is this Peace that is promised here you will say It is not the outward or wordly Peace for this promise is made to men compassed about with worldly troubles and calamities The Church in this song professeth so much her self O Lord our God say they Vers 13. other Lords besids thee haue had dominion over us and againe Like as a woman with child that draweth near the time of her delivery is in pain crieth out in her pangs so have we been in thy sight O Lord We haue been with childe we have been in paine we have as it were brought forth winde we have not wrought any deliverance in the earth neither have the inhabitants of the world fallen So by the way ye may remarke that the people of God notwithstanding of this promise hath not alwayes that outward Peace and Plentie which follow it Our Saviour Ioh. 16. telleth his disciples That though they should haveâ— peacâ— in him yet in the world they should have tribulation So in the time of the Babylonish captivitie which the PROPHET looketh unto there appeared nothing but wrath and warr and blood and miserie in the words actions of God towards his people If the people of God rebell against him and vex his holy spirit Isa 63. He turneth in some sort their enemie fighteth against them If DAVID sinne against God He breaketh his bones turneth his moysture unto the drought of the summer IOB was a perfect man doing good eschewing euill yet when it pleased GOD to exercise hâ—â— that the graces wrought by his Spirit in him might appear be the more perfected He made his terrours to march in array against him and did write bitter things against him making him to possesse the sinnes of his youth Iob 13. He did write as it wer books against him drew as it were in his conscience the characters of his wrath Hence It followeth first that the outward trouble distresse of any people or of any man is not a sure argument that God hateth hath rejected them The Church in the 44. Psal Saieth Thou hast covered us in the place of dragons and hast covered us with the shadow of death For thy sake are we killed all the day and counted as sheep for the slaughter Yet have we not forgotten thee neither have we dealt falsty in thy covenant Our hearts have not turned back neither have our steps declined out of thy way It is true that these outward troubles are comonly the effects of Gods anger against our sins but that standeth well with his love to our persons For whom the Lord loveth he chasteneth Heb. 12. Hence the Church in the 7. of Micah 8. 9. 10. Rejoyce not over me O mine enemie when I fall I shall rise againe when I sit in darknesse the LORD shall be a Light unto me I will hear the indignation of the LORD because I have sinned against him untill he plead my cause execute Judgement for me and she that is mine enemie shall see it and shame shall cover her which said where is the LORD thy GOD. Secondly remarke If Gods own people be not exempted froÌ„ outward troubles and calamities what may the wicked look for If judgement beginne at the house of God what shall the end of them be who obey not the Gospell If it be so with Gods children who are the children of Peace what trouble and indignation shall be to them who are the children of disobedience wrath flatter not thy self therefore with thy present Peace wo to thee if thou continue in sinne and have not made thy Peace with God He hath whet his sword he hath bent his bow and hath made ready the instruments of death The time cometh wherein thou shalt find such terrour in his face that thou shalt wish the hils and mountains fal upon thee rather then that thou should be made to looke upon it All the creatures in like manner shall fight against thee to revenge the quarrell of God none of them contributing so much as a drop of water to quench the heat of thy tongue Now let us proceed and see what is the Peace here spoken of Since it is not the outward Peace as we have said and yet is a Peace promised to the Saints even in this life it must needs be the inward Peace and tranquillitie of the minde which they enjoy here This Peace is nothing else but such a state of the mind whereby it is so disposed that it is not shaken either with prosperitie or adversitie but being stayed on God hath Rest and repose in him whatsoever fall our eveÌ„ as the needle touched with the load stone resteth when it looketh to the North or as the earth or water rest when they come to their own place Of this Peace our Saviour speaketh when he saieth Ioh. 14. Peace I give you my Peace I leave with you This is that Peace of God which passeth understanding which keepeth our hearts minds in Christ Jesus It is so great a benefite that our understanding is not able to coÌ„prehend it It keepeth or guardeth as a buâ—wark our hearts minds our hearts that they turne not away from righteousnes or pietiâ— by any temptation or persecution our minds that they fal not away to errour and that in Christ Iesus that we may abide in him and be more and more joined to him It maketh us fit to discerne the trueth for it clears the minde which cannot see aright when the eye of it is troubled It giveth joy to the heart For a calme and peacable minde is a continuall feast It raiseth up in us confidence and magnanimitie As confidence be getteth peace so peace increaseth this confidence When a man considereth that he is at one with God hath him to be his friend Father who hath a most loving tender care of his children when I say a man considereth weigheth and believeth this hee committeth himself wholly to God that he will guide him aright in al his wayes and defend him against all his enemies Thus ye see what the peace is which here is meaned Now let us see whence it is Thou to wit O Lord saith the PROPHET will keep c. First It is the Lord alone who giveth and keepeth this peace in us Hence it is called The peace of God and he is called The God of peace To proclaime warre or peace hath been accounted the prerogative of Kings Now God is The King of kings Lord of lords and therefore to him alone belongeth to settle peace especially in the soule Hee is the Judge and therefore to him belongeth to pronunce this sentence of peace If a man be arraigned before a Judge his minde is not quieted though all the standers by encourage him and bid him be of good comfort till he heare absolution out of the mouth of the Judge So God is the supreame JUDGE of the World
Name of God I will blesse thy Name saieth hee IT is not without great cause that he mentioneth here the NAME of God For clearing of this wee shall shew you shortly first what is meaned by his Name 2. How great a ground this is to us of praise and blessing For the first A name properlie is not the thing it self which is named but is without it signifying representing and manifesting it Now God who in himself is hid cannot be manifested to us but by his works and word whereby we attaine to the knowledge of him that knowledge of him or rather himself or his divine perfections as they are made known and discovered to us is called his Name When he doth the works of Almightie power wee call him Omnipotent When he doeth the works of Iustice wisdom goodnes c. wee call him just wise good c. And of all these is made up his dreadfull glorious and blessed Name which he hath amongst men So that the Name which God hath amongst us lyeth first inwrapped in his works and from thence by the knowledge and due esteeme of them is convoyed to our hearts whence againe it is published and proclaimed everiewhere To this purpose the Lord being to declare his Name to Moses Exod. 34. 6. The LORD The LORD GOD mercifull gracious long suffering and aboundant in goodnesse and truth Keeping mercie for thousands forgiving iniquity and transgression and sin c. Thus the Name of Christ Iesus in whom God was reconciling the world to himself is called Isai 9. 6. Wonderfull Counsellour the mighty God c. and Jerem. 23. 6. his name is called IEHOVA The Lord our Righteousnesse Let us now come to the second point and consider how great a ground of comfort and praise this Name is First it is so great a ground of comfort and consequently of praise that no grace is bestowed upon us nor promise of it made unto us but for this Names sake The Name of God is the originall root and spring out of which all flow and into which all are resolved It is of his goodnesse mercie which is his Name that he promiseth any thing to us and it is of his trueth and power which also belong unto his Name that these promises are accomplished Hence DAVID Psal 25. IT For thy Names sake O Lord pardon mine iniquity for it is great Secondly As wee can have no good but for and through his Name so in it and by it all goodnesse is to be had There is in it infinite sufficiencie of comfort against all our distresses wants and temptations if wee know it beleeve in it and call upon it Are thou perplexed with thy sinnes look upon the Name of God Exod. 34. This is a part of it The Lord God mercifull Hee is the Lord God and therefore able to forgive Hee is Mercifull therfore willing But it may be thou will say thy sinnes have made thee most unworthy of any favour Looke againe upon his Name Hee is Gracious and aboundant in goodnes saieth it Thy sinnes do not so abound but his grace goodnesse superabound If thou say thou hast continued long in sin and often relapsed Look to his Name there is comfort in it against this also Hee is long-suffering and slow to wrath In a word whatsoever be the heinousnesse of thy sinnes whatsoever the circumstances yet there is comfort in his Name and a ground of the hope of pardon for his Name beareth That he keepeth mercy beside him as it were in treasure forgiving iniquity transgression and sin Needest thou refreshment as well as pardon Look to his Name as it is elswhere descrived Hee is the Father of mercies and the God of all comfort Who comforteth us in all our tribulations Would thou have peace The God of peace is his name also Would thou have grace to heale thy corruptions Hee is the God of all grace Would thou have wisdome to direct thee Hee is the Father of Lights All this belongeth to his Name In likemanner if wee look to the Name of Christ in whom and for whose sake all good is bestowed upon us by God wee shall find all manner of comforts His Name is The Prince of peace and according to it able to give us tranquillity in all out troubles His Name is the mighty God accordingly He is able to save us to the uttermost though there be nothing but troubls without and terrours within Would thou have his Image renewed in thee Hee is the Everlasting Father A Father to beget his Likenesse in us and Everlasting to preserve it in us To give us wisdome he is the Counsellour and he is Wonderfull to work in us and for us beyond all that we can ask or think even to wonderment and admiration And if our sinnes disquiet us Hee is IEHOVA our Righteousnesse The righteousnesse that is in him is ours aswel ours to save us trusting in him as his to glorifie him Thus we see what matter of unspeakable comfort we have in the name of God as he is God as he is the father of our Lord Iesus Christ and in him our Father When all other comforts faile us yet in this Name comfort is to be found IT falleth out somtimes with the godly that they are not sensible of that former comfort of the assurance of Gods favour They cannot bee perswaded of it neither of the truth and sinceritie of the graces of God in them they find not that delyte which before they had in prayer or in other meanes yet when all failleth we find the Name of the Lord to be a strong Tower Proverb 18. 10. and the Righteous flee to it and are saved Yee know the use of a Tower is that when all other fortifications are taken and forsaken when the wals are scaled and houses left men flee to it as to the last refuge so when wee are beleggered with troubles without and terrours within when wee are forced to quite all other holds grounds of comfort yet have we Gods Name to flee unto as to a strong Tower Whatsoever be our distresse we may say to him O Lord there is mercy power with thee that is thy Name In Iesus there is Righteousnesse even our righteousnesse that is his Name And thou hast commanded us to call on thy Name in the time of our trouble To this Altar I flee I take hold on the hornes of it if I perish here will I perish So yee see the Name of God is a most soveraigne ground of comfort Whence DAVID saieth to God Psal 9. 10. They that know thy Name will put their trust in thee And the Apostle Rom. 10. 13. out of the PROPHET Whosoever shall call on the name of the Lord shall the saved Great reason therfore have we to praise blesse it and that for ever and ever This much of the object of DAVIDS praise wee come now to the praise
and evil expediencie and inexpediencie that is in every thing and therefore not subject to any errour or change Hence I am chap. 1. 17. calleth him the Father of lights with whom is noâ— variablenesse neither shadow of turning Hence the Lord himself sayeth of himself Malach. 3. 6. I am the LORD I change not therefore yee sons of Iacob are not consumed Num. 23. 19. God is not as man that he should lie neither the son of man that he should repent hath he said and shall be not do it or hath he spoken and shall he not make it good To this same purpose David psal 102. speaking to God sayeth thou art the same and thy years shall have no end Thou art not now one and now another but alwayes one the same Thus we see his being is the same alwayes so are his decrees the counsell of his heart standeth and his thoughts throughout all generatioÌ„s Thus we see his unchangeablnes by reason whereof the PROPHET sayeth here Thou O Lord remainst Hence we may perceive that no change which we see in the creatures doeth any way affect God he made this world all things in it he changed them froÌ„ nothing to this being which they now have but without any change in himself When the shadow of thy face appeareth in a glasse there is no change in thy face from that which was before when thy foot leaveth an impression or mark in the way thy foot is nothing altered now what is the creature but as it were the shadow of the countenance of God A footstepe impression or smal resemblance of that perfection which is in him proceeding from him without any alteration of him at all so without any change he ruleth and governeth this world which he hath made albeit ther be innumerable changes or alterations in it yet he is touched with no new affections no new thought or counsel aryseth in his mynde Whatsoever counsell or purpose love or hatred lyking or disslyking is now in him was in him from all eternitie and what was in him is yet and shall be for all eternitie Once for al before the foundations of the world even froÌ„ everlasting he conceived and decreed what he would have done or permitted to be done in al succeding ages and by vertue of that his eternall decree all things come forth in their own times he remaining fixt and firme immutable in his most simple Unity and prime estate suppose that this world have its being and all the creatures especially men angels concurre to serve to worship to praise and enjoy him this addeth nothing to his inward joy or blesse or to any his inward perfections He had in himself without them the infinite fulnes of that he made them not to ripe any comfort or gaine by them but to communicate the super aboundace of his goodnes to make them partakers of his riches so far as they are capable On the other part Suppose the whole world al the creaturs therin should perish it would diminish nothing of the joy blesse of God For he hath infinite happines in himself which cannot be impaired as we haue shewn all the creatures ar in him in a most excellent manner in his wisdom in his power for in himself he beholds them and delights in them aswell as in themselves But it may be some man will say it seemeth that there may be some change in God since the scripture ascriveth repentance to him Gen. 6. 6. And it repented the Lord that he had made man on the earth And the PROPHET expostulateth with him for forgetfulnesse I Ans That the scripture ascriveth these and the like things unto God condiscending to the weaknes of our capacity not to signifie that there is any such thing in God properly but to signifie that such effects come from him as use to proceed from repenting and forgetfull men Repentance properly taken in men presupposeth an errour or fault for the which the Penitent is grieved So Wrath includeth the flame of an incensed minde Mercie importeth the misery of a condoling heart Jealousie some inward dispite and envy Thus it is that these things are ascrived unto men but in God it is far otherwayes His Wrath Aâ—g 1. book against the Adversary of the Law and Prophets chap. 20. is nothing else but the revenge of sinne His Mercy is a succurring goodnesse His Jealousie in his Providence whereby he will not suffer them to go free or unpunished who love that which he forbiddeth so his Repentance is nothing else but an unlooked for clearing of things that are in his power IT importeth no change in him but in the outward effects which he altereth without any change in his Will or purpose Hence in 1. Sam. 15. 29. It is said The strength of Israel will not lie nor repent for he is not a man that he should repent albeit it be said a little before in that same chapter That he had repented that he had set up Saul to be King So when he repenteth he changeth things but is not changed when he is angriâ— he revengeth but is not moved when hee sheweth mercie he helpeth but is not grieved and when he is Jealous he afflicteth but is not afflicted In like manner when hee is said to remember or forget The speech is borrowed from men His Remembrance importeth his Love his Care and Protection and his Forgetfulnesse signifying that he leaveth or seemeth to leave men exposed to dangers This much of his Vnchangeablnesse Secondly It is to be observed That the PROPHET ascriveth this Vnchangeablnesse to God as proper to him and competent to no other Thou O Lord remainest as if he would have said This is thy prerogative O Lord thou and none but Thou remainest All other things whatsomever are changeable This World we see is full of changes alterations and nothing more certain then the uncertaintie of it and therefore the Apostle 1. Cor. 7. 31. compareth it to a Shew upon a stage where suddenly all things are altered The fashion saith he of this world passeth away So it is with our selves our bodies our soules and the whole man Our bodies are exposed to a perpetuall change Now they are in health incontinent in sicknesse now in strength and againe in weaknes All flesh is grasse and the goodlinesse therof as the flower of the field Isai 40 6. so that Every man this way in his best estate is altogether vanitie When God with rebukes corrects us for iniquitie he makes our beauty whatsomever is desirable in us as Davids word importeth Psal 39. to melt away or to consume like a moth Our soules albeit of a more excellent nature being spirituall and heavenly ar in like manner tossed to and fro with changes now they know now they are ignorant now againe they forget now they are moved with one affection againe with the contrare somtimes with love
shall we find rest and quietnes to our perplexed hearts In this what have been done already the LORD whose Will is ever to be adored hath done it He gave and he hath taken away blessed be his Name And as for the time to come nothing shall fall out but according to his Will wherein we ought fully to acquiesce We may indeed say Father if it be possible let this cup passe from me but with all we should adde not my Will but thine be done But it may be Some man will say Albeit this may satisfie our minds in worldly losses yet it seemath that it caÌ„not give sufficient satisfaction in these evils which are prejudiciall to the Glory of God and well of mens souls Thou art deceived if thou think so there is no evill in that kind which God doeth not clearly see and which he is not able to amend He hath all things all ages eternitie it self before him and knoweth what varietie is best to make the just proportion and beautie of the whole work Cast not therfore a way the peace of thy minde for these evils but in them also reverence the Will of God Pray thou to God humblie and do what becometh thee within the limits of thy calling as for the event referre it unto God If thou cannot amend what is amisse remember that which our Saviour sayeth Math. 13. That somtimes the cares must be let alone lest the good wheat be plucked up therwith untill the harvest come And then a separation shall be made the tares shal go to the fire the wheat to the barne Consider That the blessâ—d Saints in heaven know well that God is here exceedingly dishonoured that many thousand souls are ruined yet they losse not their peace which they have in God So we according to our measure ought to do This much coÌ„cerning the staying of our minds on God The PROPHET addeth Because he trusteth in thee If our minds be stayed upon God we will trust in Him which also is a soveraigne means to obtain peace and protection from God if there be any generositie in a man he will be loath to deceive him who trusteth in him yea he will hazard his means his life for his safeguard how much more may we think that God will defend and direct them who put their whole trust assurance in him Hence the PROPHET exhorteth in the next words Trust in the LORD for ever for in the LORD JEHOVAH is everlasting strength He exhorteth not only to trust but alwayes to continue in this our trust confidence and he giveth most pregnant reasons for He in whom we trust is JEHOVAH the prime and infinite being in whom is everlasting strength or the rock of ages That which he saieth of his strength he understandeth of all his other Perfections As there is infinite and everlasting Strength in Him so infinite and everlasting Goodnes infinite and everlasting Wisdome infinite everlasting Truth If we look to these his Perfections by the eye of Faith wee cannot choise but trust in him and trust in him not for a time but for ever Let us obey this Exhortation of the PROPHET Blessed are they that trust in him they shall not be ashamed Yee have had manifold experiences of his goodnesse and power especially of late all which should concurre to the confirming of your Confidence in him Hee seemed for a time to leave you and yet ye cannot but acknowledge that whatsoever yee suffered came short of your deservings It is of his mercies that wee are not consumed And when he had a little afflicted you he sent you wonderfull deliverance Hee afflicted you that ye might turne to him and delivered you againe that yee might praise his Name put your trust therein Hee had given you long his Word in purity and plenty long peace and prosperitie but wee turned his grace into wantonnesse and abused our peace and plenty to ryot and excesse What wonder then that he should for a time send a scarcenesse of the Word and Sacraments That hee should turne our peace into trouble and our plenty into want but in his Wrath he remembred mercie Hee made his countenance to shine and we were saved Let us therefore beware of our sinnes whereby we haue provocked him before and then we may trust in him securely for the time to come If the Lord hath spoken peace unto us let us not turne again unto folly lest our latter end be worse then the beginning But if we turne to him with all our heart he shall keep us in perfect peace according to his promise His salvation shal be wals bulwarks Wee shall be able to say with DAVID The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I be affrayed The Lord grant this unto us and that for the merits of Christ Iesus To whom c. A SERMON UPON the XXVI Chap. of MATTH Vers 73. And after a while came unto him they that stood by said to Peter Surely thou also art one of them for thy speech bewrayeth thee Vers 74. Then began he to curse and to swear saying I know not the man And immediatly the cock crew Vers 75. And Peter remembred the words of Jesus which said unto him Before the cock crow thou shalt deny me thrice And he went out and wept bitterly IN these words wee have set down the Sin and fall even the hight of the Fall of the holy Apostle and his blessed Rising againe by repentance This his Fall is registrated in holy scripture not only to shew the trueth of divine Historie the Pen-men wherof concealeth not the faults of them that were most deare unto them as commonly humane Historians do but also it was written for our instruction comfort That they who stand may take heed lest they fall they who have fallen may learn how to rise The registrating of this Historie is as it were a sending of S. Peter by God to teach us this I may say of him as holy AUGUST speaketh of DAVID upon 51 psal As Nathan saieth he was sent to David so David is sent to thee whil as his fal and repentance is registrated in holy scripture When thou hearest him crying Have mercie upon me O Lord according to thy tender mercies c. Hee cryeth that thou mayest learne how to cry hee sigheth that thou mayest learn how to sigh hee weepeth that thou mayest joyne thy tears with him and he is amended before thee that thou mayst learn how to ameÌ„d The same may I say of S. Peter who is set before our eyes in this historie that hee may be a preacher to us of our humane frailtie of the mercie of God and a patern of repentance That we may make our use herof more fruitfully Wee shall first set down in order the Summe of the Historie of that which we
being ended the Physitians look to the part being to use their cure But there they found all to be whole and sound But ye will say to me whence cometh it then to passe that our prayers have so small effect I answer we pray not aright and therefore find not the wished fruite of our prayers We follow not this patron which is proposed unto us She cryed and prayed fervently being sensible of her great distres but our prayers have no life in them and that because we have not a due sense and feeling of our misery which is farre greater then hers But you will say to me there is none of us blessed be God vëxed with a devil how thē can we be in such or a worse estate then she was The answer is easie for first the devil vexed but the body of her daughter and amongst us many have their soules fully subjected to his power through grievous sinnes Sinne is a great devil sayeth CHRISOST writting upon this place at least it is an argument of his presence in a most wofull manner The bodies of good men and women may be vexed with Satan and that makes them to be but the objects of pittie but when sinne reigneth in the soul men are wicked and the objects of the wrath and Hatred of GOD. Now how much the devil prevaileth by sinne and holdeth men captive at his pleasure the great abominations of this land and citie do plainly testifie the Love and Fear of God is not in the hearts of men his Name is prophaned his Sabbaths are violated Superioures are disobeyed the hearts of men are full of hatred and malice every place is polluted with whooredome falshood oppression lies slanders abound What a strange power then hath Satan gotten over us if there be any sense in us how great reason have we to mourne and sigh for al our own sinnes and for all the sinnes and abominations done in the midst of this land Secondly we have great reason to fear that Satan and his instruments shall get power over our bodies and estates When I pray you is the devil more loosed in this kinde then in the time of warres If at any time his Throue is then set up for then the exercise of religion is banished or much hindred Justice hath no place the authoritie of lawes is contemned Men give themselves to uncleannes to drunkennes to the oppression of the weak poore The bodies of men are murthered their meanes are spoyled This is one of the most terrible Plagues of GOD whereto David preferred the pestilence Now this we justly fear and have we not reason then out of the deep sense of so great an evil to cry unto God mightily this woman cryed vehemently for one but among us many thousands are in danger Secondly Her prayer proceeded from a true and lively faith whereby her heart was purged from her former sinnes and now set wholly upon God But alace we continue still in our iniquities and what wonder then that our prayers are not heard Would we have God to do our will when we rebell against his most Holy Will Though ye multiply your prayers I will not hear saith the LORD when ye spread out your hands I will hide my face because your hands are full of blood And again Is this the fast that I have required for a man to hang down his head as a bulrush is not this the fast that I have required to loose the bands of wickednesse to undo the heavie buedens and to let the oppressed go free Isai 58. Hence it is that our manifold humiliations and prayers bring not forth the desired fruit Some will acknowledge their sinnes and promise to amend them but in the meane time bring forth no fruits worthie of amendement of life Some will not so much as acknowledge their own sinnes but stand still in the maintenance thereof Wee reade Jeremiah the 42. and 43. that IOHANAN and the remnant of the Jews that were with him after the destruction of Jerusalem desired IEREMIAH to pray to God for them and promised to obey the Word of the LORD whatsomever it was IEREMIAH did so brought him back this answer That if they would stay in the land of Judea it should be wel with them that they needed not fear the king of the Caldeans of whō they were affraied for the slaughter of Gedaliah for God would incline his Heart to favour them whereas if on the other part They would go down to Egypt as they intended They should perish by the famine by the sword and by the pestilonce IOHANAN and the rest of the proud men having heard this which was contrary to their humor replyed That this which he said was false and that the LORD had not spoken so but that BARUCH the sonne of NERIAH did set him upon them to perswade them to stay in the land that they might be delivered into the hand of the Caldeans Even so it fareth with many They promise indeed to obey the Word of the LORD but when the Word of the LORD is told them if it crosse their intentions and desires they say it is not the Word of the LORD and so continue in their evil courses No wonder then that GOD heare not their prayers not the prayers of others for them If we would be heard we must wash our hearts from wickednes and put away our vaine thoughts from us and as we said before most still continue knocking at the doore of Gods Mercy This if we do we may be sure God in end will give us a comfortable answer which the LORD grant and that for the Merits of Christ to whom c. A SERMON UPON the XVIII Chapter of S. MATTHEW Vers 18. Verily I say unto you whatsoever ye shall binde one earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven OUr blessed Saviour having declared in the words preceeding in what manner a sinner that is obstenate and disobedient to the voice of the Church is to be delt with Namly that he should be accounted as an heathen and as a publican He now in the words that I have read sheweth what is the efficacie power of the Sentenco of the Church even that it is no lesse then if it were pronounced in heaven and by GOD Himself A man rejected by the Church and ordained to be accounted as an heathen and a Publican might have thought within himself what albeit such or such men esteemes so of me if they misregard me account of me as of an heathen or publican I shall do the like to them and shall as much disesteeme them No saieth our Saviour it is not only their bare sentence and esteeme that is to be looked too That which they do rightly in this kinde is ratified confirmed and allowed by God in heaven And he that will despise them must despise GOD and Heaven
farre are we from this who testifieth this Sorrow by the abundance of his tears It may be ye will say to me we cannot attaine to this yet if thou rightly looke upon thine own sinnes and be truly grieved because thereby thou hast offended GOD and hast deprived thy self of him his Grace and Spirit thou may first value as it were and estimate how great a Sorrow thy sinnes deserveth and be so disposed that nothing is so displeasing and hatefull to thee as thy sinnes are Thou may come to this that with an upright heart thou may say to GOD O LORD these my sinnes so many so grievous so long continued in so often fallen into deserve to be bewailed with tears of blood if mine heart could possibly have them 2. Thou mâ—y wish from GOD That thy head were waters and that thy eyes were fountaines of tears that thou might lament as thou oughtest to do Ier. 9. 1. Thou may pray to GOD that he would give thee the grace of tears and that he who brought water out of the hard rocke would soften thy hard heart and make it to melt with this Godly Sorrow 4. Thou may endevour more and more and worke upon thine own heart for obtaining this unfeigned griefe This if we do God will accept even of our imperfect sorrow for the perfect Sorrow of Christ Iesus and for these strong cryes and tears even the tears of blood which he shed for us in the dayes of his flesh Before we go hence it may be demanded whether or not this Godly Sorrow is only for our own sinnes I answer it must be also for the sinnes of others There is no man that hath Zeale to the Glory and Honour of GOD and love to the souls of other men but he must be sory when he seeth them by their sins despysing the Majesty of God trampling his Law under foot casting themselves head-long into perdition Hence the blessed Patriarches and Prophets who were the most sincere friends of GOD are so freqâ—ent in holy scripture in mourning for the sinnes of oâ—hers Horrour hath taken hold of me sayeth David Psal 119. Thy Zeale hath consumed me Rivers of tears gush out of mine eyes because the wicked despise thy Law and forget thy words O that mine head were waters sayeth Ier. 9. 1. Complayning for the sinnes and miseries of his people and that mine eyes were fountains of tears that I might weep day and night Thus the righteous soul of LOT was vexed continually because of the abominations that he did hear and see in Sodom We are commanded to pray continually that the Name of GOD may be hallowed and glorified and therefore it cannot be but great matter of griefe to them that love GOD to see his Name dayly dishonoured and prophened Hence They that were marked Ezek. 9. wer such as did sigh and mourne not only for their own sinnes but also for all the sins and abominations done in the midst of the land Secondly It may be asked doeth this Godly Sorrow only reach to our sinnes and to the sinnes of others I answer it reacheth also to the consequents of sinne and first to the imperfection that is in us in serving of GOD. This is matter of griefe even unto the most Godly They are affected with a Godly Sorrow for this that they serve not God so perfectly as they should They say with S. PAUL with griefe of heart The evill that I would not doe that I doe and the good that I would doe that I doe not O miserable man that I am who shall deliver me from this body of death 2. This Godly Sorrow also extendeth it self to the desire of our heavenly countrey The Godly mourne that they are so long absent from the Lord and continue so long in the place of their exile They say with David Wo is me that I sojourne in Mesech and that I dwell in the tents of Kedar The children of Israel mourned because of their exile in Babylon By the rivers of Babylon said they Psal 137. we sat we weeped we remembred Sion They were spoiled by the Babylonians of their goods of their lands honours children and friends and yet the chiefe matter of their griefe was that they wanted Sion albeit that was but an earthly Sion and now spoiled burnt and sacked how much more have we reason that sit by the waters of Babell that is of the transitory pleasures of the confusion of this world to weep when we remember the permanent joyes of the heavenly Sion which cannot be spoyled and whereunto no dart or enemie can have accesse but the Apostle speaketh here not of this Sorrow but of the Sorrow which is for our own sinnes and for the sinnes of others and unto it he ascriveth this blessed effect that followeth which is To work repentance unto salvation not to be repented of It may be demanded how this Godly Sorrow worketh repentance since this Godly Sorrow is a chiefe part of repentance it is answered first By some that the Apostle sayeth not simply that it worketh repentance but that it worketh repeÌ„tance unto salvation that is it maketh our repentance true profitable and saving for it is as it were the life of our repentance So we say that a sober-man maketh a healthfull-man or that a man addicted to studies maketh a learned-man 2. This Godly Sorrow also worketh repentance it self in respect of diverse parts thereof Repentance hath many things in it and some of them are wrought in us or greatly promoved by this Godly Sorrow For clearing of this consider that repentance is wrought in us after this manner 1. Our minde is enlightned and the eyes of it are opened that we may see our sinnes the hynousnes and the deformity of them Unlesse we have this sight we will never be grieved for them Therefore David sayeth Psal 51. I acknowledged mine iniquity my sin is continually before mine eye So it is said of the prodigall son Luk. 15. 17. That he came to himself His eyes were opened to see his own misery and his sinne which was the cause thereof With this sight is joyned a sight and sense of the Wrath of GOD kindled against us for our sinnes For no man can rightly see his own sinnes but he must see that God is offended therewith whence anguish and terrour and trouble ariseth in the conscience Hence David in the 38. Psal sayeth Lord reprove me not in thy wrath nor chastise me in thy hote displeasure Thine arrows stick fast in me and thine hand presseth me sore There is no soundnes in my flesh because of thy Wrath and there is no rest in my bones because of my sin my sins are gone over mine head and they are too heavy a burden for me Secondly God worketh in the heart of a penitent some love of himself which maketh him to hate and detaste his sinnes whereby he offended God and to have in him this Godly
Sorrow because of them 3. This sorrow promoves the work of our repētance It makes us to humble our selves under the mighty hand of God It stirreth us up to an holy indignation and the taking of a just revenge of our selves because we have offended God as the Apostle sheweth in the next vers Hence the renting of our hearts spoken of by IOEL and the smiting of our breast which we find in the Publican This sorrow also venteth it self by confession Psal 32. When I keped silence my bones waxed old through my roaring all the day long Day and night thy Hand was heavie upon me my moisture was turned into the drought of summer Then I said I will confesse my sinnes and mine iniquity will I not hide I acknowledged my transgressions unto the LORD and thou for gavest the iniquity of my sin Sela. This Sorrow also expresseth it self by tears by fasting by sack-cloath and ashes but which is most of all This Godly sorrow stirreth us up to conversion to turne from our former evil wayes and to walk in the way of righteousnes A stedfast purpose of so doing is the maine part of our repentance and this is wrought in us by this Godly sorrow For he that is truly sorrowful displeased for that he hath offended God will in time coming eschew that which may be offensive to him and will be carefull to do that which may be pleasant in his Sight This is that which the LORD chiefly requireth if the wicked man shall turne from his evil wayes and keep all my statutes his former unrighteousnes shall be no more remembred Ezek. 18. 21. 22. Turne unto me sayeth the LORD with all your hearts Ioel 2. 12. our life is as it wer a journey and the end of our way is happines which is not to be found but in God In whose presence there is fulnes of joy and at whose right hand there are pleasures for evermore Therefore our steps or our eyes should never be turned from him but alace such is our corruption and such is the power of satan that oftentimes he draweth us out of the way of Gods commandements which leade us to that end by setting before us some triffle of pleasure or honour or commodity and so bringeth us in the way of sinne and perdition Therefore if we would repent wee must turne againe turne againe to God and that with our heart even with all our heart It is not enough that the minde be changed farlesse that we turn our face that may be for shame or that wee turne our feete that may be for feare but we must turne our heart affections that wholly from al our sins and from all the occasions thereof so farre as lyeth in us that we may walk in newnes of life even in the good way wherein we may find rest unto our souls So the prodigall son resolved to go to his father and indeed went unto him saying Father I have sinned c. Thus Godly Sorrow worketh repentance for it serveth powerfully to put a holy indignation in our HEART tears in our EYES words in our monuths and in all our CONVERSATION fruits worthy of amendement of life The Apostle addeth that this repentance Is to salvation not to be repented of Albeit this repentance will seem grievous and bitter because of the sorrow and humiliation that is in it yet indeed it is such that no man will ever repent of it If we have not this repentance we shall be forced to repent for the want and neglect of it What is the worme of conscience which tormenteth the demaned but a continuall repentance as it were whereby they accuse and condemne themselves for not using aright the means of grace and repenting while they had time But this is unprofitable repentance though most painfull and eternall The Godly shall not so repent of their repentance it shall never displease them but shal be ever matter of joy and rejoycing to them The reason is set down here namely This repentance is unto salvation There can bee no salvation without it Except yee repent saith our Saviour ye shall all likewise perish Repent and do thy first work else I will come suddenly to thee and take thy Candlestick out of its place saieth our Saviour to the Church of Ephesus Upon the other part if we repent wee are sure of salvation we may have great hope to be delivered from the evils threatned in this life howsoever that be we shall be sure to escape the wrath that is to come If the wicked man saieth the Lord turne from his evill wayes and keep my statutes he shall surely live he shall not die Wash you and make you cleane Isa 1. 16. Cease to do evill learne to do good and though your sinnes were as crimson they shall be made white as snow and though they were as scarlet they shal be made as wooll If we be carefull by the tears of true and unfeigned repentance to blot out our sinnes out of our conscience God will hide his Face from them and blot them out of his register and remember them no more against us Thus then we see how great motives we have to repent and turne to God First The Glory of God requireth this by our sins we have dishonoured him and therefore ought by repentance to restore to him his Honour againe 2. The love which we ought to our selves requireth this since without repentance we cannot be saved but must needs perish if we want it Put the case a man were walking in a way wherin if he went on a little he would undoubtedly fall head-longs over a rock and dash himself into pieces If that man would not do so much as turne back for the safety of his life ye may justly say that he were a murtherer of himself How much more cruell is thy murther of thy self who rather then tho wilt turne from thine evil way will drown thy self in the lake of brimstone and fire where the most bitter eternall death is Lastly we have yet another pregnant motive to perswade us to sorrow and repentance at this time that is the danger of our Church and countrey Who seeth not a fire kindled in the Wrath of God which threatneth this Church and Land with desolation Alace how can we be without regard to this S. AUGUSTINE in his first book of the City of GOD and 6. chap. Reporteth this fact of Marcellus which there also he commendeth While he was taking in the city of Syracuse in Sicily in the mean time that the armies were sighting he went up to a turret to behold Perceiving from thence men running in fury each one against another hearing the cryes of them that wer wounded and killed seeing fire cast on houses and the smoke ascending to heaven and hearing the noise of the houses falling to the ground he breake forth in tears albeit sure of the victory He weeped
to see men though his enemies subject to so great miseries Alacâ— then how great reason have we to mourne for these dreadfull miseries which ar like to come upon our brethren and upon our selves What other can we expect except we turne from our sinnes and except the Lord turne away his Wrath from us He hath given us the spirit of giddenes We are like men that are drunk every one rising up and ready to rush against another How dreadfull a token is this of the Wrath of God kindled against us because of our sinnes and how great reason have we to contribute our tears for the quenching of this fire Oftentimes we have foretold you that God would visit for the sinnes commitred in this land and that he would be avenged on such a nation as this Many and terrible examples also of the Iudgements of GOD ye have had before your eyes by which the Lord hath been saying to you Except yee repent ye shall all likewayes perish But notwithstanding of all this we have gone one securely in our sins How many thousands in Germany and other parts not long since have thought their feet as sure from falling as yee have thought yours their eyes have been as dry and their souls seemed to be as sure of life yet their feet have slidden their eyes have been drowned with tears their souls have tasted of DEATH The Sword of God hath devoured their flesh and is become drunke with their blood This same cup which the Lord hath given them he now presenteth to us and if we pacifie not his Wrath whether we will or not he shall force us to drinke it out Let us therefore follow the example of our Saviour When the bitter cup was presented to him for our sins he fell down and with tears of blood said Father if it be possible let this cup passe from me Let us turne to God and do in like manner Neither should we thinke it enough to mourne this day but should continue our mourning in private that if it be possible he may deliver us and our land from this great Wrath or if he have decreed otherwayes wee may at least escape his eternall indignation The Lord grant this unto us and that for the merits of Christ to whom c. Excellencie of the Psalmes 2. Excellencie of this Psame 3. Argument of it 4. Summe of the words 5. Davids applicatieÌ„ 6. Certaintiâ— of Gods favour possible 7. This gives confidence 8. Alacritie in GODS service 9. Peace in troubles 10. Gods name what 12. All Comfort in it 13 Comfort in Christs Name 14. This upholdeth us wheÌ„ other comforts faile 15. Exalting what 16. Blessing what 17. Praising what 18. God should be praised in al estats 19. The reasons God praiseth himself 2. ConsideratioÌ„ of Gods greatnesse the fountain of his praise 3. DivisioÌ„ of the words 4 Points to be considered 5. Infinitnes what 6. It is in God 7. All perfections ar in him 8. In the highest degree of perfection 9. In a most perfect unitie 10. His highnes above the creatures 11. His greatnesse is unsearchable 12 Praise due to him 13. Love the immediaet fountain of it 14. What praise proceeds from it 15. Our unduâ—ifulnes in this 16. Our heart should bee set upon him 17. Our desirs of him should bee effectuall 18. Nobilitie of GOD service 19. Reverenes in our carriage to him 20. Confideâ—â—â— in him Doct. BARON his Aâ—ath lamented 1. song of degress 2. Vnitie coÌ„mended here 3. Behold 4. Whâ—â—â— to dwell together in â—â—â—itie 5. Brethren 6. Concord good and pleasant 7. Goodnesse of it 8. Pleasantnesse of it 9. Vnitie in the church coÌ„manded 10. Fathers highlie esteemed it 11. CoÌ„cord lik an ointmeÌ„t 12. Like the dew 13. Blessing followes it 14. The portrâ—cture of it 15. we ar bene to dissentioÌ„ 16. Humility necessar 17. Meeknes necessar 18. ExhortatioÌ„ to keep our unity 1. Intention and summ of this Psalme 2. The waitting or silence of praise 3. SioÌ„ should praise 4. Sion can praise 5. Doeth praise 6. Necessitâ—â— of praise under the Law 7. Vnder the Gospel 8. A vow is a Promise 9. Made to God 10. Religious 11. willingly 12. Of a thing gracious 13. A vow of a thing not coÌ„manded 14. Not Wil-worship 15. Obliedgment to do good 16. Vows of things necessar 17. GOD honoured by vows 18. vows lawfull now 19. Vows should bee performed 20. God hears praier 21. Of all 22. Hee hath heard our prayers 23. Our duty 1. Intention division 2. GOD unchangable in his nature 3. In his Decrees 4. No chaÌ„ge in him froÌ„ his works 5. How he is said to repent 6. unchangeablnesse proper to GOD. 7 Comfort hence against troubles 8. Gods Love chaÌ„ges not from us in trouble 9. Hâ—â— Vnchangeablnes a spurr to Repentance 10. GOD the supreame Lord. 11. His dominion Vniversall 12. Comfort hence against troubles 1. reason 13. 2. reason 14. Why Hee permitteth our affliction 15. His power to convert us 1. proposition of the point intended 2 Eternitie is one with Gods essence We cannot conceive eternity but after the manner of time 3. It is unmeasurable 4. It is all at once 5. It is so of it self 6. It maketh good or evil infinitelâ—e better or worse 7. It belonges to GOD. 8. His Kingdom never began 9. It shal never end 10. The vanity of earthlie things 11. CoÌ„fort to the godly against travels 12. CoÌ„fort against troubles 13. Terrour to the wicked from eternitie 14. Tyme should not bee spent idlely 15 It should be imployed in wel-doing 1. Intention of the Prophet 2. Division 3. The first part 4. Peace sought by all 5. Out-ward peace not meaned here 6. GODS people havâ— it not alwayes 7. Dreadful state of the wicked 8. Inward peace of minde here understood 9. God alone giveth it 10. He giveth it easilie 11. Stayednes of minde referred to GOD. 12. Reference of it to the Godlie 13. Withdrawing of the heart from the creature necessarie 14. Necessitte of setling our love on GOD and submission to his wid 15. Equitie of this in respect of GOD his excellency 16. Equitie of it in respect of our profite 17. This is the way to peace 18. ContentatioÌ„ in evils prejudicial to God his Glorie and mans salvation 19. Confidence in GOD. 20. Exhortation to it Mark 14 verse 70. Luke 22. 59. Iohn 18. 26. 1. Peter speaketh to us 2. The history and order 3. Peter truly deuieth Christ 4. Branches of his sin 5. Grievousnesse of his deniall 6. his cursing 7. How grievous a sin it is 8. Grievousnesse in respect of the matter 9. In respect of the person 10. His pusillanimitie 11. His obstinacie 12. Humane weaknes 13. One sinne draweth another after it 14. Necessitie of compassion in pastors 15. Wee deny CHRIST alse 16. â—is repenâ—ance 17. Gods looking in justice 18. His Looke in mercie 19. Necessitie and power of Christs grace 20. Readinesse of it 21. Peters remembraÌ„ce 22. His