Two Sermons on Lamentations 3, Sermon 1
THE FIRST SERMON.
Lamentations, chap. 3. verſ. 48. &c.
48 Mine eye casteth out riuers of water for the deſtruction of the daughter of my people.
49 Mine eye droppeth without ſtay, and ceaſeth not.
50 Till the Lord looke downe and beholde from heauen.
51 Mine eye breaketh mine heart, becauſe of all the daughters of my citie.
52 Mine enemies chaſed me ſore like a bird without cauſe.
53 They ſhut vp my life in the dungeon, and caſt a ſtone vponupon me.
54 Waters flowed ouer my head, then thought I, I am deſtroyed.
ALL theſe words doe containe a Lamentation of Ieremie, and of the reſt of Gods people for the iudgements of God on his Church and on Ieruſalem his owne citie: and for the miſerie and calamitie that lay vponupon their whole ſtate. After this ſort they bewaile their heauie caſe: Mine eye casteth out riuers of water, &c.
Now this Lamentation is ſet forth,The diuiſiō.
1 Partly by the manner of it, and
2 Partly by the cauſes of it.
1 The manner of it is declared in the foure former verſes, and that by diuers circumſtances: namely,
1 By the greatneſſe of it: for in regard of the miſerie of the daughter of his people, hee did not onelyonly moiſten his eyes with teares, but ſent forth riuers of teares, verſ. 48. which is an exceſſiue kinde of ſpeech vſuall in the Scriptures, and ſignifying that he wept abundantly.
2 It is ſet out by the continuance of it. Mine eye droppeth without ſtay, and ceaſeth not, verſ. 49. Neither ſhall it ceaſe, but I will continue lamenting till the Lord looke downe from heauen, and ſhew ſome ſigne that hee doth beholde and pitie our eſtate, verſ. 50.
3 Their lamentation is ſet out by the ſinceritie of it, that it proceeded from trueth and vprightneſſe: Mine eye breaketh mine heart, verſ. 51. That is, the things that I ſee with mine eye, doe cauſe me to lament wonderfully: ſo heauie is the caſe of all the daughters of my citie, that it euen breaketh my very heart.
2 The cauſes of it are of two ſorts:
1 Inward, which was griefe of heart, verſ. 51.
2 Outward, which was the crueltie of their enemies: which crueltie is ſet forth:
1 By a ſimilitude taken from fowlers: Mine enemies hauehave chaſed me ſore like a bird, verſ. 52. Implying thereby that they made it a ſport, a recreation and trade to purſue Gods ſeruants: they did as it were goe a hawking after innocent and harmeleſſe ſoules.
2 Their crueltie is deſcribed by a compariſon taken from hunters, who vſed to digge pits to the intent that great beaſts might fal into them, and ſo be intrapped: and thē they would throw ſtones at them, or vſe ſome ſuch meanes to kill them, when they durſt not goe downe into the pit where they were. Such were the plots and endeuours of their aduerſaries: they were as cunning and as eager in their attempts againſt the people of God, as men would be in killing a Beare or a Lion, that otherwiſe would kill them if they were at libertie, verſ. 53.
3 Laſtly, their crueltie is ſet out by a compariſon drawne from the inundation of waters: their rage was like the violence of mightie riuers and floods, that ouerflowe and drowne all that comes in their way, verſ. 54.
Verſ. 48. Mine eye casteth out riuers of water] Their affliction was ſo ſore, that their caſe in regard of any earthly ſuccour that could be expected, was helpleſſe and remedileſſe. In vaine it was to ſpeake vntounto men; for they were inexorable, becauſe they were mercileſſe: in vaine it was to take weapons; they had had too much of that before, and by that meanes Zedekiah had euen vndone them: and as for other helps, they were as farre to ſeeke as for theſe. Now therefore they fall to weeping, and ſeeke to relieue themſelues by teares, and by ſighes and grones before the Lords throne in heauen. Whence ariſeth this doctrine:
That godly ſorrow and holy affliction is the beſt remedie in any ſorrow and affliction: whether it be from men, Doct. 1. Godly ſorrow a ſoueraigne remedie.from Sathan, or from God himſelfe: whether it be on bodie, on ſtate, on name, or on the minde and ſoule of a man: whether it bee on particular perſons, our ſelues, or thoſe that are about vsus, or on the whole land, on church or commonwealth, this is the moſt ſoueraigne remedie in all miſeries and extremities whatſoeuer. This inward godly griefe is a ſalue for eueryevery ſore, and a plaiſter for eueryevery wound. To weepe and cry and powre out our hearts before God is that courſe that they here take, and that which wee muſt take in the like diſtreſſe: according to the meaſure of the affliction, and as it is more publike or priuate, ſo muſt be the meaſure of our lamentation. To this there is a promiſe made in the propheſie of Iſaiah, &c. That when our hands cannot help our ſelues, nor our tongues preuaile with others, yet then wee may relieue our ſelues by our prayers vntounto God: Iſaiah. 61. 12. &c.for in that place the Lord vndertaketh that mourners ſhalbe comforted, &c. God the Father ſends his owne ſonne, and the Father and the Sonne doe ſend the holy Ghoſt, that when men are mourning and ſeele their pouertie ſo as it breakes their hearts, the ſpirit which is the comforter may miniſter comfort vntounto them: that when they feele their captiuitie and impriſonment as it were, Chriſt Ieſus may ſet them at libertie: be they neuer ſo weake, neuer ſo meane, neuer ſo miſerable, neuer ſo ſinfull, if once they come thus to mourne, they ſhall hauehave their hearts comforted: though they bee couered with aſhes, God will giuegive them beautie for aſhes, and put on them the garment of gladnes, for the ſpirit of heauines: beſtowing vponupon them that which ſhall make them cheerefull, euen the oyle of ioy: not an earthly but an heauenly oyle.
And there is great cauſe why God ſhould deale ſo with ſuch kinde of perſons: for
Reaſons. 1 1 Hee is full of pitie and compaſſion: and therefore the prophet Ioel in his 2. Chap. verſ. 13. biddeth vsus rent our hearts and not our garments: Ioel. 2.13.that is, bring inward ſorrow that may cruſh and breake the heart, and then turne vntounto the Lord: which if we doe, wee ſhalbe ſure of reliefe: and why? the Lord is mercifull (ſaith hee) and our God is very readie to forgiue.
When wee ſee our children mourning and confeſſing their faults, wee cannot but hauehave our bowels of compaſſion earning towards them.
If Iacob had ſtood by and heard his ſonne Ioſephs pitifull moane that in the anguiſh of his ſoule hee made vntounto his brethren, when they dealt ſo vnnaturallie with him, would hee not hauehave pitied him, and by ſtrong hand hauehave reſcued him from his cruell ſonnes? What ſhall wee then thinke of God? he is farre more mercifull than Iacob was, and wee are neerer vntounto him than euer Ioſeph was vntounto his father? And therefore when wee mourne in a holy manner, certainely hee will ariſe and hauehave mercy vponupon vsus. Hee cannot ſlay, when he ſees our hearts full of ſorrow, and our eyes full of teares: for the ſighs and groanes of his people doe giuegive him no reſt in heauen.
Secondly, this godly mourning muſt needs be a ſpeciall remedie in all manner of afflictions, becauſe it makes our prayers very forcible: it ſets an edge vponupon our petitions, and makes vsus pray heartily, feruently and ſtrongly. When Iacob wept in his prayer, it was ſo effectuall that hee preuailed. Geneſis. 32.11.When Gods people ioyned together to powre forth buckets full of teares, drawne from the bottome of their hearts before the Lord, they were marueilouſly helped: 1. Sam. 7.6.for the great meaſure of their teares, made their ſupplications more feruent: and therefore it is ſaid of Chriſt Ieſus himſelfe, that in the dayes of his fleſh hee did offer vp prayers with ſtrong crying, Heb. 5.7.and teares vntounto him that was able to ſaue him from death. When our Sauiour was about the principal point of his mediatorſhip, then did he gather ſtrength vntounto himſelfe by this meanes.
Thirdly, this muſt needs be very effectuall, becauſe it is exceeding forcible againſt ſinne: for when ſorrow comes into the heart, ſinne goes out, it will not lodge there, vnleſſe it bee cockered and made much of. When eueryevery one laments his iniquitie, and mournes ouer Chriſt Ieſus whom hee hath pierced by his ſinnes; then there is a fountaine opened to waſh them from all, euen from ſins that made a ſeparation betwixt God and vsus. Zacharie 12. & 13.
Seeing then that this godly and holy ſorrow is a means to make God pitie vsus, to make vsus call earneſtly vponupon him, and to expell ſinne, which might hinder vsus from preuailing with him, it muſt needes follow that of all remedies in times of diſtreſſe, this is the beſt and ſureſt.
Vſe. 1 This ſerues for inſtruction vntounto vsus to vſe all meanes and furtherances, whereby wee may attaine vntounto this. There are many afflictions abroad, many neerer home, in our owne townes and families: nay there are many things amiſſe in our owne hearts: here is a medicine for euetie one of our maladies: let vsus get it and vſe it, and all arguments and helps that may continue and increaſe it: as the Nineuites, hauing direction by the ſpirit of God (as many of them as were his) did when Ionah threatned deſtruction againſt their citie within fortie dayes; they abaſed themſelues and fell to mourning, and vſed faſting to helpe it onward: the people muſt ſhew it in their countenances: the lowing of the beaſts, and crying of the infants muſt further them to this holy remorſe and griefe for their great and haynous tranſgreſſions. They had grieued the Lord by their iniquities, and therefore now they would grieue themſelues with godly contrition for them. Hence it was that Gods people amongſt the Iewes vſed to weare ſack-cloth, to lie on the ground, and to put duſt vponupon their heads, which were then meanes to further them in the worke of humiliation.
Therefore now that wee feare danger is neere vsus, let vsus betake our ſelues to this holy mourning: if wee refuſe to doe it, and ſtill continue to be hard-hearted; if the peſtilence come into our families, wee are likelie to be taken away with the firſt, and to hauehave not only our bodies, but our ſoules in danger, and that of Gods wrath and euerlaſting diſpleaſure.
Therefore let vsus ſeeke to hauehave our hearts mollified by this excellent meanes of God; and for this end, conſider of the bleſſings of God plentifully powred downe vponupon our nation, Nehemi. 9.and vponupon out ſelues in particular: as they did in the day of their humiliation, of whom Nehemiah maketh mention.
Let vsus ſeriouſly recount how many mercies wee hauehave enioyed, and how much they hauehave beene abuſed: how many afflictions wee hauehave felt, and how little wee hauehave beene bettered: how many deliuerances wee hauehave found, and yet how careleſſe, nay how rebellious we hauehave beene notwithſtanding them all.
Let vsus weigh with our ſelues what hurt our ſins hauehave done vntounto vsus; how many good thinges they hauehave turned from vsus; and how many euils they hauehave puld vponupon vsus: and aboue all, let vsus remember what a huge weight and multitude of miſeries they hauehave brought vponupon our Sauiour: namely, debaſement and humiliation: ſorrowes and ſufferings: aſſaults and temptations: the heauie burden of our guiltines, and the greeuous puniſhment due for our deſerts: the rage and violence of moſt malicious men, and the wrath and diſpleaſure of the moſt righteous God: torments of bodie, and terrors of ſoule, and death it ſelfe, a painefull death, a ſhamefull death, and a curſed death.
Vſe. 2 Secondly, hereby may thoſe bee confuted that thinke it dangerous to meditate on ſuch things as will diſcomfort them, and bring them to deſperation, as they ſpeake: and therefore they would hauehave no man to tell them of their ſinnes: but let them heare of the mercies of God in Chriſt: that they are likely to eſcape Gods hand when the peſtilence comes neere them, though others eſcape not, but bee ſwept away on eueryevery ſide of them, beeing notwithſtanding as good or better than themſelues. Farre bee it from vsus that any here preſent ſhould hauehave ſuch thoughts, or giuegive ſuch eare to ſuch carnall counſell.
There is no danger in Chriſtian ſorrow, but the more of it, the better. And therefore the Apoſtle Iames ſaith: Iam. 4.9.Suffer affliction, or afflict your ſelues, and ſorrow and weepe: and if any thing keepe you from mourning, away with it: let goe laughter, and let carnall mirth be turned into mourning, and your ioy into heauineſſe: O then you cannot caſt downe your ſelues ſo lowe, but God will raiſe you vp againe.
Obiection. Obiect. Oh but to weepe and lament, it is not manhood: it argues that men want courage and fortitude, and is altogether vnbeſeeming the perſon of a man: they will truſt in God (they ſay) and neuer mourne for the matter.
Solution. Doth it argue want of courage to lament? Nay it argues want of faith not to lament for ſinne. What doe they thinke of Iacob, was he a coward? They cannot ſay ſo: for the holy Ghoſt giues him that commendation, that he had ſtrength and courage not onelyonly to preuaile againſt men, but with the Angell of the couenant. And what was his conflict? Hoſea. 12.3.4.Hee wept and prayed, as the Prophet Hoſea witneſſeth. Was this cowardlines? Nothing leſſe: for the ſcripture commends it for notable ſtrength.
And further, what doe they thinke of Dauid? was hee a coward? they will not ſo diſgrace that renowned king, and worthy captaine of the Lords hoſt, as to lay vponupon him the imputation of cowardiſe: yet hee makes mention of his teares and that often: Pſal. 6.6. Pſal. 9.136as in the Pſalmes, where he ſaith, that hee watered his couch with teares: that his eves did guſh forth with riuers of teares becauſe men kept not Gods lawe: and ſuch like.
And what will they ſay to all Gods people, of whom it is ſaid, Zacharie. 12that they ſhould mourne as they did for Ioſiah in the valley of Itadadrimmon, where hee was ſlaine, whoſe death all Iſraell did bitterly bewaile? and as one mourneth for his firſt borne, the only heire and hope of the familie. What will they anſwere to this? will they condemne all Gods people for a generation of cowards? Nay, this is ſo farre from bewraying want of fortitude, that wee may boldly ſay, that when men are fulleſt of ſuch teares, they are fulleſt of fortitude.
For what ſhall wee thinke of the Lord Ieſus Chriſt? had hee no heart? was hee deſtitute of courage? that could not poſſibly bee. Nay, when hee was to exerciſe the fulneſſe of his power: to vndertake ſuch a worke as no creature durſt attempt: when hee was to offer vp himſelfe to his father as a ſacrifice for the ſinnes of the Elect: when hee was to encounter the Lords wrath and his iuſtice, Sathan and death, heil and damnation, and all the power of darkenes, that ſame time hee wept and that abundantly. Heb. 5.And I hope none will ſay that then our Sauiours ſtrength failed him, notwithſtanding his bitter teares and cries.
In trueth thoſe that doe not weepe when there is cauſe, they are without heart, and vtterly voide of true fortitude: ſubiect to marueilous feares and violent diſtempers, (which ariſe from a baſe minde) for what is the reaſon they are ſo affraide of death? but becauſe they hauehave not mourned for their ſinnes, and ſo remoued the ſting of death? which if they had done, they would triumph ouer death, and ſay with S. Paul, 1. Cor. 15. O Death where is thy ſting? their hearts would then, ſtand faſt as the ſtrong mountaines, and not bee affraide of any ill tidings: Pſal. 112. Pſal. 91.6.Not not of the peſtilence that walketh in the darke, nor of the plague that destroyeth at noone day.
Vſe 3 3 Thirdly this makes exceedingly for the comfort of thoſe that are mourners in Sion: they are in fauor with God, and out of the reach of al danger, ſo that nothing can befall them for hurt. Bleſſed are thoſe that mourne, Math. 5.4.for they ſhall bee comforted: more happie is the poore man that weepes for his ſinne, than the greateſt potentate that reioyceth in the fleſh.
Verſ. 18. For the destruction of the daughter of my people.] Here is the cauſe of their lamentation: it was the ruines and calamities of Gods Church, and poore diſtreſſed ſeruants: whence this doctrine may be gathered.
Doct. 2. What afflictions doe go neereſt the hearts of the Saints.That the greateſt affliction that ſhoulde touch the hearts of Gods people, is the affliction of the Church: as is euident out of this text: For when Gods inheritance was ſpoiled, ſome put to the ſword, others led captiue, the temple of God razed, and the exerciſes of religion aboliſhed, this made them to grieue exceedingly: this was it that wrought vponupon Ieremie, and made him breake forth into thoſe wiſhes, Oh that mine head were full of water, Ieremy 9.1.and that mine eyes were a fountaine of teares, that I might weepe day and night for the ſlaine of the daughter of my people. As if hee could not hauehave his fill, nor weepe enough for the deſolations of Sion, and the miſerable ouerthrow thereof which he foreſawe.
This was it that went neere the heart of good Nehemiah: who beeing in great proſperitie, Nehem. 1.4. & 2.1.2.3.cup-bearer to the mightieſt Monarch that was then in the world, and in ſpeciall fauour with him: yet for the affliction and reproch wherein the Church of God was, hee conceiued ſuch inward ſorrow, that he was ſad in the kings preſence: which yet was a thing that he muſt and would hauehave forborne, if poſſibly hee could. Moſes goes further: hee does not onelyonly mourne, but is content to lay downe his proſperitie, and to expoſe his eſtate to a manifeſt ouerthrow, ſo that hee might helpe forward the deliuerance of the afflicted Iſraelites, Heb. 11.24.25.26. Act. 7.and ſaue them from the hands of their oppreſſors: For he knew he could not be in fauor with Pharoah, if he ſhould ioyne with them, whom hee ſo cruelly handled: but hee choſe rather to ſuffer affliction with the people of God, than to be called the ſonne of Pharaohs daughter. Hester ſeemes to goe ſomewhat beyond him: for, ſhe reſolues with her ſelfe for the cauſe of the Iewes (who were then all deſtinated to ſlaughter) to aduenture her life in going to the king in their behalfe: Heſter. 4.16.I will goe (ſaith ſhee) though it be contrarie to the Law, and if I die, I die.
But our Lord Ieſus Chriſt goes beyond them all: for when hee was in ſupreme excellencie, hee was ſo affected with the wofull caſe of his Elect, into which they had brought themſelues by their owne rebellions againſt him, that hee humbled himſelfe, Philip. 2.6.7.and tooke on him the ſtate of a ſeruant; and ſubmitted himſelfe to many ſorrowes, diſgraces, and ſufferings not onelyonly while hee liued, but principallie when hee dyed (as hath beene before in part declared) that ſo he might deliuer his people from the wrath to come, and from eternall death, which they had deſerued, and muſt hauehave els indured.
Reaſons 1 And there is great reaſon why the affliction of the Church ſhould ſo affect vsus: and that firſt in regard of the communion that is betwixt God and them: for they are called the Lords flocke, his chiefe treaſure vnderunder heauen, his firſt borne, yea the very apple of his eye: and therefore being ſo deere vntounto the Lord, they ſhould be deere vntounto vsus, and we ſhould hauehave a tender care of them and mourne in our hearts for any euill that befalls them: as Ieremie did, chap. 30. that the Lords flocke ſhould goe into captiuitie.
Secondly, we ſhould be thus affected in regard of the communion that is betweene them and vsus: for they are our members, yea neerer vntounto vsus then our bodilie members: and wee ſhould hauehave greater care of the whole Church, than of our ſelues, becauſe it more concernes Gods glorie. Howbeit indeede in caring for them, wee care for our ſelues too: labouring to preuent their afflictions, wee preuent our owne, and weeping for others miſeries, we get armor that will keepe off miſerie from our ſelues.
And that there is no danger in dealing for the ſeruants of God, may appeare in Exodus. One would hauehave thought there had beene ſome great euill neere Moſes and Aaron, when they muſt fetch out of Egypt ſuch a people from ſuch a King: not onelyonly by petition, but by command, and threatning if hee would not yeeld: wee would hauehave imagined that Pharaoh, a proud man, would neuer hauehave indured this at their handes; and yet wee ſee they were in perill, but of all others moſt ſafe.
3 Thirdly, the affliction of the church muſt needs work moſt vponupon the hearts of Gods choſen, becauſe of the inſultations and triumphs of the wicked againſt them, when they cry out, where is now there God? Exod. 32.1 Numbers. 1416.And that was it that Moſes did vrge to moue God to ſpare his people, when he threatned to deſtroy them for their Idolatry, he intreats God to remember his great name and to ſpare them, loſt the Egyptians ſhould ſay that hee had brought them out maliciouſly to ſlay them in the mountaines, and to conſume them from the earth: or that hee was not able to bring them into the land of Canaan. This is it that goes to the heart of the faithfull, when they heare profane perſons reuilling the hoaſt of the liuing God. Oh theſe are your profeſſors (ſay they) theſe are they which runne with their bibles to ſermons, theſe are they that were wont to brag that prayer would preuent or remoue Gods iudgements: doe you not ſee that they are ſwept away by the peſtilence as well as others? that they were pinched with pouertie and neceſſitie as well as others? that theſe and the like deſpitefull and bitter ſpeeches and taunts, doe wound the verie hearts of ſuch as louelove Gods glory, and deſire the proſperitie of his Saints, and ſo cauſe them much to bewaile the tribulation of the Church.
Vſe. 1 Here are to be reproued all careleſſe perſons, who, ſo it goe well with themſelues, regard not the Church at all: let it ſinke or ſwimme, all is one to them. So they may bee free from the contagion, and ſitte quiet in their houſes, whatſoeuer becomes of their neighbours, it skills not: They drinke wine in bowles, Amos. 6.6.and giuegive themſelues to all exceſſe, but no man is ſorie for the affliction of Ioſeph.
This is a great fault in theſe daies, now many Chriſtians are taken away, and the ſword of the Lord is ſtretched out ſtill, and many are ſmitten downe on eueryevery ſide; yet there is as much feaſting and ſporting and frequenting of wakes, and that on the Lords ſabboth, as if all thinges went well with vsus. Which argues ſtrange infidelitie, and is ſuch a ſinne as the Lord will purſue euen vntounto death, if it bee not reformed: Iſa. 22.12.13.14.as the Prophet Iſaiah threatneth. In that day (ſaith he) did the Lord of hoſtes call vntounto weeping and mourning, and to baldneſſe, and girding with ſackcloth, and beholde, ioy and gladneſſe, ſlaying Oxen, and killing ſheepe, eating fleſh and drinking wine, eating and drinking for tomorrow we ſhall dye: and it was declared in the eares of the Lord of hoſtes. And what followes therevpon? Surely this iniquitie ſhall not bee purged from you till yee die, ſaith the Lord God of hoſtes.
Which being ſo, it ſtands Magiſtrates vponupon, to vſe their authoritie for the redreſſe of ſuch things, as are ſo dangerous to the whole ſtate of the land.
But there is yet another greater fault amongſt vsus than this that hath beene named. For many do not only walke ſecurely in the affliction of their brethren, but deſire the continuance and increaſe of it, in hope that they ſhall enlarge their poſſeſſions, and better their eſtate by meanes thereof: as if ſcarſitie of people did bring abundance of riches, whereas in trueth it is quite contrarie. But howſoeuer, thoſe that hauehave but a glimpſe of Chriſtianitie in them, would rather hauehave the ſocietie of others, than liue alone in the middeſt of the earth.
3 There is yet a third and worſer ſort than the former, which come iuſtly vnderunder this reproofe: Such I meane as long for ſturs and mutinies and inſurrections. Poore men (ſay they) can get nothing, but ſome fewe great ones carry away all, and ſo they grow to murmuring and repining, & multiply ſpeeches of diſcontentment: grieuing and lamenting that at the taking away of the former Prince al things ſhould bee ſo quiet and peaceable. Downe (ſay they) with theſe Magiſtrates and with theſe Preachers, this too much plentie yeelds vsus nothing, and therefore they could alſo bee glad of vnſeaſonable weather, that through ſcarſitie of things there might ariſe ſome tumults, and ſo they might get prouiſion from ſuch as fall into their hands. Theſe hauehave bloudy hearts.
4 Yet others there are that are worſe than theſe, who doe not onelyonly wiſh for ſuch troubles on the Church and Common-wealth before they come, but reioyce at them when they are come: And when others eyes are full of teares, their mouths are ful of laughter; as Ieremie chargeth the Moabites: Hee magnified himſelfe againſt the Lord: Ieremie 48.26.27.Moab ſhall wallow in his vomit, and hee alſo ſhalbe in deriſion: For diddeſt thou not deride Iſraell as if hee had beene found among theeues? For when thou ſpeakeſt of him, thou art moued. This was their manner of dealing, and this is the propertie of all ſuch wicked Moabites: they cannot ſpeake of the calamities of the faithfull, but they are wonderfully affected with ioy, ſo that they cannot ſit ſtill in their places, they are ſo moued with mirth and laughter. Theſe hauehave cruell hearts, and ſhalbe met withall accordingly as Moab was.
5 But eſpecially are thoſe here to be condemned that doe not onelie reioyce at the troubles, but at the ſinnes of thoſe that are religoiouſly affected: if they ſlippe through infirmitie, and fall into any ſinne: if they bee ouergone with worldlines (which is greatly to be taken heede of) if they be lifted vp with pride, and manifeſt the ſame by violence of words, or actions, or be ſtained with any the like vices, preſently they exclaime againſt them and take on beyond meaſure: …ot you what? (ſay they) the great profeſſor hath ſpoken or done this or that: and ſo they are as glad together, as if they had gotten a kingdome, and came home in triumph.
Herein they ſhew themſelues to bee right Satans, who takes pleaſure in nothing ſo much as in ſinne.
6 And yet there is one higher degree of ſinne, contrarie to the practiſe of theſe holy ones; which is, when men are ſo farre from grieuing that it goes ill with Gods ſeruants, that if they be ſomewhat amiſſe, they will make them worſe, and help forward their miſery, and for that end miſinforme and incenſe ſuch againſt them, as they know will inflict puniſhments vponupon them. Theſe are inſpired by the ſpirit of Satan, as thoſe who are mentioned in this text are inſpired by the ſpirit of God.
Vſe 2 2 This is for great comfort vntounto them that can mourne for the calamities of the church. This is a notable teſtimonie that they are feeling members, and hauehave in them the life of chriſtianitie, when others troubles are theirs, others loſſes theirs, others reproches theirs, and any diſtreſſes and ſtraites of others are made theirs.
They that lament for Sion, Iſa. 66.10.ſhalbe comforted with Sion. God hath promiſed them ſingular conſolation; it is their portion, and they may confidently expect it.
Verſ. 49. Mine eye droppeth without ſtay.] From which words this doctrine may bee gathered.
Doct. 3. How long humiliation muſt be continued.That wee muſt neuer ceaſe our humiliation,till God giuegive conſolation. When the Lord miniſtreth vntounto vsus occaſion of griefe, wee ſhould neuer ſurceaſe, vntill he reuine our hearts. We muſt not begin in the ſpirit, and end in the fleſh: but hauing a good entrance, wee muſt goe on with our worke and bring it to perfection: and if God giuegive vsus a heart to mourne, ſet to it and neuer giuegive ouer, till hee ſet vsus free. Lament. 2. verſ. 18.19.So they are exhorted in an other chapter of this booke, Let teares runne downe like a riuer day and night, take thee no reſt, neither let the apple of thine eye ceaſe; ariſe, cry in the night, powre out thine heart like water before the face of the Lord, &c. And iuſt it is, that we ſhould neuer make an ende of mourning, till God make an ende of afflicting: accordnig to their example who are mentioned in Nehemiah, that wept at the hearing of the Law, Mehemi. 8.9.till they were bid to reioyce. It was a notable commendation of that people, that they would not leaue off, till they had warrant to leaue off. So Mordecai when Queene Hester ſent him garments, to cloath him, and would hauehave had his ſackoloth to be taken from him, hee would not receiue them, Heſter. 4.4.but humbled himſelfe ſo long, till hee was aſſured of deliuerance.
So Iacob would neuer let goe his holde, Gen. 32.26.but ſtil wreſtles with the Angell, and continues weeping, and praying, till hee obtained a bleſſing: ſo the woman of Canaan ſtickes cloſe to it, Math. 15.22. &c.and is importunate with Chriſt for her daughter, and would neuer deſiſt, nor let her ſuite fall, till ſhee had preuailed with our Sauiour.
And there are reaſons, why wee muſt neuer breake off, but ſtill continue our humiliation, and feruencie, till God ſhew by good effect that he hath mercifully reſpected vsus, and our ſupplications.
Reaſon. 1 1 For firſt, what is the ground of true humiliation? Is it not ſinceritie? Now whereſoeuer there is ſinceritie, there is faith, and faith will neuer make an ende till it conquer, it neuer giues the onſet, but it obtaines the victorie. For it hath to deale with God, and hee neuer bids it make an ende; (vnleſſe it be by way of triall, as hee dealt with Iacob and with the woman of Canaan) till it hauehave gotten the deſired ſucceſſe.
2 A ſecond reaſon may be, that Gods children hauehave hope as well as faith; now hope neuer makes aſhamed: Rom. 5.5.becauſe it is neuer diſappointed of the thing hoped for.
3 Thirdly, they hauehave louelove, which makes vp a threefolde corde, eueryevery twiſt whereof is ſtronger, than all the cords of the world: for louelove is ſtrong as death, &c, the coales thereof are fierie coales, Cant. 8.6.7.and a vehement flame. Much water cannot quench louelove, neither can the floods drowne it, &c.
In regard of all theſe it is impoſſible that thoſe that foundly begin the worke of humiliation ſhould bee put backe, vntill they hauehave obtained their purpoſe. Which may be further ſeene in the ſpouſe, Canticles 3. who neuer giues ouer ſeeking till ſhee had found him whom her ſoule loued.
Vſe 1 1 This therefore is to encourage men to godly conſtancie, and importunitie, when any diſtreſſe lies vponupon the people of God. If they be earneſt for their deliuerance, they ſhall not miſſe of their marke: but thoſe that ſowe in teares, ſhall reape in ioy, in the due time of the Lord. Whether they bee futers for the church, or commonwealth, or for themſelues, in regard of croſſes on their bodies, anguiſhes in their ſoules, or afflictions in their eſtate, the Lord will looke downe from his holy place in heauen vponupon them, and heare and helpe them at length, if they perſeuere without fainting. This is liuely and notably expreſſed vntounto vsus in the parable of the vnrighteous Iudge, who though hee feared not God, Iub. 18.12.nor reuerenced man, yet heard the poore widow, and in the end, did her right againſt her aduerſarie, becauſe of her importunitie. Oh then what ſhall wee thinke of God? will a man, will a wicked man, will a mercileſſe man bee moued by importunitie; and wil not God, will not the gratious God, will not the God that is full of compaſſion be moued to auenge his ſeruants, and to miniſter iuſtice vntounto thē? I tell you (ſaith Chriſt) I that am the wiſedome of the Father, Luk: 18.8.and know all things, euen I tell you, that he will do it: He will auenge them, and that quickly. It is as poſſible that God ſhould bee without eaſe, as that they ſhould be without helpe.
Vſe. 2 2 Secondly, they come iuſtly here to be reproued, that will ſet vponupon Gods ſeruices only by fits and ſtarts. If they hauehave not preſent helpe from God, they will ſeeke vntounto the world, and vntounto Satan, and to carnall meanes. If they cannot mend their eſtate by prayer, they will patch it vp by odde ſhifts: if their hearts hauehave not preſent comfort from Gods ſpirit, they will ſeeke comfort from ieſters and leaud companions.
Commonly ſuch people grow of all other moſt bitter againſt thoſe holy exerciſes which they hauehave profaned, and therefore could hauehave no benefit by them. Such were they of whom the Prophet Iſaiah ſpeaketh, who are ſo impudent and ſhameleſſe, that they dare expoſtulate the matter with God himſelfe: VVherefore hauehave wee fasted? (ſay they) wee hauehave puniſhed our ſelues, and thou regardeſt it not. Iſa. 48.3. &cSee what bragges they make of their ſeruices, they that doe leaſt and worſt, commonly brag moſt. But what ſaies the Prophet? Behold in the day of your faſt, yee will ſeeke your owne will, and require all your debts. 4. Beholde yee faſt to ſtrife and debate, &c. 5. Is it ſuch a faſt that I hauehave choſen, that a man ſhould afflict his ſoule for a day, and bow downe his head like a bull-ruſh? &c. Thus wee ſee what reckoning God makes of their faſting, what account ſo euer they themſelues make of it: and yet if they faile of their expectation, they will quarrell with the Miniſters of God, with the word of God, and with God himſelfe; becauſe vſing ſuch exerciſes carnally, they receiued no benefit by them.
Vſe. 3 3 This muſt be an inſtruction vntounto vsus; whē we are to deale with thoſe that are afflicted in their ſoules, that we handle the matter warilie and circumſpectly, when their hearts are wrought vponupon; we ſhould not help them too ſoone out of their ſorrow, but exhort them to waite for comfort frō heauen: for all cannot be preſently well with the ſoule: and therefore it is good wiſedome to aduiſe ſuch ſtill to hold on their courſe. HaueHave they begun to examine their hearts? let them rifle yet further into them. HaueHave they begunne to diſlike their ſinnes; and themſelues for their ſinnes? let them get a more thorow deteſtation, and holy indignation againſt them.
It is not good for one that takes phyſicke to giuegive vp the potion forthwith, as ſoone as it begins to worke. Peter as a wiſe phyſition gaue other counſell to his hearers that began to bee moued by his doctrine. They had beene mockers, and ſcoffers: they had crucified the Lord of life, and ſo exceedingly endangered their owne ſoules: wherewith beeing charged by Peter, and being pricked and ſtung in their hearts and conſciences, they aske the Apoſtles; Men and brethren, Act. 2.37.38.what ſhall wee doe? He doth not tell them, as ſome vnſkillfull Miniſters would, your caſe is good: bee not diſcomforted, my ſoule for yours, you ſhall doe well; but hee bids them amend their liues: repent, and get ſound and heartie ſorrow for their ſinnes, that ſo beeing throughly humbled, they might afterwards bee ſoundly comforted.
Doct. 4. The eye muſt affect the heart.Verſ. 51. Mine eye breaketh mine heart.] The meaning of which words is, that his heart was marueilouſly moued with the things that his eye did behold. Whence this doctrine offreth it ſelfe for our learning:That good men muſt vſe their eyes to ſtirre vp their hearts to pitie and compaſſion, that ſo they may be pierced with griefe, and ſorrow. This wee hauehave proued vntounto vsus in the example of Chriſt Ieſus, the moſt abſolute paterne of all holineſſe: Mark. 6.34.For it is ſaid of him by the Euangeliſt Marke, That when he lifted vp his eyes, and ſawe the multitude, which had no faithfull Miniſters to inſtruct them, his very bowels were moued with commiſeration towards them, becauſe they were as ſheepe without a ſhepheard.
In this regard it is that Salomon deſcribing a good man: Pro. 22.9.calls him a man of a good eye: and ſaies of ſuch an one: That hee will beſtow his bread vponupon the poore, hee ſeeth the faces of ſome pale, and of others blacke, by reaſon of long want and forbearance of foode: Others hee beholdeth naked and colde, and expoſed to the iniurie of the ayre; and of all ſorts of vnſeaſonable weather. Now hauing a good eye hee will not onelyonly take a view of them, but bee inwardly affected with the ſight of them, and from a tender and pitifull heart miniſter reliefe vntounto them.
Hence was it, Act. 7.23. Exod. 2.11.that Moſes did not content himſelfe to know of the miſeries of his poore brethren, the Iſraelites by heare-ſay, but hee would goe out to ſee their burdens, and how they ſpent their paines and their ſtrength, and after all, were recompenced with ſtripes from their taskemaſters: which did ſo worke vponupon him, that it made him ſtretch forth his hand to auenge ſome of them. So likewiſe in the Goſpell of Matthew, it is ſet downe as the propertie of all holy and religious perſons, Mat. 25.36.that they will goe to the priſon to ſee, and to the houſe to viſit the diſtreſſed members of Chriſt, and take all occaſions, to bring their owne hearts to pitie their poore brethren: and will euen compell their inward parts, to beare a burden with them, that they may bee more helpfull vntounto them.
Vſe 1 Which makes greatly for the reproofe of thoſe whoſe eyes and eares are as filthy ſinkes to conuey all vncleaneneſſe into them, who hauehave eyes full of adulterie, 1. An adulterous eye.that they cannot looke about them, but they are ſtirred vp to beaſtly and vile luſts. Who hauehave eyes full of enuie, 2. An enuious eye.that they cannot beholde their brethren, that are equall vntounto them, or goe before them, or come neere vntounto them; but preſently they fret againſt them, and others welfare is their woe and miſerie. Others hauehave a wicked eye, 3. A couetous eye.that they cannot looke vponupon their neighbors cattle, houſes, poſſeſſions, and the like; but forthwith their hearts are poiſoned with a couetous deſire of them, and then they caſt about how they may make them theirs; and if they cannot, they eate vp their hearts with diſcontentment, as Ahab did. Pro. 28.22.Agreeable to this, is the place of Salomon, where hee ſaith; A man of a wicked eye, lusteth after riches; but hee ſhews there, that God meetes with him: for hee ſhalbe ſo farre from getting more, that hee ſhall not keepe that which hee hath: but the more he runnes after riches, the faſter pouertie ſhall purſue him.
Another kinde of ill eye, is a niggardly eye, 4. A niggardly eye.ſpoken of by the wiſe man in the Prouerbs; Pro. 23.6.where hee giueth this counſell: Eate not the bread of him that hath an euill eye, &c. that thinkes all loſt that goes from him, and all taken out of his ſtomacke, that goes into other mens bowels: hee will giuegive men a welcome for faſhion ſake, but all that eate of his meate, are a vexation vntounto him; and theſe thoughts runne in his head while men ſitte at his table: This coſt I might hauehave ſpared: this would hauehave ſerued my familie all the weeke: I had rather hauehave their roome than their companie, that thus trouble and charge me. And ſo his heart is euer full of diſcontentedneſſe: Thus it is apparant, that many hauehave their hearts ſinfullie affected, by meanes of their eye; as Gods children hauehave them holily affected.
Verſ. 52. Mine enemie chaſed me ſore.] By theſe ſimilitudes here vſed, it appeares how fierce they were; and yet all was without cauſe, as the text witneſſeth. Indeede, God ſaw in them matter that deſerued correction, and affliction; but their aduerſaries had no occaſion offered, why they ſhould behaue themſelues ſo cruellie towards them.
Doct. 5. The innocēt moleſted.Frō which this doctrine maybe collected;That the more harmeleſſe men be, Pſal. 35.12.13. &c.the more they ſhalbe moleſted. This wee ſee in Dauid: hee prayed and faſted, and mourned for his enemies; and yet they ſought his woe and ruine. Therefore hee ſaith in one Pſalme, the foundations muſt bee caſt downe, Pſal. 11.3.and what hath the righteous done? there was great preparation, and there muſt bee ſore and mortall warres; they would ſweepe all away, and not leaue a good man in the land: but, what hath the righteous done? There muſt bee a great execution; but where is the conuiction: that is iuſt nothing? Luk. 23.2.So they cryed againſt Chriſt; Away with him, away with him; crucifie him, crucifie him, &c. But what euill hath he done? (ſaies Pilate) Oh Pilate muſt know, that men ſo iuſt as they were, would neuer hauehave deliuered him into his hāds, except hee had beene a notorious offender; whereas indeede, hee was a lambe without ſpot, and none iniquitie was found with him. Agreeable to this is the ſaying of Dauid, the wicked gnaſheth his teeth againſt the righteous. Pſal. 37.12The more innocent and iuſt any one is, the more hee ſhalbe maligned and purſued. And this ſtands with reaſon:
Reaſon. 1 1 Becauſe wicked men hauehave a quarrell againſt Gods image in the innocent, as Satan their captaine hath, and therefore will they be bitter againſt them.
This may be ſeene in Ieremie, Jer. 15.10.hee had done them no wrong, but brought vntounto them the miniſterie of ſaluation; and yet eueryevery one curſeth him, and cryeth out againſt him; and why? becauſe God at that time ſhewed himſelfe more cleerely in Ieremie, that in any other. Act. 7. Act. 22.22.The like violence they ſhewed againſt Steuen and Paul, casting duſt into the ayre, and crying out vponupon them; that one would thinke them brutiſh creatures. And why were they ſo full of rage againſt them, but becauſe they were full of grace, and dealt faithfully in the worke that they were ſet about? becauſe they did helpe to raiſe vp the kingdome of Ieſus Chriſt, and to race the kingdome of Satan more than others? But for Ieſus Chriſt, who was the ingrauen image of his father, they had a greater quarrell againſt him, than euer they had againſt any. Young Bulls of Baſan, Pſal. 22.ſuch as were full of might and malice: Dogs and Lions, ſuch as were full of rage and furie, did all beſet and compaſſe him about; their madnes was neuer ſo great againſt any as againſt him, becauſe none was euer ſo good as hee.
2 An other reaſon may be, becauſe there is a contrarietie betwixt the good and euill: though they be of the ſame countrey, of the ſame towne, of the ſame familie, yea of the ſame parents, yet are they not of the ſame world. For ſo ſaith our Sauiour Chriſt to his diſciples; Iohn. 15.19yee are not of this world, &c.
Eſau and Iacob had the ſame parents, and were both together in the ſame wombe; and yet they contend one with another. Rebecah their mother would faine know the cauſe of it; the Lord tells her the cauſe. Gē. 26.22.23.Two nations are in thy wombe; and two manner of people ſhalbee diuided out of thy bowels: &c: The one the ſeede of the ſerpent, the other the ſeede of the woman. There is not ſo great enmitie betweene a man and an adder, as there is betweene the righteous and the wicked: and therefore no faulkener nor hunter: no hawke nor hound are more deſirous and greedie of the pray and game, than the outragious enemies of the church are of the deſtruction of Gods ſeruants; becauſe they are poſſeſſed with the ſpirit of Satan, and violently ouercaried with helliſh fierceneſſe.
3 Thirdly, the carriage of Gods children doth diſgrace them, and therefore they maligned them: becauſe they ran not to the ſame exceſſe of ryot with them, 2. Pet. 4 4.therefore ſpeake they euill of them. For impious perſons reaſon thus: They goe to Gods houſe, I goe to the Ale-houſe: They carrie themſelues ſoberly, I carry my ſelfe intemperately: They are eſteemed, I am contemned: I know they like not of mee, as I doe not of them, and therefore what miſchiefe I can doe them, they ſhalbe ſure of it.
Ʋſe 1 This point miniſtreth vntounto vsus,matter of inſtruction: that whoſoeuer would walke in a godly courſe, ſhould looke for troubles, and that ſundry waies: yea and to hauehave his very life ſtrucke at by ſuch as are enemies to the Goſpell of Chriſt: or if they cannot take away that, let him be ſure his name ſhall pay for it, and be iniuriouſly and ſhamefullie traduced. Whoſoeuer reſolues to liue godly in Chriſt Ieſus, must looke for perſecution. It is impoſſible that there ſhould be ſo many fowlers and hunters, and not labor to catch ſomewhat.
Indeede they wilbee fauourable enough to groſſe adulterers, theeues, and other malefactors: and if any be more forward to puniſh and redreſſe ſuch; Oh it is great crueltie: they deale hardly and ſeuerely: they would bee very loath that breed ſhould be taken away.
But if they be religious perſons that are to bee puniſhed, no torture is too great, no death too grieuous for them; therefore let thoſe that are chriſtians looke to it: they ſhall hauehave great men againſt them, Pſal. 69.12.as Dauid had princes: They ſhall hauehave meane men againſt them, as he had drunkards on the ale-houſe bench to make ſongs of him: There they will vtter their merchandiſe, falſe tales and vile reports.
Thoſe that are further off wilbee againſt them, thoſe that are neighbours, nay ſome that are of their owne familie wilbee againſt them: no bands of ciuilitie, no bands of kindnes, no bands of nature will hold, where the bands of Chriſtianitie are wanting.
Obiection. But if the caſe be ſo (will ſome ſay) were it not better to let religion alone,that one may keepe himſelfe quiet with out ſuch diſturbance?
Anſwere. Nay, that will not bee a ſufficient reaſon,nor a warrantable excuſe: neither neede any bee ſo farre diſcouraged: For as Chriſt ſaith; in the world yee ſhall hauehave trouble: Joh. 16.33.So he promiſeth, that in him wee ſhall hauehave peace and comfort: if there were a thouſand worlds, and all againſt one of vsus, yet one comfort of Chriſt is able to counteruaile all their oppoſitions.
If God giuegive vsus aſſurance of a better life, what great matter is it if they depriue vsus of this life? If wee ſee the Angels and Saints, and Chriſt Ieſus, and the whole Trinitie to bee with vsus; what perill is it, if all leaud baſe ſinfull men bee againſt vsus? If God promiſe to make our names and perſons glorious, what neede wee feare though they ſeeke to make vsus ignominious? Not one haire of our head can fall without Gods prouidence: Wee are not in their power, though we be in their hands.
They may proceede ſo farre as to arraigne vsus, conuict vsus, and condemne vsus; and yet (except God will) they ſhall not execute vsus: though our naturall brethren and ſiſters and friends forſake vsus, God will giuegive vsus new brethren and ſiſters and friends, that ſhal bee more kind and faithfull vntounto vsus, than euer they were,
But if men for feare of difficulties and dangers, will not aduenture vponupon religion, are they ſure to keepe themſelues from troubles by that meanes? Nay, if am an will not ſuffer for a good cauſe; God can and will make him ſuffer for an ill cauſe. Achitophel would leaue Dauid, and take the ſtronger ſide, though the worſer ſide: but was not that to his deſtruction? So Iudas, hee would turne from Chriſt to the Phariſes: but did that bring him any peace? No, it tended to his vtter confuſion.
Vſe. 2 This teacheth vsus another leſſon,that when we ſee men ſo hunted and purſued, wee doe not condemne them preſently and ſay, Surely theſe are bad fellowes: for otherwiſe they would neuer be ſo much maligned nor moleſted. But what ſhall wee thinke of Gods people here that were hunted and chaſed, and that for their liues; ſhall were ſay that theſe were the worſt in the world? Nay rather, if we would conclude any thing, let it be this: Theſe men are enuied and wronged, and wee ſee no euident cauſe why it ſhould bee ſo; therefore it is likelie they are good men and deale faithfullie.
Verſ. 54. Then thought I, I am deſtroyed.] This was the caſe not onelyonly of Ieremie, but of the reſt of Gods ſeraunts in captiuitie, they were euen paſt hope for any recouerie.
Doct. 6. Outward afflictions vſually, accompained with inward tēptations.The doctrine that here may bee gathered is:That when troubles ariſe againſt our bodies and ſtates, Satan labors to breed troubles in our ſoules: when there are fightings without, vſuallie there are terrors within. This is manifeſt in the Chapter that wee hauehave now in hand, verſ. 17.18. VVhen they were farre from peace and proſperitie, then they conclude; their ſtrength and hope is periſhed from the Lord. Hee had made them many gratious promiſes (they could not deny) but now they neuer expected the performance of them: all their hope was gone.
And this we ſee that Gods children hauehave ſtill beene exerciſed with great terrors and feares within, when they hauehave beene ſet vponupon by grieuous trials without: the trueth whereof we ſee in Iob and in Ieremie, Iob. 3.3, &c Ier. 15.10.the violence of whoſe inward conflicts, made them to breake forth into marueilous great diſtempers.
Reaſon. And this ſtands with reaſon:for in thoſe times Satan will be readie to perſwade them.
If God loued you, hee would neuer let you bee in this eſtate: …as he dealt with … Sauiour If thou bee the Sonne of God, command that theſe … ſhould hauehave ſaid: Is this the God … all this while? See how hee deales with you … …ainely forſaken: if you will eate ſtones you may … prouiſion he makes none for you; and is it likelie then that you are the ſonne of God? If you thinke you are ſo ſtill, truſt no more in him, but prouide for your ſelfe, and command that theſe ſtones bee made bread, that ſo you may hauehave reliefe that way.
Vſe. 1 Since the caſe ſtands thus,let vsus in time of proſperitie, arme our ſelues with ſtrong reaſons, whereby we may aſſure our hearts that the Lord is our God: and this will appeare to be no more than needefull, if we conſider how Gods deareſt ſeruants hauehave beene, and are put to it: and though they hauehave had a good meaſure of confidence, yet their grounds hauehave beene ſhaken, and they themſelues much perplexed: God hath turned away his face from them, Pſal. 30.and they hauehave beene troubled. Since (I ſay) the caſe ſtands thus, let vsus get good euidence for our happie eſtate in Chriſt, and for our intereſt vntounto eternall life. Let vsus hauehave our hearts ſeaſoned with true pietie; with the louelove of Gods word; with the feare of his name; with zeale for his glorie, and the like vertues and graces of Gods holy ſpirit: and that before diſtreſſes come, that ſo in the euill day we may hauehave good aſſurance, of Gods vnvaluable and vnchangeable fauor in his ſonne.
For if wee be ſlacke and negligent herein, and onelie hope well, and truſt that God wil bee mercifull vntounto vsus, and accept of vsus for his children, then when Satan, and affliction, and our fleſh ioine together, and make an aſſault againſt vsus, our hope will proue but a broken reede: wee ſhalbe toſſed with euerie waue; yea ſore perplexed and vtterlie ouerwhelmed in the gulfe of diſtreſſe, if not of deſpaire it ſelfe.
Therefore let men make ſure worke before hand, eſpeciallie before death approch. For otherwiſe the diuell will tell them, that then it is too late to ſet vponupon matters of godlines, as hee euer perſwaded them before that it was too ſoone: then will hee bring before them all former reckonings, and charge vponupon them the iniquities of their youth; and if their grounds be not very good, their hearts will vtterly faile them, and then they are vndone for euer.
For if the Church of God make this wofull complaint, that their hope and ſtrength were periſhed from the Lord: how ſhall wicked vnregenerate perſons be able to ſtand, when God ſhall come againſt them?
Not with matters of temptation (as he doth againſt his children) but with matters of truth; not of merciemercy, but in iudgement; not that the diuell makes them beleeue ſo, but that indeede it is ſo. When God ſhall once begin to draw out his ſword againſt them, where will they bee then? If Gods children doe feele ſuch a heauie burden of it, doe not you thinke it will preſſe them downe to the gates of hell? When no friend ſhall ſtand by them, no ſhifts and inuentions of wit ſhal bee auaileable for them: when all mirth will be vncomfortable, and euerie thing frowne and looke heauily vponupon them: God, and Satan, and ſinne, and their owne conſciences, beeing all vp in armes againſt them. When this (I ſay) comes vponupon them, (as come it will ſooner or later) which way can they turne them? and how can they ſhift off that heauie loade of Gods wrath and indignation, which will lie as a mountaine vponupon their guiltie ſoules? though they hauehave beene full of boaſting in the daies of their iolitie, and hauehave vaunted what a notable faith they hauehave, yet (as Zephanie ſaith) in that day the ſtrong man ſhall cry bitterly.Zeph. 1.14.
Howſoeuer they imagine to put off theſe things, yet let them know that their ſtrength wilbe found too weake, and their skill too ſmall, to ward off the Lords blowes.
The thiefe that hath courage enough to rob and ſteale vponupon the high-waies ſide, yet hath hee little enough when his poore executioner is to deale with him: euen ſo ſhall it bee with all wicked and proud men, when the time of their execution doth approach: their hearts ſhall faile them for the things that ſhall come vponupon them, and continue vponupon them for euermore.
Ʋſe 2 2 Secondly,this doctrine offereth vntounto the godly matter of great conſolation: albeit their caſe many times ſeeme vncomfortable, yet they muſt not iudge according to that which they ſee: for God many times laies ſuch afflictions vponupon them, that their caſe is thought both by themſelues and others to be deſperate and vnrecouerable, and yet indeede it is happie and bleſſed. As it fared with Paul, who had the ſentence of death paſt vponupon him, 2. Cor. 4.11.and died dailie almoſt; ſo that when hee went out in the morning, hee was in danger to be ſlaine ere he returned home againe: and yet God did vphold him, and made him hereby more confidently and comfortably to reſt and relie vponupon him.
So the good Prophets wife thought all help was gone: 2. Kings 4.1. &c.her husband was gone, her goods gone, her labor gone, her children like to be gone, and ſhe had no meanes in the world to relieue her ſelfe; yet euen then when ſhe was almoſt paſt hope, God prouided a competent eſtate for her. So Hezekiah concludes that hee was gone, he ſhould neuer goe to the temple any more: Jſa. 38.10.neuer ſee man more among the inhabitants of the world: his webbe was cut off, &c. with many ſpeeches to this effect: and yet wee reade how God reſtored him againe, and prolonged his life for many yeares.
Say then that one hauehave great diſcomforts in his ſoule; great breaches in his eſtate; grieuous and dangerous ſickneſſe vponupon his body, &c. yet here is his comfort, that God that raiſed vp others, can and will in due time raiſe vp him.
Obiect. Oh but my faith faileth me, and is it not ſaid,according to your faith it ſhalbe vntounto you?
Anſwer. True, if you hauehave no faith,you can looke for no merciemercy: but if you hauehave any faith at all, it ſhalbe with you according therevnto; but how farre beyond it, God tels you not, for hee doth for vsus many times aboue that, that wee can aske or thinke.
But you imagine you hauehave no more faith, than you hauehave feeling, whereas it is farre otherwiſe: there may be much faith, and little feeling: faith may be ſtrong, and yet ſtrongly aſſaulted: comfort may be departed, and yet not vtterlie loſt: wee may feare wee are cut off, and yet not periſh: for Gods ſtrength and perfection, is ſeene in our weakeneſſe and imperfection: though wee cannot beleeue, yet God is ſtill faithfull: though children will not credit their parents, yet they will relieue their neceſſities, and ſo will God ours; albeit through weakenes of faith, wee cannot ſo fullie apprehend and apply his promiſes to our ſelues: He ſees it is not maliciouſneſſe nor groſſe infidelitie in vsus; and therefore he will pitie vsus, and beare with vsus, rather than in ſeueritie proceede againſt vsus.
FINIS.