it and soe he that hath given it may be glorifyed of vs in it and by the cleare and comfortable assurance of our childe-hood by this our consimilitude Satans assaults may be resisted and himself constantly honoured of vs all our dayes And this is the fourth signe of our right in our God The sift and last Signe 5 wherof we will treate at this time is the Spirit of God And this is the absolute assurance of our being his Whosoever hath received the spirit of God God hath received that man for his owne This is affirmed fully by Iohn 1. Joh. 3.24 who assureth vs that we are nay that we may know we are his by the spirit which he hath giuen vs and hervnto the Apostle attesteth Rom 8.6 when he telleth vs that if any man haue not the spirit of Christ the same is none of his This is further evident by such particulers as whervnto this spirit thus given is compared to wit to a scale Ephe. 1.14.15 and an earnest penny and both these as all men know doe assure men of their right in any thing that is conditioned for betweene man and man And the Lord in discovering his spirit vnto vs vnder these tearmes doth thereby giue vs to vnderstand that it hath a conveying power and an assuring property to giue vs reall and vndoubted interest in himself all such good things as from him are to be given to
who would not say were he not his neere freind or his father he would never refuse such offers suffer such oppressions as he doth for his sake By the same reason is our nearenes vnto God concluded And this conquering power of his spirit wherby we prevayle against all things in this kinde is not communicable to any but such who have received the same as their earnest penny and seale that they are the Lords And these three among many others which we might speake of are sufficient assurances vnto vs that we have received this spirit which spirit doth assure vs that we are the children of God And thus we see the signes of our interect in the Lord our God whervpon we have the more largely and somewhat the longer insisted because it is much materiall to every man to know well and be stedfastly setled in the assured evidence and true tryall of this point wherin soe many wicked men doe deceive themselues by secure presumption and soe many of Gods owne children are deceived in themselues through their owne ignorance weaknes for want of due information We have now no more to say touching this vse of the point but by these aforesayd signes to set every one a worke even a searching of himself whether he can finde them within him or noe And therin let every one in the feare of God and as he tender's the favour of God deale soundely and vnpartially with his owne soule sift himself as in the sight of God before whome he must appeare one day and be judged acording to this word which hath from him beene spoken herin He that cannot discerne them in himself let him haste to the Lord of whome they may be had cease clayming any right in the Lord till he have obtayned them and begin to greiue in his owne soule for that he hath beene soe seduced all this while thus boldely to abuse the Lord being none of his not thinking themselves a litle judebted to his patience who hath rejourned that justice which even for this sin might long since have seized vpon them and sent them to Satan whose vassalls all such are as by him are set on thus blindely to challeng the Lord to be theirs without any sight or sounde assurance of these signes in themselves And to them that have obtained received them who doe see them in themselues and can shew them to others wherevnto come's all this that we have sayd but vnto their wonderfull consolation the confirmation wherof flowe's naturally from the possession of these peculiar loue-tokens which the Lord giveth to none but to such as to whome he giveth himself that they that have them might also know that they have him And what a happines that is who can imagine for what can a man have more to make him most happy he that rightly knowe's what God is may give some guesse at the absolute and vnspeakable advantages of that man who hath right in the Lord and from the glimpse of them for that is all that can be gotten in this life their infinite fulnes is reserved till we come to glory may learne to give some prayse even with his soule vnto him for the most gracious recovery of this interest vnto vs which once we razed out by our owne rebellion he hath raised vs into it againe out of the riches of his grace Who shall not laude him and loue him for this that when we were soe wicked that we would not be his but gaue or solde our selves to Satan he will yet be soe loving that he will give himself to be ours and redeeme and purchase vs againe though it cost deare to become his Oh that we could magnify him according to this mercy but it being beyond measure we are not able to attaine to such a strayne of thankfullnes yet let vs dearely beloued straine the utmost we can and doe our best to breath out his honour who hath made vs soe jnestimably happy The saints of God haue abounded in times past and both blessed God because he is the God of his people blessed those people who are the people of God Moses thus blessed Israell Deut. 33.29 1. King 8.55.56 c. Psa 33.12 Psa 144.15 soe did Solomon too David exceedes all other in this subject and is soe oft vpon it both for himself and for the people as if he could never say enough to the point Soe we finde Blessed is that nation whose God is the Lord and the people that he hath chosen for his inheritance and the same in another psalme yea in many other psalmes is repeated And in the name of all the saints he speake's all thy workes shall praise thee o Lord Psa 118.28 and thy Saints shall blesse thee And for his owne part Thou art my god and J will praise thee thou art my God and I will exalt thee And last of all Psa 100.4 on the behalf of all lands Enter into his gates with thanksgiving and into his courts with praise be thankefull unto him and speake good of his name and why even for this that we are his people and the sheepe of his tasture Now goe we and endeavour to doe likewise seing he hath shewed the like loue vnto vs that our whole man soule and body may blesse him all our dayes As also seing it is such a marueillous mercy to be the Lords let vs by all meanes make our vse and benefit therof so often as we goe to him by supplication and soe often as Satan sett's vpon us by temptation let vs help our selves herewith for it is both a singuler jnducement to moue the Lord to shew vs mercy and it is also an excellent sheild against Satans fury The Lord cannot witholde his favours from his owne neither can the Divell fasten his fiery darts vpon them To proue our selves Gods is armour of proffe against him he cannot peirce it or wounde vs soe long as we have it well gyrt about vs. But if we leave it off or let it hang loose we may soone be hurt Let vs looke to it then and be carefull herin that we damage not our selves and give our enemy aduantage against vs. If herin we acquite our selves well and can follow the Lord with this fruit of his loue his hart is open to vs for good if not Satan will follow vs we lye opē to him for evill It is good then to make our best of this our interest and to plead it vncessantly before the God of heaven from whome we have it Whensoever we speak to him let him heare of vs as of those that have right in him Whatsoever we beg let this be remembred I am thine for this hath beene vrged by all the people of God when they have prayed for any thing for illumination I am thine oh give me vnderstanding for preservation I am thine oh saue me for confirmation or compassion I am the son of
thy handmayd c. And soe for all other comforts of any kinde whatsoever this was ever vrged as we might abundantly instance in Moyses in Dauid in Eliah Iehosophat Hezekiah and many more who many a time pressed God with it Yea which is well worth our nothing God himself hath often rendered this as that which hath as it were wrought vpon himself to respect them in his grace as it were easy to alledge out of many scriptures That one may serve for all which we finde by the prophet But thou Israell art my seruant Is 41.8 ver 9. Iacob whome I haue chosen the seede of Abraham my freind c. Thou art my seruant I haue chosen thee and not cast thee away And if the Lord himself doe make this vse of it to magnify his owne grace to vs we may cōfortably plead it before him to prevaile with him therewith we may be well assured that that which he makes an argument of magnifying his mercy on vs would be of excellent vse and force to pleade before him to moue him to manifest the same mercy to vs. Let vs not then in any wise be sparing herin we cannot be too bolde nor too abundant the Lord like 's that prayer and loue 's that suitor the better that is most full of it And the divell will have least to doe with those which are neerest and fastest to God And therefore to conclude and shut vp this point be it now our perpetuall care and endeavour to doe according to the tennor of that truth we have heard in this our first instruction arising from this interest so stissly pleaded by this blessed Patriarch in that he enter's thus into his petition with these words O God of my father Abraham and God of my father Isaac c. Shewing clearely that he that would have his prayers enter into heaven and be entertayned with God must goe in this way with them And soe much for our first lesson laide downe in these words The end of the first Sermon Having done with his first encouragmēt we proceede to the consideration of his secōd as it lieth in the text following Thou Lord which saidest vnto me Returne into thy countrey c. wher in he now pleadeth his warrant he had from God as before he did his interest he had in God And herein we have two things to thinke off the first is the warrāt it self the second his assuming application therof home to himself The former to wit his warrant he divides into two particulers 1. a precept Returne into thy countrey c 2. a promise and I will deale well with thee From both which we might well note vnto you in the next place this worthy lesson that VVhatsoever we doe without warrant from God is wickedly done So much warrant as any man hath to doe any thing soe much comfort shall he haue in the doing of it If this were not an absolute and an vndenyable truth why did the Lord giue Jacob this comission for his journey or why should Jacob take it and make this vse of it to God himself as he doth it were no favour or mercy to haue it no point of faith no part of our duty to vse or to vrge it if we might be justifyed in any thing we vndertake without it But wee purpose not to prosecute this point at this presēt but to take another occasion if the Lord please to handle it at large Doctrine 2 The thing we ayme at is not soe much the matter of the warrant it self as Iacobs taking of it home applying of it to himself in that he saith Thou Lord who saydest vnto me From which practise of his we may obserue and you must learne thus much That it is the duty of every chirstian to carry the word of God home to his owne hart and to apply it particulerly to himself Looke what sacred truth the Lord hath left recorded for vs and either in any generall speciall or particuler rule of his word revealed to vs as tending to our particuler estate the same soe farre as it toucheth vs in any thing that doth or may concerne vs the Lord looke's we should lay it to our harts and appropriate it to our selves as our owne Every true christian is bounde to apply every part of Gods truth to himself evermore making that his owne which is mean't to him The instance of our text contayneth so cleare an evidence and confirmation of this doctrine and this holy Patriarchs practise is so pregnant for the point that we shall not neede to seeke farre for more witnes to enforce the truth of it Let vs a litle consider his carriage herin We heard before how God had spoken vnto him about this busines of his removall into his countrey here now we have himself not only relating what God said to him herin but also applying the same to his owne hart and state now that he is to goe to heaven for direction and comfort in the same in speaking to God he speakes that which God spake to him thou Lord who sayd vnto me c. he cleave's fast vnto that which he heard from God and let 's God heare of it from him againe he claymes Gods kindnes builde's vpon his precept and promise as vpon a foundation of direction consolation and assurance sufficiently able to beare him out against all opposition what-soever The precept leade's him to begin his journey the promise hartens him to goe on hoth are good to him in the duty he had to doe And we see that as Iacob is faithfull in applying all this so is the Lord carefull in reporting this his practise vnto vs and make's Moses many yeares after it was performed to receive it from his spirit by inspiration and to register it in this his blessed booke that it may remayne written for all ages to come for his approbation for our imitation that we might follow him who hath gone before vs herin and not only know what Iacob hath done but what the God of Iacob require's of vs from this light of his truth both to know to doe in any such cases as may ever become ours in any passage betweene the Lord and vs. In a word what he here did is therefore written and related that we might goe and doe likewise walking in the same path which this true survant of God hath troden out before vs which if we shall endeavour conscionably to doe and to be vpright with the Lord in the same what our benefit and advantage shal be the sequell will shew and we shall ever finde it our happines to lay Gods truth to hart Thus we see the case is cleare in the particuler of our text If we shall looke further abroade for our more assurance in the truth of this instruction and take vp such testimonyes as we might soone finde fasten vpon to this present purpose multitudes would flow apace vpon vs and it would be
much more easy to ouer-abounde then want any evidence But we will not cloy your memories with a multiplicity Shall we enquire at the Law according to the holy Prophets counsell why it is cleare for this point It is a ruled case with the great law-giver even the Lord who is that one law-giuer which is able to saue and destroy hath given it once and againe and many times in expresse charge to his people Consider seriously what he saith by Moses And these words which I commandeth thee shal be in thy hart And thou shalt teach them to thy children c. Dent. 6.6 ver 7.8 And thou shalt binde them for a signe vpon thy hand and they shal be as frontlets betweene thine eyes Now what meanes all this what may all these injunctions intend which are set downe here and itterated elswhere Surely there is something in it that we must have them so engrauen that our mindes may posesse them our mouthes may publish them at home and abroade by day and by night at bed and borde to our posterity daily to others occasionally can all this be for formall discourse or supersiciall accquaintance with the word of God no sure there is more meant then this come's to which alone is nothing the Lords minde is that we should have speciall familarity with his word and be in continuall meditation and practise therof signified by the binding of it on our hands and eyes all these particulers that are named here are to perswade vs to that one principall truth that we teach to wit that we must take home all the holy truth of God into our soules From the law we may passe to the Prophets but as we goe we will see what Solomon saith to it which if we doe we shall heare of many heavenly sayings to this purpose both in his Proverbs and his booke called the Preacher In the former we have many consells to this practise with comforts belonging to them As first where he exhorteth men to receiue Gods words and to hide his commandements Pro. 2.1 ver 2. to encline their eare apply their harts to knowledg and vnderstanding And againe that men should not forget the Law of God cap. 3 1. but let their harts keepe his commandements and yet againe that we ought to endeavour that our harts doe retaine God words cap. 4.4 and that we embrace them and in noe wise ver 8. let them goe he is much vpon this matter as vpon a thing of much consequence and mighty importance often advising all men hervnto And in his latter booke Eccles 12.11 he tell 's vs that the words of the wise should be vnto us as goades and as nailes fastned vpon us yea into us sticking close to vs and keeping fast within vs. Thus we see Solomons minde and know well what it is and now let vs aske the Prophets and they wil soone tell vs theirs for Moses and the Prophets and all the men of God are all in one tune for this truth it hath beene evermore their manner to come to men with Gods message and to tell them their owne from him not going behinde the dore or speaking behinde their backs but personally and to their heads delivering the minde of God to the mightiest of them as it were easy to instance in innumerable examples not only of these more generall prophecies that concerne peoples and nations but in those most speciall which were indiuidually directed against Princes Potentates the great one's of the earth as the king of Iudah Israell Babell Egipt Nineveh c. the like every of which with many more were spoken too to their faces in those particulers wherin the Lord did intend they should know his minde Soe we see we have the Law and the Prophets sure to vs in this particuler if now we shall also give eare to the Gospell it will also give abundant evidence hervnto both from Christ himself also from his Apostles in this point Christ sometimes spake plainely and spake noe parable as where he saith Blessed are they that heare the word of God and keepe it sometimes and more then once in divers parables he is againe vpon it as in the parable of the seede which must be layd deepe and covered close in the grounde and not supersicially sowed for every foule to carry away in the parrable of the leauen which must be raked vp into the midst of the meale and be mixed soe with it that it may never be severed from it againe but leaven every part of the lumpe And for the apostles they are of the same minde with Christ their master and speake to the same purpose Peter would haue vs receive the word as new borne babes receiue milke which is not only eaten swallowed 1. Pet. 2.2 but concocted and digested and becometh nutrimentall and is converted into the substance of their bodies col 3.16 Paul would haue it dwell in us richly that our harts might be a habitation Jam. 1.21 or house to receive and harbour the same Iames he would haue it engrassted in us and soe incorporated that it might as it were become one with vs and being soe he assures vs of the saving power therof saying it wil be able to saue our soules And now having all these witnesses what can we have more or what neede we soe much to confirme a truth so cleare here you see is the vniver sall assent and concurrence of all Gods servants yea and of his sonne too every one that spake by his spirits inspratiō spake more or lesse to this truthes confirmation But it would be needelesse to adde more testimony Let vs come to consider of such reasons as may further leade vs into the light and perswsiaon herof that we may see as well why we must thus take home Gods truth as only to know that soe we must doe It is a wise mans part not only to know what he must doe but also to vnderstand why that the reason of his duty may be discerned of him as well as the jnjunction And if we apply our selves to consider wherefore we must apply Gods truth in this manner we shall soone perceive that it is a thing consorting with cleare and apparant reason and that in divers respects some few wherof we will lay downe before you First our application of Gods worde Reason 1 was in regarde of vs the mayne end of his publishing the same vnto vs he reuealed it that we might recetue it it was left written to us that it should be written in vs. Doth not God himself give vs this as a reason in plaine tearmes and that by more then one or two of those whome he sent to deliver his minde VVhat saith Moses to all Israell Deut. 27.29 and in them to all the Israell of God Things reuealed belong to us and to our children what God hath revealed is revealed to vs and for vs and
vs that you finde these good words in Gods booke and doe nothing doubt of the truth of them no question but the Lords minde was that Abraham David and those other whose names are recorded with these comfortable sayings should rejoice in them and if their harts did not leape at them they were too blame seing these consolations were directed personally to them had they beene soe to vs we could have beene happy had we beene the men it had beene our consolation also but alas who are we to them where are our name 's to be founde But what a poore and pittifull plea this is Evindeces against it how idle and empty of all good evidence to proue any thing either directly or by consequence to this present point or any other good purpose will quickly appeare if we once come to looke into it and as we discover it we shall see there is nothing worth looking vpon in it Only here by the way before we set vpon it we may discerne a subtilty of Satan wherby he doth notoriously abuse you as once in another case he did divers others For when as there was some question made of Pauls doctrine Act. 18.14 Gallio told the Iewes that if their motion were a matter of weight and substance he would have hearkened to them but being but of words and names as he thought it was not worth the hearing The truth was that that matter was of more then words or names or such triviall stuffe even of the foundation Iesus Christ and the truth of the Gospel but the divell deluded that Gallio as now he doth many a man to thinke slightly of the great things of God but here he doth contrary for this which we haue in hand is but a question of wordes and names and no more and he strikes this jmpression deepely as if all the happines of a christian and all the hope of heaven lay vpon it Thus doubly deales the diuell to a wicked man the mayne truth of God shal be a matter of no weight and to a childe of God that which hath no weight at all in it shall overbeare the mayne truth of God But this by the way to shew how SataÌ„ befoole's both sorts I would all Gods people were as wise in this which is of no moment as wicked Gallio was in that which he thought to be soe And that they may be soe we will now lay open the nakednes of this matter of names in particuler and that so clearely I hope that hereafter it shall not be soe much as once named among christiaÌ„s when they shall once see the notable vanityes nay the notorious jmpieties that will follow vpon the pressing of it to this purpose And that they may be seene how sinfull they are we will set some of them downe in order before you wherof you shall doe well seriously to consider for you shall finde them exceeding grosse 1. Euidence coÌ„futed First it thwarteth manifestly overturneth Gods most wise and gracious manner of speaking by his spirit throught out the scriptures in this point of the application of his heavenly truth His course and order of speaking is this VVhen any diuine truth of his is reuealed it is soe vttered as it may most plainely appeare that he did intende and meane the application of the matter and substance therof except in some personall circumstance as well to every true Christian not named as vnto any to whome it was directly spoken and particulerly directed And that this is an vndeniable truth may be made very evident by many allegations both out of the olde testament and the new In the olde testament such as speake by Gods spirit spake thus David for one applyeth to himself that which is common to all Christians It is written of me Psal 40.7 that I should doe thy will O God where is this written more of David then of any other man many things were spoken to him by name from God but this was no more to him then to vs yet you see he assumeth and applyeth it to himself as written to him because he could not but know that obedience to the will of God did as directly appertaine to him and would be as exactly required of him as of any other man If this had beene sent by name to him from God he could have sayd no more then he doth and thus much you see he saith though no mans name be mentioned because he knew that euery man was meant The people of God in another Psalme doe the same as we may read and it very good for vs to note Psal 66.6 He turned the sea to dry land they passed through the riuer on foote thâ—re did we rejoyce in him marke how the people of God speake here of a thing long since past a mercy shewed to their fore-fathers yet the benefit and favour is acknowledged to God and he magnified for it as if it had bene done to them selues the change of the person is worth observation they passed through c there did we rejoyce Another like vnto this we finde in the prophet Hosea where that which is intreated off is spoken personally of Iacob to wit of his wrestling with God but the people of God in that time take it home and apply it vnto themselves soe the words inferre Hos 12.4 He had power over the Angell and prevailed he wept and prayed he founde him in Bethel there he spake with vs. The gracious consolatory words given by Christ called here the angel as being the angel of the covenant to Iacob touching his prevailing with God and Gods benediction of him are here said to be spoken to them there he spake with vs they claime them as if the Lord had blessed them as he did him Thus haue Gods people in the olde testament done And they in the new haue done likewise if we consider a few examples it will easily appeare Our Lord Iesus Christ is cleare in this case when he doth apply those very words of God as spoken to the Iewes that then were which were vttered to their progenitors many a yeare before Haue yee not read that which was spoken to you by God mat 22.31.32 I am the God of Abrahâ—m c see he aske's them why they did not make vse of this as spoken to themselues Exod. which yet by voice from God was sayd to Moses out of the middest of the bush that burned but consumed not Haue yee not read saith Christ as of he should say it is your negligence that you have not if you haue read it is your ignorance that you know not that thus you ought to apply the words of God if you have read what was spoken to Moses in this matter and imagine that God meant it to no more but him you erre it is an erroneous reading of Gods word and argue's we want knowledge when wee make that peculiar to anyone which the Lord
here and in heaven I say if you have his Faith I say not so much faith but such faith as he had a man is sufficiently proved to be the lawfull heire of his father though he come short of the extent and measure of many things his father had Our faith even the least measure given vs in the soundnes and truth therof doth avouch vs not only the children of Abraham but of God too Gael 3.19 as the apostle addeth we are all the sons of God by faith in Iesus Christ Let vs not then thus fondely pretend any thing against our selves but give our harts soundly to contende for that which may bring true benefit vnto vs. To be the successors of the saints in grace and holines is as good as to be named Christ argue's the Iewes because they granted themselves the children of them that slew the Prophets to be guilty of the blood of the Prophets and laye's it vpon them in these tearmes That vpon you may come all the blood which was shed from the blood of righteous Abell to the blood of Zacharias c. whome yee slew c. Now the same evidence that may convince a wicked man may comfort a childe of God to wit that he is a childe a successor in grace to the saints as they were in sin to those bloody persecutors And this is our second evidence against this pretence Thirdly this pretence of being named Eviden ∣ ce 3 overturneth all truth of scripture now and tyeth it wholy and only to the persons then liuing and there named as if it were then true to them but neither now nor then to any body els If this point of being named be soe materiall as these who thus vrge it doe make it then it was good scripture and Gods truth to them but it must needes dye with them become a dead letter to vs that now live And would not this inference be mōstrous vnspeakably blasphemous that we that are Gods childrē should devise argumēts against Gods word the jmmutability whereof is so oftē avouched every where that heauen earth must passe before one jot or title may fall therof yet with one breath we will make it all voyde as a thing of naught by our argumentation conclude that now it standes for a cypher rather them for any scripture what neede the divell more advantage he hath now enough to worke the vtter subversion of all religion seing out of the mouthes of religions persons he can gather conclusiōs to proue the scripture which is the ground of religion not to be as once it was of any power authority force and vertue but rather like some ban◠that is cācelled some lease or deede expired making Gods truth as momentany fading and mortall as the men were to whome it was spoken wheras we are to know that God speakes contrarily that albeit all flest be grasse yet the word of the Lord endureth for ever as being like the Lord himself who spake it eternall and vnchangeable If we shut not this out all atheisme wil be let in this is an open gap to all vngodlynes for if none haue right in the scriptures but they that are named there is now no booke of God no revealed will of his no scripture no rules of any religion extant the life of all is tyed to the length of their dayes to whome it was spoken and soe they being dead his truth is deceased with them and hath no more power to helpe vs then a dead man hath to helpe himself And thus every godles wretch may now lift vp his head tryumph that there is no curbe for his corruption no bridle for his rebellion he hath what he would haue seing these precise fooles which make such a doe about religion haue now when they haue done all vndone all religion and taught them a trick to cast off all that is revealed against their jmpietyes because they are not named they neede neither feare nor care for any thing that is either forbidden or commanded Nay which is yet more and more hellish by this reason of those that in this particuler are thus vnreasonable the Lord must make as many Bibles as there be ages and generations of men and put in all the names of all men both good and bad too if he make account to be beleeved or obeyed We must expect new editions of the scripture daily wherin every one may read his owne part and know it to be his owne by his proper name annexed thervnto Yea long before our dayes even in all the ages of the olde and new testament should many Bibles have beene extant besides that one which concerned but a few Patriarcks Prophets and Apostles whereas the multitude of beleevers was very great besides these we may safely thinke the Lord had many people beside these principall and extraordinary persons who were especially spoken to Now then seing the Lord in his wisdome never saw it meete to pen and publish more then one Bible that noe people of God in any time or state of the church did or could ever challēg more how grosse egregiously sinfull sencelesse are these who vtter that which if in this perticuler of names wherof we now speake it might be justified must condemne all Gods people of folly and God himself of injury God must be vnjust to witholde his will they must be vnwise not to call for that which they might as well know did concerne themselves as Abraham Dauid or any other whose name is soe often mentioned and recorded in this Inasmuch then as God himself remayne's only wise without doing this and his people of all ages were wise in not desiring any such thing cease we from this infernall infatuation which proclaimes our folly and infidelity to be of a deeper strayne then any age hath ever seene Let vs be sorrowfull for what is past and silent for heareafter and know that the truth of the scripture standes not vpon mens names but vpon Gods owne nature who for his owne names sake though our names be not there will fulfill it vnto vs in every tittle of that saving truth which by faith we can apprehend And this is our third evidence against this pretence Fourthly Eviden ∣ ce 4 this conceit of names concludes all the comfort of a Christian to depend vpon his nameing wheras intruth that of it self can evince no comfort at all and therof we may be soone perswaded if we consider these two things 1. that many are named who are never comforted in Gods booke 2. that the only comfort of a childe of God is to haue his name written in another booke to wit that booke of life For the first he knowe's nothing as he ought to know who knoweth not that many are named in the bible for evill not for good nay it had beene good for them in some sort that they had had no names recorded there As Cain Saul Ahitophell
towards vs. All the hope and happines and all the seare and misery of a man doth wholy consist in that which God conceiveth of him His good opinion of vs doth assure vs to be in a good nay a most excellent condition but it is wofull with the man of whome the Lord thinks ill he is indeede in a hard case of whome he hath a hard conceit If our owne conceites of our owne estates might rule the roaste and beare all before it what sure grounde of any safety could we have in any thing being subject to such grosse aberration in all our apprehensions for through the force of temptation we are diuersly and for the must part erroneously opinionated of our selves sometimes too presumptuously as Dauid when he thought he should neuer have beene mooued Psal 3 v. 6 Ion. 2.4 sometimes to dejectedly as Ionas when he gave himselfe quite ouer for a cast away our ignorance and Satans mallice working with it make's vs many times proud and praeposterous many times slavish 〈◊〉 base ever amisse never in the right for our owne estates therefore there is nothing to be gathered from this false ground of what we imagine seing the Lord who knowes our thoughts long before they come into our harts hath tolde vs that the imaginations of our harts are evill continually Gen. 6.5 Nay which is yet more we may not measure our future estate in this manner vpon those good and warrantable thoughts we have of our selves as when God commandeth and his spirit enlighteneth vs to see our vnworthines and to thinke meanely of our selves as we ought to doe in regard of our sins desert we may not hence collect any such conclusion as we would here inferre For the divell doth abuse vs by double pollieye both in causing vs many times to misse the true apprehension of our estate and if at any time the spirit of God lead vs into a true vnderstanding of the same he perverts the consequence therof and make's that false We being then so subject to this twofolde miscarriage either of false opinion or false conclusion by him suggested vpon our true perswasion let it be farre from vs to frame or enforce any thing concerning our finall condition vpon what we thinke for the present God never built any thing at all that belonges either to our present state of grace or our eternall state of glory vpon this hay stubble chaffe of our apprehensions It is the Lords approbation or disallowance which all the world must stick to for by it all men either stand or fall sinke or swimme liue or dye are condemed or justified for ever Our right and part in himself and all his promises lyes herevpon He cannot erre or be misguided touching vs being the most righteous judge both of Angells and men the elect and reprobate of both as he sayes all is and soe it must be for ever and ever Isa 55.8 Hence it is that the Lord sendes the Iewes word that his thoughts are not as their thoughts as if he should say it matters not what you thinke what I thinke is the thing you must depend vpon ver 9. and that he explanes vnto them in the very next verse where he affirmeth his thoughts to exceede theirs as farre as the heavens sur passe the carth which are every way much more high and excellent What then though you thinke your selfe vnworthy if the Lord thinke you worthy it is well enough you are bounde to the one he is free to the other though it be your duty to account meanely of your self yet it is his mercy to accept you as worthy of his best favours and your estate must be conceived of according to his not your owne estimate So God relleth his people by his prophet Ieremiah Ier. 29.11 I know the thoughts that I have thought concerning you saith the Lord thoughts of peace and not of evill to give you and expected end Ioe according to his thoughts soe is it vnto vs by his thinking thus of vs we attaine an expected end Indeede to be but meanely conceited of our selves is no other then we ought to be and if we could thinke ill of our selves without any further such ill consequence concluded thervpon it were well with vs and a sure signe that God thought well of us as we might instance in many particulers vpon whome it hath well appeared that Gods thoughts of them have not beene as their owne have beene Iob 40.4 cap. 42.6.7.8 Jer. 31.18.19.20 Iob thought himself vile but God accounted preciously of him as he that readeth may see â—phraim blamed himself exceedingly and layd much to his owne charge God acquited him yea commended and comforted him abundantly And the same might we say of many more but one shall serve for all and that is Paul who laye's out himself at large in regard of that wickednes which made him vtterly vnworthy of any mercy but most worthy of Gods greatest vengeance and sury He doth freely confesse his foule offences past his blasphemy against God his tyranny against his saints c. And in regard of these we may conceive that he thought himself for ever vtterly vnworthy to intermedle in that holy ministration of the Apostleship and much lesse worthy of any interest in Gods kingdome of glory but did he thence as you doe conclude that he should never receive any consolation because he was vnworthy Noe but the cleare contrary he measured his estate not by his owne estimation of himself but by the Lords approbation of him 1. Tim. 1.12.13 marke his words And I thanke our Lord Iesus Christ who enabled me for he counted me faithfull and put me into his service Consider well the power of this truth in this holy Apostle there was good reason he should judge himself vnworthy yet no reason that he should therefore esteeme himself incapable of Gods favour he settle's his soule and rests his hart as vpon a rock on that which the God of heaven did conceive of him and as God did account of him so was he comforted in himself All the thoughts of his owne worthlessnes could not debarre his blessednes but Gods accounting of him worthy made him blessed And this is our second evidence against this pretence Thirdly Eviden ∣ ce 3 this pretence intimates that our vnworthynes is the only barre of our interest and benefit in Gods promises and soe consequently that our worthynes is our evidence to clayme them by and neither of these have either any truth or true comfort in them but much presumption is in the one and foule falshood in both For why it is more then manifest that the Lord never meant to founde his favours vpon any such ground in vs but only and meerely vpon his owne free grace loue and faithfullnes that in these he might be magnisied of vs. Doe we not vnderstand thus much plainely by that which the Lord saith when he putts the
case with Dauid and his posterity including intending all his children with them in their generations that suppose Psal 89. or admit that on their part all might be ill in regard of their rebellion and vnfaithfullnes against him and that he or his should breake his law neglect his loue forget his statutes faile in much good fall into much euill yet for all this saith the Lord I will not faile or forget or neglect him or them well I may scourge them and make them smart for their desobedience but my faithfullnes shall remayne my covenant shall not be broken I will not alter the word that is gone out of my lips c. with very much more there added and enlarged by the Lord of purpose to confirme this truth that he wil be glorifyed in the fruit of his owne grace without any worth of ours at all that he may be honoured of vs in his most worthy excellency of compassion and favour so freely and so fully cast vpon vs. But this we spake of before And soe we did of the poore prodigall too who could not discerne any worth in himself but saw and was convinced of his base and most vnworthy estate yet resolues not to let goe or give over but to rise and goe to his father with all expedition in hope to finde some favour and compassion and to say to him I am not worthy to be called thy son Loe he was so farre from building any thing vpon his worthynes or to cast himself downe by want therof that he will plead he is not worthy even then when he hopes of acceptation and entertainement And of this we also spake in our former point therefore spare to vrge it more largely now It is the faith fullnes of God not the worthines of man that is the evidence of any good vnto vs and that is every where pressed by the Apostle vpon Gods people He is faithfull who hath promised God is faith full who will stablieh you and the like in many places but one aboue all I commed vnto your consideration 2. Tim. 2.13 to wit that to Timothy Though we beleeue not yet he abideth faith full he cannot deny himself note here how the Apostle pleadeth Gods faithfullnes against our fayling and vnfaithfullnes and would haue vs know that though on our part there should be want of faith yet on his there neither is nor can be any want of faithfullnes Though we beleeve not that is not as we would not as we should though our graces want weight and measure yet his grace is the same to wit infinite and aboue measure the meaning is not though we had no faith at all or did not at all beleeve for then might pagās infidells flesh themselves and gather hart here noe the Lord never made them any such promise nor spake any word in his whole booke to joy them in the least but only to his owne who having got a graine of faith doe beleeve yet wanting much more then they hauc doe not beleeve as they would or should and to those the Apostle saith let them be of good cheere and know that though much want be in them there is infinite fullnes in God he abideth faithfull he aboundeth in faithfullnes and it is as sure that his children shall finde and acknowledge it to their comfort as it is ceartaine that God cannot deny himself which clause as it confirmeth his favour fully to his owne soe doth it clearely exclude all jmpious persons who beleeve not at all for vnto these cannot God deny himself in this sence because he never acknowledged them or made any promise of grace vnto them Soe that we now see our want wil not make God wanting to vs he props vp our harts and applyes our happines from the faithfullnes he hath not from the worthynes we haue Besides we may further see what a silly plea this matter of vnworthynes is whenas they who alledge it to this ende doe make the favour and loue of God farre inferiour to mans It is not ordinary with men that die to bequeath money to give legacyes and to cast kindnesses vpon very abject and vnworthy persons nay not only vpon the poore who have no worth in them to challeng it by but it may be vpon malefactors in goales and prisons who have much wickednes and vilenes in them and are so farre from being worthy of any thing that they are most vnworthy of every thing and deserve punishment rather then releife justice rather then kindnes Yet is it vsuall with men to consider the state and supply the want even of these persons And were any of them or any other soe simple in this as you are sinfull in the other to cast off refuse and reject all because they were not worthy of that which was given and to deny the receit because they had no desert sure I thinke no age can yeeld an instance of any such egregious folly that any one of these was ever heard to say I am not worthy of this legacy therefore I dare have nothing to doe with it And shall we as by this our allegation we doe make our God lesse loving lesse liberall then man shall they give to infants who could deserue nothing to poore men who have deserved nothing to vile persons who haue deserved no such thing and shall the Lords hand be shorter then ours Againe shall all these accept and take home what is given them and not vrge any thing of their owne to depriue themselves of it shall we offer that to God which was never offered by any to men and be more fooles and jdiotts for our soules then ever any were for their bodyes what shame what sin were this to vs before God and men How jdely doe wee extoll the loue of God to be in conceivably infinite in words whenas in deedes we deny it and make the world thinke it comes short of that which may be found in men yea in such men it may be as were never beloved of God for even many wicked men are in their generation thus kinde to those in whome no worthines can be found The jujury and dishonour of God is not a litle herin the Lord will looke you should doe him right as you haue thus haynously wronged him by repentance for what is past and reformation hearafter that now you leave vrging your owne vnworthynes to any such end as this and never leave lauding his goodnes and proclayming his favour all your dayes If you will as indeed you ought to discover your owne want of worth to the full doe it but beware of eclypsing his worthynes by it Nay you must be soe farre from that that you must endeavour rather that his worthynes may shyne more clearely through your basenes Throughout the scriptures the greatest glasse and glory of Gods infinite goodnes to vs hath beene our want of worth to receive it from him Let this then carry
all temptation giving no place to the divell or any instigation of his touching the application of the truth of God Let it not greiue vs a litle that we have given see much eare to him already and that the Lord hath beene soe slenderly beleeved of vs. Our insidelity hath done the Lord wōderfull dishonour we haue ill shewed our selves children of such a father whenas like froward infants we haue refused the sweetnes he hath provided for vs and even put into our mouthes We must soundly repent of this refractary carriage or els we may live to cry for that which now we will not have It were our part and duty rather to pant after the truth of God and to faint for want of it then thus frowardly to put it from vs when it is so lovingly proffered to vs. We litle know what we doe in refusing to receive his gracious truth he never spake that which was not worthy that we should heare it conscionably and lay it vp carefully Let vs resolve to doe soe heareafter and thinke him worthy of all prayse from vs who hath revealed his truth soe clearely as it may be entertayned of vs comfortably And if we will thus doe and endeavour hervnto we shall soone see what inconceivable consolations the Lord hath reserued for vs in those promises he hath revealed to vs. If this reproffe worke kindely to purge out this evill we may then give you some taste of the good the Lord hath in store for you Shall we speake euill to our selves where God speake's good or turne his goodnes into our owne euill this is for Satan not for saints to doe Strive we to doe as the Lord would have vs and if we will now cease to lend an care to the divell and further for ever hearken to our God we shall see what more he hath to say to his people in the second place from the truth of the doctrine which we have propounded And all that is sayd by God touching his people is only good Consola ∣ tion 2 for if it be an absolute and infaillible truth that every one ought to apply that truth of God which God speaketh to him then may all the Lords saints know for a surety that all the sacred blessed and sweete sayings of God contayned in his booke are now become their owne the Lord intende's they should apply and enjoy them Not a good word is fallen any where from the mouth of God but the same is wholy and solely meant to the soules of his children he sptake it of purpose that they might take it it was reuealed by him that it might be receiued by them Noe heavenly tydings of gladnes and great joy no speech of life and peace either for present or eternall happines but it is meant and sent by God to them and from him they have it sometimes immediately from his owne mouth I will hearken what the Lord God will say for he will speake peace to his people to his saints c. Psal 83.8 Luk. 2.10 sometimes by the ministrey of Angells Beholde we bring you glad tydings of great joy c. The Lord hath nothing to say on his churches childrens behalf but when thy speake to him to answer them with good words comfortable words Zach. 1.13 as the prophet Zachariah tell 's vs. Whatsoever is found any where that savours of any saving efficacy or excellency it is appropriated to them by the Lord himself who is the sole authour and the allsufficient founder of the same He sets open the fountaine of grace and compassion to the house of David his servants Zach. 13.1 and to their only vse benesit and behooffe is it reserved such only may drinke of the water therof as he hath of his grace put apart to partake of himself it is noe open place for all persons or any ordinary for all commers but enclosed and jmpaled to the Lords people alone All the consolations of God are theirs Isa 52.12 God himself sayes it both by his prophet I euen I am he that comforteth and by his apostle blessed be God the father of all mercy and God of all consolation who comforteth us in all our tribulation c nay he gives so much that if they will receive it their consolations may abounde not only in themselves but towards others they may have comfort to spare that we may comfort others with the same comforts wherewith we were comforted of God Comfort yee comfort yee my people will your God say Isa 30.1 speake comfortably to Ierusalem cry unto her that her jniquity is pardoned her warfare is accomplished c Behold how freely how fully the Lord speake's how he doubles his comforts Comfort yee comfort yee and jtterates his words Speake comfortably cry vnto their and this saith the prophet will your God say it may be nay it is sure the divell◠and the world will say otherwise to you thus to others it is their manner miserably to misapply all that God saith they vse having their heads yea their harts full of ydle proclamations to promise peace to themselues and their fellowes in jmpiety and prophanes and out of their owne spirits to blesse themselves and discomfort the saints of the living God but if the Lord once open his mouth and come to speake his minde we are to know that his words which are simply good in themselves and himself absolutely able to make them good to vs are to be vttered only to his owne none but they are spoken too when he speakes good He drawes out the breasts of his consolations to them but shuts vp his bosome to all others not a drop of this milke is for any mans mouth but his owne babes and to them both breasts are tendered that they might drinke freely and have thier full draught Soe saith the Lord by his prophet Isa 66.10 Rejoyce with Ierusalem all ye that loue her c that yee may sucke the breasts of her consolations and be satiffyed that yee may milke out and be satiffyed with the abundance of her glory For thus saith the Lord ver 11. ver 12. I will extend peace like a river and the glory of the Gentiles like a flowing streame then shall yee sucke and be borne upon her sides and be dandeled upon her knees As one whome his mother comforteth ver 13. soe will I comfort you and yee shal be comforted in Jerusalem And when yee shall see this your hart shall rejoyce and your bones shall flourish the hand of the Lord shal be knowne towards his servants c. Thus in this most comfortable metaphor doth the Lord make knowne his mercy and favour and we all know the most that can be manifested in nature is betweene the tender babe and the loving mother and this similitude the Lord assumeth to resemble his vnto vs the nature wherof cannot be fully shaddowed by any thing vnder
heaven but is most neerely layd out in this representation To the Lords people the streame runs full but there is nothing for strangers no current come's to them the Lord opens it only to his beloved to all others it is shut up and they shut out from having any thing to doe with any drop of it he wil nurse nourish none but his owne tender ones and they shall haue all that his breasts yee that his bowells can yeelde They shal be filled as with marrow fatnes Psal 63. ◠and shall drinke of the rivers of his house and they you know containe nothing but water of life It would be endles to enter vpon all particulers it is enough that the apostle saith that all the promises are yea Amen and againe that all is yours If any thing be good we may engrosse it without sin for it is all our owne If any thing sweete yea more sweete then the hony and the hony combe we may feede freely vpon it without surfet for it was all ordayned for vs. If any thing may be more advantage then the most fine golde and more enrich vs then all spoyles we may get and compasse all that we can of it it is no impiety but our duty to covet in this case In a word the best of every good thing is ours What should I say more yet who can say enough of this particuler seing the Lord himself hath sayd more then all the world can vtter touching this matter to the end that his saints might have abundāt cōsolatiōs measured vnto them filled vp to the brym pressed downe runing over Ioh. 16.24 these things saith Christ the same say I haue I spokē that your joyes maybe full I doe most vndoubtedly assure my self and durst vndertake to avouch that there are in Gods booke more then a million of celestiall beatitudes either literally expressed or inclusively contayned and all and every one of them are only and wholy for the saints to feede and fasten vpon that their soules might speake as comfortably and as considently to and of themselves from God Gen. 27.33 as Isaac sayd to Esaw when he cryed out for a blessing and could not catch it I have blessed him and he shal be blessed If the Lord have a mynt nay he hath more for his word is like a most rich myne of the best mettall all the treasure therof with the feild wherin it is hid is ours the purchase is made the price is payd beholde it is bought with all the admirable advantages therof for those that are the beloved of God to whome it is see simple for ever in a most cleare and more vndoubted title then any mans inheritance vnder heaven can be holden by in the legall tenure of any temporall estate And this being our owne ground why should we not reape all the commodity of it and carry the fruit home to our selves shall we suffer others to encroach and gather it from vs or let it lye there vngathered at all if we doe either of these we cannot answer our grosse ingratitude to God our egregious injury to our selves seing we willfully deprive rob our soules of those happy benefits which we refuse All the precious words of God are yours to apply his sure mercies are yours to receive they were once vttered by God himself and by his holy secretaryes recorded for ever for their sakes which shal be heires of salvation I hope then seing these things are soe and more then these too are not only so as we say but better then we can speake there is peace and consolation to the saints and they have wherin to joy and solace themselves in the Lord their God and that love of his soe liberally layd out vnto them What is written and expressed in the scriptures for good in regard of their state of grace that shall they have so farre as they can be any way capable therof in present posession And what is further written to give vs some glimpse and guesse of that blessednes which is infinitely aboue all that can be written or spoken that shall you be sure to receive at the hands of God when you come to heaven Only all this must be first beleeved by faith and when once our faith hath fastened vpon it we shall then experimentally finde feele it Note It is Gods order of working and his manner of conveying first to reveale a thing to our faith and afterwards to let vs feele it Abraham must first beleeve he shall have a son and afterwards receive him And all they whose faith was famous and their names are left vpon that recorde which can never be razed in that 11. to the Hebrewes did beleeve the promises before they received them It is hard to say whether any thing can be communicated to vs as a favour which we receive not in faith and whervpon faith never fastened I am sure no spirituall advantages can come any other way and he that hath temporall favours without faith hath them without comfort But to returne and to come to the close of this vse of the saints comfort why should not they sing for joy for whome all these songs of joy are endyted of God and by him as it were tuned of purpose with wonderfull variety and pleasure to prevent if it be possible if not to abate alay and qualify those our sorrowes discomforts and calamityes spirituall wherwith Satan doth so annoy and perplexe vs And shall all this be in vayne vnto vs what shall the voyce of God be in vayne the voyce of God I say who is such a father such a mother to vs as we have heard shall we frustrate that word of his which was never fruiltles to any which made the world and doth to this day manage the same shall we give our God cause to complaine against vs and to say to vs as in the gospell he did to others I have piped vnto you yee have not daunced shall we be so stupid and sensles dead and blockish to the true God as those jdole false Gods are to such as serve them who have eyes see not eares heare not hands handle not feete walke not but remayne altogether incapable of sence and motion shall the singuler loue of our God finde such a sinfull issue in vs O let these devises of the divell be as farre from vs as we would be from him and as deepely hated of vs as they would make vs hated of God Give a listening eare and lay vp that most loving speech of God Are not my words good to him that walketh vprightly mica 2 7◠Yea ceartainly all the words of God are good to all that are good in his reputation and acceptance Come neere then yee blessed and beloved of the Lord come neere I say and fall to freely and take your fill of this cup of your Gods consolation this his wine and
oyle is good to glad your harts and to make you to have a cheerefull countenance nay which is an invalable benefit a cheerefull conscience Open your mouthes wyde yea as wyde as you can and he will fill them extende dilate enlarge your hart to the vttermost there can be no just feare of want of grace in him all the doubt is that you will want place to receive it make as much roome as is possible and the Lord will powre it in freely even till it overflow as David tell 's vs he did vnto him when he confessed that his cup did run did over and the apostle Psal 23. when he also acknowledgeth further that the Lord can doe unto us exceeding abundantly aboue all that we can aske or thinke Eph 3.20 and both these sayings doe shew apparantly that the Lord hath more to giue them we can either aske or receive We cannot want so much as he can spare nor beg soe much as we may have Well Psal 115.15 and worthily might the Psalmist say yee are the blessed of the Lord who can deeme you lesse that see 's all the blessednes that is written in Gods booke and reserved with God in the highst heavens to be intended and appropriated to you by the Lord himself Now then inasmuch as you see Gods favour let him see your faith set that grace a worke on this goodnes of his Doe not suffer your selves to be deluded any more by him who in all his endeavours meane's no glory to God no good to you but mischiefe to both by labouring to cancel his truth to you and to make voyde your faith towards him Grace him not soe much as to give him the hearing of any thing he offreth to whisper into your harts Cast off all his suggestions with contempt and scorne let him see himself despised and his sabttityes abhorred Jam. 4.7 that is the next way to be rid of him if we resolutely resist him And let vs strive now and ever to cleaue to our God who can comfort and doe vs good his voyce hath sweetnes and vertue in it as well to worke good in us as to speake good to us it is all one to him to give vs good things as to give vs good words If he say it it is done why then doe we not as he saith and lende our best attention to his consolatios Craue we pardon for our perversnes past and power against it fortime to come that nothing may for ever heareafter hinder the sounde application of Gods saving truth vnto vs. And thus we have now at length finished our first vse which concerneth both the righteous reprehension and the gracious consolation of the saints of God who have now had the double portion we promised them We are now to put on to the second use of the same Vse 2 to wit that which cometh to wicked men from the consideration of this instruction to wicked men reprehēsion of the application of Gods truth Which being a duty wherevnto all men are bounde they also are enwrapped within the cordes of this doctrine and tyed to take home that part of Gods holy truth which doth concerne themselves And if thus they doe as it is their duty and their not doing of it wil draw downe heavy vengeance vpon them then will their misery and feare flow apace vpon them even so fast that they shall not be able either to escape the swiftnes of it but it will come to them nor to withstand the rage and violence therof but it will seize them in spight of all their cursed security and presumption whereby they often put their evill farre from them Nay whether they doe take it home or noe it will take yea overtake yea and overturne them too according to Gods owne fearfull threatning by Moses All these curses shall come vpon thee and overtake thee Deut. 28.15 till thou be destroyed So that a wicked mans evill is every way open before him assured to him let him turne himself which way he will he is in an ill case if he apply not Gods truth he incurres double danger for the Lord will both plague him for disobedience to this doctrine and the truth of God in the terror therof wil apply it self and fasten vpon him whether he will or noe and if he doe according as God hath sayd in the lesson before named then must he also know that there is no good at all appertayning to him but all the evill thath Gods booke reveale's Nothing is more plaine then that the Lord never meant any good to any vngodly man any good did I say oh it were well with them if that were all but to speake as the truth is and as they shall feele from God in case they continue in their jmpiety and prophanes he doth not only intend them no good but he intendes them nothing but evill and all evill of every kinde which is writtē all the curses comminations heavy sentences wofull sayings all miserable misceivous messages either of present justice or future vengeance whatsoever it be that the wisdome of God hath revealed from heaven or the justice of God hath reserved to be executed either here on earth in part of payment in temporall curses or fully and finally in hell in that infinite vengeance which is jmmeasurable and everlasting all this in every jot and tittle therof is theirs and they must drinke off this whole cup of the Lords wrath and enraged jndignation to the bottome in all the bitternes of the same Goe ye sinners and vngodly persons of all sorts reade over pervse every part every page of Gods sacred booke and in what leafe or line soever ye meete with any thing that favours of confusion or sounde's like a curse or sentence of comdemnation say to your selues as our Jacob doth here Thou Lord saist this to me this part of Gods truth is my portion and belongeth to me my jmpiety applei's this to me my wickednes doth draw me vnder this wofull censure But because Gods booke is so laden fraught with dreadfull threatnings hence now I thinke of it may a man give a great guesse at the cause reason why vngodly persons have no delight or pleasure to reade the scriptures but preferre every vaine pāphlet before those divine words which were inspired by Gods spirit a filthy play booke invented by the divell and by him prompted and put into the brayine of some base impiont varlet whose hellish tongue and hand he doth imploy to pronounce and pen it hath more readers more acceptance and attention then those blessed words which God hath breathed into those holy men who spake from himself vnto vs and why is this why is it thus surely a more eminent reason of this jmpiety cannot be rendred then this that the Lords booke boade's them no good every word is a woe vnto them therefore they take no more pleasure therin then a fellon
traytor murtherer or some other malefactor doth to reade those lawes or statutes which declare the sentence due to such offences as he stands guilty off in his owne knowledge But to returne to the terror of transgressors you are to know that whatsoever is spoken for evill it is spokē to you any potion that is terrible or dreadfull is prepared of the Lord and full mixed for you and by you it must be drunke out to the very dregs that you in this kinde of application of it may either be purged to your true and timely reformation or poysoned to your eternall destruction Never once dreame of thrusting off these things from your selves you cannot shift off that which the Lord will fasten vpon you what he sett's on none can shake off beleeve it beleeve it there 's noe shunning of that which the Lord saye's you must either heare it or beare it or both God will not be set soe light by of any flesh as to have his words goe wholy vnregarded He that will heare his owne may soe be wrought vpon as that he shall not beare it it may worke vpon him that repentance to salvation which is never to be repented off But he that doth either refuse to heare or heareth without fruit let him know that he is the man that must beare those curses which he either heareth not at all or not as he ought as it were most easy to manifest in the most miserable experience of many a wretch who turning away his eare from the Lords message the Lord hath turned the heavy contents of the same loose vpon himself and made him to cry out wofully in the eares of God and men vnder the insufferable sence and terror of that vnto the tydings wherof their eare was contemptuous and would not take seasonable notice It hath too palpably appeared to be the manner of the most wicked men and I know not whether any thing may be a more manifest eare-marke of an jmpious and vngodly person to be extreamely jmpatient when the truth of God hath beene plainely tolde them these are of the number of those wretches which were foretolde by the Apostle that endure not wholesome doctrine that which soundes not sweetely and is not melodious is no meate or musike for them they are so farre from application that they will not give God audience but either wilfully withdraw themselves from the house of God where it is spoken or being present bewray that damned humor of hellish perversnes and impatience against the Lord and his messenger which hath beene found in that godles Ieroboam and divers such branded rebells and for which amonge other their impietyes the Lord hath left them recorded vnto vs as the fearefull and rejected objects of his justice and fury It 's a heavy signe men meane to live and dye in their sinnes when once they refuse application of the word inasmuch as even the application of Gods truth is the life of all instruction the death of all corruption I know not a more apparant token of a man whome the Lord is resolved everlastingly to reject then when he hath given him over to a wrangling disposition and quarrelling spirit against the faithfull ministey of the word if that will chafe him and make him fret and fume it is past question that he hath a hart both hating God and hated of God hardened and enraged by the divell and with him to be plagued for ever Oh that you could consider this who goe out of Gods house with that hellish resolution that in another case Dagons preists did not to tread vpon the threshold therof any more in haste noe you will not come to church to be soe bayted and yet who can doe lesse then bayte you that come to the temple of the Lord as Beares to the stake as beggars to the stocks But consider I pray you you that soe abhorre application how wofull your estate is that must be bayted if you come and reprobated if you come not to heare the Lord speake vnto you If the first be soe bitter what is the latter while thou art a wicked person thou canst avoyd neither Looke throughout the history of Gods booke and take notice who have beene the most notorious miscreants whome the Lord hath noted as vessels of wrath prepared to destructiō you shall soone finde those to be the principall castawayes vpon whome the word of God hath beene castaway who have either not heard it or with no proffit or patience but with murmuration and resistance I could instance Cain to whome God spake himself and Ieroboam before named and Ahab and Ihojakim and Elyes sons and a multitude more of most wofull and accursed miscreants whose want of application of the word of God vnto them was one eminent evidence of their just perdition Remember what God saith to you by his prophet woe be to him that striveth with his maker woe I say to him that spurnes against the needefull manifestation of that misery whervnto his sin hath made him subject before his maker Can any thing be of worse consequence to vs or heape more vengeance vpon vs then this Among men you know what a haynous matter it is for any offendor or malefactor having deserved imprisonement to offer to breake out and run away or if he cannot doe soe to grow stuburne headdy and vnruly in the prison and if the king send any to examine his fault and to arraigne him for his offence to give them surly answers vnseemely reproachfull and reviling speeches to such a one the jaylor is more straight and layes more jrons vpon him the judge is more severe and gives him the heavier censure which shal be excecuted to the vttmost extreamity without any mitigation or favour And can any man jmagine that that is not hydeous in Gods eyes which is haynous in mans Is it not his course to double his curses vpon such as struggle to avoyde and decline the declaration and application of them shall they not suffer for their obstiancy impatiency as well as for other any impiety yea assuredly they shall and let them know that where they adde one evill to another the Lord wil adde to their punishment and multiply it out of measure as they doe their sin If therefore either by infernall flattery and mysticall collusion of your owne soules in secret Iob. 31. which was a thing that Iob execrated or by open refusall and jmpious renuntiation of what the Lord speaketh a thing wherof the Iewes were most grosly guilty Ier. 44.16 and for which they were abhorred of God or by both these or any other wicked way or meanes you seeke cunningly to worke wynde out your selfe from taking such particuler notice of Gods threatnings against your sin and your selfe as he requireth and your iniquity deserveth be you well assured and know ceartainely that by such corrupt and vngodly carriage you shall at once encrease the Lords provocation
against you and your owne confusion before him Ro. 2.5 and so store vp wrath against the day of wrath and the iust declaration and excecution of his iudgement vpon your soule and body for ever And that you may see I speake not this without booke I pray you looke what God saith in his booke to this purpose how read you in the sift booke of Moses called Deuteronomie read there striue to understand what you reade and out of your vnderstanding of it ponder that saying and lay it vp in your harts There you shall heare God speaking thus touching the point we haue now in hand Dent. 29.18 ver 19. Least there should be among you any roote that beareth gall and worme wood and it come to passe that when he heareth the words of this curse that he blesse himself in his hart and say I shall haue peace though I walke in the imagination of my owne hart ver 20. to adde drunkenesse to thirst The Lord will not spare that man but the anger of the Lord and his iealousy shall smoake against him all the curses that are written in this booke shall lye vpon him ver 21. the Lord shall blot out his name from vnder heaven And the Lord shall separate him vnto evill out of all the tribes of Israell according to all the curses of the covenant c. ver 21. So that the generation to come shall say when they see these plagues c. Thus you see the Lord doth manifest and that in many words his minde concerning this matter and that we may the better discerne his meaning we may bretfely abridge all that these words doe import into two particulers 1. how haynous a thing it is in Gods sight sinfully to shift off the saving truth of God from our selves 2. how heavy the hand of God wil be in the extreame extraordinary punishment of him that doth soe The act is exceedingly amplified and aggravated if we doe well consider the particulers of the text wherin we finde it branched and blazed out to be an evill consisting of many evills a very composition of many impietyes and much corruption First it is an impious thwarting of God a crossing of him even a giving him the lye to his face when any man shall dare to say I shall have peace though c. Is not this extreame impudency thus to out face the Lord of heaven in his owne truth to tell him as it were to his teeth that we shall have peace whē he saith resolutely we shall have none in any vngodly way are we nor vndertakers against the wisdome power and justice of God by all which that which he hath here vttered against this sin shal be assuredly executed vpon the sinner shall we offer to say I shall have peace when the Lord who is only wise allmighty and most just saith we shall not is not this to make the world beleeve that we thinke our selves able well enough to secure our selves against him and know a way how to avoyd that which he saith he will inflict as if we could goe beyond God and overeach him by some policie or power of our owne Secondly it is a proude exalting of our selves aboue the Lord a trusting vpon our owne vayne lying and blasphemous words blessing our selves and giving no creddit to his most stable and immutable words of truth as if our blessing of our selves had farre more efficacy to save and comfort vs then his words of cursing have to cast vs downe and terrefy vs. Thirdly it is an encreasing of sin we adde one evill to another and soe lade our soules with more and more impiety augmenting our evill before the Lord and encouraging our selves in the same by this blessing of our selues in our sinfull courses and casting aside Gods righteous and heavy curses All these three amplifications of this impious and hellish act are apparant in the text and thus much sin doth he commit that applyeth not but putteth off the sacred word and truth of God from himself The punishmet due to this threefolde act of impiety followe's in the text too it is layd out both negatiue and affirmatiuely Negatiuely in that one wofull sentence The Lord will not spare or the Lord will not be mercifull to that man a truth clearely contradictory to the conceit of these accursed miscreants who are soe be sotted that they can beleeve nor apprehend nothing in the Lord but mercy and soe make him a notorious monster therin as if he had nothing els in him Affirmatiuely and that many wayes in such miserable sayings as follow every one worse then other if we note them Such a sinner shall feele 1. the anger of God and to put him out of hope of appeasing it it is added that 2. the jealousy of the Lord shall breake out and smoake against him and jealousy is jmplacaple rage such as will heape vpon an offendor 3. all the curses written in Gods booke none no not one to be avoyded or escaped among the rest 3. notorious curses are named to wit 1. that his name shal be blotted out from vnder heaven 2. that the Lord shall separate him unto euill 3. that the ages to come shall fall into admiration of that mans fearefull condition Loe thus shall it be done to the man that the Lord will avēge himself vpon for this one sin of shifting off the sacred truth of God from himself He shall have no mercy from God but all the misery that may be he shal be the vnhappy object of Gods heavy anger of his fearfull jealousy of all his curses vnto which the Lord shall soe set him apart and pick him out that he shal be the wonderment of all succeeding times This is the Lord doome vpō him who fawneth vpō himself in his prophanes and flyeth as much as in him lyeth and wil not heare of the justice of God revealed in his word against his wickednes Let vs then deare christians take heede and beware of a stubborne hart a stiffe necke an jmpious spirit to throw away what the Lord saith to vs Doe not provoke him to jealousy we are not able to deale with him he is stronger then we know we that nothing well more vexe or sooner prouoke him herevnto then this jmpiety of refusing to apply his worde to our selves He is heavily jealous as well he may be of that mans estate that will not endure his truth For why consider I pray you what good can be in him what evill can be out of him who rejecteth what God saith it is not possible he should haue any good who will none of that word which is the only ground of all good to vs and the only guide of vs vnto it neither is any euill jmpossible but all most easy to be fastened vpon the man who forsaketh the sole and soueraigne meanes of his good That man must needes heare Satan that heareth not
God and if once the divell be master of our eare and haue it at command what can be soe corrupt or accursed which he will not convay into vs How much better and more happy were it for vs to hearken to the heauenly voyce of God though that he saith should seeme heauy to vs. The worst he speaketh is to make vs good and to further our best estate He doth wish us well in the most wofull sentences he vtters against vs. Let him that hath an eare to heare heare what the Lord saith which if we will doe we shall many time heare him complaine against his people and giving this one jmpiety as a principall cause of thier wonder ful misery But they would not encline their eare And when he wished and meant them all good he saith Oh that my people would haue heard then saith he I would haue comforted them and crush't their enemyes but he complayneth mournefully against them but my people would not heart c therefore I gaue them up to the hardnes of their owne harts that they might be perverted by their owne counsells and soe come to sinall confusion through this perversenes Seing then this sin makes the Lord to giue ouer men now let every man that woull not be giuen ouer of God giue ouer this sin and for ever resolve to lay home the Lords truth to himself that it may liue in us and we may liue in it and by it before the Lord Put we on that resolution vnfaynedly Ier. 42.5 which the Iewes in Jeremies time did dissemblingly professe when they sayd The Lord be a true and faithfull witnes betweene thee and us if we doe not according to all things for which the Lord shall send thee to us ver 6. VVhether it be good or evill we will obey the voyce of the Lord thâ—y Good c. Let our deedes be as good as their words were here and it shal be wel with vs. Take the truth the Lord intends thee and it shall assuredly be well with thee And this is our second use of this point to sinfull men Vse 3 We goe on now to the third and last use and that concerneth all men information both saints and sinners holy and prophane one or others it is matter of information to them all and to every of them to betake themselves forthwith to doe according to this truth of God which now we have made manifest vnto you to know You see it is Gods minde that all men should apply his word Motiues you see also how farre it concerneth both Gods owne and all others soe to doe Let vs now endeavour to conforme both of some of those many good motives and considerations that may the better carry the ony and the other to the practise of this doctrine of application Gods people had neede of some provocations and vngodly persons had neede of some spurres herevnto To the godly both are too backward as we haue largely heard let vs doe our best to further them both herevnto We will begin with the best first and let the saints see what a multitude of mighty inducements they have to draw them thus to doe A few we will presse in particuler by which it will appeare vpon serious consideration how it stants them vpon to apply that now which till now they haue soe groyssly neglected and let alone First therefore Motiues 1 I pray you consider and vnderstand that if you doe not apply the promises of God you nullify and frustrate them you make them vtterly voyde of all truth and vertue Thinke throughly of it for it is thus and no better you doe thus and no otherwise And that you may see that soe it is remember and call to minde thus much God never meant his promises to any but to his owne people for their sakes alone himself did reveale and his pen-men did write them it never came into his hart that any man else shoull meddle with them he call's them precious promises because it should be knowne they are not commen meate for every man but foode only for the faithfull whome he hath chosen to be a precious and peculiar people to himself Now if this were his minde and meaning whervnto shall these promises serue if you receive them not to whome shall they goe if you take them not home if thus the case stand that wicked men must not haue them and you will not what shall become of them to whome or to what shall they appertaine what may be the vse or benefit of them It is not Gods minde to give them to sinners it is not yours to take them to your selves what shall they doe when they are vsefull to neither are they not voyde to both and soe become as a cancell'd writing wherin no man hath right wherof no man can have good Oh that you could lay this to hart and well ponder this evill of yours is it a small thing to anihiliate the greatest part of that wherof rather then one whitt shall perish Reu. 22.19 heaven and earth shall fayle and from which whosever doth detract or diminish in the least the Lord will diminish of his happines that is abolish him from all hope of being happy and encrease his curses vpon him This is the first evill of your refusall and it is fearefull and the manifestation of it should move you more then a litle to feare that practise which may and will pull you into such horrible impiety and also pull such heavy plagues vpon you But this is not all it is but the first and not the worst of some other that follow as infailliblely vpon this practise as this doth Secondly then Motive 2 consider that your refusall to take the promises of God vnto you doth not only actually make them voyd to you being a great part of Gods gracious truth but which is yet more sinfull and â—â—â—â—â—full it doth occasionally make all the rest of the scripture voyde which concerneth wicked men and soe the whole truth of God a thing which I tremble to vtter I say the whole truth of God is frustrate and through vs become nothing or as a thing of nought by our sinfull refusall of our part And this wil be as palpably evident as the former if you take knowledge that the divell who drawe's you to deny your portion doth by you draw others to doe the same make your refusall the occasion of theirs Let any childe of God who digesteth not Gods promises speake to a wicked man in case of any impiety or rebellion against God and bestow a reprooffe vpon him out of Gods word in vttering some curse and commination against his swearing drunkenes or any other evill the divell doth prompt him presently and put into his head what to reply and stop your mouth withall why saith the godles wretch should I tremble or trouble my self with these words of God that concerne me when you are not
conforted at all with those that belong to you what are his threatnings more true to me then his promises are to you must I yeelde to the one and you resist the other Goe first learne your owne lesson by hart and when I see that you take your portion to hart I will thinke the more of mine till then I haue as litle reason to be disquieted as you haue to be comforted I will never beleeve that one peice of Gods word is truer then another or that any part of it is more true to me then some part of it is to you And therefore till I see you affected with that which is spoken to you I neither care nor feare what you can say to me What wofull worke is here what heavy disadvantage is taken against you what hellish damage is done to the living God in his eternall truth Before you made voyd the promises now wicked men by you doe make voyde the threatnings and soe betweene both no part of scripture hath any power in it The wicked caitisse that thus cast's off admonition and reprehension shall haue his reward for his offence but woe to them by whome the offence come's Shall the divell and his lyms thus trample vpon and abuse Gods booke and will you be their leaders thervnto shall your evill practise be pleaded to justify theirs shall the Lord speake in vaine to them because you will not beleeve him Can you thinke this to be a smal offence nay rather can you conceive how great it is you shall doe well to deliberate vpon it that you may discerne and detest it See how it disables you to speake a word in season to any either good or bad you must bunge vp your mouth in silence or speake with shame to others till the Lord open your hart to beleeve him your self If you shall offer either to comfort a weake brother or to condemne a wicked transgresser both may and will fall vpon you with your owne infidelity and how justly they may vp brayd you and regect what you speake is easy to vnderstand out of that which we haue sayd And this is the second sin of your not applying Gods promises which you see doth disable the word of God to doe others good as well as your self and vtterly disable you to doe that duty you owe to others in any christian counsell or other vse of the scripture what soever so you are bound from all aledging of it to any till you can assent to it in your owne hart And what a world of wickednes is here O yee that are the saints of the living God see to it see I say wherto your perversues come's that it hath neitther end nor measure either in your selves or any others If you haue a God beleeve in him if he be your father trust him if he haue any truth rest vpon it doe not expose or prostitute his truth to the comtempt of Satan and wicked persons Let this move and make you to take home yours that you may be the fitter and better able to give others theirs or at the least it may be their owne sin alone and no way yours if they doe it not If this may not prevayle what can yet this is not all let vs put on to more if soe any thing may stirre vs. Thirdly then Motiue 3 remember that your refusall of Gods truth in his promises may provoke the Lord against you yet further in another respect and that is this that the Lord in his justice and wrath will suffer those that will not have his promises and the comfort of them now shall live to finde a wofull want of them and in that heavy estate as now they have beene offred in vayne by the Lord to them soe shall they in the time of that extreamity seeke them in vayne of him Now their hart is shut against his hand then shall his hand be shut vp against their harts No counsell command precept or perswasion of God would prevaile with them to receive them and it is come to passe that no prayer cry or supplication will prevaile with God to give them They shall smart throughly for this sin and then know what it was to cast of a comfort when they cry sigh and groane for it and goe without it We deale thus with our froward and foolish children and we thinke it a just course of punishing their perversnes Thus doth the Lord the soules of many of his sons daughters can say it with much sorrow and more shame Shame because they might haue beene happier and would not sorrow because now they would be happier then they are and cannot I shall not neede to produce perticuler examples of any in Gods booke Iob and David and others who in this particuler being somwhat pettish much out of the way sometimes could tell vs the truth of this by deare experience time was when they loathed this celestiall manna and their soules refused comfort and they were deadly sick of this spirituall frett But not long after they longed for that which they would not meddle withall before I know there are more then a good many even of those that be good that haue failed in this sin and felt the like punishment from that just hand of our God who will not suffer such an evill to goe vnavenged in his owne The many and mournefull teares of more then a few have tolde vs how they have wept much for those favours which in time past they esteemed nothing How righteous a thing is it with the Lord to with holde that from us which we would not take from him As then any christian desire 's to avoyd this fearfull sin and wofull punishment so let him take Gods truth to himself while he may have it least his wrath breake out and that to the breaking of your harts both for the giult of your sin in refusing and the greife of your soule in wanting that consolation which might have abounded in you What ingratitude can be grosser then this that Gods kindnes should not be regarded or received of vs when as it is for our greatest good and the least of it wholy vndeserved of vs. His grace and mercy in tendering is vnspeakable by that we may measure the greatnes of our sin in rejecting The truth is that as his goodnes is beyond measure in the one soe is our evill in the other Let vs feare then to be thus foule in a fault so ill taken at our hands and let vs even force our harts to entertaine what the Lord in infinite favour loue doth so graciously cast vpon vs. Remember we that this our sin doth keepe many a soule long without comfort and might keepe them ever empty of it But the grace of God in giving it at last doth not take away or extenvate our egregious impiety in refusing it at first But let vs yet proceede to a fourth motive Fourthly then let it be
further considered Motiue 4 how notably the divell doth abuse us and how notoriously we being thus abused by him doe dishonor greiue God Both these doe appeare in this one thing wherin he prevailes with vs namely to make many a childe of God to misapply the curses terrors threatings of God against themselves which God himself never intended should trouble them or in the least belong vnto them If you reade or heare from any preacher in publike any person in private any thing that soundes heavily and tendes to the terresying of the soule or to the discovery of the damnation due to some jmpious and impenitent wretch that can you snatch to your selves and lay it vpon your poore harts though the Lord that revealed it and the party that spake it never had any meaning it should ever come there such a sentence as appertaine's only to a castaway is catcht after as eagerly and applyed as closely as if God himself had set it on This can the divell make vs doe But doe we know what we doe in thus doing Doe but marke and we shall see a multiplication of sin in this very thing you would litle thinke what a bundle of impiety is here lapt vp together and how many offences lye within this one when herein weare ruled by Satan Is not this to be ruled by Satan in that which is evil and to rebell against God in that which is good Is not this not only not to apply the scripture which belongs to vs but also to pervert that which belongs not to vs in misapplying of it Is not this to let all the world see that the God of this world can doe more with vs and in vs then the God of heaven Is not this to curse where the Lord curseth not wherin we are worse then Balaam and to make sad that hart which the Lord would not haue made sad Is not this to be open enemyes to our owne soules when we will none of that which is good to edify vs but eate that poyson which may destroy vs and soe bring our selves as much as in vs lyeth to eternall consusion In a word is not this to greive the Lord to gratify the divell and wilfully to wound our selves I wonder what evill it is which might not be brought within the compasse of this practise This that we see in it and say vnto you is apparant but it is the least part of that which the God of heaven could aggravate against vs if he should come to scan the length and breadth and height of this offence it would exceede all dimension and draw vs in the severity of divine justice vnder everlasting damnation And will we thus sin when we haue received knowledge of this truth and heape so many jnpietyes one vpon another in this miserable manner will the Lord endure it or can he suffer this jniury from his owne or shall any that are his offer it when once they vnderstand the evill of it I hope not think think I say that it was not a litle patience in the Lord that hath borne it thus long and that it is not a litle kindnes that we are borne with in an evill of this extent and quality well let vs thinke it enough nay too much that we have beene faulty and seing such a masse of jnquity in it let vs meete the Lord with vnfayned repentance for it and smite our owne blinde and rebellious harts who have beene lead into and made to lye downe vnder such a heavy yea hellish loade of transgression without any vnderstanding of the state of the sin or our owne soules by the guilt therof This is our fourth motive let vs goe forward to a fift Fiftly then Motive 5 be it alsoo further remembred and well marked of vs that our adversary the divell doth vs yet more mischeife then this by making vs to put away Gods precious promises from vs and the mischeife that herin may be noted is double to wit in regard of wicked men and also in regard of himself First in regard of wicked men VVicked men apply scripture in drawing vs to doe thus he make's vs worse then many of the most vngodly that Gods booke doth mention whome we finde to have applyed and taken home to themselves what the Lord said to them by himself or sent to them by others It were easy to abound in naming persons of both sorts but we will content our selves with a few Cursed Cain the first castaway of all mankinde the prime reprobate of the world the Lord spake much to him touching his sin and punishment did he refuse to apply any of those perticulers which were spokē to him either before his sin comitted or after did he not give God the hearing of all that he sayd though it is too true that much of it never did him any good nay did he not vnderstād all those fearfull comminations of himself which the Lord breathed out against his barbarous fact and soe take them as intended to himself as that his hart was wounded with them and he cryed out desperately because of the doome which was passed vpon him The whole current of the story shewe's he acknowledged all to be his that was sayd to him yea even that which was harshest and hardest of digestion Wretched and reiected Saul did not he soe too when Samuel told him his owne from God in regard of his state temporall and eternal and gaue him to vnderstand that God had cast him away from his owne kingdome on earth and from the kingdome of heaven too doth it appeare that he cast off any thing spoken by Gods prophet to this purpose nay the contrary is cleare that he did conceiue God meant all to him and soe he tooke it as the sequell shewe's Impious Ahab that vngodly person who was soe foule both injdolatry jniustice and cruelty who was noted for a slaue of Satan one that had solde himself to worke wickednes when he was to receiue his sentence for these sins from Eliah howsoever before he had storm'd and raged in his madd sit yet now he hearkeneth to the message of God and that in such manner that he makes a sorry shift to be humbled after a sort and cryes and is something deiected the speech of the man of God sticks by him he cannot he doth not shun it How many more of this rout might I reckō vp who with Foelix have trembled at some divine doctrines and have not attayned such a straine of sin as to betake themselves to a vniversall and perpetuall denyall of all that the Lord hath spoken to them and shall we be worse then these wicked ones shall Satan leade vs to more jmpiety in this particuler then he brought them who were his vassals shall they be honester men herein then we who would not blush and be abasht to see such prophane and forlorne servants of sin to overgoe the saints and servants of the living God
can finde a fit party for each reproffe he vtters here were for such a one and such a one say they in their vaine thoughts when they heare the minister lay it on vpon such sins as they surmize's them to be guilty off Thus they can soone dispose of all that is delivered and finde roome for it in other mens consciences and conversations as for themselves they conceive nothing to concerne them vnlesse now and then Satan prompt them to put vp something which they imagine may harten them in their prophanes or to lay theevish hands vpon some of Gods sacred promises wherby they may be in the divells and their construction therof abetted in some sinfull course Now to touch these and to teach them better what they have to doe as their duty in this particuler we neede not say much because much of that which hath beene spoken to Gods people in this case doth concerne wicked men also and doth equally presse both to doe that which the Lord requireth Howbeit we must breifely give these vngodly ones something to vnderstand from God for their owne parts in this point that if it may be they may also be brought to better practise First then let them know Motiue 1 that not to apply any thing at all to themselves is a most wofull thing and an evill of strang extent both in regard of injury to God and jmpiety in themselves The Lords injury is not litle when what he speaketh from his owne most sacred mouth and breathed into man by his owne celestiall spirit shal be all in vayne when such holy and powerfull words as his are full of divine vertue and heavenly influence shal be frustrate voyd and of none effect but goe vnregarded as some idle tale all the dayes of a wretched mans life And thine jmpiety is not lesse who as an adder goest and comest dease from the glorious voyce of the God of heaven and by applying nothing makest it to appeare that thy vngodly hart doth thinke that either the Lord hath nothing to say that is worth thy hearing or good for condition or that thou hast no neede of any of all that vnspeakable good which is spoken from him by his messengers Now how these two or either of them wil be answered to the Lord let it be well considered by every sinfull man Secondly Motive 2 it is a most apparant signe of God rejection of a man and of a mans damnation before God when he shutts vp the soule of a man that none of his word can enter and soe close's vp his eyes that he cannot see any of his truth to concerne himself This is most manifest by the expresse words of the Apostle 2. Cor. 4. â— 4 If our gospell be hid it is hid to them that are lost in whome the God of this world hath blinded their mindes c least they light of the glorious gospell should shine vnto them see here they that lay not Gods truth to hart are only such as are lost that is cast away let goe of God into the jawes of Satan as Iudas is sayd to be the lost child of perdition Joh. 17.12 Isa 6. Mat. 13.14.15 And to the same purpose long since spake the Prophet Isaiah Christ after him where he saith that mens harts are hardened and their vnderstandings darkened that hearing they may heare and not perceiue any of Gods truth to be good for themselves and this spirituall obstruction in the judgment is an infaillible argument of Gods purpose to confound the soule and body of a man for ever and ever for soe it is added least they should convert and J should heale them And if we should goe to examples who but reprobates have heard Gods word and not applyed it to the bettering of themselves Nay which is more Note and I desire may be well marked it is impossible that any but reprobates should heare Gods word without all application For why if the Lord give not a man a hart to receiue the word of his grace it is most ceartaine that the Lord hath not a hart to receiue that man into grace Were it not easy to instance Elyes sons whose not taking home to hart their fathers counsell from God is sayd to be the evidence of their destruction note the words of the text well Notwithstanding they obeyed not the voyce of their father 1. Sam. â— 25 because the Lord would destroy them this was the signe of their destruction from God because his word did them no good Vnto these I could adde others more but wee neede not If then this be soe that we see what their state is that apply not Gods truth even a state of perdition that this not application is a most evident signe of this condition I hope it will cause any that shall consider it to cast about and to take better notice of himself in this thing Thirdly let all vngodly men know Motiue 3 that in that which they doe apply now and then to wit such promises as sometimes they snatch at when they heare any thing that doth as they corruptly conceive humor and please them I say let them know that herin they wrong both the Lord his children and themselues The Lord in medling with that which he never meant them for his promises as we have heard are the proper inheritance of his owne people now to be too bolde with that which is the Lords and to vse it amisse is an abuse offered to him His children are injured in that their bread is taken from them by these dogs The blessed promises are their bread and no meate for any that are vngodly and therefore for a wicked men to seize on them is but but the part of an vnmannerly curr who catche's that from his masters hand for himself which he meant his childe should have But the most and worst evill is their owne and that appeareth in this that these promises of God thus vsurped by them are in Gods justice poysoned to them and doe become occasions of their wofull hardening in their wicked courses The Lord doth curse this misapplication of his truth and make's his word thus abused the savour of death unto death And soe they goe on in vngodlines being smothered by the prince of darknes and see not their way to lead vnto death Fourthly Motive 4 and lastly in not applying the threatnings which the Lord hath appointed as their due portion what doe they but in like manner as before injure the Lord who hath assigned them to their soules refusing to receive what he offer 's to them and making vtterly voyd to their vtmost power all that part of the holy booke of God which doth consist of curses terrors and comminations for seing as was sayd before of the promises in reprooffe of the people of God that Gods meane's not his children should have them and vngodly men to whome they are meant by God doe not meane to
take them are they not left voyd as serving for none as good for nothing Besides how many sins are wrapped vp in thy refusall of these threatnings O thou wicked man consider soe is there not infidelity Joh. that thou belevest not they belong to thee and he that beleeveth not is condemned already Is there not pride of hart that stoope's not to that which may humble thee Pro. all that are proud in hart are abhomination to the Lord. Is their not grosse ignorance that thou knowest not the state of thy hart to require this physike and hath not God sworne that ignorant persons shall never come to heaven Psal 95.10.11 They have not knowne my wayes therefore I sware in my wrath they shall never enter into my rest Nay what impiety is there not in this neglect to take notice of that which the Lord would fasten vpon you for your humilitation and soe consequently for your saluation if you would receive the same And doe you not in thus doing forsake your owne mercy and force Gods justice vpon your owne soules How happy were it you could see your vnhappines herin But because you will not conscionably looke after it the Lord will not shew it and soe you sinke and perish in the indignation of God for want of due consideration of it Thus you have your motives such as we can give vnto you to perswade your better care and circumspection touching your selves and your soules estate before the great God of heaven by whome you must be adjudged at the last and great day of his glorious appearance You see that as yet you condition is miserable and accursed for either you apply none of his truth at all or you misapply all you meddle with and his majesty cannot beare either of these both being dishonorable to him and damnable to you Gather these few motives into your myndes and ponder well and throughly vpon them thinke how it is in each perticuler and in them all together let them take place vpon you give no more place to the divell that Gods heavenly word should have no place in you Desire to open your harts to his voyce but first desire him to open them to himself he never opened heaven to any whose hart he did not open to heare and apply his word aright If therefore after all that is sayd you remaine as before closed stopt up that the truth of God cannot enter know for a surety from the God of truth that heauen is shut against you hell only is open to you and thither must you goe to him even Satan that would not suffer you to come to God whose suggestioÌ„s as you obayed soe now shall you receive of the Lord the just recompence of reward due therevnto from his infinite wrath and vengeance for ever and ever But if you will returne and repent he will leave a blessing behinde him â—ocl 2. there is mercy with him for you here there is glory with him for you in heaven And thus much for those motiues that may incite all sorts of men to apply the truth of God Now if any childe of God or any other would know vpon what tearmes they might be bold to apply the promises of grace let them looke back into the signes of their interest into Christ layd open in the former point pag. 55. c. and they will also serve for sound warrant herevnto for whatsoever doth interest vs into him doth together with him give vs right to all other things The end of the second sermon NOw from the application of the things God spake vnto Iacob wee are by due order to proceede to the things that were spoken to him which he doth apply vnto himself and they are lying in these latter words of the verse Returne into thy country to thy kindred I will deale well with thee which words doe containe in them these two particulers 1. a precept Returne into thy country to thy kindred 2. a promise And J will deale well with thee I might take them a sunder and handle them severally and I did intende it but because time will not suffer me to doe soe I will gripe them togeather and intreat of them both at once in one generall instruction and that is this That Doct. 3 whosoever wil be willing to doe as God will haue him shal be sure to fare well The onely way to be well dealt withall is to resolue to be ruled by the Lord to be ordered by him to be at his finding disposing for all our wayes of setling or remooving going or abiding to or from any place to set vpon or let alone any practise This is the high way to be truely happy the onely course that can be to be in a state assuredly comfortable that a man will cast himself and his affaires vpon the Lord and doe in all things as he will have him God himself shall tell vs the truth of this point from heaven and avouch and seale it vnto vs by his owne most sacred word to Iacob which words we see Iacob doth plead before the Lord and fathers them vpon him and vrgeth them to him and the Lord doth graciously acknowledge them as his owne and doth actually accomplish them vpon him as in all other cases he had done before soe in this particuler now in hande wherin though he feared nothing more then hard and rigourous dealing cruell and tyrannicall carriage yet being willing to doe as God bade him he sounde nothing lesse but in stead therof he had all loving intreatie and most kinde brotherly entertainement that might be Now then seing God first spake it to Iacob Iacob doth now vrge it to God God in this ever after made it good to him it is a truth past controversy an vndoubted truth that may passe without all colour of doubt or question It may well goe for a rule That he that wil be ruled by God shall ceartainely fare well Neither did this begin to be a truth now at this time as if it had never beene soe before but it was thus from the beginning and began to be experimentally true as the first man that ever God made gave a law vnto for doing his will can well and soundly certify vs that well doing well-being went ever togeather How much present happines comfort welfare was provided for Adam in the state of his innocency and obedience it had beene happy for him and vs had he continued in his subjection to the law of his maker doe this liue How well was he in his paradice wherin what he was in his person by created nature and grace what he had for his portion in things naturall and spirituall wee can give some guesse out of the records of sacred writtings but what he should have beene had he continued his obedience without transgression when from earth he should have beene translated to heavens happines that
we cannot once conceave neither can the infinite immeasurablenes of it enter our harts in any measure But in what he was and should further have beene in what he had and should further have enjoyed we see enough to assure vs of this truth sufficiently And as true as it was to him he being the roote of all mankinde and in the steade of vs all so true had it beene to vs all had he and we stood in that state of integrity and incorruption wherin he was created Nay that we may yet see the vnmoveable goodnes of God that he is still of the same minde though we are not the same men though we fayle in our obediēce he faile's not in his kindnes Beholde he is God changeth not immutable in favour constant in his compassions a sure freinde to a faithfull man a well-willer to a well-doer still and ever that howsoever we have offended against him provoked greived him enforced him to deprive vs of our happy estate yet hath he raysed vs againe brought vs into such a blessed condition as wherin yet we may be made most happy partakers of the truth of this instruction Passe we from Adam to Abraham and we shall soone see it to be still true The Lord bidd's him goe out of his countrey and leaue all behinde him as now he will have Iacob returne into his and take all with him and now let vs looke vpon the condition and tearmes of his obedience Gen. 12.1.2 cap. 35.1.2 what is promised to him in the text why even this I will blesse thee thou shalt be a blessing and againe I am the buckler thine exceeding great reward was not all this performed to him in truth was not God as good as his word with advantage yes that he was as we all know True it is never any was put to greater matter of obedience and it is as true that never any was crowned with more precious favours and abundant mercyes from God his name is as famous for Gods kindnes to him as his is for obedience to God We reade of the faith of Abraham wherin he was so famous that he is enstyled the father of the faithfull and Abraham is honoured not onely in his graces before men but also in his extraordinary prerogatives receaved from God he being called the freinde of God which honourable appellation was not by name given to any in all the olde testament but yet it is vouchsafed to all the faithfull by Christ in the new I call you no more seruants but freinds and againe Joh. 15.14 Gal. 3.14 yee are me freinds if yee doe whatsoever I command you and the blessednes we have by Christ is entituled the blessing of Abraham that the blessing of Abraham might come vpon the Gentiles c. Now what happines Abraham found in yeelding himself to God to doe as he would have him in all things the same founde his posterity also and generally not to insist vpon any more particular instances the Lord hath entailed our welfare to all his precepts as we may finde in all and every of them that nothing is more frequent then the promises of his grace annexed to the promise of our obedience still the Lord fasten's and tye's the one too the other every where Moses is most abundant in many places in this particuler Deut. 5.29.33 cap. 6.18.24 cap. 10.13 cap. 12.28 cap. 16.13 almost in every chapter of Deuteronomie no one thing is so often itterated as this Take heede doe according to all that I command you that it may be well with you with your children for ever It is ordinary almost in all chapters and often found in divers verses of some one And to the end we might be sure of all absolute assurance of all this good in thus doing the Lord doth as it were put vs into possession of the same saing And all these blessings shall come vpon thee cap. 28.2 shall ouertake thee first all in generall all these blessings shall overtake you secondly every one in particuler as it is in the verses following where thy are particulated at large Neither is Moses the only man that thus speake's but the Prophets also vtter the same words very oftē speake the same language every where as it were most easy to instance in more places then time will permitt vs now to quoate Say yee it shal be well with the righteous saith Isaiah Isa 3.10 Jer. 32 29 I wil doe thus and thus saith God by Ieremiah for the wealth of them and their children speaking of his covenant of grace Testimonies you see would abound if we should muster vp all that we coulde finde in the scriptures but we will spare them and enquire after some reasons of the point and they are these that follow First if this were not a truth that Reason 1 they that wil be ruled by God shall fare well then there were not nor could be any encouragement at all to any good for what hart can any man have to be obedient to the Lord and to submit to his law if soe be we might not be sure of something for soe doing All these good words of God were worth litle and men should have small mynde to bende themselves to the best obedience of their harts and lives to please the Lord in all things if it were not for the hope herof and that they might build vpon this blessednes wherof we speake But we must know that nothing of all this that the Lord saith is any whitt in vaine neither can be but that every jott and tittle of it was and is truly intended vnto the faithfull by him who never spake any thing but seriously as he did indeede mynde and intende the same Secondly Reason 2 if this were not so the divell would prove at least semingly to the world a better pay-master then God for why he promise's and makes proffers to such as he can bewitch to doe his will of great things Mat. 4.9 Job 21. Psal 73. So he did to Christ All these things I will giue thee So the Saints complaine in Jobs and Davids dayes how well wicked men fared in all respects being the servants of sin and Satan wondering exceedingly how and why it should be or could be soe And good Ieremiah he was even at his witts end Ier. 12.1.2.3 stumbled soe shrewdly at this that he was almost cleane downe and even driven to a non-plus when he saw how well it went with wicked men Now because the Divell who although in no sense indeede he can be and yet to the blinded sence of sinfull men he seeme's to be a better master then the Lord and also to the end that no enlightened minde should once imagine any such thing God himself will have vs know that his promises and his payment too are such and soe royall that as we say in our proverbe there is no
as the Lord would have them but followed the prophanes and stubbornes of their owne vile spirits and the Lord measured vnto them in instice as he did to his owne in mercy even strange and vnexpected justice such I assure my self as they never look't for or once conceited could haue befallen them And let vs know that he is still the same God in seuerity and indignation if wee be the same men in impiety and rebellion if he finde vs out in the one assuredlie wee shall feele him in the other and that to our eternall horror of hart before his face when his hand shal be heavy vpon vs as our harts have beene hellish before him A third vse of this point enforceth the truth of the same vpon vs vse 3 that we should now learne to be resolute in our judgments and powerfull in our practise herein that both may fully accord in vs and wee be faithfull and not faint before the Lord in both and either Faithfull I say and not faint for in holy writte these two are opposed to each other for neither the faint are reputed faithfull nor the faithfull faint Reu. 2.10 Hence the holy ghoste exhorteth Feare none of those things which thou shalt suffer beholde the diuell shall cast some of you into prison that ye may be tryed you shall haue tribulation tenne dayes be thou faithfull vnto death and I will give thee the crowne of lyfe Hence the Apostle vseth the phrase oppositiuely saying of himselfe his fellow-labourers we are bolde and faint not Hence his counsell to the Ephesians was that they should not faint at his tribulations c. And much neede there is that this should be powerfully prest vpon vs that wee may be throughly posest of it for God doth know that no thing is performed more feebly more faintely with more jmbecility and jmpotency then his busines men are not more fearfull and hartles in any thing then in the things of God especially if they have not a safe outside that the world cā fancy In matter of holines men are miserably timerous In matter of sin desperatly timerarious There must be such a rule made and such adoe before a man can be gotten to goe Gods way especially if it seeme rough it is so long er'e one can bring his hart to be ruled by him as it is both wonderfull it should be soe and wofull that it is soe But our owne wisdome though deceivable is easily followed our owne way though damnable is lightly trod by our selves and others are quickly led into it The mischeife is this that all the difficulty is to bring vs into the way of God and to make vs resolute to follow the same being once in it How well were it had we got this measure of abnegation of our selves that once we could be setled in this minde that the Lord should have vs at his beck and but say the worde and we would doe the deede without all dispute or any delay yea we would set vpon it if the Lord will have it whatsoever it cost or whatsoever come of it yea that nothing should soe much as once seeme or be conceited to be evill that he commands and that not the least of our jmaginatiōs should dare to stirre or offer to make any insurrection against the high pleasure of his most holy majesty Paul was excellēt at this in his perticuler as we reade in his story therof Agabus had foretolde his martyrdome and shewed it by a signe himself with Pauls girdle both before Pauls face and as it seemeth by the sequell in the sight of many other of the saints who being wonderfully affected at it doe earnestly entreat him seing he had this fayre warning to doe his best to escape and shun it But what was the answer of Paul to them Act. 10.22.23.24 why in summe this that seing he saw it was the minde of God that thus it should be he was ready and resolute to vndergoe it no feares of his owne no teares of others who loved him entyrely could doe any thing God should rule him to the losse of his dearest life This was a minde truly christian and couragious This was a man rightly resolute and magnanimous Here was a spirit subdued to Gods spirit worthy approbation in him worthy jmitation in vs. Pray we for the like it will come well to passe with vs if we can as by prayer we may obtaine it if we have not harts that the Lord may command to the death it wil be heavy with vs his justice will abandon vs to death eternall if for the honour of his truth we will not vndergoe a temporall Let vs then in no wise forget our part to doe well and the Lord will not nay he cannot forget his promise to deale well if nothing doe hinder vs in the one nothing shall hinder him in the other And to animate and harten vs herevnto that with cheerfulnes and without fearfullnes we may willingly vndergoe the hardest taske that the Lord shall please to set vs about let vs but cast our thoughts a litle vpō the oddes and advantage accrewing vnto vs by this course The difference is not small betweene our doing well before God and Gods dealing well with vs. Alas what are our deedes at the best but poore weake maymed and corupted obedience it bring 's no good to God to whome it is done And what is his dealing well to vs at the least is it not all true absolute good both for present and for future time yea to all eternity beyond time It were very easy to amplify this oddes abundantly for the one to wit Gods part toward vs is incomparably beyond ours But what neede we many words about it when it may be all sayd in one Looke what difference there is betweene God vs in all goodnes and excellency wherin we cannot but confesse he doth every way infinitely and jmmeasurably exceede vs so much more as he is more then wee is his well dealing beyond better then our well-doing And have we not sounde reason then to goe through stitch with the worke of God and to resolue to be ruled by him whatsoever seeming reason in the world may stand vp and offer to rise against it The very oddes and advantage is able to overturne all opposition and interruption in every hart that the Lord hath subdued to himself and sanctified with the true savour Conclusion and power of sauing grace And now my dearely beloued in the Lord Iesus in the truth of this point as in the last lesson which from me you must take forth I must leaue you but my trust is that neither you nor I shall ever take leaue of it or it of vs but that this truth of God shall dwell in all our harts all our dayes It is a lesson as well becomming me to learne as to teach It is a lesson I have beene and I hope ever shal
propunded we have accordingly given such satisfaction as we have received from God whether in positiue diuinity to explane and confirme a proposition or in textuall to interpret words or phrases or in polemicall to decide a controversy or in scholasticall to vnsolde a nice distinction or in case-divinity to releive a conscience or lastly in that which is mysticall to vnty knotts and reveale obscurities In each of these something we have had sometimes to doe and as the Lord enabled me I have endeavoured to the best of my weake vnderstanding to informe and satiffy you If our discourse were humane then as for your edification before soe for your delight now you will beare me recorde that I have done my best to speake to your contentment in any kinde of learning wherewith I have beene accquainted whether in any of the arts or in history or in poesy or in mythologie in every of which especially in the last I have taken many occasions to report vnto you such things as I have taken notice off out of the Iewish Rabbines and Thalmud and out of the Popes legend wherin are contayned millions of matters wherof many are blasphemous many ridiculous many monstrous many frivolous almost all so foulely fabulous and incapable of truth or creddit that the bookes might well be entituled a very fardle of fables and falshoodes taking their denomination from the farre greater part inasmuch as they swarme with such incedible narrations as no man can judge them to be other then notorious lyes These I have frequently and abundantly related in your hearing not that you should beleue but abhorre the storyes and thinke with commiseration of those miserable soules both Iewes and Papists who are led and fed with this froth and filthy scumme of infernall inventions and have them read instead of the Gospell to giude them As also that we might hence be the more moved to magnify the great name of our good God who hath not dealt soe with vs that we should beleeue lyes but be nourished with his owne word of truth which is his power to our salvation If any were soe weake as once to conceit these things or any the like reported out of other writers were spoken for truth he or they must ever know that what we relate out of our reading must evermore carry creddit according to the authors not the relators creddit It would much disharten schollers and kill the proffit of much pleasant discourse if we should be so grossly mistaken Nay it become's vs to make vse of all kinde of learning as any occasion is offred to vs to vent what we know in any particulers It was a good rule and well given to all men by one bene loquuta quae sapienter audita those things are well spoken which are wisely taken Discretion in hearing doth minister much delight to vs in speaking Not only what we speake but from whome must be well heeded when we have any opportunity to discover things of this nature And as thus it hath beene in our table talke when we have had much sweete society and conference together soe when the Lord hath givē me any occasion of private and secret passage with any of you by way of counsell or admonitton in any case of conscience I cannot say but my or rather Gods words have found such entertainement and acceptance as I can safely truly report and leave vpon perpetuall recorde to the praise of this place the peace and happines of those persons the commendation of your society the consolation of all that may succeede me in this ministery who may hereby conceive comfortably how hopefully they may sowe how happily they may reape and that their labours shall not be in vaine in the Lord. Concerninge my publike ministration it pleased you first to chuse me as an assistant to your Pastor in your weekely lecture some seruice of the sabbath your favour in this was much but it was much more when not long after vpon his departure you tooke me totally into your service and by a lawfull free election put me into the Pastorall charge and functiō and vnder God committed your soules to my ministrey A greater trust cannot be cast vpon a creature And how I would have watched over you the watchman of Israel doth well know and how farre I have actually endeavoured it this publike place I hope doth witnes in part out of which I have not failed to teach you all that I could in my best vnderstanding judge profitable for you I have shewed the whole counsell of God so farre as it pleased him to send it to my knowledge I have not willingly purloyned or witholden any part of his truth that might concerne either the reprehension of your sins or thee in formation of your judgments or the reformation of your lives or the consolation and saluation of your soules And all this in singlenes of hart in sincerity howbeit in much infirmity without partiality flattery which may be called high treason in a Preacher because it betrayeth both the honour of God and the soules of men into the handes of Satan Besides that private inspection which as I was able I carried with a wakefull eye vpon you in particuler that not one of you might wander or be lost for want of looking to And how you have received and embraced these my ministeriall endeavours my cōscience your carriage doe both most comfortably witnes inasmuch as thus much I may truly avouch before the Lord to his praise your approbation that I have never vndertakē to lay seige to any jmpiety which had overun all or the most part as a common enemy but the Lord was the conquerour and you yeelded your selves to be subdued to him ordered by his holy word will It were easy for me if it were expedient for you to instance some few perticulers which as the first fruits of my labours I saw reformed among you but I spare to nominate any but cānot spare to notify thus much that all men may see what glory to himself what good to your selves me the Lord meant vs in his mercy This beginning of good made my service my happines this place began to be like a litle heaven to me yea to speake the truth from my hart as before the Lord I much doubt whether out of heauen I shall ever be soe happy againe as I did apprehend my self to be when you like the Apostles hearers began thus to crowne my labours with the timely earnest of such an amendement my hope was I shoulde have beene longer happy with you but it fayleth me howbeit my soules vncessant desire is and shal be that the hope of your happines may never faile you in any that shall come after me Thus were we both entred into a blessed race to the end wherof I know the Lord can bring vs though we may not goe both together as my soule desired yet
if we faile not to meete the Lord we cannot by his grace but meete together in the glory of that kingdome which he hath promised to all that persevere in vprightnes before him The God of heaven knoweth that I did so prize your worthy society in these spirituall respects that I could have abundantly joyed to have beene your servant for Iesus sake all my dayes I did preferre it to all other as most deare and precious to me vnder heaven Had I not reason when I see the Lord himself assimulating vs to each other vnder those representations wherin the partyes are in dearest relation to one another as of father and childe mother infant whence we are sometimes sayd to beget men to God and sometimes to trauell in our birth till Christ be formed in our people Who can be insensible of the separation of these betweene whome the conjunction is soe neere surely none but he alone can support me against the sorrow therof who hath promised to gather all his owne in such an inconceivable kinde of conjunction as shall make vs everlastingly one both with one another and with himself and our saviour where he wil be our father and our king we through his Christ shal be his children and kings too to raigne with him to all eternity Thus have I beene with yow in my poore duties but in all that I haue sayd you and all men must ever except my infirmityes which are not few and my manifolde frailtyes which as I am sinfull flesh and blood could not be wholy hid or vn-obserued We are men sayd Paul Barnabas when the sottish people would have worshipped them as Gods subject to the same passions that you are Elias a man of admired graces was a man subject to the same passions that we are sayd the Apostle Iames. Beholde neither Prophets nor Apostles but have weaknesses with their graces and doe expresse their inperfections with their best actions How much lesse may we hope or you expect we should be free free nay how can you wonder at our farre greater faylings when as you know vs to be of farre lesser graces if their extraordinary measure and power of Gods spirit were accompained with ordinary corruption should our extraordinary miscarriages seeme strange whenas ordinary grace is the most and best we can attaine Be not offended then at vs or at religion for our sakes because you see our evill with our good be humbled rather in your selves feare your one greater danger and thinke with your selves if these men who draw soe neere vnto God who spend their liues as it were in heaven whose liues are or ought to be nothing but a continuall conference and familiarity with the Lord cannot yet be free of frailty offence sure I may doubt my estate least that which appeareth in them will vsurpe over my if they feele soe much I may feare least it will overflow and sincke me Thus meditating you shal be kept from being at all offended at vs the more from offending God your selves you wil be the more compassionate over vs the more circumspect over your owne wayes soe the Lord shall have honour in vs both you will learne to doe to vs as he doth to all his accept vs according to that which we haue not according to that we haue not not despising our ministrey because of our infirmity but rather seing the Lord doth entrust vs over you you should yeelde your selves vnto vs as to Gods guides I beseech you againe that you will neither be offended at our faylings nor draw them into example to cause you to offend we never desire further jmitation from Christians then we take from Christ It is the greife and greatest wound of our soules that we can be no more like our Lord master who hath entrusted vs nor more sitt for the performance of his pleasure O let no man be the worse for our weaknes Al the joy we have is herin that notwithstanding our evill the Lord hath judged vs faithfull and put vs into his service and given vs the seale of our ministrey in causing his worke to prosper in our hand It is his will to put this treasure into earthen vessells that the glory might be his not ours Respect and consider of vs as we are take your part of the treasure which is heavenly take pitty on the vessell which is earthly the father of mercyes shall measure mercy to you as you shall doe to vs whose spirits indeede are willing but our flesh is weake if we can be vpright we are accepted with God perfect we cannot be Thus now in al respects I haue beene with you Now how you haue beene with me I wish I had ability to declare according to myne owne desire and your desert The fore-named favors of my first and second election your christian defence of myne jnnocency against those vnjust calminations which were cast vpoÌ„ me the many sweete encouragements I had from you in my ministration that I might cheerefully serue the Lord in the gospell of his son during the time I was to abide among you your gladnes of my continuance thus long and the desires you have shewed of my longer abode had it beene the Lords pleasure or in your power that soe it should have beene and besides all these a multitude more of kindnesses in one kinde or another continually cast vpon me Know I pray you that all these favours are engraven vpon a most gratefull hart and that as the Lord will not be vnrighteous to forget your labour of love to recompence it so neither can I be soe barbarously oblivious as not to remember both you them to the Lord yea and vnto men that they may see your good workes and glorify him who hath given you harts to doe good and to distribute soe abundantly I must say of you in the time past as Iacob sayd in my text for the future and I cannot but acknowledge and avow that you have performed that to me which was promised to him you have dealt well with me every way The worlde I have founde like a churlish Laban both vnkinde vnjust towards me but you have I founde like the Lorde who giveth over-measure of kidnes beyond justice merit And this hath abundantly appeared aboue all in that double yea treble testimony of your respect to me to wit in that honour you vouch safed me to become an vnworthy member of your most worthy body as also in that liberall support you gave me at my departure which was such as I founde no meane prop to my poore estate which was then falling into a consumption and is not â—â—ed to this day and lapay in that honorable attestation you gave me with vntue sâ—ll consent vnder your seale In all these your love did superabounde towards me yet I doe here before the Lord and you truly witnes and testify that I doe not nor dare not nor cannot
IACOBS STAFFE TO BEARE VP THE Faithfull AND TO BEATE DOWNE THE Profane Touching the one 's assured and the others conceited title vnto God himself and all his precious promises WHERIN The Saints interest is justified to be absolutely infaillible the Sinners clayme detected to be apparantly deceivable notwithstanding all infernall suggestions of feare and infidelity in the one or of presumption and security in the other Formerly preached at Hamburgh by IOHN VVING late Pastor to the English Church there as his farewell to the famous followship of Merchant Adventurers of England resident in that City And now published and dedicated to the honor and vse of that most worthy Society there or wheresoever being All things are yours you are Christs 1. Cor. 1. â—â— â—â— AT FLVSHING Printed by Martin Abraham vander Nolck dwelling at the signe of the Printing house 1621. SOCIETAS ADVENTVRARIA Ana-gramma RE-RATA VIVIS DEO SANCTA REDDITE QVOD SVVM EST CVIQVE What er'e can be concluded from a NAME Yours doth include all happines and fame Thus spel'd thus anagram'd it boade's your Fate Then which there cannot be a happier State With MEN t' enjoy your reconfirmed GLORIE And with your GOD to be reputed HOLIE What can I wish but THESE with all increase And after THESE those joyes that never cease TO THE Right Worshipfull my worthy freinds Master RICHARD GORE Deputy the Asistants and Generality of the famous fellowship of Merchant Adventurers of England resident in Hamburgh IOHN WING wisheth all present prosperity on earth and all perfect happines in heaven AS I have sometimes read oftentimes ruminated the kinde question of that Pagan Prince concerning the honorable reward of his faithfull servant So have I beene abash't in my self that I have not enquired soe carefully what was due to you for your loue as he did to him for his loyalty VVhat honour sayd he hath beene done to Mordocay for this should I not have asketd my self the same long since for your kindnes not much inferior to his seruice And now that of late I have begun this inquisition my conscience answers with shame There hath nothing beene done with shame I say blushing that a heathen shall thus remember an inferiour and a christian should thus forget such freinds as I have founde you all to be whose favour kindnes though it be not vpon recorde in chronicle yet doth it well deserue soe to be And now to doe you the best honor that can come within my power I doe here present vnto you and to all men this true commemoration and thankefull acknowledgment of these your favours which were soe abundantly bestowed on your part although soe vndeserved on myne We Schollers have nothing but papers to honour our best freinds withall our most and best is done when we have put their good names in print and by publike jmpression given the world notice of the precious respects their good nature hath cast vpon vs. And if this my endeavour may be accounted but your least honour I have what I desire as one ayme of this publication The matter published intendeth an honour jnfinitely higher even of God who once enabled me to speake it and hath now encouraged me to divulge it principally for the glory of his name next for the renowne and fame of yours whose rare liberality it were most jnjurious to bury in these dayes wherin so litle of the like is alive I beseech you take in good part what I present vnto you from a good hart I was once hopefull to have beene more happy in my residence with you then I can be in writing to you But the almighty meant it otherwise on him I cast all my cares and strive daily for contentment and comfort in a state in many regardes much more meane I hope nothing shal be offensive to you of that I have written it being all gratefull when it was spoken If in the latter end I seeme more playne and downe-right in divers passages both concerning you and my self I pray you pardon me it was to sustaine my owne vprightnes and to wype away those foule and vnworthy jmputations wherwith some malignant mindes and mouthes did as falsely as basely reproach and traduce me and that to my face for such grosse miscarriage among you as made me incapable of soe good a condition service as yours was God for bid J should justify them till I dye sayd Iob and soe say I and giue away my jnnocency I had rather dye blameles then live blemisht And to bunge vp make mute for ever these evill tongues I could not but relate that truth which is able to remooue their sclanders and reveale my integrity to all persons that shall please to pervse these particulers The Lord of his infinite goodnes make good this poore attempt of myne to you all and to all others into whose hands harts I desire it may come The same God be ever your God and shyne vpon you in the pure light of his sweete countenance that all things may be fully discovered vnto you which may further you to him where you may shyne with him in that glorious and inaccessible light which noe corruption can inherit or attaine To his grace and blessing in vncessant desire of your temporall prosperity in your Society and spirituall and eternall prosperity of soule body I commend every one of you with my owne soule and soe rest Your late Pastor and vnfayned wellwiller for ever IOHN WING From my house in Flushing September 12. 1621 TO THE READER Reader looke for no apology or excuse for this worke of myne I make no question but the matter contayned in it will plead a necessity of making it publike Reade and pervse that throughly The second part of my former labour thou shalt looke for if the Lord will and I liue e're long but not presently for I haue something to doe before I can finish it Pray for me that I may be furnished with grace to write for thy good Faerwell in the Lord. IOHN WING Pag. Lin. Error Correction 5. 20. with stand which stand 8. 6. at ouce at once 20. 6. harh right hath right 22. 17. wit vs with vs. 45. 5. yet blessed yee blessed 94. 12. thy put out they put out 99. 31. abborted abhorred 109. 31. and agine and againe 119. 32. last refuse last refuge 125. 2. and oeur-base and over-base 137. 20. he speake it he speake it 138. 24. cry to their cry to her 139. 13. such the breasts suck the breasts 156. 23. they Good thy God 157. 7. the ony the one 162. 2. not sorrow not Sorrow 175. 5. consider and soe consider and see 175. 32. you condition your condition 181. 4. thy are they are 184. 27. to a bette to abette 195. 28 timerarious temerarious 2â—5 3. or thee or thee Words to be put in Pag. Lin. Â Â 11. 1. we bolde we be bolde 57. 8. ever hope ever we hope 78.
19 weaknes and weaknes 97. 16. not if not doe if 170. 19. if Lord if the Lord. Words to be put out Pag. Lin.   143 32. put out did  171. 1. put out this  174. 11. put out but.  186. 18. put out the.  In many places and pages herin is set for herein JACOBS STAFFE OR A declaration and confirmation of the most comfortable interest which all the faithfull haue in the Lord and all his Promises AS ALSO A detection and confutation of that false and jdle clayme which vngodly persons vainely pretend vnto both Discovered in certaine Sermons on Gen. 32.9 And Iacob sayd O God of my Father Abraham and God of my Father Isaac thou Lord that sayd'st vnto me Returne vnto thy countrey and to thy kindred and I vvill deale vvell vvith thee That which we finde written by David long after Iacobs time did Iacob finde and feele long before Davids dayes to wit that Psal 58 11. Verily there is reward for the righteous and that vndoubtedly there is a God that judgeth the world never man might speake this more experimeÌ„tally and happily then hee who found the Lord most gracious to reward his vprightnes and most righteous to reveng his jnjuries We read but of few that haue mett with harder measure at the hands of men and scarce of any who haue reaped more favour from the hands of God then this blessed Patriarch did Touching whome many things are spoken he take's vp much roome in this holy history some part wherof is spent in the discovery of such passages as fell out betweene him and Laban since they came first together And in their procedings one the one part we haue recorded what conscionable carriage there was in Iacob whose rare and matchlesse fidelity was made apparant and did shew it self in all the service he did him it being performed during so many yeares with extraordinary honesty and endeavour On the other there is discovered the monstrous vnkindnes grosse jnjustice and many other the vnsavory fruits of a currish nature and covetous hart in Laban whose eye was ever evill vpon all Iacobs good insomuch that he did daily vexe himself with perpetuall repining at his wealth welfare and prosperity The just Lord seeing this in Laban looketh downe from heaven with gracious regard vpon Iacob and resolveth to recompence his righteousnes vnto him seing he had done soe much and endured so much from such a churlish kinsman and vnworthy master as Laban had shewed himself to be He shall reape the fruit of his paines and piety Gods hand shal be liberall though LabaÌ„ be close-sisted Iacob shall wel know that he hath a master in heaven who will make him a full mend's for all his integrity to his master on earth And to the end he may as fully enjoy it as God is mynded freely to bestow it he is warned of God to goe for his contrey and leaue Laban with whome he could never comfortably posesse the sweetnes of any of those many good things the Lord did soe kindely cast vpon him Iacob taking knowledge of his heavenly calling and commission to be gone doth instanly resolue on his departure dispatcheth his busines setteth things in order disposeth himself all his to remoue with all possible expedition according to the commandement of God warranting him forh with soe to doe Being thus soe suddanily gone as Laban tooke noe notice of it till one tolde him of it three dayes after such being the diligence and conscience of a good servant that the hart of his master may haue confidence in him and not neede to care for or looke after him or his busines for divers dayes together assoone as he did know it he hasteth and poasteth after him with all speede to overtake him if he can and at mount Gilead he doth And there his hart being big swollen and ready too burst with choller and discontentment he meane's to haue a saying to him Iacob shall know a peice of his minde ere they part if once hee can come to the speech of him But before Laban may speake with Iacob God must speake with Laban jntending to overule his wrathfull minde and outragious mouth the Lord doth so schoole him that hee cannot giue him an vnkinde word but is become as coole and as calme as a man may be he speake's most familiarly to him make 's a most freindly league with him take's his leaue most lovingly of him and soe they part exceeding peaceably one from the other This being done and Laban being gone Iacob journieth homeward and because the Lord did forsee he should â—â—couÌ„ter many extreamityes e're he came to his waies end he sent his host euen an host of Angells to him that by them hee might bee hartened against all those hart-breakings which he might meete withall as he went forward in his journey And it was but neede he should haue some cordialls considering what calamities â—ee was to wade through as hee went For no sooner hath Gods host left him but he heare's of another host coming of purpose to surprize him and that from his Brother which makes the mischeife so much the more eminent and bitter One woe is past but another cometh and a farre worse then the former hee hath done with Laban and is well quit of him but he is now to begin with Esaw And indeede this second distresse did every way exceede the first for wheras before he had to doe but with a covetous and vnkinde master now he is to deale with a cruell and bloody-minded brother nothing was in question with Laban but matter of commodity the worst that could come was but a litle losse of some goods and cattell that Laban thought too much for him but the least of this is for his life and state too himself and all that he hath are like to miscarry in this combate his brother having vowed his death that he would kill him wheresoever he met him Iacob foreseeing this exigent because of his vnavoydable necessity to passe by his brother Esawes territoryes in his travell whose olde grudge against himself he could not but remember hee doth his best to obtayne a pacification sendeth ambassadours to him to treat of a truce and to parley with him about conditions of peace if vpon any tearmes he will accept it But Esaw will none of that he is bitterly enraged the messegers returne and signify how resolute hee is for revenge hee will heare of no league but hath levied an army of foure huÌ„dreth men against him comming himself in person with them intending to make havock of his brother and all that he had Iacob is not a litle troubled at this tydings but much appaled and perplexed and now hee bestirrs himself deviseth what to doe in this time of his extraordinary terror and danger The meanes he makes vse of are two partly Civill and Politike partly Spiritull and religious He begins first with