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THE IOY OF THE VPRIGHT MAN.
THE JOY OF THE UPRIGHT MAN.
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PSAL. 97. 11. Light is sowne for the righteous, and ioy for the vpright in heart.
PSALM 97. 11. Light is sown for the righteous, and joy for the upright in heart.
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THese words consist of a double proposition; but some vnderstand that, like Pharaohs dreames, though diuers, the same thing is onely meant. Others thus;
THese words consist of a double proposition; but Some understand that, like Pharaohs dreams, though diverse, the same thing is only meant. Others thus;
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that the first part of the verse is vnderstood of Iustification, the latter of Sanctification; for they both vsually goe together, that the First part of the verse is understood of Justification, the latter of Sanctification; for they both usually go together,
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and the one is neuer in Gods children separated from the other:
and the one is never in God's children separated from the other:
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for if the Lord iustifie any person through Christ, in some measure he sanctifieth the same by his Spirit;
for if the Lord justify any person through christ, in Some measure he Sanctifieth the same by his Spirit;
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these (like Naomi and Ruth) runne together. In the former proposition are two things to be considered:
these (like Naomi and Ruth) run together. In the former proposition Are two things to be considered:
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first, that light is sowen: secondly, for whom, and that is for the righteous. Againe, in the latter proposition, are two things also to be noted;
First, that Light is sown: secondly, for whom, and that is for the righteous. Again, in the latter proposition, Are two things also to be noted;
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the one, that ioy is sowne; the other, who shall reape it, viz. the vpright in heart.
the one, that joy is sown; the other, who shall reap it, viz. the upright in heart.
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But for the better vnderstanding of the words, we must know, that this Text is an Allegory;
But for the better understanding of the words, we must know, that this Text is an Allegory;
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that is, a continued similitude, wherein we may obserue fower things. First, the sower; and that is God. Secondly, the seede;
that is, a continued similitude, wherein we may observe fower things. First, the sour; and that is God. Secondly, the seed;
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and that is ioy and light. Thirdly, the reapers, and they be the iust and vpright in heart.
and that is joy and Light. Thirdly, the reapers, and they be the just and upright in heart.
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Fourthly, the ground where, and that is in Gods Word and workes, earth and heauen, within vs and without vs. This metaphor of husbandry is often vsed in the Scripture: for First, it is of antiquitie;
Fourthly, the ground where, and that is in God's Word and works, earth and heaven, within us and without us This metaphor of Husbandry is often used in the Scripture: for First, it is of antiquity;
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our first parents were to till the ground. Secondly, it is of good report; therefore to bee thought vpon. Thirdly, it is profitable;
our First Parents were to till the ground. Secondly, it is of good report; Therefore to be Thought upon. Thirdly, it is profitable;
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for he that soweth shall reape. Lastly, it is of necessitie; for grounds must bee plowed vp, or they will not bring forth any good fruite,
for he that Soweth shall reap. Lastly, it is of necessity; for grounds must be plowed up, or they will not bring forth any good fruit,
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but briars, thistles, and all vnprofitable rubbish. Now wee will proceede to the meaning of the words.
but briers, thistles, and all unprofitable rubbish. Now we will proceed to the meaning of the words.
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And first for Light: Light is either taken litterally, or tropically. Litterally two waies:
And First for Light: Light is either taken literally, or tropically. Literally two ways:
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First, either for an accident or qualitie in a subiect, as in the Sunne, or any cleare body: or
First, either for an accident or quality in a Subject, as in the Sun, or any clear body: or
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Secondly, as an effect, proceeding from its cause;
Secondly, as an Effect, proceeding from its cause;
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and so the Fier, Moone and starres are said to be Lights, and to giue light, Gen. 1. 15. Eccles. 11. 9. Againe, light is metaphorically applied many waies.
and so the Fire, Moon and Stars Are said to be Lights, and to give Light, Gen. 1. 15. Eccles. 11. 9. Again, Light is metaphorically applied many ways.
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First, God is said to be light, 1. Iohn. 1. 5. Secondly, Christ is called the light, Iohn 3. 19.
First, God is said to be Light, 1. John. 1. 5. Secondly, christ is called the Light, John 3. 19.
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Thirdly, the Ministers are stiled Lights, Matthew 5. 14. Fourthly, the Gospell; walke in the light, Iohn 12. 36.
Thirdly, the Ministers Are styled Lights, Matthew 5. 14. Fourthly, the Gospel; walk in the Light, John 12. 36.
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Fifthly, the precepts and word was to Dauid, a Lanthorne, or light, Psal. 119. 105. Sixthly, Grace is called light, Ephes. 5. 13. 14.
Fifthly, the Precepts and word was to David, a Lanthorn, or Light, Psalm 119. 105. Sixthly, Grace is called Light, Ephesians 5. 13. 14.
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Seuenthly, deliuerance from danger, Esth. 8. 16. In a word, light is taken for all true comfort, and spirituall blessings that wee receiue from God, through Christ, temporal or eternal;
Seuenthly, deliverance from danger, Esth. 8. 16. In a word, Light is taken for all true Comfort, and spiritual blessings that we receive from God, through christ, temporal or Eternal;
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and so it may be taken in this place (though more particularly) of deliuerance from trouble,
and so it may be taken in this place (though more particularly) of deliverance from trouble,
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or some present danger the people of God were cast into:
or Some present danger the people of God were cast into:
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for the Kingdome of Christ is fore-spoke of, and prophecied in this Psalme, so that we may without danger expound it of Christ the true light, of his comming,
for the Kingdom of christ is forespoke of, and prophesied in this Psalm, so that we may without danger expound it of christ the true Light, of his coming,
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and all blessings that accompany the same.
and all blessings that accompany the same.
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Is sowne ] that is, prepared, purposed and appointed of God, to be receiued in due time and conuenient season:Is sown ] that is, prepared, purposed and appointed of God, to be received in due time and convenient season:
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for as seed lieth in the earth couered for a while ▪ so is the ioy of the iust secret, hidden. for as seed lies in the earth covered for a while ▪ so is the joy of the just secret, hidden.
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For the righteous ] Wee must vnderstand, that there is a twofold righteousnesse; and that either personall, or by imputation.For the righteous ] we must understand, that there is a twofold righteousness; and that either personal, or by imputation.
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Personall righteousnesse hath in it two things; first, integritie; secondly, conformitie: for there is one frame of the person, another of his actions.
Personal righteousness hath in it two things; First, integrity; secondly, conformity: for there is one frame of the person, Another of his actions.
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Integritie of nature must be in him that is personally righteous, so was Adam, Eue and Christ by creation:
Integrity of nature must be in him that is personally righteous, so was Adam, Eue and christ by creation:
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hence some conclude, that onely they three were created in the image of God, and none other:
hence Some conclude, that only they three were created in the image of God, and none other:
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for God (in the beginning) made man righteous (righteous in respect of his nature and being),
for God (in the beginning) made man righteous (righteous in respect of his nature and being),
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and Christ (afterward) as hee was man;
and christ (afterwards) as he was man;
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for the Spirit did ouershadow the Virgin, and purifie the matter and masse of which his humane body consisted,
for the Spirit did overshadow the Virgae, and purify the matter and mass of which his humane body consisted,
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so that it was perfect, and without the staine of the least originall sinne.
so that it was perfect, and without the stain of the least original sin.
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And againe, conformitie of action is also of necessitie, to make a man personally and absolutely righteous:
And again, conformity of actium is also of necessity, to make a man personally and absolutely righteous:
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the first Adam had the one, but failed in the other;
the First Adam had the one, but failed in the other;
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therefore because he kept not the rule of iustice, he was neuer actually and personally righteous:
Therefore Because he kept not the Rule of Justice, he was never actually and personally righteous:
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the second Adam, Christ, had both;
the second Adam, christ, had both;
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and so was able to abide the Law, yea, the very rigour of it, either for puritie of nature, or holinesse of conuersation;
and so was able to abide the Law, yea, the very rigour of it, either for purity of nature, or holiness of Conversation;
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and he onely, and none but hee.
and he only, and none but he.
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Hence he is called, Iesus Christ the righteous: for he was righteous euery manner of way. Hence he is called, Iesus christ the righteous: for he was righteous every manner of Way.
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And although the first may bee without the second, yet the second cannot be without the first;
And although the First may be without the second, yet the second cannot be without the First;
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because the latter (as an effect, springeth and floweth from the former, as his true and proper cause, Ephes. 4. 24.
Because the latter (as an Effect, springs and flows from the former, as his true and proper cause, Ephesians 4. 24.
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And thus hauing declared what personall righteousnesse is, wee come to see what is meant by righteousnesse imputed.
And thus having declared what personal righteousness is, we come to see what is meant by righteousness imputed.
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Now imputed righteousnesse, is that righteousnesse which is not in mans selfe, or from himselfe, but from and by another; not by creation, but imputation.
Now imputed righteousness, is that righteousness which is not in men self, or from himself, but from and by Another; not by creation, but imputation.
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This seemes to me to be prefigured by the skinnes, wherewith the Lord, after the fall, clothed our first Parents;
This seems to me to be prefigured by the skins, wherewith the Lord, After the fallen, clothed our First Parents;
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the bodies of the beasts were for sacrifice, the skinnes to put them in mind, that their owne righteousnesse was like the figgeleaues, imperfect;
the bodies of the beasts were for sacrifice, the skins to put them in mind, that their own righteousness was like the figgeleaues, imperfect;
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and therefore they must bee iustified another way. Yet howeuer that be, Paul is plaine for this distribution of double righteousnesse:
and Therefore they must be justified Another Way. Yet however that be, Paul is plain for this distribution of double righteousness:
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for (saith he) I labour not to be found in mine owne righteousnes, which is by the Law,
for (Says he) I labour not to be found in mine own righteousness, which is by the Law,
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but that which is by faith in Christ, Phil. 3. 9. So that it is manifest, there is an imputatiue,but that which is by faith in christ, Philip 3. 9. So that it is manifest, there is an imputative,
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as well as a personall righteousnesse. And here we are to note two things in righteousnesse imputed:
as well as a personal righteousness. And Here we Are to note two things in righteousness imputed:
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first, what it is that maketh righteous:
First, what it is that makes righteous:
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secondly, how or by what meanes we are made partakers of this that maketh vs righteous.
secondly, how or by what means we Are made partakers of this that makes us righteous.
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The thing or matter is Christ and his obedience;
The thing or matter is christ and his Obedience;
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Christ is made our righteousnesse, &c. 1. Cor. 1. 30. And we must haue both his person and actions to be the matter of our iustification: christ is made our righteousness, etc. 1. Cor. 1. 30. And we must have both his person and actions to be the matter of our justification:
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for we are conceiued in sinne; therefore we must haue a righteousnesse to satisfie the iustice of the Law in that:
for we Are conceived in sin; Therefore we must have a righteousness to satisfy the Justice of the Law in that:
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for the parts of Diuinitie at the Creation, seeme to be Holinesse of nature, and Perfection of life;
for the parts of Divinity At the Creation, seem to be Holiness of nature, and Perfection of life;
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so that this rule being iust and good, must be fully satisfied, either by our selues,
so that this Rule being just and good, must be Fully satisfied, either by our selves,
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or some other, else no flesh should be iustified, or saued.
or Some other, Else no Flesh should be justified, or saved.
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Againe (I say) his obedience must be imputed also, and that actiue and passiue (the which some, but without iust reason, deny;
Again (I say) his Obedience must be imputed also, and that active and passive (the which Some, but without just reason, deny;
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affirming, that the passiue is of it selfe sufficient). And the reason is this: the Law after Adams fall required a double debt;
affirming, that the passive is of it self sufficient). And the reason is this: the Law After Adams fallen required a double debt;
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the one, that the breach thereof might be repaired; the other, perfectly obeyed; that, that was done, must be vndone;
the one, that the breach thereof might be repaired; the other, perfectly obeyed; that, that was done, must be undone;
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and that which was vndone, must bee done: and by whom? euen by Christ our surety.
and that which was undone, must be done: and by whom? even by christ our surety.
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And obserue how fitly the actiue and passiue obedience of Christ answere these two:
And observe how fitly the active and passive Obedience of christ answer these two:
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for his passion remooued the curse, and his actiue obedience brings the blessing, and confirmes man being reconciled.
for his passion removed the curse, and his active Obedience brings the blessing, and confirms man being reconciled.
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And this is that which the Apostle intendeth (though some otherwise expound the place) where he saith, If by the death of Christ (that is, his passiue obedience) we be reconciled to God, when wee were enemies;
And this is that which the Apostle intends (though Some otherwise expound the place) where he Says, If by the death of christ (that is, his passive Obedience) we be reconciled to God, when we were enemies;
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much more being reconciled, we shall be saued by his life (that is, his actiue obedience); Rom. 5. 10.much more being reconciled, we shall be saved by his life (that is, his active Obedience); Rom. 5. 10.
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For the better vnderstanding of this, let vs compare Adam vnto a pot, or some such earthen vessell;
For the better understanding of this, let us compare Adam unto a pot, or Some such earthen vessel;
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first, it is framed, molded, and well figured; then it is put into the ouen or furnace, and hardned.
First, it is framed, moulded, and well figured; then it is put into the oven or furnace, and hardened.
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Now suppose that this vessell bee hit with a foote, and dashed in pieces before it was hardned;
Now suppose that this vessel be hit with a foot, and dashed in Pieces before it was hardened;
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must it not haue a double act to make it perfect, one to mould it anew, another to season and harden it? Why, man by Creation was by God excellently framed;
must it not have a double act to make it perfect, one to mould it anew, Another to season and harden it? Why, man by Creation was by God excellently framed;
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but he was not hardned and confirmed by the obedience of the Law, but broken to pieces in dashing himselfe against it:
but he was not hardened and confirmed by the Obedience of the Law, but broken to Pieces in dashing himself against it:
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so that now hee standeth in need of more than at his creation; for he is broken, therefore wants molding, and then hardening too;
so that now he Stands in need of more than At his creation; for he is broken, Therefore Wants molding, and then hardening too;
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else notwithstanding his case were mutable, and his condition subiect to breaking still.
Else notwithstanding his case were mutable, and his condition Subject to breaking still.
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Now the passiue obedience of Christ doth frame him anew, that is, set him in that condition, wherein he was at the first by creation;
Now the passive Obedience of christ does frame him anew, that is, Set him in that condition, wherein he was At the First by creation;
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and then his actiue obedience like the furnace, doth confirme and make him a vessell vnchangeable,
and then his active Obedience like the furnace, does confirm and make him a vessel unchangeable,
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and fit for the Lords vse for euer.
and fit for the lords use for ever.
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And doth it not stand with iustice, that death should remooue death, and life procure life? I write my opinion (submitting my selfe to the iudgement of the reuerend and learned), that the ground of this error had its beginning from misunderstanding of personall righteousnesse:
And does it not stand with Justice, that death should remove death, and life procure life? I write my opinion (submitting my self to the judgement of the reverend and learned), that the ground of this error had its beginning from misunderstanding of personal righteousness:
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for Adam was iust by creation, in respect of his essentiall properties: but neuer actually righteous in the obedience of the precepts by practise;
for Adam was just by creation, in respect of his essential properties: but never actually righteous in the Obedience of the Precepts by practice;
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so that Adam was no sinner, yet not iustified:
so that Adam was no sinner, yet not justified:
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for not a sinner and a righteous person are not equall and equiualent termes, they may not bee conuerted;
for not a sinner and a righteous person Are not equal and equivalent terms, they may not be converted;
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for Adam, though iust by creation, yet not by action; so that he did but answere to one part of the rule, not the other;
for Adam, though just by creation, yet not by actium; so that he did but answer to one part of the Rule, not the other;
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neither could hee, vntill this created righteousnesse had been produced into act;
neither could he, until this created righteousness had been produced into act;
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for as the breach of the Law made him actually a sinner & vniust, so the performance of it would haue made him actually righteous, the which he neuer was.
for as the breach of the Law made him actually a sinner & unjust, so the performance of it would have made him actually righteous, the which he never was.
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The death of Christ will restore vs to that estate, from which we fell in Adam, and that is, of enemies to make vs friends; and to heale (meritoriously) our wounded nature:
The death of christ will restore us to that estate, from which we fell in Adam, and that is, of enemies to make us Friends; and to heal (meritoriously) our wounded nature:
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but his life must confirme vs, and make vs actually iust: and there can be no danger at all in holding this doctrine;
but his life must confirm us, and make us actually just: and there can be no danger At all in holding this Doctrine;
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and I wonder that any man can either ascribe too much to Christ, or beleeue too much in him:
and I wonder that any man can either ascribe too much to christ, or believe too much in him:
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for if the breach, and the not keeping of the Law be debts (as in truth they be),
for if the breach, and the not keeping of the Law be debts (as in truth they be),
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then (as Paul writeth to Philemon concerning Onesimus) let vs (in all humilitie of heart by the hand of faith) set both on Christs score.
then (as Paul Writeth to Philemon Concerning Onesimus) let us (in all humility of heart by the hand of faith) Set both on Christ score.
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And thus much for the matter of our iustification, by which we are made righteous.
And thus much for the matter of our justification, by which we Are made righteous.
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The manner how or by what meanes it is applied, followeth, and that is faith, and faith onely: for we are iustified by faith onely, as by an instrumentall cause;
The manner how or by what means it is applied, follows, and that is faith, and faith only: for we Are justified by faith only, as by an instrumental cause;
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for faith laieth hold on the obiect matter of our iustification, Christ and his obedience;
for faith Layeth hold on the Object matter of our justification, christ and his Obedience;
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and so vniting the beleeuer to him, hee is iustified, though not by his owne inherent and actuall righteousnesse. and so uniting the believer to him, he is justified, though not by his own inherent and actual righteousness.
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So that God the Father accepteth of this satisfaction, as if we in our owne persons had, both for holinesse of nature,
So that God the Father Accepteth of this satisfaction, as if we in our own Persons had, both for holiness of nature,
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and perfection of obedience, absolutely answered and fulfilled the Lawes iustice. And from this that I haue said, we may gather these conclusions.
and perfection of Obedience, absolutely answered and fulfilled the Laws Justice. And from this that I have said, we may gather these conclusions.
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First, that None was euer personally righteous, but Christ onely. For if his Father would marke what was done amisse, yet he was, and is,First, that None was ever personally righteous, but christ only. For if his Father would mark what was done amiss, yet he was, and is,
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and euer shall be able to abide it: for he was holy for nature, and perfect for life.
and ever shall be able to abide it: for he was holy for nature, and perfect for life.
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Againe, hence it will follow, that all men stand in neede of Christs merits; and all cause of boasting is totally excluded from mankind:
Again, hence it will follow, that all men stand in need of Christ merits; and all cause of boasting is totally excluded from mankind:
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yea (whatsoeuer Papists babble) the blessed Virgin her selfe.
yea (whatsoever Papists babble) the blessed Virgae her self.
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So that the person for whom light is sowne, is hee that by faith applieth Christ and his obedience (being offered by the Father) to himselfe in particular.
So that the person for whom Light is sown, is he that by faith Applieth christ and his Obedience (being offered by the Father) to himself in particular.
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And thirdly, we may from this safely conclude, that They who haue no faith cannot be iustified, and consequently saued.
And Thirdly, we may from this safely conclude, that They who have no faith cannot be justified, and consequently saved.
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For wee must of necessitie haue faith to apply Christ as an instrument;
For we must of necessity have faith to apply christ as an Instrument;
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for faith is as a hand to receiue, and put on the righteousnesse and merits of the second Adam. We are said to liue by faith: that is, in beleeuing in the Lord of life. for faith is as a hand to receive, and put on the righteousness and merits of the second Adam. We Are said to live by faith: that is, in believing in the Lord of life.
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They therefore that haue no faith, are dead in trespasses and sinnes. Adam had life in himselfe at the creation:
They Therefore that have no faith, Are dead in Trespasses and Sins. Adam had life in himself At the creation:
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now we haue it out of our selues from Christ at our iustification.
now we have it out of our selves from christ At our justification.
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And last of all we may collect, that the obiect of faith and matter of iustification is not within vs, but without vs;And last of all we may collect, that the Object of faith and matter of justification is not within us, but without us;
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and that we stand in need of the same, else no saluation; whence these three Corollaries follow. and that we stand in need of the same, Else no salvation; whence these three Corollaries follow.
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First, that sinnes before conuersion cannot hinder mans perfect iustification. Let this bee well obeserued. First, that Sins before conversion cannot hinder men perfect justification. Let this be well obeserued.
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Secondly, that good workes after our effectuall vocation doe not further our iustification before the Lord, they will helpe to assure vs, that our faith is sound;
Secondly, that good works After our effectual vocation do not further our justification before the Lord, they will help to assure us, that our faith is found;
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and iustifie vs in the eyes of the world, but no other waies.
and justify us in the eyes of the world, but no other ways.
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And lastly from this I also conclude, that They are in a great errour, who hold the bare act of faith without the application of Christ and his obedience to iustifie.
And lastly from this I also conclude, that They Are in a great error, who hold the bore act of faith without the application of christ and his Obedience to justify.
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We are said to liue by our hands, yet wee vnderstand, that it is meant by that we get by labor and trauell;
We Are said to live by our hands, yet we understand, that it is meant by that we get by labour and travel;
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for no man eates his fingers: so wee may truly be said to be iustified and saued through faith;
for no man eats his fingers: so we may truly be said to be justified and saved through faith;
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but wee must know, that it is by what faith resteth on, and applieth to the person, and no otherwise; this is the plaine meaning.
but we must know, that it is by what faith rests on, and Applieth to the person, and no otherwise; this is the plain meaning.
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And now I come to the second branch of my text, and ioy ]. Some expound the first part by the second,
And now I come to the second branch of my text, and joy ]. some expound the First part by the second,
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and say, that by light is meant ioy; and by iust, vpright in heart. But I rather vnderstand, that sanctification is meant in this clause:
and say, that by Light is meant joy; and by just, upright in heart. But I rather understand, that sanctification is meant in this clause:
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for many are apt to say, they haue faith, yet want holinesse; therefore the spirit would take away that false cauill.
for many Are apt to say, they have faith, yet want holiness; Therefore the Spirit would take away that false cavil.
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Againe, good and righteous persons call the soundnesse of their faith sometimes into question, doubting of the truth of their spirituall condition;
Again, good and righteous Persons call the soundness of their faith sometime into question, doubting of the truth of their spiritual condition;
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therefore to remoue that scruple, and to comfort and settle their wauering minds, the Prophet annexeth as a helpe this other clause, wherein is comprehended sanctification. And vsually in the holy Booke, these two are coupled together,
Therefore to remove that scruple, and to Comfort and settle their wavering minds, the Prophet annexeth as a help this other clause, wherein is comprehended sanctification. And usually in the holy Book, these two Are coupled together,
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and they may not be put asunder, 1. Cor. 6. 11. Now for the interpretation of the words:
and they may not be put asunder, 1. Cor. 6. 11. Now for the Interpretation of the words:
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some reade ioy, others gladnesse; the difference of these two I take to be this: Ioy is in the heart, secretly hidden:
Some read joy, Others gladness; the difference of these two I take to be this: Joy is in the heart, secretly hidden:
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and gladnesse may be seene in the face, or by some outward signe discerned:
and gladness may be seen in the face, or by Some outward Signen discerned:
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for where one Euangelist writeth, Reioyce and bee glad; another saith, Reioyce and leape. Feare and ioy are internall, but trembling and gladnesse externall:
for where one Evangelist Writeth, Rejoice and be glad; Another Says, Rejoice and leap. fear and joy Are internal, but trembling and gladness external:
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See Mat. 5. 12. Luk. 6. 23. Psal. 2. 11. Matth. 28. 8. Vpright ] Seemes to be a Metaphor tooke from a pillar, or thing that standeth (as wee say) bolt vpright, not inclining more one way than another;
See Mathew 5. 12. Luk. 6. 23. Psalm 2. 11. Matthew 28. 8. Upright ] Seems to be a Metaphor took from a pillar, or thing that Stands (as we say) bolt upright, not inclining more one Way than Another;
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or some reade it Right or Streight of heart; that is, in whose thoughts, intentions and conuersations is no guile,
or Some read it Right or Straight of heart; that is, in whose thoughts, intentions and conversations is no guile,
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like Nathanaël, or Ezekiah; and heart is added, to shew the true roote of sinceritie, as also to condemne outward hypocrisie:
like Nathanaël, or Hezekiah; and heart is added, to show the true root of sincerity, as also to condemn outward hypocrisy:
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for some, like the old Pharisies, are iust outwardly, but inwardly full of rottennes; the heart is not vpright, what shew soeuer they make of holinesse and righteousnes:
for Some, like the old Pharisees, Are just outwardly, but inwardly full of rottenness; the heart is not upright, what show soever they make of holiness and righteousness:
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or it may be annexed for the comfort of the iust, that though they faile sometimes in outward act,
or it may be annexed for the Comfort of the just, that though they fail sometime in outward act,
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yet it falleth foorth contrary to the intent and former purpose of their heart: for the most faithfull hath his failings, whatsoeuer his resolutions haue been to the contrary.
yet it falls forth contrary to the intent and former purpose of their heart: for the most faithful hath his failings, whatsoever his resolutions have been to the contrary.
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And now in few other words, thus may we plainly resolue these. And now in few other words, thus may we plainly resolve these.
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What if the faithfull be afflicted? ouerwhelmed with the waues of sorrow? compassed about with great and manifold euils? drowned in the depth of depths? and well neere swallowed vp of ouermuch heauinesse? shall they not heare of glad tidings? will not ioy breake out as light in the morning? and all teares be wiped from their eyes? yes, this is an eternall truth, that, All such as are iustified by faith in Christ;
What if the faithful be afflicted? overwhelmed with the waves of sorrow? compassed about with great and manifold evils? drowned in the depth of depths? and well near swallowed up of overmuch heaviness? shall they not hear of glad tidings? will not joy break out as Light in the morning? and all tears be wiped from their eyes? yes, this is an Eternal truth, that, All such as Are justified by faith in christ;
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sanctified (hauing hearts without guile) by the word and spirit;
sanctified (having hearts without guile) by the word and Spirit;
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though they sow in teares, plow in paine, and all their crop seeme to be blasted;
though they sow in tears, blow in pain, and all their crop seem to be blasted;
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yet there be great blessings appointed by God for them;
yet there be great blessings appointed by God for them;
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which (though for a season they be couered, and hidden like corne in the furrowes) they shall one day reape and receiue in earth and heauen, according to the sure promise of the Lord.
which (though for a season they be covered, and hidden like corn in the furrows) they shall one day reap and receive in earth and heaven, according to the sure promise of the Lord.
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Thus to our power hauing pickt out the true meaning, wee come to gather some profitable instructions;
Thus to our power having picked out the true meaning, we come to gather Some profitable instructions;
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and out of the word sowen, we may first obserue, that The righteous mans haruest in secret and hidden.
and out of the word sown, we may First observe, that The righteous men harvest in secret and hidden.
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It lieth like the corne couered in the ground; Their life is hid; and, it is not manifest what they shall be: It lies like the corn covered in the ground; Their life is hid; and, it is not manifest what they shall be:
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No eye hath seene, or eare heard, neither hath it entred into the heart of man, what the Lord hath laid vp for them that loue him. No eye hath seen, or ear herd, neither hath it entered into the heart of man, what the Lord hath laid up for them that love him.
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Name what you can, and it will be a mysterie, a secret thing, that belongs to the vpright in heart. Name what you can, and it will be a mystery, a secret thing, that belongs to the upright in heart.
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First, is not the decree of God a hidden thing? a depth vnsearchable? and able to make a man astonied? Did not Paul crie out, Oh the deepnesse of the riches both of the wisedome and counsell of God! how vnsearchable are his iudgements, First, is not the Decree of God a hidden thing? a depth unsearchable? and able to make a man astonished? Did not Paul cry out, O the deepness of the riches both of the Wisdom and counsel of God! how unsearchable Are his Judgments,
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and his waies past finding out?
and his ways passed finding out?
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And is not the incarnation of Christ a secret too? what more to be admired, than, That God should become man, and be manifested in the flesh? The very Angels desired to peepe into this mysterie. And is not the incarnation of christ a secret too? what more to be admired, than, That God should become man, and be manifested in the Flesh? The very Angels desired to peep into this mystery.
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This is one of the Lords wonderfull workes, The way of a virgin with a man. This is one of the lords wonderful works, The Way of a Virgae with a man.
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Againe, the conuersion and regeneration of a sinner a admirable; its a noble, yet a secret work:
Again, the conversion and regeneration of a sinner a admirable; its a noble, yet a secret work:
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Nicodemus a great Doctor could not see into it. And if naturall births be so strange, what shall wee iudge of this? Nicodemus a great Doctor could not see into it. And if natural births be so strange, what shall we judge of this?
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Moreouer, Peace of conscience and ioy in the holie Ghost, is no open matter; None knoweth it, but hee that hath it. Moreover, Peace of conscience and joy in the holy Ghost, is no open matter; None Knoweth it, but he that hath it.
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So is the earnest of the Spirit, and true seale of saluation; So is the earnest of the Spirit, and true seal of salvation;
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the power, life and sweetnes of the word, The remission of pardon for sinne, with Certaintie of saluation. 1. Pet. 1. 8.
the power, life and sweetness of the word, The remission of pardon for sin, with Certainty of salvation. 1. Pet. 1. 8.
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And in the fifth place, the haruest is secret, if we consider where it is growing. One close is, The secret purpose of God;
And in the fifth place, the harvest is secret, if we Consider where it is growing. One close is, The secret purpose of God;
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and who can vnderstand it? A second is his word, and how hardly is that to be searched into? A third is a mans owne heart: and is not that both secret and deceitfull? and who can understand it? A second is his word, and how hardly is that to be searched into? A third is a men own heart: and is not that both secret and deceitful?
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And last of all, the very principall part of the haruest is hid with Christ in heauen; and when hee appeares, it will appeare what it shall be.
And last of all, the very principal part of the harvest is hid with christ in heaven; and when he appears, it will appear what it shall be.
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And is the Righteous mans haruest secret and hidden Then the prophane must learne not to speake euill of their waies;
And is the Righteous men harvest secret and hidden Then the profane must Learn not to speak evil of their ways;
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as though, of all time it were the worst spent time that is spent in the seruice of God.
as though, of all time it were the worst spent time that is spent in the service of God.
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Why shouldest thou report basely of what thou art ignorant of? Doest thou know what delight is in reading, praying, hearing, singing and meditating, that art dead, Why Shouldst thou report basely of what thou art ignorant of? Dost thou know what delight is in reading, praying, hearing, singing and meditating, that art dead,
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and neuer couldst awake to goe to worke? Canst thou see into the heart of another and tell of his treasure? When wast thou in the third heauē, to take view of the great things that there be by God prouided for his seruants against the great day of Reaping? Therefore indge not, lest thou be iudged:
and never Couldst awake to go to work? Canst thou see into the heart of Another and tell of his treasure? When wast thou in the third heaven, to take view of the great things that there be by God provided for his Servants against the great day of Reaping? Therefore Indge not, lest thou be judged:
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vnderstand the truth, and then speake:
understand the truth, and then speak:
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for its wisdome to conceale any thing we know not, as it commendable to speake the truth of a knowne good matter.
for its Wisdom to conceal any thing we know not, as it commendable to speak the truth of a known good matter.
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Thou art to learne that Gods children are a hidden people, and haue hidden comforts, such as the world knowes not of. Sometime you shall haue a man commended on this manner (when peraduenture his suite is not of the costliest) Oh Sir, as meane a man as he seemeth, there is few such in the parish, he is an vnknowne man, there is no end of his good.
Thou art to Learn that God's children Are a hidden people, and have hidden comforts, such as the world knows not of. Sometime you shall have a man commended on this manner (when Peradventure his suit is not of the Costliest) O Sir, as mean a man as he seems, there is few such in the parish, he is an unknown man, there is no end of his good.
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This may truly be said of all the faithfull (though they should goe in sheep skinnes, camels haire,
This may truly be said of all the faithful (though they should go in sheep skins, Camels hair,
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and fare meanly euery day) that there be but too few such in the parish, they are vnknowne men,
and fare meanly every day) that there be but too few such in the parish, they Are unknown men,
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and (of a truth) there is no end of their good:
and (of a truth) there is no end of their good:
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for are they not called Gods stored or hidden ones? Psal. 83. 4. Is not their kingdome a treasure hid in the field? How much is that goodnesse, O Lord, thou hast laid vp for them that trust in thee? Dauid admired,
for Are they not called God's stored or hidden ones? Psalm 83. 4. Is not their Kingdom a treasure hid in the field? How much is that Goodness, Oh Lord, thou hast laid up for them that trust in thee? David admired,
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or desired, (as one doubtfull) to be resolued.
or desired, (as one doubtful) to be resolved.
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And the righteous here are also to be admonished, that they doe not regard the censures of such as are blinded by the God of this world.
And the righteous Here Are also to be admonished, that they do not regard the censures of such as Are blinded by the God of this world.
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What if they, like Pharaoh, crye out, Who is the Lord, that we should serue him? and is there any profit in seruing the Almightie? Why? they cannot iudge of thy estate, they perceiue not the things of the spirit of God, but count them foolishnesse:
What if they, like Pharaoh, cry out, Who is the Lord, that we should serve him? and is there any profit in serving the Almighty? Why? they cannot judge of thy estate, they perceive not the things of the Spirit of God, but count them foolishness:
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They thinke that Gaine is godlinesse, and are out of the way.
They think that Gain is godliness, and Are out of the Way.
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How can a blind man vnderstand and iudge of colours? and are not great and secret things too high for a foole? Say therfore with the Apostle, I passe not for such mens iudgements:
How can a blind man understand and judge of colours? and Are not great and secret things too high for a fool? Say Therefore with the Apostle, I pass not for such men's Judgments:
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or rather pray with thy Sauiour; Father, forgiue them, for they know not what they doe: or rather pray with thy Saviour; Father, forgive them, for they know not what they do:
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crye out in compassion with Stephen; Lord, lay not this sinne vnto their charge:
cry out in compassion with Stephen; Lord, lay not this sin unto their charge:
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Is it to be expected, that such as counted Christ to be without forme, reputed him a wine bibber, Iohn to haue a diuell, and the chiefe seruants of the Gospel (filled with the spirit) to be drunk with new wine, and out of their wits;
Is it to be expected, that such as counted christ to be without Form, reputed him a wine bibber, John to have a Devil, and the chief Servants of the Gospel (filled with the Spirit) to be drunk with new wine, and out of their wits;
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should iudge and esteeme charitably of thee and thy proceedings? Neuer expect this; for it is a thing impossible:
should judge and esteem charitably of thee and thy proceedings? Never expect this; for it is a thing impossible:
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Nature cannot goe beyond it selfe, and naturall men cannot discerne of things that are spirituall.
Nature cannot go beyond it self, and natural men cannot discern of things that Are spiritual.
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And is this Haruest hidden? Then it may be a comfort to the vpright in heart, when they thinke their owne state to bee miserable.
And is this Harvest hidden? Then it may be a Comfort to the upright in heart, when they think their own state to be miserable.
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What if afflictions compasse thee like a garment? the fiery triall seeme to burne thee? wicked men rise vp in armes against thee? or Satan shoote his sharpe shafts to wound thee? Suppose the Father seeme to frowne vpon thee, Christ to reiect thee, What if afflictions compass thee like a garment? the fiery trial seem to burn thee? wicked men rise up in arms against thee? or Satan shoot his sharp shafts to wound thee? Suppose the Father seem to frown upon thee, christ to reject thee,
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and the fellowship of the Spirit to be departed from thee? Yet must thou hope stil;
and the fellowship of the Spirit to be departed from thee? Yet must thou hope still;
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for thine haruest is secret, and often blasted in thine owne eye.
for thine harvest is secret, and often blasted in thine own eye.
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Was not Dauid himselfe sometime as one reiected? Did he not crie, Lord restore me to the ioy of thy saluation? Iob was in a great straite,
Was not David himself sometime as one rejected? Did he not cry, Lord restore me to the joy of thy salvation? Job was in a great strait,
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when he set downe this peremptorie sentence, While mans flesh is vpon him hee shall be sorrowfull,
when he Set down this peremptory sentence, While men Flesh is upon him he shall be sorrowful,
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and so long as his spirit is within him it shall mourne. and so long as his Spirit is within him it shall mourn.
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And haue not the dearest of Gods Saints been strangely (for a time) perplexed? Assure thy selfe, that No new thing is befallen thee, or strange matter come vnto thee;
And have not the dearest of God's Saints been strangely (for a time) perplexed? Assure thy self, that No new thing is befallen thee, or strange matter come unto thee;
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1. Cor. 10. 13. but such as are incident to the Lords beloued ones. He that readeth Dauids Psalmes, would imagine the man to be mad that penned them,1. Cor. 10. 13. but such as Are incident to the lords Beloved ones. He that readeth David Psalms, would imagine the man to be mad that penned them,
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if he had not some experience of spirituall desertions.
if he had not Some experience of spiritual desertions.
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What is liker to good graine than grasse, at the first sprouting or shooting vp of both? and what doth more resemble faith than infidelitie, especially at the first instant of a mans conuersion? Yong Conuerts (to speake with reuerence) are not vnlike some of your London Cockneyes;
What is liker to good grain than grass, At the First sprouting or shooting up of both? and what does more resemble faith than infidelity, especially At the First instant of a men conversion? Young Converts (to speak with Reverence) Are not unlike Some of your London Cockneys;
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tell them when they come into the Countrey, that wheate is wheate, hauing but couered the earth,
tell them when they come into the Country, that wheat is wheat, having but covered the earth,
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and not growne vp to a blade and eare, they will not credit you, for they haue no experience in matters of that nature;
and not grown up to a blade and ear, they will not credit you, for they have no experience in matters of that nature;
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they haue bought it onely (winnowed) in the market, and therefore imagine so to finde it growing:
they have bought it only (winnowed) in the market, and Therefore imagine so to find it growing:
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but the skilfull husbandman knoweth full well, that the corne in his close will be as good wheate at haruest,
but the skilful husbandman Knoweth full well, that the corn in his close will be as good wheat At harvest,
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as any that is sold in all their Citie:
as any that is sold in all their city:
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So hee that is not an old disciple, and hath not skill in this kinde of husbandrie (because hee findeth not faith,
So he that is not an old disciple, and hath not skill in this kind of Husbandry (Because he finds not faith,
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and hope, and loue perfect at the first breaking vp of the field of his soule by the plow of the word) feareth that hee hath no grace at all:
and hope, and love perfect At the First breaking up of the field of his soul by the blow of the word) fears that he hath no grace At all:
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but a grounded Christian knoweth the contrary. Learn then this lesson, that after plowing, comes sowing;
but a grounded Christian Knoweth the contrary. Learn then this Lesson, that After plowing, comes sowing;
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after sowing, the seede lies vnder the clots; after, springeth to a blade, eare, and last of all, a ful corne:
After sowing, the seed lies under the clots; After, springs to a blade, ear, and last of all, a full corn:
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and these degrees are to be expected in this spirituall haruest also. I haue knowne others troubled, because they cannot distinctly tell the time of their conuersion:
and these Degrees Are to be expected in this spiritual harvest also. I have known Others troubled, Because they cannot distinctly tell the time of their conversion:
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Why? doe not some women conceiue, and know it not for a season? yet before long they can easily discerne it.
Why? do not Some women conceive, and know it not for a season? yet before long they can Easily discern it.
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And in like sort may the new birth be wrought, and yet some while the person be ignorant of the same:
And in like sort may the new birth be wrought, and yet Some while the person be ignorant of the same:
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For as the spirit bloweth where and when, so, how he listeth. Thou must trie it by the effects. For as the Spirit blows where and when, so, how he lists. Thou must try it by the effects.
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If therfore the daily course of finne be staied;
If Therefore the daily course of fin be stayed;
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the breasts of thy vnderstanding and heart, with the sincere milke of the word, be filled, the breasts of thy understanding and heart, with the sincere milk of the word, be filled,
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and thou trauell in minde and wil, that good works may be produced: thou art borne of God, and one of his adopted children.
and thou travel in mind and will, that good works may be produced: thou art born of God, and one of his adopted children.
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And is this haruest secret and hidden? Then let the righteous neuer rest content with any measure of spirituall crop they haue attained to:
And is this harvest secret and hidden? Then let the righteous never rest content with any measure of spiritual crop they have attained to:
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for they haue but like Ruth participated of the gleanings.
for they have but like Ruth participated of the gleanings.
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The very chiefe of the haruest is gathered into heauen, and there they shall haue it:
The very chief of the harvest is gathered into heaven, and there they shall have it:
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the vpright are in the wildernes, and haue but tasted of the good things of the world to come:
the upright Are in the Wilderness, and have but tasted of the good things of the world to come:
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yea, this doctrine should cause all of vs to thresh out the word, to breake our hard hearts, to sow apace both the seeds of good works,
yea, this Doctrine should cause all of us to thresh out the word, to break our hard hearts, to sow apace both the seeds of good works,
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and the rich and precious graine of prayer. Oh that wee did but conceiue aright, how these seeds will fructifie;
and the rich and precious grain of prayer. O that we did but conceive aright, how these seeds will fructify;
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and the full sheaues that we shall reape, either in life or death, or at the last day!
and the full sheaves that we shall reap, either in life or death, or At the last day!
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Truly not one of these cornes shall miscarry, but all take roote, spring, and bring foorth fruite in great abundance.
Truly not one of these corns shall miscarry, but all take root, spring, and bring forth fruit in great abundance.
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I say then, be not wearie in this course of husbandry;
I say then, be not weary in this course of Husbandry;
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iudge not, that The haruest is past, but scatter this seed euery where, and crie aloud, that the great day of reaping may come,
judge not, that The harvest is past, but scatter this seed every where, and cry aloud, that the great day of reaping may come,
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and the principall time of gathering:
and the principal time of gathering:
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yea it should moue thee to wish to be loosed, and to desire Christs comming to iudgement,
yea it should move thee to wish to be loosed, and to desire Christ coming to judgement,
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and then it will appeare what thou shalt be:
and then it will appear what thou shalt be:
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for whatsoeuer good thing any man hath done, that same shall bee receiue of the Lord,
for whatsoever good thing any man hath done, that same shall be receive of the Lord,
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whether he be bond or free. whither he be bound or free.
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It cannot be denied, but that, as in the daies of Elias, the children of God in this world,
It cannot be denied, but that, as in the days of Elias, the children of God in this world,
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like the corne, couered with chaffe, may be hidden and not discerned;
like the corn, covered with chaff, may be hidden and not discerned;
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but at that day Christ shall single them out, call them by name, and reward them according to their workes.
but At that day christ shall single them out, call them by name, and reward them according to their works.
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Euery good intention of the heart, each sentence powdred with salt, the still prayers that haue been powred out in the poorest corner of a cottage, Every good intention of the heart, each sentence powdered with salt, the still Prayers that have been poured out in the Poorest corner of a cottage,
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and euery good action done in secret, shall come to light, and haue his blessing;
and every good actium done in secret, shall come to Light, and have his blessing;
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and then the difference will be discerned between the righteous and the wicked, between him that serued God, and him that serued him not. Mal. 3. vlt.
and then the difference will be discerned between the righteous and the wicked, between him that served God, and him that served him not. Malachi 3. Ult.
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Goe on therefore, and be not deiected: For the husbandman must first sow, that he may reape the fruit;
Go on Therefore, and be not dejected: For the husbandman must First sow, that he may reap the fruit;
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and hee that soweth liberally, shall reape also liberally. 2. Cor. 9. 6. and he that Soweth liberally, shall reap also liberally. 2. Cor. 9. 6.
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And now wee come to obserue a second point, the which we gather out of the consequent part of the first proposition, which is, that
And now we come to observe a second point, the which we gather out of the consequent part of the First proposition, which is, that
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The righteous are the reapers of Gods greatest benefits. Light and gladnesse bee sowen for them only, and for none other:
The righteous Are the reapers of God's greatest benefits. Light and gladness be sown for them only, and for none other:
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Balaam saw this full well, therfore he desired to dye the death of the righteous, and that his last end might be like vnto his.
balaam saw this full well, Therefore he desired to die the death of the righteous, and that his last end might be like unto his.
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Dauid crieth out, Marke the vpright man, and behold the iust, for the end of that man shall be peace:
David cries out, Mark the upright man, and behold the just, for the end of that man shall be peace:
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yea, the righteous shall be had in euerlasting remembrance: and, such shal want no manner of thing: yea, the righteous shall be had in everlasting remembrance: and, such shall want no manner of thing:
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for their memorie shall bee blessed here on the earth, and their names for euer engrauen in heauen. for their memory shall be blessed Here on the earth, and their names for ever engraved in heaven.
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But with the wicked it shall not be so: But with the wicked it shall not be so:
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for their fame shall rot, their names shall be written in earth, their hopes make them ashamed, for their fame shall rot, their names shall be written in earth, their hope's make them ashamed,
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and at the last day, their image shall be despised:
and At the last day, their image shall be despised:
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They shall be as chaffe before the winde, and shall not be able to stand in the presence of the Lord:
They shall be as chaff before the wind, and shall not be able to stand in the presence of the Lord:
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but bee depriued of the kingdome of heauen, and throwne downe into the nethermost hell. but be deprived of the Kingdom of heaven, and thrown down into the nethermost hell.
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We deny not, but that they may flourish for a time, spread themselues like the greene bay tree and bigge Cedars; We deny not, but that they may flourish for a time, spread themselves like the green bay tree and big Cedars;
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send out their children as sheepe, place them on the highest hils, play vpon the tabret and harpe;
send out their children as sheep, place them on the highest hills, play upon the tabret and harp;
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spend many daies in carnall pleasures, yet for all this, in a moment they shall descend into the pit.
spend many days in carnal pleasures, yet for all this, in a moment they shall descend into the pit.
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This shall be the portion of vniust and wicked men, but the contrary to the righteous. This shall be the portion of unjust and wicked men, but the contrary to the righteous.
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And it also standeth with good reason. For first, the iust are vnited to Christ their husband and head;And it also Stands with good reason. For First, the just Are united to christ their husband and head;
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they are bone of his bone, and flesh of his flesh: they Are bone of his bone, and Flesh of his Flesh:
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therefore they shall partake (in truth, though not in degree) of all his priuiledges.
Therefore they shall partake (in truth, though not in degree) of all his privileges.
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And from this vnion, wee are said to be heires of God.
And from this Union, we Are said to be Heirs of God.
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Gal. 4. heires annexed with Christ. Rom. 8. heires of grace. 1. Pet. 3. heires of the kingdome. Iam. 2. 5. heires of eternall life. Tit. 3. yea, coheires with Christ of all things present or to come:Gal. 4. Heirs annexed with christ. Rom. 8. Heirs of grace. 1. Pet. 3. Heirs of the Kingdom. Iam. 2. 5. Heirs of Eternal life. Tit. 3. yea, coheirs with christ of all things present or to come:
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For the righteous are Christs, and Christ is Gods. 1. Cor. 3. 21. 22. 23. And as they that are thus grafted into the second Adam shall be partakers of all his goods;
For the righteous Are Christ, and christ is God's 1. Cor. 3. 21. 22. 23. And as they that Are thus grafted into the second Adam shall be partakers of all his goods;
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so the vniust, not being in him, shall taste of all the heauy iudgements of God the Father.
so the unjust, not being in him, shall taste of all the heavy Judgments of God the Father.
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He that is not a branch of this Vine, shall be cut off, wither, dye, and suffer the vengeance of eternall fire. Iude 7.
He that is not a branch of this Vine, shall be Cut off, wither, die, and suffer the vengeance of Eternal fire. Iude 7.
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Againe, they haue right to all the promises, and none but they, Heb. 11. 1. 2. Many may say, that They are Abrahams seed, haue true title to heauen,
Again, they have right to all the promises, and none but they, Hebrew 11. 1. 2. Many may say, that They Are Abrahams seed, have true title to heaven,
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and boast much that They are free: but they that so thinke, may deceiue their own soules,
and boast much that They Are free: but they that so think, may deceive their own Souls,
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and be farre from the kingdome of heauen. For Godlines, only, hath the promises of this life, and the life to come.
and be Far from the Kingdom of heaven. For Godliness, only, hath the promises of this life, and the life to come.
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1. Tim. 4. 8. And if the Sonne make man free, then is he free indeed.
1. Tim. 4. 8. And if the Son make man free, then is he free indeed.
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But (alas!) the wicked, vniust and prophane haue no promise to inherit heauen; all the threats in Gods booke are denounced against them:
But (alas!) the wicked, unjust and profane have no promise to inherit heaven; all the Treats in God's book Are denounced against them:
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For, Many sorrowes shall be to the wicked, and they that doe commit sinne shall not be vnpunished. For, Many sorrows shall be to the wicked, and they that do commit sin shall not be unpunished.
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And the Apostle is round in this thing:
And the Apostle is round in this thing:
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Be not (saith he) deceiued: for the vnrighteous shall not inherit the kingdome of God. 1. Cor. 6. 9. A third reason is this, that as the righteous haue (only) true title to the promises;Be not (Says he) deceived: for the unrighteous shall not inherit the Kingdom of God. 1. Cor. 6. 9. A third reason is this, that as the righteous have (only) true title to the promises;
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so they only haue faith to applie them:
so they only have faith to apply them:
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say that wicked men had (which they haue not) right to the promise of life,
say that wicked men had (which they have not) right to the promise of life,
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yet they haue no faith to applie it to themselues in particular: whatsoeuer such men bragge and boast of, yet All men haue not faith:
yet they have no faith to apply it to themselves in particular: whatsoever such men brag and boast of, yet All men have not faith:
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and he that beleeueth not is condemned already. and he that Believeth not is condemned already.
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Many in their fond imaginations, thinke, that like the Giant of Gath, they haue vpon the hand of their faith sixe fingers; Many in their found Imaginations, think, that like the Giant of Gaza, they have upon the hand of their faith sixe fingers;
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yet (alas) when they come in the day of death, or time of triall to feed on the promise, to put on the Lord Iesus Christ, they,
yet (alas) when they come in the day of death, or time of trial to feed on the promise, to put on the Lord Iesus christ, they,
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like Adonibezek, will lacke their thumbes, and dye for want of feeding on the food and true bread of eternall life.
like Adonibezek, will lack their thumbs, and die for want of feeding on the food and true bred of Eternal life.
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Now the righteous haue not only the precious promises, but also precious faith, the which two being vnited, carry the whole man into the garner of God,
Now the righteous have not only the precious promises, but also precious faith, the which two being united, carry the Whole man into the garner of God,
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and large field of the kingdome of glory: for me are saued by faith.
and large field of the Kingdom of glory: for me Are saved by faith.
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And as the sickle is to the hand of the reaper, so is faith to the soule of the righteous and true beleeuer.
And as the fickle is to the hand of the reaper, so is faith to the soul of the righteous and true believer.
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And last of all, hee that is a reaper of these fauours, must fit himselfe for the kingdome of heauen, and that the Lord of glory may come in.
And last of all, he that is a reaper of these favours, must fit himself for the Kingdom of heaven, and that the Lord of glory may come in.
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He must cast out the bondwoman, and her sonne, Satan and all the seeds of sinne;
He must cast out the bondwoman, and her son, Satan and all the seeds of sin;
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purge himselfe of the old leauen; cleanse the inside of the cup and platter of his soule; purge himself of the old leaven; cleanse the inside of the cup and platter of his soul;
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and this will none but the righteous doe:
and this will none but the righteous doe:
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vngodly men lodge their Lord in the Inne, they cast him into a cratch, suffer him to knocke,
ungodly men lodge their Lord in the Inn, they cast him into a cratch, suffer him to knock,
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yet permit him not to enter and suppe with them.
yet permit him not to enter and sup with them.
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They will not dresse and sweepe the floore of their soules, cast out the rotten goundsell in the barnes of their hearts,
They will not dress and sweep the floor of their Souls, cast out the rotten goundsell in the Barns of their hearts,
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and emptie themselues of that rubbish that shutteth the doore, dammeth vp the roome, and shouldreth out this heauenly ricke, this haruest of the Lord:
and empty themselves of that rubbish that shutteth the door, dammeth up the room, and shouldereth out this heavenly Rick, this harvest of the Lord:
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But the righteous, they sweepe the house, make way for the haruest, open the doore, pluck vp the euerlasting gates,
But the righteous, they sweep the house, make Way for the harvest, open the door, pluck up the everlasting gates,
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and giue the King of glory, good, great and royall entertainment;and give the King of glory, good, great and royal entertainment;
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so that he will sup with them, they with him, and partake of all his fatlings. so that he will sup with them, they with him, and partake of all his fatlings.
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And seeing the point thus by reason and Scripture confirmed, let vs come to make application.
And seeing the point thus by reason and Scripture confirmed, let us come to make application.
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And here in the first place we may see the vanity of our prophane and vngodly persons;
And Here in the First place we may see the vanity of our profane and ungodly Persons;
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who crie out (as the people in former times) if wee preach this doctrine (that Only the righteous reap these great fauours) you take too much vpon you, Moses and Aaron;
who cry out (as the people in former times) if we preach this Doctrine (that Only the righteous reap these great favours) you take too much upon you, Moses and Aaron;
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for all the congregation is holy. for all the congregation is holy.
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Thus they in this cleere light of the Gospell, say (what? in their hearts, with the foole? No:
Thus they in this clear Light of the Gospel, say (what? in their hearts, with the fool? No:
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in publique, and seeke to defend it) that All shall be heires of Gods greatest benefits; not one shall perish.
in public, and seek to defend it) that All shall be Heirs of God's greatest benefits; not one shall perish.
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And wee say too, that if they be righteous (and for number as the dust of the earth,
And we say too, that if they be righteous (and for number as the dust of the earth,
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or starres in heauen) that they shal all inherit the kingdom of God and of glorie:
or Stars in heaven) that they shall all inherit the Kingdom of God and of glory:
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but if they be proud, vniust, deceitful, and want vpright hearts (were they as the sand on the sea shore, drops in the huge Ocean, graines on the ground,
but if they be proud, unjust, deceitful, and want upright hearts (were they as the sand on the sea shore, drops in the huge Ocean, grains on the ground,
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or fishes in the water, for multitude) that so liuing, and so dying, they must reape nothing but wrath, vengeance,
or Fish in the water, for multitude) that so living, and so dying, they must reap nothing but wrath, vengeance,
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and the largest fields of Gods highest displeasure euery mothers sonne:
and the Largest fields of God's highest displeasure every mother's son:
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Darkness, trembling, terror, and the sting of the second death shal be the sheafe of their field, the corne of their barne,Darkness, trembling, terror, and the sting of the second death shall be the sheaf of their field, the corn of their bairn,
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and the best graine that shall be preserued for the garner of their soules;
and the best grain that shall be preserved for the garner of their Souls;
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for they were neuer vnited to Christ, haue any right to the promises, truth of faith in their hearts,
for they were never united to christ, have any right to the promises, truth of faith in their hearts,
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neither would open the gates of their soules, that the King of glorie might come in, and finde fauourable acceptation:
neither would open the gates of their Souls, that the King of glory might come in, and find favourable acceptation:
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And yet for all this, in the land of vprightnes, they will doe wickedly.
And yet for all this, in the land of uprightness, they will do wickedly.
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What shal I say? or where shal I begin? and when make an end? Haue wee not the biting vsurie; the cursed couetousnesse; the deuouring oppression; the destroying extortion;
What shall I say? or where shall I begin? and when make an end? Have we not the biting Usury; the cursed covetousness; the devouring oppression; the destroying extortion;
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the shop of dearth, darknes and deceit the vnequall weight, mixt ware, and counterfeit stuffe? And,
the shop of dearth, darkness and deceit the unequal weight, mixed ware, and counterfeit stuff? And,
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as sure as the word of God is true, and holy and iust, that vpon whom these foule sinnes shall be found, hee shall dye the death.
as sure as the word of God is true, and holy and just, that upon whom these foul Sins shall be found, he shall die the death.
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I know that this is a hard position to settle in their minds, yet he that denieth this for a truth, must turne Atheist, gainsay that there is a resurrection, a iudgement to come,
I know that this is a hard position to settle in their minds, yet he that Denieth this for a truth, must turn Atheist, gainsay that there is a resurrection, a judgement to come,
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and a iust Iudge that reuengeth all wrong. Psal. 50. 21. 2. Pet. 3. 3. 4.
and a just Judge that revenges all wrong. Psalm 50. 21. 2. Pet. 3. 3. 4.
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And in the second place, here is a world of comfort to the vpright in heart. For whatsoeuer the Lord hath sowne in earth or heauen (if thou faint not) thou shalt reape in due time.
And in the second place, Here is a world of Comfort to the upright in heart. For whatsoever the Lord hath sown in earth or heaven (if thou faint not) thou shalt reap in due time.
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In earth thou shalt haue food and raiment fit and conuenient, and, if need be, in great abundance.
In earth thou shalt have food and raiment fit and convenient, and, if need be, in great abundance.
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Let the waters swell, the sea rore, the earth tremble, the winde blow, and the floods come,
Let the waters swell, the sea roar, the earth tremble, the wind blow, and the floods come,
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yet thou shalt escape all danger.
yet thou shalt escape all danger.
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Let the Sunne be darke, the Moone turned into blood, the Starres fall, the heauens burne,
Let the Sun be dark, the Moon turned into blood, the Stars fallen, the heavens burn,
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and the elements melt with heate; yet iust Lot shall be deliuered; Noah escape drowning; for righteousnes is written in thy forehead, and the destroyer shall not destroy thee.
and the elements melt with heat; yet just Lot shall be Delivered; Noah escape drowning; for righteousness is written in thy forehead, and the destroyer shall not destroy thee.
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What if thou sow in teares, plow vp thy ground in a time of mourning, yet thou shalt reape with ioy, and by the hand of the Angell, be carried,
What if thou sow in tears, blow up thy ground in a time of mourning, yet thou shalt reap with joy, and by the hand of the Angel, be carried,
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like a rick of come, in due time, into the garner of God: For faithfull is he that hath promised, and will surely doe it.
like a Rick of come, in due time, into the garner of God: For faithful is he that hath promised, and will surely do it.
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Hee hath sowen, and his sonnes shall reape; though the haruest be long in comming, the crop shall be the bigger, the better.
He hath sown, and his Sons shall reap; though the harvest be long in coming, the crop shall be the bigger, the better.
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Therefore in the middest of all thy sorrowes, let this meditation comfort thy soule, that the righteous and vpright in heart (of which number thou art) shall be the reapers of Gods greatest benefits. And seeing this is thus:
Therefore in the midst of all thy sorrows, let this meditation Comfort thy soul, that the righteous and upright in heart (of which number thou art) shall be the reapers of God's greatest benefits. And seeing this is thus:
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Let no man say, that It is in vaine to serue the Lord; and that Godlinesse is not gainfull;
Let no man say, that It is in vain to serve the Lord; and that Godliness is not gainful;
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for it is profitable euery manner of way. Iob serues not God for nought; neither doth righteousnes preuent riches.
for it is profitable every manner of Way. Job serves not God for nought; neither does righteousness prevent riches.
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The fooles prouerbe is, that He that vseth plaine dealing shall die a beggar: I say no:
The Fools proverb is, that He that uses plain dealing shall die a beggar: I say no:
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and adde more, that hee that doth not vse it, shall dye, like Iudas, a very beast;
and add more, that he that does not use it, shall die, like Iudas, a very beast;
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and iudge, whether is the better? I can tell you, that when the heauy sentence shall visit vs that did Ezekiah, Thou must dye, & not liue;
and judge, whither is the better? I can tell you, that when the heavy sentence shall visit us that did Hezekiah, Thou must die, & not live;
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then will the worth of a well led life be a matter of moment, a thing much set by, seene into:
then will the worth of a well led life be a matter of moment, a thing much Set by, seen into:
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and this tidings shal come, and will not tarry;
and this tidings shall come, and will not tarry;
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and then shall the iust liue by his faith, haue boldnes of spirit, and reape that riches, the great husband in heauen had sowne and prepared from the beginning for the vpright. and then shall the just live by his faith, have boldness of Spirit, and reap that riches, the great husband in heaven had sown and prepared from the beginning for the upright.
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Then shall he haue all teares wiped from his eyes, rest from his labours, and his life shall see the euerlasting light; yea he shall reape fulnes of ioy, freedome from all bondage, and pleasures for euermore.
Then shall he have all tears wiped from his eyes, rest from his labours, and his life shall see the everlasting Light; yea he shall reap fullness of joy, freedom from all bondage, and pleasures for evermore.
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And in the last place, seeing the righteous are the only reapers of the Lords greatest blessings;
And in the last place, seeing the righteous Are the only reapers of the lords greatest blessings;
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it must be a strong motiue to moue vs to be such. We would all be set at libertie, both spirituall and corporall;
it must be a strong motive to move us to be such. We would all be Set At liberty, both spiritual and corporal;
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enjoy all the blessings that the great Seedsman of the earth and heauen hath prouided; why then, striue to be vpright in heart.
enjoy all the blessings that the great Seedsman of the earth and heaven hath provided; why then, strive to be upright in heart.
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Noah was a righteous Preacher, Lot was iust, Paul had a good conscience, Ezekiah walked before the Lord with an vpright heart; Noah was a righteous Preacher, Lot was just, Paul had a good conscience, Hezekiah walked before the Lord with an upright heart;
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and these were freed from many dangers on earth, died at the last with honour, and now are reapers of that vnspeakable light in the kingdome of heauen.
and these were freed from many dangers on earth, died At the last with honour, and now Are reapers of that unspeakable Light in the Kingdom of heaven.
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But because many boast of their owne righteousnes: crie, Stand apart, I am more holy than thou, yet are not of this number:
But Because many boast of their own righteousness: cry, Stand apart, I am more holy than thou, yet Are not of this number:
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we will giue some true trials and notes of vpright and iust men.
we will give Some true trials and notes of upright and just men.
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First, an vpright man lookes backward and forward, wipes off the score both with man and the Lord. First, an upright man looks backward and forward, wipes off the score both with man and the Lord.
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If hee haue wronged any by forged cauillation with Zacheus, if he be of abilitie, then he maketh full restitution:
If he have wronged any by forged cavillation with Zacchaeus, if he be of ability, then he makes full restitution:
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if hee be not, yet will he make confession to the partie; (if conuenient) craue pardon, with a resolution, that if euer the Lord enable him, he will restore to the vttermost farthing;
if he be not, yet will he make Confessi to the party; (if convenient) crave pardon, with a resolution, that if ever the Lord enable him, he will restore to the uttermost farthing;
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and will not faile, in the meane time, to inuocate the Lord, that he, who by him hath been iniured, may some way or other gaine more, through his bountie,
and will not fail, in the mean time, to invocate the Lord, that he, who by him hath been injured, may Some Way or other gain more, through his bounty,
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than by his wickednes he hath been depriued of. This is a true note of one vpright in heart:
than by his wickedness he hath been deprived of. This is a true note of one upright in heart:
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for restitution is of absolute necessitie to righteousnes; at the least in resolution and will, where wealth to restore is wanting.
for restitution is of absolute necessity to righteousness; At the least in resolution and will, where wealth to restore is wanting.
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And Iudas in this, went beyond many, and will rise vp in iudgement against many; for he (so will not they) made restitution.
And Iudas in this, went beyond many, and will rise up in judgement against many; for he (so will not they) made restitution.
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And for time to come, hee will doe to his brother as he would be done vnto;
And for time to come, he will do to his brother as he would be done unto;
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alwaies endeuouring to keepe a good conscience with euery person, in euery action.
always endeavouring to keep a good conscience with every person, in every actium.
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Wee haue some that turne to their former courses, when as they haue acknowledged their sinne,
we have Some that turn to their former courses, when as they have acknowledged their sin,
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and made their neighbour satisfaction, as the theefe, that (when the sore is worne out of his hand,
and made their neighbour satisfaction, as the thief, that (when the soar is worn out of his hand,
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and the print of the burning iron) falls to filching:
and the print of the burning iron) falls to filching:
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but an honest heart will steale no more, neither willingly wrong any man, either outwardly in action, speech; or inwardly by cogitation, resolution:
but an honest heart will steal no more, neither willingly wrong any man, either outwardly in actium, speech; or inwardly by cogitation, resolution:
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for he holds, that the least motion of the will, whereby his brother is wronged, is a sinne, and to be abandoned.
for he holds, that the least motion of the will, whereby his brother is wronged, is a sin, and to be abandoned.
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And (marke this) he will proportion his almes according to his abilitie, and the poore mans necessitie:
And (mark this) he will proportion his alms according to his ability, and the poor men necessity:
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For the righteous measureth all his affaires by iudgement. Thus much of his carriage towards man:
For the righteous measureth all his affairs by judgement. Thus much of his carriage towards man:
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now follow trials or signes of his iustice towards God.
now follow trials or Signs of his Justice towards God.
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First, hee will truly confesse, that it is the Lords mercie, hee was not long agone, for his sinnes, consumed.
First, he will truly confess, that it is the lords mercy, he was not long ago, for his Sins, consumed.
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Againe, he mourneth and weepeth, that he hath offended so good a God, so mercifull a Father.
Again, he Mourneth and weeps, that he hath offended so good a God, so merciful a Father.
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Thirdly, he only relies vpon the meere mercie of God, and sole merits of Christ Iesus for remission and iustification;
Thirdly, he only relies upon the mere mercy of God, and sole merits of christ Iesus for remission and justification;
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hee hateth mans merits as he loueth the Lords mercie.
he hates men merits as he loves the lords mercy.
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Besides, hee taketh no action in hand, but he seeketh good ground for it out of Gods booke;
Beside, he Takes no actium in hand, but he seeks good ground for it out of God's book;
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hee doth not, like a carelesse Carpenter, worke at an aduentrue without his Rule; but like a boy that would speake true Latin, who first lookes at the precept, then speaketh:
he does not, like a careless Carpenter, work At an aduentrue without his Rule; but like a boy that would speak true Latin, who First looks At the precept, then speaks:
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so hee hath first an eye to the word, and then to his worke. Furthermore, hee endeuoureth to bring the whole man to the subiection of Gods law;
so he hath First an eye to the word, and then to his work. Furthermore, he endeavoureth to bring the Whole man to the subjection of God's law;
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as all the vnderstanding, all the affection, all the will; he would haue the corrupt part of serue God, as well as the regenerate.
as all the understanding, all the affection, all the will; he would have the corrupt part of serve God, as well as the regenerate.
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And this is only to be found in the righteous, and in none other:
And this is only to be found in the righteous, and in none other:
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for hee would giue all his members, and all of all his members, as so many weapons to serue the Lord in righteousnesse.
for he would give all his members, and all of all his members, as so many weapons to serve the Lord in righteousness.
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And finally, in all matters of triall hee will appeale to God, and make him chiefe Iudge of all things:
And finally, in all matters of trial he will appeal to God, and make him chief Judge of all things:
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for hee knoweth that the Lord is iust, and loueth not iniquitie, neither will peruert iudgement.
for he Knoweth that the Lord is just, and loves not iniquity, neither will pervert judgement.
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And this is the cause, why good men haue so longed, that Christ would come to iudge the earth:
And this is the cause, why good men have so longed, that christ would come to judge the earth:
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for then they shal haue their faithfulnes discouered, ratified, rewarded.
for then they shall have their faithfulness discovered, ratified, rewarded.
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If thou finde these things in thee, thou art one that shall reape all good fruits in the land of righteousnes:
If thou find these things in thee, thou art one that shall reap all good fruits in the land of righteousness:
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but if not, the weeds of Gods wrath in the land of wickednes. And this shall suffice for the first proposition:
but if not, the weeds of God's wrath in the land of wickedness. And this shall suffice for the First proposition:
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the second succeedeth to be handled in its order, whence we collect, that The vpright man shall be the only merry man.
the second succeedeth to be handled in its order, whence we collect, that The upright man shall be the only merry man.
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Nay, he is already the ioyfull man: Few thinke so, but it is so.
Nay, he is already the joyful man: Few think so, but it is so.
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This doctrine may be confirmed by the seuerall actions done by the righteous, being in diuers conditions, and of contrary vocations, functions.
This Doctrine may be confirmed by the several actions done by the righteous, being in diverse conditions, and of contrary vocations, functions.
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Was not the King glad when the people said vnto him, Come, let vs goe vp to the house of God? Did not the people goe home and make great mirth that they vnderstood the word that was taught them? Are the Christians said to continue with one accord in the Temple, and to eate their meate together with gladnesse and singlenes of heart.
Was not the King glad when the people said unto him, Come, let us go up to the house of God? Did not the people go home and make great mirth that they understood the word that was taught them? are the Christians said to continue with one accord in the Temple, and to eat their meat together with gladness and singleness of heart.
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The Apostles sung Psalmes in prison: The Thessalonians receiued the word with great ioy in affliction.
The Apostles sung Psalms in prison: The Thessalonians received the word with great joy in affliction.
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Did not some returne home reioycing, that they were counted worthie to suffer for the Name of Christ? Iob saith, The righteous shall laugh at death.
Did not Some return home rejoicing, that they were counted worthy to suffer for the Name of christ? Job Says, The righteous shall laugh At death.
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And Stephen had boldnes at his departure: And thete is neuer an action in Christianitie, but as euery flower hath his smell, And Stephen had boldness At his departure: And thete is never an actium in Christianity, but as every flower hath his smell,
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so it hath, and yeeldeth comfort and consolation: for all her waies are waies of pleasure, and all her paths prosperitie.
so it hath, and yields Comfort and consolation: for all her ways Are ways of pleasure, and all her paths Prosperity.
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Paul prayed and gaue thankes with great reioycing; and wonderfull is that ioy which the vpright haue and doe feele, in these priuate and hidden duties: Paul prayed and gave thanks with great rejoicing; and wonderful is that joy which the upright have and do feel, in these private and hidden duties:
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for then the Lord reueileth himselfe most cleerely, answereth the poore petitioner familiarly; yea God, like man, giueth his greatest gifts to his dearest children in priuate:
for then the Lord reveileth himself most clearly, Answers the poor petitioner familiarly; yea God, like man, gives his greatest Gifts to his dearest children in private:
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for hee vpbraideth no mans person.
for he upbraideth no men person.
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And how haue the vpright been rauished in minde, with the meditation of the glorie of God and his wonderfull workes? Surely as a man beholding the Sunne with a corporall eye, in his brightnes, dazeleth, turneth back his face, and cannot endure it;
And how have the upright been ravished in mind, with the meditation of the glory of God and his wonderful works? Surely as a man beholding the Sun with a corporal eye, in his brightness, dazzleth, turns back his face, and cannot endure it;
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so may the vpright man with the eye of his faith see such excellencie in the Sonne of righteousnes, that for the time, he may be astonied, varie the obiect, and say, I haue enough.
so may the upright man with the eye of his faith see such excellency in the Son of righteousness, that for the time, he may be astonished, vary the Object, and say, I have enough.
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These things be secret, yet most certaine; and the reasons be as cleere as the noone day.
These things be secret, yet most certain; and the Reasons be as clear as the noon day.
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For first, his sinne is pardoned:
For First, his sin is pardoned:
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And is not a pardon to a poore condemned person, a thing that yeeldeth great ioy, vnspeakable comfort? When a castaway heareth but of such a matter,
And is not a pardon to a poor condemned person, a thing that yields great joy, unspeakable Comfort? When a castaway hears but of such a matter,
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how will his dead heart reioyce, his cold spirits dilate them.
how will his dead heart rejoice, his cold spirits dilate them.
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themselues, and his sorrowfull soule gather consolation? From this ground, Christ, vnto the man that was sicke of the palsie, said, Be of good comfort, thy sinnes are forgiuen thee.
themselves, and his sorrowful soul gather consolation? From this ground, christ, unto the man that was sick of the palsy, said, Be of good Comfort, thy Sins Are forgiven thee.
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Remission of sinne is the mother of great mirth; and this the vpright man is assured of. Psal. 32. 2. Againe, he is clothed with the righteous robes of Christ, and adorned with all the sauing graces that are peculiar to the Lords people:
Remission of sin is the mother of great mirth; and this the upright man is assured of. Psalm 32. 2. Again, he is clothed with the righteous robes of christ, and adorned with all the Saving graces that Are peculiar to the lords people:
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and is not this a matter of mirth, great moment? Shall a man reioyce and march cheerefully, in being garnished with the ornaments of nature;
and is not this a matter of mirth, great moment? Shall a man rejoice and march cheerfully, in being garnished with the Ornament of nature;
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and be dead in the nest, when hee is wrapped in this pure and white linnen? What saith the Church in this respect, I will greatly reioyce in the Lord, and my soule shall be glad in my God:
and be dead in the nest, when he is wrapped in this pure and white linen? What Says the Church in this respect, I will greatly rejoice in the Lord, and my soul shall be glad in my God:
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Why? for he hath clothed me with the garments of saluation, and couered me with the robe of righteousnes;
Why? for he hath clothed me with the garments of salvation, and covered me with the robe of righteousness;
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he hath decked me like a bridegroome, and as a bride tireth her selfe with her iewels;
he hath decked me like a bridegroom, and as a bride tireth her self with her Jewels;
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this is the garment of true gladnesse. this is the garment of true gladness.
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And furthermore, hath not the vpright man a good conscience? Is not this a continuall feast? No colour so pleasand to the eye, wine to the pallate,
And furthermore, hath not the upright man a good conscience? Is not this a continual feast? No colour so pleasand to the eye, wine to the palate,
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or any obiect to the outward sense, as this is to the inner man, the reasonable soule.
or any Object to the outward sense, as this is to the inner man, the reasonable soul.
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Oh that men did but know what musicke this doth make! what ioy it carrieth to the right owner of it!
O that men did but know what music this does make! what joy it Carrieth to the right owner of it!
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then would they neuer doubt of the truth of this doctrine: but they doe not, they cannot;
then would they never doubt of the truth of this Doctrine: but they do not, they cannot;
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for they be strangers from it, it from them. Besides all this; They be assured of rest at their death, peace in heauen;
for they be Strangers from it, it from them. Beside all this; They be assured of rest At their death, peace in heaven;
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the resurrection of the body, and eternall saluation. This made Dauids heart glad, and his flesh rest in hope.
the resurrection of the body, and Eternal salvation. This made David heart glad, and his Flesh rest in hope.
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This comforted iust Iob in all his troubles, that he should liue and rise againe: the beleeuing Iewes in the expectation of this, had ioy vnspeakable glorious: Paul went on cheerefully in the assurance of the same.
This comforted just Job in all his Troubles, that he should live and rise again: the believing Iewes in the expectation of this, had joy unspeakable glorious: Paul went on cheerfully in the assurance of the same.
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And (beloued) let the world think what they will or can, here is the true roote and fountaine, out of which all sound ioy and mirth springeth, floweth.
And (Beloved) let the world think what they will or can, Here is the true root and fountain, out of which all found joy and mirth springs, flows.
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And is not here iustly confuted, that opinion of many in our daies, who thinke that Godlines is the damper of all mirth,
And is not Here justly confuted, that opinion of many in our days, who think that Godliness is the damper of all mirth,
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and cause of continuall sorrow? Oh (say such) become so strict, so precise? then farewell ioy and all true comfort;
and cause of continual sorrow? O (say such) become so strict, so precise? then farewell joy and all true Comfort;
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for it bringeth nothing but melancholy and vexation of spirit. for it brings nothing but melancholy and vexation of Spirit.
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This is the Diuels old shift to make men vnwilling to take the path to heauen,
This is the Devils old shift to make men unwilling to take the path to heaven,
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and see into the consolations of a Christian course.
and see into the consolations of a Christian course.
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I remember that the Spies who came backe from Canaan, commended the countrey, but said they saw great Giants and fenced Cities, to dishearten those which should enter:
I Remember that the Spies who Come back from Canaan, commended the country, but said they saw great Giants and fenced Cities, to dishearten those which should enter:
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and so doth Satan Gods Saints and seruants at this day.
and so does Satan God's Saints and Servants At this day.
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And when all is done, that can be done, the vpright man shall be the only merry man:
And when all is done, that can be done, the upright man shall be the only merry man:
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for his yoke is easie, and his burthen light. Me thinkes this might confirme the poynt, and conuince any person that thinketh otherwise.
for his yoke is easy, and his burden Light. Me thinks this might confirm the point, and convince any person that Thinketh otherwise.
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Why do not men cast off this course, if there be no ioy in it,
Why do not men cast off this course, if there be no joy in it,
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and take another? If wee should see a man that hath great varietie of suites, still weare one and the same, lay the rest by him, would wee not affirme, that hee is much affected with that he weareth? If a man haue diuers walkes in or about his Orchard,
and take Another? If we should see a man that hath great variety of suits, still wear one and the same, lay the rest by him, would we not affirm, that he is much affected with that he weareth? If a man have diverse walks in or about his Orchard,
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yet is alwaies found to be in one, & no other;
yet is always found to be in one, & no other;
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wil it not be concluded that his delight in that exceedeth? So the children of God still weare one suite, keep one path;
will it not be concluded that his delight in that exceeds? So the children of God still wear one suit, keep one path;
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pleasure or profit doth not alter them;
pleasure or profit does not altar them;
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then may wee not absolutely conclude, that they finde mirth in running the waies of Gods commands;
then may we not absolutely conclude, that they find mirth in running the ways of God's commands;
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pleasure in his precepts, and ioy in putting on the robes of righteousnes? But the common obiection is:
pleasure in his Precepts, and joy in putting on the robes of righteousness? But the Common objection is:
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None more sad to see to, none lesse chearefull to behold, than such as seeme to be most religious, vpright-hearted.
None more sad to see to, none less cheerful to behold, than such as seem to be most religious, upright-hearted.
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Why? haue we not already heard, that their haruest is secret, hidden? For as in laughter, the heart may be sorrowfull; so vnder a sad countenance, the heart may be merry.
Why? have we not already herd, that their harvest is secret, hidden? For as in laughter, the heart may be sorrowful; so under a sad countenance, the heart may be merry.
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And as the wicked haue many a secret sting, the righteous feele not; so haue the vpright hidden comforts, that the wicked know not.
And as the wicked have many a secret sting, the righteous feel not; so have the upright hidden comforts, that the wicked know not.
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And it is the nature and very propertie of great things, in stead of laughter in the face, to cause great ioy in the heart.
And it is the nature and very property of great things, in stead of laughter in the face, to cause great joy in the heart.
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Let a man finde a rich Iewel or bagge of siluer in the streete, will he not goe away with a composed and setled countenance,
Let a man find a rich Jewel or bag of silver in the street, will he not go away with a composed and settled countenance,
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whē as another that stoopes at a trifle will fall a smiling? Hast thou not seene one that drinkes strong wine, wipe his mouth, stroke the breast,
when as Another that stoops At a trifle will fallen a smiling? Hast thou not seen one that drinks strong wine, wipe his Mouth, stroke the breast,
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and neuer change the former looke;
and never change the former look;
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and yet (peraduenture) another that drinkes but water, will smile, laugh and seeme a merry man? The one doth warme and glad the heart, the other only force a fained kinde of laughter.
and yet (Peradventure) Another that drinks but water, will smile, laugh and seem a merry man? The one does warm and glad the heart, the other only force a feigned kind of laughter.
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And seldome hast thou seene a man (outwardly) merry in the fruition of great matters:
And seldom hast thou seen a man (outwardly) merry in the fruition of great matters:
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neither doe wee reade of Christ, that hee (and who euer had greater cause?) in all his life time laughed.
neither do we read of christ, that he (and who ever had greater cause?) in all his life time laughed.
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The wine of the grape and water of life, will glad the soule, and worke (inwardly) a depth of cōfort;
The wine of the grape and water of life, will glad the soul, and work (inwardly) a depth of Comfort;
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though it alwaies breake not foorth and be conspicuous in the beholders: so the things of this world may make a man outwardly merry;
though it always break not forth and be conspicuous in the beholders: so the things of this world may make a man outwardly merry;
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but this mirth is not sound, constant, and will but end 〈 ◊ 〉 mourning.
but this mirth is not found, constant, and will but end 〈 ◊ 〉 mourning.
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Wee must consider, that 〈 … 〉 the mindes motion, 〈 … 〉 diuersitie of effects in mans our 〈 ◊ 〉 •isposition.
we must Consider, that 〈 … 〉 the minds motion, 〈 … 〉 diversity of effects in men our 〈 ◊ 〉 •isposition.
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Let the infant in the mothers arme, cast its eyes on some bugbeare, will it not fall a crying? yet let it looke the bearer in the face,
Let the infant in the mother's arm, cast its eyes on Some bugbear, will it not fallen a crying? yet let it look the bearer in the face,
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then, anone, it will laugh, reioyce, and fall to smiling: so when the vpright man considereth the many and strong corruptions that be in him;
then, anon, it will laugh, rejoice, and fallen to smiling: so when the upright man Considereth the many and strong corruptions that be in him;
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the greatnes and number of sinnes that haue proceeded from him; the long time and extraordinary meanes of grace that hath been abused by him;
the greatness and number of Sins that have proceeded from him; the long time and extraordinary means of grace that hath been abused by him;
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he cannot but be troubled in heart, and hang downe the head:
he cannot but be troubled in heart, and hang down the head:
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but on the contrary, when hee calleth to minde, that God accepts the weak and sincere endeuour for the deed; how Christ is his perfection;
but on the contrary, when he calls to mind, that God accepts the weak and sincere endeavour for the deed; how christ is his perfection;
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and that the Spirit will one day cleane dissolue & root out the cursed worke of Satan,
and that the Spirit will one day clean dissolve & root out the cursed work of Satan,
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and finish the good work of grace he hath begun in him: then he gathereth comfort, plucketh vp his heart, and is a right merry man.
and finish the good work of grace he hath begun in him: then he gathereth Comfort, plucketh up his heart, and is a right merry man.
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He hath his daies wherein he is a man of sorrow;
He hath his days wherein he is a man of sorrow;
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as, at his first conuersion, when the soule is trauelling of the New-birth, with many a sigh and deepe groane:
as, At his First conversion, when the soul is travelling of the New birth, with many a sighs and deep groan:
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againe in some desertion, violent tentation, or time of Gods fiery triall and probation. And finally, when the walls of Ierusalem lie waste;
again in Some desertion, violent tentation, or time of God's fiery trial and probation. And finally, when the walls of Ierusalem lie waste;
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the sepulchres of his Fathers be ruinated ▪ and the course of Religion infringed, corrupted; then his sighes are many, and his heart is heauy. Neh. •. 3.
the sepulchres of his Father's be ruinated ▪ and the course of Religion infringed, corrupted; then his sighs Are many, and his heart is heavy. Neh •. 3.
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But what for all this? Is not the doctrine sound? Yes:
But what for all this? Is not the Doctrine found? Yes:
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for ioy shall breake foorth in the morning, peace will come ▪ and thy bitter teares shall be as a fresh and coole 〈 ◊ 〉 to a wearie and thirstie tra•eller, to comfo•• 〈 ◊ 〉 ouer-tyred spirit.
for joy shall break forth in the morning, peace will come ▪ and thy bitter tears shall be as a fresh and cool 〈 ◊ 〉 to a weary and thirsty tra•eller, to comfo•• 〈 ◊ 〉 overtired Spirit.
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And I dare set downe this peremptorie conclusion, that, In the greatest 〈 ◊ 〉 the vpright man is the subject of 〈 ◊ 〉 mirth, the only merry man:
And I Dare Set down this peremptory conclusion, that, In the greatest 〈 ◊ 〉 the upright man is the Subject of 〈 ◊ 〉 mirth, the only merry man:
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for the cause of his ioy is alwaies great and constant, though the effects be not proportionable.
for the cause of his joy is always great and constant, though the effects be not proportionable.
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Againe, this doctrine may serue to trie if our ioy be sound, and our mirth such as is of moment:
Again, this Doctrine may serve to try if our joy be found, and our mirth such as is of moment:
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doth it spring from the vprightnes of thy heart? and art thou righteous in all thy courses? why then thou art the merry man indeed, else not:
does it spring from the uprightness of thy heart? and art thou righteous in all thy courses? why then thou art the merry man indeed, Else not:
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Wicked men may laugh, but (alas!) they haue little cause: The bread of deceit may make some persons pleasant for the present;
Wicked men may laugh, but (alas!) they have little cause: The bred of deceit may make Some Persons pleasant for the present;
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but death will be in the pot; their sweete morsels must be vomited vp againe, and become as grauell in their mouthes.
but death will be in the pot; their sweet morsels must be vomited up again, and become as gravel in their mouths.
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Let such reioyce, but woe to them, for they shall one day waile and weepe; their •ghter shall be turned into mourning, their wine to wormewood.
Let such rejoice, but woe to them, for they shall one day wail and weep; their •ghter shall be turned into mourning, their wine to wormwood.
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And who would not wonder (but that their hearts are seared) that they haue any figure or shew of mirth and gladnes at all? But we will omit them,
And who would not wonder (but that their hearts Are seared) that they have any figure or show of mirth and gladness At all? But we will omit them,
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and commiserate them, seeing their ioy is not sound: and sudden sorrow shall surely follow.
and commiserate them, seeing their joy is not found: and sudden sorrow shall surely follow.
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And if the vpright man be the only merry man here on earth among his enemies,
And if the upright man be the only merry man Here on earth among his enemies,
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and singeth his Hebrew songs, with delight, in a strange land: Then what joy shall he haue in heauen, in the presence of the Lord,
and sings his Hebrew songs, with delight, in a strange land: Then what joy shall he have in heaven, in the presence of the Lord,
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and communion of all the blessed Saints and Angels? Can the Apprentice reioyce in his bondage,
and communion of all the blessed Saints and Angels? Can the Apprentice rejoice in his bondage,
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and not in his freedome? Shall the captiue sing in his shackels? what will he do when the prison doore is opened,
and not in his freedom? Shall the captive sing in his shackles? what will he do when the prison door is opened,
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and hee at libertie? If Dauid could dance before the Arke, how will hee leape before the Lambe? Shall Peter cry out, It is good to be here, (being but in the transfiguration)? Oh! what will hee say,
and he At liberty? If David could dance before the Ark, how will he leap before the Lamb? Shall Peter cry out, It is good to be Here, (being but in the transfiguration)? Oh! what will he say,
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when and where hee is not deceiued? Is it possible for an Hebrew to sing and play in Babylon? and not be rauished with ioy in the house of Bethel? will strangers doe thus from home? what then will they doe in the heauen of heauens? And how should this carry the minds of the vpright to thinke of their latter end, to desire the comming of the Lord,
when and where he is not deceived? Is it possible for an Hebrew to sing and play in Babylon? and not be ravished with joy in the house of Bethel? will Strangers do thus from home? what then will they do in the heaven of heavens? And how should this carry the minds of the upright to think of their latter end, to desire the coming of the Lord,
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and restauration of all things? Truly this, if it were felt in part, tasted here below,
and restauration of all things? Truly this, if it were felt in part, tasted Here below,
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and seriously thought vpon, it would fill the heart with ioy vnutterable glorious;
and seriously Thought upon, it would fill the heart with joy unutterable glorious;
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make our Pauls long to be loosed, and Iohns to crie, Come Lord Iesus, come quickly.
make our Paul's long to be loosed, and Iohns to cry, Come Lord Iesus, come quickly.
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The little experience that we haue, what ioy is in an vpright heart here, must make vs wonder at that which shall be in heauen hereafter.
The little experience that we have, what joy is in an upright heart Here, must make us wonder At that which shall be in heaven hereafter.
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A cluster of grapes, brought from Canaan, proued that there was a very good land, wine pleasant, and in abundance.
A cluster of grapes, brought from Canaan, proved that there was a very good land, wine pleasant, and in abundance.
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And this, in the last place, should be a strong load-stone and motiue to cause vs to cast off sinne,
And this, in the last place, should be a strong Loadstone and motive to cause us to cast off sin,
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and to be righteous and religious. We all would faine be merry and haue glad hearts;
and to be righteous and religious. We all would feign be merry and have glad hearts;
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why this is the only way, and there is not another: let vs then take Dauids counsell, and taste how good the Lord is;
why this is the only Way, and there is not Another: let us then take David counsel, and taste how good the Lord is;
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drinke of this water, though it be brackish on the top, like the salt sea, yet it will proue sweeter in the bottome:
drink of this water, though it be brackish on the top, like the salt sea, yet it will prove Sweeten in the bottom:
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Men are in this thing (as the prouerb is) worse feared, than hurt. Children cast away the new coate, because at the first it pincheth them;
Men Are in this thing (as the proverb is) Worse feared, than hurt. Children cast away the new coat, Because At the First it pincheth them;
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but after two or three daies wearing, they would pine and pule, if it should be tooke from them. Sinners are like the sluggard;
but After two or three days wearing, they would pine and pule, if it should be took from them. Sinners Are like the sluggard;
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when the winde bloweth in at the creuises of the walls & windows, the curtaines drawne about him,
when the wind blows in At the crevices of the walls & windows, the curtains drawn about him,
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and he wrapped in the warme rags of his bedding;
and he wrapped in the warm rags of his bedding;
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Oh how loth he is to peepe out, leaue his pillow, and to put on his cold apparell:
O how loath he is to peep out, leave his pillow, and to put on his cold apparel:
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yet when hee hath leaped foorth of his bed, and clothed himselfe with his old attire;
yet when he hath leapt forth of his Bed, and clothed himself with his old attire;
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he would not for a piece of siluer, be in his former place and patches he was cast into, and folded in:
he would not for a piece of silver, be in his former place and Patches he was cast into, and folded in:
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So an vnrighteous person hee findeth warmth in the old rags of sinne, is vnwilling to put off the reliques of his father Adam, yet if once hee had but done it,
So an unrighteous person he finds warmth in the old rags of sin, is unwilling to put off the Relics of his father Adam, yet if once he had but done it,
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and clothed himselfe with the righteous robes of Christ Iesus, he would not for a world be in his former condition of clothing.
and clothed himself with the righteous robes of christ Iesus, he would not for a world be in his former condition of clothing.
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And name the worst & hardest thing in religion; yet it will bring ioy to the doer:
And name the worst & Hardest thing in Religion; yet it will bring joy to the doer:
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yea, they that mourne (in the very act) shall haue (or in the euent) great comfort;
yea, they that mourn (in the very act) shall have (or in the event) great Comfort;
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and the greater sorrow, the more solace. Peters sinne caused Peters weeping; but his weeping did procure matter of mirth:
and the greater sorrow, the more solace. Peter's sin caused Peter's weeping; but his weeping did procure matter of mirth:
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Zacheus in restoring had more comfort than in deceiuing.Zacchaeus in restoring had more Comfort than in deceiving.
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But men will not trie and wash in this poole of Siloam; Iordan is not regarded of the leprous Naamans and Syrians of our daies.
But men will not try and wash in this pool of Siloam; Iordan is not regarded of the leprous Naamans and Syrians of our days.
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I haue obserued that when boyes goe to bathe, they feele with a finger, touch with a toe;
I have observed that when boys go to bathe, they feel with a finger, touch with a toe;
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and if it be cold, at the first they shrinke, draw back, put on their apparell,
and if it be cold, At the First they shrink, draw back, put on their apparel,
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and vow they will not wash till weather and water be warmer;
and Voelli they will not wash till weather and water be warmer;
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when as one of more experience and better resolution leapeth in, and after he hath swom one or two bouts, feeleth no part so cold as that which is cut of the riuer:
when as one of more experience and better resolution leapeth in, and After he hath swom one or two bouts, feeleth no part so cold as that which is Cut of the river:
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So fearefull and irresolute persons come to this poole of Repentance;
So fearful and irresolute Persons come to this pool of Repentance;
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but either they thinke its hard, cold and painfull, or that the time to come will be better and fitter,
but either they think its hard, cold and painful, or that the time to come will be better and fitter,
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and so the sunne of their life sets, they neither wash at all, nor find out this hidden cōfort.
and so the sun of their life sets, they neither wash At all, nor find out this hidden Comfort.
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But let me entreate thee to make triall of this matter; mourne for thy sinne; restore the wrongs done by deceit;
But let me entreat thee to make trial of this matter; mourn for thy sin; restore the wrongs done by deceit;
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get faith in Christ; labour for an honest heart;
get faith in christ; labour for an honest heart;
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and then if thou finde not the doctrine true, cast off righteousnes, goe to thy old course, count me a false prophet,
and then if thou find not the Doctrine true, cast off righteousness, go to thy old course, count me a false Prophet,
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and curse me when thou diest. FINIS. Soli sapienti Deo gloria.
and curse me when thou Dies. FINIS. Soli sapienti God gloria.
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