his mercies Hee hath preached unto us by his mercies a long time and the dayes of his patience have long continued among us How neere hath Gods hand bin unto many of us in the great plague When it hath beene in the same house one hath bin taken away and another hath bin spared Nay in the same bed one hath bin smitten another hath had his life granted him for a pray Consider this yee that have forgotten this mercy of God and labour to appease his wrath before his judgement falleth upon us He commeth with a leaden foote but he striketh with a rod of iron and dasheth his enemies in pieces as a potters vessel The Lord complaineth in the Prophet Ier. 8.7 that the storke in the Heaven knoweth her appointed times and the turtle and the crane and the Swallow obserue the time of their comming but my people know not the judgement of the Lord they have rejected the word of the Lord c. Every man even by the light of nature obserueth his times for his several workeâ— Skilfull Physitians have their times of the yeare and of the Moone for their purges and potions The Mariner stayeth not when the tide is come the Husbandman soweth while it is winter the Smith striketh while the iron is hote the Merchant buyeth while the market lasteth thus doe these take their time while the time tarrieth onely men in the matters of God and their owne Saluation know not or will not know the time of their returning Eph. 5.14 They will not awake from their deepe sleepe in sinne they will not stand up from the dead that Christ may give them light and life They will not heare his voyce while it is called to day but suffer themselves to be hardned through the deceitfulnesse of sinne The Lord speaketh in the time present behold now is the accepted time now is the day of Salvation but we will take a further day with God as desperate debters doe with men they can abide no present reckonings Thus doth Satan beguile carelesse sinners he promiseth them time enough hereafter like to biting Vsurers as one saith who are wont to give day to young heires from yeare to yeare untill at last they wind and wring their inheritance from them So the Prince of darknesse August Confâ—s lib. 8. cap. 5 the God of this world suggesteth to the children of disobedience that they may let repentance alone a little and it will be soone enough to come anone to repent heereafter Remember that Esau losing the opportunity of the blessing sought it afterward with teares Heb. 12.17 and yet found no place for repentance Remember that the rich man cryed for mercy but it was too late Lne 16.24 Remember the foolish Virgins that cryed Lord Lord open unto us Math. 25.11.12 7.22.23 but the doore of mercy was shut and they received their answer verily I say vnto you I know you not Remember that many shall say in that day Lord have we not Prophecied in thy name and in thy name have cast out Devils and in thy name done many wonderfull workes but it shall be said to them Depart from me yee that worke iniquity Let us therefore beginne betimes to turne to God while the day of grace endureth let us cease to doe evill learne to doe well eschew evill and doe good Lastly let no man flatter himselfe with the enioying of earthly blessings health wealth peace plenty and prosperity nor with the bare continuance of the Gospel among us as though it must therefore goe well with us and that we must needes be highly in Gods fauour This was the folly of Micah Iudg. 17.13 Now I know that the Lord will doe me good seing I have a Levite to my priest This was the vaine flattery of the Iewes who because they had Abraham to their father together with the law and the Oracles the Arke and the Covenant thought themselves in a good case and that they must needes be Gods people they cryed the Temple of the Lord this is the Temple of the Lord. But Iohn the Baptist putteth them from this foolish confidence in the flesh Math. 3. Math. 3.9 thinke not to say within your selves we have Abraham to our father for I say vnto you that God is able of these stones to raise vp children vnto Abraham And the Prophet Ieremy chap. 7. Ier. 7.8.9 Behold ye trust in lying words that shall not profit will ye steale murther and commit adultery c. and then come and stand in this house before me which is called by my name and say we are delivered to doe all these abominations behold I see it sayth the Lord. O let it not be so with us to prophane the house house of God to continue in our sinnes farre be it from us to bring them to the place of Gods worship for this will cause him to curse all our meetings and assemblies that they shall be for the worse not for the better to encrease our plagues not decrease them and to double his judgements not diminish them Let us therefore leave them behind us and cast them from us never to returne to them againe 2 Pet. 2.22 lest we be like the Dog that returneth to his vomit and the Sow that was washed to her wallowing in the mire Otherwise let us not boast of the Gospel and flatter our selves because we have the Gospel as the Iewes did glory in the Temple but seeke to bring forth the fruit of the Gospel For our sinnes are the causes of all plagues and judgements neither can we looke that he should stay his hand or say to the destroying Angel 2 Sam. 24.16 It is enough stay now thy hand as he did in the dayes of David And doubtlesse then we have begun to profit vnder the correcting hand of God when we seeke the cause of his judgments within us and acknowledge out sinnes to be the cause of all For what is the true cause of this plague and pestilence Our sinnes And what is the cause of the continuance of his heavy judgement Rom. 1.18 doubtlesse the continuance in our sinnes We must confesse that the wrath of God is revealed from heaven against all vngodlinesse and vnrighteousnesse of men When Israel had received an overthorw and turned and their backes to their enimes Iosh 7.10.11 When we are chastened we must looke to our sinnes 1 Cor. 11.30 Esay 64.5.7 Lam. 3.39.40 Levit. 26. the Lord said unto Ioshua Get thee up wherefore lyest thou thus upon thy face Israel hath sinned and they have also trespassed my Covenant which I coÌ„manded them for they have even taken of the accursed thing and have also stollen and dissembled also Nay as we encrease our sinnes in number and measure he will not onely continue his judgements but encrease them also and if we will not for all this hearken vnto him but walke contrary unto him he will walke
strong servants of God strong in faith that send up many strong cries to the throne of grace nay the strong God that hath commanded this duty to pray one for another hath also promised to heare them This no doubt was a comfort even to Peter himselfe put in prison that he knew Act. 12.5 Heb. 12.5.12.13 Prayer was made without ceasing of the Church unto God for him and for his deliverance Let us not therefore faint under the Crosse when we are rebuked of him neither despise the chastening of the Lord who aymeth at our profit that we might be partakers of his holinesse but rather lift up the hands which hang downe and the feeble knees and not cast away our confidence which hath great recompence of reward And let this be our comfort in these rerillous times that God heareth us for our brethren and our brethren for us and our elder-brother Christ Iesus our mediatour for us all who for his mercies sake for his truthes sake for his promise sake for his sonnes sake will in his good time send an happy deliverance that albeit for a season we be kept in affliction 2 Cor. 1.5.12 yet as our sufferings have abounded in us so our consolation should abound through our restoring when we had in a manner the sentence of death in us that thankes also may be given by many on our behalfe Secondly seeing Gods children for our comfort and consolation make request and intercession for us and are heard O how much more ought we to remember the sweet mediation of Christ Iesus our Lord and Saviour and comfort our selves and one another therewithall True it is we may and ought not a little to comfort our selves with the prayers and intercessions of other weake men our fellow servants like to our selves and subject to the same passions we are especially seing we know our whole Church at the same time assemble together to pray for us and to turne away his wrath from us and to call backe his destroying Angel that he may at length say It is enough 2 Sam. 24.16 stay now thy hand and so repent him of the evill upon our repentance and humiliation if I say we have much matter of comfort offered unto us by the publike prayers of the Church often as it were with one mind and with one mouth made and renewed on our behalfe how much more doth peace and consolation arise unto us by the mediation and intercession of Christ our Saviour the head of the Church the beloved sonne of God Heb. 1.2.3 Math. 17.5 the sonne of his love the heire of all things the brightnesse of his glory and the expresse image of his person in whom the father is well pleased Herein consisteth our cheefe comfort that we rest and repose our selves in him as our Advocate and rely upon the merit of his passion Ioh. 11.42 whom the father alwaies heareth Indeed he commandeth that supplications prayers intercessions and giving of thankes be made for all men 1 Tim. 2.1 and that we pray one for another that we may be healed Iam. 5.16 But if God at any time vouchsafe to heare any of his children it is for his sonnes sake not for any worthinesse or merits in them but for the Lords sake that is for Christs sake Dan. 9.1.7 for he is the Angel of the Covenant Revel 8.3 to whom was given much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the throne Therefore also the Apostle saith Heb. 5.16 In the dayes of his flesh he offered up prayers and supplications with strong crying and teares was heard in that he feared because he prayed to him that was able to save him from death Lastly it is our duty to performe this duty our selves toward others and to require this duty to be performed for us by others Thus did Daniel a man greatly beloved of God who had many deepe mysteries by vision declared unto him he spake to his Companions Dan. 2.18 that they should desire the mercies of the God of heaven to reveale his secret to him that they might not perish So the Apostle prayed the Church of the Thessalonians 2 Thess 3.1 to pray for him and the rest of his fâ—llow-labourers that the word of the Lord much hindred by the opposition of potent adversaries might have a free passage As then he prayed before for the Thessalonians so here he prayeth the Thessalonians to pray for him that he might be comforted together with them by the mutuall prayers both of them and of him The use of mutual praier To this duty we should be stirred up in regard of the mutuall profit that proceedeth from the practise and performance thereof For first it serveth as the ordinary meanes ordained and sanctified of God to prevent judgments threatned and to remove judgments already inflicted Remember the devout and zealous prayer of Salomon 2 King 8.33.35.37.44 when the people of Israel be smitten downe before their enemies because they have sinned against thee when heaven is shut up and there is no raine c. if there be in the land famine if there be pestilence blasting mildew locust or caterpiller c. whatsoever plague whatsoever sicknesse there be heare thou in heaven thy dwelling place and forgive the sinne of thy servants c. Secondly it is a cordiall to preserve and strengthen us in all spirituall graces as we see that by Christs prayer Peters faith was kept from failing Luc. 22.32 Luc. 22. and thus he prayed not onely for the rest of the Apostles but for all them that should beleeve on him through their word Ioh. Iob. 17.20.24 17. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me c. Prayer therefore is a notable preseruative to keepe the precious treasures and iewels of grace in the Closets of our hearts and serveth to strengthen and encrease good things in us For as it obtaineth blessings at Gods hands so it procureth the encrease of them and it is no lesse vertue to keepe and continue to enlarge and encrease what we have obtained then at the first to obtaine it Thirdly to bring remission of sinnes to subdue in us the power of sinne Iam. 5.15 Psal 19.13 Iam. 5.15 The prayer of faith shall save the sicke and the Lord shall raise him up and if he have committed sinnes they shall be forgiven him For the cause of sicknesse and all diseases is sinne and therefore our Saviour healing the man sicke of the Palsie said unto him Math. 9.2 Sonne be of good cheere thy sinnes be forgiven thee dealing like a good Physitian who removeth the cause that he may remove the effect So then faithfull prayer and a purpose or resolution to continue in sinne cannot poffibly stand together Lastly it
Master it is joyned with open contempt of him no marveil therefore if disobedience to God be also a contempt against God as the Prophet saith If I be a Master where is my feare saith the Lord of hostes This teacheth that doubtlesse many stand guilty of a multitude of sinnes which they never thought of Vse 1 neither once dreamed upon Many men happly will grant there is some conscience to be made of committing evill who never thinke it a sinne to omit a good duty Such will confesse it a sin to worship a false god but never consider they are commanded to vnite their affections to the true God to trust in him to beleeve him to love him to feare him and to depend upon him that it is an heinous Crime to pray to a strange God or to Saints and Angels or to bow downe to an image who regard not to worship God in truth and sincerity and to call upon him in the day of trouble Many will refraine from working on the Sabbath day and prophaning it by riding about their businesse or running after their sports and pastimes they would be loth to doe these but in the meane season how doe they sanctifie and keepe it holy when they care not to heare the word or to performe publike and private duties of religion upon it We must all give account at the great day of the Lord as well what good we have done as what evill we have done That good governour of the people Nehemiah desired the Lord to remember him concerning the good deedes which he had done for the house of his God Neh. 13.14 It had beene small comfort to him if he had onely done them no hurt and gone no farther for so much might be said of an image or of the bruit beast but his comfort was he had endeavoured and employed himselfe to doe them good And how did Obadiah shew his religious heart in the dayes of persecution toward the Lords Prophets what did he rest in this that he had done them no hurt No 1 King 18.13 he did an hundred of them by fifty in a cave and fedde them with bread and water Or how did Rahab the harlot testifie her faith toward the spies that were sent to search the land did she content her selfe to offer them no injury and to bewray them or deliver them into the hands of their enemie No doubtlesse she was justified by her workes Iam. 225. Heb. 11.31 when she had received the messengers with peace and had sent them out another way But the religion of most men in our dayes is a negative religion they have little positive you may sooner obserue what they doe not Gal. 6.10 then understand what they doe We must obserue the rule of the Apostle As we have opportunity let us doe good unto all men especially unto them who are of the houshold of faith Secondly it reproveth such as content themselves with idle shewes and appearances of obedience and sincerity It will not serve our turne to be Christians onely in outward profession if we be fruitlesse and faulty in conversation It is not enough to make us sound Christians to come to Church to be at prayers to heare the word and receive the Sacraments when we yeeld no fruit of obedience as if it were sufficient that the fig-tree were planted in the Vineyard albeit it bare nothing but leaves Psal 1.3 but we must be as trees of righteousnesse planted by the rivers side which bring forth fruite in their season True it is the Church hath alwayes had such painted Sepulchers or gilded tombes outwardly as the Iewes that had the Temple of the Lord alwayes in their mouthes who yet remained wicked and prophane persons in their lives The sound Christian is not discerned by the leaves of outward appearance but by the precious fruits of the spirit not by his profession but by his practise and they are the true Israelites which are so within whose praise is of God and not of men The fig-tree had leaves good flore which were seene a farre off Mar. 11.13 and seemed to promise great store of fruit but when Christ drew neere and looked for fruit found none he said Never more fruit grow upon thee Let us take heed in time of such a wofull sentence For may not Christ Iesus trow you finde store of such fruitlesse fig-trees in this Vineyard of his nay when he commeth to looke upon his Vineyard will it not be a rare thing and an hard matter to see a fig-tree with any fruit upon it Nay are we not for the most part come to this passe that we have scarce any leave at all to be seene that a man may take a Candle and search for leaves and yet find none upon them This is the state and condition of sundry among us how neere are such to the curse and to be burned up which have neither fruit nor leaves neither substance nor shew neither body nor shadow neither truth nor appearance but openly and evidently make plaine Demonstration of wild and wicked fruit Deut. 32.32.33 their grapes are grapes of gall their clusters are bitter their wine is the poison of Dragons and the cruell venime of Aspes Such shall never be suffered to remaine within the Vineyard the axe is laid to the root of the tree to cut them downe Thirdly this checketh and controlleth the slanderous mouthes and pennes of the Romish Church opened wide and enlarged against our doctrine which they knew not or will not know who beare the world and their ignorant Disciples the multitude in hand that our religion destroyeth good works Math. 5.16 whereas we call upon the people to bring forth the fruits of the Gospel and to let our light so shine before men that they may see our good workes and glorifie our father which is heaven Nay we teach a necessity of good workes as well as they to be in all true beleevers that they which have beleeved in God might be carefull to maintaine good workes these things are good and profitable unto men Wherein then lyeth the difference between us they teach them to be the causes of our justification we that they be lively fruits and effects of faith they doe not goe before him that is to be justified but they follow him that is already justified they are not necessary in the act or office of justification but they are necessarily required to be in every justified person Lastly let us all be provoked to the diligent practise of good workes No man must thinke himselfe exempted or priviledged from good workes albeit he be never so poore or simple The most sort post over this duty from one to another and thinke when we call for good workes it is a doctrine that toucheth onely rich men and such as have the wealth of this world at will and none other as if there were no good workes of charity that did deserue the
to our owne selves 1 Cor. 1.29 The doctrine of the nevv Sectaries This is to reioyce in an arme of flesh and not in the mercy of God 1 Cor. 1.29 The new Sectaries teach that Election resteth and dependeth upon the foreknowledge of faith and that it is made for faith foreseene which the sounder sort of Papists begin to be ashamed of as appeareth in Bellarmine The Apostle teacheth plainely Ephes 1.3 4. that all spirituall blessings whatsoever are given us according to Election before the foundation of the world Ephes 1.3 4. and therefore Election must of necessity bee before those blessings Againe we are elected that we should be holy and without blame he saith to holinesse not for any holinesse and consequently to faith not for faith So Paul obtained mercy 1 Cor. 7.25 Acts 22.14 That he should be faithfull 1 Cor. 7.25 not because God considered him as already faithfull Christ Iesus chose his Disciples not already bearing fruit but that they should bring forth fruit Ioh. 15.16 Acts 13.48 Ioh. 15.16 This also Luke sheweth that such as were ordained to eternall life beleeved Act. 13. Election therefore is before faith and it is the cause why men doe beleeve whereas our new Sect-masters and Strife-makers set the Apostle and the rest of the Church to Schoole and teach him to speak as they do yong children that they beleeved afterward were ordained to eternall life Rom. 9.16 The words of Paul It is not of him that willeth nor of him that runneth but of God that sheweth mercy could not be true if God had mercy on men for faith foreseene For what could he foresee but his owne gifts which himselfe determined to bestow upon us This teacheth us also to pull downe all high conceits of our owne worth as if our salvation depended upon our owne selves and that wee were able to guide our waies and order our steppes to life and on the other side admonisheth all Gods Children to thinke humbly of themselves and of all that they can doe or have done touching the cause and foundation of their salvation and withall to magnifie highly the riches of the mercy of God and the aboundance of the love of Iesus Christ our Saviour shed abroad in our hearts acknowledging the beginning proceeding continuing and finishing of our salvation to spring from him onely True it is our destruction is not of God Hos 13.9 Iam. 1.13 14 15. but of our owne selves but our salvation is not of our selves but of God Wherefore then hath God chosen us and refused others made us vessels to honour 2 Tim. 2.20 Rom. 2.5 and left others to be vessels to dishonour why hath hee taken away the hardnesse of our stony hearts and given over others to walke in their hardnesse and hearts that cannot repent as he did Pharaoh Wherefore hath he sanctified us with his Spirit and passed by many thousand others that they might worke out their owne destruction and damnation Doubtlesse he hath not done all these nor any one of all these things for any good he saw in us nor for any goodnesse he foresaw would be in us nor for any inclination to goodnesse hee could perceive in us nor for any workes of preparation to make us fit for grace for what could he see in us though he be of pure eyes but matter of his wrath to feed upon as the fire doth upon the fuell It was not greatnes of wealth noblenesse of birth highnesse of estate worthinesse of condition multitude of friends that hee respected who respecteth no mans person so that when we consider what we are of our selves and how graciously God hath dealt toward us we should cry out with the Apostle Rom. 11.33 O the depth of the riches both of the wisedome and knowledge of God how unsearchable are his iudgements and his waies past finding out Rom. 11.33 Lastly seeing it is of Gods good pleasure that he saveth us and not any thing that is in our selves that moued him this ought to stirre us up to thankefulnesse and our thankefulnesse to dutifulnesse and obedience toward him The greater his mercy is and the more free his grace is the more wee ought to praise and magnifie his great Name It is he that hath given us all let him therefore have the praise of all We have nothing in our selves therefore let us challenge nothing to our selves The worke is his owne and properly belonging to him let us take heed we commit not sacriledge and robbe him of the glory due to his Name They are pure or rather impure naturall men that set up nature and they are destitute of grace that pull downe the post or piller of Gods grace which holdeth up the whole building We cannot ascribe too much to him wee cannot detract too much from our selves We cannot deny too much to Nature we cannot ascribe too much to grace Our good thoughts our good desires our good deeds our good words if we have any come from without Matth. 15.18 as evill thoughts come from within and doe defile us as water comming from an uncleane fountaine All our good is of his good pleasure and therefore it is good reason that hee should bee honoured and glorified in it and for it Hence it is that the Apostle saith What is it that thou hast not received Wee are so farre from comming to our iournyes end without his direction that we cannot set one foot forward in the right way Wee are so farre from being able to practise any thing that is good that wee haue no power to prepare our selves to it Psal 10.17 forasmuch as it is he that prepareth the heart Psal 10.17 And the Apostle saith We are not sufficient of our selves to thinke any thing as of our selves 2 Cor. 3.5 but all our sufficiency is of God This use doth Christ our Saviour point unto Mat. 11. I thanke thee O Father Matth. 11.25 26. Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them to babes even so Father for it seemed good in thy sight That which Christ our Saviour doth ought we all to practise and performe It belongeth to all the Elect and godly to shew great love to him that hath loved us first and continuall thankefulnesse toward him because wee hold our selves and all that we have of his gracious favour We enjoy not any good through our owne deservings but all besides our merits nay directly against our merits For by the guilt of sinne we deserve to be in the same condition with the reprobate and it is the great goodnesse and mercy of God who hath separated us and allotted unto us a better estate and that it goeth better with us How often doe we requite his love with unkindnesse for wee give him nothing but he giveth us all neither doe we prevent his liberality but he preventeth our ability if
THREE TREATISES Viz. 1. The Conversion of NINEVEH 2. Gods Trumpet sounding the Alarum 3. Physicke against Famine Being plainly and pithily opened and expounded in certaine Sermons By William Attersoll Minister of the Word of God at Isfield in Sussex IONAH 3.5.10 So the people of Neneveh beleeved God and proclaimed a fast and put on sackcloth from the greatest of them even to the least of them And God saw their workes that they turned from their evill way and God repented of the evill that he had said that hee would doe unto them and he did it not LONDON Printed at by Tho. Cotes and are to be sold by Michael Sparke at the blue Bible in Greene Arbor 1632. THE CONVERSION OF NINEVEH Wherein is declared on the one side the lively power of the Ministerie working Faith and Repentance in the hearers and on the other side the admirable effects of Prayer and Fasting calling backe the judgements of God threatned against sinners By William Attersoll Minister of the Word of God at Isfield in Sussex Mat. 12.41 The men of Nineveh shall rise in judgement with this generation and shall condemne it because they repented at the preaching of Ionas and behold a greater than Ionas is here 2 Cor. 10.4.5 The weapons of our war-fare are not carnall but mighty through God to the pulling downe of strong holds Casting downe imaginations and every c. Printed at London by Tho. Cotes and are to be sold by Mic. Sparke at the blue Bible in Greene Arbor 1632. To the Right Worshipfull Sr. John Rivers Baronet one of his Majesties Iustices of the peace in the County of Kent Encrease of grace in this life and addition of glory in the life to come Right Worshipfull HAving heretofore upon sundry occasions divulged sundry Bookes which are abroad in the world whereby J received much encouragement J resolved notwithstanding being now in yeares and as it were donatus rude Horat. lib. 1. epist 1. preparing for a nune dimittis utterly to give over and to enjoyne my selfe a perpetuall silence touching this kind of writing and to content my selfe with performing the other more necessary duty of teaching Neverthelesse being requested or rather importuned by friends to publish some things which had lyen a long time by mee whereof they doubted not but J had some store J delivered into their hands these two short Treatises both of one nature preached at such time as the heavie hand of God was gone out against us in Towne and Citie For after that he had sent forth his destroying Angel Psal 91.7 and that thousands fell at our side and ten thousands at our right hand and by his Majesties expresse appointment and commandment we were enjoyned weekly to assemble together for the practise of piety in the exercises of humiliation that the Lord at length might say It is enough 2 Sam. 24.16 1 Chro. 21.15 Stay now thy hand J thought J could not bestow the time better than to deliver and insist upon the doctrine of repentance which is the life of all our fasting albeit handled before by many that we repenting of the evill which we had committed he might repent of the evill which he had executed For what is all our praier but lip-labour and a sacrifice abominable in his eares or what is all our outward fasting and abstinence but meere hypocrisie which his soule abhorreth unlesse they be accompanied with faith in his promises and with repentance from dead workes Chrysost ad◠versus Iudaos or atie prima It was well said of Chrysostome long agoe against the Iewes Ne ita dixeris jejunant quin potiùs illud mihi ostendito eos ex Dei sententia jejunare quod ni ita fiat quavis ebrietate sceleratius est jejunium Let no man say to mee they fast rather let them shew that they fast according to the minde and meaning of God or as he hath ordained for unlesse they fast after this manner their fasting is farre worse than any drunkennesse no doubt because they abused the holy name of God and under a pretence of piety they practised all kinde of impiety And immediatly afterward Neque enim solùm considerandum est quid ab istis fiat verùm illud etiam observandum quam ob causam faciant that is we are not onely to consider the action what men doe but the affection is principally to be observed for what cause and intent they doe it It cannot be denied but the Israelites fasted and praied before they went to battell against their brethren the Benjamites Iudg. 20.23 they wept before the Lord untill even yet were they overthrowne and 18000. of them perished with the edge of the sword Some men may justly marvaile that the cause of the Israelites being good and of the Benjamites bad yet that they fell before the men of Benjamin yea albeit they fasted and prayed and consulted with God who should first beginne the warre Rogers upon Iudges pag. 921. But whatsoever men may object or mutter the Lord might dispose of the issue and successe of it without any injury to them that were overcome forasmuch as it is free for him to afflict and chasten his as it pleaseth him who hath alwaies just cause so to doe and among such as are supposed to be most innocent what man shall be able justly to say to him Why hast thou done thus Hee doth all things well neither can evill dwell with the Almighty whereas wee are corrupt and in our best workes defective Besides he would prevent the evils that hang about us and abate the strength of pride or some other sinne whereunto by nature he seeth wee are most prone yea he will make triall what patience faith obedience and thankfulnesse is in us whether such graces be in us or not True it is it is not directly expressed what the cause was why God gave Israel the foile and forsooke them in the day of battell But whether they did trust in their great armies and put confidence in an arme of flesh and therefore doubted not but presumed of the victory and prevailing over their enemies or whether they did it not in truth and sincerity because they did not as well pursue the men of Dan for their Idolatrie and forsaking of God Iudg. 18.30 31. Gen. 49.18 the fact being as horrible every way as the private injurie offered to the Levites Concubine It is most certaine they did not throughly repent as indeed they did afterward and prevailed when they were throughly humbled So then notwithstanding the goodnesse of their cause the greatnesse of their strength the consultation with God the practise of fasting and the duty of prayer yet may we still say as the sonnes of the Prophets in another case 2 King 4.40 There is death in the pot the want of true turning to God defiled and deformed all the rest This is the great and generall fasting not to abstaine from meat and
make mention and yet it was not priviledged from the judgements of God This teacheth that the sinnes of a nation or people or kingdome when they are growne to an hight both in the manner measure Doct. 3 doe cause the Lord to bring desolation and destruction upon that land When sinnes grow generall the judgements are generall When sinnes are generall and overspread a kingdome as a Leprosy doth the body then Gods judgements also are generall See this Gen. 6.5.7 and 18.20.21 and 19.24 Deut. 9.4.5 For the wickednesse of the nations the Lord did drive them out from before thee and 2. Samu. 24.15 2 King 21.12.13.14.15 Hos 4.1.2.3 The reasons Reason 1 First because the justice of God requireth that the punishments of sinne should be answerable to the sinne it selfe If the sinne once become common it is just with God that there should come a generall judgement also And albeit haply some few should repent and bee free yet it is no reason this should priviledge and exempt the rest and keepe away the generall judgement from them for hee that doth repent shall have a recompence for himselfe when notwithstanding a generall judgement as a violent flood shall sweepe them all away Againe when sinne is extreame it is reason that judgemēt also shoud be extreame when sin is at the highest it is reason that judgement should be at the highest and a generall defection of sinne must of necessity have a generall waight of judgement that when we have filled up the measure of the one God may fill up the measure of the other Gen. 15.16 Vse 1. Seeing this is true that God will bring desolation upon a land for sinne then have we cause to feare that the day of our desolation and of our mourning is not farre off For seeing it hath beene proved that wee are growne to the hight of wickednesse both in the manner by breaking all the bounds that God hath set to keepe us and also in the measure by adding sinne unto sinne then certainely in the next place what can be expected but that our land should mourne and destruction come upon us Hos 4.1.2 as paine upon a woman in travaile because there is no truth nor mercy nor knowledge of God in the Land but by swearing and lying and killing and stealing and committing adultery they breake out and blood toucheth blood And if God destroy his owne people and other nations and roote them out for the same sinnes that sway and swarme among us filling all places and abounding in all persons every where what can we looke for but that wee having the same weight of sinnes should also have the same waight of judgement God hath made us to drinke of as bitter judgements as ever any nation did onely this remaineth that as yet wee have not drunke the dregges we have not yet tasted the cup of utter desolation and destruction Now if God have gone thus farre with us and our sinnes are heaped up to a full measure pressed downe and running over why should not wee feare to drinke of utter desolation as well as any other seeing the same sinnes are to be found among us So then we see that the day of Gods visitation cannot be farre off by his course of Iustice and certainely it is the nearer because all feare is so farre from us and the land so full of security which being added to our former sinnes will be a great meanes to hasten his judgements Secondly it teacheth us notably who are the greatest enemies of a land and bring wrath upon it certainely the greatest enemies are those that bring the daies of ruine and desolation and mourning upon it It is not simply such as sinne for there is no man that sinneth not daily but such as commit sinne with an high hand breaking all the bounds and bankes that God hath set unto them continuing in sinne and adding one sinne to another These certainely are they that pull downe destruction upon a land It is true such persons are ready to accuse the Ministers of God and the faithfull of the land as Ieremy was charged to weaken the land and to hasten the desolation thereof and to be the troublers of the state howbeit they may answer these as Elijah did Ahab 1 King 18.18 I have not troubled Israel but thou and thy fathers house in that ye have forsaken the commandements of the Lord. Is the physition the troubler of the patient or the disease that is within him Is the law the cause of strife and contention or the malice and envy and emulation that is in men Is the watchman the cause of the approch of the enemy or the armour and munition and fortifications the weakning of a Citty No doubtlesse these strengthen the same and serve to keepe him out The Ministers of God are the physitions of the soule to cure the diseases thereof and the horsemen and Charets of Israel to defend it 2 King 2.12 13.14 and the word is the meanes to beate downe sinne which weakneth and wasteth the land till it come to destruction Lastly this serveth for instruction and admonition for all and every one of us If we have any love to our Countrey if we long after the peace and prosperity thereof or desire the florishing of our kingdome if we would not destruction to come upon us and it and if we would live in quietnesse the way is to take heede of adding sinne to sinne and prophanenesse to prophanenesse We account him an enemy and that justly that combineth and conspireth with another to bring him to destroy the land and undermine the state thereof so is he the greatest spirituall enemy that a State can have that followeth sinne with greedinesse and multiplieth one iniquity upon another The way therefore to prevent such judgements is to breake off our sinnes by true repentance which turne upside downe kingdomes Citties Families private houses and particular persons We wish to have our Citties flourish and our families prosper and our children to continue our names and memories after our departure but what availeth all this unlesse wee set our selves to worke holinesse and righteousnesse This is the onely way to keepe our State our Citties our townes our villages our families and our children from mourning and misery and to prevent the desolation and finall destruction of them To conclude let no man blesse himselfe because wickednesse overspreadeth the land as water doth the sea neither thinke that we may with more safety and security commit sinne because the land is generally wicked but let every soule and sinner repent him of his sinnes and not harden his heart because of the wickednesse of the times 5. So the people of Nineveh beleeved God and proclaimed a fast and put on sackcloth from the greatest of them even to the least of them Hitherto of the preaching of Ionah now followeth the effect thereof wherein consider two things both what the
lived in the mountaines and in the tombes crying and cutting himselfe with stones They then wander wide out of the right way and are ignorant what the true revenge is neither let them looke for any reward at the hands of God who bring sorrow upon themselues and are executioners or tormenters of themselues Or what commendation of patience can arise to them that afflict themselues and suffer willingly from their owne hands Secondly let us see wherin this revenge standeth Vse 2 how we may use it aright in what particulars it consisteth First there cannot be a greater revenge than to spoile our adversary of his chiefest delight and to vexe him with the contrary The flesh in every one hath oftentimes some darling sinne at least wherein it most delighteth which most properly we may call our iniquity above all the rest Psal 18.23 and which is as the right eye or the right hand the right eye in respect of pleasure the right hand in respect of profit This right hand and right eye must be cut off and pulled out Thus did Zacheus when hee was conuerted Luk. 19. his gainfull and profitable sinnes of wrong and oppression being his master sinnes he shaketh off and renounceth Luk. 19.8 Behold Lord the halfe of my goods I give to the poore and if I have taken away any thing-from any man by false accusation I restore him foure-fold This taking of revenge was the counsell that Daniel gave to Nebucadnezzar Dan. 4.27 to breake off his sinnes by righteousnesse and his iniquity by shewing mercy to the poore The maine sinne of Paul was persecution and wasting of the Church but loe how he revenged the flesh after his Conversion as fast as hee had destroyed and plucked downe so fast he builded up againe even with both his hands and laboured more abundantby than all the rest yea he never traveiled so farre to persecute the faithfull but he tooke a thousand times more paines to preach the faith Act. 9. Rom. 15.19 Gal. 1.23 1 Cor. 15.10 The great labours which he tooke in planting Churches in perils in watchings in wearinesse 2 Cor. 11.26.27 in hunger and thirst in cold and nakednesse were nothing else but his revenge upon the flesh for the paines he had taken before in persecuting Secondly this revenge consisteth in converting those very things which have beene the matter or object of sinne and abused by the flesh to sinne to the seruice of God to be the matter of our repentance as the siluer gold that was abused to Idolatry was afterward employed to the worship of the true God David in his adultery defiled the mariage-bed in his repentance he washed his bed with teares Psal 6.6 yea all night long he made it to swim So the Ephesians that had used curious artes when once they beleeued came and confessed and shewed their deedes for they made a sacrifice to the Lord of their Conjuring bookes of exceeding value Act. 19.19 esteemed to be worth fifty thousand pieces of siluer And as the Israelites had sinned greeuously in offering their earings of gold to make therewith a Calfe so repenting of their Idolatry Exod. 35.22 they offered likewise gold and earings to the Tabernacle willingly whose heart made them willing to bring an offering to the Lord untill there was more then enough Exod. 36.5 Thirdly when with the same members and instruments of our bodies which the flesh most of all hath abused to sinne and wickednesse wee in speciall sort seeke and endeauour to glorifie God Zachariah the Priest sinned with his mouth in giving God the lie whiles hee beleeved not the Angell sent unto him that God would give him a sonne but so soone as hee could speake for he was striken dumbe he glorified God with his mouth and praised his name Luk. 1. Luk. 1.64 So the woman which is thought to have abused her eyes her haire his lippes to wantonnesse and uncleannesse for she was a greevous sinner when she repented she revenged her selfe upon the flesh in shewing her love to Christ she ceased not to kisse his feet to wash them with the teares of her eyes and to wipe them with the haires of her head O how happy were it for such as have used their tongues to deceit whose mouthes have beene full of cursing and blasphemy their throate an open sepulcher if they would circumcise their lips and make their tongues their glory to glorifie the name of God! that whereas they have cursed bitterly Eph. 4.29 now they may learne to blesse graciously that our communication may be good to the use of edifying and minister grace unto the hearers And such as have had feet swift to shed blood to carry them to places of vanity and impiety of drunkennesse and uncleannesse happy were it if they would take revenge of themselues and use their feet to carry them into the house of God Psal 122. â— and say to the Lord Our feete shall stand within thy Gates O Ierusalem Psal 122.2 Fourthly we take revenge on the flesh when we oftentimes refraine ourselves and bridle our affections from the use of things otherwise lawfull because we have offended therein As if we have offended in gluttony and drunkennesse we should punish our selues with fasting and abstinence from strong drinke as we take knives from children when they cannot use them without hurting of themselues The last point of this revenge is when we upbraid the flesh and cast it in the teeth with those afflictions which God sendeth as the wages of sinne For though we may not draw punishments upon our selues to mortifie the flesh yet when God imposeth them upon us for our good we should make benefit and advantage thereof and insult over the flesh and triumph over it when God punisheth it rating and checking it as the cause of all our smart Ah thou vile flesh I may thanke thee for all this paines and sorrow I could not turne thee but I hope God will now tame thee I could not convert thee but I trust God will now evert thee and turne thee quite out of dores thou liftedst up thy selfe aloft but God will bring thee under thou rebell Thus we should joyne with God helpe him to whip our sinnes harder and oftner by taking his part justifie him in all his dealings drive his chasticementes home to our hearts as the nailes to the head and impute all the causes of our afflictions to our selues If we would try our repentance by this revenge and our revenge by these few notes alas where shall we find the repentance that is required among the greatest number doe we mortifie our beloved sinnes or are they as bitter as gall and wormewood unto us doe we turne those things times and place which we have abused to sinne to be matters and witnesses of our repentance doe we turne those members of our bodies abused to sinne to be instruments of righteousnesse and
repentance The former penitency or humiliation and compunction of heart is the ground-worke and foundation of true repentance and maketh way for it as the needle doth for the threed This consisteth in avoyding evill and in doing good This abstaining from evill is signified by our abstinence from food and it is the cheefe end of fasting For what is our forbearing from meats and drinkes if we doe not fast from sinne but drinke in iniquity as water like the fishes of the sea Esay 1.13 58.4 This was it that caused the Lord so often to reject the fastes of the Iewes because they filled themselues with all wickednesse they fasted for strife and debate To abstaine from sustenance and not to abstaine from sin is the Devils fast it pleaseth him but not God If then we desire to approve our fasting to him let us practise the workes of piety toward God and that in the sincerity of a good conscience as in the sight of God and likewise the workes of Charity toward our brethren forbearing one another and forgiving one another remitting debtes to the poorest sort that are no way able to pay and especially in bestowing almes upon such as want releefe and fustenance Esay 58.3.6.7 Zach. 7.9.10 At least let us bestow so much as is spared by our abstinence that day least under a pretence of godlinesse we practise miserablenesse like those that allow of this exercise to pinch the bellies of their labouring seruants Hence it is that Christ Iesus joyned fasting and almes together in precept Math. 6.23.16 Act. 10.30.31 and we must joyne them both together in practise like Cornelius He that doth not thus repent doth not truly repent If every mans fasting were measured by the line of his repenting Iona. 3.8 I feare the greatest number of those that abstaine from food would be found to doe nothing lesse then repent of their offences The third part is prayer which we must make in time of fasting No prayer no true fasting for fasting without it is as a dead carcasse without life This is one end of fasting to make our praiers more feruent and forcible Hence it is Ioel. 2.17 that the Lord prescribed a platforme of praier to the Priestes the Ministers of the Lord in the solemne assemblies of sanctifying a fast Spare thy people O Lord and give not thine heritage to reproach that the heathen should rule over them wherefore should they say among the people where is their God These Ninevites having but a short warning and a little light of knowledge knew thus much for they proclaimed a fast that neither man nor beast should either eate or drinke but they added with all and cry mightily unto God vers 8. Luk 2.37 Math. 17.21 Act. 10.30 1 Cor. 7.5 Thus did Anna serue God with fastings and prayers not with fasting alone neither with prayers alone but with both of them joyntly together Neither is it ordinary prayer onely that should be conceived at such times but as the occasion of the Assembly is extraordinary so ought our prayers to be Thus therefore ought every one to rouse up himselfe to be feruent in prayer and as faithfull remembrancers of the Lord to give him no rest untill he heare us and grant our requestes This prayer consisteth partly in confessing our speciall sinnes that have brought his judgments craving pardon of them and beseeching him to turne away his wrath and heavy displeasure from us and partly in asking such things as are needfull for us The severall sorts of a religious fast The severall reasons and causes of publike and private fastes which a man undertaketh to make his soule and body the fitter to pray more feruently to God are these two private and publike to these I will joyne the severall causes and reasons wherefore they have beene taken in hand which vary according to severall occasions The private is which we sanctifie in secret and before God for such causes as our owne Consciences beare record unto us Math. 6.18 Of this sort our saviour speaketh Mat. 6. We may not appear unto men to fast but unto our Father which is in secret the Father which seeth in secret shal reward us openly This David practised what time his child was striken with mortall sicknesse because in the sicknesse of the child he did consider the wrath and displeasure of God against himselfe for the remooving whereof he fasted 2 Sam. 12.22 mourned and prayed and never gave over day nor night untill such time as he saw Gods will fulfilled by taking away the life of the child 1 Sam. 1.10 So did Hannah the wife of Elcanah she wept and did eate nothing but in the bitternesse of heart she prayed to the Lord. The causes of private fasts This is and hath beene undertaken when a man becommeth an humble and earnest suter for the pardon of some great and grosse sinne that lyeth heavy upon the conscience Sometimes for the preventing of some sinne whereunto a man feeleth himselfe to be tempted Zach. 3.2 1 Cor. 10.13 that God would rebuke Satan even that the Lord who hath promised to assist his children with sufficient grace would rebuke him and not suffer us to be tempted above the strength that he hath given us but make a way to escape that we may be able to beare it Sometimes to obtaine some speciall blessing which we want Sometimes to turne away some judgment which we feare or is already fallen upon our selues and our families Sometimes to subdue the flesh to the spirit and such like The other sort is the publike Fast The publike fasts which is openly commanded and publikely practised Of this the Scripture speaketh evidently in this place 2 Chro. 20.3 Ezr. 8.21 Ioel 2.15 16. and oftentimes elsewhere which is done when a whole congregation or severall congregations assemble together to performe the forenamed duties of humiliation and to remove some publike calamity as the sword famine pestilence inuasion of enemies and such like But let us consider the reasons in particular The first is to prevent some heavy and imminent danger threatned as a fire ready to fall upon his people and to consume them For this cause did Iehoshaphat proclaime a solemne fast and joyned it with prayer saying 2 Chron. 20.12 In us is no strength to stand against this great multitude that commeth against us neither know we what to doe but our eyes are upon thee The second cause is the angry face of God punishing thereby to remove the present calamity as warre famine plague and other like fearefull sicknesse or contagious visitation Thus have we present occasion to humble our selues if ever we had For if we must seeke the Lord before affliction come while he sharpneth his arrowes and whetteth his glittering sword how much more when the destroying Angell is sent among us and many fall downe on every side This moved Ioshua and the Elders of
full of earth or clay before so it is with our hearts when they are forestalled and fore-possessed with the world they cannot recive the least measure of grace Let us therefore set before us evermore the Counsell and Commandement of our Saviour Math. 6.33 1 Tim. 4.8 6.17 First seeke the kingdome of God and the righteousnesse thereof and all these things shall be ministred unto you An other impediment is the quiet and peaceable end of obstinate sinners who hauing led a wicked and wretched life yet in outward appearance to the eye have died peaceably and as it is judged very happily From hence they encourage theÌ„selues in doing evill to go on in their sins so keep theÌ„selues from repentance These are diligent observers for their owne endes how the vngodly oftentimes go away like Lambes there are no bandes in their death and on the other side how such as have repented have unquiet endes and much discomfort at their death and so by them both are kept from making hast to turne to God But we must learne and consider it well that the quiet endes of wicked men proceed partly from the secret justice of God partly from the cunning subtilty of Satan and partly from their owne corruption so to blind their eyes and harden their hearts that they imagine as men in a dreame that they stand in good state and are as well the children of God as they that have never so much repented Thus God sendeth them strong delusions least they should be converted and be saved Esay 6.10 Whereas all outward things fall out alike to the righteous and to the wicked to the cleane and to the uncleane to the good and to the sinner Eccl. 9.2 He arose from his throne and he laid his robe from him and covered c. The next point to be considered is the beginning of this wonderfull conuersion from the highest to the lowest The beginning was from the King himselfe Ier. 13.18 and from him proceeded to the people As the head giveth life to the rest of the members and one wheele giveth motion unto others so the action and forwardnesse of the King Doct. as the head of the common wealth Great men should be forwardest in all godlinesse and be examples to others of lower places stirred up all the people to fasting and prayer by his example Hereby we learne that superiours men of high place must by their practise give good example to others It behoveth them whom God hath placed in authority and lifted up their heads above their brethren to give good example to others and goe in and out before them in that which is good and holy The more high worthy and excellent their calling is the more zealous and forward they should be in Godlinesse and thankfulnesse to him that hath exalted them The Prophet Ioel beginneth first with the Elders or Ancients and from them descendeth to all the inhabitants of the land when he exhorteth all persons to repentance Ioel. 1.2 Hag. 1.1 2.2.21 This we see in the Prophet Haggai he beginneth with Zerubbabel the governour and then with the people The cause why the Gospel so much florished and prospered in Thessalonica is rendred because the cheefe men were most forward and received the word with all readinesse of mind Act. 17. Act. 17.11 And there is great cause why it should be so Reason 1 For first they may more easily draw on others to the best things by their good example as by their evill example they do draw backe others so that they offend doubly by their sinne and by their example So Ieroboam set up Idolatry and thereby made Israel to sinne Lips in polit For as we have light or darkenesse from the Sunne so we have vice or vertue from superiors And as the high and tall Cedars of Libanus while they stand fast well rooted in the earth are a shield and defence to the lower shrubbes that are underneath them but if they fall downe they beare downe all that are within their reach so suâ—ch as are of higher estate and calling so long as they continue firme in the feare of God and in the wayes of godlinesse are as notable proppes and pillars to such as cast their eyes upon them and great meanes to draw on others by their authority and example but when once they fall away and give themselues to wicked wayes they walke not in that way alone but are an occasion of falling to many others by their followers and inferiors Secondly it is well knowne by daily experience that such as are under others are led more by examples than by edictes and looke upon the lives of superiors rather than upon their Lawes Claudian Componttur orbis regis ad exemplum c. True it is we should live by the precepts of God rather than by the practises of men but for the most part we see it otherwise Hence it is that Salomon saith Pro. 29.12 If a ruler hearken to lies all his servants are wicked Thirdly superiours must give an account of their government to God who is the great master and commander in heaven and earth of whom they have received their place and power for promotion commeth neither from the East Psal 75.6.7 nor from the West but God putteth downe one and setteth up another and he will streightly enquire not only how just and civill Ezek. 18.4 1 Sam. 2.13 but how holy and religious their gouerment hath beene True it is the soule that sinneth shall die the death yet their blood shall be required at the hands of all them that have not done their duty to bring them to God but beene a meanes to draw them and drive them from God Fourthly if such as be superiours and have jurisdiction to prescribe rules to others be not brought to a conscience of their owne duties in the first place they might by the abuse of their authority frustrate and make void all the good care conscience that might happily be begun in their children servants by urging commanding them to do otherwise than â—he law of God and their own consciences would permit them First of all Vse 1 this reprooveth such as being unmindfull of their high calling unmindfull that the Lord bringeth low and lifteth up 1 Sam. 2.7 unmindfull that he maketh them inherit the throne of Glory unmindfull that they are as a City set upon an hill to be seene a farre off and unmindfull of the great account which they are to make at the great day of account for to whom much is given of him the more shall be required do give themselues over to all manner of evill as if their authority were a priviledge or sanctuary for impiety and thereby draw others into the same excesse of riot untill both they and their followers perish as it is noted of Theudas and Iudas Act. 5.36.37 who drew away much people after them
grace never considring how they pray neither before whom they pray neither have any feeling at all of their owne wants and necessities and therefore no mar veil if they receive nothing â— Ier. 47.10 but go away empty as Ier. 48. Cursed be he that doth the worke of the Lord deceitfully such do most of all deceive themselues These are they that draw nigh to God with their mouthes and honour him with their lippes but their hearts are farre removed from him Causes of cold prayers in vaine doe such worship him Math. 15. If any desire to know what are the causes of such could and livelesse prayers they are these especially first ignorance of the nature of God of his piercing eye and of his powerfull hand and of his glorious presence filling all places and searching all hearts and beholding all persons how they stand before him Secondly want of faith the root of all evill Heb. 4.2 for our prayers do not profit because they are not mixed with faith in them that make them as the Apostle speaketh of hearing the Gospel Heb. 4. For faith is the life of every part of Gods worship Thirdly confidence in the flesh and not trusting in the living God and looking for all good things from him Such are they that trust in their wealth and boast themselues in the multitude of their riches which as ranke thornes do so choke them and as heavy burdens do so presse and oppresse them that they cannot lift up their hearts to God Eph. 5.5 from whence our helpe cometh A covetous man which is a worshipper of Images can never make a fervent prayer he is so taken in the snare of his owne substance whereby he is drowned in perdition and destruction Fourthly the corrupt iudgement of the sinful world that hate zeale to the death and cannot abide such as are zealous but as the frendship of this world is enmity with God Iam. 4.4 so whosoever will be a friend of the world maketh himselfe the enemy of God Iam. 4. So the beholding of the prosperity of the wicked men that either pray not at all or else if they pray are neither hote nor cold but are newters or indifferent men who if they prospeâ— here regard not what become of them hereafter that say 1 Cor. 15.32 let us eate and drinke for to morrow we shall dy 1. Cor. 15. But our hope is not in this life onely but we must looke to the recompense of reward and cast a sure and steadfast ancre in heaven Lastly to lye in some knowne sinne This either stoppeth our mouthes that we cannot speak or powreth water upon our prayers that our praiers have no heat in them but are frozen with the cold of our corruptions Our daily prayer therefore must be to God the searcher of all hearts to clense us from our secret sinnes Psal 19.12 Secondly learne from hence what it is that seasoneth every worke of God preaching hearing receiving the Sacraments prayer and the rest without zeale they are nothing worth Prayers are not commended for their length nor for often repetitions of one and the same thing Math. 6.7 for the heathen thinke to be heard for their much babling neither are they accepted because they are cunningly and curiously compiled as if we were Orators not Christians pleaded at the barre for our fâ—e not shewed the fruit of our faith sought to please the eares of ignorant men not to pierce the eares of the eternall God The Apostle would not preach to men in the entising words of mens wisedome 1 Cor 2.4 but in demonstration of the spirit and power and shall we dare to speake unto God in a florishing and foolish stile to tickle the eare as if we ment to shew our skill in Rhetoricke rather then commend our suites to God That which giveth a grace to our prayers is the spirit of zeale without this they are as sounding brasse they can profit us nothing neither ascend to the presence of God Lastly in every duty labour to be zealous For as it is in prayer so it is in the worship of God zeale is the salt that seasoneth the same and without it every worke hath lost his Savour It is strange to consider how in worldly duties the more earnest a man is the better he is accounted and accepted He that is earnest in his masters businesse is judged a good seruant he that is earnest in his Prince affaires is rewarded as a good subject he that is earnest in his fathers cause is esteemed as a good child onely in the matters of God wherein we should be most forward who should be master and Father and King and all unto us I wot not how his servants children and subjects are reviled and reproched for their zeale Neverthelesse we must not be offended nor discouraged for the taunts and evill reports of the world but be ready to walke through good report and evill report that we may please him who hath set us in his seruice Onely we must learne how to direct our zeale aright for there are extremes on both sides As it may be too cold so it may be too hote and fiery the meane is best that we may be aright zealous of good workes Tit. 2.14 There is an ignorant zeale Ioh. 16.2 Gal. 1.14 there is an idolatrous zeale Phil. 3.6 such was theirs that cut and mangled themselues till the blood gushed out Act. 26.11 1 King 18.28 and that would burne their children in fire and offer them in honour of their devilish goddes Ier. 7.31 here is an hypocriticall zeale such as was in the Pharisees that did compasse sea and land to make one a proselite that is one of their owne sect Math. 23.13 There is a zeale more damnable and vile than all the rest of such who contrary to their own conscience and knowledge do violently resist and maliciously oppose themselves against the Gospel and the professors thereof this was in the cursed and proud Pharisees that opposed themselues against our Saviour committed the sin against the holy Ghost which shal befor given neither in this life nor in the life to come Math Math. 12.32 12.32 That our zeale therfore may be good Rules to be observed to make our zeale good first the matter must be good Gal. 4.18 our zeale is good if the thing be good otherwise if the matter be evill the more earnest it is more sinful it is his indeed rather choler then zeale SecoÌ„dly true zeale beginneth with our selues and in our selues froÌ„ thence proceedeth to others They are the most skilful Physians and best able to heale others who have wrought a cure upon themselues Luk. 6.42 against this rule do all hypocrites offend Thirdly we must make greatest account of the greatest matters Math. 23.23 Such do erre herein that are hote hasty in matters of ceremony but altogether cold in matter of substance these
confession For as Christ Iesus at the last Day shall say to the reprobate Inasmuch as they shewed no mercy to his brethren they did it not to him so may I say to these scoffers In as much as they doe it against the Word they doe it against the Lord himselfe whose Word it is To conclude I will speak to them in the words of the Prophet Esay 57.3 4. Draw neere hither ye sonnes of the Sorceresse the seed of the Adulterer and the Whore against whom doe yee sport your selves against whom make yee a wide mouth and draw out the tongue are ye not children of transgression a seed of falsehood Secondly here is peace and comfort against all discouragements that arise in the world from prophane persons and a soveraigne preservative to all those that truely feare God though they see themselves alone like a Pellican in the Wildernesse like an Owle in the Desart and like a Sparrow upon the house top If wee be as a signe and wonder in Israel Esay 8.28 yea as a monster among men yet let us not be discouraged but remember that the Lords portion hath beene but as the tenth that is in comparison of the multitude in all ages the least part as it were an handfull If then we have heretofore run into all excesse of riot with the world of the ungodly and made conscience of nothing that is good or pleasing to God and now have learned better things by the direction of the Word to refraine from every evill way to have respect to all the Commandements of God and to make conscience of all even the least sins albeit we finde our selves left alone as Eliah the Prophet did when they had killed the Prophets of the Lord and digged downe his Altars and walke in a rugged and untrodden path like Jonathan and his Armour-bearer having few to follow us 1 Sam. 14 13. or to accompany us many to disswade and discourage us and some ready to hinder us and to pull us backe yet let us say with Peter Though all men should forsake thee Matth. 26.32 Iohn 6.68 yet will I never leave thee and elsewhere Whither shall wee goe thou hast the Words of eternall life when Iesus said unto the Twelve Will yee also goe away And let this bee our comfort and give us rest that thus it hath gone evermore with the faithfull this hath beene the state of Religion and few in comparison of the rest have found the true path-way that leadeth to life and salvation to their endlesse comfort Thirdly learne that the number of the wicked and reprobate is exceeding great and the way to Hell hath many people and passengers that thrust and throng by heapes that way The way is broad and the gate wide that leadeth to destruction Matth. 7.14 and many there be that enter in thereat Matth. 7. We are ready to follow a multitude to evill but Christ Iesus giveth us counsell to shun that way as a dangerous rocke which the multitude treadeth Hence it is that the Apostle teacheth 1 Cor. 1. Not many wise after the flesh not many mighty 1 Cor. 1.26 27. not many noble are called but the foolish things weake and base and despised and things which are not hath God chosen to confound and bring to nought the glory of the world The worst courses have commonly the most followers and the worst number is for the most part the greatest number forasmuch as the greatest part are left out of the Booke of Life and the Catalogue of Gods election And as in the old world when the flood came 2 Pet. 2.5 Gen. 6.22 Luke 18.8 all flesh had corrupted his wayes upon the earth so at the comming of the Sonne of man shall he finde faith upon the earth The greatest part shall bee given to carnall security and worldly profits without any respect to heavenly things Such as came out of Egypt were for the most part of them murmurers and therefore perished There were foure hundred and fifty false prophets standing to plead Baals cause 1 King 18.19 when one onely Elias stood for the honour and glory of the true God of Israel 1 King 22.6 There were also foure hundred flattering prophets against one plaine Preacher Michaiah that spake the truth from his heart yea even for the good of the King himselfe if he had knowne the things that belonged to his owne peace but they were hidden from him Hereby then we learne the vanity of all such as goe about to excuse themselves because they have many fellowes that are followers of their folly and multitudes of companions in throngs and heapes partakers of their evil courses They say We are not alone We have a world of people in the same case If this be all they can alleadge for themselves and their sinnes and their consorts woe unto them for as they have many joyne with them in evill so they shall have multitudes partake with them in punishment God will judge all the ungodly he regardeth neither might nor multitude What store of carcasses perished in the waters and what heapes went to Hell among them and at the last Day the Lord will give iudgement against all men Iude 15. and rebuke all the ungodly among them of all their wicked deeds which they have ungodlily committed and of all their cruell speaking which wicked sinners have spoken against him Every man shall receive the things which are done in his body 2 Cor. 5.10 according to that he hath done whether it be good or evill 2 Cor. 5.10 Hee hath evermore plagued multitudes as well as a few persons with whom it is easie to doe execution inasmuch as he commeth with thousands of his Saints and Angels Jude 14. The worst waies have evermore found the greatest applause consent and countenance of the world When it was agreed to compasse Lots house they assembled together both young and old Gen 19.4 all the people from every quarter Gen. 19. When the golden calfe was to be made Exod. 32.3 all the people brake off the golden earings which were in their eares Exod. 32. When Pilate demanded what should be done with Christ Matth. 27.22 they all cryed out Let him bee crucified Matth. 27. So in maintenance of Idolatry the zeale was so great Acts 19.34 that all with one voyce cryed out Great is Diana of the Ephesians Every place is full of evill the greatest part ready to backe and bolster it to uphold and countenance it Esay 59.15 and such as never so little oppose against it make themselves a prey Who seeth not what plenty is every where of Atheists unbeleevers ignorant persons disobedient swearers blasphemers prophane breakers of the Sabbath contemners of the Gospell and what not It is not their multitudes that can protect and patronize them but shall rather encrease their sorrow and punishment Lastly it is our duty to seeke nay to strive to enter
should never fade nor faile nor fall away Thirdly give no occasion of offence to wicked worldlings to open their mouthes against us to speake evill both of us and of our profession The Apostle warneth us to cut off occasions from them that seeke occasions 2. Cor. 11. 2 Cor. 11.11 And hee warneth young women to guide their houses 1 Tim. 5.14 and to give no occasion to the adversary to speake reproachfully 1 Tim. 5. These are they that watch for our halting and slipping as the Fowler doth for the Bird or the Hawke for his prey They lay nets and snares to catch the simple and heedlesse soule It is meat and drinke to them if they can take them at any advantage If wee suffer reproofe and reproach wrongfully happy are we and great is our comfort we have no cause of griefe and sorrow but rather of rejoycing resting in the testimony of a good conscience Psal 37. 44.11 12 13 17. and the approbation of Gods Spirit who shall bring forth thy righteousnesse as the light and thy judgement as the noone day Thus wee see in the faithfull Psal 44. Thou hast given us like sheepe appointed for meâ—t thou makest us a reproach to our neighbours a scorne and derision to them that are round about us thou makest us a by-word among the Heathen a shaking of the head among the people c. all this is come upon us yet have we not forgotten thee neither have we dealt falsely with thy Covenant c. But if we suffer as evill doers wee have no comfort at all in any such sufferings but rather much discomfort and matter of sorrow and mourning Fourthly let us from the hatred and harsh entertainment we finde in the world be perswaded to knit our selves more closely to the rest of the faithfull that are brethren of the same Father servants of the same Master and members of the same body Forasmuch therefore as we are hated in the world and of the world let us cleave the more closely to God our Father and to Christ our head Ioh. 15.17 18. 17.26 John 15.17 18. who commandeth us to love one another Hence it is that Christ saith I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them Touching this brotherly kindnesse observe these three circumstances the manner the time and the persons The manner of it must bee earnestly fervently constantly and in truth not faintly not coldly not hypocritically not in shew onely for so did Cain love his brother The time must be at all times every season is the season thereof fit to practise it not in prosperity onely and when they have little or no need at all of us but chiefely and especially in adversity in time of dearth and famine which is the time of the triall of our love as Pro. 17.17 18.24 Prov. 17.17 18.24 A friend loveth at all times and a brother is borne for adversity And touching the persons whom are wee to love all the brethren not onely the rich and wealthy but the least the lowest the meanest the poorest among them especially whom the Lord hath chosen to be rich in faith Iam. 2.1 2 5. and heires of the Kingdome of Heaven To this end wee are warned not to have the faith of our glorious Lord Iesus Christ in respect of persons forbidding us to despise poore Christians and to respect onely the richer sort of higher places that abound in earthly blessings Now to effect this brotherly love the better Motives to worke true love in us and to worke it the sooner in our hearts wee must consider sundry motives to move us thereunto laid before us in holy Scripture First we shall be all knowne to be the Disciples of Christ by this charity Ioh. 13.35 as a servant is by his livery to what Master he belongeth John 13.35 Secondly hereby we know that we are translated from death to life 1 Ioh. 3.14 and from the state of damnation to salvation because we love the brethren They are all no better then dead men starke dead in sinnes and trespasses and lying under condemnation that are destitute of this love Thirdly whosoever hateth his brother the Son of his heavenly Father is another Cain a very murtherer 1 Ioh. 3.15 and ye know that no murtherer hath eternall life abiding in him If wee would scorne to bee blotted and branded with such an odious name it behooveth us to avoid and beware the like practice as well as the title It is in vaine for us to goe about to shun and shake from us the name so long as we resemble his nature Nay we are like the Devill himselfe Iohn 8.44 who was a murtherer from the beginning Joh. 8. When the Prophet told Hazael of his barbarous and horrible cruelty that hee should shew against the children of Israel he seemed to scorne it and to startle at it as at an hideous matter Is thy servant a dog 2 King 8.13 that he should doe this great thing but what availed this or was he one inch the further from it because he put it away from him No doubtlesse So what shall it profit these men to cast from them those names of Cain and his father the Devill and think they have wrong offered them to be so esteemed wheÌ„ in the meane season they nourish malice and mischiefe in their sinfull hearts Fourthly hereby we know that we are of the truth 1 Ioh. 3.19 and shall assure our hearts before him by the opposition of the world 1 Joh. 3.19 so that from hence we should gather great consolation and assurance to our selves that we are not married to the world but are divorsed from the world Iam. 4.4 If we be the friends of the world we become the enemies of God because the friendship of this world is enmity with God Fiftly love is of God 1 Iohn 4.21 Iohn 17.3 and every one that loueth is borne of God and knoweth God whereas he that loveth not God knoweth him not 1 Joh. 4.21 howbeit this is eternall life to know him Joh. 17.3 Sixtly God hath loved us first when we deserved no love 1 Iohn 4.9 Rom. 5.8 but to bee hated whereas we often hate those that deserve to be loved yea he so loveth us that hee sent his Sonne his onely begotten Sonne whom he loved and in whom he is exceedingly well pleased that wee might live through him Is not this love of his toward his enemies strong enough to worke love againe in us toward our brethren O what a little feeling have we in our hearts of the love of the Father if it cannot worke thus much in us to cause us for his sake to love his children The bright beames of the love of the Sunne of righteousnesse did never shine upon us to quicken us if wee doe not also warme
we have a lively and sensible feeling of the same while we live at ease and in prosperity Iob 29.6 while we wash our steps in butter and the Rocke powreth out rivers of oyle shall we call this a true faith Tit. 1.1 The faith of the Elect to make shew of many good things in us so long onely as God bestoweth good things upon us and no longer but if he once change our estate to be ready to repine against him and to rent him in pieces like mad Dogs that flie in their Masters face This rule ariseth from Satans false measuring of the practice of Job Iob 2.5 Chap. 2.5 Put forth thine hand now and touch his bone and his flesh and he will curse thee to thy face This is contrary to the application of Gods servants who when he doth afflict them and his hand is most heavy upon them even then they sticke fastest unto him as the Traveller that claspeth his cloke closest unto him in blusterous windes and stormy weather The hypocrites will doe this in time of prosperity onely whereas in trouble and persecution they fall away and are offended Matth. 13.21 Lastly this is comfortable to every one that is able though it be with much weaknesse and with many infirmities A vveake faith applieth as truely as the strong faith to apply in particular the promises of God to himselfe These may be comforted yea these onely for they shall be sure to finde God gracious unto them in the end If they be stung they shall be sure to be healed because they are able to looke up to the Brazen Serpent that God had commanded to be shewed If they be hungry they shall bee satisfied and saved because they can in part apply Gods promises to themselves It is a rule that the Civilians have that mine is better then ours so we say in this case of faith for a man to say by particular application Christ is mine is better then to say in generall Christ is ours or others and God is my Father then to say he is our Father or their Father Neverthelesse we must not on the other side be discouraged to thinke or to feare wee doe not beleeve when indeed we doe beleeve True it is unbeleevers doubt and true beleevers doubt and yet there is great difference betweene the doubting of the one and of the other The hypocrites or temporary beleevers are like a man that is in a dreame Esay 29.8 that thinketh hee eateth and behold when he awaketh hee is hungry that thinketh he drinketh and behold when hee awaketh he is thirsty that he enjoyeth many good things and when he awaketh he is disappointed and findeth no such matter Or like one who being in a deepe sleepe supposeth he holdeth somewhat in his hand and that he claspeth and gripeth it so fast that none shall be able to wring it or wrest it from him by any meanes howbeit when he awaketh his hand is empty and he perceiveth plainely he hath nothing at all in it So doe all temporizers they have many a pleasant dreame they thinke verily they have true faith when indeed they have nothing lesse they are without the feares and terrours and tremblings that Gods Children doe often even in their best meditations finde in themselves whom Satan will not suffer to be quiet If any aske How commeth this to passe Obiect that the true beleevers should thus doubt and stagger and the unbeleevers no way so much distressed may not the state of these seeme to be much better then of the other I answer This ariseth from sundry considerations Answ Sometimes the effects of Gods grace are not so lively in them as formerly they have beene as we might easily shew in the examples of Job of David and of divers others that we might learne to walke by faith 2 Cor. 5.7 and not by sight or feeling Sometimes the heart of man too full of corruption will cast forth doubts as the Furnace doth sparkles concerning his faith seeking as it were to throw mire and dirt in the face of his faith and sometimes Satan is ready to interrupt us and to hinder the course of our beleeving because he is evermore an enemy unto us For the life of a Christian is like the daies of the yeere one while the daies are very faire another while they are full of clouds of stormes and of showres So a man that doth beleeve shall sometimes finde all faire as when the Sunne shineth in his strength and have a long time of breathing and gathering new strength lest he should be swallowed up with over-much heavinesse For as God will not suffer the rod of the wicked to rest upon the backe of the righteous Psal 125.3 lest he should put forth his hands to iniqiuty so he will not suffer the tentations of Satan to dwell evermore with him and to continue upon him lest he should be discouraged and dis-heartned Sometimes againe whiles stormes and tempests of doubting are raised and the waves and floods of infidelity threaten to drowne or at least to shake the foure corners or pillers of the house that it may fall downe and we are like a troubled Sea Iob 7.19 we have not leisure so much as to swallow our spittle this falleth out lest we should grow secure and that he might draw us or drive us thereby neerer to himselfe Then the Sunne hideth his face in a cloud then we are full of wavering Notwithstanding this may bee no matter of discouragement but rather of much comfort and encouragement forasmuch as this is a token of true faith and God doth it for these ends to make us more certaine of our faith afterward to cause us to lay better hold on the promises of God and to finde more joy in them at the latter end Good pleasure Here is the third branch of the promise noting the ground thereof not the free will of man but the good pleasure of God From hence are all good things conveied unto us This is called in holy Scripture His grace his mercy his love his kindnesse his purpose his will the purpose of his will the good pleasure of his will and such like all of them pointing out the supreme and highest cause of all the good meant toward us and bestowed upon us Doct. 9 This teacheth that the good pleasure of God is the fountaine of all good gifts and graces whatsoever His free love and favour is the first and principall cause of all blessings externall internall eternall This Moses sheweth Deut. 7.8 The cause why the Lord brought his people out of Egypt with a mighty hand and redeemed them out of the house of bondmen and from the hand of Pharaoh was because he loved them Deut. 7.8 Revel 1.5 Luke 2.14 This is the saying of the Angels after the birth of Christ Luk. 2. Glory to God in the highest on earth peace good will toward men The Apostle James teacheth
this Iam. 1.18 Of his owne will begate he us with the Word of Truth And Paul to like purpose Hee hath opened to us the mystery of his Will and hath made us accepted in his Beloved Ephes 1.6 Phil. 2.13 according to his rich grace And elsewhere It is God that worketh in you both to will and to doe of his good pleasure This will further appeare to be the first mover that setteth forward the other second causes For our whole salvation proceedeth from the grace of God as election Christ himselfe vocation faith justification regeneration love good workes conversion of sinners the finall perseverance of the Saints and eternall glorification Even as the body and branches of the tree issue from the root so is the good pleasure of God the root out of which all these blessings grow which in due time we partake Let us see this better by induction of particulars No man can bee saved and obtaine eternal life except he be predestinated chosen unto it For the Kingdome is not given but to such for whom it is prepared Matth. 25.34 20.23 Ephes 1.4 Matth. 25.34 20.23 but this is done according to the good pleasure of his will Ephes 1.4 No man could be saved except Christ Iesus had come and had satisfied the wrath of his Father for the sinnes of the world Acts 4.12 for there is no other name under Heaven whereby we can be saved But this benefit proceedeth from the grace of God Ioh. 3.16 and his everlasting love toward us Ioh. 3.16 For God so loved the world that he gave his onely begotten Sonne for all that beleeve in him There is none saved that is come to yeeres of discretion except he be effectually called to Christ and his Gospell but whence commeth this but from his grace for he hath called us with an holy calling according to his owne purpose 2 Tim. 1.9 Gal. 1.15 which was given us in Christ Iesus before the world began 2 Tim. 1.9 No man is saved except he have faith and beleeve in Christ for the Just shall live by his faith Hab. 2.4 Heb. 11.6 and without it It is unpossible to please God and whatsoever is not of faith is sinne But from whence have wee faith it is by grace Ephes 2.8 Ephes 2. By grace yee are saved through faith it is the gift of God No man can be saved except also he be justified Psal 34.15 for the eyes of the Lord are over the iust but the face of the Lord is upon the evill to root out the remembrance of them from the earth Psal 34. Now whence is this but from his free grace Rom. 3.24 We are iustified freely by his grace Rom. 3.24 No man can bee saved except he be regenerated and sanctified by the holy Spirit for except a man be borne againe of water and the holy Ghost he cannot enter into the Kingdome of God Ioh. 3.3 Joh. 3.3 But whence is this also but from grace that we should be holy and without blame before him Ephes 1.4 5. Tit. 2.11 12. 1 Cor. 16.14 22. Ephes 1.4 5. Tit. 2.11 12 No man can bee saved without love toward God and our neighbour 1 Cor. 16.14 For he that loveth not the brethren abideth in death 1 Joh. 3.14 1 Ioh. 3.14 4.7 19. But this love proceedeth from grace for love is God 1 Ioh. 4.7 19. and we love him because he loved us first No man can bee saved without bringing forth good workes Ephes 2.10 and walking in them for wee are his workmanship created in Christ Jesus unto good workes which God hath ordained that we should walke in them But this commeth from his grace who hath promised to give us his Spirit Ezek. 36. Ezek. 36.27 I will cause them to walke in my wayes No man can be saved without remission of sinnes for in many things wee all offend daily Jam. 3.2 Iam. 3.2 Ephes 2.7 Esay 43.25 but this is from grace Ephes 2.7 Esay 43.25 No man can bee saved except hee persevere and continue in faith in good workes and in all Christian duties for hee that continueth unto the end shall be saved Matth. 24.13 Matth. 24.13 but when the righteous turneth away from his righteousnesse and committeth iniquity all his righteousnesse that he hath done shall not bee mentioned but in his sinne that he hath sinned he shall die Ezek. 18.24 Ezek. 18.24 Now whence is this that we stand fast Is it from our selves No it is from his grace who will give them an heart to feare him for ever Ier. 32.39 Phil. 1.6 that they shall not depart from him Jer. 32.39 40. Phil. 1.6 Lastly no man can be saved without eternall life for what is our salvation but our glorification now this is also of grace for here Christ saith It is the good pleasure of our heavenly Father to give us the Kingdome and the Apostle elsewhere Eternall life is the gift of God Rom. Rom. 6.23 6.23 The reasons first Reas 1 because God will have the praise of all his workes Ephes 1.11 12. Ephes 1.11 12. Rom. 11.36 All things are from him and through him and for him To him be rendred all glory for ever Rom. 11.36 But if our salvation were any way of our selves that we did part stakes with him in the grace there were reason wee should also share with him in the glory Hence it is that the Apostle saith Rom. 4.2 If Abraham were iustified by workes he hath whereof to glory but not before God Secondly grace otherwise were no grace at all and salvation were not of his good pleasure but of our owne good pleasure For grace is not grace except it be every way gracious or free Rom. 11.6 Rom. 11.6 If it bee of grace then it is no more of workes otherwise grace were no more grace but if it be of workes then it is no more grace otherwise worke is no more worke Thus the Apostle reasoneth from the contrary Thirdly God oweth nothing to any man neither taketh he ought of any man so that hee may give or not give what when where to whom and how much it pleaseth him being independant upon any creature and free from all obligation which might binde him to any of them He hath absolute right and jurisdiction over all men as the Potter hath over his clay Hee may doe with his owne what he please and who shall say unto him Iob 9.12 Rom. 9.20 Esay 10.15 45.9 What doest thou Shall the thing formed say to him that formed it Why hast thou made me thus Shall the clay say to him that fashioned it What makest thou Shall the Sonne say to the Father What begettest thou or to the Woman What hast thou brought forth Shall the Axe boast it selfe against him that heweth therewith Ier. 18.6 Or shall the Saw magnifie it selfe against him that shaketh it As if
the Rod should shake it selfe against them that lift it up or as if the Staffe should lift up it selfe as if it were no wood Woe unto him that striveth with his Maker Let the Potsheard strive with the Potsheards of the earth Wherefore albeit he shewed no mercy on Cain Esau Saul Ahab Judas and sundry others yet is he not herein unjust for hee was indebted unto them nothing at all Nay more then all this had he denyed mercy to all mankinde and appointed all the sonnes of Adam of whom they come as out of a corrupted masse to endlesse torments as he did the Angels that fell yet had he done them no wrong but executed upon them just judgement and their deserved punishment so that no man can justly utter a word of complaint against him Rom. 11.51 Hence it is that the Apostle saith Rom. 11. Who hath first given to him and it shall be recompenced unto him againe This reprooveth two sorts First Vse 1 such as set up mans free will and make the beginning of our salvation to come from our selves This crosseth the doctrine of the holy Scriptures which teach that in our will is no good at all untill God from above give it and graft it in us as the earth is dry and barren the dryest of all the elements untill it receive the showres from Heaven to make it fruitfull This error setteth up mans nature and puffeth up flesh and blood It abolisheth the grace of God and derogateth much from the glory of his mercy because we are no more able of our selves to doe good then the stone can of it selfe mount up aloft If you take it and throw it into the aire it flyeth upward so if the Sonne take us and make us free Cant. 1.4 then we will and worke freely and if wee bee drawne Obiect wee runne after him What then may some say Are we stockes and stones without will without life without motion I answer Not so Answ wee are not utterly as blockes or stones without understanding For our will is capable of good when once it is wrought in us whereas stones sencelesse creatures and bruit beasts are not Nay we have a certaine freedome and liberty in naturall and civill things and some Ecclesiasticall so farre as both sence and reason may guide us But to any thing that is simply good and well-pleasing to God before he make us willing that are unwilling wee are worse then stocks I meane to doe good in a good holy and sanctified manner For not onely wee have stony hearts but also we rebell against God and lift up our selves against him which stockes and stones never doe against their Maker Ioh. 15.5 Ephes 2.1 so that Christ saith Without mee yee can doe nothing And the Apostle Wee are borne dead in sinnes and trespasses Whosoever therefore shall tell us and perswade us that we have power of our selves to doe that which is good and that wee stand in need of nothing but to be gently holpen with the hand to walke in his waies and need not to be wholly assisted and prevented by grace they are lying spirits and false prophets beleeve them not bid them not God speed neither receive them to house What a stirre hath there beene heretofore and is yet in the Church of Rome and among other Sectaries and who is ignorant of it about the matter of free will Were he not a fond man who being fast bound in chaines and irons would talke of nothing but of his present freedome and liberty Yet this is the case with us we are bondmen and yet we hold our selves to be free men wee have just cause therefore utterly to abolish this name of Free-will and learne to reason of our bond-will another while For we are as unfit to begin any good in our owne selves as the greene wood is to kindle in it selfe and of it selfe any fire or heat which being kindled it is rather apt to be put out againe These never knew the greatnesse of the fall of man and the deadly wound that nature hath received for it is God that worketh in us the will and the deed And if both the deed and will it selfe be Gods gifts I would gladly know what good gift we have left unto us in nature or what we can rightly challenge to our selves God is Alpha and Omega the first and the last the beginning and the ending and therefore all power and ability is taken from us quite and cleane of doing any thing that is good True it is the first man Adam before his transgression had free will to chuse the good and to refuse the evill but by his fall hee lost both it and himselfe both his liberty and his innocency Mans freedome is a very bondage For now our freedome is onely to be free to sinne too free alas we are to it if that may be called a freedome which indeed is the most miserable and slavish bondage while wee can doe nothing else but sinne lying as it were fast bound in chaines and fetters hand and foot O but a man that is fettered hath at least a will and desire to be loosed It is true of bodily captives and prisoners but it is not so with the naturall man that is unregenerate For as he is fettered so of himselfe he is willing and desirous to be so he doth evill and he will doe it he loveth his chaines as if they were of gold or silver Ephes 5.14 2 Tim. 2.26 and hath no will to bee raised from the dead sleepe of sinne Hee thinketh himselfe at liberty and as free as the best when he is faster holden then the worst Gally-slave He is the servant of corruption and yet hee is offended with him that moveth him to shake off those heavy bolts and fetters and to come out of that bad and bond condition The Apostle sheweth 1 Cor. 2.14 that the naturall man perceiveth not the things of the Spirit of God for they are foolishnesse to him neither can he know them because they are spiritually discerned Secondly it reprooveth such as teach that faith and workes foreseene are the causes of our election to life and salvation This were for us to choose God Faith foreseene is not the cause of our salvation and not for God to choose us whereas he witnesseth the contrary This is to reject all infants from Gods Election who are taken away by untimely death as corne that is reaped downe in the greene blade This maketh election to be uncertaine and to depend upon the will and pleasure of men This teacheth that grace is not the totall cause of faith This is as much as to begin our spirituall life at our selves and to give the praise to our selves at least in part and not to God for the blessings that we receive from him This is to be afraid lest we should bee too much beholding to God for our salvation and too little
sanctifieth all Gods creatures unto our use It obtaineth a good right and title to them and a blessing upon them 1 Tim. 4.5 Our callings our labours our actions and the workes of our hands are sanctified by it as Psal 127. Except the Lord keepe the City Psal 127.1.2 the watch-man waketh but in vaine it is in vaine for you to rise up early to sit up late to eate the bread of sorrowes c. Seing these things be thus that these be the fruits of prayer Ezr. 9.6.10.11.13 Neh. 9.32.33 Psal 79.8.9 80.3 Dan. 9.7.8.18.19 let us put it in practise and double our zeale and never cease to follow the example of this Dresser to cry to the Lord for our brethren Lord let them alone this yeare also spare thy people and give them not over into the hands of the destroyer we are ashamed and blush to lift up our faces to thee O our God for our iniquities are increased over our head and our trespasses are growne up unto the heavens And now O our God what shall we say after this for we have forsaken thy Commandements which thou hast commanded and all this evill is come upon us for our evill deedes and for our great trespasses for asmuch as thou our God hast punished us lesse then our iniquities deserue Now therfore O our God the great the mighty and the terrible God who keepest Covenant and mercy let not all the troubles which are most heavy upon us and our chiefe Cities seeme little before thee howbeit thou art just in all that is brought upon us for thou hast done right but we have done wickedly and dealt foolishly and frowardly with thee O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low helpe us O God of our Salvation for the glory of thy name and deliver us and purge away our sinnes for thy names sake wherefore should the enemies of the Gospel say where is their God turne us againe O God and cause thy face to shine and we shall be saved O Lord God of hostes how long wilt thou be angry against the prayers of thy people O Lord righteousnesse belongeth unto thee but unto us confusion of faces to our Princes to our fathers to our people incline thine eare and heare open thine eyes and behold our desolations and the City which is called by thy name For we doe not present our supplications before thee for our righteousnesses but for thy great mercies O Lord heare O Lord forgiue O Lord hearken and doe deferre not for thine owne sake for the City and thy people are called by thy name Now is the time of this humiliation now God calleth to us to call upon him now is the time of trouble and affliction Let us give him no rest you that are the Lords remembrancers stand in the breach which his right hand hath made Numb 16.48 as it were betweene the living and the dead let us never give over neither let him alone untill we have received a gratious answer that our iniquities be pardoned his present judgments removed and his ancient favours recovered Till I shall digge about it and dung it The labour of the Lord of the Vineyard hath beene before expressed so that the complaint of the Prophet may be renewed Esay 40.4 53.1 65.23 I have laboured in vaine I have spent my strength for nought and in vaine and in another place who hath beleeved our report Doct. and againe I have spread out my hands all the day unto a rebellious people which walke in a way that is not good We must have hope touching the salvation of others albeit they runne aâ— stray yet the barren fig-tree is not forsaken and given over so long as there is any hope but the Dresser wil still be digging about it and dunging of it This teacheth that we must not despaire of the salvation of any howsoever they have long gone astray We see this in the example of Manasses he built altars for all the host of heaven he caused his children to passe through the fire he used Witch-craft and enchantment he dealt with a familiar spirit and with wizards 2 Chro. 33.5.6 he shed innocent blood very much till he had filled Ierusalem from one end to another and wrought much evill in the sight of the Lord to provoke him to anger yet the Lord was intreated of him 2 King 21.16 and heard his supplication when he had learned by wofull experience that the Lord was God Act. 2.37 10.11.12.13.14.15 Thus it was with those that crucified the Lord of life they were pricked in their hearts and had Salvation preached vnto them Hereunto commeth the vision of Peter he saw heaven opened and a certaine vessel descending unto him as it had beene a great sheet knit at the foure corners wherein were all manner of foure-footed beasts of the earth wild beasts and creeping things and soules of the aire and there came a voyce to him Rise Peter kill and eate And when he refused because he had never eaten any thing that is common or uncleane the same voyce answered What God hath clensed that call not thou vncleane This was the interpretation of the vision that which is uncleane God is able to cleanse Paul before his conversion was a blasphemer and a persecuter and a great oppressour 1. Tim. 1.13 but he obtained mercy because he did it ignorantly through unbeleefe The Gentiles wandred many yeares even thousands of yeares in superstition and Idolatry yet at length when the time of their conversion was come Gen. 9.27 Ioh. 10.16 God perswaded Iapheth to come and dwell in the tents of Shem Gen. 9. and our Saviour speaking of them saith Other sheepe I have 2 Tim. 2.25 which are not of this fold them also I must bring and they shall heare my voyce and there shall be one fold and one shepheard So the servant of the Lord must not strive but be patient and gentle unto all proving if God will give them repentance The reasons are plaine First Reason 1 because God calleth at all houres of the day who hoth the times and seasons in his owne power Math. 20.3.5 6. some at the third some at the sixt some at the ninth and some at the eleventh houre and we have a notable example thereof in the penitent theefe converted by the powerfull word of Christ upon the Crosse Luc. 23.34 he that was running a pace to hell hath promise to be carried into Paradise whereby the common proverbe is verified if in any thing else that he runneth far which never returneth Secondly God waiteth the time that he may be gracious unto us Esay 30.18 and have mercy upon us for he is a God of judgment and blessed are all they that wait for him Esay 30. ought not we therefore to follow his example and to hearken who will