peradventure that Consideration might have been as a Bridle to have restrained them viz. the outward just disgraceing and due deserved publique vilifying of their Reputations and Persons after the pestilent Perpetration of such Treacherie though never so eminent in the eyes and esteeme of others before the Discoverie the inward discontentments and vexations of Minde deeply wounding themselves with the unappeaseable Horrour of their guilty Consciences which will continually gripe gnaw and terrifie them unlesse they be cauterized but most of all the everlasting Damnation of both their Bodies and Soules for ever to the darke and unconceiveable tormenting Pit of eternall Perdition the which without true Repentance will at the last Judgement day certainly be their Portion Oh! that such guilty Persons had timely layd to heart even in those their daies the Felicity of Fidelity and the Misery of Treachery so might they faithfully have performed their loyall Promises which might have conduced to their owne both Temporall and Eternall Peace but woe and alas the former of these is to them already past and God grant the latter be not too late I shall not censuring charitably doome such guilty Persons being Selfe-servers for such their treacherous black-Workes to the Land of Eternall Darkenesse for so to doe farre transcends both the Power and Knowledge of any Mortall but I will speake both of them and to them by way of Interrogation for their present Convincement and future Animadversion What could seeming-loyall Subjects deale thus disloyally with their King Did He preferre them to honourable Places above others depending upon their Fidelitie and have they requited His loving Kindnesse with no lesse then damnable Treacherie Were they so farre intrusted by Him and have they dealt thus deceitfully with Him Did they pretend themselves as faithfull Friends to helpe Him and have they proved His perfidious Enemies for to hurt Him Oh treacherous Dealing This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed Simulatio ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Occultatio judicii Malum sub specie boni celatum It is Iniquitie in a Mysterie even masked Vngodlinesse a Thes 2.7 Et dum non cognoscitur non cavetur and being in their blacke Breasts not descried it could not be declined The which treacherous Iniquitie being most detestable abominable and double Impietie cryeth aloud in the Eares of God for Vengeance to fall upon the pernitious Perpetrators thereof I greatly tremble at the serious Consideration hereof and therefore let none that are guilty herein falsly flatter themselves in their corrupt hearts with deceitfull hopes of perpetuall Impunity for assuredly such Hypocriticall Treacherous Malefactors for such their Notorious Perfidious and cursed Malefactorship cannot without great Repentance escape the heavy Wrath and just Judgement of the sin-punishing just-revenging righteous God but it will follow after them overtake them and seize upon them to their Destruction Fidelitie and Treacherie are ever at Enmitie they are like two great Warriours in one and the same Heart stisly striving violently opposing and fiercely fighting against each other for Mastery And as they are Heterogenean in Conditions so in like manner as they prevaile they produce contrary Effects viz. Fidelitie Joy and Comfort But Treacherie Sorrow and Terrour As for Example Fidelitie seeketh no Corners but shineth splendidly as the bright Beames of the glorious Sunne in the firmament of Heaven at Noone-day when he is in his chiefest Brightnesse fullest Splendor and greatest Luster to the great comfort of the Actors thereof and all others concerned therein But Treacherie lyeth in Obscuritie ever fearing the Light and alwaies trembling at the remembrance of the Touch-Stone of Truth the which may not unfitly be compared to that thicke blacke tangible Aegyptian-Darkenesse sent as a Punishment upon Pharaoh for his Disobedience Exod. 10.21.22 The sharpe Smart whereof hath lately beene bitterly felt by too many thousands in this our Kingdome to the great terrour of Conscience to the Committers thereof and sorrowfull utter Ruine of many others thereby Fidelitie desireth heartily though it be to her Hinderance the full performance of that Trust reposed in her but Treacherie laboureth craftily for her owne Advantage to falsifie her Promise to those that intrusted her Fidelitie wisheth lovingly the wel-fare of others as well as her owne but Treacherie endeavoureth secretly but onely for her owne safety not careing for the Ruine of all others Fidelitie being rightly principl'd is syncerely guided by the blessed Spirit of God who is the King of Glory and he sweetly affects her and lovingly leads her in the delightfull and pleasing Paths of Obedience Truth and Righteousnesse and at the End of this World he will certainely remunerate her with the full Fruition of Eternall Happinesse but Treacherie being falsly grounded is corruptly guided by the cursed Spirit of the Devill who is the Prince of Darkenesse and he leads her on blindly in the deceitfull Wayes of Disobedience Errour and Unrighteousnesse and for her sinfull Service he will surely reward her at the End of this mortall Life with the bitter and cursed Wages of Everlasting Death Fidelitie Larke-like rejoyceth at the Light and desireth to be publiquely Exemplary to all others singing praises to God with a comfortable Conscience because her workes are wrought in God but Treacherie Batte-like being an uncleane Bird flyeth not abroad but onely in Darkenesse Lev. 11.19 desiring no Notice to be taken of her for when once the Light approacheth she keepeth her selfe close in a Corner as not daring to appeare in the Light of Truth because her Workes are not wrought in God but onely by the Subtilty Instigation and Power of the Devill Loe thus we evidently see that there is as great an Antipathie Contrarietie Disparitie Difference between FIDELITIE and TREACHERIE as is between Light and Darkenesse Truth and Errour Obedience and Rebellion Peace and Warre Life and Death Heaven and Hell God and Satan So that no marvell although our perplexed Kingdome be at this day so greatly divided having lately had therein the damnable Sinne of Treacherie so frequently practiced Those that have done such treacherous Workes may justly challenge to themselves their due deserved Wages which Workes of Treacherie must have the Wages of Iniquitie the which Saint Paul expresseth in that Theologicall Aphorisme of his to the Romanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages of sinne is death Rom. 6. ult Death temporall to the Body in this life and without repentance Death eternall to both Body and Soule in the life to come And therefore now as a spirituall Physitian for the speedy and perfect Curing of sicke fore and wounded Englands great Distractions and manifold Distempers my Soule sincerely desireth and Heart also earnestly wisheth as a Christian sensible and sorrowfull Sympathizer of Englands wofull Distresses that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong Omnipotent God would Graciously be pleased in much Mercy and tender Compassion towards this bleeding sinfull English-Nation for to set
are not given particularly for the good of one but mutually for the good of one another viz. That others should reap the benefit of our Prayers the benefit of our Almes-deeds and the benefit of our good Councels and exhortations to godlinesse Therefore the Apostle exhorts us that we should exhort one another daily while it is called to day Heb. 3.13 lest any be hardened through the deceitfulnesse of sin It was a good resolution of them had their tongues and their hearts gon together when they spake one to another every one to his brother Come and let us goe and heare the word of the Lord. When we are to come into the presence of God to looke our Joseph I meane our Jesus in the face 't is fit we should bring our younger brother with us And S. Jude exhorts us in his Epistle concerning weaklings that we should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have compassion on some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting a difference Jude 22 23. And others to save with feare pulling them out of the fire meaning milde spirits by gentle admonitions and obstinate spirits by sharpe reprehensions endeavouring by all good meanes to the uttermost of our power to provoke them to obedience and the fear of the Lord as David here doth to Pray for the Peace of Jerusalem O Pray for the Peace of Jerusalem Loe thus have I plainly proved unto you this point of Doctrine by Scripture And now follow the Reasons to confirme the same viz. foure Reas 1 Because it is one end wherefore we are borne into the world and shall we not performe the end of our Creation The Heathen man could say non nobis nati sumus we are not borne for our selves Therefore by consequence we are to doe the best good we can for others And what better good can we doe for others then to provoke and stir them up to the service of God the reward of which service will be the full fruition of heavenly happinesse Reas 2 Because by our so doing we shall bring glory unto God Not that any thing which is finite can adde any thing to that which is infinite so that no finite creature can adde any glory to the infinite Creator but the greater number that walke in Gods service and obey him the more the Lord is glorified by them Reas 3 Because by our so doing we shall win soules unto God and save them from eternall destruction He which converteth the sinner from going astray out of his way Iam. 5. ult shall save a soule from death and shall hide a multitude of sins Reas 4 Because our so doing will be so acceptable to God that we shall shine like stars in the firmament of heaven They that be wise shall shine as the brightnesse of the firmament Dan. 12.3 and they that turne many to righteousnesse shall shine as the stars for ever and ever By which the Prophet meaneth not onely the Ministers of Gods Word but also the faithfull who instruct the ignorant and bring them to the true knowledge of God And thus passe I from the Reasons of the Observation to the Application The Uses of this point are briefely foure 1. Vse of Examination 2. Vse of Exhortation 3. Vse of Reprehension 4. Vse of Consolation Examination Vse 1 TO Examine thy selfe whether thou hast been active herein and a proficient in this practice And whether thou hast done thy best endeavour to the uttermost of thy power to convert soules unto God But contrarywise hast thou at any time heard or beheld thy poore ignorant Brethren or any other wilfull wicked wretches perpetrating iniquity with violence and following their sins with eagernesse and as it were like Brands burning in the fire of their owne destruction and not done thy best endeavour and that with expedition to pull them out for their preservation And if upon examination thou findest thou hast not then mourne for thy negligence therein for the time that is past and speedily reforme thy selfe thereof for the time to come Exhortation Vse 2 TO exhort us in Gods feare to doe our best endeavours in this particular viz. to provoke and stir up others to the service of God This is that pretious Balme that on our parts should never be wanting to the heads of others Hence then we are all to be admonished to lay hold upon every oportunity and to take all occasions that possibly can be offered for to edifie each other mutually in the knowledge of God according to that Prophesie of the Churches restoration by Christ as it was fore-told of these times Come ye Esay 2. and let us goe up to the mountaine of the Lord to the house of the God of Jacob and he will teach us his wayes and we will walke in his paths And Verse the fifth O house of Jacob come ye and let us walke in the light of the Lord. The word here Light in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Lucidum fieri vel illuminari vel Lumen recipere So that as far as the Omniscient God is pleased to inlighten us impart the knowledge of his truth unto us we must to the uttermost of our power communicate it unto others never forgetting nor neglecting but ever remembring and also practising Christs Charge unto Peter When thou art converted strengthen thy brethren Luk. 22.32 Behold if any of us traveling abroad should espie a blinde man wandring without a Guide and drawing neere to a dangerous River into the which if he should fal he must certainly perish if uncharitably we should passe from him without either leading him from the danger or calling to him for his preservation so that he falleth therein and is drowned would not our hearts terrifie us and our consciences condemne us as being guilty of his Death doubtlesse they would unlesse they were cauterized So in like manner when those whom God hath indued with the light of knowledge and understanding shall see others walking in darkenesse and the shadow of death and wandering in the broad way that leads to eternall destruction and not doe their best endeavours to instruct them that they may come out of their errours to shew them the light of knowledge that they may arise out of the darkenesse of their ignorance and to lead them into the narrow path of eternall life that thereby they may escape the broad way that leads to everlasting death Their negligence I say therein will be laid as a foule fault and hainous sin to their charge For if it were a fault in Churlish Nabal as indeed it was Not to relieve out of his plenty fainting hearted David in the wildernesse 1 Sam. 25. And the rich Glutton Luke 16. out of his superfluity not to cherish the pined stomack of hunger-starved Lazarus Oh then how great a sin will it be unto those that abound in knowledge not to stir up others to the service
the Old World Gen. 7.21 Then the Deluge took his part so he wrought their Destruction When He fought against the beastly Sodomites Gen. 19.24 Then the fire and brimstone from Heaven took his part and so he wrought their Destruction When He fought against the blood-thirsty Aegyptians pursuing the Israelites Exod. 14.28 Then the Red-sea took his part and so he wrought their Destruction When He fought against those Rebellious Persons Numb 16.32 Korah Dathan Abiram and their Complices Then the Earth tooke his part and so he wrought their Destruction When He fought against those cursed Amorites Iosh 10 11 12 13. warring against the Gibeonites Then the Sunne the Mooone and the Hailestones from Heaven tooke his part and so he wrought their Destruction And the Starres also in their courses fought against Sisera Iudg. 5.20 When He fought against those reviling Mockers of the Prophet Elisha 2 King 2.24 Goe up thou bald-head Goe up thou bald-head Then the Beares tooke his part and so he wrought their Destruction When He fought against those accusing Idolaters of the Prophet Daniell Dan. 6.24 Then the Lions took his part and so he wrought their Destruction Loe Thus the Lord hath not onely these but also all other Creatures in the world ready at his owne command to fight against wicked Persisters in sinne At the beginning the greatest and strongest Creatures were by Nature and Creation subject to Man but alas now not onely they but also all others both great and small are either become our Enemies or else our Conquerers And what must this then teach us but onely how Odious hatefull and abominable Sinne is in the sight of Almighty God Sinne It was forbidden by God It was condemned by Angells It is revenged by Beasts And punished by Divills It drave Adam out of Paradise It kept Moses from Canaan It destroyed the Inhabitants of Jerusalem And it hath also excluded infinite thousands from the Kingdome of Heaven It was wilfully committed by the disobedience of Man It was willingly redeemed by the life of Christ It was faithfully reproved by the death of Martyrs And yet still it is wickedly maintained by the practice of Multitudes Oh whose heart bleeds not within him to see such a wicked Monster made more account of then all other good things in the world which was hatcht by the Devill fed by the life of Soules and yet still raignes that it might winne Millions of Soules unto Condemnation Shall reasonable Men rescue it when unreasonable Beasts fight against it Every Creature in his kinde cries Vengeance against it It made the Angels Damnable It made the World Abominable It maketh the Beasts Corruptible And it maketh Men Miserable Miserable I say by Birth for they were borne in it Miserable by Life for they are vexed with it And most miserable by Death for then they shall be accursed by it Loe Thus doth the Earth cry woe unto Sinne for it cursed her Thus doth the Heavens hate it for it destroyeth her Children Thus doe the Starres fight against it for it dazleth their Light And thus doe the wilde-Beasts warre against it because it increaseth their Groanes It was the Jewes complaint in their extremity O Lord Ier. 14.7 though our Iniquities testifie against us deal with us according to thy Name for our Rebellions are many we have sinned against thee It was the Wickeds expression in their Calamity for sinne We roare all like beares Esa 59.11 12. and mourne like doves we look for equity but there is none for health but it is farre from us For our trespasses are many before thee and our sinnes testifie against us So that unlesse thou leavest thy Sinnes expect no Peace but look for mourning instead of mirth according to that Curse imposed upon the Jewes for their sinnes declared by the Prophet The Earth lamenteth and fadeth away Esay 24.4 5 6 7 the world is feebled and decayed the proud people of the earth are weakned The earth also deceiveth because of the inhabitants thereof for they transgressed the lawes they changed the Ordinances and brake the everlasting Covenant Therefore hath the Curse devoured the earth and the inhabitants thereof are desolate wherefore the inhabitants of the land are burned up and few men are left The wine faileth the vine hath no might all that were of merry heart doe mourne Thus beloved we see that Sinne is the Cause and Punishment the Effect So that Sublatâ Causâ tollitur Effectus The Cause being taken away the Effect ceaseth And untill then expect no Peace For so long as our hearts are full of Corruptions let us look to have our lives full of Afflictions Afflictions are divine medicines sent from God to correct our corruptions Yea they are Chastisements for sinnes that are past and also Preventions of sinnes that are to come like a Prophylacticke Phlebotomy or a Preservative Purgation And hence is that expression of Saint Paul 1 Cor. 11.32 We are chastened of the Lord that we should not be condemned with the world So that we have here Life and Death set before us performe the Meanes prescribed and we shall live comfortably neglect them and we shall perish miserably Loe this truth the Author of all truth hath expressed Levit. 26.17.18 I will set my face against you and ye shall fall before your enemies and they that hate you shall reigne over you and ye shall flee when none pursueth you And if ye will not for these things obey me then will I punish you seven times more according to your sinnes Hence then we may learne that if the former punishments of Pestilence Famine and the Sword which lately have beene amongst us and upon us will not reclaime and reforme us then the Lord will send more and heavier judgements upon us untill we either are converted or confounded And now for a Prevention of Englands Confusion let me speake unto her as once the Lord did by his Prophet Jeremiah unto Jerusalem Jer. 6.8 Be thou instructed O Jerusalem lest my soule depart from thee lest I make thee desolate as a Land that none Inhabiteth So say I both freely and mournfully Be thou instructed O England learne righteousnesse and speedily be reclaimed from all thy wickednesse lest the righteous Lord in displeasure against thee suddenly depart from thee and so thou becommest a Desolation The which Desolation that we may all escape let every one throughout this whole Kingdome seriously examine his owne heart of all those sinnes wherein at this day he stands guilty before the Lord and search and try his wayes and speedily turne unto the Lord our God And for a prevalent Motive hereunto Let all Traitors against the King call to minde Gods just Judgements upon Ahithophell 2 Sa. 17.23 2 Sa. 18.14 1 Sam. 8.3 1 Sa. 4.18 2 Sa. 20.22 Ester 7.10 Rebels upon Absalom Corrupt Judges upon Samuels Sonnes Idle Ministers upon Eli Wicked Magistrates
amongst the Children of God is like the agreement and harmony in Musique yea it is well pleasing to God and acceptable to all good men God is the God of Peace 1 Thes 5.23 The very God of peace sanctifie you throughout And he is also the Authour of Peace 1 Cor. 14.33 God is not the Authour of confusion but of peace as we see in all the Churches of the Saints And his Children are the Children of peace Isay 11.9 None shall hurt or destroy in all the mountaine of mine holinesse And Christ in his Sermon upon the Mount pronounceth a blessing unto them that labour for Peace Blessed are the Peace makers Mat. 5.9 for they shall be called the children of God When as King Salomon who had his name from Peace built that most glorious and stately materiall Temple for the Worship of God it is very remarkeable that in the making thereof no Noise was heard by strikeing or beating upon any of the materialls whereof it was made the which Temple was also a Type of Christ Esay 53.7 who was mute like a sheepe before the Shearers and with Patience did beare silently many injuries and indignities not onely offered unto him but also laide upon him In imitation whereof all true Beleevers in Christ who are the Spirituall Temple of the living God 1 Cor. 3.17 ought both silently to suffer and also patiently to endure the troubles and miseries of this their militarie Warfare according to that rule of our blessed Saviour learne of me Mat. 11.29 for I am meek and lowly in heart and ye shall finde rest unto your soules And S. Paul when he was to leave his Corinthians he exhorted them to Peace that after his departure from them they might have the comfortable presence of the God of Peace with them Leaving them this memorable Valediction at his ultimum vale Finally brethren fare ye well be perfect 2 Cor. 13.11 be of good comfort be of one minde live in peace and the God of love and peace shall be with you So that to live peaceably towards others is a Marke of the true Members of the Church of Christ 2. Holinesse The Apostle S. Peter speaking to the faithfull who should be heires of everlasting glory exhorts them to be holy in all manner of conversation 1 Pet. 1.15 Heaven is an holy place and none must inhabit there but holy persons viz. Saints those that are made holy by the blood of Christ those whose soules are washed in the blood of the Lambe Whosoever is not thus qualified must for ever from heaven be excluded Apoc. 22.15 Without shall be dogs and Enchanters and whoremongers and mutherers and Idolaters and whosoever loveth or maketh lies Yea the Apostle is peremptory herein Heb. 12.14 Follow peace with all men and holinesse without the which no man shall see the Lord. Therefore labour to finde this Grace of Holinesse in thy selfe for it is an infallible Marke of the true Members of the Church of Christ 3. Love Spirituall Love is the most excellent effect of the Soule and also a fruit of Gods blessed Spirit Gal. 5.22 Yea and our blessed Saviour to distinguish his Disciples from the prophane persons of the world expresseth Love as the cognizance of distinction By this shall all men know that ye are my Disciples Ioh. 13.35 if ye have love one to another So that spirituall Love is also a Marke of the true Members of the Church of Christ 4. Regeneration Art thou sensible of thy new Spirituall birth Dost thou finde in thy selfe experimentally Mortification and Vivification a killing of the Old man and a quickning of the New dost thou feele the power of Christs Death in thee more and more to mortify and kill thy sinnes his Blood to sanctify and purge thy heart and the Vertue of his Resurrection to quicken thy soule unto newnesse of life and to make thee stand manfully and with an undaunted courage and magnanimous Resolution valiantly to fight against Sinne and Satan If these things be in thee they are certain Evidences unto thee that thou art a true Member of the Church of Christ 5. Obedience This is a satisfactory Duty well-pleasing and acceptable both to God and Man The time was and that of late yeares that England had a plentifull Peace and a peaceable Plenty throughout this Kingdome and also lived in filiall Feare of the righteous God and dutifull Obedience to Her lawfull Soveraigne at which time the Lord even loaded Her with plentifull Store both of Spirituall and Temporall Blessings She being then for satisfactory Accommodation to Her Inhabitants Gen. 47.6 farre transcending Goshen to the Israelites in the Land of Aegypt insomuch as that She was comfortable to Her Friends terrible to Her Enemies and the glory of all Her neighbour Nations round about Her so that they all must beare Her witnesse that as once the Dew of Heaven fell downe onely upon Gideon's Fleece when as all the Earth beside was drie about it So in like manner the Dew of Gods Blessings hath onely fallen upon this our English Kingdome when all our neighbour Countries have been destitute of it lying drie and unfruitfull and being also utterly untilled by the Plough of the Farmer but yet every where harrowed by the Hand of the Souldier and almost rent in sunder with all those great Calamities which the fierce Fire and cruell Sword could bring upon them all which while untill of late yeares our English Nation lived in Peace dwelt without Feare sate in Safety and slept Secure But when flourishing England waxed wickedly wanton supine and carelesse and fell from the Light of Grace into the Darknesse of Sinne wilfully walking in corrupt waies according to the carnall Lusts of Her owne sinfull Heart being very dishonourable to God distastfull to all good Men and disgracefull to the Protestant Religion and also grew both Vnthankefull and Vnfruitfull and like an untamed Heifer Ier. 31.18 cast off the yoake of Her dutifull Obedience both towards God and Her lawfull Soveraigne Loe then the Lord in Judgement against Her being wrathfully displeased with Her turned Her Peace into Warre Her Plenty into Penury Her Strength into Weaknesse and Her Glory into Shame since which time of Alteration She hath liberally pluck't the Grapes of gall and plentifully dranke the gall of Bitternesse Yea and so deeply hath She dranke of the bitter and poysonous Dregges thereof as that those deadly Draughts which lately have beene forcingly given Her have turned the Lives of many thousands into Death And yet woe and alas She still remaineth incorrigible under Gods afflicting hand by the sharpe stroakes of his Rods of Remembrance and will not yeild Obedience to God and Man as in the sacred Scripture She is commanded Obedience is two-fold in respect of the Persons to whom we owe it 1. Unto God 2. Unto the King 1. Unto God for himselfe as being our Celestiall Soveraigne 2. Unto the King in God and for
God as being Gods Terrestriall Vice-gerent So that Caesar must have Casars as God may have Gods that the body of Christ may be kept without a Rent as his Coate was without a Seame and that thereby also may be both produced and continued a melodious Harmony delightfull Agreement and sweet Consent amongst our selves in this English Christian Common-wealth whereof we all are Members and wherein we live Therefore Obedience either Active or Passive must be yeilded to all lawfull Authority whereas 1 Sam. 15.23 Rebellion being as the sinne of Witchcraft The which as an infernall polluted Embryo lurking in the hatefull Heart of a malicious malecontented disobedient and revengefull spirited Person having her sinfull Increasing cursed Birth wicked Growth and mischievous bloody and polipragmaticall Operation by the hellish working pernitious provocation and damnable power of the Devill is not onely diametrically repugnant to our subjective Fealty but also utterly abhorrent to all Christian Loyalty Heb. 10.26 27. and being wittingly willingly and wilfully contrary to the Light both of Knowledge and Conscience committed continued justified and maintained the condemnable pestilent Incendiarie for the present Overthrow and speedy Confusion of a Christian Common-wealth the hatefull Compendium of cursed Cruelty the horrid Epitome of all Impiety and the very Character of the Firebrands of Hell wanting nothing to all such illegall Actors thereof but onely the sharpe fatall Stroake of impartiall Death whereby to cut assunder the brittle Thred of their mortall Lives and thereby to send their sinfull soules into the deepe Dungeon of Eternall Darknesse there to be intollerably tormented with the Devill and all damned Spirits World without End The word translated Rebellion is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth Bitternesse and is applied to Apostacy and Disobedience and that in a two-fold respect 1. Because Rebellion is more distastfull to God than bitter things are to the Palate of that Man between whose Tast and Bitternesse there is an Antipathy who naturally desireth to tast onely those things that are sweet 2. Because it provokes and exasperates both God Man unto Wrath Bitternesse For in one and the same Act of Rebellion there may be committed both a Sinne against God and a Trespasse against Man So that both being offended by the same Act of Rebellion they are also both of them thereby provoked to Wrath and Bitternesse against the Offendors Rebellion is the Fore-runner of Gods Vengeance to the Actors Confusion According to that fatall Querie of the Lord by his Prophet Jeremie concerning the Jewes Doe they provoke me to anger Ier. 7.19 saith the Lord and not themselves to the confusion of their owne faces So that Rebellion being Disobedience provoketh to Wrath and Wrath worketh Confusion to the Provokers thereof To satisfie the carnall Lusts inordinate Appetites and greedy Desires of military desperate Rebels in their violent prosecution of horrid Rebellion either by bloody Murther or plundering Theft is unto them for the present very sweet but the Consequent of it to all those that are guilty of it will certainly prove according to the Originall signification of it viz very bitter answerable to Abner's speech of Joabs devouring Sword viz 2 Sam. 2.26 Bitternesse in the latter end So that he that conscionably careth not Now for that cursed Act of his Sinne shall compulsively care Hereafter for the bitter Smart of his Punishment The word Sword in the Hebrew language is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Exsiccando Vastando dictus a Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Exsiccatus fuit both which words have a distinct Difference as well in Pronuntiation as in Signification and yet all the Characteristicall Consonants of both which words viz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Schem and Ponghall in Gnavar Noune and Verbe being the same may both necessarily and also profitably serve to put us all in mind of a reciprocall Punishment waiting upon the Sword when it is not rightly used as God in his Holy Word hath expresly commanded The which is very perspicuously instanced unto us in mischievous minded sanguine hearted and bloody hand-acting murtherous Joab for Joab having slaine Abner and Amasa men more righteous and better then himselfe must die for so doing by the Sword of Benaiah notwithstanding his hastening to the Tabernacle of the Lord 1 King 2.28 and there laying hold on the hornes of the Altar What Hath bloody Joab committed Murther upon Murther against that holy Commandement of the righteous Lord which expresly forbids the perpetration thereof saying Thou shalt not kill Exod. 20.13 And then would he have the Lords sacred Tabernacle to be his preservative Protection from due deserved Punishment for it No No that may not be his Counterfeit Holinesse could not so farre palliate his murtherous Ungodlinesse nor still the loud voice of His crying Wickednesse as to exempt him from Execution but the just punishing sin-revenging Hand of the righteous God will follow after him must overtake him and inevitably seize upon him to his deadly Destruction His golden outside of Religion and deceitfull seeming Devotion could not preserve him No safe Sanctuary of preserving Refuge could murtherous Joab finde wherein to secure his bloody life from the swift Swords fatall stroake of impartiall Death but Volens vel Nolens Lex talionis whether he will or will not the Law of Retaliation must both necessarily and also inevitably be executed upon him So that as Joab himselfe had formerly done to others the Lord rewarded him with the same Punishment upon his owne head 1 King 2.34 Thus Joab's bloody Murther must Recalcitare id est retrò pedem jacere By which just rebounding and retrograde punishing Passage of bitter Punishment retorted from sweet Sinne committed we evidently see that Sinne and Punishment are Reciprocates being both of a close Connexion neere Relation resemblingly characterized in Hipocrites Twinnes suitable in Corditions and being deeply involved together have their unhappy Reflections upon each other who may not unfitly be paralell'd to the Camets Catuph T and Chateph Camets T amongst the Hebrewes of whom it is said Idem esse recipiuntur varying not any thing in Figure as here plainly appeareth and also differing nothing at all in Signification but onely in the length of time in Pronuntiation So in like manner the Worke of Sinne goeth before and sometimes the same Wages of Punishment very shortly followeth after As it fared with Chush the Sonne of Jemini Davids Enemy of whom David himselfe spake by way of Sinnes penall reflection Psal 16. He hath graven and digged up a pit and is fallen himselfe into the destruction that he made for other His travell shall come upon his owne head and his wickednesse shall fall on his owne pate The which reciprocall Punishment justly proceedeth from the strict hand of our impartiall God God often punisheth Offendors in the same kind
of them carried with their own voluntary Motion So that God's Decree doth move all secondary Causes but not take away their own proper Motion For all secondary Causes are so moved of God himself being the primary Mover of them as that he always doth well holily and justly in every one of his particular Movings Psal 145.17 being righteous in all his ways and holy in all his works But the secondary Causes themselves being moved are carried in contrary Motions according to their own Nature and Frame If therefore they be Good then they are carried unto that which is Good but if they be Evil then they are carried unto that which is Evil. So that according to the double beginning of their Motion and Will there is a double and divers Work and Effect performed by them From whence then we may safely collect that the Decree of God doth not take away the Will of Man or the Contingency thereof but onely order and dispose it The which Disposall both of Man's Will and its Contingency is not done onely in part but also even to the full and that by the just Decree of our holy God According to that Expression of Solomon Prov. 16.33 The lot is cast into the lap but the whole disposition thereof is of the Lord. The words there translated Lot and Lap are in the Originall Language of the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haggoral ve Chek and the next words following viz. the whole disposition thereof are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Colmischphato Intimating thereby that nothing ought to be attributed to Chance or Fortune because all things are determined in the Councell of God which shall come to pass and by the Power of his Decree Providence and Permission in his due time they shall be effected True it is indeed that the translated Scripture tells us of Chance and Fortune yet ought we to be informed that there is nothing casuall in regard of God's Knowledge but there are many things casuall in respect of Man's Ignorance So that we must not ascribe any thing to blind Fortunes Performance but attribute all unto God's All-seeing Providence yet so that the Divine Providence doth not take away the Will of Man or the Contingency thereof for God according to the common Axiome of the School non necessitat sed facilitat he doth induce the Godly to doe good with Alacrity not inforce them against their Will with the least Urgency A plain and pregnant proof we have to this purpose by the Fall of Adam being at the first both Himself his Will made good yet mutably good for he so stood as that he might fall The Cause of whose Fall was the voluntary Inclination of his own Will unto Evil. Not that his Will was any thing at all forced or by any Violence of God's Purpose compell'd thereunto but Adam fell of Himself without any Coaction at all from God And for the better clearing of this Point we must a little farther consider of Adam in first Condition to whom God gave at his Creation Naturam flexibilem à flexible Nature being subject to mutation creating him in Potestate standi seu Posse cadendi in Power of standing or Possibility of falling His Power of standing proceeded from God as being his Creator his Possibility of falling came from himself as being but a Creature Aug. Con. Whereupon Saint Augustine saith God made Man ex nihilo of Nothing and therefore left in Man a Possibility to return in nihilum into Nothing if he transgressed the Command of his Maker And thus Man was even ab Origine suo from his Creation very incident to his Alteration The which evidently sheweth the great Difference between the Omnipotent Unchangeable Nature of the holy God the Impotent and Instable Condition of sinful Man For it is a Maxime in Divinity Immutabiliter esse bonum proprium solius est Dei. Mal. 3.6 Heb. 6.17 Isa 14.27 2 Chron. 20.6 Job 9.12 Pro. 21.30 To be immutably Good is onely proper to God Hence then we may learn that the Decree of God did not take away Adam's Will nor the Contingency thereof but onely order and dispose the same So that Adam's Fall was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Spontaneus Voluntary even of his own Accord without any Compulsion by any other Whereupon a learned Writer saith Beza Volens peccavit proprio mout He sinned willingly and of his own proper Motion The Guilt of whose Sin hath spread it self through the whole World even as a Leprosie upon all his Off-spring strictly obliging them with himself to eternall Punishment into which Adam by that his Fall joyntlyentangled himself all his Posterity For as the Person of the first Man corrupted the whole Nature even so that very Nature it self doth now corrupt all the Persons of his Posterity The which bitter Root of Adam's planting hath brought forth innumerable Multitudes of wild Gourds 2 King 4.39 whereof all his Posterity must needs tast though it be with never so great Distastfullnesse yea and Death it self to them all Rom. 5.12 For Sin and Death being cursed Correlatives will one day cleave as close together 1 Sam. 15.33 Rom. 6.23 as Samuel's Sword and Agag's Flesh did to each other no way under Heaven can possibly be found out to keep them afunder So that all the Sons of Adam that either heretofore ever were now are and hereafter shall be as they tast thereof may justly cry out against themselves as did those Children of the Prophets to the Prophet Elisha when they had so distastfully tasted of their own bitter Broth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mavet bassir 2 King 4.40 id est Latine Mors est in Olla Death is in the Pot. Therefore no Evil at all be it of the least Nature whatsoever either in the Fall of Adam or in any other Person whomsoever ought to be imputed to the Decree of God but must fully and onely be attributed to the Will of Man The which wholly proceeds from the voluntary Inclination of Man 's own Will unto Evil. Ezek. 18.31 Rom. 6.12 The stinking Camarina filthy Puddle and foul Fountain whereof being the very Seed and Spawn of all Sins whatsoever which so greatly infecteth contagiously contaminateth and pestilently poysoneth the Bodies and Souls of all Adam's Off-spring in this World is Originall Sin viz. the cursed Corruption of Man's polluted Nature the which is Originally born and propagated together with our Selves being by naturall Generation lineally descended from the defiled Loynes of our polluted Primogenitor disobedient Adam which makes all the Sons of men as long as they live in this world so incident to fall into Sin For Sin Originall and Sin Actuall are Species subalternatae inter se Kinds subordinate one to another the Latter having an hereditary Relation to the Former as the Daughter to the Mother the Originall being as it were the Cause and Root
of all Truth yea by the voice of him who is the Way the Truth and the Life John 14.6 even Truth it selfe for Quicquid in Deo Deus est The judgement of Man may erre Humanum est errare He may pray and not obtaine Ye aske and receive not because ye aske amisse Jam. 4.3 A man may pray long and often and yet his Prayer may be erroneous or defective he may pray for those things that may rather hurt than helpe him and yet his prayer may proceed from the utmost of his understanding and he may also aske many good things at the hands of God and yet omit divers things which he ought earnestly to crave of God both for himselfe and many others but that holy and heavenly Prayer of our Jesus is both true and perfect even the Truth and Word of God it selfe and therefore well might Christ deliver it to his Disciples as a Patterne saying to them when ye pray say Our Father Which art in heaven c. for it is the very Summe Complement and Epitome of all Prayers whatsoever containing in it all things necessary both for our Bodies and Soules even for this life and that which is to come It is a PRAYER farre more than worthy to be written with Letters of purest Gold in Tables of the most pretious and permanent Marble as a continuall religious Commemoration to all succeeding Ages and the constant forme of Prayer-practice for all Posterity yea the very Marrow Pith Substance and Quintessence of all necessary Prayers to be offered up to the God of Heaven by the sonnes of Mortals is contractedly contained in that Prayer And therefore whensoever thou prayest lest thy Prayers though long and many should be erroneous or defective be sure thou concludest with that holy and heavenly prayer of Iesus that thou mayst aske and receive both for thy selfe and others all those necessary things contained therein and so benefit others by thy Prayers as well as thy selfe Mot. 2 2. We shall have the helpfull assistance of the blessed Angels This truth the Apostle declared to the Hebrews Heb. 1. ult where speaking of Angels he saith Are they not all ministering Spirits sent forth to minister for them who shall be heires of salvation Yea beloved if we be true Members of Christs Church then there will be a neere Relation a sweet Society and a heavenly Communion betweene the blessed Angels and our selves The which confisteth in these five ensuing Particulars 1. They and we shall be Fellow-servants worshipping and serving one and the same God as the Angell himselfe confesseth 2. They and we shall be Brethren in the Testimony of Jesus as the same Angell affirmeth in the words following 3. They and we shall be Fellow-Citizens of the heavenly Jerusalem Heb. 12.22 4. They are Souldiers under the Standards of God and are also our Guardians Psal 34.7 we are under their protection and are also their Charge 5. They are our Patternes and we their Resemblances both for Obedience whilst we live here upon Earth Mat. 6.10 and also for Glory hereafter in Heaven Luke 20.36 Mot. 3 3. We shall have Peace of Conscience the which transcends all earthly and mundane Comforts It was reported of Socrates that he so greatly delighted in Vertue as that no kinde of sorrow did ever alter his countenance But beloved the inward Jubile of the minde in the Kingdome of Grace doth farre excell his condition which standeth not in meate or drinke or any other outward things but in righteousnesse and peace and joy in the holy Ghost Rom. 14.17 The which Peace of Conscience amongst the Ancient Fathers hath many honourable Titles given unto it They call it Agrum beatitudinis Hortum deliciarum Gaudium Angelorum Domum Spiritus sancti Paradisum animae They call it a Field of Blessednesse a Garden of Delight the Joy of Angels the House of the holy Ghost and the Paradise of the Soule So that I may truly say The Spirit of a true Member of the Church of Christ being sound in sincerity and seconded with a good Conscience is able to beare out all his infirmities together with all the miseries incident to his humane Nature And through the power of Gods Grace is able also to encounter with the terrours of Death and the fearfullnesse of the Grave yea to endure with a gracious humility even the glorious presence of God and his holy Angels at the last Judgement Day Whereas there is no Peace to those that are without the Church Esa 57. ult continuing in their sinnes So that if any one of them had strength in his Limbes transcending Sampsons and power in his Bones excelling all the sonnes of Anack united together yet notwithstanding unlesse his Conscience be seared he shall often heare to his terrour an Authenticke Divine condemning Eccho summoning him to appeare before Christs Tribunall-Barre to give an accompt of all his evill thoughts words and workes the which will so greatly terrifie his bitter afflicted and wounded Conscience as that he shall be restlesse even in the midst of all his earthly delights and worldly pleasures For unlesse the Consciences of such wicked persons are Cauterized they have often times gripings and gnawings and horrible convulsions within them which are as it were certaine flashings of the flames of Hell-fire unto them before they come into that place of torment But the Peace of Conscience which the true Members of the Church of Christ have is so comfortable a Cordiall unto them as that it made the Apostles to rejoyce in their afflictions Act. 5.41 that they were counted worthy to suffer for their Masters sake This was it that made Paul and Silas to sing in prison at mid-night Act. 16.25 And as Augustine saith made holy Job more happy in Stercore on the top of a Dunghill then Adam was in Nemore in the midst of Paradise because as he saith of himselfe Job 27.6 I will keepe my righteousnesse and will not forsake it mine heart shall not reprove me all my dayes So that Nihil jucundius nihil tutius nihil diutius bona Conscientia fremat Orbis orcus illa erit secura There is nothing more sweet nothing more safe nothing more durable then a good Conscience rage World roare Hell that Person who hath this Peace of Conscience within him is ever at quiet Mot. 4 4. We shall ever have the Love and Favour of God Beloved if we are in the Love and Favour of God then God hath a will for to doe us good and we know he wants no power for he is Omnipotent Impotent men when those whom they love are in distresse would sometimes helpe them but cannot but no impediment can let nor obstacle hinder the Omnipotent God If an earthly King favour any man and beare a speciall Love towards him what needeth that man to care though the Subjects hate him So in like manner if we are in the Love and Favour of God