those that hate the Lord wrath is gone out against thee and so in the next Chap. ver 2. it is said that a great armie came from beyond the sea and Iehosaphat was sore afraid Likewise when hee ioined with Achaziah to make ships to go to Tarshish the Prophet Eliezar goes to him and tels him that God had broken the ships at Ezion-Geber because he had ioined with Achaziah the son of Achab 2. Chron. 20. 35 36. I might give you many examples more Iacob though the thing were good which hee did as you know he might seeke the blessing lawfully for it was promised to him yet because he used evill meanes Rebekah and hee and by a lie did deceive Isaac you know what it cost him hee was banished from his fathers house many yeares and you know how much sorrow Rebekah had for it even for failing in the manner So David looke what intermission there was in doing the actions of this life this spirituall life you see likewise his troubles were Therefore let us be exhorted to live this life of grace seing wee have so great incouragment I say if you observe the Scriptures from the 2. Chron. 11. to the end of that book which is exceeding well worth your reading where not onely the story of the Kings is set downe but the cause of all the accidents that did be fall them you shall see all along as they lived this life of grace as they did the actions of this life that is as they kept their hearts perfect with God so their outward ioy and prosperity was accordingly and the interruptions and intermissions they found in this was according to their intermission in that Therefore let us bee exhorted to live this life For certainely every life hath an excellency and a sweetenesse in it more than any meere being and as any life exceedes other so it hath it more as the life of a man exceedes the life of a beast and the life of grace exceedes the life of a man and therefore it is more capacious of greater ioy and of greater griefe On the other side as you know the ioy of the Saints is unspeakable and glorious and passeth all understanding so the despaire and horrour of conscience against it exceedes as much And let us marke this that as hee that lives the life of a beast destroyes himselfe as a man so he that lives the life of a man that is the life of reason onely the life of humane wisedome policie destroyes himself as a christian Therfore let us be exhorted to live this life of grace which is best for our selves yea let us abound in the actions of this life let us live it as much as may be for one man may live more in a day than another doth in a yeare for life is in action so much as we do as far as we exercise this spiritual life so much we live and look what time we spend vainely and idly so much of our life death possesseth as it is said of the woman that lives in pleasures 1. Tim. 5. 6. Shee is dead while shee liveth Now the God of life work this life of grace in those in whom it is yet wanting and increase and inlarge this life in all those in whom it is alreadie ⧠A Sensible Demonstration Of the DEITY ISA. 64. 4. For since the beginning of the world men have not heard nor perceived by the eare neither hath the eye seene another God besides thee which doth so to him that waiteth for him THis particle For which you have for the first word hath such a reference to those before that we must take in likewise the third verse When thou didst terrible things which wee looked not for thou camest downe the mountaines flowed downe at thy presence For since the beginning c. We know in the new Translat the words are read somewhat otherwise but if you looke into the margine of your bookes you shall finde the same reading we now use and that I take to be agreeable with the originall and neerer the scope of the Prophet in that place The words at the first reading seeme to bee somewhat obscure but in briefe the plain meaning is this When the people of Israel were oppressed with enemies more potent mightier than themselves the Prophet in his owne name and in the name of the people makes this prayer unto the Lord O Lord we beseech thee breake the heavens and come down that the mountaines may flow downe at thy presence And whereas it might be said Our enemies are mightie and as great as mountaines Yet O Lord the mountaines melt at thy presence Or even as the water boyleth when the fire burneth under it so do the nations tremble at thy presence And this prayer is enforced with this reason O Lord heretofore thou hast done terrible things against those that provoked thee againe thou hast done great things for those that wait for thee therefore we beseech thee as thou hast done heretofore so now breake the heavens and come downe c. And if it be objected It may be there were some other causes of all these evills that befall us the Prophet answereth no that it was not in the power of the creature but the comming downe of the Lord at whose presence the mountaines melted that is as a heape of waxe or lead sinketh and falleth downe when fire is put to it so the mightiest nations melt away when thou commest to doe any work for us And if it be againe objected But there is all the question whether there be such a God or no by whose providence these things are brought to passe To this the Prophet answers in the fourth verse For since the beginning of the world men have not heard nor perceived by the care neither hath the eye seen another God besides thee which doth such things for him that waiteth for him As if he should say Indeed there is the testimonie of the Scriptures there is the witness of the Prophets and evidence of miracles that all things are done by the providence of God but yet saith hee I will leave all these things and appeale to the works of Nature even to the things that the eye hath seene and the eare hath heard for from them it is manifest that there is a God and that hee it is who hath done these terrible things which we looked not for But not to stand long in the explication of the words you shall finde these three points lying evidently before you First That even from the things that the eye seeth and the eare heareth it is manifest that God is and that it is he that doth these terrible things that we looked not for Secondly That this God is one and that there is no God besides the Idols and the dung-hill gods of the Gentiles are no gods Lastly As he doth terrible things to those that provoke him so likewise great and wonderfull things for those
built it was no longer lawfull to offer sacrifice in any other place Now when Almighty God shall bee so curious have such a quicke and iealous eye upon so small an over-sight as this how sensible will he bee when matters much worse are tolerated permitted Iude 3. the faith once given to the Saints It was but once given therefore if lost or any way corrupted it will not be given again for it was given once for all is not to be revealed a second time and therefore he exhorts them to contend earnestly for the same For our selves wee have cause to magnifie Gods mercie in our present condition under the government of his gracious Maiestie and to remember this day which is the birth day of his Maiestie seeing under his shadow wee enjoy the publicke profession and practice of Religion and may live not only a quiet but an honest life a blessing that we cannot prize too much and should therefore much inlarge our hearts with thankefulnesse to God and love to our Princes to bestow on them not only outward obedience but also inward to assist them and bee subiect to them not by constraint but willingly to pray for them not formally but heartily as for the instruments and conduit-pipes of so great blessings notwithstanding we the Ministers of God have been bold to deliver from the mighty God of heaven and earth to conscience his vicegerent this impartiall and inflexible rule not fashioned and bended by the hand of man but moulded by the holy Ghost that thereby we may discouer where in we have fallen short and bee carefull to amend it wherein we have done well and be encouraged to doe it more and more that is to make freer passage for the truth and dam up the current of errours whether Popish or Arminian or of what kinde else soever for it 's the Lords businesse and blessed is the man that doth it diligently for as any walked more perfectly with God so they had more perfect peace and where unevenesse was found in their obedience there was it also found in Gods blessing on them Though wickednesse and crooked wayes may get the advantage for a start yet by it shall no man bee established Prou. 12. 3. And againe though uprightnesse bee sometimes overwhelmed yet like a corke at last it will arise from under water the prosperitie of wicked men like a watrie sun-shine may for a while continue but the late evening will bring a storme that never shall blow over he may flourish for a time like a greene bay tree but at last shall surely wither Those that are perfect with their God may have a winters season but shall at last be sure to flourish For if God be governour of the world disposer of the things therein according to his will if good and evill are done by him alone then certainely it must bee well with those that feare him and ill with those that sinne against him for it will be alwaies found a true and certaine rule That uprightnesse and holinesse is the cause of all our happinesse and obliquitie and sinne the cause of all our miserie THE NEVV LIFE 1. IOHN 5. 12. Hee that hath the Sonne hath life and hee that hath not the Sonne hath not life THe Apostles scope here is to shew us what great priviledges wee have by Iesus Christ among which this is one of the chiefest that hee that hath the Sonne hath life that is hee hath the life of grace for the present and shall have the life of glory for ever which he sets out by the opposite and that is hee that hath not the Sonne hath not life So that this point lies evidently before us that whosoever hath not a spirituall life for the present he is not in Christ and whosoever hath it is in Christ and shall live for ever where these two things are to be observed First that every man by nature is a dead man dead that is in trespasses and sins Secondly that yet there is a life to bee had that is contrary to this death First I say every man by nature is a dead man for life you see here is from the Sonne now there is no man borne a member of the new Adam but every man is borne a member of the old Adam and therefore in that sense he is borne a dead man though otherwise indued with a naturall life For if the roote be dead as the old Adam is all the branches that rise from the roote must needes be dead also Againe spirituall life is nothing else but a conjunction of the soule with the Spirit of God even as the naturall life is a conjunction of the body with the soule now as the soule leaveth the bodie so the holy Ghost withdrawes itselfe from the soule when it is disjointed distempered and made vnfit for vse for even as a man dwels in a house while it is habitable plaies on a musicall instrument while it is fit useth a vessel while it is whole and sound but when the house growes ruinous and inhabitable hee departs from it when the instrument is unstrung hee laies it aside when the vessell is broken or boared thorow he casts it away and leaves it even so doth the soule depart from the body when it growes ruinous when it is made inhabitable through mortal disease it laies it aside as an out-worn garment and after the same manner the holy Spirit withdrawes it self from the soule of a man when it is broken ruinated distempered through the mortall disease of sin and of naturall corruption And this is the case of every naturall man whatsoever till he be renewed by the infusion of a new life and yet it is the common opinion of naturall men that if a man live in the Church and be baptized and pray heare the word and imbrace the true religion and practise the outward duties of it that he is out of doubt in the state of this spirituall life and therfore I think it would bee an houre well spent to discover dead men to themselves to perswade men that except they be made new creatures except they be borne again they are in a state of death and cannot bee saved in that condition for you see he that hath not life hath not the Son and he that hath not the Son shall die the wrath of God abides upon him for ever Ioh. 3. ult Now it is said Eph. 4. 18. that men are strangers front this life through the ignorance that is in them and through the hardnesse of their hearts Marke it they are strangers from this life Partly through Ignorance because they are ignorant of this worke of life and regeneration they thinke there is a greater latitude in religion than there is within which compasse if they come they are safe that is though they be not so strict and so zealous though they goe not so fast to heaven as others yet they shall doe as
iudgement as those things we apprehend to be euill them we feare too much and therefore labour to haue it enlightened Q. If you aske me how we shall doe that A. Bring it to the Word and see what that saies for the Word is as a glasse which represents things as they are I cannot stand to giue instances out of the Word how to direct euery affection as now take Pouerty which thou fearest so much the Word makes it nothing Reu. 2. 9. I know thy pouerty but thou art rich as if he had said it is a matter of nothing So likewise for your feare of men Feare not him that can kill the body but feare him that can cast both body and soule into hell fire first the Scriptures make nothing fearefull but Gods wrath and sinne and therefore now sticke to the Word and whatsoeuer thy phantasie is yet say sure I am thus God said and therefore I am sure it is so and this will rectifie the iudgement say it is but my fancy howsoeuer it may be greater or lesser yet the thing is the same as the Word said it As the garment may bee greater or lesser yet the body the same so take any thing else as the losse of credit or the like we thinke these something and feare them but the fault is in our phantasie men doe therefore well by fitting their hearts to what the Word saith to stay themselues Secondly againe if this will not preuaile then let vs pray our selues sober for inordinate affections make as much difference betweene a man and himselfe out of it as is betweene a drunken and a sober man Now Prayer composeth the heart much for it bringeth thee into Gods presence And as the Sun casts downe the mists and dispels them so Prayer doth an inordinate affection Againe thirdly adde to this communion of Saints and that is a good meanes for we are in such fits as men in a feauer whose mouthes being out of taste we should suffer our selues to be ruled by the iudgement and taste of others Fourthly after all this beseech God to conuince thy iudgement to perswade thy vnderstanding fully for that none can fully doe but hee The second Doctrine is that The greatnesse of our sinne is no impediment to forgiuenesse It is true saith Samuel yee haue done this great sinne I will not goe about to diminish it but the Lord will forgiue you not withstanding I will deliuer it in these termes because we are apt not to thinke so and when we haue sinned against the light of conscience relapsed often wee are afraid to come into Gods presence as we see it by experience and therefore now if any man hath committed any great sinne let him apply it to himselfe It is true I haue done such a great wickednesse why yet bee of good comfort humble your selfe continue to follow the Lord you shall finde God the same to you that here he was to this people Now the reason of this is First because the pardon of the Gospell which we preach makes no exception of any sinne Christ came to saue sinners to take away the sinnes of the world this is spoken indefinitely Secondly not of any person preach the Gospell to euery creature there is not any exception of any rebell or rebellion Thirdly besides the price that was paid answers for the greatest sinnes as well as the least he is ready to forgiue a thousand pound vpon satisfaction as well as ten groats and therefore if thou hast Christ for thy ransome it is no matter what thy sinnes haue beene great or small for the same price may as well stand for the one as for the other Againe fourthly the God which wee haue to deale with is a mighty God euen in this euen in pardoning Michah 7. 18. Who is like vnto our God that pardoneth iniquity and passeth by the transgression of his heritage hee will subdue them and cast them all into the depth of the Sea that is herein the infinitenesse of God appeares in forgiuing transgressions he sheweth his might in it and being mercifull as God and not as man and therefore hee vseth that metaphor of casting their sinnes into the depth of the Sea that as the Sea drowneth mountaines as well as mole hils if they be cast into it so his Attributes are infinite and so are his mercies and therefore hee takes delight to forgiue great sins because we know him to be God and not man thereby because hee forgiues moe than a man is able or willing to forgiue But because examples are more preualent in this case I will giue you a few Adam was the cause of murthering the whole world he made all men not onely guilty of the first death but also of the second besides other aggrauations of his sinne beleeuing the Deuill rather than God c. yet we see that God found out a remedy and receiued him into mercy for he himselfe preached the Gospell to him and therefore not without profit So likewise Manasses sinnes exceeded so as indeed wee know not how a man should commit more almost yet when he humbled himselfe greatly for he had great sinnes God receiued him to mercy and restored him to his Kingdome so as when we read of his sinnes how he filled Ierusalem with bloud c. one of vs would haue beene ready to haue said What Lord wilt thou forgiue this man and set him in his Kingdome as if he had done nothing against thee To name no more than that in the 1 Cor. 6. 9. those monstrous and hainous sins there mentioned as greater there cannot be mentioned yet some of them that were guilty of them were receiued to mercy such were some of you but now are yee washed and iustified c. The vse shall be that you would take heed how you limit the holy One in regard of his mercy that he will goe so farre in pardoning and no further I dare boldly tell you it is as great a sinne to limit God in his mercy as in his power as that was the sinne of the Israelites when as they were to goe into the land of Canaan they limited God and thought hee could not bring them in because of so great walls and great Gyants c. and so take you heed lest you limit his mercy as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you How did Dauid when he had committed the great sin with Bathseba c. and so Peter that stood in the same termes with Christ that hee did before and if you cannot bring your hearts to thinke this then goe beyond your owne iudgement by faith for this is it that hindreth vs from beleeuing that wee draw a scantling of the Lord by our owne phantasies whereas he sayes That his thoughts are aboue our thoughts in pardoning Isaiah 55. Another point that I will deliuer from
who wait for him These are the three points which arise from these words and of these in order And first for the first That It is manifest from the things that the eye seeeth and the eare heareth from day to day that God is and that it is by his providence that all things are done in the world Now wee must know that this point That God is and that by his providence all things come to passe I say this is made plain to us two wayes First by Faith out of the bookes of the Scripture Secondly by Reason out of the books of the creatures Out of the bookes of the Scriptures that you shall see Heb. 11. 3. By Faith we beleeve that the worlds were made by God and in the sixth verse He who commeth to God must beleeve that God is and that he is a rewarder of those that seeke him Here is mention made of the first way of knowing that God is The second way you shall have set downe in Rom. 1. 20. The invisible things of him that is his eternall power and Godhead are clearely seene being understood by the things that are made that is though the eternall power and Godhead be in themselves invisible yet by the things that are seene and heard they may be made known and manifested to us so likewise Act. 17. 27 28. If so be we might grope after him and finde him for in him we live and move and have our beeing as if he should say The verie things wee heare and see and taste and handle with our hands doe all demonstrate that God is which is the verie same the Prophet saith here Since the beginning of the world they have not heard nor understood with their eare nor seene with their eye another God besides thee which doth so for him that waiteth for him For we must know that the things revealed unto us are of two sorts Such as have no impression upon the creature such are the mysteries of the Trinitie and of the Gospell these are only revealed Others there are which have certaine characters of them set upon the creatures so that you may discerne them and amongst the rest this is one of the maine that God is and that by his providence all things are disposed in heaven and earth And although it may bee though that there are none that doubt of this yet these proofes are usefull partly because they serve to answer those secret objections of Atheisme which we are all subject to and partly because they strengthen that Principle in us that God is which is very necessarie to bee confirmed seeing it is the maine and principall foundation of all Christian religion and can never sufficiently enough bee rammed downe as being that that must beare all the waight of the building therefore let no man thinke that those proofes that we shall use for the manifestation of this truth are a thing altogether needlesse for certainely wheresoever the Scripture hath a mouth to speake there it is usefull for us to have an eare to heare First therefore if we doe but in generall behold the universe and looke upon the building of heaven and earth wee may easily discerne therein the eternall power and godhead of the maker of it Suppose a man bred and brought up in some hollow cave of the earth hauing a house there built and things necessarie provided for him and let him afterwards when hee comes to a full use of understanding and not before bee brought and set upon the face of the earth and there let him see the glorious beauty of the Sun and feele the heat of it the force of the windes and see the swiftnesse of the clouds the ebbing and flowing of the seas the apparelling of the earth let him see the course of the heavens and the fearefull darkenesse that followeth upon the setting of the Sunne and after that the Moone and stars lighted up for the use of men and beasts would hee not wonder at all that which we by reason of long assiduitie make nothing of It 's a true rule Sapientis est rerum manifestarum causas quaerere a wise man enquireth after causes of manifest things which another man passeth over and asketh not the ground and reason of And in this inquisition when he findeth that man is best of the creatures and yet was not able to raise such a roofe as the heavens nor such a floore as the earth hee must needes conclude that some one better and more able than man was the maker of all these things which man could not make of himselfe And if it bee objected But this workeman is no where to bee seene though these things are to be seene I answer that as it is when you see a magnificent palace the builder of that many times is not to be seene yet we will say it could not bee done but by some wise Architect whose wisedome and abilitie was answerable to the work or when wee see a faire river runne though we see not the spring from whence it issues yet we conclude that there is a well-head somewhere that produceth these streames so when we shall see the succession of creatures passing along by their generations a wise man will say Surely there is a principle a first cause a well-head whence they doe flow though hee see it not But this is but in generall if we should bring you to the particular observation of the creatures it wil be more evident even by the things that the eye seeth and the eare heareth that there is a God by whose providence all things are disposed and we will instance in these particulars First we may observe by that consent which ariseth from so many differences and contrarieties amongst the creatures if you looke into the fabricke of the world you shall behold one thing contrary to another one thing fighting against another fire destroying water drinesse destroying moisture and moisture drinesse c. yet withall you shall see these brought to a comely agreement comming together to build up and maintaine the whole Vniverse how could this be done but by somewise Commander If you should see upon an Instrument twenty dissonant strings and they all brought into one harmony we would say that some skilfull Musitian had the tuning of it and when we looke into the world and see so many contrary things and all those brought to so sweete a harmony as they are must wee not needes acknowledge that there is some wise Agent that intendeth one remitteth another and so maketh an usefull mixture of all And this is the first thing we are to observe for how could so many contrarieties meete in one except they were guid ed by one which is above them all The next thing amongst the things which the eye hath seene and the eare hath heard by which this is manifested is the fitting and composing of one thing to another If we should come into
the shop of a Ioiner or some curious Smith and see there all things fitted one to another the sheath to the knife the scabbard to the sword wee would say this was not done by accident but by art when we come into the shop of Nature and see there all the workes of Nature thus squared and fitted one to another shall we not also acknowledge that there is a high and wise Agent that hath done all this As for example had God made the eye and not colour for a fit object of the eye to what end had the eye beene made if hee had made the eye and colours and no light to discover the colours the two first had beene to no purpose and if hee had made these three and not another transparent bodie as the aire is through which the colours might be transmitted to the eye the three former had beene to no purpose but out of them all thus fitted the one to the other there resulteth an usefull and perfect worke the like we may say of the rest So that the verie things that the eye seeth and the eare heareth maketh it manifest that there is such a God as made all these things If you looke into the fabricke of the world and behold all other particulars you shall see the like The plants which thrust their mouthes into the earth draw sufficient nourishment from the place where they are set therfore as they neede no motion so they have no motion given them onely a naturall power to spread their rootes in the earth for the farther strengthening of the bodies But for the beasts which have no nourishment in the places where they are bred as they need motion so they have motion given them and as the spaces are different through which they move so are their motions different some creepe some goe some fly and as their meate is different so they have different instruments to receive it some have teeth and some have beaks some have gooms only and not so only but they have different appetites and different tastes and smels according to their several constitutions so that you see all is fitted one to another The creatures the motion the meate the appetite the instruments of taking it wheras were there anie disproportion or disagreement in those the whole worke should bee in vaine If you take a Watch into your hand and see there the wheeles fitted one unto another you will acknowledge that this is not done without Art when you see the same done in the bodie of a man where there are so many hundred bones fitted one to another so manie arteries and sinews shall wee not acknowledge a great providence which hath done all this This is the second thing to be observed The third observation is taken from those effects that proceed from bruit and unreasonable creatures the Storke the Swallow and the Elephant whose actions for the most part exceed their knowledge are beyond their strength As for example they aime at an end they know not they goe by a rule they understand not they use the meanes that tend to such an end and yet are ignorant of it all which argues that they are guided by one who both knowes the journies end to which they ayme and the way that leadeth to it Even as when a man hath passed through a way full of many turnings and at length comes to the right end hee will confesse that some one hath ruled and guided him through so manie turnings that knew the way even so when we shall see these creatures doe things and that constantly and yet know not what they doe it is an argument that they are led and guided by one that workes all their workes in them and for them Whence the saying of the Schoolemen Opus Naturae c. the worke of Nature is not the worke of meere and bare Nature but of the Author of Nature and therfore as these actions are above their knowledge so they are also above their abilitie which you shall see in the art of the Spider curiously spinning his web and the providence of the Ant providing in the Summer for Winter in the wisedome of the Conies that being a people not strong yet they make their houses in the rocks Now it is a sure rule that wheresoever effects are produced above the reach abilitie of the cause they alway import some higher Cause whence they proceed and therefore when we see such actions of wisedome and providence done by the creature which have neither wisdome nor providence in them they must needs proceed from some higher Cause that guideth them even as you see in a faire writing that is written by a new beginner you will say surely it 's the writing of him that guided his hand rather than his owne If you should see a hundred arrows shot out of a thicket and all these should hit the marke though you see him not that shot them you must needes say that they were shot by some skilfull Archer even so when you see the creatures that knew not the end they aime at nor the meanes that conduced to that end yet using direct and pertinent meanes to come to it it 's a most direct argument that there is an almightie Power that guides them to all the things that they doe and this is the third observation A fourth thing by which the invisible things that is the eternall Power and Godhead is made manifest to us by the things that the eye seeth and the eare heareth it is the provident provision that is made for all the creatures If you should come into a well ordered Common-wealth or family and should see all their things done in order meate provided for all the family in due order and season we would not doubt but that there is a gouernour that casts these things into this order And shall wee not acknowledge this same when wee see it done in the great house of the world where so many millions of men beasts are daily fed and cloathed and ordered Take but a small family if there be but a little improvidence how soone doth the whole family feele the want of it and how doe wee thinke that the great family of the world could bee kept without a speciall providence to order it If there were but a towne or a village to bee planted how many things were necessarie to maintaine it I will name but one Psal. 104. 10. that is the providence of God in bringing the waters and the springs to many severall townes If we should see the same done in a great house water brought by pipes into every roome that needes it wee would acknowledge it to bee the providence of him that ordered it so and shall we not acknowledge the same when wee see God bringing in water into so many particular places in a countrie And as in feeding so in cloathing so many creatures if men should cloath them how would
and Common-wealth It is a true rule when the evill day commeth its time of spending and not of gathering it must be done before it is too late to fetch the oyle when we should use it to go and buy when the Bridegroome commeth therefore they are called foolish Virgins because folly is improvident it stands in the valley and sees not the evil afore it bee upon us wisedome stands upon a hill and descryes the danger and the evils that are afar off before they approach It s certaine give me leave to speake for wee are the watchmen which stand upon the watch-tower and should see more than those that stand below and must give warning that we may deliver our owne soules left your blood be required at our hands I say its certaine that evill is intended against us and will come upon us except something be done to prevent it For there is a covenant betweene God and us and breach of covenant causeth a quarrell the quarrell of God shal not go unrevenged he saith to the Israelites Levit. 26. 25. I will send a sword upon you which shall avenge the quarrell of my covenant As if he should say There is a covenant and you have broke that covenant therefore I have a quarrell and I will send a sword to avenge my quarrell Now the quarrels of God are not rash and passionate as mens are therfore he wil not lay them aside without some true real satisfaction If we will not beleeve his word yet shall we not beleeve his actions hath he not begunne are we infatuate and see nothing doe wee not see the whole bodie of those that professe the truth are besieged round about through Christendome at this time are not present enemies not only stirred up but united together and we dis-joyned to resist them are not our Allies wasted are not many branches of the Church cut off already more in hazzard In a word have not our enterprizes beene blasted and withered under our hands for the most part have not things been long going down the hill and are even now hastening to a period and do not wee say now that such an accident and such a miscarriage of such a businesse and such men are the causes But who is the cause of these causes is it not he without whose providence a Sparrow fals not to the ground are not these crackes to give warning before the fall of the house are not these the gray haires which Hosea speakes of that are here and there upon us and we discerne them not Gray haires you know are a signe of old age and approach unto death And are not all these things arguments enow that God hath begunne with us will he leave his worke in the middle No certainly you shall see what himselfe saith 1. Sam. 3. 12. When I begin I 'le make an end Samuel had threatned fearfull judgments against the house of Eli but because they lived long in peace were not suddenly executed they were ready to think the words of the Prophet were but wind therfore God tels them that it was true he was patiēt long before he begun but notwithstāding when hee began hee would also make an end wherfore I beseech you for our own sakes and for the sake of the Churches let us well and seriously consider this doubtlesse there is somewhat for which God is offended and if there be certainely till that be taken away the Lord will not returne unto us and cause us to prosper in the things we put our hands unto When Iosua saw the people fall before their enemies hee wondred at it and enquired the cause and except that had bin removed though it had beene for many yeares yet he should never have had successe nor brought the children of Israel to the Land of Canaan though God had promised it for Gods promises are as his threatnings to bee understood with a condition But a most remarkable example you shall finde 2. Sam. 21. 1. When there fell out a famine in the daies of David he knew the naturall cause was the drought but hee enquired after the supernaturall cause as wise men should doe as Iacob when hee saw the Angels ascended and descended hee enquired who stood on the top of the ladder and sent them to and fro Ezakiel enquires who stands on the top of the wheele but fooles looke onely who stands on the next staire or step whereas wee should enquire as David what was the cause of the famine and it was answered him it was Saul and his bloudy house because he had broken his oath with the Gibeonites which was done many yeares before I say so wee should doe in all the calamities afflictions and extremities that befall either the Church in generall or any particular person search what the cause is I finde the phrase used in 2. Chron. 12. 7. saith the Lord there I will not at this time poure out my wrath upon Ierusalem by the hands of Shishack where observe that though Shishack was the immediate instrument yet it was not Shishack his wrath Shishack was but the viall through which his wrath was powred out Where you may observe this connexion that when any affliction befalleth a State or Church or a particular person it is because God is agrie and hee is never angrie but for sinne and till sinne bee removed his anger is never laid aside time wears it not out as it doth the anger and passions of men And therefore it is good for us to compound with the Lord and to take up this suite before it come to execution and judgement and not to doe as ill-husbands and prodigals doe that suffer a suite to run on and charges to grow from Terme to Terme lest we be inforced to pay not onely the maine debt but the arrerages also that is the time of that patience and long-suffering of God and not in this world onely but in that which is to come It is apparent that God is about a great worke yea to make a great change in the world except we do as it were hold his hand by seeking and turning unto him and by removing the things that provoke him he doth not lay all these stones and move all these wheeles for nothing yet who knowes what it is he is about till it bee brought forth such a metaphor I finde Prov. 27. 1. Who knowes what a day may bring forth its a metaphor taken from a wombe there is no man knowes what is in the wombe of tomorrow or what evil tomorrow may bring forth Saul little thought that the next day travelled of such a birth as the overthrow of the armies of Israel and the death of himselfe and his sonnes Iob little thought that the next day had in the wombe thereof the fall of the house and the slaying of his children If you observe the Scripture you shall finde that there are certain seasons wherein as the Angell