not to delay the time seing we know not what shall be on the morrow Iam. 4.14 First it is a just thing with God to contemne that man dying that despised him living He that calleth not upon God in his prosperity will God heare his cry Iob. 27.9 when trouble commeth upon him The best way to kil a Serpent is to bruise his head and when it is young so the safest and surest way to withstand sinne and Satan will be in the beginning not the latter and of our dayes in health not in sicknesse in life not in death betimes not when it is too late See this in the foolish Virgins that lingred their time of repentance but when the season was past they cryed againe and againe Lord Math. 25.11.12 Lord open unto us And what answer did they receive Verily I say unto you I know you not Luk. 13.24 verifying the saying of our Saviour Many I say unto you will strive to enter in and shall not be able because doubtlesse they strive when it is too late Secondly we must looke for a time when there will be judgement without mercy now is the time of mercy without iudgment Now are the dayes of grace now is the time of turning and repenting when this time is gone and past there will come a day of blacknesse and utter darknesse when there is no place nor time of turning For as the day of death taketh us the day fo judgment shal find us as we see in Caine Esau Iudas the rich man in the Gospell and such like Thirdly the houre of death to which the greatest sort post over their repentance hath many hindrances accompanying it that the sicke man cannot freely thinke of the state of his soule neither call to remembrance his sinnes that he hath committed Lastly beware of all lettes and impediments which as so many stumbling blockes lye in the way and keepe us from repentance Never was there good worke to be done but it hath found many oppositions Satan standeth at our right hand ready to catch hold of us The manifold impediments of true repentance when he seeth us sliding from him and resolued to leave sinne As then they that were bidden and called to the feast had all of them their excuses so such as are stirred up to repentance make not that hast which they ought but are wise to their own hurt and become the greatest enemies to their owne soules Let us therefore see their reasons or rather pretences which they use to hinder their returne into the right way First they alledge that repentance is full of difficulty a way hedged with thornes hard and painfull Be it so the harder the worke is the more excellent it is But what is the hardnesse of the worke in respect of the greatnesse of the wages and reward Besides this yoke of Christ is easie and this burden is light because the often practise thereof will make it so familiar unto us that we shall take pleasure and delight in it because we shall have God to put under his hand and assist us in the practise thereof because such vertue proceedeth from the death of Christ Rom. 6.6 that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne and we have him after a sort to draw in the yoke with us and because God powreth sweet and secret consolation into the hearts of such as resolve to turne to him whereby they find that peace of Conscience which passeth all understanding Another impediment is presumption of Gods mercy and a foolish and ungrounded perswasion that God will accept of them whensoever they returne to him True it is we have many precious promises of grace and mercy in holy Scripture Ezek. 18.32 33.11 Psal 103. 1 Tim. 2.4 But these men do abuse them and build upon a weake foundation they dreame of a God made all of mercy and forget his justice which is to set up an Idoll in their hearts they dwell so much upon the promises of the Gospell that they cast from them the curses of the law These are like to the Spider that gathereth poyson out of the sweetest flowers The goodnesse of God is published and Proclaimed so often for the comfort of the weake not for the encouragement of the wicked to raise up the penitent not to hearten or harden the obstinate it is bread for the Children to eate not for dogges to devoure To conclude Nah. 1.3 let us remember that as the Lord is slow to anger so he is great in power and wil not surely cleere the wicked The third impediment is contrary to the former and that is despaire of Gods mercy The former hoped too much this sort hopeth too little and both of them without cause This possessed the heart of Caine despairing of Gods goodnesse as if it were lesse than his sinnes Thus also Iudas perished who saw his sinne in the glasse of the Law but could not lay hold on Gods mercy and therefore died without hope Sathan hath two deceitfull glasses and brast asunder through despaire Thus doth Satan shew forth two false glasses to deceive the sight of sinners before sinne is committed he sheweth them his mercies greater than they are and his justice lesse than it is but after the committing thereof he maketh his mercies to appeare lesser and his justice greater than indeed it is But he is a lyar from the beginning and the father of lies trust him not beleeve him not the contrary to that which he speaketh is commonly true God hath mercy in store for all that doe repent from the bottome of their hearts Ezek. 18.21.22 and hath promised to put all their sinnes out of his remembrance To deny the infinitenesse of his mercy is to deny him to be God Remember the examples of old how he hath dealt with penitent sinners with Rahab the harlot with Manasses the King with Peter that denyed him with Paul that persecuted him with such as crucified the Son of God and delivered him into the hands of murtherers Luk. 7.38 with that woman which washed the feete of Christ with teares and wiped them with the haires of her head To conclude let us call to minde the description of the name and nature of God The Lord the Lord strong mercifull and gracious slow to anger and abundant in truth Exod. 33.6.7 reserving mercy for thousands for giving iniquity transgression and sinnes The next impediment is the cares of this life and the deceitfulnesse of riches the pleasures of this world These are dangerous snares and baites of Satan wherewith he hunteth after the soules of men and catcheth them as fishes are with an hooke Luk. 14.17 Math. 13.22 Luk. 12.19 2 Tim. 4.10 and as corne is choked with thornes Luk. 8. For as full hands are able to hold and receive nothing no not the purest gold when they are
holinesse or doe we bridle and restraine our selves from such things wherein wee have offended No doubtlesse these are farre from us and therefore we from repentance A fast and put on sackcloth Thus much generally is to be obserued from the practise of the Ninevites that revenged themselues of their excesse and superfluity by fasting and sackcloth now we are to speake of fasting in particular But first of all let us set downe the doctrine We learne Doct. that publike fasting was alwayes wont to be sanctified and appointed among Gods people in times of dangers either present or imminent Publike faster were alwayes called and sanctified in times of danger This is confirmed by sundry precepts as Levit. 16.29 This shall be a statute for ever unto you in the seventh mouth on the tenth day of the moneth ye shall afflict your soules by a statute for ever So the Prophet Ioel chap. 2.15.16 Blow the Trumpet in Zion sanctifie a fast call a solemne assembly gather the people sanctifie the Congregation assemble the Elders gather the Children and those that sucke the breast c. see how he heapeth sundry commandements together binding the Priests the people the Congregation the Elders the children the married that is all sortes high and low young and old one and other The truth of this farther appeareth by sundry examples of such as have gone before us in this practise Ezra the good Scribe of the Lord and Nehemiah the religious governour of the people fasted and all that were under their charge Ezr. 8.21 Neh. 9.1 2 Chron. 20.3 So Iehoshaphat ordained a fast throughout all Iudah when the enemies upon a suddaine had broken into the borders of his kingdome hee knew no way better how to resist them and drive them backe than this which he found stronger than the sword of the mighty and so shall we find praying and fasting stronger to withstand the infection and to call the heauy hand of God gone out against us and striking downe many thousands of us than all the rules and receites the meanes and medicines which the wisest Physitions can prescribe if we performe it aright Exod. 17.11 1 Sam. 7.9.10 as Exod. 17. the sword of Ioshua was not so forcible as the praier of Moses for while he held up his hands Israel prevailed and when he let downe his hands Amalek prevailed True it is good meanes are neither to be despised nor neglected for that were to tempt God and to strengthen the enemy howbeit of themselues they profit little the greatest power and strength lyeth in prayer which sanctifieth our fasting Now that we may understand the doctrine of fasting aright What we must do to understand the doctrine of fasting aright what a fast is and so be directed the better in the practise thereof let us consider these fiue points what it is what be the kindes thereof the parts the reasons and lastly the uses The first point is what it is Fasting is an abstinence from all meates and drinkes from euen to even commanded of God to testifie our solemne repentance and to make our praiers more effectuall I call this an abstinence from all meates and drinkes as appeareth plainely in this Chap. Let neither man nor beast taste any thing let them not feed nor drinke water 2 Sam. 3.35 vers 7. The same speakth David when he fasted for the murthering of Abner who was slaine by the sword of Ioab God doe so to me and more also if I taste bread or ought else til the sunne be down Many there are that pretend a solemne fasting when indeed they doe nothing lesse such dissimulation there is with God man Better it were never to keepe a fasting than to obserue such a mocke fast for their fasting is eating and drinking Let us not fast in shew and feed in secret neither make profession of one thing and practise another I adde in the description from even to even that is for an whole day This we saw in the example of David before who fasted till the Sunne went downe And 1 Sam. 14.24 they must not eate bread untill evening So the Israelites having received two great losses doe humble themselues and gather themselues together into the house of the Lord. They wept and sate downe before the Lord Iudg. 20.16 and fasted that day untill the evening and the next day they prevailed against their enemies Thus for the death of Saul and Ionathan and the slaughter of the people 2 Sam. 1.12 they likewise wept and fasted untill the evening 2 Sam. 1. because they were fallen with the sword And Ioshua after the discomfiture of Israel by the men of Ai rent his clothes and fell to the earth upon his face before the Arke of the Lord Iosh 7.6 untill the eventide he and the Elders of Israel and put dust upon their heads Thus we see the time how long we are restrained to keepe as in a meane between too much and too little The next point is that it is commanded of God This we saw before and this maketh a difference betweene humane fastes of which we shall speake in the next point and this that is a Divine institution So then fasting is not a will-worship nor devise of man but an Ordinance of God The next point is that it serueth to make profession of our repentance and so to be a meanes to worke in us the greater humiliation Hence it is that it is called the humbling of the soule or an afflicting thereof Levit. 23.27 Numb 29.7 to seeke of him a right way for us Ezr. 8.21 and it was evermore joyned with praier 1 Sam. 7.6 Numb 29.7 they fasted on that day and said there Luk. 2.37 We have sinned against the Lord and Luk. 2. it is said of Anna the Prophetesse she departed not from the Temple but serued God with fasting and prayers night and day This is the life of our fasting when we make it as the wing of prayer wherby more swiftly we make it fly up to heaven and pierce the cloudes and enter into the presence of God Therefore the last part of the description is that it serueth to maks our prayers more earnest and effectuall as verse 7. Let neither man nor beast feed nor drinke water but cry mightily unto God For as fulnesse maketh us more unfit dul heavy sleepy and consequently untoward to every good worke so this abstinence quickneth our zeale feeling faith and every good worke So then touching the nature of Fasting Fasting hath the nature of a Sabbath from all these points joyntly considered we learne that it hath the nature of a Sabbath because at such time seasons we are bound to abstaine not onely from meates and drinkes but no lesse from our ordinary labours profits and pleasures even such as at other times are lawfull become now unlawfull Wherefore as the Lord commandeth to sanctifie the Sabbath so he commandeth to sanctifie
Aquinat jeiunium jeiunij and therefore it is not unfitly called a fast of a fast Howbeit even in this God in judgement remembreth mercy We have heard many complaine and cry out in their necessities What shall we eate or what shall we drinke Math. 6.31 and wherewithall shall we be clothed Neverthelesse we have rather heard what famine is then felt it in truth we know not what this judgement meaneth neither have tryed what the sharpe weapon of necessity bringeth with it The Lord hath rather threatned than executed it and touched us with his little finger than laid his whole hand upon us and smitten us with the backe of the sword rather than turned the edge toward us For what I pray you have we ever suffered in comparison of the judgements of God upon his owne people Israel as in the daies of Ahab when it rained not on the earth by the spaâ—e of three yeeres and sixe monethes 1 King 17.1 Iam. 5.17 and in the siege of Samaria when an Asses head was sold for fourescore pieces of siluer and the fourth part of a Kab of Doves doung for five pieces of siluer 2 King 6.25 nay more than all this when the fruit of the field failed Levit. 26.29 Deut. 28.53 c. they did eate the fruit of their own bodies even the flesh of their sons of their daughters in the straightnesse wherwith their enimies did distresse them yea oftentimes fell out in the shifting and dividing of that lothsome meat as Ieremy noteth in the Lament Lam. 4.10 2 King 6.28.29 Ioseph debello Iudeor The hands of the pitifull women have sodden their owne children they were their meate in the destruction of the daughter of my people O how gracious and mercifull hath God beene to us that we know none of all these things Nay we have beene so farre from having a wofull and wretched experience of these things that moe among us have destroyed themselues through surfetting and drunkennesse wantonnesse than have dyed through want moe have perished by riot excesse and superfluity than through penury and necessity This commeth to passe through the abuse of our long peace and the contempt of the Gospell The Gospell bringeth peace peace bringeth plenty plenty breadeth prodigality prodigality bringeth penury and therfore Moses chargeth the Israelites when they should enter into goodly cities which they builded not Deut. 6.10.11.12 houses full of all good things which they filled not welles digged which they digged not vineyards and Olive trees which they planted not then they must beware least they forget the Lord their God For if ever we forget God it is when we are full that is when we have greatest cause to remember him Besides the former kindes there is likewise a fast from sinne this is a spiritual abstinence a sacrifice which especially pleaseth God consisting in the holinesse of our lives which we must keepe all the dayes of our lives Of this the Prophet speaketh Is not this the fast that I have chosen to loose the bands of wickednesse to undoe the heavy burdens Esay 58.6 7. Zach. 7.5.6 c. to let the oppressed goe free to deale thy breed to the hungry and that thou hide not thy selfe from thine owne flesh This fast we must all keepe and that at all times There is also a miraculous fast above nature Of this we have three examples in holy Scripture one of Moses at the publication of the Law one of Elias at the restitution of the Law another of Christ Iesus our Saviour at his inauguration and entrance into his office This the Church of Rome after an apish imitation hath taken up and that which he did once only in all his life as if they meant to go beyond him they make annuall or yearely Hee abstained from all meates and drinkes they celebrate a counterfeit fasting which may better be called a feasting The last sort is a religious and Christian fast when we unfainedly humble our selues before the Lord and judge our selues that we may escape his judgement Of this we speake in this place and this we have before described This fasting hath two parts one outward The parts of fasting both outward and inward the other inward helped forward by the outward The outward is called a bodily exercise which is an abstinence for a time from the profits and pleasures of this life thereby to make us apter and fitter to the inward vertues These are either generall belonging to all as abstinence from food both meate and drinke so farre as humane infirmity suffereth provided if we cannot that we doe it sparingly privately without giving offence and without pretending a necessity where there is none Be not deceived God will not be mocked If he inable us to abstaine and we doe disable our selues if we make shew of fasting and doe nothing lesse he will find us out and we shall beare our condemnation whosoever we be For better it were not to fast at all then thus to dissemble and play the notable hypocrites with God and man I leave such therefore to the judgement of God and the checke of their owne conscience But as we say commonly necessity hath no law where God inableth not to beare out this hard exercise let them in the feare of God take some short refreshing For these outward exercises were instituted to make us fitter to better duties not to make us unfitter that the flesh should be tamed not killed Dometur caro sed non interimatur Hierony above ordinary custome but not beyond the nature of man But besides this abstinence from food it is as necessary that we abstaine from bravery in apparell Exod. 33.4 Ester 5.1 4.1 and from the workes and labours of our daily callings much more therefore from pleasures and pastimes and from excessive measure of sleeping 2 Sam. 12.16 Ioel. 1.13 that we may have no occasions or allurements to reioyce in the flesh and so to withdraw and withhold us from the solemne worship of God We have such among us as will seeme willing more forward then many of their fellowes and would account themselues wronged to be accounted contemners of holy things who notwithstanding when they should make preparation to so high and holy a worke are busie about their owne workes or which is all one about their masters and when they should use meditation after praying and preaching ended they runne every one after the lustes of his owne heart I can learne no otherwise out of the Law of God but these may as lawfully follow their labours upon the Sabbath as upon the day of fasting let these looke in what Schoole they have learned farther liberty Ezod 20.8 Ioel. 2.15 Levit. 16.29.30.31 For the same Lord that saith Sanctifie the Lords day saith also Sanctifie a fast he that chargeth not to doe any worke on the Sabbath chargeth likewise to do no worke at all on the day
abolished these fundamentall points of religion and not have broched lyes in hypocrisie all men would soone have espied the treachery The like I might say of fasting What the Popish fast is What the Popish fast is I will describe out of their owne writers It is an abstinence from flesh onely and the things that come from it according to the order of the Church upon set and certaine times appointed to make satisfaction for our sinnes to merit the grace of Christ and to obtaine everlasting life Can light and darknesse be more contrary one to the other then these things are to the truth But this I have handled else where Comment upon Esther albeit the bare allegation be a sufficient confutation of this vanity Lastly it behoveth us to meet the Lord by prayer and fasting as the Church in all ages hath usually done in times of dāger It is the Counsell of the Prophet when the Lord commeth out as an armed man against his people to seek reconciliation and attonement with him Amos. 4.12 This will I doe to thee O Israel and because I will doe this unto thee prepare to meete thy God O Israel We are not stronger than he Psal 24.8 who is the Lord strong and mighty the Lord mighty in battel Exod. 15.3 as a man of Warre and therefore we are not able to encounter him Remember the words of our Saviour Luk. 14. Luk. 14.31.32 What king going to make warre against another king sitteth not downe first and consulteth whether he be able with ten thousand to meet him that commeth against him with twenty thousand or else while the other is yet a great way off hee sendeth an Ambassage and desireth conditions of peace The Lord is come out already against us and hath his twenty thousand in battel aray and hath smitten downe many thousands of us We cannot now say he is yet a great way off there is wrath gone out from the Lord the plague is begunne among the people Numb 16.46 and yet who almost layeth it to his heart Act. 12.20 O that there were that wisedome in us which was in the men of Tyre and Sidon when they knew that Herod was displeased with them they came with one accord and desired peace because their countrey was nourished by the kings country We know we feele the Lord is highly displeased with us and that we have provoked him to anger why do we then delay the time and send not out to him an embassage of prayer and repentance and offer conditions of peace This we must doe many wayes first accuse and endite our selues as guilty before him like poore prisoners standing at the the barre and holding up our hands Secondly Confesse our sinnes that have procured his heavy displeasure Thirdly Let us vow to forsake them this must evermore be joyned with confession Pro. 28. Fourthly Give no rest to our own soules till we be reconciled to God and restored to his favour againe and he have called in his judgments against us Lastly Eph. 4.22.23 let us leade a new life cast off the old man and be renewed in the spirit of our minde without this all our meetings and assemblies are nothing worth yea our prayers and fastings are turned into sinne Neither circumcision avayleth any thing nor uncircumcision but a new creature old things are passed away behold all things are made new 6. For word came unto the king of Nineveh and he arose from his throne and he layd his robe from him and covered him with sackcloth and sate in ashes Hitherto of the solemne repentance of the Ninevites from the highest to the lowest now consider the actions of the King both in his owne person and in his proclamation Behold a wicked city turned from her wickednesse in the turning of an hand Ionah no sooner proclaimed destruction but the King sent out his Proclamation he no sooner heard of wrath denounced from the throne of God but he presently arose from his owne throne when he heard how they had all covered the whole land with their sinnes he covered himselfe with sackcloth he laid aside his royall robes and clad himselfe with repentance as with a robe See then the outward meanes of their repentance the word of the Prophet Ionah preached judgment through the City this could not long be hidden from the King and hence arose their turning to God Doct. This teacheth Repentance is wrought by the preaching of the word in the hearts of men that God worketh repentance and the conversion of a sinner by the Preaching of the Word The author and giver is God or else we never have it but the meanes and instrument by which he worketh it is the ministery of the Word The Apostle Paul exhorteth the servant of the Lord to instruct those that oppose themselues 2 Tim. 2.25 if God peraduenture will give them repentance to the acknowledging of the truth Iam. 1.18 An other Apostle confirmeth the same Of his owne will he begate us with the word of truth that we should be a kind of first fruites of his creatures And we have a third witnesse of another Apostle We are borne anew not of corruptible seed but of incorruptible 1. Pet. 1.23 by the word of God which liveth and abideth forever Reasons First the word is quicke and livelie Reason 1 powerfull and piercing sharper than any two edged sword Heb. 4.12 and entreth even to the dividing asunder of soule and spirit and of the joynts and marow and is a discerner of the thoughts and intents of the hearts Heb. 4. Howbeit not from any inherent power in it selfe nor from the mouth of him that Preacheth it for he can give it no force Gal. 2.8 nor set any edge upon it but from the power of God as Gal. 2. He that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in me toward the Gentiles Secondly faith is the fountaine and beginning of repentance but whence have we faith but by the word as we have declared already that Ionah preached and the Ninevites beleeved This also the Apostle teacheth Rom. 10.17 Faith commeth by hearing and hearing by the word of God So then these three stand thus in order the word faith and repentance How shall they heare saith the same Apostle and in the same place without a Preacher The Ninevites heard Ionah before they beleeved and they beleeved his preaching before they repented if they had not heard the Prophet they had never beleeved and if they had never beleeved they had not to turned the Lord. NO man therefore can be converted except he have beleeved Thirdly the conversion of a sinner is as I may say the onely miracle of the Gospell It is usuall with the Lord to shadow his miracles by outward meanes Pro. 25.2 that he might conceale his owne workes as Pro. 25. The glory of God is to
conceale a thing secret Nay in this many miracles on an heape concurre together Is it not a miracle in the body to open the eyes of the blind Math. 10.8 11.5 Act. 26.18 2 Cor. 7.1 Eph. 2.1.5 to restore hearing to the deafe to raise the dead to clense the Lepers The penitent person hath received all these in his soule his eyes are opened his eares are boared he is clensed from his filthinesse and restored to life for being naturally borne dead in sinnes and trespasses he is quickned O how great a change and alteration is this But here a question may be asked Object whether this be a worke and effect of the Law are the threatnings thereof able to do it Answ or is it a fruit of the Gospell I answer the Law helpeth it forward it cannot worke it or bring it forth It prepareth to repentance but produceth it not so that the law is not excluded or quite shut out Rom. 3.20 Gal. 3.24 It serueth to bring us to the knowledge of our sinnes and miseries and thereby fitteth us to receive grace and mercy like eating salues that make way for curing medicines or like the sharpe needle that maketh way for the threed But it is the Gospell that hath the promise of pardon and forgivenesse and worketh repentance from dead workes and therefore it is a fruit of the Gospel The Law knoweth no remission of sins but is a letter that condemneth it promiseth no mercy but threatneth the curse against the transgressors Gal. 3.13 Vse Vse 1 1. This condemneth such as forsake and forget the ordinary way that God hath left to bring us to saluation and gape after miracles or revelations This is all one as if when the Lord heareth the Heauens and they heare the earth Hos 2.21.22 and the earth heareth the corne and the corne the people they will not feed thereof as base food but looke for Manna and bread from heaven are not such worthy to perish Hence it is that Abraham is brought in Luk. 16.31 answering the rich man that would have the dead sent to his brethren to reclaime them and bring them to repentance If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead How vainely then and idlely doe they prattle who to disgrace the Ministery of the word and the high ordinance of God to teach man by man alledge that they know not whether men speake the truth because all men are lyars and they are not able to try their doctrine but if they should heare the Lord himselfe speake or an Angel from heaven they would beleeve Iudg. 6 2â— 13.22 Gen. 16.2 Esay 6.3 These men neither know their owne weakenesse nor the power of God Not their owne weakenesse that are not able to endure the glory of him that speaketh from heaven nay this was the common voyce of such as heard an Angel We shall surely dy alas because I have seene an Angel of the Lord face to face not the power of God because he is infinite the Angels cover their faces before him the heavens are not cleane in his sight the earth trembleth when he sheweth his glory When the Israelites saw the lightnings and heard the noise of the thunder and sound of the Trumpet waxing lowder and lowder in the mount Exod. 20.18.19 so that Moses himselfe said I exceedingly feare and quake they sayd unto Moses Speake thou unto us and we will heare Heb. 12.21 but let not God speake unto us lest we die Deut. 5.25.26.28.29 If we heare the voyce of the Lord our God any more then we shall die for who is thereof all flesh that hath heard the voyce of the living God and lived This they spake and the Lord said They have well spoken all that they have spoken O that there were such an heart in them that they would feare me and keepe my Commandements alwayes that it might goe wel with them and with their Children for ever If this were wisedome in them to call for Moses to speake to them and not God what a foolish choise doe they make that call for God to speake to them and not Moses But of this also else where Secondly their case is fearefull and dangerous that are without the word there is no vision and therefore the people must needes perish Pro. 29.18 There the sheepe are without a sheepheard See examples Exod. 32.1 2 King 12.2 and none to have compassion upon them Math. 9.36 Neither is their state any better who albeit they are not without it yet regard it not but despise it in their hearts These are both alike saving that the latter is worser and more fearefull then the former The one are without the ordinary meanes the other without the use of the meanes and therefore without hope to come to repentance It was a fearefull judgement when our Saviour commanded the twelue saying Go not into the way of the Gentiles Math. 10.5 and into any City of the Samaritans enter ye not And when the Apostles went through the Cities to preach the Gospel Act. 16.6.7 they were forbidden by the holy Ghost to preach the word in Asia and afterward when they assaied to goe into Bithynia the Spirit suffered them not Was not this in effect as much as if the Lord had sayd give them no bread let them be famished I will not have these converted and consequently saved He that taketh away the meanes of life it is plaine he would not have that man live Woe then to all such retchlesse and carelesse persons as set light by this high ordinance of God that neither have it nor desire it but doubly wretched are they that despise it and wish in their hearts to be without it Can these perswade themselues they have attained to repentance What without the meanes but such is the necessity of repentance that without it we must perish for ever I may therefore say to such as the Apostle doth to the Iewes Well spake the holy Ghost unto our fathers Esay 6.9 Act. 28.26 Go unto this people and say hearing ye shall heare and shall not understand and seeing ye shall see and not perceive for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes have they closed least they should see with their eyes and heare with their eares and understand with their hearts and should be converted and I should heale them Thirdly behold the happy condition of such if they knew their owne happinesse to whomsoever God hath vouchsafed the preaching of the Gospell It is a manifest proofe he hath a people there whom he would have converted For as he shewed the Disciples to whom they should not goe Math. 10.6 Act. 18.9.10 so he sent them to the lost sheepe of the house of Israel Thus also he spake to Paul Act. 18. Be not afraid but speake and
but they were destroyed and such as obeyed them brought to nought We see by common experience that the infection and contagion of sinne creepeth closâ—ly and proceedeth somtimes from the lowest to the highest as it were from the foote to the head how much more easily and strongly from the highest to the lowest as it were from the head to the foot We see sometime sinne spreadeth from the wife to the husband 1 King 11.3 1 King 11.3 Solomons outlandsh women witnesse this truth for in his old age he fell to Idolatry through entisement of his wiues that drew away his heart Ahab is sayd to doe evill in the sight of the Lord what was the cause 1 King 16.30.31 as if it had beene a light thing to walke in the sinnes of Iehoram he tooke to wife lezebel the daughter of Ethbaal king of the Zidonians But what followed he went and serued Baal and worshipped him The like I might say of Ietroram he walked in the way of the Kings of Israel that is in evill wayes for bad was the best of them and what was the reason The daughter of Ahab was his wife and he did evill in the sight of the Lord. 2 King 8.18 Sometimes sinne ascendeth from the Counsellers to the King as well as from the wife to the husband as 1 King 12. for Rehoboam following the aduise of the young men answered the people roughly and rigourously 1 King 12.20 11.13 but what followed the revolting of the rest of the tribes so that there was none that followed the house of David but the tribe of Iudah onely The like we reade 1 Chro. 19.3.4 Sometimes likewise it ascendeth from the children to the fathers Gea 13.7.8 yea from the seruants to their Masters who make them of bad to be much worse Thus it commonly falleth out howbeit then the waters runne as it were against the streame But much more doth sinne prevaile when the waters runne with the streame and heavy things fall downeward when from men of higher places it rowleth upon such as stand in lower ground For they draw their inferiours by their countenance they allure them by their rewardes they discourage them by their threatnings they terrifie them by their punishments they embolden them by their connivence they charge and command them by their authority Secondly it teacheth all superiours to looke to themselues and as it concerneth all in generall so especially them to let their light so shine before men that they may see their good workes and glorifie their Father which is in Heaven For as shewres of raine fall soon and suddainly from the mountaines to the vallies from the house top to the earth from the higher places to the lower Psal 133.2.3 as Psal 133. Like the precious oyntment upon the head that ranne downe upon the beard even Aarons beard that went downe to the skirts of his garments as the dew of Hermon and as the dew that descended upon the Mountaines of Sion so when once God hath rained the sweet shewres of his word Deut. 32.2 when his doctrine hath dropped as the raine and his speach distilled as the dew upon the hearts of such as are in eminent places the fruit hereof is communicated quickly to such as stand beneath and abide in an inferiour condicion who looke upon such as are set above them as the eyes of seruants looke unto the hands of their Masters and as the eyes of a maiden unto the haâ—ds of her Mistresse We are charged all to xhort and admonish one another and to be helpers to the faith one of an other but a double charge lyeth upon the heads of all Heads and Superiours to stirre them up that are under them by word and by example As Abimelech taking an axe in his hand and cutting downe a bough tooke it and laid it on his shoulders and said unto the people Iudg. 9.48 7.17 What ye have seene me do make haste and do as I have done Iudge 9. and as Gideon the Captaine of the Lords host dividing his men into companies said unto them Looke on me and do likewise and behold when I come to the side of the campe it shall be that as I doe so shall yee doe So the forwardnesse of great men ought to be such as they should call others by their example and say looke upon me make haste doe as I have done as ye have seene me to doe Thus they ought to perswade themselues that either by their Godlinesse they are meanes to bring others to God or by their evill they are meanes to drive them from him A good meditation for all Superiours O that this were throughly ingrafted in the hearts of all the rulers of this world that upon this ground they would thus reason with themselues Is it true that I have a share and portion in the actions of every one under my jurisdiction either in his goodnesse or wickednesse then surely I have great neede to looke narrowly into mine owne wayes to be a patterne and president of godlinesse unto others Thus should the Minister that hath charge of mens soules and must give an account for them to the great sheepheard of the sheepe reason with himselfe thus also ought the Master of the family the father of children and generally all superiors to reason with themselues and so make good use of this duty But alas we see every where the contrary practise for every man almost looketh upon the pleasure and case the gaine and profit that may be gotten in his calling and followeth after them with greedinesse never considering what offence they give to God and man neither regarding what multitudes of soules they draw after them to hell Lastly let inferiours be provoked by the good examples of their superiours to follow them in godlinesse and to be stirred up to walke in their wayes This precept hath many branches and teacheth us sundry points first that they are doubly guilty of sinne who having good examples are evill followers and having good rulers to go in and out before them to leade them the right way will not walke after them in their footsteps If they had none to guide them in the course of godlinesse they could not be excused but when they have good governours and will not be informed by them they have no cloke nor colour for their sinne So then this is the second rule that they must not thinke themselues discharged and acquitted when evill Superiours walke before them in all loosenesse and licentiousnesse no though they can pretend they have been exhorted admonished perswaded counselled or commanded for the leaders and they that are led shall perish together Thirdly it is the duty of all as are under the authority of others to make prayers 1 Tim. 2.1.2 supplications intercessions and giving of thankes for all that are in authority that under them we may leade a quiet and peaceable life in all
afterward when the passion is past they are haile fellow well met with them This kind of reproofe seeldome or neuer doth any good it is so sharpe and biting So then to conclude this point reproofe must not be too cold neither to hote and hasty As Physicke that is ministred if it be too cold it never worketh but if too hote that it be ready to skald the mouth the patient will never suffet it to descend into the stomacke but both of them instead of doing Good doe hurt so it is in the matter of reproofe which is the Physicke of the soule to cure the diseases thereof when it is seasoned with wisedome and discretion and the golden meane observed between too much and too little but if it be given too cold Aurea mediocritas Horat. lib. â— Ode 10. 1 Sam. 2.24 we can looke for no benefit to come thereof as we see in the practise of Eli toward his sonnes 1 Sam. 2. on the other side if it be applied too hote as the Disciples would have dealt with the Samaritans Luk. 9.54 to call downe fire from heaven to consume them at once no man will suffer it to go downe into the bowels of the belly but distasteth the reproofe and the reprover Thirdly they that would be meanes to bring others to repentance or to godlinesse must first be such themselues for asmuch as otherwise we shall seeme to draw them in jest to speake one thing and to meane another not indeed and in truth to desire that which we make shew off For what man I pray you will be disswaded from drunkennesse by the perswasion of a drunkard or who will regard the words of a blasphemer when he findeth fault with swearing The person reprooved never regardeth or esteemeth any such reproofe he never layeth it to his heart but heareth it as words of course and scoffeth at such folly as one ready to cast the reproover in the teeth with the common proverbe Luk. 4.23 Physition heale thy selfe If we would doe any good with our reprooving and seeke the amendment of such as goe astray we must first cast the beame out of our owne eye Math. 7.5 and then we shall see cleerly to cast out the mote out of our brothers eyes Hence it is that the Apostle saith Rom. 2.21 Thou that teachest an other teachest thou not thy selfe c. Such therefore as goe about to perswade others to a love of the truth and of the house of God where the truth is published must give an example to others and be a patterne and president thereof themselves and so lead them the way Thus the Prophet fortelleth the people should do under the Gospel Zach. 8.21 Let us goe speedily to pray before the Lord and to seeke the Lord of hostes I will goe also as if they should say Come friends come neighbours let us goe to the house of God to pray to heare his word to sanctifie his Sabbaths to learne his wayes and I will goe with you I will beare you company Thus also doth the Prophet David Psal 111. as appeareth in the title compared with the beginning of the Psalme Praise ye the Lord I will praise the Lord with my whole heart otherwise we shall be like the Statues in the high way which point the way to others but never remove out of their place themselves or like our common ringers who helpe to bring others into the Church and then depart themselves Lastly as we must call upon others so we must be content to be called upon by others especially such whose calling is most familiarly to converse together as children servants and such like They must not as the manner is thinke amisse to be often admonished by their Parents Masters or Superiors or esteeme it any disgrant or reproch to be pricked forward by the goad of exhortation much lesse say with the obstinate and refractory Let us breake their bandes Psal 2.3 and cast their cordes from us but stoop downe our neckes to the yoake of God and submit our selves to discipline even from our youth The Apostle Saint Peter saith 2 Pet. 1.12 I will not be negligent to put you in minde of these things though ye have knowledge and be established in the truth already This answereth the Objection of some men that boast they are able to admonish themselves and they know those things already sufficiently for albeit they to whom Peter wrote were well grounded and established in the present truth yet he would not cease diligently to admonish them And the Apostle Paul though he were perswaded of the Romans that they were full of goodnesse Rom. 15.14 filled with knowledge and able to admonish one another yet was he bold by writing to put them in mind of these things Phil 3.1 and it did not greeue him to write the same things to the Philippians because he knew that for them it was a sure and safe thing So that such as are best furnished and well stored with good knowledge with grace and goodnesse oftentimes find they have need to be whet up and put forward and if such as are most forward and furnished need the spurres to be clapped to their sides much more others that are children in knowledge backward in good things rude and raw in the doctrine which is according to godlinesse 8. Let man and beâ—st be covered with sackcloth and cry c. Here we have the summe and effect of the Kings Proclamation that as the danger was common to all which hung over their heads so the meanes must be common to turne away the judgment Doct. they must joyntly together put on sackcloth and call upon God This teacheth Prayer and fasting â—ust go together us that fasting and prayer must be joyned and goe hand in hand together The truth of this appeareth by sundry examples in the old and new Testament as Iudg. 20 23. 2 Chro. 20.3.6 Math. 17.21 Luk. 2.37 1 Cor. 7.5 Ioel. 2.15.17 The reasons are evident for first Math. 19.6 Whatsoever God hath coupled together no man must put asunder This is a generall rule belonging to all Gods ordinances which he hath united Secondly fasting considered in it selfe is an outward ceremony and cannot touch the conscience neither doth the kingdome of God consist therein Rom. 14.17 1 Tim. 4.8 but it is a bodily exercise that severed from the spiritual profiteth little 1 Tim. 4.8 Rom. 14.17 Thirdly the Conjunction of these is the right and ready meaâ—es to turne away the wrath of God from us as Ezr. 8. I Proclaimed a fast that we might humble our selves before our God Ezr. 8.21.23 and seeke of him a right way for us and for our children and for all our substance Fourthly to make our prayers more available and effectuall and that the Lord might be intreated of us Ezra 8.23 The use hereof is first Vse 1 to overthrow the Popish fastings which consist in
sorts of the Ministery of our selves of our families Dan. 9.3.7.8 of our fathers of our Princes of our people and of our whole land For all our fasting is nothing worth without this Fasting is no part of Gods worship but onely joyned to prayer to be an helpe unto it or as a wing to mount is up toward heaven and make it ascend into the presence of God Prayer is avaylable without fasting because it is a lifting up of the heart to him but fasting never without prayer because it goeth not beyond the outward man Prayer is a spirituall exercise of our faith wherein as in an acceptable sacrifice God delighteth but fasting is a bodily exercise which in it selfe pleaseth not God who is a Spirit Ioh. 4.24 and they that worship him must worship him in spirit and truth God being of a spirituall nature requireth a spirituall service and agreeable to his nature And cry mightily vnto God This is the life and the very quintessence of all the great abstinence before commanded For what had it availed to cover themselves with sackcloth and ashes and to abstaine from food had they not used prayer to God to crave mercy and forgivenesse at his hands Yea this is the end of private or publike fastes that we should call upon God the more fervently and effectually They are not prescribed as hath beene shewed as parts of Gods seruice for whether we eate we are never the worse or whether we abstaine we are not at all the better in respect of any religion or holinesse that consisteth in them but onely as they are meanes to further us in his seruice Now in these words we must observe three things the matter the manner and the object that is their prayer their zeale and the person to whom they prayed their prayer is noted by their crying their zeale by doing it mightily the person to whom they prayed unto God Let us consider these in order The first is the matter they prayed they cryed the end is that thereby God might turne away from his fierce wrath Doct. This teacheth us that prayer is a principall meanes appointed and sanctified of God to remove his judgements Prayer is a meanes to remove Gods judgments This is as it were the tongue or voyce of repentance The prayer of this people was more worth a thousand times than the crying of the beasts and the loud noyse of men women and children They cryed they cryed mightily they cryed to God This the heathen by the light of nature have confessed The Marriners acknowledged this to be the only meanes to obtaine mercy at the hands of God Ion. 1.6 and to remoove his judgement when they were like to perish So did Pharaoh he was glad to fly to it in his misery and calamity Exod. 8.28 Pray for me and for my people to the Lord that this plague may depart So it was with Ieroboam little better than the former 1 King 13.6 1 King 13. So it was with Simon the forcerer they all thought it was the readiest way to remove his judgments from falling upon them Behold sundry examples of this truth in traveilers in captives in sicke men in sea-men and sundry other troubles of which the Prophet saith They cryed unto the Lord in their troubles Psal 107.6.13 19.28 Amos. 7.2.3 4.5.6 and he delivered them out of their distresses We see this oftentimes in Moses the servant of the Lord when he praied for the Israelites Exod. 32. Numb 14. Yea so forcible were his prayers with God that they after a sort tyed up his hands that he could not smite but said Exod. 32.10 Let me alone that I may destroy them So Gen. 19. he said to Let I can doe nothing till thou art gone and Exod. 17. Gen. 19.22 the prayer of Moses prevailed more for the overthrow and destruction of the Amalekites than the sword of Ioshua and the people The reasons are Reas 1 first it hath a promise of blessing to such as use it a right Math. 7. Psal 50. We do not beat the aire nor build upon the sand our labour in the fire Psal 50.15 when we pray unto him but we lay a sure foundatiō upon the certaine rocke of his promise Math. 7.7 which shall never faile us who hath said Aske and ye shall receive Secondly our sinnes cry up to heaven pierce the cloudes Gen. 18.20 4.10 come into Gods presence and call for vengance Gen. 18. Our prayers cry to God for mercy and drowne the noise of our sinnes that the cry of them cannot be heard though they cry never so loud Thirdly we obtaine not because we aske not aright Iam. 4. We aske and receive not Iam. 4.3 we seeke and find not but the cause is not in God the fault is in our selves Vse 1. This reproveth such as pray not at all Vse 1 nor desire to have conference with God as if they stood in no need of him as if they enjoyed all things by their owne labour as if they did not live and move by his blessing as if it were not in his power to stoppe our breath when we must goe hence and be no more and as if any thing could do us good without a sanctifying of the creature to our use Psal 14.4 whereas he can take away the staffe of bread whensoever it pleaseth him All these should be motives to move us to paryer Rom. 10.13 The Prophet maketh this the note of Atheistes they call not upon the Lord. If a man should be waighed in this ballance alas how many would be found to light and if whosoever would be saved must call upon the name of the Lord how many are there that stand not in the state of salvation because they know not what prayer meaneth it is a stranger to them and they unto it Secondly it is our duty to practise this duty to call upon his holy name But it may be said what needeth prayer God hath foreappointed what to do and our prayer cannot altar Gods purpose decree which is unchangable I answer we do not pray to chage Gods decree but to shew our obedience faith toward God It pleaseth him to try them this way whether as his children they will depend upon him or not Again it may be said He knoweth what we need what need we then to put him in mind as if he had forgotten to shew mercy I answer we do not pray to teach God any thing that he knoweth not neither to bring to his remēbrance what he hath forgotten yet this ought to be farre from discouraging of us in prayer and from stopping our mouthes Math 6.8 9. that it rather openeth them wider for asmuch as therefore we ought to be encouraged in prayer because our heavenly father knoweth whereof we have need and thus our Saviour reasoneth your father knoweth your necessities after this manner therefore pray ye
name of good workes which neuerthelesse are neither the onely good workes nor the chiefest good workes For we looke upon our selves in the glasse of the law and try our selves thereby These workes are of two sorts some generall and others speciall The generall are such as concerne all among which the workes of the first Table being the first and great Commandements Math. 22.38 must have the first place to love God above our selves to feare him to beleeve in him to trust in him to pray unto him to serve and worship him to reverence his name and to sanctifie his Sabbath and the workes of the second Table are like Gal. 5.22.23 for the fruits of the spirit are manifest love joy peace long-suffering gentlenesse faith meekenesse temperance and such like These belong to all and must be practised of all persons high and low rich and poore none may excuse themselves The speciall workes are such as belong to every man in his particular calling For as we have all a generall calling as we are Christians so we are set in severall callings such as are superiors and inferiors as the Magistrate and subject the husband and wife father and sonne master and servant we must labour to be found faithfull in these how low so ever our place be if we be found carefull and conscionable even the meanest servant that drudgeth in the Kitchin if his calling be nothing but to scoure spittes Eph. 6.6.7 or to wipe shooes yet if he be obedient to his Master as unto Christ not with eye-service as men pleasers but as the servant of Christ doing the will of God from the heart with good will doing service as to the Lord and not to men he is no lesse accepted of God in his place then he that preacheth the word or he that ruleth a kingdome Well or thou shalt let it alone These words are expresly mentioned but they or some such like must necessarily be understood as if it were said let it stand and continue in the Vineyard that it may bring forth more fruit as Ioh. Ioh. 15.2 15. Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Doct. This teacheth us that the fruits of repentance obtaine the pardon and forgivenesse of all sinnes and offences Repentance obtaineth forgivenesse of sinnes and the favour of God and prevent Gods wrath and judgements and procure his love and favour He hath made a sure promise of remission of former offences to all such as truly turne unto him Thus the Prophet hath Wash you make you cleane take away the evill of your workes from before mine eyes c. then though your sinnes were as crimsin Esay 1.16.18 55.6.7 they shall be as wooll and though they were as scarlet they shall be as white as snow and chap 55. Seeke the Lord while he may be found and call upon him while he is neere let the wicked forsake his wayes and the unrighteous his owne imaginations c. let him returne unto the Lord and he will have mercy upon him Ezek. 18.23 And the Prophet Ezekiel chap. 18. I will not the death of a sinner but rather that he repent and live where he coupleth these two together The truth of this point is farther confirmed by sundry examples as 2 Sam. 2 Sam. 12.13 12.13 When David had acknowledged his sinne against the Lord the Prophet said for his comfort The Lord also put away thy sinne The like we see in Manasseth when he was carried away captive and clapt up in prison being in great tribulation prayed unto the Lord 2 Chr. 33.12 and humbled himselfe greatly be fore the Lord God of his fathers and God was intreated of him and heard his prayer and brought him backe againe to Ierusalem and set him upon the throne of his fathers The Publican smote his brest saying Lord Luk. 18.13.14 be mercifull to me a sinner I tell you this man went downe to his house justified rather then the proud Pharisee The like I might say of Paul 1 Tim. 1.13 he obtained mercy and forgivenesse when he was converted so the penitent theefe upon the Crosse said to the Lord Iesus Lord Luk. 23.42.43 remember me when thou commest into thy kingdome and Iesus said unto him Verily I say unto thee To day shalt thou be with me in Paradise Mar. 1.4 Hence it is that the Evangelist witnesseth that Iohn did baptise in the wildernesse and preach the baptisme of repentance for the remission of sinnes where we see he knitieth repentance and forgivenesse of sinnes together The reasons first Reason 1 all penitent persons shall have the blood of Christ Iesus to wash clense their soules from all their sinnes a singular benefit This reason the Prophet vrgeth Esay 1.17.17.18 For to speake properly nothing can clense us but Christs blood so foule and filthy we are and therefore it is called cleane water Ezek. 36.25 1 Ioh. 1.7.9 I will powre cleane water upon him and thus the Apostle Iohn saith If we confesse our sinnes he is faithfull and just to forgive us our sinnes and the blood of Iesus Christ his Sonne clenseth us from all sinne Secondly such shall have right to carthly blessings and to a right use of them to their everlasting comfort as Esay 1. Ye shall eate the good things of the land Esay 1.19.20 but if they refused and rebelled they should be destroyed for the mouth of the Lord hath spoken it Let us apply these things First conclude Vse 1 that all impenitent persons are out of Gods favour and protection and lye under all the plagues and punishments that God denourceth against sinners This is a fearefull estate and condition Deut. 28.16 to be cursed in the whole course of our life at home and abroad in the City and in the field in all that we put our hand unto Deut. 28. The curse of God bringeth with it all miseries of this life and of the life to come If then we repent not we die Secondly they that are truly penitent are truly happy for that man is blessed Psal 32.1.2 38.4 whose transgressions are for given and whose sinne is covered Blessed is the man unto whom the Lord imputeth not iniquity There cannot be a greater blessing befall us in this world then to get pardon of our finnes for all the burdens that we can beare are not to be compared to the burden of sin and therefore to be lighted of it is one of the greatest blessings of all the spottes staines that can sticke unto us Iam. 1.21 sinne is the filthiest and therefore to be clensed and washed from it maketh us cleane in his sight Lastly hence ariseth matter of comfort to all such as earnestly endeavour this worke of clensing and purging of themselves The vvay and the meanes to attaine
hand Ioh. 10.28 or who shall fight against his Sheepe and the Flocke of his pasture and prevaile This the Prophet teacheth Ier. 2.3 Israel was holinesse unto the Lord and the first fruits of his increase all that devoure him shall offend evill shall come upon them saith the Lord. Ier. Iob 1.3 2 3. The Sheepe of Job are reckoned in the account of his substance so are Gods Sheepe a part of his substance which he chose to himselfe so great is the kindnesse and mercy of God toward us For why doth hee take them for his Sheepe and let the rest goe as Goats being by nature no better Is it any worthinesse or excellency in them before others Rom. 2.12 19. No we are all gone out of the way there is none that doth good no not one that every mouth might be stopped and that all the world may become guilty before God Is it for their multitude Iohn 14.6 No they are called by Christ in this place a little Flocke and hee is the truth it selfe that speaketh it Thus Moses sheweth that the Lord did not set his love upon Israel neither chuse them because they were moe in number then any people Deut. 7.7 For they were the fewest of all people Deut. 7.7 Is it for their strength might and power they have Ezek. 16.5 6. No he found them weake and wallowing in their blood none eye pittied them to have compassion upon them so that wee may not say in our hearts Deut. 8.17 18. My power and the might of mine hand hath gotten me this wealth but wee must remember the Lord our God for it is he from whom wee receive all good things What then is it because we are more righteous The Israelites are charged not to speake so in their hearts Deut. 9.4 5. Deut. 9.4 5. because It was not for their righteousnesse or uprightnesse of heart that they entred to possesse the Land but for the wickednesse of those Nations which were driven out before them Who is it among the sonnes of men that will not spend land and limme and life it selfe to defend that which hee hath bought and purchased with a great price and at a deare rate And will not God defend and avenge his Children whom he knew to be his before the foundation of the world was laid though they bee oppressed for a time and he beare long with the vessels of wrath who cry out against them Downe with them downe with them even to the ground 2 Tim. 2.19 Rom. 11.1 2 3 howbeit the foundation remaineth sure and hath this seale The Lord knoweth who are his and hee will not cast off the care of them for ever Fourthly here is matter offered unto us to stirre our hearts to thanksgiving considering the infinite mercy of God toward us who hath vouchsafed to make choise of us to be his Sheepe passing by so many thousands in the world Of this duty the Prophet putteth us in minde arising from this doctrine Psal 100. Psal 100.3 4. It is the Lord that hath made us and not we ourselves for we are his people and the Sheepe of his pasture What followeth he maketh this use thereupon Enter into his Gates with thankesgiving and into his Courts with praise be thankefull unto him and blesse his Name It is no small token of his love toward us to make us to be his Sheep that are by nature Lyons Leopards Beares Bulls Dogs Psal 22.12 13 16 21. Matth. 15.26 Wolves and wild Beasts and what not Is not his love who loved us first worth our love to him againe If it be a great blessing that we are made to bee reasonable men how much greater is it to be received and regarded as his owne inheritance then which nothing is dearer to him nothing ought to be better to us The unfaithfull are the worke of God by naturall generation but they are the new-worke of God by spirituall regeneration It is not our owne free will that can frame and fashion us to be the people of God for then we might say It is we our selves that have made us and not the Lord. Particular branches of thankfulnesse This thankfulnesse consisteth not in words onely but in divers other particular branches noted by the Prophet in that place First let us give to him our hearts that our tongues may bee guided thereby let us first offer him all that is within us and then all that is without us will follow also for other worship God accepteth not In vaine they worship him Matth. 15.8 that draw neere unto him with their mouth and honour him with their lippes when their hearts are farre from him Secondly we must never bee ashamed to praise the Lord and to confesse his wonderfull workes to the children of men We see how men are not ashamed to sinne before the Lord openly publikely proudly presumptuously and prophanely and they blush at nothing but at godlinesse prayer profession hearing the Word and such like workes of Christian piety These men glory in their owne shame Phil. 3.19 Ier. 6.15 but they are ashamed of their glory nay of Gods glory and even of their owne good Thirdly the service which we performe to God wee must yeeld willingly readily joyfully 2 Cor. 9.6 and with a glad heart for hee loveth a cheerefull giver Thankes constrained or wrung and wrested from us are rejected of God Wee must give unto him backe againe as he giveth to us But how is that and in what manner bestoweth he upon us hee giveth us his gifts freely we must therefore returne to him our thankes frankly Lastly he calleth us to the assembly of his Saints which he nameth the Court and presence of God which was the place appointed for his publike service and worship Indeed God is not confined to a certaine place Act. 7.48 Iohn 4.21 neither is there any place wherein he is not to bee worshipped neverthelesse such as are indued with true faith must follow the communion of the Saints as Sheepe that feed not alone but with their fellowes Gods Sheepe and servants must shew themselves in the publike Assemblies being publikely thankefull for publike benefits received at his mercifull hands Psal 84.10 considering that one day in a his Courts is better then a thousandelsewhere Fiftly all that are Pastors and Teachers under Christ are bound to feed the Flocke that dependeth upon them They are Vnder-shepheards as it were Christs Vicars or Curates hee is the great Shepheard of our soules to whom the rest must be subject for the Sheepe are his This use is gathered from the exhortation that Paul giveth to the Elders of Ephesus Act. 20. Take heed unto your selves and to all the Flocke Act. 20.28 over the which the holy Ghost hath made you overseers to feed the Church of God which hee hath purchased with his owne blood Where he reasoneth thus It is the Flock of
life It is not so with the ungodly who are in bondage to sinne to Satan to their owne lusts and corruptions which bringeth all that they possesse into bondage with them True it is they may shew their warrant from men and bring forth their evidences or leases their writings and seales their bonds and indentures but what is all this to their right and claime from God and to a sound sanctified use of them before him For the bondage of their persons bringeth with it the bondage of their possessions All therefore that they have and hold is a bad and a bond hold They can fetch their title no further then from men and from their courts and customes Howsoever such are ready to cry out with the Iewes Iohn 8.33 Wee were never in bondage to any yet while they take themselves to bee the freest men upon the earth and to have liberty to make others free 2 Pet. 2.19 they are themselves the servants nay slaves to their owne corruption for of whom a man is overcome of the same is he brought into bondage Flocke Another observation arising from the number here used Another observation fitly ariseth from the name and number here used as the former did from the borrowed speech and title ascribed to the faithfull For hee calleth not his people flockes as speaking of many but he singleth them out in the singular number as speaking of one onely by the name of a flocke my little flocke one flocke not many or severall flockes True it is there are many sheepe yet they make but one flocke or sheepfold This teacheth us Doct. 3 that the Church of Christ is onely one and not divers So wee professe in the Articles of our faith to beleeve one holy and Catholike Church not many Catholike Churches This Christ himselfe sheweth plainely Ioh. 10. there is one Shepheard and one Sheepfold Iohn 10.16 The Shepheard is but one so the flockes are not many Thus also the Apostle speaketh 1 Cor. 12. 1 Cor. 12.12 Ephes 1.10 2.16 There be many members yet but one body This we finde often repeated in him in many places he purposed to gather together in one all things both which are in Heaven and in earth Ephes 1.10 we being many are one body in Christ Rom. Rom. 12.5 Gal. 3.28 1 Cor. 10.17 Iohn 17.21 12.5 Ye are all one in Christ Jesus Gal. 3.28 Wee being many are on bread and one body 1 Cor. 10.17 This is the effect of our Saviours prayer That they all may bee one as thou O Father art in me and I in thee that they also may be one in us This also Salomon setteth downe Cant. 6. My Dove my undefiled is but one Cant. 6.9 she is the onely one of her Mother she is the chiefe one of her that bare her The trâ—th hereof better appeareth Reas 1 if wee consider the titles given to the Church Psal 87.2 48.2 Cant. 4.9 12. 5.2 Esay 2.2 5.7 1 Cor. 6.19 Numb 12.7 Heb. 3.2 Ephes 3.15 Gâ—l 4.26 1 Tim. 3.15 It is called the City of God Psal 87.2 The City of the great King and the joy of the whole world Psal 48 2. The body of Christ Ephes 1.22 23. 5.23 1 Cor. 12.27 Col. 1.18 The spouse of Christ Cant. 4.9 The Mountaine of the Lord Esay 2.2 The Temple of God 1 Cor. 6.19 The house of God Numb 12.7 Heb. 3.2 The piller and ground of the Truth 1 Tim. 3.15 The vineyard of the Lord of Hosts Esay 5.7 The whole family in Heaven and Earth Eph. 3.15 A garden inclosed Cant. 4.12 as Christ also oftentimes in that Booke calleth it his Sister his Love his Dove his Vndefiled chap. 5.2 The heavenly Jerusalem the mother of us all Gal. 4.26 and many other such like titles all singular signifying one none plurall as pointing out many Againe the priviledges of the Church are one and the same for albeit there bee many Citizens in this City many subjects in this Kingdome many members in this Body many dwellers in this House many plants in this Vineyard many Sonnes and Daughters in this Family many trees in this Garden and many children of this Mother yet the milke they sucke the meat they eate the garments they put on are one and the same as Ephes Eph. 4.4 5 6. 4.4 There is one God one Head one Saviour one Redeemer one Sanctifier one Husband one Hope one Heaven one Way one Doore one Lord one Baptisme one Supper one Faith and one Father of all who is above all and through all and in you all Here are many unities which make the Church fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part c. But it may be objected Obiect How is it then that we read of sundry Churches 1 Cor. 11.16 Likewise of the seven Churches of Asia Revel 1.4 13. as also of the Churches of the Romanes Corinthians Galatians c. I answer Answ These are onely severall parts of the Church militant which is the company of Elect or faithfull living under the Crosse desiring to be dissolved and removed hence to be with Christ Now as the Ocean Sea which is but one is notwithstanding divided into sundry parts according to the Countries and Kingdomes by which it runneth so the Church dispersed over the whole earth is divided into many particular Churches according as the regions are several in which it is seated Or as the body of man is one but in this body there are many severall members that make all of them but one body so it is with the body of the Church it selfe Psal 122.3 as the Prophet teacheth that Jerusalem is builded as a City that is compact together in it selfe Psal 122.3 Acknowledge from hence a difference betweene the true Church Vse 1 and all other false conventicles and synagogues of Satan not worthy to bee called by the names of Churches The true Church is onely one as God is one that calleth it as Christ is one that redeemeth it as the Spirit one that sanctifieth and preserveth it But the false churches have Satan and his angels for their head and king and as hee is called the god of this world so he may be called the god of disorder and confusion the god of hatred and malice these are at enmity with God with the truth with the true Church and one with another Iudg. 7.22 as the swords of the Midianites were drawne out against the Midianites their owne fellowes This use is concluded in the song of Salomon chap. 6. There are threescore Queenes Cant. 6.8 9. and fourescore Concubines and Virgins without number yet my Dove my Vndefiled is but one the onely one of her Mother Here is an objection and an answer to it As if it were said There are indeed multitudes of other assemblies in the world which seeme to bee in
more favour with God then the true Church by reason of their multitudes by reason of their pomp and glory by reason of their flourishing estate and freedome from inward and outward terrours neverthelesse though there be such an innumerable sort of Queenes and Concubines as these yet the true Church is onely one and indeed the onely one dearely beloved and tenderly regarded of the true God as that which walketh in the truth and professeth the Word truely As for all other societies they are no better then as routes of Rebels and conspiracies of wicked men gathered together and risen up against the Lord and against his Anoynted breaking the bonds Psal 2.3 9. and casting away the cords of doctrine and discipline who in the end shall be broken to shivers with a rod of Iron and dashed in pieces like a Potters vessell Such are all the assemblies of the Turkes Sarazens Savages Iewes Persians Pagans and the like who are no Churches Such are the congregations of the Papists the meetings of the Arrians Anabaptists Libertines Familists Antinomies Tritheits Samosatenians Swinkfieldians all which are false Churches some like the Israelites or ten tribes after they were fallen from the house of David and others worse all of them no true Churches of God but multitudes of horrible Infidels detestable Idolaters and abominable Heretickes departed out of the true Church with whom wee must hold no communion with whom wee must have nothing to doe but rather shun them and separate from them nay abhorre and abjure them as men that walke in the path-way that leadeth to death and destruction A man will not willingly goe into an infectious house but these assemblies are a rout and receptacle of pestilent and prophane persons who have made shipwracke of faith and of a good conscience Hence it is that the Church speaketh in respect of such Cant. 1.7 Cant. 1.7 Why should I be as one that turneth aside by the flockes of thy companions she meaneth swarmes of Idolaters heapes of false Worshippers and societies of Schismatickes and Heretikes 2 Tim. 2.17 whose doctrine fretteth as a canker sowreth as a leaven and spreadeth as a leprosie over the whole body Therefore hee calleth these evill companies flockes because they are many in number and not that one flocke which hath Christ Iesus to be the onely Master the onely Shepheard the onely Teacher of the true service of God There alwaies have bene and now are Revel 3.9 such as are no other nor no better then the synagogue of Satan who say they are virgins but are harlots who say they are Jewes that is the true Church and people of God and are not but doe lye Secondly the Church being but one this point and principle is to be holden that there is no salvation out of the Church as there is no condemnation to them that are of the Church and consequently every one that looketh to bee saved by Christ must necessarily range himselfe in that number that so he may become a member and Citizen of this one Catholike Church For as out of the Sheepfold are Goats Dogs Swine Wolves and such like Revel 21.15 so out of the Church are Sorcerers and Whore mongers and Murtherers and Idolaters and whosoever loveth and maketh lies Revel 22. Such albeit they may be in the Church for a season yet are not of the Church for they remaine not in it They that were not in the Arke of Noah perished in the waters so out of the Church and out of this flocke and sheepfold all are condemned Hence it is that Luke teacheth Acts 2.47 Cant. 4.12 The Lord added to the Church from day to day such as should be saved So Salomon Cant. 4. A garden inclosed is my Sister my Spouse a Spring shut up a Fountaine sealed This is plaine in these foure respects First Why there is no salvation out of the Church because Christ Iesus is the onely head of the Church by whom all parts as by certaine joynts and sinewes are knit and coupled together but out of the militant Church there is no Christ Revel 1.13 for he alwaies walketh in the midst of the seven golden Candlestickes out of the Church there is no faith in Christ no obedience to Christ no justification through Christ This reason may bee thus concluded Where no Saviour is there can be no salvation But out of the Church there is no Saviour Therefore Out of the Church there can be no salvation So then where no head is to quicken or make alive there can be no body or members that are alive but out of the Church there is no head to quicken or make alive therefore there is no body or members quickned or made alive but dead members which are so onely in name Secondly out of the Church who ruleth as King 2 Cor. 4.4 Ephes 2.2 but the prince of the aire and god of this world that ruleth in the hearts of the children of disobedience and therefore such as are justly cast out of the Church by the censure of excommunication and cut off by that spirituall sword of discipline 1 Cor. 5.5 1 Tim. 1.20 are said to be delivered to Satan that they might learne not to blaspheme 1 Cor. 5.5 1 Tim. 1.20 This reason may be thus framed Where Satan ruleth nothing beareth sway but destruction But out of the Church Satan ruleth Therefore Out of the Church nothing beareth sway but destruction and consequently there can be no salvation Thirdly out of the Church there are no ordinary meanes to come to salvation Now what are the meanes to attaine salvation They are these Hearing Faith Prayer the Sacraments and such like But out of the bosome of the Church there is no sound preaching of the Word no true beleeving in Christ no devout calling upon God no right partaking of the Sacraments no sincere holinesse of life no brotherly communion of Saints no pure worshipping of God according to his Word These are the priviledges of the Church and the markes whereby it is knowne Acts 2.42 Act. 2. They continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Where these are not there can be no Church nor salvation Fourthly the Church and the world are quite contrary the one to the other Iohn 17.9 14. Ephes 5.27 1 Pet. 2.9 Christ prayeth not for the world as hee doth for the Church and for all the parts and members of it John 17.9 14. the whole world lyeth in wickednesse onely the Church is an holy company which followeth the waies and practiseth the workes of godlinesse Lastly labour to be of this Church and joyne thy selfe to it as a part and member thereof If any aske By what signes we may discerne whether we be members of the Church or not I answer It is not hard much lesse unpossible to establish our hearts in this truth For first such are separated from the world
his Sonnes with the comfortable heate thereof Seventhly 1 Iohn 4.17 we have boldnesse to lift up our heads in the Day of Judgement because as hee is so wee are in this world if we be regenerate we are partakers of the heavenly nature ready to render love for love Lastly if we say we love God as who will not say it and how many ready to sweare it and yet hate our brother 1 Iohn 4.20 5.1 we are lyers and speake not the truth for he that loveth not his brother whom he hath seene how can hee love God whom he hath not seene forasmuch as every one which loveth him that begate loveth him also that is begotten of him 1 Joh. 5.1 All these are as so many chaines whereunto I might adde sundry other linkes to couple us together and to hold us close one to another If we breake these bands in sunder that nothing will hold us like the man distempered and distracted in the Gospel How can we have any communion with God that have no fellowship with the brethren Fiftly we all have need of patience seeing wee are assured to finde such as will be sure to exercise it and we must earnestly crave it of the God of patience For how shall we goe thorow-stitch with our profession for which we shall not onely be little esteemed but hated of all men Luke 21.19 Heb. 10.36 except we possesse our soules with patience against the contempt which all for Christs sake are subject unto in this present world We are commonly esteemed as the reffuse and off all of all others but let us keepe faith and a good conscience and then say with the holy man Job whose patience and constancy was many wayes prooved and sundry false imputations charged upon him Behold my witnesse is in Heaven Iohn 16.19 1 Cor. 4.3 and my record is on high And with the Apostle With me it is a very small thing that I should be iudged of you or of mans iudgement yea I iudge not mine owne selfe The Faithfull are Gods hidden Ones deare to him and beloved of him And as they are the members of Christ so he accounteth his body after a sort maimed and unperfect without us for He is the Head over all things to the Church Ephes 1.23 which is his body the fulnesse of him that filleth all in all Eph. 1.23 where the Apostle sheweth that his body is his fulnesse Is it not a blemish and deformity in the naturall body wherein one member onely if it bee but a little finger is wanting so Christ Iesus should be unperfect as a body maimed and disfigured if any of his members should be missing which hee will not suffer to bee taken from him If at any time great men favour and respect us we passe not greatly what inferiour persons thinke of us So should it be with us concerning the matter in hand we ought to digest the disgraces and reproaches of the world more easily and with all patience considering the mighty God and Christ his Sonne and our Saviour have us in such estimation Rom. 8.31 For if God bee on our side who shall be against us Wee commonly affirme A friend in the Court is as good as a penny in the purse and we finde it so If then wee have a friend in the Court of Heaven which is the highest Court and from whence lyeth no appeale we shall not need to feare or be disquieted what man doth or can doe unto us And if we had the greatest friends that can be upon the earth what benefit can we promise to our selves by it when he that is higher then the highest is our enemy Lastly as wee are hated and shall bee hated in the world so we must learne and acknowledge that it is not lawfull to avenge our selves or to recompence and requite like for like Matth 5.44 2 Cor. 2.10 Acts. 7.59 Luke 17.3 Rom. 12.19 but we must love our enemies Matth. 5.44 and forgive them Luke 17.3.2 Cor. 2.10 and pray for them Acts 7.59 Hence it is that the Apostle teacheth Rom. 12.19 Avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. He is the Iudge of the whole world and to him it belongeth to punish and shall not the Judge of the whole world deale uprightly Gen. 18.15 He judgeth without all passion or perturbation whereas we are partiall and passionate and sometimes peevish in our owne causes It is the office of God that properly belongeth to him Psal 94.1 to revenge all our wrongs whatsoever who will more sharpely and severâ—ly right our causes then any other man can doe whereas if we be avengers of our owne private injuries wee make our selves Iudges of the earth we take upon us the perfect knowledge of all things we make our selves searchers of the heart wee wrest the sword of justice from the Magistrate nay we usurpe the office of God and make our selves to be witnesses parties and punishers in our owne matters which was never allowed in any Court where there was any colour of upright dealing and we cannot expect the Divine revenge which onely keepeth due measure and proportion betweene too much and too little Little flocke The last observation taken from the limitation added to the flocke of Christ that it is little and arising from the former interpretation is that it is said to bee little in respect of the opinion that these poore sheepe have of themselves Their hearts are not hauty neither are their eyes lofty Psal 131.1 2. neither doe they exercise themselves in great matters or in things too high for them but they behave themselves as a child that is weaned from his mother their soule is even as a weaned childe This teacheth us Doct. 6 that the faithfull are little and lowly in their owne eyes This we learne by sundry examples in the Old and New Testament Jacob an holy Patriarke saith of himselfe Gen. 32.10 I am not worthy of the least of all the mercies Gen. 32.10 18.27 and of all the truth which thou hast shewed to thy servant Thus doth Abraham the Father of the faithfull confesse in his prayer I have taken upon me to speake to my Lord which am but dust and ashes Gen. 18. Ezra the learned Scribe of God was ashamed and blushed to lift up his face to God Ezra 9.6 Iob 1.1 4.3 4. 42.6 Ezra 9.6 Job a just and upright man one that feared God and eschewed evill who had none like to him in the earth answered the Lord and said I am vile what shall I answer I will lay mine hand upon my mouth once have I spoken yea twice but I will proceed no further yea I abhorre my selfe and repent in dust and ashes Esay 6.6 The Prophet Esay cryeth out Woe is me for I am undone because I am a man of uncleane lips Chap.
owne If wee travell without the Word it will bring us to Hell the kingdome of darknesse but never to the Kingdome of Heaven and of God who dwelleth in the light which no man can approach unto No man by nature knoweth the way to Heaven neither can possibly finde it without his guide there are so many odde lanes and blinde turnings and by-pathes and crosse waies that we are sure to misse the Devill standeth at one corner and telleth us This is the way the World calleth to us at another I will lead thee and sinne sitteth at anoother ready to perswade us to follow it Wee know the way that leadeth to Hell well enough nature is a sufficient guide to instruct us and direct us if we have no other we cannot misse it the way is so broad and the gate so wide that leadeth to destruction and the company so great going before us that thrusteth and throngeth to enter into it Wherefore it standeth us upon to doe nothing without our guide Howbeit this is an hard matter men will not stoope downe when God holds out his Scepter ready to lead them neither will they draw neere when God stretcheth out his arme to receive them The causes why vve follovv not the guidance of the Word but hang backe many wayes And will we understand and learne the causes that stop up our way and hinder us from following the guidance of the Word Ignorance negligence and contempt have so possessed the greatest part that they are a small remnant that make conscience to seeke knowledge to use diligence and to performe obedience These lead us by the hand to the Kingdome the former are the greatest enemies to our soules Ignorance of the Word the first hinderance to the Kingdome Heb. 5.12 Of these three that blocke up the way and stop our passage I will speake in order And touching the first I will say with the Apostle Heb. 5.12 When for the time yee ought to bee teachers yee have need that one teach you againe which be the first principles of the Oracles of God and are become such as have need of milke and not of strong meat After all our hearing and learning after so many yeeres teaching and preaching Heb. 6.1 the greatest part know not the principles of the doctrine of Christian Religion The raine and dew of Heaven hath fallen upon the ground and yet it remaineth dry and barren The Hammer of the Word hath beaten upon our hearts yet they are hardned as the Anvill Many gracious showres have dropped downe upon the grasse of the field and yet alas it is ready to wither away The Sunne hath shined clearely in our eyes and yet alas we remaine in palpable darknesse O what a deepe and secret judgement is this that the raine should make us dry and the Sunne make us blinde that the light should cause darknesse and the sound of the Gospell should make us deafe But thus it is and thus it must bee when we regard not to know the will of our God Certainely such blinde sottish people that remaine willingly nay wilfully blinde in the middest of the meanes of knowledge like those that having meat before them arise empty from the Table cannot assure themselves to bee true members of the Christian Church The Prophet foretelleth touching the Church of Christ that the earth should be full of the knowledge of the Lord Esay 11.9 2.3 Ioel 2.28 as the waters that cover the Sea but these have their hearts as full of ignorance as the Sea is of water True it is a man may be ignorant of many truthes and yet be saved 1 Cor. 13.9.12 And it is true likewise that here wee know in part and wee see as thorow a glasse darkely and so wee shall untill wee come to know even as also wee are knowne Howbeit wee must understand that there is difference betweene truth and truth There are some such truths as are like the heart in the body without which there is no life or like the foundation of an house except it be well laid no building can be reared and erected Or like the Pillers on which Samson leaned if they bee shaken the house falleth and is overthrowne and the fall thereof is great and draweth with it the ruine of others So it is in Religion There are sundry such principles and grounds of the faith that whosoever is ignorant of them all or of any one of them it is impossible he should be saved These are to Christians as the A. B. C. is to Children except the Childe know his letters he can never be able to read yea albeit he be ignorant but of one of them so except they which be rude be well and thorowly grounded in the Rudiments and first Principles 1 Pet. 2.2 as it were the first milke that they sucke from their Mothers brests that they may grow thereby they are not yet in the way to the Kingdome they have not set one step forward to Heaven Notwithstanding if a thorow view and exact examination were taken of the most places I feare the greatest number even of such as are of yeeres of discretion would be found faulty and guilty that they know not so much as every Christian must know that shall be saved and see Christ Iesus his Saviour to his comfort And therefore I may conclude that the greatest number of them yet stand in the state of damnation I will not say they shall bee condemned neither dare I because God hath given to us no such warrant Deut. 29.29 and secret things belong unto him but rather I hope better things of them though I thus speake howbeit this I affirme and dare bee bold to pronounce that such doe as yet stand through their ignorance in the state of condemnation What though many of you be of great age what though yee have beene baptized and beene admitted to the Lords Supper what though yee have beene long hearers of the Word I beseech you by the mercies and patience of God toward you deceive not your selves doe not flatter your owne soules perswade not better things of your selves then there is just cause be not as Children that know not the right hand from the left be not alwaies blinde in your understanding but rather examine your selves and call your selves to an account what yee have heard and learned lest yee be like those that are alwaies learning 2 Tim. 3.7 but never able to come to the knowledge of the truth The Lord complaineth by the Prophet Hos 4.1 6. My people are destroyed for lacke of knowledge And againe a little before There is no knowledge of God in the Land and therefore the Inhabitants thereof shall be cut off Thus much of ignorance the mother of errour Neglect of the Word the second hinderance to the Kingdome the second hinderance that stoppeth up the way to the Kingdome is the neglect of the Word a farther degree