mercenarily for temporall respects so the carnall may sometime follow Christ Our Saviour himselfe doth witnesse it of those that followed him from Galile to Capernaum Ioh. 6.26 Yee seeke mee said Christ not because ye saw the miracles but because ye ate of the loaves and were filled This is that for which God doth tax those rebellious ones in the prophesie of Hosea Mos 7.14 who assembled themselves for corne and wine that they might have plenty in those things but otherwaies were rebellious against God and had no affection to his Majestie Againe others there are that follow Christ not willingly because they have hearts bent unto Christ to practise that which he injoynes but dissemblingly for shew sake because they would be accounted religious Mat. 7.16 But as our Saviour Christ speakes Yee shall know them by their fruites for observe them and yee shall cleerely see that all their religion consists in the eare and in the tongue These heare as oft as any they will speak as freely of the word as any but for holy practice the workes of pietie and remorsefull charitie the evidence of a true and lively faith oh none so barren as these but under this maske of coloured religion you shall have them to drinke deep in the sinke of wickednesse to make no question to lie for gaine to deceive for profit to oppresse and gripe with a devouring hand whatsoever comes neere them yea though they bee holy things such as God hath sequestred to himselfe for the promoting of his worship Prov. 20.25 and doth conclude it to bee an abomination to devoure them yet these these make no question to swallow up and Viper-like to wound destroy their own Mother Which plainely shewes they are abortive Impes and never truely begotten But what should I speake of this cause oh how miserable is the state of the Church in this behalfe Rent by Schismatiques wounded by Atheists pierst by Hypocrites devoured by Customes confronted by every wrangling Spirit who like the Edomites to exasperate the Babilonians crueltie seem to cry out Downe with it down with it even to the foundation therof Alas Psal 127.7 to torture blessed Christ Pilate Herod wil be friends to wound the holy church Luke 23.12 and to supplant Gods sacred worship those meager Coridons Gen. 34.25 Gen. 49.5 that love not each other will yet lincke together like Simeon and Levi brethren in mischiefe Wherefore to passe by this particular which finds so few to take compassion upon it though it mournfully cry out Lam. 7.12 Have ye no regard all yee that passe by this way behold and see if there be any sorrow like unto my sorrow to passe by this grievous miserie to regard which all eares seeme to be deafe all eyes to bee blinde all tongues to be silent all hands to be claspt all hearts to be hardned and to returne againe unto those dissembling followers of Christ no small enemies in this kinde to whom it is common to presse great labours from the Preacher but if hee touch them in their temporals and expect his due from them oh then they cry out Tolle away with him hee is no man for us for these follow Christ meerely for private respects to be talkers and no doers for if Christ required practice Mat. 19.21 and would rather have them to sell that they have than charitie should bee wanting or the distressed unrelieved or Gods worship suppressed then like that yongue man in Matthewes Gospell Mat. 19.22 they bid a farewell to Christ For these be like that figg-tree that Christ did curse they have goodly leaves Mat. 21.19 but alas nothing but leaves If Christ be ahungred and seeke for fruit from these he shall be sure to finde none at all Thus wee see there be some that follow Christ but not willingly but mercenarily not willingly but dissemblingly for shew not for substance Lastly others there bee that follow Christ not willingly but constrainedly as provokt thereunto by the revenging hand of God This made Pharaoh to cry out The Lord is righteous but I and my people are wicked Exod. 9.27 and to be so farre obsequious as for the present to consent to let the people goe This made corrupt Balaam in stead of cursing to blesse the people of the Lord. Numb 23.8 9. This made wicked Ahab to humble himselfe in sack-cloth before this mightie God 1. King 21.27 And we may see by experience that this makes ungodly persons so to follow Christ as to intreat mercie and favour at his hands when God doth execute his justice upon them Phil. 2.10 11. yea this at length shall make the most stubborne and rebellious spirits to bow at the name of Iesus and to confesse him to bee the Lord unto the glorie of God the Father But as our Saviour himselfe doth witnesse not everie one that saith unto him * That is superficially or constrainedly Mat. 7.21 Lord Lord shall enter into the kingdome of heaven but he that doth the will of his father which is in heaven Therefore the true sheepe of Christ doe follow him willingly with readie hearts and inclinde affections to doe whatsoever he injoynes And thus wee see the scope of the first point how the sheepe of Christ doe follow him namely willingly Secondly they doe follow him patiently not murmuring not repining at the afflictions which befall them in the profession of the Gospell for they remember that Christ himselfe doth witnesse Mat. 16.24 that if any will follow him they must forsake themselves and take up their crosse and follow him yea they know that he hath left it as a legacie unto his children that in him they shall have peace Ioh. 16.33 but in the world affliction In him a blessed peace the peace of conscience in this life and the peace of glorie in the life to come The incomparable solace whereof is so ingraven upon their hearts by the spirit of God that they with cheerfull patience undergoe all the stormes that Satan and his confederates can afford Heb. 11.25 26 Choosing rather with blessed Moses to suffer adversitie than to enjoy the pleasures of sinne for a season esteeming the rebuke of Christ greater riches than all the treasures of the Epypt of this world for they have respect unto the recompence of the reward Rom. 8.18 which makes them to conclude that the afflictions of this life are not worthy of the joyes that shall bee revealed but that as the same Apostle speakes 2. Cor. 4.17 their light affliction which is but for a moment shall cause unto them a farre more excellent and an eternall weight of Glorie Therefore our Saviour Christ doth strictly lay this charge upon his servants Luke 21.19 by patience to possesse their soules for as the Apostle speakes Iames 1.20 The wrath of man doth not accomplish the righteousnesse of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉
committed with a full consent or plenall swinge of will but are eyther sinnes of ignorance or sinnes of infirmitie and frailtie they delight not in sinne but doe hate it they continue not in sin without repentance but doe weepe and mourn for it Rom. 7.15 c. But the Regenerate sinne not with full swinge of will for as Saint Iohn speakes whosoever is borne of God sinneth not that is ex animo or tota voluntate from his heart or with a full swinge of will for as Saint Paul speaketh the evill which they do they allow not but doe hate it and are delighted with the law of God according to the inner man onely in the flesh the part corrupt and unregenerate there dwelleth no good thing in respect thereof they are led captive that is against their wills unto the law of sinne Therefore it followeth that the Regenerate cannot totally fall away from God 10 If faith may be lost so a totall desertion made from God then all the fruits and effects of faith But these cannot all be wholly lost for the Regenerate are never brought to that extremitie As we may see in Cain and Iudas Gen. 4.13 Mat. 27.5 as to contemne God and utterly to despaire of God for this is proper to the Reprobates onely Therefore faith it selfe cannot wholly be lost and consequently the Regenerate never totally fall from God Hence it is to shew the constant perseverance of the faithfull that our Saviour concludes that those whom his Father hath given him none shal take them out of his hands Iohn 4.14 that they which shall drinke of the water which he shall give them shall never thurst againe but it shall be in them a well of water springing up unto everlasting life This happy persevering estate of the faithfull the Apostle Paul knew right well therefore hee was constantly perswaded that neyther death nor life nor Angels nor principalities Est in nobis per Dei gratiaÌ„ in bono recipiendo perseveranter tenendo non solum posse quod velinus vetum etiam velle quod possumus Aug. Tom. 7. de correp grat cap. 12. col 1342. Nunc vero sanctis in regnum Dei per gratiam Del praedestinatis non tantum tale adjutorium perseverantiae datur scilicet ut possint perseverare si velint sicut datum fuit Adâ— sed tale ut â—is porseverantia ipsa donctur August Tom. praed Colum. 1343. nor powers nor things present nor things to come nor height nor depth nor any other creature should be able to separate him from the love of God which is in Christ Iesus our Lord. To this purpose to witnesse the perseverance of the faithfull speakes S. Augustine There is saith hee in us by the grace of God in the receiving good and the holding it perseveringly not only an abilitie to doe that which we will but also to will that which wee can doe And againe Now saith he to the Saints predestinate to the kingdome of God by grace is given not only such a helpe of perseverance that is that they might persevere if they would as was given to Adam but such a helpe that perseverance it selfe is given unto them To this purpose speakes also Chrysostome Neither man saith hee nor time Chrys in cap. 5. Epist ad Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.26 Psal 31.5 nor the change of things nor the Divill himselfe nor approaching death can drive us away from those things that is from the graces of God but when we dye then we hold them more certainely and alwaies profiting wee injoy more Here therefore may wee cleerly behold the third speciall qualitie observed in this last generall prosecution of the true sheepe of Christ they follow him perseveringly So that in their latest gaspe in the peace of conscience and assurance of Gods love toward them the spirit of God witnessing togerher with their spirit that they are the sonnes of God they are able to say Into thy hands oh Lord doe we commend our spirit Blessed therefore they that be the true sheep of Christ for these we see by the strength of his holy spirit dwelling in them overcome all the strength of sinne all the furie of Satan all the seducing objects of the world all the inducing provocations of the wicked and so persevere Rev. 21.7 that at length they come to inherit all things all the ioyes of heaven Psal 84.10 all the comforts of Gods everlasting kingdome where one day is better than a thousand else where Psal 16.11 for in the presence of our God oh there is the fulnesse of joyes and at his right hand there are pleasures for evermore Blessed therefore these and truly prudent they that make this the subject of their affection and the speciall scope of their practice that they may be found to be of this blessed number even the true sheepe of Christ The which heavenly wisedome the eternall Father bee pleased to vouchsafe to impresse within us for the precious merits of his deare sonne Christ Iesus To which Father and Sonne with their most holy Spirit three persons and one indivisible essence bee all praise power glorie and dominion ascribed from this time forth for evermore FINIS ROM 1. ult Which knowing the justice of God that they which doe such things are worthy of death not onely doe them but favour those that doe them RIght Worshipfull and beloved in our Saviour Iesus Christ the worthie Apostle having first generally and afterward by particular enumeration set forth the horrid pollutions of the Gentiles wherewith they were infected at length he comes to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the accusation shewing with what violence and wilfulnesse they committed these sinnes removing from them all pretext and colour of ignorance and infirmitie of ignorance for knowing the justice of God they committed these things of infirmitie for they did not onely doe them themselves but they favoured them that did them Where for method sake and better apprehension I consider the two-fold gradation of the pollutions of the Gentiles the first in respect of their own proper sins the second in respect of the sins of others the first in these words They committed things worthy of death the second in these words that they not onely did such things but they favoured those which did them And first for their pollutions in respect of their owne proper sinnes wherein I consider both the matter and the forme The matter set downe in generall They committed things worthy of death the forme that they committed these things wilfully and willingly against their knowledge and their conscience for they did commit them knowing the justice of God that they which did such things were worthy of death And first for the matter they committed things worthy of death Wherin I consider three things first the blindnesse of man in corrupted nature Secondly the patience of God in executing revenge upon the wicked Thirdly
FOVRE SERMONS Viz. I. Sinnes contagion or the sicknesse of the soule II. The description of a Christian III. The blindnesse of a wilfull sinner IV. A Race to Heaven Published by WILLIAM RESSOLD Master of Arts and Minister of Gods Word at Debach in Suffolke IOH. 8.47 He that is of God heareth Gods Word ye therefore heare them not because ye are not of God LONDON Printed by H. L. for GEORGE LATHVM at the Bishops head in Pauls Church-yard Anno 1627. Nobili modis omnibus generosissimo Domino domino EDMVNDO BACON Equiti aurato hujus vitae foelicitatem futurae gloriam QVoties mecum cogito saepe cogito Vir insignissime qua mente quo studio in Republica versaris toties Deo optimo maximo summas habeo gratias te ad excellentiae culmen evehi quo pro authoritate possis pro pietate cupis parcere bonis animadvertere in malos Tempora nostra illustrissime Vir periculosissima sunt omni impietatis genere exundantia quid igitur magis necessarium quà m virtuti omni modo indulgere vitia debellare hanc tibi personam Deus imposuit Tibi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commissa est innocentes protegere nocentes profligare Sed quorsum haec quia generosissime Maecenas facilè videamus tu procul dubio pro singulari prudentia tua vnus omnium maximè animadvertis tam projectam esse quorundam ad quidvis audaciam quòd impunitate lenitate armantur non nisi debita punitione coerceri possint tam in aliis imbecillimum esse virtutis studium quòd non nisi magna protectione animatione se illi incumbunt His vero positis imbecillima quaeque quasi robusta invicta redduntur Sed tibi spectatissime Vir non multis est opus Quis haec in te non perspicuè videat Tu es Patronus tu Pater quid ni dicant pii si deseris tu perimus Nunc vero has conciones in lucem provenientes cui potiùs quà m tibi qui non es 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicarem vt tibi vivant vt sub vmbra favoris tui nutritae fortiores sint adversus quoscunque malevolos Paeterea observantia mea erga te non mediocris hoc a me vehementer flagitaret si in istis legendis spendorem orationis aureumque illud flumen eloquentiae rerum sententiarumque divitias quibus alii multi luxuriant non inveniae paupertas mea me excusabit Cum opulenti in aures bracteasque aureas offerrent tabernaculo domini struendo etiam grata Deo erat pauperum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pelles filaque tenaia offerentium Si forte aliquando quasi ad idem redire videor in mentem quaeso illud Socratis revocetur cui placebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanè est Vir insignissime axionia illud Tantum quisque scit quantum operatur Quidam sciunt multum multa nolunt verò prodire vel timiditate quadam quod pusilli animi otia nimium colentis inditium est vel superbia elati alios quoscunque scriptores naso suspendunt Objiciant fortasse nonnulli juventutem mihi ideoque silentium quinquennale potiùs indicerent Quibus nihilominus respondeo in hac aetate juvenili quinquennalem taciturnitatèm effluxisse Siquis insuper sortem meam locum in Ecclesia mediocrem objiciat hunc omitto nam dona Theologica qualiacunque sunt ab aestimatione fortunae dignitate loci pendere non debent Necesse habui contra eruditorum censuras seviores scuto instar Fabii defensionem parare Pro caeteris verò qui minùs literati hujus orationis sensum non percipiunt nihil extra conciones afferre decrevi quia cum his non est tam agendum clypeo Fabii quà m gladio Marcelli scilicet errores peccata ipsis aggredi concionibus potiùs quà m in principio longiores ambages contexere Quod reliquum est oro Vir amplissime ut hoc qualecunque mei in te studii observantiae testimonium aequo animo acceptes animumque meum tui nominis publicae vtilitatis studiosissimum pro tua virili magis ac magis confirmes Haud inauspicatè in mentem venit quò tuae excllentiae hunc meum quantulumcunque laborem quem assumpsi fidenter dedicarem plenissimae agnoscèns minime displicere pietati tuae quicquid in Christianae Religionis profectum Dei gloriam in lucem venit Denique has primitias quales sint tuo Patrocinio clarissime Vir humiliter offero teque illas non ex illarum dignitate sed ex animomeo aestimare obsecro hoc me a te impetraturum pro singulari clementia pietate tua non minime spero qua spe fretus Deum ter optimum maximum precor te omnibus thesauris coelestibus magis magisque ditare ad suam ipsius gloriam Reipublicae vtilitatem diu incolumem servare Bene vale illustrissime Vir in Christo Iesu salvatore nostro his fruere foeliciter Dignitatis tuae observantissimus GVLIEL RESSOLDVS HOSEA 14.5 I will heale their Rebellions THe worthy Prophet doth in this present Chapter Vers 2. not onely invite the people to repentance and to revert from their wicked waies Vers 3. but doth also shew unto them the manner how they should performe it Take unto you words and return unto Iehova say unto him Take away all iniquitie receive us graciously and we will render unto thee the Calues of our lips c. And to animate and strengthen them herein hee doth plainly shew them that this their humiliation and reversion shall not bee in vaine but God will answer them in a most compassionate and comfortable manner I will heale their Rebellions I will love them freely c. The limit of my now intended discourse lies within the compasse of these words I will heale their Rebellions In which I consider the subject and the predicate the matter subject in these wordes I will heale the predicate in these wordes their Rebellions And first for the matter subiect In which I consider two things the Person and the Action The Person emphatically set forth unto us in the pronoune Ego I. The Action in the word Heale I will heale And first for the Person I In which we may briefly consider two things first that it is God that doth * Esay 43.25 heale Sinne secondly that he is ready to perform that Cure First that it is God that doth heale Sinne I will heale their Rebellions and that two manner of waies first by not imputing Sinne secondly by quenching the flame thereof burning and arising within us by the force of his Holy Spirit First by not imputing Sinne therefore saith the Lord to his people I have put away thy Transgressions like a Cloud Esay 42.22 Heb. 10.17 Rom. 8.1 and thy Sinnes as a Mist that is in respect of imputation So
a hundred and twenty yeeres yet behold their miserable state they admit it no digestion but did as it were evomere send it forth againe for their soules were full of sinne the imaginations of their heart even altogether wicked Gen. 19.14 Though Lott proclaimed the voice of God to the wicked Sodomites that they should depart from that pernitious citie for God would destroy it alas they held it ridiculous they admit it no digestion for their soules were full of sinne Exod. 5.1 Though Moses delivered the expresse word of God to Pharaoh that he should let his people goe and free them from their grievous captivity alas his stomack would not beare it hee would give it no passage but t was loathsome unto him therefore hee replied Ver. 2. Who is the Lord that I should heare his voyce what is there any that can command me any to whom my Scepter should stoup for his soule was full gorged with horrid sinnes So though the Lord by his Prophet Ieremy Ier. 18.11 did plainly witnesse against the wicked ones of those times that he had prepared a plague for them that hee had purposed a thing against them and therefore invited them to returne from their sinister waies to prevent that fearfull stroke of his iustice alas they would none of it they admit it no digestion but returne it up again Ier. 18 1◠desperately answering Wee will walke after our owne imaginations wee will doe every man after the stubbornnesse of his wicked heart for their soules were full of sinne So our blessed Saviour gave that yongue Man in Mathewes Gospell a speciall Cordiall to revive his dying spirits Mat. 19.21 to cure that great disease the Philarguria of his soule but oh the misery of that fearfull sinne it suffers it not to worke upon him it sends it up againe alas he went away sorrowing Mat. 19.22 Faine hee would have retayned Christs blessed potion but the strength of his disease would not admit it therefore he bids a farewell to Christ Iesus Thus thirdly sinne is fitly compared to a fever It takes away the stomack of the soule and makes it unable to digest the most wholsome things Fourthly sin is fitly compared to a Fever propter inflammationem in respect of fierce and violent inflamation for as that virulent Maladie burnes and with its unnaturall heat torments all the vitall and spirituall powers so deales sinne with the soule for even oft in this life it fearfully inflames it burnes it and fills it full of wrathfull horror For although wicked and prophane persons doe many times passe by the remembrance of their sinnes either by lascivious discourses vaine societies dissolute sports or the deep habit of sinne for as Bernard speakes Bern Ser. 8. in Cant. Isid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evill habit doth harden and as Isidore speakes makes us become even without sense and feeling But what oh yet sinne lieth at the doore it waits opportunity to plunge the soule with fearfull misery Gen. 4.7 pursuing the conscience as a swift hunting Nimrod Gen. 10.9 as a speedy footed Nimshi There was a time when Cains conscience had no feeling of that great sinne of murder which hee had committed nay though God spake to him and asked him Where is thy brother Gen. 4.9 which a man would thinke should have made Cain to have lookt downe upon his guilty conscience and to have stood amazed shakt and trembled at this voyce but alas it stird him not at all hee was stout and stood as it were at defiance with God as if he had done him the greatest wrong that could be so much as to insinuate such a matter with him Therefore he insolently replied I cannot tell am I my brothers keeper As if hee should say I hope you will not lay his death to my charge will you offer mee that indignity So that here Cain was without all touch of conscience his great crying sinne of murder troubled him not at all but what was this alwaies Cains state oh no at length you may behold the fearfull fury of this sinne so flame up in his soule and conscience that the extreame burning heate thereof did make him cry out My sinne is greater than can bee forgiven Gen. 4.13 Strange alteration of late he saw no sinne it troubled him not at all and now hee sees so huge a burning flame that hee thinkes all the ocean of Gods mercy is not able to quench it therefore he cries out My sinne is greater than can bee forgiven Againe there was a time when treacherous Iudas had no tast nor feeling of his wickednesse he plotted and practised against his most innocent Master he combined and conspired with the Scribes and Pharisees Christs most cruell enemies he concluded with them Mat. 26.14 to betray him into their hands and that for a meane and a base reward and what Vers 15. was hee toucht for this sinne oh no hee came into his masters presence with the rest of the Apostles and heard him openly divulge One of you shall betray me Ioh. 13.21 yet it stird him not at all it wrought nothing upon his fast clasped conscience but he was bold and questioned his Master Mat. 26.25 as if he had been as cleere a man as could be Is it I Master As if he should say I hope Master of all the rest you will not thinke that I would doe such a deed what I betray you I your servant an Apostle whom you have preferred to bee Treasurer and Keeper of your store what I betray you my Master my most loving Master an innocent Lambe a blessed Saviour oh pray thinke not that I would do such a deed Nay though Christ answer him and tell him plainely Thou hast said oh Iudas thou art the Man how smoothly and cunningly soever thou carrie it yet it moved him not at all all this while his conscience was asleepe and so on it goes Iudas takes his money Christ is betrayed he is condemned he must dye And what still asleepe Iudas oh no now the case begins to be altered now his sinne begins to rouse him up now it makes such a fire in his soule that he hath no rest but runs up and downe like a Mad man now the treacherous hier which was before more deare to him than his Masters life oh now he cannot indure it but up he takes it Mat. 27.3 4. and downe to the Priests and Elders hee goes throwes it them againe and cries out unto them I have sinned in betraying the innocent blood And thus hee runs to and fro in the fury of his inflamed sinne without all ease without all rest as if hee were in hell already untill at length he becomes his owne executioner the worst handes living executing the worst man living But what should I speake of these thus deeply wicked If Gods owne children shall dare to bee so bould to suffer sinne to
chickens but they would not they regarded not his loving mercie they would not discerne the time of their visitation no though that blessed Saviour did seeke to move them unto it Luc. 19.42 August Non ideo non habet homo gratiam quia Deus non dat sed quia homo non accipit even with mournfull teares from his eyes crying out Oh if thou hadst knowne at the least in this thy day those things that belong unto thy peace It is a worthy speech of a learned Father that man becomes hardned and wants grace not because God doth not offer it but because man receives it not when it is offered for the Lord himselfe protests that as hee lives hee disires not the death of the wicked but that hee should turne from his way and live therefore hee concludes with a serious invitation Turne you turne you from your evill waies for why will yee dye oh yee house of Israell We may see in the first of Esay that having earnestly invited that Rebellious people to turne from their pernicious courses presently he inferrs Esa 1.18 And then let us reason together then I will admit conference with you to the great peace and comfort of your soules that were your sinnes as crimson they shall bee made as white as snowe though they were red like scarlet they shall bee as wooll oh then as Austine speakes cast not away your selves refuse not his mercie when it is offered for we see it cleere that great sinnes limits not Gods mercies but Aug. in Psal as the same worthie Author speakes as the earth abounds with mans miserie so it superabounds with Gods mercie yea saith hee that very thing shall bee required of a wicked man Ibid. that he would not receive mercie when it was offered Wee reason not here what inabilitie man hath brought upon himselfe by the distempered surfeit of sinne Eccles 7.31 but let us all understand that to bee true which Salomon records That God made man righteous but he hath sought many inventions many sinister courses to loade his soule with sinne Ion. 2.8 and wilfully following lying vanities doth as the Prophet Ionah speakes forsake his owne mercie that wee may well say with the Prophet Hosea That his destruction is of himselfe even by his wilfull contracting and going on in sin Hos 13.9 obstinately hardening his heart against the many loving and mercifull invitations of the Lord Mat. 23.37 who would gather these together as the hen her chickens oh then let me invite you all with that worthy speech of the Holy Ghost To day if you will heare his voyce harden not your hearts Psal 95.7.8 oh harden them not against the mercifull voyce of the Lord against the operation of his holy spirit which seekes to heale even the rebellious soares of your soules Let mee say to you with worthy Augustine Aug. in Psal Receive mercie my Brethren even the mercie of humble and penitent hearts the mercie of remission and pardon of your sinnes to the which the Lord invites you for which the Lord now knocks at the doore of your hears Oh let us all receive it let none of us sleepe or drowse in the receiving of it Rev. 3.20 lest hee be one day rowsed up to render an evill and a grievous answer before the tribune seat of Iesus Christ when in the terror of his wounded soule for the guilt of his many sins committed Rev. 6.16 hee shall wish that the mountaines and rockes would fall on him and hide him from the presence of him that sitteth on the throne and from the wrath of the Lambe and shall seeke for death and shall not finde it Rev. 9.6 and shall desire to dye which yet nature abhorres as the most terrible of all terrible things Anst as the very Heathen man concludes but death shall flie from him Oh then receive wee this mercie from our God who thus lovingly offers it Hos 14.3 and let us as this worthy Prophet adviseth take unto us wordes and turne unto the Lord and say unto him Take away all iniquitie and receive us graciously so will we render the calves of our lips that hee may yeeld us a comfortable answer I will heale your Rebellions even the greatest soares of your soules to the eternall peace and comfort of your consciences oh blessed those that thus receive the mercie of their God Wherefore this wisedome to attaine the cure of our long festered soares of sinne some tending to schisme and faction some to atheisme and profannesse but all grievously dangerous the eternall Father impresse within us for the precious merits of his deare sonne Christ Iesus To whom with their most holy sanctifying spirit three persons and one indivisible essence be all praise power and glorie ascribed from this time forth for evermore FINIS IOHN 10.27 My sheep doe heare my voyce and I know them and they follow me WEe may see Right Worshipfull and well beloved in our Saviour Christ in the twentie fourth verse of this chapter that the Iewes did compasse about our Saviour demanding of him how long hee would hold them in suspence If thou art the Christ tell us plainely A strange demand for this blessed Saviour had both by word and worke plainly witnessed that he was the Messiah therefore hee replies unto them I have told you and you beleeve not the very workes which I doe doe testifie of me that I am the Christ but you beleeve not And he shewes them the reason of this their unbeleefe The proposition considered separatively is categoricall considered as it is connexive and knit together by conjunctions it may be said to be hypotheticall that is materially for that they were none of his sheep that they were none of his sheep he proves Categorically thus My sheep heare my voyce but yee heare not my voyce therefore yee are not my sheep Or because the proposition considered in the whole wordes is connexive as consisting of divers branches we may frame the assumption accordingly the Major lying thus in my text My sheep heare my voyce and I know them and they follow me but you heare not my voyce I know not you you follow not me therefore you are none of my sheep Briefly in this proposition I consider three things as three speciall markes of the true sheep of Christ A subject urgently necessarie in these our times Beza Multum scientiae parū conscientiae wherein there is much science but little conscience when the pallats of many bee growne so strange that that onely yeeldes some kinde of rellish that is admirable and surpassing ordinary capacitie for in this our wantonizing age we deale with sermons as Gentlewomen with their fancie-flowers we use them for shew not for savour for fashion not affection And therefore like them when the night of our wonted sinnes approach wee cast downe all fragrant adminition at our unhallowed heeles
mournfully confessing her sinne and her transgression which so inkindled compassion in this blessed Saviour that presently he pronounceth to her a comfortable absolution Thy sinnes are forgiven thee If therefore we will be the sheepe of Christ wee must heare his voyce humbly truely and mournfully confessing our impieties for to brave out sinne or to lay some colour upon it is to aggravate sinne and make it greater for as Chrysostome speakes malum est peccare Chrysost sed gravius negare aut indulgere it is evill to sinne but it is a greater evill to denie it or indulge it by any colour whatsoever No evill so great but a wicked man may lay some kind of colour upon it For what sinne is so vile that a wicked man may not lay some kinde of colour upon it The base drunkard may say it was companie that induced him to that foule pollution the savage murtherer may inforce it was furie and choler that moved him to that horrid act the damnable swearer may say it was rash inflamed passion that moved him to blaspheme the name of God The Adulterer may alledge it was lust and concupiscence that was the cause of his base wickednesse the greedie insatiable worldling that prosecutes oppression and with the teeth of fraud deceit and crueltie feeds upon living men how easily may he inforce that he doth it to maintaine his reputation to sustaine his charge to leave large revennues to his posteritie But alas these are foolish excuses the fruits of old Adam they doe not minuere but augere crimen they doe not diminish but increase the fault and therefore are never able to stand the tryall of Gods piercing iudgement Oh then as the true sheep of Christ heare his voyce humbly entirely confessing thy transgression Aug. Non crubuisti peccare erubescis confiteri for as Austine speakes wast thou not ashamed to sinne and art thou ashamed to confesse thy sinne oh let this be farre from a Christian heart Fourthly as a fourth speciall instance the true sheepe of Christ doe heare the voyce of Christ delightfully Oh t is a ioy a pleasure to their soules no voyce so welcome to them they long after it they hunger and thirst after it Psal 42. as David doth witnesse of himselfe who being in banishment and not able to come to the house of God to heare his voice he mournfully proclaimes that as the Hart desired the water brookes so his soule longed after God yea saith he my soule is a thirst for the living God oh when shal I come to appeare before his presence Bern. in Cant. Suavia ad gratiam foecunda ad sensus profunda ad mysteria Psal 19. Psal 1.19 And no marvell for as Bernard speakes his words are sweet unto grace pleasant unto the senses profound unto mysteries yea saith the Psalmist they are sweeter than honey and the honey combe and therefore concludes they were dearer to him than thousands of gold and silver And this for speciall reason Ioh. 11.43 44. Luke 7.14 15. Mat. 9.33 Mat. 8.32 Luke 9.42 for t is a precious treasure of admirable force and power for by this mightie voyce the voyce of Iesus Christ the dead were raised the dumb did speak the deafe did heare and divels did depart yea by this most powerfull voyce the hardned hearts of men that raged against this blessed Christ were so farre pierst Acts 2.37 that it did make them to cry out Men and brethren what shall we doe yea by this the darkned world eclipsed with the clouds of sinne Gentiles in the flesh Ephes 5.8 strangers from the covenant of promise Ephes 2.12 without God in the world by this powerfull voyce are made to be no more strangers nor forreiners Ephes 2.19 but citizens with the Saints and of the houshold of God Ephes 5.8 no more darkenesse but light in the Lord even professors of the Gospell of Iesus Christ Well therefore might the Apostle call this blessed voyce the power of God to salvation Rom. 1.16 well might he conclude that this is a lively voyce mightie in operation sharper than any two-edged sword entering thorow Heb. 4.12 even to the dividing asunder of the soule and the spirit In a word well may the sheepe of Christ delight in this voyce for it doth enrich their soules with incomparable happinesse true repentance with mournfull teares to condole their sinnes and their transgressions Now saith Chrysostome teares are the sponges of sinne Chrys Lachrimae sunt spongia peccatorū to wash them and purge them cleane away It doth enrich them with true faith to apprehend Christ Iesus by which they are made one with him Rom. 10.17 Ioh. 17.22 1. Cor. 12.27 Ephes 1.22.23 Ephes 4.15 16. Ephes 5.23 Rom. 8.17 the mystical bodie of that mysticall head and therefore heyres and co-heyres of his eternall kingdome Hence it is that the worthy Prophet doth conclude them to be blessed that live in the house of the Lord to be partakers of this heavenly voyce Blessed saith he are they that dwell in thy house Psal 84.4 they will ever praise thee Yea hence was it that it was such a speciall ioy to his soule to heare any speake of recoursing to those holy places as himselfe doth plainly witnesse I reioyced when they said unto me Psal 122.1 2. we will goe unto the house of the Lord our feet shall stand in thy Courts O Ierusalem O worthy affection prudently directed for as Augustine speakes Aug. in soliq Divina dulcedo quae omnem praesentem mundi amaritudinem toll it in this voyce there is a divine sweetnesse which takes away all the present bitternesse of the world all contempts and disdaines all distresses and afflictions fills the soule with such a secret inward consolation that it makes it conclude with the Apostle Rom. 8.18 that the afflictions of this life are not worthy of the ioyes that shall be revealed yea it so assures it that it makes it able to say Rom. 8.38 39. that neyther death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate it from the love of God which is in Christ Iesus For this heavenly voice the pledge of Gods favour the anchor of the faithfull it is so fastned to their soules by the strength of Gods spirit Bern. that as Bernard speakes it is not broken off by any disease by decrepit age by the intercourse of things by the change of times briefly not by death it selfe but shall rest as a sure comfort and consolation upon the soule for ever Oh therefore Esa 52.7 as the Prophet Esay speakes how bewtifull are the feet of those that declare and publish this message unto the mountaines that is to the sheep of Christ whose affections are lifted up from the dirtie vallies and
Sodome and Gomorrah pierce the heavens with their crying sinnes oh know the heavens wil soone pierce them with showers of fire to destroy and burne them from the face of the earth yea if the whole world will conspire against God and rebell against his sacred Maiestie he will swallow them all up with a generall deluge and will only shew mercie to obedient Noah and his family Gen. 7.21 22. Oh then as the true sheepe of Christ heare wee the voyce of Christ obediently Gen. 7.1 with willing hearts to doe that which he enjoynes And thus wee have here the speciall markes of those that belong to the blessed fold of Christ Iesus they heare his voyce Frequently Intelligently Humbly Delightfully and Obediently what now remaines Will we demonstrate that we are of that blessed number sheepe of that sacred fold O then abandon wee all prophanesse all meere verball profession all insolent braving our of sinne all loathing and fastidiousnesse of sacred mysteries all rebellion against God and violent crueltie against men our pronenes to devoure our fellow creatures to make no question to sweare and for sweare to inlarge our estates or revenge our private malice Exod. 20.16 Lô thahhanah berahhecha hhed scheker for t is Gods owne injunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not answere a false testimony against thy neighbour Abandon wee therefore these base affections and heare wee the voyce of Christ with all due frequency with understanding hearts with humble affections with fervent delight as the very joy of our soules and as the summe of all with intire obedience ready to doe what the Lord injoynes resigning our wills to his blessed will both for our condition in this life and our eternall happinesse in the life to come For our condition in this life to keep us free from all unlawfull designments from all ungodly courses Iob. 7.20 netser haadam for as Iob speakes hee is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preserver of men yea as the Prophet Esay speakes Esay 59.15 wee are written upon the palmes of his hands our walls are ever in his sight therefore he concludes by his Apostle that he will never faile us Heb. 12.5 that hee will never forsake us Resigne wee then our wills to his blessed will even for our estate in this life Againe for our eternall happinesse that hee will never take his holy spirit from us that hee will breake the power of the grave Hosea 13.14 ephdem she ôl miiad c. t is his own promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will redeeme them from the hand of the grave Oh death I will bee thy death oh grave I will be thy destuction and will bring them to a blessed kingdome Our Saviour himselfe doth witnesse it Feare not little flâ—â—â— it is your Fathers pleasure to give you the kingdome Luke 12.32 〈◊〉 an eternall kingdome for ever Hee therefore that labours to frame his life in this prescribed path of intire obedience the very nerve and sinew of a christian profession as hee plainely shewes himselfe to bee the sheepe of that blessed saviour Iesus Christ so he shall be sure to be compâ—st about with mercies in this life and a crowne of immortall glorie in the life to come And thus much for the first points namely Addition exprest in these words My sheep heare my voyce Come I now unto the second point Cognition contained in these wordes And I know them In a threefold manner may this blessed Saviour bee said to know his sheep observatively preservatively remissively First he may be said to know them observatively as noting all their steps and passages bee they of what nature soever Psa 139.2.3.4 This the prophet David doth plainly witnesse Thou knowest my sitting and my rising thou understandest my thoughts a farre off thou compassest my paths and my lying downe and art accustomed to all my waies there is not a word in my tongue but loe thou knowest it wholly oh Lord. Iob 13.27 This is Iobs acknowledgement Thou lookest narrowly unto all my pathes And againe Thou numbrest my steps Iob 14.16.17 and doest not delay my sinnes mine iniquitie is sealed up as iâ— bag As if he should say so present is it unto thy Majestie as things that are used to be kept under seale And concerning this particular the observation of sinne even in the sheep of his owne fould it is the confession of the whole Church Psal 90.8 Thou hast set our iniquities before thee and our secret sinnes in the light of thy countenance Many places might bee alledged to like purpose but these may be sufficient to any sober spirit truly qualified with grace to shew that Christ doth know his sheep observatively as marking all their steps and passages even their sinnes and their trangressions As for that errour so familiarly divulged in these partes that God can no waie see any sinne in the justified person it is more grosse than the darknesse of Egypt and worthy to be abhorred of all true christian hearts for the imputation of Christs righteousnesse is not as it is divulged a reall making of the creature righteous as if hee were righteous subjectively and not relatively for so to hold is to hold a notable dreame of papisme Faith the form of IustificatioÌ„ and therfore it is cleere that God seeth sin in the justified notwithstanding justification and doth often punish them for their sinnes as the Scriptures plainly witnes that is correctively though not vindicatively And whereas some are so nice that they will not have the afflictions that are imposed upon Gods children to be called punishments herein they at least much forget themselves for they seeke to pull away the genus from the species for the word punish is the genus and respects any affliction whatsoever correction is the species or determinate kinde shewing it is a punishment for amendment and to bring them to Christ So in like maner revenge may be said to be the species of the punishment inflicted upon the pertinacious wicked as proceeding wholly from the wrath of God against their sinnes Now it is a cleere rule that the genus and the species have a mutuall relation that that which may be spoken of the one may be spoken of the other and therefore the corrections imposed upon Gods children may truly be called punishments Nor doth this distinction or difference of the species take away or destroy the unitie of the genus as it is obiected for these rules are cleare that distinctio specierum non tollit unitatem generis againe perficitur genus determinations oppositarum differentiarum Imputation being an externe act and out of us in regard of the matter imputed and is onely internall and within us not materially but formally as farre forth as it is apprehended by faith and so applied unto the soule and conscience and therefore cannot be a reall or materiall making which is justification but
God Oh therfore labor we earnestly for the graces of Gods spirit be infused into us to drive away the darksome clouds of corrupted nature and to make us see the odiousnesse of the entertaine of sinne and the speciall worth of grace and pietie for the naturall man discerneth it not 1. Cor. 2.14 And because the word of God is the ordinary meanes to worke this upon our soules for which cause the blessed Gospell of Christ is called the ministration of the spirit 2. Cor. 3.8 Rom. 1.16 1. Pet. 1.23 2. Tim. 3.15 the power of God to salvation an immortall seed able to beget us anew and to make us wise unto salvation oh therefore frequent we it diligently and heare we it with all reverent attention for the happie infusion of heavenly grace Pro. 13.13 for hee that despiseth this sacred truth shal be destroyed Pro. 28.9 he that turnes his eare away from it his very prayer shall be abominable it shall bee easier for Sodome and Gomorrah at the day of judgement than for that man Mat. 10.15 Ier. 29.18.19 the Lord will make him a curse an astonishment a hissing a reproach among all nations And thus beloved in Christ Iesus wee see the first point the blindnesse of man in corrupted nature intimated from the multiplicitie of sinnes for hee commits not onely some thing but things even many things worthy of death Come I now unto the second point the patience of God in executing revenge upon the wicked intimated in this that though they commit things worthy of death yet hee forbeares and doth not presently throwe them downe to death The Gentiles committed things worthy of death even many things worthy of death eternall death yet God with patience did forbeare and did not presently execute upon them the strength of his justice nor cast upon them his finall wrath Rom. 6.23 when yet as the Apostle speakes The wages of sinne is death even of any sinne whatsoever Behold then here the greatnesse of Gods patience sinne is committed yet God forbeares nay sinnes things worthy of death many loathsome and odious sinnes yet God forbeares to execute the due deserved stroke of his justice that well might Chrysostome say Chrysost Deus quasi invitus compellitur cum magno dolore peccatores condemnare Ezek. 33.11 God is as it were against his will with great sorrow compelled to condemne stubborne-hearted sinners and to throwe them downe to eternall death for as himselfe doth seriously protest hee doth not desire the death of the wicked but doth earnestly invite them Turne you turne you from your evill waies for why will yee dye oh yee house of Israell Aug. Aversos benigne revocat cuÌ„ ferire potuit praemia promittit Oh saith Aug. he calls back the averse and froward spirits and when he might strike them with the final stroke of his justice he rather doth promise them rewards to move them to revert turne from their evill waies God is patient toward man intensivè extensivè durativè though they commit things worthy of death Thus God is patient sparing man in sinne sparing man the subject of sinne long sparing him though he hath committed things worthy of death How well therefore might this instruct us to bee cautious that wee no longer abuse the patience of our God but now presently revert from our evill waies and turne unto his blessed Majestie for God himself tells us My spirit saith he shall not alwaies strive with man Gen. 6.3 When God would prescribe repentance to that spacious citie of Ninive Ion. 3.4 he offords it but forty daies Yet forty dayes and Ninive shall be destroyed And to his owne particular people hee limits them onely a moneth A moneth saith he shall devoure them with their portions Hos 5.7 Oh that then wee would even now returne from our evill waies and turne to this loving God abusing his patience no longer for wee have his own word Zach. 1.3 Turne unto me saith the Lord of Hostes and I will turne unto you Oh if we turne to him with mourfull hearts deploring our transgressions how soone will hee turne to us speaking peace to our soules and consciences Psal 51.17 for a contrite spirit is a sacrifice unto God yea these Christ himselfe invites Come unto mee all yee that are wearie and laden you that growne under the burthen of your transgressions and I will refresh you Mat. 11.28 I will speake peace to your soules and comfort to your consciences But if we will yet bee so pernicious as to despise the patience and long sufferance of our God by which he would lead us to repentance Rom. 2.4 oh then remember wee what Salomon tells us Eccle. 8.12 13. that though a sinner doe evill an hundred times and God prolong his daies c. yet it shall not bee well with the wicked c. God will not alwaies spare him Aug. Tunc Deus iâ—ascitur quando non irascitur Gen. 19.23 24 for as Austine speakes then is God angry when hee seemes not to bee angry We may see that when the Sunne did rise upon Sodome and there was no expectation of judgement then the Heavens were opened then fire and brimstone was poured out upon it utterly to destroy it Mat. 3.10 Oh take we knowledge therefore that now the axe is laid unto the root of the tree if we will yet bring forth no fruit no true repentance for sinne but wee will still abuse the patience of our God and still commit things worthy of death that it is just with him to hew us downe and cast us into the fire even eternall fire never to bee extinguished And thus much for the second point the patience of God in executing revenge upon the wicked intimated in this That though the Gentiles did commit things worthy of death yet God did patiently forbeare and did not presently throw them downe to death Come wee now unto the third point observed in the matter of this pollution the equitie of God in punishing the wicked exprest in this that he throws down none to death but for things worthy of death they committed things worthy of death Sinne is the cause of Gods wrath and mans miserie Esay 59.2 Your iniquities saith the Prophet Esay have separated between you and your God your sinnes have hid his face from you Lam. 3.39 Iude ver 6. Wherefore saith the Prophet Ieremie is the living man afflicted man suffereth for his sinnes For sinne the Angells were throwne downe from Heaven for sinne Adam was thrown out of Paradise Gen. 3.24 Gen. 6.7 Gen. 19.24 Cassio Tantum unusqulsqua repellitur dividitur à Divinitate quantum ejus peccata cumulantur and a curse denounced against him and his posterity for sinne the old world was drowned and Sodome and Gomorrah burned oh saith Cassiodorus so far is every one repelled and divided from the
wickednesse Such were those spoken of by the Prophet Esay Esay 3.9 who did declare their sinnes as Sodome they did boast in their wickednesse and glory in their mischiefe therfore hee concludes against them with a grievous curse Woe unto their soules for they have rewarded evill unto themselves Such are many ungodly persons in these our times they boast themselves in their drunkennesse and glory in their adulteries they vaunt in their impostures fraudes and deceits and blesse themselves in their base impieties as if sinne were a vertue and wickednesse deserved praise as if there were no God to revenge nor Hell to torment And thus wee see if sinne bee but a while lodged upon the soule oh how it hardens the heart into what a grievous estate it brings it Oh therefore runne wee in due season whilst grace is offered before our hearts become hardned for as the very Heathen man can tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist hee that hardneth his heart can never bee cured These thoughts saith Aquinas can never be altered for these as the Apostle speakes have gotten to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.5 a heart that cannot repent Therefore saith Bernard Ber. l. 1. de conside ad Eug. cap. 1. What is a hardned heart oh saith he a hardned heart is that which is neither cut by compunction nor softned by godlinesse nor moved with prayers nor yeeldeth to threatning nor is any thing holpen but rather hardned by chastening An hard heart is that which is ungratefull to Gods benefits disobedient to his counsells made cruell by his judgements dissolute by his allurements unshamefast to filthinesse fearlesse to perills uncourteous in humane affaires carelesse in things pertaining to God forgetfull of things past negligent in things present improvident for things to come oh what a grievous estate is this Therefore the Apostle gives this worthy exhortation Take heed Heb. 3.12.13 c. lest there bee in any of you a heart hardned through the deceitfulnesse of sinne Sin is like a Cancker it soone creepes and infects the soule it soone drawes upon it the habit of euill Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for custome as Philo speakes ariseth from a small beginning and what then followes but an incorrigible hardned heart Behold we therefore how urgently necessary it is that wee runne opportune in due season whilst grace is offered before our hearts become hardned through the continuance in sinne oh remember wee what that bright shining light Iohn Baptist did proclaime Now saith hee is the axe laid to the roote of the tree and why may wee not with him conclude Mat. 3.10 that every tree that bringeth not forth good fruit shall be hewen downe and cast into the fire Consider we the voyce of the holy Ghost it calls us to a present conversion Psal 95.7.8 Today if you will heare his voyce harden not your hearts Oh now is grace offered now are wee invited unto this holy Race if therefore we will not harden our hearts and as the Prophet speakes Ionah 2.8 by wayting upon lying vanities forsake our owne mercies oh then let us now in due season whilst grace is offered forsake the sinke of our sinnes and bend our course unto the blessed state of Glory For how know wee whether God will ever extend his favourable mercie to us any more but that rather for our wilfull and violent contempts of his compassionate love he will leave us to the hardnesse of our hearts Me thinks beloved in Christ Iesus wee should never forget that remarkable example set down by our Saviour in Saint Lukes Gospell Luke 14.24 there wee see was but one invitation which being carelesly refused oh behold the conclusion the Master of the feast doth plainely witnesse that none of those shall tast of his supper nor favour nor mercie should ever bee offered to them more How plainely is this exprest unto us in the foolish Virgins Matt. 25.5 they had opportunitie to have furnished their lamps with oyle but they as we are prone sleeping in the dreggs of their evill regardlesse of their estates carelesly and securely past it by Ver. 12. but what was the sequell why the doore of mercie was shut against them for ever a definite sentence was pronounced upon them I know you not a dolefull voyce excluding all favour and mercie including all woe and miserie Wee may further see in the prophecie of Ieremy Ier. 14.11 that when the people had hardned their hearts and contemptibly abused the time of Gods mercie and favour it so exasperated him that hee forbids the Prophet so much as to pray to doe that people good and doth plainely witnesse that by this their pravitie his love was so withdrawne from them Ier. 15.1 that though Moses and Samuel stood before him those two religious servants deare in his sight that had obtained great matters from him though these stood before him and should intreat for this people yet his affection could not be toward them Zachar. 7.9 10 If we looke into the prophecy of Zacharie wee may there see that the Lord offered that people mercy he seriously exhorted them to turne from their unhallowed courses to execute judgement to shew mercy and compassion every man to his brother to oppresse no more the widow nor the fatherlesse the stranger nor the poore and let none of you imagine evill in your heart Vers 11. But when they refused to hearken when they pulled away the shoulder and stopped their eares that they should not heare Vers 12. when they made their hearts as an adamant stone lest they should heare the Law Vers 13. c. then came there great wrath from the Lord of hosts then it came to passe that as he cried and they would not heare so they cried and he would not heare c. Yea wee cleerly see that when Christs mercy to Ierusalem was refused Mat. 23.37 Luke 19.41 who would have gathered them together as the Henne her Chickens but they would not whose stubborn pertinacy as it drew compassionate teares from his blessed eyes so it provoked him to denounce a finall judgement against them Behold your habitation shall be left unto you desolate Oh remember we it is Gods owne voice Gen. 6.3 My Spirit saith he shall not alwayes strive with man hee will not alwayes bee offering mercy and favour but if a man will not turne he will whet his sword Psal 7.12.13 he will bend his bow c. and will prepare for him deadly weapons Oh then that we would be cautious to runne in due season whilst grace is offered before our hearts become hardned in sinne and the gates of mercy shut against us though then wee should roare like Beares and mourne like Doves though then we should cry like the Pellican and pierce the heavens with our skreekes like the Ostritch yet there would be no favour no