he is too precise and too holy as if it were not a mans excellency to be pure and zealous and to serve God But I tell thee if thou count it not thine honor to be forward for God and to be nicknamed for Christ thine excellency to lie in this that thou art godly and heavenly thon art a proud fool when John Husse was to write upon the Epistle of Saint Iames he counted it such an high office of dignity that he was confounded at his owne indignity saying unto God Hei mihi laudare to contremisco he counted it such an honour to doe any thing for God that he was ashamed at his owne vildnesse O my brethren God is called the excellency of Jacob it was not their valour nor wisedome but this was their excellency that God was their God thy riches are proud riches if thy excellency lie in them more then in God if thou dost not go about every commandement as thine excellency thy obedience is proud This is a third signe of a heart brokeu from sin if it be broken from its pride A Funerall SERMON Preached by That laborious and faithfull Messenger of CHRIST WILLIAM FENNER Sometimes Fellow of Pembroke Hall in Cambridge and late Minister of Rochford in Essex A FUNERAL SERMON ISAI 57. 1. The righteous perish and no man layeth it to heart mercifull men are taken away none considering that the righteous are taken away from the evill to come IN the end of the former chapter the Prophet reproveth the speciall sinne of Idol shepheards who followed their own pleasures and profits not regarding their flock Now he reproves the generall sin of security in the people and namely in this that whereas the righteous perish yet no man layeth it to heart and mercifull men are taken away none considering c. This verse is a complaint of the Prophet touching the people in generall for that they considered not the Iudgements of God upon them in taking away the righteous from among them In the words themselves we are to consider First the work of the Lord viz. the righteous perisheth and merciful men are taken way Secondly the peoples sin in not considering it not regarding this work of the Lord which is that the righteous may be delivered from the evill to come By righteous is here meant not such as are legally righteous by the workes of the law for so no man is righteous but by righteous is here meant such as are Evangelically righteous by the righteonsnesse of faith in the Gospell Perisheth that is from the earth for otherwise the righteous perish not No man considering that is no man lamenting mourning or grieving for the losse of them The first thing then to be considered is from the first part and it is plaine out of the words of the text That all men must dye even the most holy and most righteous for they are all subject to the stroak of bodily death as well as the wicked There is no remembrance saith Solomon of the wise more then of the fool and how dyeth the wise man even as the fool Eccles 2. 16. so Zacha. 1. 5. Your farhers where are they and the Prophets doe they live for ever so that we see Prophets and fathers dye as well as other men yea those Worthies recorded in the Scripture Noah Abraham David c. they are all gone the same way they are all dead The first reason is because it is appointed unto all men once to dye and after that comes the judgement Heb. 9. 27. God hath thus decreed it and therefore itmust be so Secondly because all men and women are of the dust and therefore must return to the dust again dust thou art saith God and unto dust thou shalt return Gen. 3. 19. Thirdly because all have sinned even the most righteous man now the wages of sin is death Rom. 6. 23. the most righteous man must dye Fourthly because as death came into the world by sin Rom. 5. 12. so sin must goe out of the world by death and therefore it is needful that the righteous die that so they may be freed from sin Object But some may object and say hath not Christ abolished death why then do the righteous die Answ I answer he hath abolished death as he hath abolished sin now he hath not taken sin quite away from us for we see it doth still remain in us neither hath he quite abolished death from the righteous for we see they all dye but hee abolished the dominion of sin so that it doth no longer raign in us and so hee hath taken away the dominion of death so that it doth not rage as a Tyrant over us so that it is not hurtfull unto us as a punishment but as a means to convey us into a better life Christ hath taken away the sting both of sin and death though not the things themselves away from us yet he will one day free us from them both so then the righteous must suffer death as well as the wicked though not in the same kind Let no man then look to be exempted from death for his righteousnesse nor from any outward miseries that may befall the sons of Adam nay if we are the servants of Christ we must look for a greater share in these then other men greater crosses greater afflictions greater sicknesse and harder pangs of death do oft befall the righteous as it did unto this our brother who though he were old and stricken in yeers yet the pangs of death were strong upon him Those whom God will make heires of Eternall life he suffers them to have a greater portion in these afflictions But the wicked are fat and full and die with their bones full of marrow as Job speakes they commonly have little sicknesse and an easie death but the godly do ordinarily undergoe greater pangs let none therefore think that for his righteousnesse he shall be free Secondly consider we here how few amongst us have learned this Arithmetique namely to number our dayes and they are but short even a span long who is there almost that thinkes on death who prepares himselfe for it and yet all even the most righteous must die for God hath placed that fiery blade of death at the entrance into the Paradise of heaven so that none can enter before they taste of death and all must taste of it yea the most righteous are not exempted from the stroak of death This then should teach us to labour to draw our hearts from the love of this present life and what can better perswade us and wean us from the love of this world then a due consideration of death wee know we must all die and therefore we should prepare our selves for it If any prophane person amongst us knew that this night must be his last night and that now hee had no longer to live would not this amaze him and make him bethink himselfe and to prepare for death If
p. 168 5. His penitential faith p. 169 6. His penitential resolution p. 169 7. His penitential prayer p. 169 5. This repentance was extraordinary in regard of the incomparablenesse of it p. 171 Vse To condemn those that rely upon this example p. 172 This example is once recorded that none might dispare and but once that none might presume p. 177. None because this example should defer their repentance 1. because this theif had not the means of life and grace before p. 180 2. Because we never read that this theif put off his repentance till the last p. 181 3 Because at that time God was in a way of working miracles p 185 Text Psal 147. 3. The words of the text opened p 193 What is meant by wholnesse of heart p 194 What is meant by brokennesse of heart p 196 Doct. 2 Christ justifies and sanctifies 200. Or heales the broken-hearted Reason 1 Because God hath given grace unto Christ to heale the broken-hearted p 200 2 Christ hath undertaken to doe it p 201 3 Christ hath this in charge to bind up the broken-hearted p 202 4 None but the broken hearted will accept of Christ p 202 Severall objections are answered from p 204 to 208 3 Reasons why Christ will heal the broken-hearted 1 This is the most seasonable time to be healed when the heart if broken p 218 2 It is the most profitablest time p 219 3 It is the very nick of time the heart can never be healed untill it be broken p 219 3 Signes of a broken heart 1 A breaking from sin p 224 2 A breaking in it self with sorrow p 224 The history of Zacheus conversion is opened in 7. particulars p 225 to 229 3 When the heart is broken then it will stoop to Gods word in all things p 233 Text Esay 57. 1. Doct. All men must die p 241 1 Because God hath so appointed it p 241 Reason 2 Because all men and women are of the dust p 241 3 Because all have sinned p 242 4 Because as death came into the world by sin so sin might go out of the world by death p 242 2 Objections against this are answered p 242 Vse 1 Let no man look to be exempted from death for his righteousnesse p 243 2 Hence we should learn to draw our hearts from this present world p 244 3 To teach us to prepare our selves for a better life p 245 The death and losse of good men must be laied to heart as an especiall cause of grief and sorrow p 247 Reason 1 Because the instruments of Gods glory are taken away p 248 2 Because of the great losse that others have by their death p 248 3 Because of the evill to come for while they live they are as a wall to keep off the wrath of God p 248 Use 1 To reprove those what rejoyce at the death of the righteous p 250 Doct. 2 To informe us what a losse it is when the righteous are taken away p 251 When God will bring any great judgement upon a people or Nation ordinariy he takes away his faithfull servants from amongst them p 252 Vse 1. To inform us of Gods extraordinary love to his children p. 253 2. To inform us than when the righteous are taken away we are certainly to expect some great judgement from God to fall upon us p. 254 Text. Jer. 14. 9. The opening of the context in many partculars p. 263 Doct. God many times doth cast off a people p. 266 4. Signs of Gods casting off a people 1. When he takes away his love and respect from a people p. 268 2. When he takes away his providence from them p. 268 3. When he breaks down the wals of Magistracy and Ministry p. 268 4. When he takes away the benefit of both these helps p. 269 Vse 1. To teach us to cast off security p. 269 to 273 Doct. It is the importunate desire of the Saints of God still to keep God present with them p. 274 The presence of God is the particular favour of God which he expresseth in his ordinances p. 275 1. This question is answered whether a man may be saved without preaching p. 276 Vse 2. This question is answered who they are that are weary of God p 280. To rebuke Gods people for their neglect in not striving to keep God who seems to be departing p 284 to 288 How may we keep the Lord amongst us p 289 Quest 1. We must be sure to prepare a room for him p. 289 Answ 2. We must give him content p. 290 3. We must make him welcome p. 291 4. We must be importunate with God to tarry and account it a great favour if he will stay p 292 THE MISERY OF Earthly Thoughts ISA. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord c. I Have heretofore begun the Doctrine of the Thoughts of men Now I desire to finish it Whence we had this Point that Doctr. Those whose minds run habitually on earthly things are yet in the state of misery First Because a man is in the state of misery till he hath repented Now until a man have forsaken his old thoughts that man hath not repented Oh Jerusalem wash thy heart Jer. 4. 14. A man must not only rid himself of vain thoughts but he must wash his heart clean with this Emphasis That he may be saved No salvation without this How long shall vain thoughts lodge within thee 2. As a man is in the state of misery till he have repented so also till he is in Christ Now when a man is led by his own vain thoughts his thoughts being not sanctified so long that man is not in Christ if he were in Christ Christ would sanctifie his thoughts I but may some man say He hath wronged me ergo I will think thus and thus Nay but Christ casteth down the strong holds and if thou wilt not yield Christ will cast thee off but if thou belong to Christ he will cast all down before thee 3. That man is in the state of misery that doth not love God that walks not with God in his thoughts Thou shalt love the Lord thy God c. Mat. 22. 37. So I do sayes one and yet I think on my vanities too And thus carnal men think they love God But if thou love God with all thy heart thou lovest him with all that is in thy heart for what is a mans heart but the purposes of his heart Now if a man give not over vain purposes he loves not God with all his heart 4. That man that cannot forsake sinne is in the state of misery and can never enter into life see the Text the wicked must forsake his wayes A man must deny his own words and speak according to Gods own warrant the actions of mens lives are the wayes of their thoughts the Tongue must not only forsake his way but the
the like again 3. Tell me where was this thief pardoned Was it not in Golgotha where Christ was crucified the place where Christ did triumph where he was crowned where he forgave transgressions and sins there it was where Christpardoned him Now as it is with a Captain when he hath gotten the victory he will set up some monument at the place that it may be a token thereof so Christ having wrought the salvation of the world set up a monument there where he wrought it whereof none greater then this could be not the rending of the rocks nor the earthquake nor any of the wonders besides did so honour the death of Christ as the conversion of this Thief who like a Physitian having made an excellent medicine and desirous to try it will do that for nothing which he will not do again for much so Christ having made an admirable soveraign plaister for the salvation of mankinde so soon as ever he had made it he makes an experiment thereof on this Thief as if he should have said Now you shall see what my death can do So then you see that the conversion of this Thief was no ordinary but an extraordinary wonder Fourthly tell me how he cures by forgivenesse not by bare repentance only but by repentance with Martyrdome he did not only nakedly repent of his sin but he died also a Martyr for Christ hee was a Martyr on the crosse for although he was first hung on the crosse for his evill deeds yet afterwards when he repented and confessed the Lord Jesus Christ and maintained him to be the Messias and condemned Pilate Herod and the Jewes by publishing that he was unjustly crucified and that he was the son of God I say though at the first he was hung on the crosse for his sin yet now they let him hang for his religion as by their own law it was manifest for they had a law that whosoever confessed Christ should be punished so that now he confessing Christ they let him hang for his religion to Christ so that he died a Martyr and verse 20. what a witnesse he gave unto Christ The other answering he rebuked him saying Dost not thou feare God c. As if he should say thou seest the Scribes and Pharisees feare not God they have conspired against the Son of God The Jewes that should have beleeved on him cryed crucifiy him Herod hath mocked him Pilate condemned him dost thou not yet feare God what not thou that art in the state of condemnation thou that art to be damned within this houre is it not enough for them to crucifie Christ but dost not thou feare God neither Oh what a witnesse was this unto Christ no wonder if he found mercy when it pleased the Lord to enlarge himselfe so in bringing his soule unto him Obj. But it may be objected why is this Scripture recorded if I may not make this use of it to repent as this thief did seeing all Scripture is for our learning Sol. You know the common answer it is once recorded that none might despaire and but once that none might presume Christ saved him at the last cast that when a man is at that pinch hee might not despaire if he repent and become a new creature and but one was saved that none might presume There are many reasons why this Scripture is recorded First to shew the soveraignty of Christs death and as Christ healed all manner of sicknesse in his life so his death is able to heale all manner of sins it is the leaves of that tree only that can heale the Nations Rev. 22. 2. and therefore the Scripture sets downe a desperate example of a thief for a man must be a desperate man if he be a thief and Christ did this to shew that he can shew mercy even to a thief that so all the world may take notice of the vertue of Christs death Secondly it is recorded that no poor soul should cry out of his sinnes saying I am damned I am accursed I am more sinfull and gracelesse then any man more wicked then any man I say do not thus reason for here is an example set down of the thief and you know what Christ said to the multitude of a Thief Do you come unto me as to a thief with swords and staves as if he should have said You deal basely with me as if I were as bad as a thief implying that a thief is the worst of all men nay as bad as the devil Joh. 12. 6. And it is reckoned as one of their damnable usages against Christ that they hung him between two thieves two of the vilest creatures of all so that a thiefe is an example of a desperate man and yet you see Christ hath mercy and gives it to a thief Therefore if the LORD have enlarged thy heart to repent be not discouraged but lay hold on CHRIST Thirdly this Scripture is recorded that we may not cast off all men that come to the last cast all men though great sinners must not desperately be cast off For suppose a man have been a Drunkard yet prayer and supplication may be made to God for him and God may open his eyes and there is some possibility that he may be saved though it be a thousand to one yet I say there is some possibilitie for there was one thief saved at the last cast and therefore a Drunkard c. is not to be given over for quite gone It may be there are a wonderfull company of improbabilities in it yet we cannot tell but that this may be the second to whom the Lord will give repentance and therefore the Lord converted this thief Lastly this story is recorded that by it we may be encouraged to believe and to be converted betimes for if the Lord were so willing to receive the thief that sought him but at the last houre how willing will he be then to receive thee that seekest him betimes But as for thee that livest in thy sins and bearest on the example of this Thief let me tell thee this story was never penned for thy comfort The Lord knew how men would abuse this story therefore S. Matthew S. Mark and S. John omit it and if we had none to testifie it all the world would say both the theeves were damned nay S. Matthew saith the thieves both the thieves cast the same thing in his teeth only S. Luke he pens it for the comfort of the godly he was loth as it seems to me to leave it out quite because some poor soule might stand in need of it Therefore let me here rap off the fingers of all those that would lay hold on this example of the thief to deferre their repentance this story belong not unto such First because this thief had not the means of life and grace before for where do you read in all the gospel that ever this Thiefe had the meanes of life perhaps when Christ was
how he labours to convert his fellow thiefe and to make him give all the glory to God he was so wounded to the soule that his fellow thief should dishonour God as that he laboured to turn him before he prayed for his own soule dost thou not fear God c. this he said before he said Lord remember mee he lets his owne soule lie at the stake while he labours to glorifie God so that it is plaine he loves God more then his owne soule 5. Here you may see his penitential faith he beleeves not with a generall faith but with a saving and particular faith with faith and assurance he lookes on Christ as his Jesus he said unto Jesus there is not one idle word in this text the holy Ghost sayes he said unto Jesus he said not that he thought to say so but the Spirit of God witnesseth that he said so indeed he spake to Christ as to a Jesus 6. Here is his penitential resolution of newnes of life new obedience for time to come Lord remember mee he acknowledgeth Christ to bee his Lord q. d. I have followed the imaginations of my owne will hitherto all my stealing and other sins have been to fulfill my owne will but now I confesse thee to be my Lord and were I to live againe or any longer I would for ever serve thee Lastly here is his penitential prayer Lord remember me he acknowledges Christ to be his Lord nay he did not only pray thus but saith Basil he offered much prayer unto God even as much as his short time could permit these words are but the summe of what he spake Lord remember mee c. thus you see he was no more a thief but a convert and confessour as Augustine observes a wicked thief to steal earthly things but a good thief as we call him to this day to break through into the Kingdom of heaven he steals Paradise thus you see what a wonderfull repentance he had in regard of the perfection of it faith was in it humiliation was in it turning to God was in it felfe-denyall was in it satisfaction was in it and glorifying of God in the face of the world was in it nay he was the only professor of Christ to the Nations at that time he had never a servant but this never a word at this time spoken for Christ but that which this Thief spake none to back Christ but this Thief he was the only professor and confessor of Christ at this time the only man on the earth that glorified GOD. Therefore unlesse thou expect such a death to bring such glory to God as this Thief did never beare thy self upon his example Fifthly This repentance was extraordinary in regard of the incomparablenesse of it Never was there such a repentance since the world began nor shall be while the world stands for when all the world Jews and Gentiles stood in their obstinacie Priests and Rulers great and small all cryed Crucifie him and when the Disciples doubted this Thief believed and when Peter denied Christ this Thief repented and confessed Christ nay when all the Apostles shewed their heeles this Thief stood to his tacklings this Thief maintains Christ against them all nay when Mary Magdalen out of whom Christ had cast seven devils when she was afraid to come neer to the Crosse Mat. 27. 55. and the mother of Zebedees children who should have come neer yet they stood a far off only this Thief published the gospel of Jesus Christ and makes open acknowledgement of him to be the Saviour of the world when all his Disciples and the world forsook him in their obstinacie and as the Papists observe God then had no visible Church upon the earth so that this Thief on the crosse put down all the world for repentance yea the Apostles of Christ Now shew me such a repentance whereby thou maiest put down Peter and all the Apostles of Christ either shew me such a repentance extraordinary incomparable and wonderfull to make them all ashamed I say either shew me such a repentance or never trust on the Thieves example on the crosse If a man have a hundred miles to go for his life and but a short time allotted unto him he had need make haste Now the way to heaven is a long way and he that can begin and end that journy when he lies a dying is the quickest man of foot that ever yet was heard this Thief only excepted If thou run to obtain thou hadst need to have the art of prayer and repentance or else thou canst not overtake them for they are before thee much Vse This may serve to condemns those that rely upon this example Oh saith one did not the Thief on the crosse repent at the last houre and God is the same God still and if he repented at thee last why may not I How many wrest this Scripture to their own damnation that live in sin with this Thief that went to heaven yet die and are damned with the other Thief that went to hell I will demonstrate this and make it plain because I desire to convince all that hear me First then tell me when this Thief was converted was it not when Christ hung on the crosse Mat. 27. 33. Christ hung then on the crosse and was to be inaugurated King over all Now when Kings are inaugurated into their kingdoms they shew that bounty then which they will not do again all the time of their raigne We have of this a sufficient story in the Chronicles of England of King Henry the fourth who when he was inaugurated King he created 55 Knights he hung all the streets and lanes in London with cloth of gold he made all the Conduits in London to run with Sack Claret and White wine this he did when he was inaugurated King which he never did all his life time afterwards Even so Christ was pleased to shew mercy and grace unto this Thief unto life eternall when he was inaugurated King over principalities and powers over hell and darknesse Now as K. Henry never created so many Knights againâ— never hung London streets so again never made the Conduits run so with wine again even so the Lord shewed such a bounty then as for ought we know he never did before nor will do the like again Secondly Kings when they are inaugurated they pardon such offences forgive such taxations wrongs injuries treasons and fellonies as they will never pardon again as long as they live in the kingdome So we read of Charles the 3. King of France that day that he was crowned he pardoned all those that had sinned against the Crown in what kinde soever they had offended Why because he was crowned King and so he would make that day a day of rejoycing And thus it was when Christ triumphed over hell he forgave the sins of this Thief the like whereof we never read of and for ought we know will never do
rich coveteous men which spend the whole course of their life in providing for the things of this life did truely consider of death and that their end draweth nigh would they doe as they do when this life and all the things of this life and all our joyes and pleasures of this world shall shortly have an end for when death comes they shall all be taken from us or rather we from them Oh how excellent a thing is it then for us to be drawne from the things of this life unto a due consideration of death and of those heavenly Ioyes and happinesse to come Oh you that look for these things what manner of men ought you to be in holy life and conversation Thirdly seeing wee all must die and this present life must come to an end this should teach us to prepare our selves for a better life to provide for a surer building a better estate which shall never perish Philosophers who were but heathen men could meditate on death setting it alwayes before their eyes But this is not enough for us that are Christians wee cannot truly prepare our selves for it unlesse we first build a surer foundation in providing for a better life which shall never have an end and this no Heathen or wicked man can ever do Oh how wofull would that message be unto a wicked man that was brought unto good King Hezekiah Comes set thy house in order for thou must die and not live and why should it be terribl unto him surely because he hath no hope of a better life he hath not provided for a better habitation Consider then with what comfort thou couldst entertain this message with what comfort canst thou meet with death for he is no Christan that cānot in some measure willingly meet with death for by it we passe unto a better life for as this our brother spake often hee that would have comfort in death must look beyond death he must not fix his eyes on the terrors of death but he must look beyond to that glorious inheritance to which wee are passing through death and there shall he behold his Saviour putting forth his hand ready to receive him there shall he see the blessed Saints and Angels whose company he shall enjoy besides an infinite heap of Ioyes and happinesse that is prepared for him also O my beloved nothing will make us willingly to entertaine the message of death but only the comforts of the life to come Oh let us labour then for these comforts that so we may be provided against death were it not a foolishnesse for a man who being a tennant at will and shortly to be turned out of his house never to take care for another until he is cast out of doors Beloved we are all tennants at will and we are very shortly to be cast out of our dwelling houses of clay and shall we not provide for a surer habitation Death is at hand and our life must shortly have an end let us therefore labour to be assured of a better life when this is ended that so with comfort we may meet with death Now we come unto the second point which is here to be considered taken from the complaint of the Prophet that the people did not consider nor lay it to heart viz the death of the righteous whence I note that The death losse of good men must be laid to heart as a special cause of grief and sorrow We ought justly to be grieved at the death of a righteous man when God taketh him from amongst us How did the Prophet Jeremy and the people lament the death of that good King Josiah 2 Chron. 35. 23. so devout men made great lamentation for the death of Stephen Act. 8. 2. so all Israel lamented the death of Moses Deur 34. 8. And Joash the King of Israel weept for the death of the Prophet Elisha 2 Kings 13. 14. and thus wee should lament and sorrow for the death of any righteous man yet not in respect of themselves as if their case were worse now then before for they are now more happy But first in regard of Gods glory whereof they were instruments to set it forth for since they were taken away Gods glory is impaired because there are the fewer left which doe truly serve and worship him for as David saith the dead praise not the Lord c. Psal 115. 17. so then they being dead do not praise the Lord among the faithfull on earth any longer Secondly in regard of the great losse that others have by their death who have alwayes received much good by them in their life for the godly doe so order and behave themselves in all their wayes that they doe good wheresoever they come therefore when they die it must needs be a great losse unto such who might if they had lived been bettered by them Thirdly we ought to lament the death of the righteous in regard of the evill to come for while they live they are as a wall about us to keep Gods judgements from us if there had been but ten righteous men in Sodome it had not been destroyed Gen. 18. 32. If there be a messenger one among a thousand saith Elihu to shew unto man his uprightnes then is God gracious unto him Job 33. 23. Run ye to and fro in the streets of Jerusalem saith God and see if you can find a man if there be any that executeth judgement and seeks the Lord and I will pardon it Jer. 5. 1. so that if there had been but one righteous man among the people in that city the Lord would have spared them even for that ones sake and therefore the Lord speaking of the righteous saith I will fasten him as a naile in a sure place he shall be as a glorious throne unto his fathers house Esay 22. 23. Oh consider then what a losse we have when the righteous dye we are like to perish when the naile that was in the sure place is remooved cut downe and falles for then the burden that was upon it shall be cut off Esay 22. 25. You therefore of this Congregation consider and lament for this your losse in that this good man is taken from among you for who knowes whether God spared this congregation even for this good mans sake for it is the righteous only that God respects and for their sakes he will spare a whole people therefore surely as Solomon saith the righteous is better then his neighbour yea though never so poore and despised in the eyes of the world yet are they precious in Gods account when I make up my Jewels saith God I will spare them Mala. 3. 17. so that the righteous are Gods Jewels the excellent of the earth are precious in Gods sight and have we not great cause then to lament for the losse of such Seeing then it becommeth all Gods children to lament the death of the righteous O how farre then are all such from the
and then she dies an hundred times before she can die Thus if you can set your soules in their soules stead and imagine you were in their condition and say may not this bee the condition of England and who knowes but it may O my beloved bee not high minded but feare for as we have Gods bountie on the one side so for ought I know we may have his severity on the other side Pranck not then your selves with foolish imaginations saying who dare come to hurt England the Spaniard hath his hands full and the French are too weak But beloved be not deluded who would have thought that Jerusalem the Lady city of all Nations whither the tribes went up to worship should become a heap of stones and a vagabond people but yet you see it was and is to this day And I pray why may it not be Englands case Learne therfore heare and feare God for assuredly God can be God without Englands prosperity Doe not say here are many good Christians doe you think that God is beholding to you for your religion surely not For rather then he will preserve such as professe his name and yet hate to be reformed he will raise up of these stones children unto Abraham he will rather go into Turky and say unto them Thou art my people and I will be your God But wilt thou let God goe England are you so content and will youlet Christ goe and God goe O no no lay heart and hands upon him as they did upon Paul every one of you lay hold on him and say thou shalt not goe from us for we are called by thy name therefore leave us not And for my part I will pray that he doth not take his leave of us Doe you thihke that Rome will forsake or part with her Gods no they will rather loose their lives and wilt thou let thy God goe O England plead with thy God and let him not depart but part rather with thy rebellions Wee are called by thy name leave us not You see the Church is very importunate to keep God with them they lay hold on God with Coards of arguments O thou hope of Israel doe not leave us they beset God with their prayers and as it were they watch him at the townes end that he should not goe away and they say thou shalt still abide with us they are importunate that he doe not leave them whence observe Doct. That it is the importunate desire of the Saints of God still to keepe God present with them They cared not so much for sword or famine as they did for the losse of Gods presence O Lord leave us not say they this was their prayer and blame them not for consider what a grief it is that God should stand by and not help them Good Lord say they leave us not wee cannot abide to thinke that God should leave us much lesse can we endure to feele it or taste it thus they did and thus the Saints of God should doe Exod. 33. 14 15. Moses saith if thy presence goe not with us carry us not hence alas Moses might have gone upon faire termes yee shall saith God possesse the land in peace with prosperity But what saith Moses though wee might have Canaan and all the delights there yet carry us not hence unlesse thy presence goe with us this is the stay and the strength that he stickes too So Psal 80. 18 19. Turne us again O Lord of hosts make thy face to shine upon us here is a man a David a heart worth gold hee makes not many suits but hee comes home he sues to the purpose make thy face saith hee to shine upon us as if he should have said that is prosperity enough for it endureth for ever But what is the presence of God In a word it is the particular favour of God which hee expresseth in his Ordinances it is all the good and sweetnesse that flowes from the purity of Gods worship whereby God reveales himselfe unto us It is not gold wealth nor prosperity that makes God to be our God for there is more gold in the West Indies then in all Christendome but it is Gods ordinances purely administred that brings Gods presence to a people God forsooke Shiloh because his ordinances were not purely kept there when the people left the Arke viz hs pure worship then God left the people when the Arke of Godspresence was among them the word in the purity of it then his face was there and there God was principally present hence it was that Cain is said to be cast out of Gods presence because he was cast out from the Church hee was cast out from Gods ordinances if a people doe outwardly reforme and sincerely worship God they may remaine if Sodom and Gomorrah had but legally repented they had remained they had not been destroyed And hence it is that the Saints are so urgent for Gods Ordinances in the purity of them But the wicked say once a Sabbath is enough and once a week is too much by this we may see that England is ripe and is shee nor weary of God nay shee is fat fed to the slaughter But it was not so with the Saints and people of God in former times it was Davids grand request that hee might dwell in the house of the Lord Psal 27. 4. And Psalme the 42. and the first verse hee said his soule did pant for Gods ordinances Thus you see that the Saints of God are marvellous importunate to keepe God in his ordinances Quest But may not a man bee saved without preaching Answ I answer the argument is clear the Saints maintain God in his ordinances the want of which is under the penalty of death and damnation because wee have more need of God in his ordinances than of all the gold in the world for all the gold in the world will not satisfy a hungry man It is bread that hee must have because hee hath need of it so the Saints have most need of God and of Christ for though they have but ragged coats and their bodies pincht with hunger yet God is hee that they stand most in need of In Psalme the 37. and the 25. verse David fretted at the prosperity of the wicked but at the last he breaks of kindly saying whom have I in heaven but thee As if hee should have said let them have what they will I will have nothing but thee And why so why thou art my strength and my portion for ever marke hee saith that God is his strength yea the strength of his heart hereby shewing that all the helps in the world cannot help the heart of man if God and Christ bee wanting you were as good offer a journey to refresh a weary man or the ayre to feed a hungry man as to offer riches honours and ease to help a distressed soule These will never help a man hee may well dote upon them but his