his word That Angell of God to whom he hath given great power hath cried out mighâ—ily it is fallen it is fallen Babilon that great Citie aâ—d the often-doubled voyce of God from heaven hath called Goe out of her my people that yee bee nâ—t partakers of her sinnes Revel 18.4 And yet how many still cleaue unto her and dote upon her wrinkles Surely if Christ had not so painted out to us his Rivall the Antichrist almost in every limbe by that un-erring finger of his Spirit or had not wee lived in those times when the accomplishment of those predictions hath given broad light to these misteries did not that Man of sinne with a whorish and shameles forehead stand out to accept and avouch those blasphemous titles the Monarke Spouse and onely head of the universall Church from whom it receiues even spirituall influence did hee not make good the flatteries of his slaues in receiving and justifying the Papall Omnipotencie challenging to be Vice-God there might bee some shew of excuse in these blind wretches But alas what hope is there to pull them from the embraces of this spiritual strumpet when they are so strangely bewitched with her painted face that they make and imagine the beames of the Sunne to borrow light from her eyes even the Scriptures to receiue authoritie from the Church and that the Pope only must giue the sense which is the light of them There is no other meanes but onely prayer to that incomprehensible light that he would annoint their eyes with eye-salue that they may see and being mercifull unto them would catch them by the hand and lead them out of Sodome So likewise halfe Christians halfe Antichristians some that would be Mediatours betwixt Christ and Antichrist and bring them together to make them friends which still are sicke of the dregges which they haue drunke in her cup of fornications They put religion in superstitious abstinence from meates and drinkesâ— They cannot approue the marriage of Ministers many such dreames trouble them all which God himselfe hath branded as Antichristian merchandise and doctrines of Divels And how many besides these who haue not yet made any separation in judgement will affection or practise from ungodly men minding earthly things despising the riches of Gods mercy luke-warme and key-cold heartlesse to any good dutie and even frozen in their dregs whose mouthes are ever vomiting unsauorie and rotten speech hands full of oppression bribery and gifts feete swift to evill having not so much as a shew of godlines whose sinnes goe before into judgement Nay I would there were not too many who having beside these outward warnings inward checkes of conscience shewing the scarres of former wounds received by wicked companie and their experienced weakenesse not able to stand out in tentation calling to them to avoid these occasions yet still linger and make no haste to get away Hence it comes that they are first bruised with some open shamefull fall before they free themselues but oh remember if thou canst not hate father mother wife and children brethren and sisters credit nay living and life for Christ thou canst not bee his Disciple Those reputed Christians are heere condemned and may iudge how farre they are from that estate they professe and boast of who finde no relish of happines in this separation but rather delight themselues in worldly and sinfull pleasures As for that libertie of Christ his easie and sweete yoake they esteeme it a burden and â—ccount that strictnes of holy life and waynednes from this world a discomfortable ioyles condition Hence is it that abusing Christian libertie unto fleshy license they condemne revile and scoffe such as will not runne with them to the same excesse of riot This their behaviour openly proclaimes them Infidels and those fooles which say in their hearts there is no God For a Christian beleeuer knowes that the Lord is the Spirit and where the Spirit of the Lord is there is libertie That bond therefore which drawes them neerest and ties them fastest to the Lord Iesus they account a most happy and pleasant knot And contrary the rebellious dispositions of their nature yet cleaving to them which as uneaven nooks and corners suffer them not to lie so close to the foundation they deadly hate lament and giue them vp to the hammer of Gods word to be hewen off I cannot therefore but marveile which way these men goe about to make their hearts beleeve that they are Christians Can they be ignorant that in the death buriall and resurrection of Christ not some but every member of Christ descended into his graue and rose againe Why do they or how can they thinke that man a member of Christ who was never conformable to his death by dying to sinne nor felt the power of his resurrection through that quickning Spirit renewing him in all holinesse and righteousnes Every member of Christ is crucified to the world and the world to him They that are risen againe with Christ haue taken off their affections from earthly things and removed them to their due place even where Christ sits at the right hand of God and as Citizens of the heavenly Ierusalem haue there their conversation Traveling through this world and wildernes to their Canaan they use the world as not abusing it Let these men therefore cast their counters againe and consider well how farre they are short of their account Oh whosoever thou art that goest vnder the name of a Christian and yet shakest off that bond of strictnes and power of Godlines which turneth the fountaine in the heart and the streame of mens actions from this world toward heaven despising such a course in thy selfe deriding it in others doe but a little yet seriously consider how base account thou makest of heaven and much more of the Lord of heaven Surely if a willing restraint from sinfull delights as fooles esteeme and call them is a miserable estate the heavenly Saints are more wretched then earthly men and the God of heaven blessed for ever is of all most miserable whose very essence and nature doth necessarily free him from all sinfull inclinations and know that cannot be in the least degree miserable which is in him in the highest degree who is infinitely blessed Consolation Whosoever art hated in this world separated reviled despised and reiected of earthly men whosoever art esteemd a strange creature in that thou runnest not into the same excesse of riot with the wicked comfort thy selfe Open thine eare and let in that heavenly voyce lay it up in thy heart as a cordiall Blessed are you when men hate separate and reproach you and cast out your name for evill for Christ and for the Gospell rejoyce in that day and leape for joy for behold your reward is great in heaven Harken unto me you that know righteousnesse the people in whose heart is my Law feare you not
concerning this truth He was the wisest that ever lived the Commaunder and Soveraigne of a great Kingdome wonderfully rich gaue his heart to pleasure joy and all outward blessings till he might finde out that good of man Now after he had passed through all outward good things and had tasted the uttermost sweetnesse of them the Lord brings him forth as the most able Iudge and witnesse and by his mouth giues us to understand and leaues it upon record to all ages that they are all vanitie and vexation of spirit and that the feare of God and walking in his commandements is the All of man Eccles. 2. 17. and 12. 13. Certainely if any outward thing could make blessed then as that woman in the Gospell Blessed were it to bee the Mother of him who is the Father of all to beare him who beares up all things by his mighty word to nurse him who nourisheth every creature But even of this the wisedome of God aâ—firmes that they rather are blessed who heare the word of God and keepe it on which words rightly builds that holy Father Augustin Mary therefore was more blessed by receiving the faith of Christ then conceiving the flesh of Christ her motherly neerenesse had nothing profited unlesse shâ—e had more happily borne Christ in her heart then in her wombe And againe My mother whom you call happy is therefore happie because shee kept the word of God not because the Word in her was made flesh Now as the Lord himselfe is a witnesse beyond all contradiction so even reason it selfe especially as it is setled upon confessed grounds of the word will further convince our understanding and inforce our judgement to witnesse this truth For first whereas it is knowne and acknowledged by all that because the soule is immortall and the body mortall there must bee a double life of man one present while the body and soule are conjoyned another to come after that separation whereof the former is short a span a vapour appearing for a moment the oâ—her lasting and everlasting and againe that both of these haue certaine peculiar blessings annexed which make that estate comfortable and pleasant it cannot be denied but that these fading things perishing in the use can by no meanes helpe us in that other estate which is for ever and howsoever they may bee some poore comforts and refreshings to this momentarie life yet to that other they are altogether dead Now as wee neither doe nor can account that man rich who dwels in a faire house but yet a Farme hath much cattell money and goods but another mans and at the yeares end must bee turned out naked without a ragge to his backe so all these temporall blessings cannot make us happy because howsoever we haue a short use of them yet it is manifest that as we came in so shall we goe out of the world naked and stript of all earthly goods and not onely the things themselues but all our thoughts about them perisâ— utterly Secondly Those things cannot of themselues blesse us which unlesse they are blessed by some other fill us with curses and bring us to destruction But thus is it with all these they are sanctified by the word and by prayer and againe To the pure all things are pure but nothing pure to them that are dâ—filed and unbeleeving Doe not wee see by experience â—hat riches turne to the hurt of the owner see also Prov. 1 19â— Consider it exemplified in that wicked Ahab and Naboths vineyard 1 King 21. Thus also honour to those who by want of grace dishonour God is a burden which presseth them body and soule to utter ruine as wee see in Ieroboam and all his Successours So we finde that strength beautie health worke to the destruction of the owners by intemperance wantonesse murthers oppressions nay even wisedome it seâ—e in Achitophel wrought to the ruine of himselfe and many others Lastly Those things cannot make a man happy which neither are any part of our supreame good nor yet singly or joyntly of themselues any helpers to advance him to that highest good unto which he is created But all these things are no other For first they are all desired for some farther end and no man doth or can rest in them and the highest good is the divine and glorious conformitie to God which is not helped forward by any of these Earthly riches are commonly snares to inveagle and entice us from him but of themselues neither they nor any such as thâ—y helpe us to enjoy him onely as they are sanctified by grace and over-ruled by it they giue some opportunitie to expresse our loue to him in his Saints Even our wisedome in this case is folly and enmitie and must bee utterly cast out and wee become fooles before wee can enter into this estate Thus both God himselfe and our reason also will readily testifie unto us that there is no happinesse in any outward blessing 2. Learne we here what is the most and onely accursed odious thing which makes a man miserable There is nothing but sinne and wickednesse which can bring the curse and miserie upon man Sinne is the breach of Gods Law and cursed is every man which continueth not in all things which are written in the booke of the Law to doe them And whereas miserie consists in the deprivation of good things and pressure of evill evident is it that sinne of it selfe is a meere privation of all true good belonging to man and the greatest evill that is or can bee to him For that good of man which enobles him aboue the common ranke of ordinary creatures is holinesse and righteousnesse that image of God in which we were created now sinne is the privation of holinesse as darkenes of light Doe but consider what is the excellence of man exalting him aboue other creatures Other creatures haue strength and continuance as stones some haue life as trees some a soule sense and motion as beasts some singular understanding and knowledge as Devils yet a man may excell them all if his excellencie stood in strength and durance the very stones went beyond him if in life many trees would justly claime prioritie if in sense dogges eagles apes yea spiders were more eminent if in understanding he were inferiour and worse then those cursed spirits the worst of creatures yet the faithfull apparantly excell all these there is nothing therfore but holinesse whereby he out-goes other creatures Now sinne is the privation of this holinesse nay not only a meere privation as darkenesse of light but a deâ—truction as ruine of an house or death of life Againe sinne it selfe is the greatest evill the most filthy and detestable evill of all the world the abominable thing which God hates Ier. 44. 4. continually therefore compared by God to things most abhorred to clutterd bloud to mire and mud to a vomite so loathsome that if it were
possible fully to eye the filthinesse of it it would infinitely amaze and affright us Certainely when in our measure we are enabled by the Spirit with open eyes to behold it we loath and abhorre it and our selues for it Ezek. 36. 31. Iob 42. 6. But in nothing may wee more cleerely perceiue the horrour of sinne then in that comparison so often usâ—d by the Spirit where this spirituall death is resembled to the bodily and called the body of death For looke as a living body graced with fit proportions and naturall colours full of spirit is an amiable and louely object to a bodily eye which yet when the soule is departed and hath beene some little time in the graue is a lothsome fight so that they who before doted on it now tremble to behold it so where the blessed Spirit quickens the soule of man and fils it with the life and beautie of God how glorious how ravishing is this sight to a spirituall eye but when the spirit of man lies dead in sinne buried in lust what can it differ from a Devill incarnate neither is it only in it selfe very evill but a fountain streaming forth all manner of evils First it remoues all good things as 1. the fountaine of all good God himselfe 2. all those blessings which flow from him as temporall Ier. 5.25 Esay 24. 5. spirituall as was evident before yea eternall Rom. 3. 23. Secondly it heapes on us all evill death of the body and all the sorrowes which attend it Rom. 5.12 Lam. 3. 39. But in nothing more evidently appeares the cursed and filthy nature of sinne then in the infection of it and meanes to purge it the contagion of it spread into the whole generation of man and one sinne committed by one hath brought forth a world of sinne and sinfull men that the very foundations and originalls of mans generation are uncleane and make every one uncleane that toucheth them it defiles our very prayers maketh them odious Pro. 15. 8. and 28.9 and turnes a Saint nay an Angell into a Devill Againe no other meanes to purge it but the blood of Christ and that applied by no other hand but of the Spirit But some will say â— sinfull men neither see nor feele any such miserie they liue merrily and in all jollitie That they neither see nor feele is it any marvaile for first they haue no eyes to see Deut. 29. 4. nor sense to feele Ephe. 4. 19. 2. To a corrupted tast sinne is as a sweete poyson pleasant in the mouth but in the stomack deadly it is as riotous spending which is not felt instantly but with delight yet in time presseth and breaketh our backs with debt 3. As those herbes of Sardi which killed with laughing so sinne doth not onely with griefe and torment bring men to destruction but with mirth and dancing Lastly in a naturall heart sinne is in its natiue countrey and naturall place now a stranger is soone observed but natiues seldome regarded nothing is burthen some in its owne place a little water in a vessell will soone wearie us but a whole River when we are in the midst of it and under it is no load But if wee obserue the faithfull we shall soone perceiue that although very little of this sinfull filthinesse remaine in them in comparison of others yâ—t doe they see it with much griefe and feele it with extreme loathing as Psal. 38. 3. 4. 5. 3. Every wicked man is a most cursed creature and a miserable wretch Thus truth as it evidently appeares from the text and that which hath beene spoken of it so it will more cleerely shine in many other evident testimonies and grounds drawne from the word of God and our reason Thus are they called the children of the curse and the children of wrath Read Deut. 28. from the 15. verse to the end Revel 3. 17. Destruction and calamitie is in their wayes For our reason as it confesseth there is a soule so can it not deny but that the losse of it though with the gaine of a world is a great miserie Now every wicked man wilfully looseth his soule and casteth it into utter perdition for the reward of sinne is death 2. What estate can bee more miserable and cursed then to bee delivered up to the power of such an enemy who mortally hates us and with all his might seekes our utter destruction But every sinfull man is in the possession of Satan to be kept in chaines of darknesse to everlasting perdition he rules in them and wholy swayes and carries them with greedinesse to torment of body and soule without end or intermission Nay even without the word our reason will acknowledge the wicked man the onely miserable man For even Heathens haue concluded that no man can bee happy before his death and how should a wicked man bee happy after death Even the best of his life is spent in vanitie and much vexation of spirit and is continually subject to many other evils so especially to the feare of death his greatest pleasures are soone loathsome and as the Bee hony in the thigh a sting in the taile Doth hee fill himselfe with choice of dainties and rich wine it breedes head-ach cruditie in the stomacke and at length scorning the greatest rarities Is he seated high the more is he subject to all blasts of envie of those that are under him and lightnings of those that are aboue him Is hee rich what misery to get it what feare to lose it what griefe to forgoe it To conclude If a wicked man bee poore and bare in this life no man will say he is happy if hee be rich and liues in pleasures so much more obnoxious is he to all misery the losse of all such things being certaine and the time uncertaine when we shall loose them But their condition seemeth altogether contrary no not to the eye of reason for naturall men haue seene and confest their miserie 2. Things are not alwayes as they seeme A man noble in birth great in possessions brauely attended and faring highly but guiltie of treason may seeme a happy man to a foole but wise and understanding men know well that he is in a miserable condition 1. Now then if thou find this folly in thee so common among men to seeke and esteeme earthly things as those chiefe blessings in which consisteth our happinesse checke and chide it and thy selfe for entertaining it Surely if Christian râ—ligion had not taught men their folly and spirituall wisedome made them see their errour yet the common understanding of a reasonable creature and the mistresse of fooles as some call experience would discover how vaine and senselesse is their opinion and practice For how should that giue us rest which is never at a stay in it selfe but ever ebbing and flowing How happens it that when these things increase thou findest thy selfe no happier
death whom wee see liue to sinne Rom. 6. 2. 7. 8. what benefit of his resurrection who hath no life of the Spirit what good by his intercession which are condemned with the world see Psal. 9. 17. 2 Againe in that a wicked man is not as a tree planted by the rivers of water nourished by that moisture of life in the word learne here that the word of God doth not profit the vnfaithfull and wilfull sinners such as go on in their sin They may hear know and vnderstand what is spoken be able to discourse of it and dispute by it but it brings home no life to them no saving grace The word doth not profite them because it is not mixed with faith Looke as in earthly treasure we may see great summes heare the ring of it see it told out know the worth and quantitie of it nay hold it in our hands and carry it to others yet be no whit the richer by it unles we own it our selves and purse it vp to our owne use so in the riches of the Gospel wicked persons may hear read discern the particulars and excellencie of it convey it to others and be themselues poore and naked Men may fit at table see much varietie of meate smell it know the sweetnes of it tast the goodnesse of it but if they doe not swallow reteyne and digest it it profits nothing Thus many sit as the people of God have some savour and smacke of some grace tast the good word but casting it out againe and not incorporating it into their soules by an unfained faith through obedience it doth them no good So in that parable where the Lord compareth the word to seede the wicked are resembled to such grounds as are either stony and resist it or haunted with ravenous fowles which devoure it or over-runne with thornes and briars which choake it And as moisture is sucked and drawne in by the rootes of trâ—es plâ—nted by the rivers but a stone though whelmed in water yet is wet onely in the superficies or out-side but within is as before it was so the heart which is prepared for the word drinkes in this water of life prospers flourishes and growes fruitfull by it but a wicked man though hee may seeme to haue his out-side washed by it yet it never sinkes into his heart nor soakes into him The reasons of this are manifest 1. There is no passage for the word to enter into the hearts of wicked men an hard fore-skinne stops up the dooâ—e that the word should not get in see Ier. 6. 10. Their eares are uncircumcised and they cannot hearken in which respect that phrase of boaring the eare is used by this Prophet Psal. 40. 6. There is a deadly feod and open warre betwixt the word and the wicked It will not spare them nor they it it is a word to wound a mighty weapon to subdue them accuses reproches vexes them they abuse reject and slander it hence the Minister is of all other most hated and opposed by them reviled and contemptuously abused and abased Compare Ier. 15. 10. with 18. 18. Nay the word is so farre from bringing them life that it hurts and kills not of it selfe but through their default They pervert it to their owne destruction For as good meate breedes good nourishment in a good but noisome humours in an ill stomacke so the word is the savour of life to the Elect bâ—t to others the savour of death When a pipe lies in a cleere fountaine it carries along the pure waters to the cisterne which thence are distributed to every office iâ— the house so a sanctified eare conveyes the word to the heart which thence is sent forth into every action But as when wholesome water is brought into a filthy pit the stinking slime infects it with a noysome and poysoning qualitie so when that pure and precious word the water of life enters into a wicked and rebellious eare it proues deadly and as Physicke that never worketh the destruction of him who taking it into his understanding resists it and suffers it not to worke upon the will and affections see Ezek. 47. 11. The raine which falleth from heaven and watereth the earth bringeth out both good seed and weed with it so the word doth not onely nourish good things that are planted in us but accidentally through the perversnes of men sometimes their mis-construing sometimes their opposition lusting against it produceth their filthinesse and consequently worketh their perdition 1. Now heere is fit occasion to rebuke that presumptuous conceit of wicked persons who being still naturall men and in nothing changed from their first estate yet make full account to finde mercie in Christ and never question nor indeed try their hopes of salvation by him God forbid say they that every ignorant person should be damned God is more mercifull then so more gracious then you would make us beleeue True it is God is more gracious mercifull then either we can utter or they conceiue And that his infinite grace hath he especially declared in that wonderfull expression of it giving his sonne to sinfull man that whosoever beleeveth in him should not perish but have life everlasting But his mercies are not disposed according to mensfansies but according to his owne will and wisdome And he hath suâ—ficiently opâ—ned this dispensation of his grace that all men might take notice of it True also that God hath given Christ but onely to beleevers neither haâ—h any man any interest in him or right to that attonement made by him but onely by faith in him Christ is receiued by faith Iohn 1. 12. and continues in us by faith Ephe. 3. 17. therefore by faith in him we have life Gal. 2. 20. and whosoever giues not him that obedience of faith shall not see life but the wrath of God abides on him Iohn 3. 36. But knowledge must goe before faith and obedience will surely follow it we cannot beleeue what wee know not therefore hearing is necessary and not every hearing but hearing Gods word preached by his messengers makes Christ knowne to us and so works faith Knowledge is the first step to eternall life so that we are strangers to the life of God through ignorance Ephe. 4. 18 For how should Christ who is light haue fellowship with darknesse and not expell it And obedience doth infallibly attend this saving faith called therefore the obedience of faith Rom. 1. 5. and 16. 26. see also Rom. 6. 17. Hence salvation in Christ is onely given unto those who obey him Heb. 5.9 and the ignorant and disobedient utterly cut off from all hope 2. Thes. 1.9 Certaine also is it that God offers grace to sinners nay gives eternall life to sinners and promiseth pardon of sinne but onely to those who take hold of these offers and turne away from sinne by repentance forsaking the world and their owne wayes and cleaving to the Lord walking
senselesse in that life of holinesse in which he was formed at first and conformed to God 2. No circumstantiall accident or qualitie but such as are inherent can debase or vilifie any substance Gold were it covered all over with durt not the lesse precious but any mixture of baser mettall makes it of lesse worth Thus neither povertie contempt of men weaknes of body are any iust causes of despising in all which estates we reade of heathens honourable in the eyes of their coaevals and many Christians glorious in the eyes of God and men But sinne being once rooted in man is such an inherent qualitie as eats out of him whatsoever is perfectly good as holines perverting the best natures to most evill It strips the body of that glory and maiesticall beautie in which it was framed and covers it with shamfull nakednes It robs the soule of all those glorious endowments with which it was gorgeously apparelled by the Creatour and brings upon it a most miserable povertie and loathsome deformitie Certainely as wilfull rebellion against an earthly Prince taints the blood and abases the whole stocke making them of noble vile of rich poore so that they instantly lose all civill priviledge and preferment so the treason and rebellion against the King of heaven by sinne casteth man downe from that height of dignitie which he enioyed in his service and onely by his favour to the lowest and basest degree of all the creatures Howsoever wicked men may flourish in the eyes of carnall persons and even reigne upon â—arth in an outward false prosperitie howsoever they are so mingled in the church that they cannot many times be discerned by man yet the judgments of God will surely finde and single them out and bring them in due time to utter confusion This is here somewhat darkly in a comparison but very strongly confirmed when they are resmbled to chaffe before the wind for as the dust of chaffâ— lies safely with the good graine while it is not movâ—d and stirred but whâ—n it is fanned or the winde let in it presently is scattered and peâ—isheth so the wicked in the day of peace till the Lord ariseâ—h to judgment lie secure and seeme to prosper but when the Lord takes his fanne into his hand and purgeth his floore how suddenly are they consumed Read Ier. 30. 23. 24. Amos 9. 9. 10. Esay 41. 15. 16. Hosea 13. 3. Psal. 92â—6 7 and 140. 11. Looke as dogges pursuing an Hare or Deere follow incessantly and though they flie from one starting hole to another yet never giue over till they take and destroy them so shall the judgements of God pursue the wicked though they seeme to escape some evils yet shall they certainely bee followed till they are utterly consumed Thus when Ahab had sold himselfâ— to doe wickedly first a long drouth and famine findes him out starts and pursues him when he had escaped that the sword followes him when there through the mercie and long suffering of God calling to repentance hee had gotten the better and now by wicked policie had setled his kingdome and made way to his tyrannie in the bloud of Naboth the fearefull threatnings of God overtake him and fill his soule with fright and horrour when hee now through a fained repentance had winded out of that miserie yet the vengeance of God so closely hunted him that in spight of all warnings he falls by the sword of the Syrians the dogges licke up his bloud and eate up all his familie Thus Iehoram sonne of Iehosaphat 2 Chron. 21. being a wicked King is first put up by the Edomites then hunted by the Arabians lost his goods his sonnes his wiues lastly a sore and tedious disease overtakes him and at length pulls out his very guts with grievous torments and the reason a most necessary and infallible cause of this effect is that justice and office of God being Iudge of all the world 2. Take hence a sure tryall of thy estate Thou art borne under the Covenant and in the Church but know the chaffe springs and ripens with the graine thou art a member of the visible Church the chaffe is brought in with the corne thou enjoyest the meanes of eternall life the word Sacraments rods in afflictions but the chaffe and wheat are beaten and sifted together But therefore passing by such common workes which agree as well to the reprobate as to the godly examine and try how these ordinary meanes worke upon thee and what effect thou seest proceed from them The flaile beats out the corne and the fanne purifies it if then thou art one of those whom that great Husband-man will gather into his Granaries the word of God shall separate thee from the heap of worldly men and it together with the fatherly chastisements of God shall continually purge and clense thy heart from the sinfull drosse which is in it If then thou findest the word and these rods thus to worke on thee thou art safe Dost thou then every day see more cause of dislike in thy selfe in thy wayes learnest to abhorre thy selfe denie thy self judge thy selfe Do those chastisements of God weane thy heart from the vanities of this life and the flatteries of this world so that thou accountest all things dung in comparison of the knowledge of Christ his death and resurrection working in thee the death of sinne and life of grace These are good signes of life and health when the wind blowes dost thou not fliâ— out of the floore and embracest the world Looke to thy selfe and bee not deceived with thâ—se ordinarie notes common to good and bad 1. Those are here cenâ—ured that choose rather to bee the dust of chaffe then the corne and will not bee perswaded to come out of that cursed condition How many are there who flatter themselues in their wayes untill their abominable wickednesse be found out by the judgements of God They giue up their hearts to the world follow the sinfull profits and pleasures of it and will not be perswaded to delight in the word of God or the good way pointed out by that word as long as they feele not the curse and alas how should they feele being past all feeling they despise the threatnings of God and lie downe in their mire which not onely fills them with filth and prepares them to endlesse miserie but defiles the land and brings a curse upon all that are neere them 2. Those that cannot bee intreated to separate themselues from such companie wher not only it is impossible to receiue any profit or good but where they shall surely smart with them When they heare the warning of Gods Spirit Depart from the foolish man when thou perceivest not in him the lippes of knowledge they are deafe and stop their eares Thus wee see many ignorant soules continue in Babylon till they partake of her plagues and bring an old house as we say and they felt upon their heads And many simple people
to us in these glad tydings of salvation Why doe we turn away our eares say in heart as those wretched Iewes we are Lords wee will no more come at thee When we admonish you Speake every man the truth unto his neighbour let no corrupt communication proceed out of your mouth but that which tends to edifying Put away bitternesse anger and all evill speaking let no uncleannes be so much as named among you as becommeth Saints for none such haue inheritance with God Clense thy heart from the leaven of maliciousnesse purge thy tongue from railing reviling slandering when wee are thus earnest with you what fruit reape wee from all our labour we speake in the ayre we see these sinnes and many other spring grow and flourish among you Some very few haue their hearts opened but most shut up their eares and hearts least Christ knocking by his word should enter and while wee mourne for them in secret they openly laugh at us while we pray for them they mocke and flout us But what will you doe in the end thereof Know assuredly and oh that he who hath the keyes of David would let this knowledge into thy heart Thine owne wickednes shall correct thee and thy turnings backe shall reproue thee Know therefore and behold it is an evill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord of Hoasts Hence may the contrite and broken heart gather strength and comfort it selfe in the Lord God hath not cast away sinners but hath purposely sent his sonne to heale and saue them Therfore he is annointed and made the Christ of God that he might heale the broken hearted that he should preach deliverance to the Captiues should set at libertie them that are bruised Therfore Christ sends his Messengers and his word to open mens eyes that they may turne from the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith The Lord hath opened unto us a passage to returne to his grace by Christ and to eternall happinesse But some dejected soule will say O I haue walked in the counsell of the ungodly I haue not onely delighted in wicked companie but all my life haue I spent in vanitie and noisome lusts I haue greedily followed the pleasures of youth and haue not with-held from mine eyes whatsoever they haue desired when my pleasures grew loathsome then with as much violence I pursued the world and the covetous desires of it and all my care and delight was here on earth to plant build and purchase for my selfe an earthly convenience As for those fruits of the Spirit that house made without hands eternall in the heavens the inheritance of the Saints in light I seldome dreamed of it but neglected the gracious offers of God But let me aske thee Dost thou not still persevere in the way of sinners Now that thine eyes are opened to see thy vanitie dost thou lament thy folly turne thy feet with hast into the good way Dost thou cry uncessantly O Lord I know that the way of man is not in himselfe neither is it in man to walke and direct his steppes O therfore turne thou mine eyes away from vanitie and quicken thou me in the way Dost thou labour to redeeme thy lost time know then all is safe with thee Some will reply O but my sins are an heavie burden too heavie for me pressing downâ— my soule to hell Then hast thou right unto Christ therâ—fore be of good comfort arise he calleth thee Come unâ—to me all you that are wearie and heavie laden and I will ease you Cast away this cloke of sâ—ame and come unto thy Saviour But I am the chiefe of sinners Another claimes this precedencie who was yet the chiefe of Saints For this cause heinous offenders haue beene received to mâ—rcie that that for thy example Christ should shew all long suffering to those which should beleeve in his name beleeve therefore and thou shalt be saved O but my time is past I haue not regarded God heretofore in his word and now I am shut out foe ever No time is past while thou hast any time God hath not tied himself unto thy times but hath put theÌ„ into his owne hand So long as he lends his voyce to call thy time is not past But alas I feele a world of sinful filthines still dwelling rebelling in me now more then ever Know this is rather a symptome of health then sicknes Thou feelest sinne more now not because it but because thy health and sense of Spirit increases diseases in their strength dead the senses so that little paine is felt but when life prevailes and begins to expell the sicke matter our paine with our sense returnes Know assuredly he that hath dethroned sinne raigning in thee can easily subdue sinne fighting against thee Look then into thy bosome if thou findest there an heart melting and trembling at the word thrusting it selfe with all humble subjection into the yoake of Christ answering to his call Seeke my face Lord thy face will I seek thou art then in that true way which leads to blessednes nay that way which is blessednesse even Iesus Christ thy head Let every soule therefore stirre up it selfe and first weighing that warning given us by the wisdome of God If sinners entise thee consent thou not walke not thou in the way with them c then take words of exhortation and lay them to heart say unto thy soule Thou hast wearied thy selfe in thy wayes and hast found nothing thou hast hunted for the delights and pleasures of the sons of men thou hast â—â—ken pleasure in pleasant things thou hast proved thy selfe with joy and when thou hast caught it thou hast found it vanitie thou hast said of laughter thou art mad and of joy what is it that thou doest thou hast gathered to thy selfe silver and gold and chiefe treasures thou art wonderfully increased and behold all is vanitie and vexation of spirit Say unto the world so many yeares haue I served thee in all thy profits and pleasures I was in the day consumed with heat and with frosts in the night my sleep departed from mine eyes and thou hast changed my wages tenne times Gen. 31. 7 40. my childhood I gaue thee for babies my youth for wantones my riper age for riches behold all is vanitie and now except my God had beene with mee thou hadst sent me away empty Gen. 31.42 Say unto sinne O thou wicked and bewitching strumpet thus long haue I waited upon thy pleasures and fulfilled thy sinfull lusts I haue polluted my selfe and am become as an AEthiopian I haue doted upon thee served thee with greedinesse for thee had I forsaken all those rich graces and hopes layd up for me in heaven and what
here to judgement either sitting in their conscience or dealing with them in outward things by sicknesse or the like and especially when hee calls them to that great and generall Assises shall utterly fall and bee swallowed up in condemnation and finally be cut off and receiue their portion with the Devill and his Angels Proofe Psal. 7. 11. 12. to the 17. verse and 9.16.17 Pro. 19.29 Nothing is more common in the Scripture then the denunciation and execution of temporall and eternall judgements upon ungodly and wicked persons The grounds may bee manifest to children for this falling in judgement or condemnation arises necessarily from these two causes 1. the guilt of the person judged appearing upon sufficient evidence 2. the uprightnesse of the Iudge pronouncing sentence according to the fact Now ungodly persons are not onely guiltie but the evidence palpable for ungodlinesse despising God his word worship and service is that rebellion and treason against the King of Kings compared to witchcraft and Idolatry 1 Sam. 15.23 and the evidence undeniable 1. the conscience accusing Rom. 2. 15. 16. and with it God the faithfull witnesse greater then the conscience 2. The Iudge inflexible to any partialitie Rom. 3. 5. 6. and 2. 11. Pro. 17. 15. 1. Howsoever flesh and bloud dreame of immunitie and impunitie and presumptuously counterfeit a mercy in God swallowing up his justice yet is it impossible but that there should be a judgment wherein men should receiue according to their workes And as among men there are Sessions and Assises some dayes more generall for all some more private and purchased sittings so shall we finde that God hath sometimes a Iayle-deliverie when he enters into judgement with some particular Nations or persons besides that great and terrible day of the Lord when all creatures shall be called to reckoning see Psal. 7. 11. Prov. 11. 21. 31. Ier. 25. 29. 1 Pet. 4. 17. 18. The generall deluge of waters swallowing the old world and that more particular and fearefull vengeance of fire and brimstone drinking up the fiue Cities and the private destruction of Ieroboam Ahab and their families and infinite other precedents are abundant witnesses of this truth But doe we not see wicked rebells often flourish and liue in wealth and prosperitie yea die also and are buried peaceably and pompously Answer To remoue this stumbling stone Certainly if the godly be here judged much more the wicked and if David and other Saints are corrected no doubt but the reprobates are here also afflicted for although their especiall judgement is to come yet now they goe not free without the whip All things come alike to all when the righteous bee scarcely saved where shall the ungodly and sinner appeare which is spoken of temporall judgements as manifestly appeares by the former verses see also Pro. 11. 31. 1. Therefore even those who most seeme to flourish haue often some scourge which wholy distasts all their pleasure nay many times some little crosse hardly so to bee called embitters all their abundance that they liue in it without ioy or comfort Do but remember Ahab so vexe with Naboths deniall that all his Kingly delights could yeeld him no content And looke on Haman so troubled with the stiffe knee of Mordecay that all his preferment and favour with the King nothing availed him Ester 5. 13. wee see not the heart of any of these nor know where they are pinched wee perceiue some of them liue in great plentie But neither life nor health nor content consists in abundance we see some of them laugh but euen in laughter the heart is sorrowfull and the end of that mirth is heavines Certain is it that the nature of man takes more pride in building planting purchasing then content or ioy in any of these things when we inioy them And I know that Salomon when he had tried all earthly things found in them nothing but vainity and vexation The certain knowledge of death and ignorance what should become of his soule after death forced the great Emperour to sigh and lamâ—nt his poore estate Animula vagula blandula quae nunc abibis in loca Poore wandring soule what place now remains for thee Oh thinke how deeply this thought must wound a worldly Christian who hath so much Christianitie that he knowes an hell and so little faith nay no faith that he cannot expect heauen who desiring and enioying his portion in this world can looke for no other in the world to come but that of the rich Glutton Luk. 16. 25. Thou in thy life time receiuedst pleasure therefore now art thou tormented verily were there no other affliction for these men but this very thought it were sufficient to distast a whole world of pleasure and earthly riches which any man can enioy in this present life and to make him in his owne feeling most miserable who in the eyes of carnall men appeers very happie and glorious and as that Philosophical Poet writeth If any man could looke through their skin and outward dressings he should soone perceiue these great commanders the greatest slaves to the most base and cruell masters even their owne tyrannising lusts 2. Whatsoever they injoy as good is not giuen them as good by God The Lord bestowes good things upon the righteous for their good Deut. 13. 9. yet deales not so with wicked persons But what Saul most lewdly did that doth God most iustly He giues many good things to bee as snares to ungodly men Psal. 69. 22. Nothing indeed is good further then it is sanctified by God what good did the Quayls to the Israelits when they were sent in wâ—ath or Saul who was giuen in anger who desires any honour from the King with his displeasure But aboue all the rest the last trencher for the reckoning spoileth all the feast and the very thought of the same makes the meat bitter as death For that generall day when all creatures shall be assembled to the great iudgement it hath infinite witnesses I will cite onely some Before the flood Enoch in the infant-infant-world foretold it Iude 14. 15. In the law this Prophet as here so Psal. 9. 16. 17. In the Gospell they are infinite Thâ—s the Apostle 2. Cor. 5 10. and the Iudge himselfe Math. 25. 31. to the end of that chapter as verily as Christ is alreadie come in humiliation to bee iudged so shall he come in glory to iudge neither will I stand further to proue a thing confessed and with reason confirmed by the heathens Onely let us note that as all things shall be framed to the infinite comfort of the faithfull so to as much terrour to the ungodly The Iudge shall bee their Saviour their witnes the same Iudge and their owne peaceable conscience the sentence Come you blessed the earth the place of all their sorrow burning and heaven open to entertaine them into the everlasting habitations of glorie On the