a fast and threatneth that whosoever shall doe any worke at all therein even on that day Levit. 16.31 23.30.31 shall be cut off from among his people Levit. 16. Because it shall be a Sabbath of rest and we ought to resort at such solemne times to the house of God no lesse than we ought to doe on the Sabbath if not rather more in regard of the urging and pressing occasion Iudge 20. Hereby then falleth to the ground the opinion of such as hold it neither needfull nor expedient that the word should be preached at such times as the Church assembleth for fasting and praying These are not ashamed to affirme that they have often heard and read of the exercise of fasting and praying but never of fasting and preaching as if forsooth the time were spent unprofitably that is spent that way These men would gladly say somewhat to maintaine and countenance their owne idlenesse And because the diligence of others maketh their negligence to appeare the greater they open their mouthes against them and their practise who preach the word in season and out of season according to the Commandement of God and man and speake all manner of evill of them The wise Salomon teacheth Pro. 26.16 Pro. 26. That the sluggard is wiser in his owne conceit than seven men that can render a reason We ought to use all meanes whatsoever and all little enough and too little to stirre up our selues to faith and repentance from dead workes but the preaching of the word is the principall and speciall meanes to worke these in vs and what is what is all our fasting without true repentance doubtlesse there is no life in it and therefore at such times the word should be taught to make the rest of the workes more lively Besides we have shewed that it hath the nature of a Sabbath day Whatsoever therefore they were forbidden on the Sabbath was likewise forbidden on the day of fasting and whatsoeven they were then Commanded to do ought likewise to be done and practised on this day But the Apostle teacheth Act. 15.21 that Moses hath in every City them that preach him being read in the Synagogue every Sabbath day So then besides that every day of fasting was a Sabbath day we see that after Moses was read he was also preached but he was read in their assemblies on the daies of their fasting Neh 9.13 there he sheweth how they spent that day one fourth part they reade in the booke of the Lord their God an other fourth part they spent in prayer and confessing their sinnes to God and by all likelihood the other two parts were spent in preaching after they had read the Lecture of the Law which is not expressed because he had so lately and largely spoken thereof in the former chapter And seeing they spent not the residne of the day idly but in some holy exercise together and neither in reading nor in praying how should it be spent but in preaching hearing the word of the Lord Thus Anna serued the Lord in the Temple with prayer fasting where without all question was the preaching of the word as well as praying and reading It is a desperate cause that hath nothing to pretend It is objected that the preaching of the word at such times is never expressed neither urged by Commandement nor Commended by example But we must consider the usuall manner of the Scripture by one part of the worship of God to understand the whole For sometimes there is mention of fasting but not at all of prayer Ester 4. and often elsewhere What then shall we collect and conclude from hence that they praied not to God nor once lifted up their hearts to him The brute beastes may keepe such a fast and therefore more must be understood then is named Esay 56.7 Math. 21.13 So the Temple was called the house of praier we never reade it called the house of preaching and yet it serueth no lesse for the one then for the other But these men conceive and imagine there is some time wherin the preaching of the word is unseasonable Lastly if the preaching of the word were used in times of holy feasting solemne thanksgiving to be rendred unto God for some extraordinary blessings or deliverances receiued as in the Passeover the like why should not the same exercise be much rather takē up when the times of holy fasting are sanctified that as at the one we might be stirred up to praise God for his mercies so at the other we might be moved to fear his judgments ready to fal upōus The second point is the kindes and sorts of fasting This we must learne The severall sorts of fasts to the end we may know of what fast the Prophet speaketh For all fastes are not of one nature neither undertaken for one and the same cause There is a fast prescribed by the Physition to restore health or to procure appetite abstaining from sustenance to consume raw and superfluous humours The cause of this is repletion Hence ariseth this rule of theirs Whatsoever diseases fasting or emptinesse cannot take away cure them by medicine An other is to performe somewhat with haste and expedition when the minde is so set upon some earnest businesse that a man either forgetteth himselfe or else can intend no time to take his sustenance and the refreshing which nature otherwise would require 1 Sam. 14.24 Such was the fast commanded by Saul who had no religious respect therein but aymed at this to spare no time from pursuing his enemies Such was Pauls fast and of the rest that were in the ship with him Act. 27.33 Act. 27. they had no leasure to take meate in time of the storme and tempest every houre fearing shipwracke and standing in jeopardy of their lives There is a fast of Christian sobriety which is nothing else but an using frugality in meates and drinkes or the vertue of temperance and is to be practised of us all the daies of our lives according to the warning of our Saviour Luk. 21.34 Take heed to your selues least at any time your hearts be over-charged with surfetting and drunkennesse Rom. 13.13 and of the Apostle Let us walke honestly as in the day not in riotting and drunkennesse not in chambering and wantonnesse c. There is an other fast of necessity which is a forced and constrained fast which God often sendeth as a chasticement when he breaketh the staffe of bread Leuit. 26.26 Deut. 28.23 when he maketh the heavens as brasse and the earth as yron when he destroyeth the labours of the husbandmen when the field is wasted the corne blasted the grasse withered the vines dryed and the land mourueth Ioel 2. Because we will not take up a voluntary fast that he would he forceth us to take up a fast which we would not because the earth forbeareth her fruites we must forbeare our food
Master it is joyned with open contempt of him no marveil therefore if disobedience to God be also a contempt against God as the Prophet saith If I be a Master where is my feare saith the Lord of hostes This teacheth that doubtlesse many stand guilty of a multitude of sinnes which they never thought of Vse 1 neither once dreamed upon Many men happly will grant there is some conscience to be made of committing evill who never thinke it a sinne to omit a good duty Such will confesse it a sin to worship a false god but never consider they are commanded to vnite their affections to the true God to trust in him to beleeve him to love him to feare him and to depend upon him that it is an heinous Crime to pray to a strange God or to Saints and Angels or to bow downe to an image who regard not to worship God in truth and sincerity and to call upon him in the day of trouble Many will refraine from working on the Sabbath day and prophaning it by riding about their businesse or running after their sports and pastimes they would be loth to doe these but in the meane season how doe they sanctifie and keepe it holy when they care not to heare the word or to performe publike and private duties of religion upon it We must all give account at the great day of the Lord as well what good we have done as what evill we have done That good governour of the people Nehemiah desired the Lord to remember him concerning the good deedes which he had done for the house of his God Neh. 13.14 It had beene small comfort to him if he had onely done them no hurt and gone no farther for so much might be said of an image or of the bruit beast but his comfort was he had endeavoured and employed himselfe to doe them good And how did Obadiah shew his religious heart in the dayes of persecution toward the Lords Prophets what did he rest in this that he had done them no hurt No 1 King 18.13 he did an hundred of them by fifty in a cave and fedde them with bread and water Or how did Rahab the harlot testifie her faith toward the spies that were sent to search the land did she content her selfe to offer them no injury and to bewray them or deliver them into the hands of their enemie No doubtlesse she was justified by her workes Iam. 225. Heb. 11.31 when she had received the messengers with peace and had sent them out another way But the religion of most men in our dayes is a negative religion they have little positive you may sooner obserue what they doe not Gal. 6.10 then understand what they doe We must obserue the rule of the Apostle As we have opportunity let us doe good unto all men especially unto them who are of the houshold of faith Secondly it reproveth such as content themselves with idle shewes and appearances of obedience and sincerity It will not serve our turne to be Christians onely in outward profession if we be fruitlesse and faulty in conversation It is not enough to make us sound Christians to come to Church to be at prayers to heare the word and receive the Sacraments when we yeeld no fruit of obedience as if it were sufficient that the fig-tree were planted in the Vineyard albeit it bare nothing but leaves Psal 1.3 but we must be as trees of righteousnesse planted by the rivers side which bring forth fruite in their season True it is the Church hath alwayes had such painted Sepulchers or gilded tombes outwardly as the Iewes that had the Temple of the Lord alwayes in their mouthes who yet remained wicked and prophane persons in their lives The sound Christian is not discerned by the leaves of outward appearance but by the precious fruits of the spirit not by his profession but by his practise and they are the true Israelites which are so within whose praise is of God and not of men The fig-tree had leaves good flore which were seene a farre off Mar. 11.13 and seemed to promise great store of fruit but when Christ drew neere and looked for fruit found none he said Never more fruit grow upon thee Let us take heed in time of such a wofull sentence For may not Christ Iesus trow you finde store of such fruitlesse fig-trees in this Vineyard of his nay when he commeth to looke upon his Vineyard will it not be a rare thing and an hard matter to see a fig-tree with any fruit upon it Nay are we not for the most part come to this passe that we have scarce any leave at all to be seene that a man may take a Candle and search for leaves and yet find none upon them This is the state and condition of sundry among us how neere are such to the curse and to be burned up which have neither fruit nor leaves neither substance nor shew neither body nor shadow neither truth nor appearance but openly and evidently make plaine Demonstration of wild and wicked fruit Deut. 32.32.33 their grapes are grapes of gall their clusters are bitter their wine is the poison of Dragons and the cruell venime of Aspes Such shall never be suffered to remaine within the Vineyard the axe is laid to the root of the tree to cut them downe Thirdly this checketh and controlleth the slanderous mouthes and pennes of the Romish Church opened wide and enlarged against our doctrine which they knew not or will not know who beare the world and their ignorant Disciples the multitude in hand that our religion destroyeth good works Math. 5.16 whereas we call upon the people to bring forth the fruits of the Gospel and to let our light so shine before men that they may see our good workes and glorifie our father which is heaven Nay we teach a necessity of good workes as well as they to be in all true beleevers that they which have beleeved in God might be carefull to maintaine good workes these things are good and profitable unto men Wherein then lyeth the difference between us they teach them to be the causes of our justification we that they be lively fruits and effects of faith they doe not goe before him that is to be justified but they follow him that is already justified they are not necessary in the act or office of justification but they are necessarily required to be in every justified person Lastly let us all be provoked to the diligent practise of good workes No man must thinke himselfe exempted or priviledged from good workes albeit he be never so poore or simple The most sort post over this duty from one to another and thinke when we call for good workes it is a doctrine that toucheth onely rich men and such as have the wealth of this world at will and none other as if there were no good workes of charity that did deserue the
beleeve and be saved seeing they are not capable of this hearing through weakenesse of nature or if they heare they cannot understand which is all one as not to heare at all Answer I answer the doctrine is to be understood of such as are of yeares of discretion as also other precepts are to be taken 2 Thess 3.10 Math. 24.15 We must therefore answere this Objection as the former For deafe men and children are in this point alike God supplying their wantes so that all of them that are elect are taught inwardly and engraffed into Christ for salvation effectually as it is said of Iohn the Baptist He shall be filled with the holy Ghost even from his mothers wombe Luk. 1.15 and thus as the Spirit supplieth the want of Baptisme in like maner it doth the want of faith But cannot God save without preaching Object 3 or must all heare Sermons that will be saved Can he not save them that heare seldome or neuer as well as those that doe heare often What say you of them that have not the word Answ I answere we speake not of the power of God what he can doe but of his will what he promiseth and purposeth to do We doe not deny but he can save without the preaching of the word yea without the word but when he sendeth the ordinary meanes it is great folly to reason what he can do for then he tieth us to the word and we may be wel assured he will save us no otherwise He can preserue life without meat as we see in Moses and Elias but when we have plenty of foode at hand and yet refuse to eate we tempt God and shorten our daies and must needes perish without using the meanes As he fed Israel with Manna in the wildernesse where they had neither seed time nor haruest But when once they came into the land of Canaan a land flowing with milke and honey Iosh 5.12 then the Manna ceased on the morrow after they had eaten of the old corne of the land neither had they it any more but they did eate of the fruit of the land of Canaan So in the times of the ruines of the Church and desolations of Sion when the word is precious hee giveth it food which the world knoweth not of and feedeth as it were with hidden Manna and setteth up a light in their hearts to guide their pathes in the way of peace as it were in the darkenesse of the world but when he hath sent a plentifull haruest and labourers to gather in the corne and when he hath set up a candle upon the candlesticke to give light to all that are in the house woe unto them that despise the provision he hath provided for them and shut their eyes in the cleere light of the Gospell and so sit in the shadow of death these doe no better than murther their owne soules For they tempt God who have the word and will not heare it and make a needlesse triall of his absolute power what in himselfe he is able to doe God could have taught the Eunuch without the ministery of Philip Act. 8.26 and 10.4.5 as he could have instructed Cornelius by the Angel that appeared unto him but the Angel directed him to Peter to teach us that it is his Ordinance we should submit our selues unto it if we would attaine to saluation for that is the wisedome of God unlesse we account our selues wiser than God and know a nearer way to the kingdome of heaven than he hath shewed us But let such as follow their owne way take heede they neuer come there and so in the end while they professe themselues wise prove themselues to be starke fooles Vse Vse 1 1. This reproueth sundry sortes First of all the Recusants among us and the Popish rabble of that Antichristian generation which stoppe their eares like the Adder Psal 58.5 and will not hearken to the voice of Charmers charming never so wisely and withdraw themselues from our Church-assemblies and so forsake their owne mercy To these we may joyne the cursed crue of damnable Atheists who binde themselues in a league of infidelity and barre themselues of the meanes of faith and saluation let them feare least one day they roare in hell where shall be weeping and gnashing of teeth and their Elysian fields proue hellish flames This is Gods deepe iudgement upon them to revenge the contempt of his holy word and for this cause he sendeth them strong delusions that they should beleeue a lie 2 Thes 2.11.12 that they all might be damned who beleeve not the truth but had pleasure in unrighteousnesse Both those sortes refuse to ioyne with us in the seruice of God in the word in praiers and in the Sacraments Such may be compelled by the magistrate to the exercises of religion Recusansie and rebellion came in together And the rather because Recusancy came in with treachery and Rebellion For untill treason beganne to be plotted called to this day the rebellion in the North and the Bul of Pius Quintus was published recusancy was not practised nor the name heard of but as they began together so they have growne up and continued together and I am perswaded so long as the one remaineth the other will not be forgotten This is the sottishnes that is found in that Synagogue which hath euermore hatched rebellion in her bosome and shewed her selfe an enimy to princes and their Scepters Hence it is that ignorance is made the mother of devotion Hence it is that Images are made lay-mens bookes But God hath appointed his Church to be instructed in the faith not by looking upon an image Non oculus spectaculo sed animus verbâ— pascenduâ— est Lactant. but by hearing his own ordinance not by feeding the eye with Pictures but the heart with the Preaching of his word Secondly it condemneth the corrupt practise of the Separation who deny to our Church the name of a true Church and Ministers thereof to be lawfull Ministers and as they teach that our Church is false and Antichristian so they charge us to be false Idolatrous and Antichristian ministers no better than the Priestes of Baal These are they that under colour of zeale are revolted from us which say stand by thy selfe come not neere to me Esay 65.5 for I am holâ—eâ— than thou But I would aske the Question of them In what Church they had faith wrought in them and by what Ministers as it were by spirituall fathers they were begotten againe to a lively hope of the heavenly inheritance If there be any faith or grace in any of them as I trust there is in many of them howsoever they iudge uncharitably of us where had they it or how obtained they it but by the Ministery of the Church of England So that we are a true Church and have true ministers even our enimies being iudges I may therefore demand of these as our Saviour did of
grace life by Christ be fruitfull effectuall Let us then be warned that we do not coÌ„tent our selves to live in the Church for so false Israelites doe and hypocriticall Christians who professe Christ in word Tit. 1.16 Revel 3.1.2 but deny him in their workes who have a name that they are alive but indeed are dead Let us therefore be watchful strengthen the things which remaine that are ready to dy repent speedily because wee know not what houre hee will come upon us This is the use that the Apostle teacheth having shewed that in a great house are sundry vessels some to honour some to dishonour he addeth 2 Tim. 2.21 Let us purge our selves from these that we may be vessels unto honour sanctified meet for the masters use and prepared to every good worke Math. 3.8 Let us strive to bring forth fruit worthy amendment of life Let us clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God and purging our consciences more and more from dead workes that so we may gather comfort and assurance that we are vessels to honour and for our better assurance let every one depart from iniquity that nameth the name of Christ 2 Tim. 2.19 Doct. After that thou shalt cut it downe Here is the finall doome of this fig-tree without any farther repriving or sparing thereof Though the Lord suffer long yet he punisheth at the last if it cannot be made fruitfull From whence I might observe that the Lord howsoever he be very patient and doth forbeare long yet at the last he wil come to visit and punish men for their sinnes Ier. 5.7.9 How shall I pardon thee for this thy children have forsaken me and sworne by them that are no gods when I had fedde them to the full they then committed adultery and assembled themselves by troupes in the harlots houses So Esay 42.14.15 1 Sam. Reason 1 5.6 The reasons first in regard of his love and mercy to his children he will not suffer them to live in their sinnes unpunished thus he doth manifest his goodnesse yea that he is goodnesse it selfe and consequently opposite to evill and so will visit them for their sinnes Secondly his justice will not suffer him to let the wicked escape but hee will and must punish He is just nay justice it selfe and therefore cannot but doe justice Rom. 2.6 3.5.6 and give to every one according to his workes as Rom. 3. Is God unrighteous who taketh vengeance I speake as a man God forbid for then how shall God judge the world This teacheth the children of God Vse 1 that they have no cause at all to be envious against the wicked for their prosperity and happinesse in this world for let them waite a while and abide but a short time which the Lord in his providence hath appointed they shal behold him comming against them with his drawne sword and visit their iniquities to the full Exod. 34.7 for hee will by no means clearethe guilty Secondly it admonisheth every man to labour to breake off his sinnes whatsoever they be and not to harden himselfe because God spareth him because howsoever God spareth him and maketh as though he did not perceive him yet at the last he payeth home How neere hath Gods hand beene to many in this great visitation in the same house and in the same bed when the one hath beene taken away and the other spared and his life given him for a prey O consider this ye that have already forgotten this mercy of God and labour to appease his wrath before yee come to his judgement-seate for then it will be to late to call and cry for mercy let us labour too repent betimes here that so we may find mercy before the throne of God hereafter Lastly it warneth us of the wofull estate of all such as despise his patience for what doe such but heape up wrath against the day of wrath Rom. 2. Thou shalt cut it downe Dcto The Lord of the Vineyard waited yeare after yeare to receive some fruit Such as grow desperate are neere to destruction and the dresser thereof obtained the continuance of the standing thereof another yeare if nothing will serve none will intreat any farther it must be cut downe This teacheth us that when once we grow desperate without hope of amendment and past recovery God is determined to destroy us and to pull us up by the rootes as trees that are altogether withered dead and rotten Thus it was with the sonnes of Eli the sonnes of Belial 1 Sam. 2.12.25 they knew not the Lord neither would they give eare to the warning of their father but what was the end They hearkned not to the voyce of their father because the Lord would slay them This we see also 2 Chro. 36. the Lord gave his people over into the hand of the Caldeâ—s but when came the wrath of the Lord upon them to the uttermost when there was no remedy He had sent his Prophets continually and successively one after another among them 2 Cor. 36.15 16. but they could do no good with them they grew worse as those that are desperately diseased caÌ„not be healed There was therfore no remedy neither other way with them then to cut them off utterly Thus our Saviour speaketh Math. 23.37.38 I would have gathered you together but ye would not behold your house and habitation is left unto you desolate Esay 6.10 so that it came to passe as the Lord had threatned Make the heart of this people fat and make their eares heavy and shut their eyes lest they see with their eyes and herewith their eares and understand with their heart and be healed The reasons are first because there is nothing left that can doe them any good Reason 1 All the meanes that the Lord hath used or can use will not profit them but like Dogges and Swine they tread the precious pearles of the Gospel under their feet Ier. 17.6 They are like the heath in the wildernesse which shall not see when any good commeth but shall inhabit the parched places in a salt land and not inhabited The heath hath good meanes comming upon it to make it good the Summer commeth the Sunne shineth the raine falleth the influence of the heavens descendeth yet euermore it remaineth the same a dry and barren heath It is with the barren soule as with the barren soile the word the Ministers the Sabbathes the Sacraments the dayes of grace nay Christ Iesus himselfe can doe them no good no good nay the Word which in it selfe is the savour of life to life becommeth to them the savour of death to death 2 Cor. 2.16 Christ himselfe is a recke of offence and a stone to stumble at and all the rest of the meanes ordained to Salvation turne to their finall destruction 1 Pet. 3.8 Secondy such
as afterward he beheld with his owne eyes so worthy and glorious an effect of his preaching 1 Thess 2.19.20 as might rejoyce his heart and be his crowne and glory before the Lord and in the presence of our Lord Iesus Christ aâ— his comming who as a fisher of men cast his net into the sea and inclosed a great multitude of fish of all sorts But yet for all this it did not sufficiently content the Prophet through a carnall misdeeming and misjudging of the successe of his labours as if by Gods shewing of mercy his ministery were contemned his credit empaired and his person scorned and exposed to contempt because the Citie was spared and not destroyed as appeareth in the next Chapter In the 4. Verse and the rest that follow to the end of the Chapter we are to consider two things First the preaching of Ionah Verse 4. A Sermon consisting of judgement he singeth a mournfull song foretelling them of their full and final destruction Secondly the effect of his preaching in the residue of the Chap. The preaching of Ionah is a fearfull threatning of a fearful overthrow to come upon them for their wickednesse Circumstances in the threatning which was come up before the Lord did cry for vengeance to heaven Chap. 1 2. In this denunciation we may observe sundry circumstances to passe over the beginning of the verse first the circumstance of the time to come forty dayes are limited for their repentance as the dayes of Gods patience which once expired they must looke for suddaine destruction Secondly the circumstance of time already past implied in the word Yet putting them in remembrance that he had already spared them a long time not willing that any should perish but that all should come to repentance As if the Lord should have said by his Prophet I have spared you long enough already that I might justly poure upon you all my wrath yet neverthelesse I will spare you a little longer Thirdly the subject of the judgement Nineveh a great a mightie a populous and proud Citie whereby also are understood the inhabitants thereof from the greatest to the least and lowest of them Lastly the measure or quantitie of the judgement an utter overthrow not of one person or one family but of the whole Citty now whether it were by sword or famine or pestilence or by fire from heaven as God overthrew Sâ—dome and Gâ—morrha and the Cities of the plaine or otherwise is not expressed Now let us come to the words And Ionah began to enter c. Albeit the Lord might forthwith have destroyed the Ninevites yet he giveth them some time of repentance and sendeth his holy Prophet unto them which declareth the infinite and endlesse patience of God even toward these Infidels that knew him not neither called upon his name Rom. 2.4 First let us observe the generall doctrine out of the whole threatning and afterward come to the particulars Before the Lord would utterly destroy the City he raised up Ionah the Prophet to foretell their destruction Doct. 1 This teacheth Before the Lord destroyeth he warneth by his ministers that the Lord for the most part never bringeth any judgement upon any people or person but hee first foretelleth of it and maketh it knowne unto them hee warneth them and threatneth it by his Ministers This truth is to be seene every where in the Scripture Amos 3.6.7 Luk. 13.7 We reade that the world was once destroyed by water and it shall bee destroyed againe by fire Of the first destruction we finde that be foretold it unto Noah and by Noah to the world before ever the flood came And touching the second destruction which shall bee by fire 2 Pet. 3.10 when the Elements shall melt with fervent heate the earth also and the workes that are therein shall bee burnt up God hath not left us ignorant but in diverse places hath plainely set it downe unto us The reasons of this course and order of Gods dealing who warneth before he smiteth are eyther in respect of God or in respect of the godly or in respect of the ungodly In respect of God to justifie his proceedings and judgements with men even before the sonnes of men to stop the mouth of iniquitie that it might have nothing to object or plead against him 2 Chro. 36.15 Ier. 25.3 and 35.15 Secondly in respect of the godly because hee would not take his people at unwares who is friendly unto them and loveth them as his owne children Now it were the part of an enemy and not of a friend to come upon them surprise them at unwares as they doe that come to assault a Citty and therefore God to shew his favour and friendship to them that are his doth foretell and give them warning before hand that so they might happily prevent it by their repentance 2 Pet. 3.9 and thereby have judgements kept from them Thirdly in respect of the ungodly themselves because God would have those that are none of his to be left without excuse that they might not be able to accuse God of any unjust dealing or murmure against him for as much as they had warning but would not bee warned they heard of his judgements but they would not judge themselves neither labour to prevent them Matth. 24.14 therefore the damnation of such is just Vse 1. Vse 1 Behold from hence the wonderfull mercy goodnesse and patience of our good God whose manner is alwaies to give warning before hee proceede in judgement He seeketh not to take any at advantage neither desireth hee the death of a sinner And therefore the Prophet saith Lam. 3.33.36 He doth not afflict willingly nor grieve the children of men to crush under his feet all the prisoners of the earth to subvert a man in his cause the Lord approveth not Lam. 3.33.36 He would have none to perish that are his but all to repent and to be saved He instructeth that he may not threaten he threatneth that he may not smite he smiteth that he may not destroy 1 Cor. 11.32 yea and sometime he destroyeth temporally that he may not destroy eternally This is the course which he neede not observe because upon our owne perill the perill of our soules wee are bound to take heed of judgements to come that wee should prevent them before they come He would have us to send out our Embassadours which are our prayers to treate of conditions of peace betweene God and us Such as intend revenge and the execution of their wrath are not wont to give warning but to watch their opportunity as we see in Absolom 2 Sam. 13.22 who spake neither good nor evill to his brother Amnon because he hated him and then suddenly when his heart was merry with wine commanded him to be smitten If God had a purpose to destroy us as his enemies and to come upon us at unwares hee would never threaten us and give us
such faire warning to avoyd the stroke of his sword drawne out against us For wherefore doth hee not destroy us Is it for want of desart on our part No doubtlesse he findeth just cause to proceede against us and hee is of infinite power to punish us The Prophet teacheth Num. 11.23 Esay 59.1 that his hand is not weakned as though he could not strike us neither is his arme shortned as though hee could not reach us Esa 59.1 v. Secondly if any man bee overtaken with any judgement he must know thus much that certainely God was true and that his purpose was we should prevent it or else he would never have given warning of it There is no man that can justly say that the silence of God is the cause of his security for Gods manner is never to come with any judgement and to discharge a whole volly of shot but he alwayes sendeth a warning peece before But you will say we have no Prophets to foretell Ob. they are all gone it is not with us as it was in former times Answ To this I make answer as our Saviour saith of the rich man in the Gospell that his brethren had both Moses and the Prophets among them Luk. 16.29.31 when indeed both Moses and the Prophets were all dead long before but his meaning was that they had the bookes of Moses and the writings of the Prophets before them So may I say that wee have the Prophets and Apostles still among us I meane we have the holy Scriptures wherein are contained the workes of the Prophets and of the Apostles and besides these God hath given to us his Ministers that they might as it were put life againe into the dead Prophets that they might open and declare unto us those things which are doubtfull and obscure and therefore if any man be admonished by these that judgements shall certainly come let him take heed he withstand not the Spirit of God for it is as true and evident as if the Prophets and Moses himselfe were alive and uttered these threatnings and it is the wonderfull goodnesse of God that hee will foretell us of his judgements and after a sort send them home to our owne hearts Our consciences tell us that wee are guilty of those sinnes which have formerly beene reprooved and whereof we have beene forewarned let us therefore conclude with our selves that it is the mercy of God that hee doth threaten hell and judgements unto us as well as promise heaven and happinesse and let us blesse his name in our hearts that he hath granted such a gracious warning unto us and endeavour to breake off our sinnes that so hee may bee pleased to proceede no farther with his judgements against us Lastly this dealing of God must provoke us to repentance and to turne unto God Rom. 2.4 2 Pet. 3.13 because his patience serveth to leade us to repentance Rom. 2.4 The daies of his patience last long but they are not everlasting if we repent not Let us meete him betimes while hee is in the way before he approach nearer unto us and come upon us Sinne separateth betweene him and us and maketh God our utter enemy Let us make an attonement with him before his wrath burne like fire True it is he beareth long but if we greeve his Spirit we shall beare his indignation and our owne condemnation whosoever we be He forbeareth long but he will not alwaies forbeare Exod. 34.6 he will come speedily and suddainly upon us The longer he is in drawing his bow the deeper do his arrowes pierce Thus much of the generall doctrine Yet forty daies Before we come to the cheefe point offered to our considerations in these words Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intiellgit post 40. dies non intrà ut quidavolunt Vide Drusij Lection a question may bee demanded how this threatning standeth with the truth of God and the issue and event of the matter mentioned in the end of this prophesy to pronounce such a dreadfull sentence against a City and the inhabitants thereof which tooke not that effect or shall wee thinke that God changed his minde to propose that which he purposed not and doth not the Scripture teach us that he is unchangable and no shaddow of turning with him I answer the threatnings of God are oftentimes conditionall though the condition be not expressed as appeareth in the last verse of the 3. Chapter Chap. 3.10 God repented of the Evill that he had said that he would doe unto them and he did it not True it is he might have destroyed them justly for their crying sins if it had pleased him Chap. 1.2 seeing their wickednesse was come up before him calling for judgement and it had beene as easy for him to have sent a destroying Angell to overturne them as a preaching Prophet to turne them unto him From hence wee learne Doct. 2 that the threatnings of God and denouncing of his judgements are not absolute but conditionall toward his people Gods threatnings are conditionall Gen. 6.3 1 Pet. 3.20 1 Cor. 6.9.10 Eph. 5.5 they containe an exception and limitation except they repent and amend their waies The condition is understood So it was to the old world Their daies were an hundred and twenty yeares which S. Peter calleth the time of his patience while the Arke was preparing See the same 2 King 20.1 Gen. 20.3 Mic. 3.12 and Ier. 26.18 Sometimes it is expressed as Lu. 13.3.5 Re. 2.5 Let us see some reasons Reason 1 First because after threatnings if we repent and lay them to our hearts it causeth forgivenesse and blotting of our sinnes out of his remembrance For sinne the cause of Gods judgements being removed Ezek. 33.14 c. the effect will cease as Ezek. 33. If I say to the wicked you shall dye the death if he turne from his sinne and doe that is lawfull and right none of his sinnes that he hath committed shall be mentioned he shall live and not die Secondly God is a God of long sufferance and much patience ready to forgive and receive to mercy yea in judgement to remember mercy as 2 Sam. 24 16. and Hab. 3.2 when once we turne unto him Ier. 3.22 and 33.20 as Ier. 3. O ye disobedient children returne and I will heale your rebellion and Chap. 31. when Ephraim after his corrections lamented saying Thou hast chastened me and I was chastened as a Bullocke unaccustomed to the Yoke surely after that I was turned I repented the Lord answered My bowels are troubled for him I will surely have mercy upon him he is my deare sonne he is my pleasant child Thirdly it is a speciall end and purpose why God doth denounce his judgements and threaten his plagues that we should repent and so that he might repent therefore they are not absolute but limited with condition except we change and amend And thus did the King of Nineveh understand
of man what is that proverbe that yee have in the Land of Israel saying The dayes are prolonged and every vision faileth Tell them therefore thus saith the Lord God I will make this proverbe to cease they shall use it no more but say to them The daies are at hand the word that I speake shall not be prolonged for in your dayes O rebellious house will I say the word and in your daies I will performe it saith the Lord God Let us therefore stirre up our selves to repentance and amendment of life to prevent his wrath least we rushing on in sinne doe rush into our destruction Thirdly if God threaten and there follow no repentance be well assured that which he hath threatned shall come to passe Gen. 15.16 Gen. 15.16 the iniquity of the Amorites is not yet full but when they had filled up the measure then his judgements were to fall upon them O how many examples have we to terrify us and to verify this to our hearts and consciences as the old world Sodome and Gomorrah the falling of the Israelites into the hands of the Cananites the Ammonites and the Amalekites mentioned almost in every place of the booke of Iudges the carrying away of the ten Tribes never restored the captivity of the rest the seven Churches of Asia the destruction of the Iewes by the Romans called the abomination of desolation standing in the holy place Dan. 9.27 Matth. 24.15 and sundry others all which assure us of the truth of this point Let us apply this to our selves and reason as the Apostle teacheth Rom. 11.20.21 If God spared not the naturall branches take heed least he also spare not thee and if the branches were broken off through unbeleefe let not us be high-minded but feare We heare the threatnings of God denounced and his fearefull judgements published and pronounced by his faithfull servants but what repentance what amendment followeth May we not say with the Prophet I hearkned and heard but they spake not aright Ier. 8.6.7 no man repented him of his wickednesse saying what have I done every one turne to his course as the horse rusheth into the battell c. And is it not so in our times nay rather is it not worse We are so farre from repentance and turning to God that the Lord seemeth in his just judgement to have given us over and forsaken us and to have blinded our eyes to have stopped our eares and to have hardned our hearts least we should see with our eyes and heare with our eares and understand with our hearts and should returne and bee saved Sometimes he doth take away his word utterly and hee threatneth it as a grievous judgement unto the Iewes Matth. 21.43 The kingdome of God shall be taken from you and given to a nation bringing forth the fruits thereof and we are assured of the accomplishing thereof Rom. 11.12 because the fall of them was the rising of the world and the diminishing of them the riches of the Gentiles Sometimes he will have it to remaine and continue among a people for the farther hardning of their hearts and the increasing of their just judgement and condemnation This is a secret judgement and therefore more sharpe and greevous than the former as Esa 6. Make the heart of this people fat Esay 6.10 as they had fatted and fleshed themselves in sinne and even glutted themselves in iniquity make their eares heavy as they had stopped and stuffed them with vanity that the word could not enter and shut their eyes as they had drowsie and sleepy eyes and had closed the eyes of their bodies so God threatneth to shut the eyes of their minds as men benummed and past feeling least they should see with their eyes and convert and be healed Lastly as it is with the threatnings of God so on the other side it is with his promises We have many worthy and precious promises mentioned in the word some of this life some of the life to come some temporall and some eternall but all sorts are conditionall and all sorts are to us as if they were never made except wee leave our sinfull waies and so turne to the Lord with all our hearts Psal 130.4 Exod. 20.5 Deut. 28.3 4 5. c. Matth. 6.33 We have the promise of mercy and forgivenesse reserved for us under hope but to whom is it made to them that feare him and love him Wee have the promise of earthly blessings to be ministred unto us Deut. 28.3.4 c. but to whom To such as first seeke the kingdome of God and to none others We are ready to lay hold on the promise but we forget the condition like hirelings that regard the wages more than the worke There is a promise to heare our prayers and to save us but to whome is it made Not to the prophane and to unbeleevers Ioh. 9.31 Psal 66.18 for God heareth not sinners and if we regard wickednesse in our hearts the Lord will not heare us as wee shall shew afterward This admonisheth us of two things One that wee despaire not nor distrust the mercies of God toward us in earthly things or in spirituall transitory or eternall in things of this life or the life to come we have comfort and strong consolation when wee are truly and unfainedly turned to God Psal 37.25 Heb. 13.5.6 The other that we blesse not our selves in our wickednesse adding drunkennesse unto thirst as the manner is promising unto our selves peace when wee are at warre and open defiance with God It may bee said to such as Iehu answered unto Iehoram 2 King 9.22 Esa 57.20.21 what hast thou to doe with peace What peace so long as the whoredoms of thy mother Iezabel and her witchcrafts are so many and Esa 57. The wicked are like the troubled sea when it can not rest whose waters cast up mire and dirt Iussus fuit pradicare aliquid amplius quà m hìc dicitur collego ex cap. 4 2. Io. Drusij Lection in cap. 1. Ioâ—ae there is no peace saith my God to the wicked Nineveh shall be overthrowne That is the City and the Citizens young and old rich and poore one and other This is the summe and effect of Ionahs Sermon We may not imagine that hee cryed nothing else or spake no more than is here expressed Iussus fuit pradicare aliquid amplius quam hic dicitur colligo ex cap. 1.4.2 Io. Drusiij Lection in cap. 1. Iona. Strabo lib. 5. Geograph Dio. Siculus lib. 3. cap. 1. Herod in Euterpe For no doubt the Prophet lifted up his voyce as a Trumpet and shewed them their sinnes and transgressions as the Lord had before shewed unto him that their wickednesse was come before his face Chap. 1.2 This was a great and wealthy citty seated by the river Tygris famous for the compasse of it and the tops and towers where with it florished as sundry histories doe
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
neglect the body catch after the shadow they straine at a gnat and swallow a Camell Math. 23 24. Fourthly it behoveth us to looke first of all to the heart and to clense the inside Ier 4.14 Iam. 4.8 that so the outside may be cleane also Math. 23.26 or else it is no zeale but hypocrity Fiftly Math 23.4 We must be more strict and precise to our selues then to others and give more liberty to them then we will take to our selues Let not us be as the Pharises who bound heauy burdens and greeuous to be borne and laid them upon other mens shoulders but themselues will not move them with one of their fingers Math. 23.4 Let us rather follow the example of Abraham Gen. 14.23.24 and of the Apostle Paul 1 Cor. 4.12 1 Thess 2.9 with 1 Cor. 9.6.14 1 Tim. 5.18 Sixtly true zeale condemneth and reproveth sinne without respect of persons in their acquaintance as well as in strangers in their friends as well as in foes in the higher as well as in the lower sort Math. 16.23 Gal. 3. â— Iob. 29.8.9 But many offend and are partiall against this rule and are afraid of the face of the mighty Seventhly we are to be most fervent in Gods causes This was the commendation of Moses though he were as meeke as a lain be in his own cause the meekest upon the face of the earth Numb 12.3 but in case of Idolatry and worshipping the golden calfe his wrath waxed hote he cast the Tables out of his hands he brake them in pieces he burnt the Calfe in the fire he ground it to powder and being strewed upon the water he made the Israelites drinke of it Exod. 32.19.20 This is otherwise in the greatest number who practise the quite contrary They are as hote as fire in their owne private matters but as cold as ice in things pertaining to the honour and glory of God Let a seruant offend his Master in the least trifle and neglect his businesse any way how is he moved and his rage kindled but if he transgresse the Commandement of God and neglect his worship he is never touched or troubled at it Maâ—h 15.6 â— he never reproveth him for it what is this but to make the commandement of God of none effect by their tradition Lastly albeit zeale be requisit and necessiry for all Christians yet it must be alayed and tempered with mercy and compassion considering our selues least we also be tempted Gal. 6.1.2 being humbled in our selues for those sinnes which we espy and censure in others It is noted of Christ our Saviour when the Pharisees murmured because he would heale on the Sabbath day Mark 3.5 that he looked angerly about him and yet he sorrowed for the hardnesse of their hearts Here anger and sorrow meet together and so they ought to doe in us Cry unto God Hitherto of the second point the manner of their prayer they cried mightily now we come to the third point the object of prayer to God that is the true God Ion. 1.5 The Mariners mentioned in the first Chapter cryed every man to his God but none of them to the true God Doct. and therefore they laboured but all in vaine This teacheth us Prayer must be made to God onely that prayer must be directed unto the true God only Gen. 4.26 Psal 50.15 107.6 Math. 6.9 Dan. 9.4 2 Chro. 20.6 Act. 8.22 The reasons are apparently drawne from the nature of God For first he onely is able to heare and to helpe Reason 1 He is infinite in power and nothing is to hard for him nothing unpossible to him Secondly In regard of his knowledge he searcheth the heart who made the heart and understandeth our thoughts and imaginations a farre off Thirdly He only is present in all places Ier. 23.24 Esay 66.1 that none can hide himself in secret places that he shall not see him he filleth heaven and earth the heaven being his throne and the earth his foot stoole Esay 66.1 Fourthly Faith and prayer go together and therefore it is called the prayer of faith Iam. 5.15 We beleeve only in God therefore we must pray onely to him The Apostle therefore having shewed that whosoever calleth upon the name of the Lord shall be saved Rom. 10.13.14 he addeth but how shall they call upon him in whom they have not beleeved First of all Vse 1 this reproveth the sacriledge of the Church of Rome that robbe God of the honour due to his name and give that to the Saints departed and to Angels which is proper unto him To him all the faithfull Patriarkes Prophets and righteous men have prayed been heard and we have ten thousand places by which we are warranted and willed to doe the like Our Saviour cammandeth us to go to our Father which is in heaven Math. 6. The contrary practise hath neither Precept nor example nor promise nor threatning against any that refuse it nor punishment upon any that hath neglected the performance thereof Thus the Prophet speaketh Thou Esay 63.16 O Lord art our Father though Abraham be ignorant of us David freely confesseth Psal 63.25 that he had none in heaven but God and none upon earth that he desired beside him The Church of Rome hath gotten more knowledge then ever this Prophet had and they are not ashamed to professe that they have â—no in heaven then God other mediators in whom they put their trust besides him Such lye under an heavy curse Ier. 17.5 â— 17. for cursed be the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord. What do these but forsake God the fountaine of living waters and hew out to themselues broken cisternes that can hold no water Into both these mischeifes the Romish Synagogue falleth by praying to Saints and Angels If the blessed virgin the Apostles and Saints in heaven did know what these Idolaters and Saint-worshippers doe to them on earth doubtlesse they would abhorre this detestable derogation from the glory of God as much as Paul and Barnabas did the peoples offering to doe sacrifice to them Act. 14.14 nay much more as their knowledge being glorified was greater and their zeale of Gods glory more fervent then before in the dayes of their flesh Secondly it reproveth such as neglect wholly or for the most part this duty as not belonging unto them or as not necessary or as if God had never required it or spoken word of it or as if his faithfull servants had never practised it Whereas the Lord presseth no duty more earnestly the Scripture expresseth no duty more commonly and the Godly have performed no duty more constantly But from whence commeth this retchlessenesse in so plaine a matter and the disregarding of so holy an exercise so often commanded and so profitable to our selves Surely it proceedeth either from ignorance to make the best of it which yet excuseth not or
holy Sabboths so they are still They were drunkards and filthy livers ignorant and blind in matters of faith and religion so they are still Are these humble and repentant sinners do these turne to God where you saw them long a goe and where you left them twenty or thirty yeares a goe there you shall be sure to finde them never a whit changed unlesse happily from evill to worse But let such marke how it hath beene with other penitents and in them behold themselues as in aglasse I meane Paul the woman of Samaria Lydia the jaylour Zacheus the Iewes that crucified Christ the Lord of life Let him that talketh of Repentance boasteth of it and chalengeth it to himselfe even for his owne assurance shew the like fruites in himselfe for it worketh such a change and alteration that both our selues and others may discerne it as easily as light from darknesse So then as the Apostle saith Shew me thy faith by thy workes Iam. 2.18 so may I say shew me thy repentance by thy change For what shall it profit a man to say he hath repentance when he hath no friutes can such a repentance comfort him The third reproofe Thirdly it condemneth civill men that remaine in the state of nature and glory in their outward vertues that they are alwayes the same but these glory in their owne shame These cannot say they are become new creatures they cannot say they were ever borne againe yet without the new birth they cannot enter into the kingdome of heaven Ioh 3.3 They cannot say Old things are passed away 2 Cor 5.17 behold all thinges are made new yet no other are in Christ and made members of his body Such civill men that content themselues with civill honesty and have nothing wherein to rejoyce but nature stand as yet in a dangerous and damnable estate neither can they come out of it untill they begin to deny themselues and to loath and detest even these outward vertues forsamuch as the trust and confidence in them is no better then a selfe deceiving Secondly it serveth for information in other truthes First that no sinne is great and heinous but there is place for repentance if they can repent This was the end of Christes comming to call sinners to repentance Math. 9.13 he sayth sinners without exception This we see in Manasses a Sorcerer an Idolater a murtherer and almost what not yet he humbled himselfe and obtained mercy according as he prayed 2 Chr. 33. 2 Chro. 33.19 Paul confesseth that he was sometimes a blasphemer and a persecutour and an oppressour yet he obtained mercy because he did it ignorantly in unbeleefe 1 Tim. 1.13 1 Tim. 1. The conspirators against Christ and his kingdome are called to kisse that is Psal 2.12 to embrace and obey him and his doctrine and accordingly they which shed his blood by murthering of him did drinke his blood by beleeving him Act. 2. Act. 2.37 A singular comfort for such as feele the burden of their sinnes lying heavy upon their consciences that they goe mourning all the day long and cannot lift up their heads to God unto such the Lord speaketh Esay 1. Come let us reason together Esay 1.16 if ye will wash and clense your hearts though your sinnes were as red as crimsin they shall be made white as wooll And Christ our Saviour calleth such as are heavy laden Math. 11.28 and promiseth to give them rest Math. 11. Sinne often bringeth us to the brimme or border of hell but it cannot bring us so low but Christ Iesus is able to bring us backe and to raise us vp againe by repentance Secondly there in no sinne so small and little though it seeme in our eyes as a more but it is able to bring to hell and therefore craveth repentance The world of naturall men judgeth that repentance is proper to none but to heinous and hideous sinnes as murther theft periury treason rebellion whordome and such like and that if they be free from the outward act of these they justifie themselues like the Pharisee and thinke repentance belongeth not to them as for others if they have any they hope to be dispenced with all It is nothing so with Gods children they have beene touched to the heart for such sinnes as the world taketh no notice off and never sticketh at as for the evill which appeareth in their best workes that they cannot do them as they would but infirmities creepe upon them and defile them not onely for committing evill but for omitting good things Rev. 2.4.5 the Church of Ephesus is called to repentance for leaving their first love they watch over their idle thoughts and idle words Gen 6.5 remembring that every imagination of the heart is onely evill continually and the threatning of Christ that for every idle word that men shall speake Math. 12.36 they shall give account thereof at the day of judgement Davids heart was smitten for cutting off the lappe of Sauls garment privily 1 Sam. 24.4 1 Sam. 24. Every thing is layd to heart of Gods children which he hath softned by the touch of his holy spirit by giving unto them an heart of flesh they will be troubled for the least sinnes accounting no sinne little which is committed against so great a God which offendeth so holy a law which deserveth eternall death as the just wages thereof and brought Christ Iesus from the bosome of his Father to suffer death for them and lastly they are grieved touched to the quick because they encrease not in grace according to the good meanes and occasions that God hath given knowing that the more is given and committed unto them the more is required at their hands and the streighter shall their account be Lastly let us examine our selues whether we be turned from evill to good and from the power of Satan to God This will appeare by these signes and tokens First there is a turning of the heart upward to heaven and a fastning of the eye upon God that it may be sayd of every true repentant that his behaviour is as of one that is journying going up to the heavenly Ierusalem the mother of us all Luk. 9.53 as it is said of our Saviour that his face was as though he would go to Ierusalem Phil. 3.20 So our conuersation must be in heaven and our whole life a travelling thither and a wandering in the wildernesse of this world untill we be brought into the true Canaan that is aboue But if the hearts of all were tried by this rule it would shew how little repentance is in the world when in all our thoughts workes and employments we are carried wholly downeward which way will bring us to hell in the end forasmuch as we have prophane hearts not savauring the things that are of God like prophane Esau Secondly we grow every day better and better when once we
reconciled I Answer Answ the Scripture speaketh of God two wayes sometimes properly and sometimes unproperly properly it agreeth not to God because in him is no change nor shadow of turning unproperly it may by the figure Anthropopatheja which is an attributing or ascribing unto God the parts properties passions and affections of men the more lively to represent the things spoken off before our eyes So then it is a borrowed speech from men in God it is a change of his worke not of his will as Gen. Gen. 6.6 6. it repented God that he had made man that is he purposed to destroy man whom before he had made From hence we learne where true faith is to apprehend and beleeve the truth and certainty of Gods threatnings Doct. there is a feare of judgements to come Faithworketh a feare of Gods judgments Faith worketh feare and feare often worketh faith This we see in these Ninevites they beleeved God and proclaimed a fast and therefore they feared the dreadfull sentence published and pronounced against them This appeareth in the commendation of the faith of Noah Heb 11.7 Heb. 11.7 He being endued with a justifying and saving faith is also touched with feare and reverence at the consideration of Gods judgements to come So it was with Iehoshaphat he beleeved the Prophets 2 Chro. 20.3 and therefore he feared and set his heart to seeke the Lord 2 Cor. 20. See the further practise of this in Hezekiah Ier. Ier. 26.18.19 26. Micah the Morashite prophesied and spake to all the people of Iudah Thus saith the Lord of hostes Zion shall be plowed like a field and Ierusalem shall become heapes did Hezekiah the king of Iudah and all Iudah put him to death did he not feare the Lord and besought the Lord and the Lord repented him of the evill which he had pronounced against them 2 King 22.19 The like we see in Iosiah 2 King 22. when he heard the plagues and curses that should come upon Ierusalem his heart was tender he trembled himselfe before God and when he heard the wordes against that place he rent his cloathes and wept before him The reasons are evident First God hath coupled both these together Reas 1 and therfore whosoever beleeveth his threatnings cannot but feare the evils threatned He that apprehendeth the wrath of a Prince to be as the roaring of a Lyon cannot but tremble it cannot but worke in him feare Amos. 3. Amos. 3.6 Can a trumpet be blowne in the Citty and the people not be afraid Secondly faith maketh things unseene to be seene Heb. 11.1 Heb. 11 1.1â— For it is the evidence of things me sinneâ—s Moses by faith saw him that is invisible vers 27. and Noah â—aw the worlds destruction as present though it 〈◊〉 an hundred and twenty yeares before it came and 〈◊〉 it But it may be objected Object the faithfull is not afraid of any euill â—idings for his heart is fixed and beleeveth in the Lord Psal 112.7 and therefore faith expelleth all feare I answer the words of the Psalme teach the contrary Answ Blessed is the man that feareth God and therefore to clâ—â—re this seeming-contradiction we must observe a two-fold feare as also care a distrustfull feare and an awefull or reverent feare The distrustfull feare argueth want of faith in God the awefull feare maketh us seeke to God and to fly to his mercy But where the true faith is it expelleth and driveth out distrust Psal 133.18 147.11 and therefore the Prophet ioyneth these two together Psal 133 The eye of the Lord is upon them that feare him that trust in his mercy and 147.11 the Lord delighteth in them that feare him that hope in his mercy Behold the true cause Vse 1 why there is so little feare of God in the world and of his judgments though imminent and ready to fall nay present and already fallen We never had more cause to feare generall judgments in regard of the generall corruptions and floods of wickednesse that overflow in all places yet never more security never lesse feare And what is the cause because there is so little faith Math. 24.37 as Christ our Saviour sheweth that iniquity should abound in the last dayes and men mind nothing else but their profits and pleasures as they did when the flood came and swept them all away at once disobedience to the word proceeding from infidelity was the cause of that cause 1 Thess 5. For when they shall say peace peace suddaine destruction shall come upon them as paines upon a woman in travaile and they shall not escape These shall make a mocke of the last judgment and never feare it untill they feele it These may be sent to schoole to Ahab to Iudas the sonne of perdition nay to the Devils themselues for they have not so much faith as Ahab had 1 King 21.27 not so much as Iudas had Luk. 18.8 Math. 27.3.5 not so much as the Devils Iam. 2.19 who beleeve and tremble where as the ungodly beleeve not and therefore tremble not but they would if they beleeved onely so much as the Devils do How then can prophaine persons escape the torments of Hell who come farre short of these that are already in hell and how fearefull an estate is it to be condemned of such as be condemned themselues Secondly see the difference betweene Gods children and carnall or worldly men these are quite contrary the one to the other as light and darknesse and as farre distant as heaven and hell Hic ubiopus est none verentur illic ubt nihil opus est the verentur Terent Andr. act 4. seen 1. When Gods judgements are threatned and men warned to take heed and looke to themselues they do feare least of all who have most cause and whom they most neerely concerne and they on the other side most of all whom they concerne We see this in the old world evidently and expresly for whom did the threatning of the drowning and destruction therof most neerly touch and concerne Doubtlesse the disobedient world of the ungodly But they feared least nay nothing at all they ranne on in their worldly and wicked courses till the flood came and swept them away Whom did the threatning least of all concerne as being in least danger to be drowned Surely Noah and his family for whom the Arke was prepeared but they feared most of all Nay Gods children oftentimes feare for the wicked Psal 119.53.136.158 when they feare not for themselues as Psal 119.53.136.158 as they pray for them when they pray not for themselues and desire their conuersion when they minde nothing lesse The Prophet was greeved for them when they were not greeved for themselues 2 Cor. 12.21 So it is said by the Apostle God will humble me among you and I shall bewaile many which have sinned and have not repented of the sinnes committed the more sorry he was for
no fruit then thou maiest cut it downe This is the summe of this Parable the application whereof is So God hath placed you of Iudea in a fertile place hath bestowed many blessings upon you and hath looked for good fruit from you but behold ye bring forth none I tell you therefore except ye repent that speedily ye shall all likewise perish Now for our better proceeding in the orderly handling of these words Observe herein 2. things An exhortation to repentance or a threatning of destruction to the impenitent vers 3. 5. An amplification or enlargement thereof in the residue The amplification or illustration is By examples By a parable The examples are of the Galileans Eighteene upon whom the tower fell and slew them The second amplification which is by parable we will relerue to the proper place handle the same particularly For all these things belong vnto us as well as unto those to whom they were spoken by our Saviour and may be applied to us as well as unto them The doctrine of repentance was never more needfull to be preached and the threatning also as fully concerneth us Except we repent we shall likewise perish as Marke 13. least we passe by the exhortation uttered to the Disciples by our Saviour as impertinent to us he addeth What I say unto you Mark 13.37 I say unto all Waâ—ch So it is in this place as if he had said what I say unto these I say unto all Repent Wherefore Doct. the generall point that Christ laboureth to presse and perswade is to worke in them and in all others repentance The way to prevent Gods judgments is to amend our lives This teacheth that the onely way to prevent and escape the judgments of God is to amend our lives and turne unto him with all our hearts and to repent from dead workes We live in the dayes of many judgments some lying heavy upon us others hanging over our heads so that we may say with the Prophet Psal 1â—0 1 Out of the depths have I cried unto thee O Lord and 42.7 deepe calleth unto deepe at the noyse of thy water spoutes all thy waves and thy billowes are gone over me The meanes ordained of God to revoke his heavy hand gone out against us is to turne from our evill wayes See this Deut. 4. Deut. 4.29 30 31. after that God punisheth his people for their sinnes he saith When thou art in tribulation and all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shall be obedient unto his voyce hee will not forsake thee nor destroy thee 2 Chro. 17.13.14 if thou seeke him with all thine heart and with all thy soule Thus the Lord said to Salomon 2 Chro. 7. If I shut up heaven that there be no raine or if I command the Locustes to devoure the land or if I send postilence among my people if my people which are called by my name shall humble themselues and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne Ier. 3 22. and will heale their land And the Prophet Ieremy bringeth in the Lord speaking Math. 3.7.8.10 Returne ye back-sliding children I will heale your backsliding So doth Iohn the Baptist reprove the Pharisees O generation of vipers who hath warned you to sly from the wrath to come bring forth therefore fruits meet for repentance and now also the axe is laid unto the root of the trees every tree which bringeth not forth good fruit is hewne downe and cast into the fire So then the onely way to stay Gods hand and to stop his judgments now that his arrowes fly through the land is to returne from all our evill wayes and to cause others to returne The reasons follow Reas 1 First because untill we repent all judgements hang over our heads and shall overtake us as they did the old world as they did Sodome and Gomorrha as they did Pharaoh and infinite others We may be destroyed by fiery Serpents burned in the fire drowned in the waters swallowed up in the earth as Dathan and Abiram and may looke every day for some plague or other to find us out and seaze upon us Secondly when we truly repent forgivenesse of sinnes and other blessings do follow For repentance and remission go together We see this in the Ninevites Ionah 3.10 God saw their workes that they turned from their evill wayes and he repented of the evill he had said he would do unto them and he did it not If then we would prevent Gods judgments Vse 1 first we must beware of all false counterfeite turnings and by-pathes of our owne invention and walke in the Kings high way Some make confession of our selues to have sinned and to say I am a sinner to be true repentance but thus every civill man should repent Some make all kind of sorrow and greefe and sheding of teares to be turning to God but so should Esau repent Some content themselues with a little humbling and an outware casting downe of themselues to hang downe their heads for a day like a Bulrush but so should Ahab repent Some thinke every good word Lord Lord to be repentance and if they can but say Lord have mercy upon me they have truly repented but so should every sicke man repent Others turne not from sinne untill sinne turne from them and they leave it not till they can follow it no longer but thus every old man repenteth Others turne from one sinne to an other as many from one disease into another and from evill to worse as it were from a fever into a frenzy Lastly others turne from some sinne but not from all they will keepe some beloved sinne still but thus Herod and Iudas repented but this must be the Covenant that we make with God to keepe us from all sinne remembring that he which faileth in one point is guilty of all Iam. 2.10 All these blind wayes wherein the greatest sort doe walke must be avoyded of us True it is wicked men may walke in all these pathes they may confesse their sinnes and desire others to pray for them but this is an enforced repentance this is compulsion not conversion and thus Pharaoh repented whereas true repentance must be voluntary and as a free-will offering They may confesse some heinous and capitall sinne knowne to others as well as to themselues whereby they have brought shame and confusion upon themselues howbeit they will not confesse all but thus Iudus repented saying I have sinned Math. 27.4 in that I have betrayed innocent blood but he acknowledged not his covetousnesse that he was a theefe and kept the bagge They have often some remorse and touch of conscience but it is a great deale more for the punishment threatned or inflicted then for the sinne committed if they might any way escape
his judgments who never once consider the causes thereof not hate their sinnes though heinous and horrible which bring them upon us We deale commonly with our sinnes as the vniust Steward did with his Masters debters and debt for an hundred he sets downe fifty Luk. 15.6 See herein how partiall we are when we censure others we are ready for fifty to set downe an hundred and of every mole-hill to make a mountaine but when we cast up our owne accountes we say to our owne soules Take thy bill and sit downe quickly and write fourscore or fifty or happily foure or five so unequall and unjust are our wayes Againe others acknowledge themselues to be sinners in grosse or in generall as Pharaoh Saul and sundry others but come to the particulars of the law which is the glasse to shew us our sinnes for by the Law commeth the knowledge of sin examine these by it from point topoint Rom. 3.20 who never examined themselues they are not ashamed to pronounce themselues innocent For bring them to their triall as it were to hold up their hand at the barre whether they ever brake the first Commandement Exod. 20 3.4.7.8.13 Thou shall have no other Gods before me they answer readily God forbid I should set up strange gods Or the second To make graven images or the rest To kill To steale To beare false witnesse Math. 19.20 and such like they sticke not to plead not guilty and to say with the young man All these things have I kept from my youth up what lacke I yet These are like to a man that saith he is sicke and being asked where and led a long from the crowne of the head to the Sole of the foot should then say he is well in every particular part Thus they shew they understand not the Law which is spirituall Rom. 7.14 and searcheth into the heart Lastly it is our duty to use all meanes to move us and bring us unto repentance The first may be our present necessity Motives to stirre us up to repentance If there were no other but the distresse and calamity that lyeth upon our Churches it were enough to rouse us up out of the dead sleep of sinne into which we are fallen It is not our fasting and prayer that can call in Gods judgements nay they provoke him the more against us except we repent O let us consider the wofull mortality and the pittifull estate of thousands of our brethren and sisters Psal 80.5 79.8.9 that the Lord feedeth them with the bread of teares and giveth them teares to drinke in great measure and thereby be stirred up our selues and stirre up others to unfained repentance then let us say with the Prophet O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low helpe us O God of our Salvation for the glory of thy name and deliver us and purge away our sinnes for thy names sake and he will heare us in the end and send us a gracious deliverance Secondly a man that liveth in this world without amendment of life is farre more uile then the basest creatures that creepe upon the ground it had beene better we had never beene borne or beene brought forth as dogs and swine as wormes of the earth nay as Serpents or a generation of Vipers We are worse then all these lying in the state of impenitency for there is an end of them when this life endeth but our misery shall never have end Thirdly such as ate not truly conuerted are in danger of all the judgments of God which as a suddaine and violent flood may breake in upon them or as a mighty host of men may quickly ouerthrow them and destroy them Happy are they that feare them a farre off and can beware by other mens harmes Let us not tarry till they come upon us Exod. 12.30 as the Egyptians did till one in every house was dead God was neuer more prouoked then at this day Hitherto he hath prevailed little or nothing with us Math. 3.10 now the axe is laid to the root of the trees therefore every one which bringeth not forth good fruit is hewne downe and cast into the fire Fourthly God hath used all meanes to worke in us repentance the greater is our sin if we use them not We are fast a sleep he hath sounded his trumpets to awakeÌ„ us He hath the trumpet of his word and commandeth his Ministers to cry aloud and spare not Esay 58.1 to lift up their voyces like a Trumpet to shew the people their transgressions their sins He hath also the trumpet of his judgements to pierce into our hearts when the word findeth no place in us He hath often sounded the alarme and blowne the trumpet of his Word by the Ministery of his seruants that have spoken unto us early and late in the name of the Lord and warned us of his wrath to come and of our wickednesse present and we would not heare them He is therfore constrained to take in hand an other trumpet and to strike us with the pestilence and mortality Ames 3.6 shall this Trumpet be blowne in the City and the people not be afraid Or shâ—ll there be evill in a City and the Lord hath not done it For as when a trumpet giveth a signe or token out of a watch-tower the people hearkneth and is troubled and prepare themselves this way or that way as the trumpet giveth the token so the Lord cryeth unto us by his judgments as it were by the voyce of a shrill trumpet ought we not then to be attentive and be moved at the sound thereof and according to the warning prepare our selves to repentance and heare his voice while it is called to day Psal 95.8 Heb. 3.7 4.7 lest our hearts be hardned through the deceitfulnesse of sinne It were better for us a thousand times to hearken to the sound of the first trumpet then tarry till be sound the second to heare his word then waite till he take up his sword O how much better had it beene for us to have taken his word which he sends among us and to Obey it then to cause and even constraine him to send his destroying Angel to make havocke of us Lastly he that converteth not is in danger of eternall damnation to be separated from Gods presence at whose right hand is fulnesse of joy and pleasures for evermore Psal 16.11 Dan 12.2 to have fellowship with the Devill and his angels to have shame and everlasting contempt powred upon them and to have horrour and anguish of conscience cast upon them arising from a feeling of Gods wrath Then shall the last trumpet blow and waxe lowder that the dead shall heare the sound thereof 1 Cor. 15.52 1 Thes 4.16 when the Lord himselfe shall descend from heaven with a great shout and with thousands
standeth Esay 1.6 might I not say with the Prophet from the sole of the foote even unto the head there is no soundnesse in it but wounds and bruises and putrifying sores they have not beene closed neither mollified with oyntment and after this might I not lead you a long in the spirit Ezck. 8.6.15 as God did the Prophet Ezekiel and after many sinnes much prophanenesse say Turne thee yet againe and behold greater abominations then these I might point out unto you such not to speake of the greater and higher sort whose doings I know not as make religion nothing else but a matter of pollicy and forget the high God that hath set them up on high but turne ye yet againe and ye shall see other abomination How many in this cleere light of the Gospel remaine in darknesse and blindnesse and in the shadow of death that know not the right hand from the left that is truth from errour which know nothing of God neither can give any even the least account of their faith worse then children in understanding yea how many say to God with the wicked Iob. 21.14 Depart from us for we desire not the knowledge of thy wayes what is the almighty that we should serve him and what profit should we have if we pray unto him and behold greater abominations then these Others are wholly given over to the world men possessed with a spirituall dropsie the more riches encrease the more they desire and the more they set their hearts upon them that they bury the remembrance of heaven and of heauenly things as if they should abide and continue upon the earth for ever the cares of this world and the deceitfulnesse of riches choke all good things How many perswade themselves to be highly in Gods favour because they are blessed with outward blessing who shame not to say I see God blesseth us as well as the purest and precisest of them all But understand ye unwise among the people must all needes be well because God forbeareth for a time to punish or shall we continue in our sinnes because he continueth his mercies towards us What should I speake of the contempt of his word and the prophanation of the Sabbath May we not turne our selves yet againe and see these greater abominations then the former which are common and capitall crimes swarming in every place And might we not from these turne our selves to swearing and and drunkennesse in every streete A rare thing to find a parish without a common drunkard and as rare to find an house without a common swearer These are the principall causes of his visitations these are the sinnes that bring the pestilence among us let us labour to keepe out these The ends of Gods lenity and patience or all the care we can take and diligence that we can use shall not be able to keepe it from us Let us not therefore flatter our selves in our sinnes and so abuse his patience let us not thinke we are justified because we are not striken Gen. 15.16 Math. 23.32 There are other end of Gods bounty and patience First to let us alone to fill up the measure of of our sinnes that then he may fill up the measure of his judgements from whence arise sundry profitable meditations we see his infinite mercy and compassion who ceaseth not nor giveth over to waite for their conversion who have deserved already to be punished and such as he hath determined to destroy so that we may say with the Prophet he desireth not the death of a sinner Ye see that he is most just and never punisheth without our deserts neither will he suffer sinners to go unpunished albeit he hold his peace keepe silence a long time We see that howsoever we offend all is cast upon an heape that the measure being full Ioh. Feri in Gen. 15. enarrat pressed downe and running over certaine destruction might fall upon us Let us not account sinnes to be small or slight matters for how light and little soever they may seeme to be yet they adde somewhat to the heape as every graine of corne serveth to fill the bushell We see it is a speciall token of his mercy and favour when he punisheth quickly or at the beginning and suffereth us not to runne on from one sinne to another for thereby the heape of our sinnes is diminished We see on the contrary it is a token of Gods great displeasure when he delayeth and differeth to punish for thereby the heape of sinne groweth and encreaseth and consequently the punishment Lastly as God is faithfull and suffereth not his to be tempted above that they are able so also he is just and beareth with the wicked untill they proceed to a certaine point or period beyond which they cannot passe Thus he suffereth sinners to grow to their height to teach us that our nature declineth from worse to worse unlesse we be staied by a stronger hand And this is the first end of his lenity Secondly it may be the dressers of this barrâ—ne vine by their continuall intercession as his faithfull remembrancers have obtained some respit and forbearance as this fig-tree mentioned in this parable Thirdly it may be there is yet a remnant to be gathered from among us and the number of the elect not yet accomplished as Iob. 10. Other sheepe I have that are not of thiâ— fold them also I must bring and they shall heare my voyce Ioh. 10.16 and there shall be one fold and one Sheepheard Such then as belong unto him must in his good time be brought to repentance Fourthly that the reprobate may be more and more hardned and so perish everlastingly 1 Sam. 2.24 Secondly concluded the wofull wretched estate of those that despise the riches of his goodnesse and patience For they are most certainely in worse case of all others whom God doth most blesse and beare with all except they repent nay worse then Turkes and Infidels and it had been a thousand times better for such prophane sinners that they had never received such blessings and tasted so plentifully of his fatherly kindnesse then to take occasion by his bountifulnesse to continue and increase in sinne as may plainely appeare by those cities which our Saviour upbraided where his word had beene preached and his workes had beene seene Math. 11. Math. 11.22.42 because it should be more tolerable for Tyre and Sidon at the day of judgment and more easie for the land of Sodome and Gomorah then for them It shall not be enough for us to say Oh God is mercifull and Christ died for us For because God is mercifull shall we be sinfull or because he hath beene more mercifull to us then to others shall we be more sinfull then others Or because Christ Iesus hath died for us shall we live in our sinnes Heb. 10.29 and by our prophanenesse crucifie him againe and tread under our feete
sanctifieth all Gods creatures unto our use It obtaineth a good right and title to them and a blessing upon them 1 Tim. 4.5 Our callings our labours our actions and the workes of our hands are sanctified by it as Psal 127. Except the Lord keepe the City Psal 127.1.2 the watch-man waketh but in vaine it is in vaine for you to rise up early to sit up late to eate the bread of sorrowes c. Seing these things be thus that these be the fruits of prayer Ezr. 9.6.10.11.13 Neh. 9.32.33 Psal 79.8.9 80.3 Dan. 9.7.8.18.19 let us put it in practise and double our zeale and never cease to follow the example of this Dresser to cry to the Lord for our brethren Lord let them alone this yeare also spare thy people and give them not over into the hands of the destroyer we are ashamed and blush to lift up our faces to thee O our God for our iniquities are increased over our head and our trespasses are growne up unto the heavens And now O our God what shall we say after this for we have forsaken thy Commandements which thou hast commanded and all this evill is come upon us for our evill deedes and for our great trespasses for asmuch as thou our God hast punished us lesse then our iniquities deserue Now therfore O our God the great the mighty and the terrible God who keepest Covenant and mercy let not all the troubles which are most heavy upon us and our chiefe Cities seeme little before thee howbeit thou art just in all that is brought upon us for thou hast done right but we have done wickedly and dealt foolishly and frowardly with thee O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low helpe us O God of our Salvation for the glory of thy name and deliver us and purge away our sinnes for thy names sake wherefore should the enemies of the Gospel say where is their God turne us againe O God and cause thy face to shine and we shall be saved O Lord God of hostes how long wilt thou be angry against the prayers of thy people O Lord righteousnesse belongeth unto thee but unto us confusion of faces to our Princes to our fathers to our people incline thine eare and heare open thine eyes and behold our desolations and the City which is called by thy name For we doe not present our supplications before thee for our righteousnesses but for thy great mercies O Lord heare O Lord forgiue O Lord hearken and doe deferre not for thine owne sake for the City and thy people are called by thy name Now is the time of this humiliation now God calleth to us to call upon him now is the time of trouble and affliction Let us give him no rest you that are the Lords remembrancers stand in the breach which his right hand hath made Numb 16.48 as it were betweene the living and the dead let us never give over neither let him alone untill we have received a gratious answer that our iniquities be pardoned his present judgments removed and his ancient favours recovered Till I shall digge about it and dung it The labour of the Lord of the Vineyard hath beene before expressed so that the complaint of the Prophet may be renewed Esay 40.4 53.1 65.23 I have laboured in vaine I have spent my strength for nought and in vaine and in another place who hath beleeved our report Doct. and againe I have spread out my hands all the day unto a rebellious people which walke in a way that is not good We must have hope touching the salvation of others albeit they runne aâ— stray yet the barren fig-tree is not forsaken and given over so long as there is any hope but the Dresser wil still be digging about it and dunging of it This teacheth that we must not despaire of the salvation of any howsoever they have long gone astray We see this in the example of Manasses he built altars for all the host of heaven he caused his children to passe through the fire he used Witch-craft and enchantment he dealt with a familiar spirit and with wizards 2 Chro. 33.5.6 he shed innocent blood very much till he had filled Ierusalem from one end to another and wrought much evill in the sight of the Lord to provoke him to anger yet the Lord was intreated of him 2 King 21.16 and heard his supplication when he had learned by wofull experience that the Lord was God Act. 2.37 10.11.12.13.14.15 Thus it was with those that crucified the Lord of life they were pricked in their hearts and had Salvation preached vnto them Hereunto commeth the vision of Peter he saw heaven opened and a certaine vessel descending unto him as it had beene a great sheet knit at the foure corners wherein were all manner of foure-footed beasts of the earth wild beasts and creeping things and soules of the aire and there came a voyce to him Rise Peter kill and eate And when he refused because he had never eaten any thing that is common or uncleane the same voyce answered What God hath clensed that call not thou vncleane This was the interpretation of the vision that which is uncleane God is able to cleanse Paul before his conversion was a blasphemer and a persecuter and a great oppressour 1. Tim. 1.13 but he obtained mercy because he did it ignorantly through unbeleefe The Gentiles wandred many yeares even thousands of yeares in superstition and Idolatry yet at length when the time of their conversion was come Gen. 9.27 Ioh. 10.16 God perswaded Iapheth to come and dwell in the tents of Shem Gen. 9. and our Saviour speaking of them saith Other sheepe I have 2 Tim. 2.25 which are not of this fold them also I must bring and they shall heare my voyce and there shall be one fold and one shepheard So the servant of the Lord must not strive but be patient and gentle unto all proving if God will give them repentance The reasons are plaine First Reason 1 because God calleth at all houres of the day who hoth the times and seasons in his owne power Math. 20.3.5 6. some at the third some at the sixt some at the ninth and some at the eleventh houre and we have a notable example thereof in the penitent theefe converted by the powerfull word of Christ upon the Crosse Luc. 23.34 he that was running a pace to hell hath promise to be carried into Paradise whereby the common proverbe is verified if in any thing else that he runneth far which never returneth Secondly God waiteth the time that he may be gracious unto us Esay 30.18 and have mercy upon us for he is a God of judgment and blessed are all they that wait for him Esay 30. ought not we therefore to follow his example and to hearken who will
it make us not better it maketh us worse A soft heart is a singular blessing they are thrice happy that have attained unto it on the other side the sinner that is as brasse and iron and past feeling lyeth under an heavy curse Pro. 20.12 Hence it is that Salomon sayth The hearing eare and the seeing eye the Lord hath made even both of them We cannot see what is before us untill God direct us Gen. 21.19 Luk. 24.16.31 We cannot heare the voice that soundeth untill he open our eares Act. 22.9 If then he have opened our eares that it may be said of us My sheepe heare my voyce Ioh. 10 27. and I give unto them eternall life and they shall never perish and if withall he opened our hearts as he did the heart of Lydia Act. 16.14 that we may attend to the things which are spoken We have received such a blessing as many thousands do want and for which we are bound to give continuall thankes to almighty God to whom be praise in the Church for ever Amen FINIS A Recapitulation of the Doctrines handled in this Scripture THe way to prevent Gods judgments is to repent Doubtlesse such as continue in sinne without repentance shall perish We are rather to looke to our selves then to censure others Outward judgments neither alwaies seaze upon the worst sort neither alwayes free the best men God hath many wayes to take away mans life and that suddainely when pleaseth him The wicked are by nature bloody and cruell Examples of Gods judgements upon some are profitable to others Jt is lawfull for the Minister of God to use parables and similitudes The end of Gods patience ought to be our repentance The favour and patience of God toward his Church is infinite Patience neglected and abused bringeth destruction Evill minded men are altogether unprofitable to themselves and others Gods children make intercession for others and are heard We should not utterly despaire of the salvation of others howsoever they runne astray The promises and threatnings of God are conditionall The barren estate is very dangerous neere to the fire Repentance obtaineth for givenesse of sinnes and the favour of God All that are in the Church are not true members of the Church The Lrod though he suffer long punisheth at last Such as grow desperate and are past recovery God is determined to destroy FINIS PHISICKE AGAINST FAMINE OR A SOVERAIGNE Preservative against all distrustfull thoughts and cares touching the things of this life prescribed and administred by the best Physicion of soule and body Christ Iesus Comfortable in these dayes Opened and expounded in certaine Sermons by WILLIAM ATTERSOLL Minister of the Word of God PSAL. 37.25 I have beene yong and now am old yet have I not seene the righteous forsaken nor his seed begging bread ROM 8.32 He that spared not his owne Sonne but delivered him up for us all how shall he not with him also freely give us all things LONDON Printed by E. A. for Michael Sparke the yonger dwelling at the blue Bible in Greene Arbour 1632. TO THE RIGHT VVORshipfull and worthy Lady the Lady DOROTHY SHVRLEY all happinesse in this life and in the life to come Madam THe saying of the Apostle is remarkable and never to be forgotten 1 Tim. 4.8 6.6 Godlinesse is profitable unto all things having the promise of the life that now is and of that which is to come and afterward in the same Epistle Godlines with cōtentment is great gaine For what can it profit a man if hee should gaine the whole world and then lose his owne soule Now the drift of this ensuing Treatise as appeareth by the Title is to shew to a godly Christian received already into the love and favour of God in this life looking for happines in heaven after this life by what holy meanes he may support his heart as posts doe the house with sufficient contentment against all the miseries that doe or may assault him in time of necessity The crosses and tentations wherewith the life especially of a poore Christian is distressed are manifold and Satan worketh upon their severall wants to surprize them and make them often cry out What shall we eate Matth. 6.31 or what shall we drinke or wherewithall shall we be clothed Every calling in the world from the highest to the lowest is assaulted with his proper and peculiar tentations and there are certaine unlawfull and ungodly courses practised by wicked man which we may not unfitly call The speciall sinnes of such a calling Hence it is that the Apostle among other precepts beateth upon this Heb. 13.5 6. Gen. 28.15 Deut. 31.6 8. Iosh 1.5 Let your conversation be without covetousnesse and bee content with such things as ye have for hee hath said I will never leave thee nor forsake thee so that we may boldly say The Lord is my helper I will not feare what man shall doe unto me and our Saviour to comfort us against feare of famine sendeth us sometimes to God sometimes to our selves sometimes to the Heaven sometimes to the earth and sometimes to the Gentiles that by all these wee might have strong consolation and rest in him that hath given us both our lives and our bodies Consider a little the History of the Creation as it is described in the Booke of Genesis God made all the Creatures to serve for mans use before he made man himselfe wherein wee may behold a perpetuall patterne of his providence that he never bringeth any into the world but that first hee ordaineth things needfull for them for the time alotted them to be there even as milke in the Mothers brests for the child to sucke before ever the child be borne to sucke the same A very gaod patterne alwaies to have before on eyes against that distrust and infidelity which commonly hangeth on and haunteth the nature of man in those matters Let us also take heed of setting our heart upon the world and the things in the world and be ready evermore to confesse in word and shew it by our practice that we account our selves to be but as Strangers and Pilgrims in this world Heb 11.13 Psal 62.10 if riches increase we must looke to it that we set not our hearts upon them and we must use the world as if we used it not because the fashion thereof passeth away And if we doe not set our hearts and affections upon our riches sundry good fruits will follow thereupon First it bringeth comfort and contentment with our estate as being that portion which God allotteth unto us maketh us not to repine against his providence because we have not a larger allowance for he that doth not too much affect their presence will not too much bewaile their absence neither be discontent because he hath not abundance of that which hee doth not much regard but as the Apostle saith 1 Tim. 6.8 Having food and raiment will
naturall Fathers and Mothers sustaine their Children and supply all their wants can Parents see them perish or miscarry and never bee moved at it Our Saviour telleth us What man is there if his sonne aske him bread Matth. 7 9 10 11. will he give him a stone or if he aske a fish will hee give him a serpent If ye then being evill know how to give good gifts unto your Children how much more shall your Father which is in Heaven give good things to them that aske him And the Lord by the mouth of the Prophet Esay 49.15 16. Can a woman forget her sucking Childe that she should not have compassion on the sonne of her wombe yea they may forget yet will I not forget thee Esay 49.15 The love of God therefore toward his is greater then the love of men is or can be to their Children he that toucheth them toucheth the apple of his eye and shall not escape his hand his revenging hand Secondly God will worke above and beyond all ordinary meanes rather then such as are his shall perish and after the course of nature to doe them good and to preserve them from evill who hath all creatures in his owne hand A memorable example hereof we have in the Israelites while they were in the wildernesse hee fed them with Manna for the space of 40. Exod 16.15 Numb 20.8 yeeres and opened the hard Rocke to give them water whereof they and their Cattell dranke Exod. 16. Numb 20. Consider this further in the example of Eliah 1 King 19. when he was constrained to flye for his life from the persecution of Jezabel and desired to dye the Angell of the Lord came unto him and said 1 King 19. â— 17.6 Arise and eat and he went in the strength of that meat 40. dayes and 40. hights unto Horeb the mountaine of God The like we read before that is The Word of the Lord came unto him Hide thy selfe in the brooke Charith and thou shalt drinke of the brooke and I have commanded the Ravens to feed thee So hee did according to the Word of the Lord for he dwelt by the brooke and the Ravens brought him bread and flesh in the morning and bread and flesh in the evening and he dranke of the brooke But be hold how the Lord tryed him for hee had not tarryed there long but the brooke dryed up because no raine fell in the Land What then did the Prophet of the Lord did he murmure against God No hee waited with patience his leisure and he sent him other meanes for his maintenance he directed him to the widdow of Sarepta where he was fed in that famine She had indeed but an handfull of meale in a barrell and a little oyle in a cruse and he saith unto her Verse 14 Thus saith the Lord God of Israel The barrell of meale shall not waste neither shall the cruse of oyle faile untill the day that the Lord sendeth raine upon the earth Thus he commandeth to lay aside feare and to submit her selfe to the will and pleasure of Almighty God Thus also the Lord dealt with her that had beene the wife of one of the children of the Prophets after his decease 2 King 2 King 4.1 43 44. Ioh. 6.5 6 10 11. 4. he dying indebted the mercilesse Creditor came to take unto him her two sonnes to be his bondmen but the mercy of God was such in her extremity that having in her house a pot of oyle onely it was so increased and multiplied that she received more then shee desired through his abundant blessing that giveth more then is asked so that she not onely paied the debt but her selfe and children lived of the residue Thirdly God will sanctifie a little and that of the worst and coursest sort to serve and suffice those that are his that albeit they have but short Commons and a poore Pittance yet a little that the righteous hath shall be better unto them then all the store and abundance of the ungodly This Moses teacheth Deut. 8. Man liveth not by bread onely but by every Word that proceedeth out of the mouth of the Lord doth man live Wee have a lively example hereof in Daniel and his fellowes that did eate nothing but pulse a graine that beareth his fruit in poddes yet were they fairer and fresher fuller and fatter at the end of ten dayes Dan. 1.15 then all the children which did eate the portion of the Kings meate Dan. 1.15 This also we may see by experience in rich mens and poore mens children and in themselves also as well as in their children For whereas the poorer sort have scarce one good meales meat in a moneth but keep a perpetuall Lent not eating a bit of flesh in their owne houses once in a yeere and feed hardly and homely with browne bread and yet have not enough of that neither Eccles 5.12 yet is their labour pleasant and their sleepe sweet whereas the richer sort that fare deliciously every day are many times oppressed with raw humours and are neither so strong and healthy as the other Fourthly nothing shall bee able to hurt Gods servants For as all things tend to the hurt of the wicked and nothing shall doe them good so contrariwise nothing can hinder the salvation of the Church Rom. 8.28 Rom. 8. But all things shall fall out for the best to them that love him For what shall separate us from the love of God shall tribulation or distresse or persecution or famine or nakednesse or perils no doubtlesse forasmuch as we are more then conquerours through him that loved us Psal 90.5 6 7. So likewise Psal 90. Thou shalt not be afraid for the terrour by night nor for the arrow that flyeth by day neither for the pestilence that walketh in darknesse nor for the destruction that wasteth at noone day a thousand shall fall at thy side and ten thousand at thy right hand but it shal not come nigh thee there shall no evill befall thee neither shall any plague come nigh thy dwelling Obiect But it may bee objected Doe not these befall the righteous as well as the unrighteous nay doe not the godly often fall by them while the ungodly escape out of them or never enter into them Answ I answer Divers wayes First albeit all these may befall and doe befall the Faithfull yet doe they not come upon them as evils They may dye of the plague but to them the plague is no plague True it is of themselves or in the nature of them they are evill and the punishments of evill but to Gods children they are onely chastisements and correction of a good and gentle Father and that for their further good to prevent sinnes to come Contrariwise to the wicked they are the heavy strokes of a just Iudge or of a revenging enemy Secondly God pulleth out the sting of them that they cannot hurt them True it is
whereby to know his Sheepe This is Gods marke whereby he knoweth his to heare him and to obey him As the Sheepe are Gods so the Goats are the Devils and belong to him to whom they shall be sent at the last day he knoweth his vassals by the contrary they will not heare the Word of God nor follow after it they will heare his voice and obey him as their lord and master but Gods voice they cannot abide neither will they heare it and he rejoyceth in it Secondly they are profitable to many they doe every way what good they can as Gal. 6.10 As wee have opportunity Gal. 6.10 let us doe good to all men especially unto them who are of the Houshold of Faith They consider they are borne to doe good to others much more that they are borne againe to that end This is the nature and property of love 1 Cor. 13.3 It seeketh not her owne It is a corrupt love so to live as if we were borne for our selves alone which the very Heathen abhorred Thirdly we must be patient in bearing wrongs we must not be desirous of revenge This was in the Shepheard of the Sheepe himselfe 1 Pet. 2.23 When he was reviled he reviled not againe 1 Pet. 2.23 when hee suffered he threatned not but committed himselfe to him that iudgeth righteously These are notes of the nature of the true Sheepe the contrary are evident signes and markes of stinking and unsavory Goats And if wee will try and prove our selves and examine others by these badges of Christian profession we shall finde many jetting up and downe like Sheepe who challenge to themselves the name but are not indeed the Sheepe of Christ because we cannot finde the former properties in them For few heare his voice with diligence and yeeld obedience with conscience Few labour to doe service to the Saints while they have time but are idle and unfruitfull Now it is day we know not how long it will last The night commeth wherein no man can work Ioh. 9.4 Alas when the Lord shall demand an account of his Stewards what good they have done what will they answer shall they not be taken speechlesse Few can put up the least injury and disgrace every one of us is ready to breathe out threatnings or to dissemble our malice untill we may revenge as we see in Esau Gen. Gen. 27.41 27.41 and in Absalom 1 Sam. We are taught another lesson of our Lord and Master to be meeke and gentle Matth. 11.29 Esay 11.9 10. 65.25 and lowly in heart that we may finde rest to our soules I never knew or have observed any meeke and mild in spirit ready as a Lambe to endure wrongs and unmindfull of injuries for Christs sake but hee bare a deepe impression of grace and a lively character of Gods Spirit in his heart This wee may see in all the Saints as in a glasse the Scripture having set before us a cloud of witnesses that in them we should behold our faces Consider Abraham Isaac and Jacob how they behaved themselves patiently when their enemies oppressed them and filled up the wells which they with great labour and industry had found and digged Gen. 26. Gen. 26.18 How often did the unthankfull Israelites murmure against Moses and sought sometimes to stone him to death Numb 12.3 yet was hee the meekest man upon the face of the earth Hee never desired fire to come downe upon the heads of his enemies to destroy them but oftentimes prayed for them Gen. 50.19 1 Sam. 24.12 26.10 11. 2 Sam. 16.10 Psal 7.4 Acts 7.60 Heb. 12.2 Luk. 23.34 What should I say more for the time would faile me to tell of Joseph pardoning the treachery of his brethren of David passing over the injuries of Saul and the curses of Shemei of Stephen praying for them that stoned him to death of Christ himselfe an example farre above all these the Author and finisher of our faith enduring mockes buffetting and crucifying and yet he prayed to his Father to forgive them The contrary to all these are evident markes and signes of Goats And if we search into the waies of men by these former notes wee shall finde few Sheepe indeed but store and plenty of Goats every where Gedeon seemed to have many stout Souldiers in his Army Iudg. 7.3 but after they were once tried there remained few with him so many are disguised in Sheepes clothing but when they come to bee proved they appeare to be rather ravening Wolues or filthy Goats wild Beasts of the forrest or cruell Boares out of the wood then any true Sheepe How rare are they that heare the voice of Christ with diligence attention and obedience The Word is no more regarded of the most then if it were a tale or a toy as appeareth by their palpable ignorance ordinary absence and notable disobedience Every light pleasure every slight profit every foolish occasion every frivolous businesse is sufficient to lead them from the house of God and yet they would be accounted such Sheepe of Christ as heare his voice How rare are they that labour to doe what good they can to the Church of God albeit God have inabled them with plentifull meanes to doe much Where are they that can say with godly Nehemiah Thinke upon me my God for good Nehem. 5.19 according to all that I have done for this people or if they should what doe they but pray fearefully against themselves When the Lord Iesus shall come to judgement and all flesh shall appeare before him will he enquire of them what goods they have gotten or how much ground they have purchased or what lands they have left to their posterity and how richly they have provided for their heires No no we must give up unto Christ Iesus other accounts and that of other things to wit what good we have done with our goods what members of his we have fed clothed harboured or visited O what an heavy reckoning then have thousands to make when they must give up an account of their Stewardship and yet they would be accounted the Sheep of Christ O that they could think of these things betimes before it be too late How rare also are they almost as blacke Swannes that will forbeare forgive and forget the wrongs that are offered Ephes 4.32 Col. 3.12 13. as Christ forgiveth them that offend him but if any of us have a quarrell against another we are ready to pursue it with all greedinesse and watch all occasions of advantage many yeeres sometimes as wee see in the example of Absalom 2 Sam. 2 Saâ— 13.22 23. 13.22 23. and yet they would be accounted the Sheepe of Christ There cannot be a more fearefull marke and cognizance of a Goat then this is beware of it Thirdly conclude the safe estate and condition of the Sheepe of Christ Iohn 10.28 for who shall be able to take them out of his
joyned with it in all that are saved Some upon the Minister as if it were in him to convert the heart he soweth the seed as the spirituall Husbandman but he cannot make it grow as also he washeth the body Matth. 3.11 13 19 20. but cannot baptize with the holy Ghost clense the soule But the Parable of the Sower serveth to rectifie and reforme our judgement and understanding that the fault is not in the Seedman nor in the seed nor in the sowing but in the ground of mens hearts so that wee may say with the Prophet Hos 13.9 The fift reproofe Thy destruction O Israel is of thy selfe Fiftly such as will stay till all men be agreed For if the number of the sheepe be few we may looke long enough before all will meet in the unity of the Spirit Woe then to such as waite for the comming in of all to joyne together and will resolve upon nothing so long as any remaine unresolved as if they strove to be the last that should be added to the Sheepfold When all men thinke one thing then will they joyne and jumpe with them in practice and opinion but in the meane season they will hang and hover in the aire in suspence and expect a generall agreement And that they may doe untill their eyes fall out of their heads and be never the wiser but rather the worser and the wickeder For this is to looke for Heaven upon earth Thus indeed it shall bee when wee come to know even as we are knowne then wee shall have and heare a perfect harmony of all voices singing with one minde and with one mouth Hallelu-iah Revel 19.1 3. but here our musicke hath many jarres and we meet with sundry rubbes in our way for wee know onely in part 1 Cor. 13.9 10. and we prophecy in part but when that which is perfect is come then that which is in part shall bee done away Howbeit it availeth little to speake to such of spirituall things being wholly carnall themselves and therefore set us deale with them in their owne language that is speake to earthly-minded men of earthly things and so keepe our selves within their owne element If these would never buy or sell untill all men be agreed of the due price and just value they should never have any doings or dealings in the world that now overburden themselves with the world If they would never purchase foot of land neither husband their ground or plough or mow or sow untill all men were consenting about the matter or manner or time when to begin and where to make an end or other like circumstances their fields would bee all growne over with thornes and thistles and nettles would cover the face thereof How then are these so sencelesse and sottish as not to consider that there never was nor never will be a generall concord in any thing under the Sunne If then there will never be a full agreement no not in temporall things wherein notwithstanding the sences of carnall and worldly men are expert and wholly exercised how much lesse is it to be looked for in heavenly things which are supernaturall and cannot bee conceived of meere naturall men I may therefore say unto such according as our Saviour reasoneth Iohn 3.12 Ioh. 3. If I have told you earthly things and yee beleeve not how shall ye beleeve if I tell you of heavenly things If these had lived in the dayes of Christ when some spake one thing of him and some another according to their severall fancy and folly Iohn 7.12 40 41 43. some said he was a good man some of a truth hee is a Prophet some this is the Christ but others nay for he deceiveth the people so that there was a murmuring and a division among them because of him doubtlesse they would have denied and refused him at least till they had seene the Scribes and Pharisees and other learned Lawyers among the Iewes wholly to receive him But how many among them thinke you were damned for this device albeit they had fully as much to plead for themselves as these men have And if Noah had never set upon the Arke to build it untill the whole world of the ungodly had consented unto him and counselled him he had perished with them in the waters The sixt reproofe What good thing ever was there that all men allowed and approved Lastly another sort the worst of all the rest are here reprooved who make a scoffe and derision at these Words of Christ as Pilate did when Christ Iesus shewed that he came for this cause into the world that he might beare witnesse unto the truth he said What is truth Iohn 19 20. So doe prophane persons upbraid the faithfull servants of God with this title as with a taunt O you are of the godly ones O you are one of these holy folke you have the Spirit of God and are one of the little flocke thereby scorning and deriding such as honour the Word and frequent the hearing of it nay mocking at the preaching of Christ and bringing the Word it selfe into contempt and as it were flouting God to his face But he that sitteth in the Heavens shall laugh at them Psal 2.4 the Lord shall have them in derision nay in detestation For this differeth not from open blasphemy nor these from wretched blasphemers who make scoffes and jests at Gods Word whereby they shall be judged nay condemned at the last day except they repent It is ill jesting with a sharp two-edgedsword that cutteth as a razor Heb. 4.12 which in the end shall cut them in pieces These raise a nick-name upon the Word Psal 138.2 which He hath magnified above all his other Names and are come to the height and top of sinne and take the name of God in vaine in the highest degree not onely walking in the counsell of the ungodly Psal 1.1 and standing in the way of sinners but even sitting downe in the seat of the scornefull whereby they fill up the measure of their sinne that God may fill to them the full viall of his fierce wrath and indignation These doe notoriously belch out their owne shame and manifestly renounce their owne salvation and prove with their owne mouthes that they looke for no other but the portion of reprobates together with the Devill and his angels For I would gladly be informed and receive answer from them whether they beleeve in their hearts that themselves have any true holinesse in them and are in the number of this little flocke or not If they doe then their owne words convince them and by their owne mouthes as the evill servant they shall be condemned If they doe not then they must bee foule and filthy goats that shall stand at the left hand as damned creatures and receive an horrible curse denounced and executed against them and all this by their owne verdict and
confession For as Christ Iesus at the last Day shall say to the reprobate Inasmuch as they shewed no mercy to his brethren they did it not to him so may I say to these scoffers In as much as they doe it against the Word they doe it against the Lord himselfe whose Word it is To conclude I will speak to them in the words of the Prophet Esay 57.3 4. Draw neere hither ye sonnes of the Sorceresse the seed of the Adulterer and the Whore against whom doe yee sport your selves against whom make yee a wide mouth and draw out the tongue are ye not children of transgression a seed of falsehood Secondly here is peace and comfort against all discouragements that arise in the world from prophane persons and a soveraigne preservative to all those that truely feare God though they see themselves alone like a Pellican in the Wildernesse like an Owle in the Desart and like a Sparrow upon the house top If wee be as a signe and wonder in Israel Esay 8.28 yea as a monster among men yet let us not be discouraged but remember that the Lords portion hath beene but as the tenth that is in comparison of the multitude in all ages the least part as it were an handfull If then we have heretofore run into all excesse of riot with the world of the ungodly and made conscience of nothing that is good or pleasing to God and now have learned better things by the direction of the Word to refraine from every evill way to have respect to all the Commandements of God and to make conscience of all even the least sins albeit we finde our selves left alone as Eliah the Prophet did when they had killed the Prophets of the Lord and digged downe his Altars and walke in a rugged and untrodden path like Jonathan and his Armour-bearer having few to follow us 1 Sam. 14 13. or to accompany us many to disswade and discourage us and some ready to hinder us and to pull us backe yet let us say with Peter Though all men should forsake thee Matth. 26.32 Iohn 6.68 yet will I never leave thee and elsewhere Whither shall wee goe thou hast the Words of eternall life when Iesus said unto the Twelve Will yee also goe away And let this bee our comfort and give us rest that thus it hath gone evermore with the faithfull this hath beene the state of Religion and few in comparison of the rest have found the true path-way that leadeth to life and salvation to their endlesse comfort Thirdly learne that the number of the wicked and reprobate is exceeding great and the way to Hell hath many people and passengers that thrust and throng by heapes that way The way is broad and the gate wide that leadeth to destruction Matth. 7.14 and many there be that enter in thereat Matth. 7. We are ready to follow a multitude to evill but Christ Iesus giveth us counsell to shun that way as a dangerous rocke which the multitude treadeth Hence it is that the Apostle teacheth 1 Cor. 1. Not many wise after the flesh not many mighty 1 Cor. 1.26 27. not many noble are called but the foolish things weake and base and despised and things which are not hath God chosen to confound and bring to nought the glory of the world The worst courses have commonly the most followers and the worst number is for the most part the greatest number forasmuch as the greatest part are left out of the Booke of Life and the Catalogue of Gods election And as in the old world when the flood came 2 Pet. 2.5 Gen. 6.22 Luke 18.8 all flesh had corrupted his wayes upon the earth so at the comming of the Sonne of man shall he finde faith upon the earth The greatest part shall bee given to carnall security and worldly profits without any respect to heavenly things Such as came out of Egypt were for the most part of them murmurers and therefore perished There were foure hundred and fifty false prophets standing to plead Baals cause 1 King 18.19 when one onely Elias stood for the honour and glory of the true God of Israel 1 King 22.6 There were also foure hundred flattering prophets against one plaine Preacher Michaiah that spake the truth from his heart yea even for the good of the King himselfe if he had knowne the things that belonged to his owne peace but they were hidden from him Hereby then we learne the vanity of all such as goe about to excuse themselves because they have many fellowes that are followers of their folly and multitudes of companions in throngs and heapes partakers of their evil courses They say We are not alone We have a world of people in the same case If this be all they can alleadge for themselves and their sinnes and their consorts woe unto them for as they have many joyne with them in evill so they shall have multitudes partake with them in punishment God will judge all the ungodly he regardeth neither might nor multitude What store of carcasses perished in the waters and what heapes went to Hell among them and at the last Day the Lord will give iudgement against all men Iude 15. and rebuke all the ungodly among them of all their wicked deeds which they have ungodlily committed and of all their cruell speaking which wicked sinners have spoken against him Every man shall receive the things which are done in his body 2 Cor. 5.10 according to that he hath done whether it be good or evill 2 Cor. 5.10 Hee hath evermore plagued multitudes as well as a few persons with whom it is easie to doe execution inasmuch as he commeth with thousands of his Saints and Angels Jude 14. The worst waies have evermore found the greatest applause consent and countenance of the world When it was agreed to compasse Lots house they assembled together both young and old Gen 19.4 all the people from every quarter Gen. 19. When the golden calfe was to be made Exod. 32.3 all the people brake off the golden earings which were in their eares Exod. 32. When Pilate demanded what should be done with Christ Matth. 27.22 they all cryed out Let him bee crucified Matth. 27. So in maintenance of Idolatry the zeale was so great Acts 19.34 that all with one voyce cryed out Great is Diana of the Ephesians Every place is full of evill the greatest part ready to backe and bolster it to uphold and countenance it Esay 59.15 and such as never so little oppose against it make themselves a prey Who seeth not what plenty is every where of Atheists unbeleevers ignorant persons disobedient swearers blasphemers prophane breakers of the Sabbath contemners of the Gospell and what not It is not their multitudes that can protect and patronize them but shall rather encrease their sorrow and punishment Lastly it is our duty to seeke nay to strive to enter
desired to have you that he may sift you as wheat If then we finde and feele these assaults these tentations these buffettings it is a plaine proofe that we have received faith which maketh the Devill so earnest and diligent to interrupt us and intercept us Secondly if we have faith applying the promises it will purge the heart and mortifie the corruptions thereof the death of Christ crucifieth the flesh and all worldly lusts our best beloved sinnes our dearest sinnes and most desired and those whereunto we are most enclined and wherewith wee are most infected as most consonant and agreeable to our corrupt natures This is one infallible token that we are true beleevers and this rule is taken out of the words of Peter Acts 15.9 Gal. 5.6 Hee put no difference betweene Jewes and Gentiles purifying their hearts by faith Acts 15. which worketh by love Gal. 5. Thirdly Christ giveth himselfe to the beleever so that his holinesse belongeth to him Never any husband could endow his wife with such a dowry to say as Christ Iesus doth Hos 2.19 20. I will betroth them to me for ever in righteousnesse in faithfulnesse in judgement in loving kindnesse and in mercy Thus they are married to him in holinesse and they become to be the members of Christ for Christ cannot be the head of a polluted body or of defiled members As from a corrupt head proceed corrupt things to the members so from a pure and holy head which is Christ must necessarily proceed holinesse to all those that are his members The Vine cannot but communicate of his juyce or sappe to the branches There was never any that did truely apply Christ but Christ truely applyed himselfe to him againe neither was there ever any that embraced him but he likewise by and by tooke hold of him His left hand is under his head Cant. 2.6 8.3 and his right hand doth embrace him The beleever applieth Christ and Christ holdeth the beleever so that as the beleever saith I am Christs and Christ is mine so on the other side Christ saith I am the beleevers and the beleever is mine This application is mutuall and mysticall there is a double worke in it one is of the beleever the other of Christ A man layeth hold upon a staffe that he carrieth in his hand to stay himselfe up from falling but the staffe cannot lay hold upon him againe Or a man claspeth and embraceth the tree with both his armes but the tree cannot embrace him againe but it is not so betweene Christ and the true beleever we hold him fast but he holdeth us faster and giveth unto us of his holinesse even grace for grace even as the childe holdeth the Father fast that leadeth him howbeit the father holdeth him faster and stayeth him up from falling away from him otherwise he were every foot in danger True it is we cannot say that all our blacknesse of sinne is quite gone and removed but that we have still many spots and wrinkles wee have not yet received perfect holinesse from him The Moone receiveth all her light from the Sunne yet is not her body without some spots so it is with us though we be blacke Cant 1.5 yet he accepteth us as comely Lastly we have the true faith if we hold fast the promises and cleave close to him even then when he seemeth to frowne upon us and to be angry with us to hide his face from us and to with-hold his loving countenance as the Sunne that is hid in a cloud out of our sight We must rest upon him in time of affliction We must see hope through despaire and Heaven through Hell we must behold his mercy through his indignation yea life through death and salvation through damnation Iob 13.15 as it was with Job Though he slay me yet will I trust in him though he hide his face for a time frō us yet the bright beames of faith will shine thorow the thickest fogs and mists that arise in us Thus we may by these notes prove our faith and try the truth thereof But if these be not in us but the contrary we cannot assure our selves that we are yet come to a true faith For first of all if we live in quiet and at rest at peace and ease all our dayes without any feares doubtings wrastlings bruisings buffettings and assaults of Satan we have cause to feare we have a false faith This rule is grounded upon the Words of Christ Luke 11.21 Luke 11. When a strong man armed keepeth the Palace his goods are in peace If Satan never assault us to pull downe the buttresse and fortresse of our faith wee are at peace and league with him and hee with us and we have just cause to suspect our selves True it is there may be many doubts and tentations and yet no faith but there can be no faith where are no doubtings or tentations at all If we have faith Wheresoever there is true faith there will be doubts and tentations there will arise doubts yea albeit we have a great and a strong faith for it is not so strong but That strong man armed will try the strength thereof and so much the rather because it is ever mingled with some infidelity Such then as can cry out What a doubt touching my salvation Out upon it O it is a great sinne once to make a doubt I thanke God I never doubted any whit of my salvation since I can remember neither yet of Christ to bee mine I doubt not to pronounce of all such without any doubting at all they never knew what faith meaneth it is an evident demonstration of great and grosse infidelity Againe if sinne be living in us that there be no mortification at all 2 Cor. 7.1 no cleansing of our selves from the filthinesse of the flesh and spirit we can have no true faith It is open impiety to imagine that the death of Christ truely applied to any soule should not bee of force to kill sinne in it and therefore it is great folly to say We can rightly apply Christ and the promises of the Gospell Col. 3.3 4 5. and yet can shew never a sinne mortified in us No man is come to that height of sinne that he dareth either speake or thinke that there wanteth power in the death of Christ to kill sinne in us and therefore we must needs hold him for an unbeleever that talketh of particular application and yet hath sinne as a tyrant raigning in him Besides if Christ have not united us to himselfe in holinesse we are yet faithlesse men For he uniteth himselfe to none but he putteth holinesse in some measure into them This rule is expressed by the Apostle Gal. 5.24 They that are Christs Gal. 5.24 have crucified the flesh 2 Cor. 4.17 with the affections and lusts and are become new creatures Lastly if we rely upon God and upon his love and favour no longer then
of sinne then the former This is the sinne of our time the common sinne of every place yea almost of every person The light is come among us but we love darknesse more then the light and are luke-warme Revel 3.16 as retchlesse men that care not which end goeth forward God will spew out such out of his mouth as evill humours out of the stomacke Salomon teacheth us in the Proverbes that he which is sloathfull in his worke Prov. 18.9 is brother to him that is a great waster so is it with such as are sloathfull in the Lords worke and in their owne duty they are companions and brethren with such as are open and obstinate contemners of the Word and make haste a pace after them they follow them close at the heeles and in short time will overtake them There is such carelesnesse and security every-where in the matters of God among us as if every man were left to doe what he list as if the soule were the least matter of a thousand as if Religion were last of all to be regarded or as if there were no day of account to come hereafter Among those that come to the place of Gods worship many indeed are kept in awe and in order but how and wherefore Is it by any conscience of their duty or by love to the Word Nay nay but for sinister ends some by force of the Law because they feare to be presented some by awe of their Superiours because they would not be thought stubborne some come for custome and fashion sake because it is Sunday some for company of others because they would doe as their honest neighbours doe and love not to be singular some for that they would not be accounted Papists because the State fauoureth them not some lest they should bee esteemed Atheists and so be pointed at with the finger some to please their Parents because they should leave them a better portion some to content their Masters lest they should be thrusted out of their dores or because they hope to gaine by them some to passe away the time because they have nothing else to doe some to meet with their friends and acquaintance because they are loth to spare another day some to meete with their debters because they would demand their money but the fewest number to meet the Lord in his owne Ordinances because they love the habitation of his house and the place where his honour dwelleth Psal 26.8 who hath promised to be in the middest of them that are gathered together in his Name Matth. 18.20 Happy are we if we be in the number of these few If such retchlesse men were left to themselves without any bridle of Law or feare of Superiour and authority of whom we spake before and suffered to doe what they pleased without any checke or controlment we should have our thinne Assemblies a great deale thinner and our streets and fields and houses and Ale-houses fuller-stuffed and thronged then our Churches And this may appeare hereby that notwithstanding we have Lawes and Magistrates and Officers and good examples of the chiefest and principall among us yet they are few a very few in comparison of the rest that are constant and conscionable in their hearing some if their presence and absence were ballanced together the waightier scole would be given to their absence and would waigh downe their presence as being found too light Others albeit they dwell neere enough are starting away at every turne and when they make shew of going to the Churche turne aside another way Others are more carefull to fill the body then to feed the soule who take every even the least occasion to feast with their friends forgetting the feast that God hath prepared in his house and not regarding it though they even starve their owne soules Others are gadding yea madding in a manner after every vanity and doe delight much more in the pleasure of the body then in the profit that commeth to the Spirit Others are weary of the Word as the Israelites that loathed Manna Numb 11.6 Others have hired ground and they must needs goe see it others have bought five yoke of Oxen Luk. 14.18 19. Matth. 22.5 and they must goe to prove them others must visit their Farmes or attend their Marchandise and yet every one must be holden excused though all set light by the Word and runne after their owne wayes like the guests in the Gospell that were bidden to the wedding and to the great Supper God sendeth out his Servants to invite them Come for all things are ready I have prepared my Dinner my Oxen and my fatlings are killed but they neglect the Lords sending to them and his calling of them But what followeth The Lord pronounceth Luke 14.24 I say unto you that none of those men which were bidden shall taste of my Supper These are they that are araigned as guilty of the neglect of heavenly things who will sometimes seeme to beare some affection to the house of God but partly their profits and partly their pleasures carry them another way of all which the Prophet speaketh Ier. 48.10 Cursed is he that doth the worke of the Lord negligently or deceitfully All these stand under this heauy curse of the Lord and therefore I counsell them to looke to it betimes to seeke the Lord while he may be found and to meet him by unfained repentance while he is here Lastly Contempt of the Word another hinderance to the Kingdome touching the contempt of the Word who seeth not how common it is which notwithstanding is the top of impiety and that many have filled the measure of their sinnes till it be full that the cry of them is come up to heaven If any aske the cause I answer Our great negligence and generall coldnesse have brought this evill upon us and God doth hereby in his deepe and yet just Iudgement revenge our carelesnesse in his Service by giving us over into all prophanenesse The Word of the Lord by which wee shall all be judged at the last Day is so farre from holding men in awe and from having their lives and hearts in subjection that they reject it from them as a needlesse thing and regard it no longer The Minister may teach what he will and threaten as long as he list but these Gallants like Gallio in the Actes of the Apostles Acts 18.17 care for none of those things The time hath beene when the Word hath beene reverenced even by such as were not converted by it nor transformed into the obedience of it yet it hath held them in some awe but now in these our dayes loosenesse and licenciousnesse have generally prevailed in every place and sinne is growne to such an head and height as if the Word were but a Scare-crow and all Religion but a fable We are come to this passe to mocke at zeale and Religion and to contemne the
done away in the great Day of the Lord when the time of refreshing shall come from the presence of God 2 Thes 1.11 then indeed he shall be made marveilous in all them that beleeve And as the ends of the world are come upon us and the Day of our perfect reconciliation draweth neere so ought we to rejoyce the more and to lift up our heads the higher that as we have said in our trouble Psal 22.15 Thou hast brought us into the dust of death so we may say againe with joy of Spirit Thou Lord hast drawne us out of many waters His right hand hath done great things for us for which we reioyce Lastly it is our duty to walke worthy of such a Kingdome and to live godly in Christ Iesus that so wee may have comfort in that Day Such as looke and hope hereafter to be made like unto Christ must wash their hands 1 Ioh. 3.3 and clense their hearts and purifie themselves even as he is pure But it may be said Wee may repent at leisure and at the last Day and that is farre off Nay the Scripture putteth such foolish conceits from us and telleth us that the Lord is at hand 1 Pet. 4.7 the comming of the Lord draweth neere Besides then is not the time of mercy but of justice to the impenitent For as death leaveth us so shall the Iudgement Day finde us Rom. 2.5 Rom. 2.5 Wee must all appeare before the Judgement Seat of Christ But wherefore to bring us to repentance and to see whether we will turne from our sinnes to him No that is not the end but to receive the things which we have done in our body whether good or evill The old world no doubt when they saw the raine that fell were desirous to enter into the Arke but the flood was come and it was too late Exod. 14.23 25. The Egyptians pursuing Israel into the middest of the Sea were desirous to turne backe and to flye from the face of Israel but the Lord tooke off their Chariot wheeles that they drave them heavily and it was too late The foolish Virgins cried Lord Lord open unto us Matth. 25.11 12. but the doore was shut and they received this uncomfortable answer Verily I say unto you I know you not which verifieth the saying of Christ elsewhere Many Luke 13.24 I say unto you will seeke to enter in and shall not be able Such as can wish for Heaven should also study to learne the way to Heaven It was the wish of Balaam the false prophet though himselfe were unrighteous that hee might dye the death of the righteous Numb 23 10. For albeit hee regarded not to lead the life of the righteous yet hee could be content to die their death though he were at warre with God yet he was desirous to enter into their peace and though he would not be like them in the beginning of his daies yet he was willing his latter end should be like theirs But as hee was ignorant of the way so he was as carelesse to enter into it This putteth us in minde of sundry meditations First it is our duty to consult with the Word and to try all our actions by it whether they please God as the gold is tryed by the touch-stone whether it bee currant or counterfeit and as the worke is tried by the rule whether it be right or crooked Hence it is that Christ teacheth Ioh. 3.21 He that doth truth commeth to the light that his deeds may be made manifest that they are wrought in God but he that doth evill hateth the light neither commeth to the light lest his deeds should be reproved For naturally men love darknesse rather then light because their deeds are evill 1 Cor. 11.31 Secondly we ought to iudge our selves here that so we may escape the Iudgement of God hereafter If we will not judge our selves we shall be condemned with the wicked world for the Lord himselfe will enter into Iudgement with us We must to this purpose summon accuse examine convince and condemne our selves that he may acquit us discharge us and absolve us Wee must try and examine our selves by the Touch-stone of the Law and looke into it as upon a glasse whereby wee may see the least spot and wrinkle Thirdly we must watch and pray alwayes Luke 21.36 that wee may bee found so doing when the Lord commeth Luke 11. and be accounted worthy to escape all these things that shall come to passe and that wee may stand before the Sonne of man But if the evill servant say in his heart My master deferreth and delayeth his comming Luk. 12.45 46. and shall begin to beate his fellow servants and to eate and drinke and to bee drunken the Lord of that servant will come in a day when hee looketh not for him and in an houre when hee is not ware and wil cut him in sunder and will appoint him his portion with the unbeleevers Fourthly we must practise the workes of mercy toward the members of Christ and bountifulnesse to the godly in all their distresses Happy will that Day be and joyfull to them that have fed and clothed and visited Christ in his members that have come to such as have beene sicke and in prison which workes of mercy the Lord Iesus will account accept and reward as done to himselfe But woe shall it be to such as shall have this charged upon them by Christ himselfe the Iudge of quicke and dead Matth. 25 4â— I was an hungred and ye gave me no meate I was thirsty and yee gave me no drinke I was a stranger and yee tooke me not in naked and ye clothed me not sicke and in prison and ye visited me not Neither will it serve their turne to excuse their want of charity to say Lord when saw we thee an hungred or thirsty or a stranger or naked or sicke or in prison and did not minister unto thee For then it shall be answered them Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to me Lastly let us hold fast the faith and the heavenly graces given unto us and not give over neither suffer them to be wrested from us by any illusion of Satan for then wee lose all our labour and all the paines that we have taken Let us stand out to the end Revel 3.11 and be faithfull unto the death and then we shall receive the Crowne of eternall life This is the exhortation to the Church in Philadelphia Hold fast that which thou hast that no man take away thy Crowne from thee And the Apostle John Looke to yourselves 2 Iohn 8. 1 Cor. 15.58 that ye lose not the things that yee have done that so ye may receive a full reward The Lord God Almighty who hath promised to reward our service even to a cup of cold water grant that we may be steadfast and unmovable alwayes abounding in the worke of the Lord forasmuch as wee know that our labour shall not be in vaine in the Lord Amen FINIS
ever he intend to attaine the end of his journey This unproper speech is very proper to expresse the nature of repentance because we are all traveylers toward heaven we are all gone farre out of the way like sheepe going a stray from the fold therefore we must turne backe againe and as we were going to hell so we must turne our feet toward heaven and as we have turned our backes to God so we must set our faces toward him This is repentance And touching the manner of turning we must obserue there are foure sortes of substance of quantity of place of quality Change of substance is when one substance is changed into an other as Lots wife was turned into a Piller of salt Gen. 19. Gen. 19.26 Exod. 4.3 Ioh. 2.9 The rod into a Serpent and the Serpent into a rodde Exod. 4.3.4 And water into wine at the feast in Canna of Galilee Ioh. 2. But repentance is not such a change because before and after repentance our substance is the same we have the same bodies and the same soules Change of quantity is either by encreasing or diminishing as when Christ fed five thousand men with five loaves and two fishes Math. 14.15 and 15.32 and foure thousand with seven loaves and a few little fishes but repentance is not such a change by encreasing from few sinnes to moe or from lesser to greater neither contrary wise a diminishing from moe to few or from greater to lesser but rather this is a turning from one sinne to another whereas true repentance is a turning from all sinne to God in our whole life Change of place or local mutation when we passe out of one place into another as Peter out of prison into a place of liberty Act. 12. But repentance is not such a change because a sinner may change his soile and not his soule he may go from place to place yea from Countrey to Countrey and change ayre yet not let go one of his sinnes as a sicke man doth he may change his chaire and his Chamber and be carried from bed to bed but this cannot free him from his sicknesse and restore him to his former health so it is with sinne Change in quality is when things change from once condition to another as when the leper was clensed or the dead raised Such a change is repentance when new qualities or properties or put into the soul and body when they are altered from unrighteousnesse to righteousnesse from all sinne to the living God In this the nature of true repentance consisteth as Hos 6.1 14.2 Ezek. 18.30.32 36.26 Ier. 4.1 Luk. 1. Act. 26.20 in which places repentance is expounded to be a turning to God a doing of workes meete for amendment of life In this turning obserue these particulars first it is a turning of the whole man both of soule and body both of the outward man and the inward Iam. 4. Secondly it must be constant and continued not flitting or starting backe like a deceitfull bow or vanishing like the morning dew Hos 6.4 Thirdly It must be a turning from all sin to God for one knowne sinne wherein we live without resistance separateth from God as well as many Devâ— 30.2 Ier. 4.4 This appeareth first because the word here used importeth that we are gone out of our way Reas 1 we would travail toward heaven and we take the right course that leadeth to hell we would seeme desirous of Salvation but we go in the broad way that bringeth to destruction Math. 7.13 we make as though we would go to God and we follow after the Devill Math. 7. Secondly we were made according to the image of God in holinesse and true righteousnesse Eph. 4. and had fellowship with God man delighting in his Creator the Creator in his creature but sin hath turned all upside down man had no sooner fallen transgressed Gen. 3.8.10 but he fled from the presence of God as an evill servant from his Master or a malefactor from the judge for feare of punishment and was afraid of his comming into the Garden Thus we became the children of wrath Eph. Eph. 2.3 4.18 2.3 But when once we have grace to repent then we begin to repaire and recover the image of God and to be reconciled to him againe Repentance therefore is as a miracle of the Gospel the quickning of a dead man and the raising of him up from death to life or as the reedifying and repayring of a royall Pallace that was fairely builded but foully battered and decayed The image of God is as a faire Pallace the transgression of man is as the ruine thereof repentance is nothing else but a raising again of that image which is to be done all the dayes of our life This is in a manner a miraculous worke in regard of the greatnesse of our fall that in regard of our spirituall estate which we recover we may say as Math. 11.5 Math. 11.5 The blind receive their sight the lame walke the leaprs are clensed the deafe heare and the dead are raised up to life Happy are we if this spirituall miracle be wrought upon us Let us apply these things to our selues First Vse 1 hereby it appeareth The first reproofe that many men are greatly deceived both in the doctrine and practise of repentance in the doctrine because they thinke that to be which is not repentance and in the practise because they perswade themselues that they have it when indeed they want it Some are so silly and sotish that they presume they need it not and that it belongeth not at all to them no more then physicke to a whole or sonnd man or a plaister to him that hath neither wound nor hurt like the young man in the Gospel Math. 19.20 All this have I done from my youth up what lacke I yet or like such as suppose Christ came not to call them but other notorious sinners Others slight and slubber over this matter with a little sorrow and sighing with Esau Ahab and Iudas and if they live and have leisure to say Lord have mercy upon us like those that in the end of the world shall say Lord Lord open unto us they thinke they shall undoubtedly be saved never remembring the words of our Saviour Not every one that sayth unto me Lord Math. 7.21 Lord shall enter into the kingdome of heaven but he that doth the will of my father which is in heaven Secondly The second reproofe it condemneth all wretched and prophane persons that lie wallowing and weltering in their sinnes like Swine in the mire or dogges in their vomit who as they were once so they are still They were horrible swearers and common blasphemers so they are still They were scoffers and scorners mockers and deriders of all good things and all good men so they are still they are no changelings They were contemners of Gods word and prophaners of his