Noahs Dove, Sermon
PSALM. 37.37.
Marke the vpright man, and behold the iuſt: the latter end of that man ſhall be peace.
THe Author of this Scripture, as all other the Scriptures of God, is the Spirit of God: according to that of the Apoſtle; All Scripture is giuen by inſpiration of God, 2. Tim. 3.16.and is profitable for Doctrine, for reproofe, for correction, for Inſtruction in righteouſneſſe, that the man of God may be perfect in all good workes. The Inſtrument that the holy Ghoſt vſeth for the penning of it. It ſeemes to be the Prophet Dauid, A princely Prophet of the Lord, and that Sweet ſinger of Iſrael.
The argument of the Pſalme is an Exhortation vntounto all Gods people, that are ready many times to be grieued at the proſperity of the wicked, and at the afflictions of the godly. For men are but men, & hauehave their infirmities, a thing not to bee wondred at.Iob. 4.18.19. For as Iob ſaith, Beholde hee found no ſtedfaſtneſſe in his ſeruants, and layd folly vponupon his Angels; How much more in them that dwell in houſes of clay. And amongſt many other infirmities that the godly are ſubiect vntounto here in this life, this is not the leaſt, that they grudge and repine at the proſperity of the wicked, whom they finde to be free from troubles, and as for outward proſperity, to floriſh like a greene Bay tree, which makes the godly to thinke that they hauehave cleanſed their heart in vaine. Now againſt theſe aſſaults and temptations, Gods ſpirit doth …ence vsus & ſtrēgthen vsus in this Pſalme, giuing vsus to vnderſtand, that howſoeuer the wicked hauehave here abundance of proſperity for a time, it is but for a time. For hee ſheweth that all euill doers ſhall bee cut off, and after a ſhort time ſhall no where be found. How proſperouſly ſoeuer the wicked may liue for a time, hee affirmes that their felicity is but vaine & tranſitory: for being in their ſinnes and not in Gods fauour, in the ende are ſure to bee deſtroyed with the reſt of Gods enemies. And on the contrary part, how miſerable ſoeuer the eſtate and condition of the godly ſeemes to bee in this world, yet being in Gods fauour, their end ſhall be peace.
The Pſalme diuides it ſelfe into three parts.
Parts of the Pſalm.Firſt, an Exhortation to the weake, that they bee not grieued, nor diſquiet themſelues at the proſperity of the wicked; and the affliction of the godly; and this is layd downe from the firſt verſe to the 7. verſe.
Secondly, hee ſheweth that how proſperouſly ſoeuer the wicked doe liue for a time, yet their preſent felicity is vaine & tranſitory, and ſuddenly ſhall come to an end. From the ſeauenth verſe to the eleuenth.
Thirdly, he ſheweth that how miſerable ſoeuer the godly ſeem to liue in this world, yet ſhall ſtill be preſerued, and their end ſhall be peace. To the end of the Pſalme.
The verſe wee hauehave in hand containes in it matter of exhortation, that we diligently marke and behold the vpright man, the man that is godly religious, makes conſcience of holy duties, & that in all things labours to keepe a cleere conſcience before God and all men, that howſoeuer this man be exerciſed with ſore afflictiō, vndergoes much hardſhip at the hands of others, bee neglected or little regarded, yet the later end of that man ſhall bee peace.
The verſe hath in it two parts.
Firſt, the matter of obſeruation, who is it the Holy Ghoſt would hauehave vsus to take ſuch notice of, not the Noble, the Rich, or the Mighty, but the Vpright and Iuſt man.
Secondly, the end wherefore we ſhould ſo diligently obſerue him, namely, that wee might be incouraged in wel-doing, and not diſcouraged vnderunder our preſent afflictions, ſince hee is ſure to hauehave peace at laſt.
In the firſt of theſe which is the matter of obſeruation, I obſerue two things.
Firſt, the note of attention, marke and behold.
Secondly, the perſon to bee obſerued, the vpright and iuſt man.
Firſt, the Holy Ghoſt ſeeketh to awaken our eyes, which naturally are very drowſie to behold any thing that is good, and to prepare our hearts, which are firſt to be ſought vp, before wee can goe about Gods buſineſſes.
Marke and beholde, 1. The note of attention.theſe words of attention make known vntounto vsus that there is ſome waightie matter within this Text, which Almighty God would hauehave vsus well to cōſider of For ſo indeed in the ſacred Scripture, theſe two words marke and behold, are euer vſed vponupon extraordinarie occaſions.
Now this ſerues to put vsus in minde of our owne dulneſſe and backwardneſſe to good duties, Vſe. that wee thus ſtand in neede of ſuch prouocations to put vsus in minde of the ſame; precept vponupon precept, and line vponupon line, and all too little to prouoke vsus to good duties. If our hearts be duly poſſeſt with diuine contemplation, a man can neuer caſt his eyes amiſſe, whether wee looke to the heauens aboue, or to the earth belowe, or vponupon what creature ſoeuer, ſtill wee hauehave Gods Phyloſophy Lecture read vntounto vsus in the Creature, to teach man his dutie towards his Creator.
2. The perſon.But amongſt all other creatures whatſoeuer, the Lord ſends vsus to beholde man to this ende, that wee ſhould marke and conſider what is Gods manner of dealing towardes the ſonnes of men, both in his puniſhing of the wicked, and rewarding the godly; Marke the vpright man.
Doct. 1 The Doctrine is, that eueryevery Chriſtiā mā is boūd in a ſpecial maner to obſerue what is Gods dealing with men,Gods dealing with men muſt be obſerued. both with the godly and with the wicked, as well thoſe that are recorded in Gods Booke, as thoſe that we hauehave knowne in our owne experience: and that to this ende, that wee might bee incouraged in the wayes of godlineſſe by the examples of the godly, the Lord highly honouring them with a bleſſed memory vponupon earth, and crowne of glory in heauen. As alſo diſcouraged in committing of ſinne, when we ſhall conſider Gods feareful Iudgements inflicted vponupon ſinners: how the name of the wicked doth rot, and how the Lord doth pay and repay Iudgement, wrath, and indignation, vponupon ſinners. We muſt not be ſenceleſſe of Gods dealings in the world, but duely to record his workes and dealings with men, not onelyonly to ſee and behold the ſeuerity of God towards others, but for ſpectacles and examples to vsus, that we ſhould take heede of ſuch ſins which procure ſuch iudgements. And to this ende wee ſee in the Scriptures the Lord hath hung vp in chaines, as it were, diuers wicked men, not for others to gaſe vponupon them, but to be warned by them. For murtherers Caine is hung vp:Gen. 4. For all prophane perſons Eſau is made an example: For traytors Iudas: For all Apoſtates Lots wife: And ſo the Apoſtle Iude telleth vsus that Sodom and Gomorrah, and the Cities about them, which the Lord deſtroyed for following ſtrange fleſh, were and are ſet foorth for a warning and example to all filthie and beaſtly minded men. The like may be ſayd of Iſmael, Gehezi, Abſalom, Saul, Achan, and the like.
And as we are to obſerue the wicked, ſo eſpecially to marke and beholde the godly, their godly life, their ſober conuerſation, and their care and conſcience to walke with God, in obedience to his commandements, their admirable faith, wonderfull patience, meekeneſſe, temperance, &c. Theſe things muſt be obſeru'd by vsus, that ſo we may by their examples be incoraged in the waies of well doing, & in them may ſee that our labour ſhal not be in vaine in the Lord: and to this end the holy Scriptures ſets out vntounto vsus a Catalogue of very memorable examples of deedes of Gods worthy ſeruants; you hauehave heard of the patience of Iob ſaith Iames: Iam. 5. Heb. 11and in the Epiſtle to the Hebrewes there are diuerſe remembred vntounto vsus, that were famouzed in their times for their faith, & ſtill remaine in a bleſſed memory in Gods Church, and ſo ſhall remaine for euer. And ſo likewiſe to take notice of the graces of God in his ſeruants that remain with vsus, beholde their liues, and behold their ends, as an incouragement vntounto vsus in walking in their pathes. Howſoeuer the godly are afflicted heere for a time, the latter end of that man ſhall be peace.
I come to the reaſons of the Doctrine.
Reaſ. 1 Firſt, concerning the obſeruation of the wicked, eſpecially of the godly: This may be one principall reaſon why wee muſt marke them well, for the manner of their life, and for the manner of their deathes; becauſe God is not mutable and changeable, but euer the ſame without any ſhadow of change. As the Lord heretofore and daily doth bring ſhame and confuſion vponupon the heades of wicked men and ſo makes them examples vntounto others, ſo will the Lord deale with vsus if wee treade in their pathes: the ſame iudgements of God that ouer-tooke other ſinners, ſhall in the ende ouertake thee if thou walk in th…er waies. Seeſt thou a man that hath been a graceleſſe wretch, a horrible ſwearer, an vncleane perſon, a prophane perſon or the like: hath the Lord followed ſuch with his Iudgements, as their life hath beene without grace, ſo their deathes hauehave been without comfort, behold in them thy owne condition, remember that God is iuſt, the ſame iudgements waite vponupon the ſame ſinners.
So eſpecially as my Text ſaith concerning the godly, Marke well the righteous, and behold the iuſt. Beholde their life, and beholde their death, if their liues hauehave beene religious, though accompanied with many outward afflictions, their deathes hauehave neuer wanted comfort: The end of that man ſhall be peace. And let the ſame incourage thee in well doing, becauſe God is not mutable,Acts 10. hee changeth not, In eueryevery nation hee that feareth God and worketh righteouſnes is accepted of him: follow ſuch in their life, & thou ſhalt not miſſe of their comfort in thy death, grace in life and peace in death.
Reaſ. 2 Secondly, by theſe are the men that God delights in, theſe feare him, theſe honour his Name, theſe hauehave learned firſt to ſeeke the kingdome of God and the righteouſneſſe thereof, theſe do not diſgrace the Goſpell and holy profeſſion of Chriſt, and therefore marke well theſe men.
Thirdly, it may be ſayd of the Reaſ. 3 godly as it was ſayd of Dauid, that they are men after Gods own heart, theſe are they that hauehave learned to deny vngodlineſſe, and worldly luſt, and liue ſoberly and iuſtly in this preſent world: In a worde, theſe are the beſt ſtateſmen, theſe vpholde a kingdome, bring a bleſſing to the towne & countrey wherein they liue. Theſe God doth tender as the apple of his eye, theſe are as neere to him as the ſignet of his right hand, whom hee daily follows with his bleſſings, and will neuer leaue them till they hauehave the ful fruition of him in glory, and therefore marke theſe men.
I come to the vſes of the Doctrine.
Firſt, it ſerues for matter of Vſe 1 reproofe vntounto thoſe that in reading the ſtories of Gods iudgements vponupon others in the Booke of God, and obſeruing the like daily in their owne experience, make not this vſe of them to make them beware: many wonder at them that they had no better grace, but alas they doe not heereby take occaſion to feare Gods iudgements, to apply them to themſelues, & to ſay in their hearts, this example is ſet out to warne me and to teach mee, that if I commit the ſame ſinne God is iuſt ſtill, I ſhall bee ſure to partake of the ſame puniſhment, and ſo to breake off their ſinnes by repentance. But alas, though wee ſee and heare daily of neuer ſo many fearefull examples of Gods iudgements againſt ſinne and ſinners, where is the man that ſaith, alas, What hauehave I done? for farre are many from marking Gods dealing with others.
Secondly, this miniſters matter Vſe 2 of inſtructiō vntounto all, that we marke well the vpright: It is the counſell the Holy Ghoſt giues vntounto vsus heere, followe them as they hauehave followed God, bee carefull to imitate their vertues, ſo ſhalt thou bee ſure to pertake of their praiſe:Heb. 11. Our labour ſhall not be in vaine in the Lord, He is a plentifull rewarder of them that ſeeke him. And euer remember that God is vnchangeable, true, hee that ſtood by them and carried them out through all their miſeries and afflictions, will bee as ſtrong in thee if thou be carefull to walke with him as they hauehave done.
Marke the vpright man, and behold the iuſt.
The next thing wee are here to take notice of, is the deſcription of a godly man, or that man that eſpecially is to be marked, hee is an vpright man, and a iuſt man.
Theſe titles wee ſee are frequent & often vſed in the Scriptures, and the Lord doth honor his ſeruants with them, whence we are taught this inſtruction.
Doct. 2 That Gods ſeruants in this life may attaine vntounto that meaſure of grace and ſanctication,Gods ſeruants may be called vpright men and iuſt here. Iob. 1.1. Luk. 1. Act. 10. Heb. 11.38 as that they may truely be called vpright and iuſt men. Thus doth the Lord commend Iob to bee an vpright and iuſt man: It was the cōmendations of Zacherie, Cornelius, & diuerſe others mentioned in the Scripture.
Which Doctrine indeed deſerues to bee vrged and preſſed to ſtop the mouthes of thoſe that are euer diſgracing Gods people with their taunts, Oh you are holy, you are an vpright man, you are a iuſt man: but herein they deſpiſe not man but God, who hath holineſſe in his ſeruants,Heb. 4. without which no man ſhall ſee God. But if I ſhould ſtand vponupon this point I ſhould bereaue you of ſome other inſtruction more fitter for this preſent occaſion, which I would willingly impart vntounto you.
And ſo I come to the ſecond part of the verſe.
The later end of that man ſhall be peace.
Theſe words containe in thē the reaſon why we ſhold ſo dilligently obſerue the vpright man, The later end of that man ſhall be peace.
Out of this Reaſon I obſerue two things.
Firſt, the ſpeciall time of refreſhing, God will take care of the godly at all times, yea thogh the Lord doe ſuffer them to lie vnderunder affliction for a time, hee is not then vnmindfull of them: But their later end ſhall hauehave a double rewarde.
Secondly, I note the bleſſing it ſelfe, which ſhal be conferred vponupon them,2. Cor. 13.13. it is peace, the greateſt bleſſing, and that which goeth beyond all other bleſſings, for it paſſeth all vnderſtanding.
The Latter end of that man ſhall be peace.
The Prophet hauing before exhorted vsus to marke and behold the life of the vpright man and iuſt man, comes now to ſhewe wherein hee is happy aboue others, hee ſhall hauehave peace. Peace is promiſed vntounto him frō God, as a iuſt recompence of his vprightneſſe and faſtneſſe: this he ſhall bee ſure of, Sathan, the world, nor his owne corruption ſhall neuer be able to take it frō him, it is an inſeparable companion of grace and vertue, hauehave thou grace, thou ſhalt be ſure of peace. But marke heere, it is at their latter end: they are not ſure of it at all times, no, no, Gods ſeruants are heere in a warfare, they are to fight againſt the Diuell, and a world of wicked men, and as our Sauiour teacheth,Ioh. 16.33. In the world you muſt hauehave tribulation, but The latter end ſhall be peace.
The Doctrine is.
Doct. 3 The godly in this life hauehave many troubles.That good men, yea the deareſt of Gods Saints and ſeruants in this life ſhall hauehave troubles, & ſore affl ctions, which they bear ſo much the more grieuous when on eueryevery ſide the wicked ſhall abound in pleaſure. This was it that ſo troubled Dauid at this time, and before hee wondered at the proſperity of the wicked, and on the contrary part was much caſt down to ſee what a loade of afflictions lay vponupon the godly: but now he recouers himſelfe with the comfort of this, that howſoeuer Gods people ſuffer much for a time, it is but for a time, yea a ſhort, they ſhall bee ſure to hauehave peace at laſt. And now hee hath learned this leſſon, and can teach it others: That looke how many will truely feare the Lord, that carefully will endeauour to walke in Gods commandements to the end of their dayes, they ſhall hauehave croſſes and troubles,Act. 14.22. ſo true is that of the Apoſtle, That all that will liue godly in Chriſt Ieſus muſt ſuffer perſecution. Innumerable troubles (ſaith Dauid) hauehave compaſſed mee from my youth (may Iſrael now ſay) they hauehave oftentimes afflicted mee from my youth, Pſal. 40.12but they could not preuaile againſt mee. I might inſtance this Doctrine by infinite examples, Abraham in exile, Iob on the dunghil, Ioſeph, innocent Ioſeph in the priſon as a malefactor in an high degree, Ieremy in the ſtocks, Daniel in the denne, the people of Iſrael, euen the Iſrael of God in miſerable bondage vnderunder the Egyptitians: So that I conclude, that look how many of vsus as intēd to be righteous, we muſt looke for afflictions and troubles, yea and prepare our hearts thereunto, & not to bee diſmayed at them when they fall vponupon vsus, had though ſome ſtrange thing had happened vntounto vsus, according to that of the Apoſtle,1. Pet. 4.12.13. Dearely beloued, think it not ſtrange concerning the fiery tryall which is amongſt you to prooue you, as though ſome ſtrange things were come vntounto you. But reioyce in as much as ye are pertakers of Chriſts ſufferings, that when his glory ſhall appeare, ye may be glad and reiocye. I ſhall not neede I hope in ſo euident a truth to ſearch vp more Scriptures to proue it: The Reaſons that follow will cleare the ſame vntounto vsus.
Reaſ. 1 Firſt, becauſe the godly hauehave in them many ſinnes, for ſinne is the generall and vniuerſall cauſe of all troubles, for ſo teſtifieth the Prophet ſaying;Lam. 39.3. Man ſuffereth for his ſinne, let vsus ſearch & try our waies and turne vntounto the Lord. So then in as much as all hauehave ſinned, all are lyable to chaſtiſements & afflictions, the iuſt puniſhment of ſinne, and if wee breake his Satutes and keep not his Commandements, no maruaile though the Lord doe viſit our iniquities with his rod, and our ſinnes with ſcourges.
Secondly, becauſe the godly Reaſ. 2 hauehave many graces, for as God doth beſtowe vponupon his ſeruants more gifts & graces then vponupon all the worlde beſides, ſo will the Lord hauehave the ſame to appeare in his ſeruants to the praiſe of his grace. They muſt be beat like ſpice in a motter that they may ſauour the better, and euer according to our ſtrength, the Lord doth euer proportion our tryals,On Hoſ. 6.1. but I hauehave handled this elſewhere.
Vſe 1 The conſideration of this is for excellent vſe vntounto the godly, to comfort them in the midſt of all their troubles and afflictions here, that they doe not thereby iudge of Gods fauour or diſpleaſure: for as Salomon teacheth, All things happen alike to all. It is the condition of the godly as wel as the wicked, yea, it is more inſident to the profeſſors and profeſſion of the Goſpell then to others. Such muſt not thinke the worſe of themſelues, but the better, onelyonly they are to labour to make their calling and election ſure, that hauing aſſurance of Gods fauour in Ieſus Chriſt, they may thereby hauehave their afflictions ſanctified vntounto them.
Secondly, this may ſerue to Vſe 2 comfort the faint-hearted, that are toſſed with the waues of many troubles heere; if ſearching their hearts they can finde their vprightneſſe, and trying their owne waies they prooue to bee righteous, there is not that cauſe of ſorrow or diſcontent to that man to thinke his ſtate eyther deſperate or irrecouerable. If troubles were alwaies an argument of Gods diſpleaſure, who then were ſure of Gods fauour; The Lord doth as ſure prouide his children correction as food, and hee that is without chaſtiſement is a baſtard & not a ſonne. Let no man then ſay in proſperity, I ſhall neuer bee remooued: God hath his quiuer full of arrowes to ſhoot abroad. Neither let any in aduerſity ſay, I ſhall neuer bee reſtored. For the Lord taketh no pleaſure in afflicting his ſeruants, whenſoeuer the Lord chaſtiſeth his, he ſees there is great neceſſity of the rod, yet in the middeſt of iudgement the Lord remembreth mercy, & howſoeuer ſorrow may indure for a night, ioy commeth in the morning, Their latter end ſhall be peace.
The latter end of that man ſhall be peace.
The Second thing wee are to take notice of,Peace the greateſt bleſsing of God. is the bleſſing it ſelfe, which ſhall bee conferred vponupon them, it is peace, the greateſt bleſſing.
Obiect. Ob. But ſhal not the later end of all men be alike? doth not Salomō ſay,Eccl. 9.1 There is one end to the righteous and the wicked, to the cleane and vncleane, to him that ſacrificeth and to him that ſacrificeth not, the end is all alike: why then ſhall the later end of the vpright be marked more thē other mens?
Anſ. I anſwere that their later end is all alike for the matter of their death, that is, Anſ. all doe die: But it is not all one for the manner of their death, for all ſhall not die in peace, but as my Text ſaith; Marke the vpright man and beholde the iuſt, for the later end of that man ſhal be peace.
So then the inſtruction we are to take notice of hence, is,
That the godly onelyonly at their Doct. 4 later end hauehave peace, OnelyOnly the godly hauehave peace at laſt.ſo that wee hauehave heere to conſider what is the condition of all men in death: all die, but all hauehave not peace in their deathes, The later end of the iuſt ſhall bee peace. But as for the wicked, Eſa. 48.22. There is no peace to the wicked ſaith my God.
I deſire briefly to ſpeake of both of theſe.
And firſt concerning the godly, the Holy Ghoſt doth heere aſſure them of peace, & that preſently vponupon their going hence they are happy,Reu. 14.13 Bleſſed are the dead that die in the Lord, from thenceforth they reſt from their labours. This appeares in Abraham to whom it was promiſed that hee ſhould goe vntounto his fathers in peace. Gen. 15.15And of Iſaac his ſonne it is ſayd,Gen. 35.29 That he gaue vp the ghoſt and died peaceably, being old & full of dayes: The like may bee ſayd of Iacob, of Ioſeph, of Ioſuah, Moſes, Dauid, and it is true of all Gods ſeruants, that their latter end is peace. An exellent place of Scripture wee hauehave to this purpoſe by the Prophet Eſay; Eſa. 57.2.Hee ſhall enter into peace, and they ſhall reſt in their beds: EueryEvery one that walketh before him in his rightouſnes. It was Simeons dying ſong,Luk. 2.29. Lord now letteſt thou thy ſeruant depart in peace according to thy word. This wee hauehave confirmed by that we read of Lazarus, Luk. 16.22who was carried immediately after his death into Abrahams boſom, in his life time a man little regarded, at his end the Angels are his ſeruants. Yea the wicked themſelues hauehave confeſſed & ſhall acknowledge that the godly are bleſſed in their deaths, witnes that ſpeech of curſed Balaam, who deſired to die the death of the godly;Num. 23.10. Let mee die the death of the righteous, and let my laſt end bee like his. That wretch could not but acknowledge, that the condition of the godly was happy and bleſſed, howſoeuer their liues are full of miſery, and they are toſſed from poſt to pillar, as the Iſraelites in the wilderneſſe, yet in their deaths they had peace. I will not ſpend much time herein, I hope our iudgements are ſufficiently conuinced concerning the truth of the Doctrine, I will briefly ſet downe the Reaſons.
Reaſ. 1 Firſt, the godly are ſure of peace at laſt, in regard of the accompliſhment of Gods promiſe, who hath ſayd that peace ſhall come, Eſa. 57.2.that They ſhall reſt in their beds, eueryevery one that walketh before the Lord, which promiſe of his, the Lord hath euer made good from time to time, vntounto all the faithfull, after all their labour and trauailes giuing them reſt, and from their troubles and afflictions, in the ende to giuegive them peace, his promiſe requireth it.
Secondly, the godly hauehave Reaſ. 2 peace with God, with whom they are reconciled by Chriſt, which is their peace: This peace the godly hauehave in this life in the midſt of their greateſt miſeries heere, which ſerues to ſweeten the Croſſe, and to ſupport them vnderunder the burthen of their afflictions. And therefore the Lord giuing them the earneſt of their inheritance, and the firſt fruits of the Spirit here: they muſt needs hauehave peace with God going out of the worlde, who goe to enioy God, who hauehave ſuch peace in the worlde where they are abſent from the Lord in their bodies.
The vſes follow to bee conſidered.
Firſt of all, ſeeing Gods ſeruants Vſe 1 doe die in peace, and that this ſhall bee the portion they ſhall receiue from the Lord after all their labours & trauailes peace at laſt. This may ſerue to reprooue thoſe that flatter their ow…e ſoules, and ſecure themſelues that they ſhall die happily, though they hauehave neither care nor conſcience to liue holily, faine would they with Balaam die the death of the righteous, but they will neuer yeelde conſent to liue the life of the righteous: they would faine act the parte of the godly in their death, that by no meanes care for their ſpirit in life. Oh how is theſe mens madnes to be mourned for, and their ignorance and obſtinacy to bee pittied, poore ſoules they deceiue themſelues. This will neuer be, men cannot liue like ſinners and die like Saints, They that ſow to the fleſh, Gal. 6.6.ſhall of the fleſh reape corruption. Were it not madneſſe in a man that after hee hath ſowed cockle and darnell in his fielde, at Harueſt time to thinke hee ſhall reape good wheate: eu…y man would condemne this man of madnes & exterme folly. Oh my brethren let vsus take heed we proue not ſuch fooles one day, Be not deceiued God is not mocked, Whatſoeuer a man ſoweth, that ſhall hee reape. Doeſt thou goe on in thy ſinnes, in thy prophane courſe of vncleaneneſſe, drunkenneſſe, ſwearing, Sabaoth-breaking, &c. and yet thinkeſt to die in peace, this is altogether impoſſible. I will ſay to thee as ſometimes Iehu ſayd to the meſſengers of Iehoram, 2. Reg. 9.22.What haſt thou to doe with peace, ſo long as the whoredomes of thy mother Iezabel remaine: So what peace can there bee at thy death, ſo long as thy whoredomes remaine, thy drunkenneſſe, vſury, oppreſſion remaine, it is grace in life that hath the promiſe of peace in death.
Vſe 2 The ſecond vſe is for matter of inſtruction vntounto the Godly, that they bee not wearie of well doing, for in due time they ſhall reap, if they faint not. Let not the godly bee diſcouraged in their worke in Gods vineyard, what though they beare the heate & burthen of the day, the euening commeth when they ſhall reſt, the Lords penny, this peace at laſt will make amends for all, and then wee ſhall ſee and confeſſe with the Apoſtle, that theſe light and momentary afflictions here, are not worthie of ſuch a recompence of rewarde. Looke ſtill to the end of wel-doing,Iam. 5.7. peace at laſt, this ſhall be thy portion. In the meane time doe as the husband man doth, waite for the pretious fruite, and hauehave long patience. Thy labour ſhall not be in vaine in the Lord, after all the boyſterous ſtormes in this life, wreſtling againſt ſinne, Sathan, and thy owne corruptions, here is Gods promiſe gone out of his lips, that can no more fayle, then himſelfe ceaſe to be true, Thou ſhalt hauehave peace at laſt.
Thirdly, ſeeing the Lord hath Vſe 3 promiſed peace vntounto his ſeruants at laſt, & that a good life brings with it euer a good death: Hence wee learne what to conceiue of the deſpairing wordes of Gods ſeruants in time of ſome ſore aſſault and temptation, when the waters enter into their ſoule, that God hath forſaken them, and that he hath forgotten to be gracious, that hee hath ſhut his louing kindneſſe in diſpleaſure, that God hath no mercy in ſtore for them, and the like. Namely, that theſe are but words of diſtemper, not of reaſon & of iudgement; for will God caſt away his people? Rom. 11.1.God forbid. Such may be the nature of the diſeaſe, that fuming vp into the braine may cauſe ſuch a diſtemper for the time preſent. But mans changeable tongue can neuer alter Gods decree, which is vnchangeable, he hath ſayd it,Rom. 3.3 That the end of the vpright and iuſt man ſhall bee peace at laſt, and who ſhall hinder it, ſhall Sathan lay any thing to the charge of Gods choſen, when God doth iuſtifie any: no, no, wee are more then conquerours thorough him that loued vsus, & therefore let vsus learne to iudge aright of our brethren in their deathes, and let not our iudgement bee weakened, or charity faile, when they are put to cry out as before; but looke we vponupon their liues if they appeare to hauehave beene godly and religious, and that they hauehave made conſcience of holy duties: remember we euer the Lords promiſe, The latter end of that man ſhall be peace.
The laſt thing wee are to take notice of, from the authority of this Scripture, is, that if peace bee promiſed of the Lord vntounto the vpright & iuſt man, The end of that man ſhall be peace.
Then on the contrary,Wicked men can hauehave no peace in death. there Doct. 5 is peace to the wicked, whoſe liues hauehave beene graceleſſe, their deathes hauehave beene comfortleſſe, what though the wicked flouriſh in this world, waxe olde and growe in wealth, Iob. 21.8.9what though their houſes be peaceable and without feare, and the rod of God is not vponupon them: what though they ſpend their dayes in pleaſure, they ſhall ſuddenly to hell, ſaith Iob; There is no peace to the wicked, Eſa 48.2….ſaith my God. The Doctrine then will bee cleare.
That wicked men in death can hauehave no peace. Thoſe that in the time of their life hauehave had no care or conſcience to gette grace into their ſoules, when ſickneſſe comes and death approacheth, muſt needs be voyd of all true comfort. Salomon hath excellent ſayings to prooue this Doctrine;Pro. 11.7. When a wicked man dieth (ſaith hee) his expectation periſheth, & the hope of his power ſhall periſh. And Iob hath a ſaying to the ſame purpoſe,Iob. 27.8. What hope hath the hypocrite though he hath heaped vp riches, when God taketh away his ſoule; meaning thereby indeed, that he hath no hope left him. What ioy then can be there in a wicked mans proſperity, what comfort can there bee in ſuch a peace, as hath ruine & deſtruction attending vponupon it.Dan. …. What ioy had Belſhatzar in his banquet, when in the midſt of his cups hee beheld the hand writing vponupon the wall, contayning in it the ſentence of his finall downfall: His thoughts were troubled (ſaith the Text) his ioynts were looſed, and his knees ſmot one againſt another: his cō pany could not comfort him, nor his dainty diſhes refreſh him, when his conſcience is vp in armes againſt him.Luk. …2.42 The rich man in the Goſpell was very ioyfull and gloried in his plentie, promiſed much peace to his ſoule; but wee ſee how ſuddenly this glory of his is damped with this newes, This night they will fetch thy ſoule from thee. No heauier newes could come to him that had his portion in this life, then to tell him of fetching away his ſoule. I might lay here before your eyes a multitude of examples, Had Saul peace, had Ahab peace, had Ieſabel peace, had Iudas peace: There is no peace vntounto the wicked.
Take all the pleaſanteſt delicates that the earth may affoord, and offer them to a condemned wretch going to execution, will he glut himſelfe with them, and fall to them with an hungry appetite? No, no, hee will anſwer thee, I can take no delight in theſe things, for I perceiue that preſent death waiteth for mee. So, euen ſo is it with a wicked man, and ſo ſhall it be with him in the laſt dayes, though his barnes bee full, and his preſſes run ouer, though hee can number his Oxen by thouſands, and his Sheepe by ten thouſands, theſe cannot adde one iot of comfort to his heauy heart, when death approacheth hee ſhall then finde no pleaſure in them: for then there remaines for him nothing but a fearefull expectation of iudgement. This ſhall bee the woefull eſtate and condition of thoſe that put from thē the euill day, that will not be acquainted with Gods wayes, their liues hauing beene diſſolute and ſinfull, their deathes ſhall be wretched and without comfort.
The Reaſons.
Reaſ. 1 Firſt, the wicked want peace in death, becauſe they want faith in life, for it is faith, euen faith alone that muſt giuegive vsus boldnes and comfort at that day. For thus runnes the promiſe,Io. 3.16. God ſo loued the world, that whoſoeuer beleeueth in him ſhould not periſh, but hauehave life euerlaſting. But wicked men beleeue not in him, the word of God cannot worke vponupon their harts, it is but as ſeed caſt vponupon ſtony ground, as appeares by the heardnes of their hearts, and therefore being without the couenant, no maruaile though they partake not of the promiſe.
Reaſ. 2 Secondly, the prerogatiues and priuileges of Gods people would bee much infringed, if there were no differēce betwixt the wicked & the godly, if they were but ſo bleſſed in their deathes, as they ſeeme proſperous in their life, then might the godly ſay that they had cleanſed their hearts in vaine. But now in that the hope of the wicked doth periſh, and in death they begin to partake of miſerie, whereas the godly after al their trials & trouble ſhall then hauehave peace. Herein ſtandeth the difference betweene them.Pro. 14.32 The wicked ſhall bee caſt away for his lewdneſſe: But the Righteous hath hope at his death. For the time of this life we ſee that commonly wicked men, enioy their pleaſure and are full, whereas Gods ſeruants are afflicted and ſuffer want, and therefore the Iuſtice of God requireth that their conditions ſhould bee changed on both ſides. The pleaſure of the one to bee turned into paine; and the ſorrow of the other into comfort, for if there were not a day of refreſhing vntounto the godly, of al men they were moſt miſerable. And if there were not a reckoning day reſerued for the wicked, of all men they were moſt happy.
Vſe 1 This ſerues firſt of all to awake the Carnall man, which is euer ſinging the ſweete dittie of peace vntounto his Soule, that ſeemeth to hauehave made a league with death, & to be at an agreement with the graue. Ah poore Soules, there is a day comming when the Lord wil diſannul this agreement, and this drunken peace ſhall bee diſſolued, when death ſhall once lay vponupon them his areſt, what will it auaile thee to crye: Lord, Lord. Thou maiſt crie till thy tongue cleaue to the roofe of thy mouth, thou mayſt howle vponupon thy bed like a wolfe, and yet the Lord will ſtop his eares that hee will not heare thy crye, and that becauſe thou haſt diſpiſed inſtruction,Pro. 1. and when the Lrod ſought vntounto thee, and offered grace vntounto thee, thou wouldeſt not heare him. Therefore his diſtributiue Iuſtice requireth, that thou ſhouldeſt crie and call vntounto the Lord and hee ſhall not anſwere thee. This is a moſt fearefull condition thus to be forſaken of the Lord: eſpecially whē in time of diſtreſſe, the poore ſoule ſhall ſeeke for cōfort. This is Gods iuſt iudgement for the contempt of grace before offered vntounto him.
Oh the miſerie of this poore creature, that is ſo payned that hee cannot liue: ſo vnprepared that he dare not die: that goes to bed but cannot ſleepe: that taſts his meat but wil not down: that ſhifts his roome but not his paine: & as for death which hath already ſeazed vponupon him, his conſcience tels him he is altogether vnprepared for.
This is the condition, & theſe will be the outcries of thoſe that will not in time bee warned, to ſeek to worke out their peace betimes in their life time, before it be too late, and their conſcience ſhall tell them. There is no peace.
Vſe 2 But eſpecially are they heere to be reproued, that liue in hope that the time of their death will beget hope: They knowe that they hauehave beene vile wretched and deſperate ſinners, without grace and goodneſſe, and that they hauehave from time to time diſpiſed Gods patience and long ſuffering, that ſhould hauehave led them to repentance, vntounto all manner of licentious liuing: this they knowe, and that they hauehave preſumptuouſly, euen againſt knowledge & conſcience reſiſted the Lord, hardning their owne hearts againſt his ordinance: this they knowe. Yet they truſt, they ſay at laſt, to hauehave repentance for al, & ſo be ſaued: Their own cōſcience telleth thē that their eſtate is damnable, & … if the Lord ſhould at this inſtance of time call them to accoūt, they muſt needs periſh, yet poore Soules they preſume of repentance at the laſt. But poore Soules, how can ſuch as hauehave ſpent their dayes in the ſeruice of ſin and Sathan, thinke that death will prooue ſo good vntounto them. Are Theeues and Robbers and ſuch like offenders bound ouer to the Aſſiſes, to the end they may receiue honor or ſhame? to be put into the Commiſſion and taken vp to the bench, or not rather to receiue Iudgement and to bee executed according to their demerits. Oh take heede thou deceiue not thine owne ſoule herein: Many thouſands are now in hell, and there ſhal ſuffer the paines of the damned for euer more, that had theſe purpoſes to hauehave cryed God mercy at laſt. Remember this when I am gone, that it is grace in this life, that brings peace at laſt.
I knowe the Deuill will ſtill perſwade vsus to play with our ſins, but in the meane time our ſins will not play with vsus, we run dayly into Gods ſcore, and the greater our debts, the deeper repentance at laſt.
If Moſes had not ſlaine the Egiptian, the poore Ebrewe muſt hauehave periſhed. Saul fauoured the life of Agag, but it coſt him his owne life. If thoſe fiue wicked Nations had not beene deſtroied, before the Iewes had ſeated themſelues in the Land of Canaan, where had beene their peace? Seeing then that the caſe is ſo dangerous, let Agag bee ſlaine, the Cananits caſt out, and the Egiptian put to death. I meane let vsus kill our ſinnes, and break off our iniquities by repē tance, that ſo wee may procure our peace, doubtleſſe then ſhall wee poſſeſſe our ſoules in peace while we liue heere, and end our dayes in peace. Which the Lord grant vntounto vsus all for his Chriſts ſake. Amen.
FINIS.
End of the text · Samuel Smith, Noahs Dove (1619)