IN the former Chapter, the Lord told them, Coher: that hee would bring great and grieuous Iudgements vpon [Page 6] them, vntill such time as they would turne and seeke him, confessing their sinnes and amending their euill liues: And in the last verse of the former Chapter, the Lord saith, In their afflictions they will seeke me dili­gently. Shewing that there is nothing better to turne the pride of mans heart, then afflictions: So Manasses a wicked Idolatrous King, 2. Cro. 33.12 yet in his afflictions hee sought the Lord, and prayed vnto the Lord his God, whom he dishonored before. Psal. 1 19. Lam. 3 27. Luk. 9.23. And Dauid confesseth, that it was very good for him that he was afflicted, for before he was carelesse of the seruice of God. Yea, the Prophet Ieremy saith, that a man can neuer begin too soone to suffer the crosse: It is good that a man beare the yoake of afflictions from his youth. And our Sauiour himselfe saith, That we must take vp the crosse dayly; and in very deed nothing is better for young or old, man or woman, then affliction: if God sanctifie the same vn­to vs, and giue vs the true vse of them, they will make a man search his heart, and call his former life to ac­compt, they will humble vs, and make vs see our weak­nesse, they will compell vs to run to God by most ear­nest and harty prayer, to deny our selues, to put our whole trust, confidence, and affiance in the mercy of God in Iesus Christ. Now the Lord had no sooner spoke the word, that in their afflictions they would seek him, but heere we see it is effected, Come (say they,) let vs returne vnto the Lord, &c.

Doct. 1 Afflictiōs are of excellent vse to turne vs to God.So that the first point of Doctrine we obserue from the text, is this, That afflictions are of excellent vse to turne vs to God; the Church of God in generall, and the seruants of God in particular, when they can­not profitably vse prosperity, and beare themselues thankefully in the dayes of peace, doe learne in aduer­sity to turne vnto God, and are therby brought home againe; and this comes to passe not by meanes of the [Page 7] crosse, for in it selfe it is a curse, but in that the Lord doth sanctifie the same vnto his, it comes to passe that the state of affliction is a safer estate, Iudg. 14.14. Rom 5.3. 2 Cor. 4.13. Heb. 12.11. then the estate of prosperity. It is true, that as the Philistims could not vnderstand Sampsons riddle, how sweete came out of sower, & meat out of the eater, so cannot worldlings vnderstād, that tribulatiō bringeth out patience, & that our light & mo­mentany afflictions cause vnto vs a far more excellent and e­ternall waight of glory. But the Children of God, they find it true by experience, that albeit no visitation bee sweete for the present, yet afterwards it brings the quiet fruit of righteousnesse vnto them who are thereby exercised, Esay 26.16. Psal. 107. Luke. 15.18. and that there is more solide ioy in suffering rebuke with Christ, then in all the pleasures of sinne which are but for a season. Gen. 21.16. This the Prophet setteth downe in the song of the faithfull, Lord in trouble haue they visited thee, they powred out a prayer when thy chastising was vpon them: yea, the people of God the Israelits in the time of their afflictions were humbled and sought the Lord, Ionas 1.5. Lam. 3.27. Psal. 119.71, Io. 15.2. who in time of prosperity forgat him, and the mighty workes that he had done for them, They wandred in the desart and found no Citty to dwell in; Then they cried vnto the Lord in their trouble, and he deliuered them out of their distresse. The Prodigall sonne neuer intended to returne home againe to his Father, vntill a famine had met with him, and he was pinched with want, then he resolued with himselfe, to acknowledge his fault, & to entreat for pardon. Hagar was proud in the house of Abraham and despised her Mistresse, but in the wil­dernesse humbled by want. Ionas sleepeth in the ship, but in the belly of the Whale watcheth and prayeth. It is good therefore (saith Ieremy) for a man to beare the yoake in his youth, and Dauid acknowledgeth it was good for him that he was afflicted, yea our Sauiour saith, Euery branch that beares fruit, my heauenly father purgeth it, that [Page 8] it may bring forth more fruit. All these testimonies and examples of the seruants of God, as euident and direct consents of the Scripture, do teach vs that afflictions are of speciall and singular vse to turne vs to God. Amos 3.6. And this comes to passe, by reason they are the workes of Gods hand, there is no euill in the Citty which the Lord hath not done. He hath his Quiuer full of arrowes to strike vs, and to punish vs, the Sword, Famine, Plague, Pestilence, yea, he hath all Creatures at a beck, & at a cal, to humble the rebellious hart of man, & to this end we may pray to the Lord, that so he do still remember the promise made to the Sonnes of Dauid, I will visite them with rods if they sinne against mee, 2. Sa. 7.14.15 but my mercy will I neuer take from them; that rather then that wee should bee frozen in the dreggs of our owne naturall corrup­tions, and spend our daies in a carelesse security with­out the feare of his holy name, that God would chang our estates, and awaken vs with the touch of his owne hand, purge vs with fier, and chasten vs with his rods.

Vse. 1 First, seing that chastisements and afflictions are of such excellent vse to turne vs to God, and that the Lord doth vse the same to bring vs home to himselfe; heere wee may clearely behold the mighty power of God, that can by so many waies and meanes turne the hearts of men, humble them, and bring them home vnto himselfe: Indeed the preaching of the word is the ordinary meanes whereby God doth breake in sunder the stony heart of man; Esay 5.4. Iob 33.16. Rom. 11.13. but when that will not serue, but that his patience & long suffering is abused, and his word contemned, the Lord hath sundry iudg­ments in store, which being sent from God, are power­full to turne our hearts, and to make a way for Repen­tance. Oh the deepenesse of the riches, both of the wisedome and knowledge of God! how vnsearchable are his iudge­ments, and his wayes past finding out. Let vs then here [Page 9] acknowledge the greatnesse both of the mercy and power of God, in working out the saluation of mankind so wonderfully, and that by so many meanes, bringing light out of darkenesse, and good out of euill.

Seeing that afflictions are of such excellent vse to Vse. 2 turne vs to God when the Lord doth sanctifie the same to that end vnto vs: Here we see the cause why the godly runne not into all euill, as the Horse rusheth into the battell; euen as the children of this world do into the same excesse of ryot. Surely, the reason is not because there is ought in them by Nature more then in other men: No, no, wee were all warmed in vncleane bloud, and the best wee haue drawne from our mothers breasts, hath beene rebellion: but God calleth them backe by his hand, his afflicti­ons are remembrances vnto them, and his cor­rections are their instructions; and the Lord thus exercising his Children in the Schoole of afflicti­ons, doth thereby breake in them the power of sinne, let out (as it were) the superfluous humour of pride and selfe-loue, which are ready to corrupt e­uen our best actions: So that, albeit afflictions bee grieuous and bitter, yet they are not vnprofitable to those whom God hath chosen to better graces. The mercies of God indeed ought to leade vs to re­pentance, and the more aboundantly the Lord doth bestow his mercies vpon vs, the more should bee our obedience: But alas, it fareth o­therwise with vs, for his blessings and benefites are vnto vs many times occasions of euill, insomuch as wee turne the grace of GOD into wanton­nesse: And therefore farre better were it for ma­ny, in respect of the good of their soules, that they had alwayes beene held in the bedde of af­fliction, [Page 10] then enioying health, peace, prosperitie, strength of body, &c. they should abuse the same to the great dishonour of God, and the ru­ine of their owne soules.

Vse. 3 Seeing that afflictions, when the Lord doth lay the same vpon vs, to this end, to better vs in obedi­ence, are so auaileable, that they worke a reformation in the whole man: We are hereby put in mind of our duety, how wee ought to behaue our selues vnder the hand of God, that if the Lord hath humbled vs by long and tedious sicknesse, by losse of goods, chil­dren, friends, &c. or by any other meanes whatsoeuer, that then we trie and examine our hearts, what refor­mation these things haue wrought in vs, whether they haue made vs to call our owne wayes to account, and straightly to examine our owne hearts, what euill thoughts, corrupt words, or sinfull action hath pas­sed from vs, that hath thus made the Lord to strike and to punish vs, and when wee haue taken, as it were, a Catalogue of all our sinnes (if it were possible:) then let vs try our sorrow, whether wee be truely humbled for them, Lam. 3.39. or no? This duty is vrged by Ieremie. Where­fore is the liuing man sorrowfull? Man suffereth for his sins: Let vs search and trie our wayes, and turne vnto the Lord. For surely, this is the marke that God doth ayme at, not by affliction to destroy vs, or to confound vs for euer; but to make vs to call our owne hearts to ac­count, to see our sinnes, and to bring vs home to himselfe.

Vse. 4 And last of all, wee are taught here, not to mea­sure the fauour and loue of God towards our selues or others, Eccle. 9.2. eyther by prosperity or aduersity: for, as Sa­lomon sayth; All things come alike to all, and the same condition is to the iust and to the wicked. And as the A­postle sayth; Rom. 14.17. The Kingdom of God standeth not in meat [Page 11] and drinke, &c. So that if wee desire some euidences of Gods fauour and loue towards vs, we must not seeke for it in our outward peace and tranquility of body & mind heere, or in continuall aduersity, both which are common to the iust and vniust, to the good and bad: onely try them by the effects of affliction: for in the godly they bring forth the quiet fruit of repen­tance, whereas they make the wicked but the more obdurate and hardned in their sinnes: the godly in their sufferings communicate with the Crosse of Christ, Psal. 126.6. whereas the wicked in their sufferings com­municate with the curse of sinners; and take this for a rule that neuer fayleth, That the Crosse (if care bee had to profite thereby) neuer departeth, but it leaueth a blessing behind.

Come let vs returne, Here we may see, what is the counsell that they giue one to another in affliction, namely, to make speed to turne vnto God, whose wrath and heauy displeasure they had prouoked a­gainst them by their sinnes, and whose iudgements were already gone out against them: they were assu­red, that there was no other way or meanes to pacifie the wrath of God, Luk. 13.5. but onely to breake off their sinnes by repentance: and therefore they call one vnto an­other, Come let vs turne, &c.

Here wee are taught this lesson for our instruction, Doct. 2 euen from the example of these beleeuing Iewes, What coun­sell it is that wee must giue to others in aduersity. stir­ring vp one another in the time of affliction, to return againe vnto God by repentance, from whom they had departed by their sins: What is the counsell that wee must giue one to another in affliction; namely, to exhort men to turne vnto God, to confesse their sinnes, to bee grieued for them, Dan. 4.24. and to beg the par­don of them. This is the counsell that Daniel gaue to Nabuchadnezar; namely, to breake off his sinnes by [Page 12] repentance: Wherefore, O King, let my counsell bee ac­ceptable vnto thee, and breake off thy sinnes by righteousnesse: and thine iniquities by mercy towards the poore, &c. Again, the Prophet Ieremy obserues the same: Lam. 3.39. Wherefore is the liuing man sorrowfull? Man suffereth for his sinne; Oh let vs search and try our wayes, and turne vnto the Lord. And surely, this is the best counsell that any Christian man or woman can giue to another in affliction, namely, to breake off their sinnes by vnfained repen­tance, and turning vnto the Lord: This is the right way to stoppe the breach of Gods wrath, and to call in his iudgements. Many men haue sought other meanes and wayes to preuent the Lords iudgements; but (alas) as the cause of all iudgements are our sins; Our sinnes turne many good things from vs, And a fruit­full land maketh hee barren for the wickednes of them that dwell therein: So vnlesse they be taken away by true & vnfained repentance, wee doe but weary our selues in vaine: for we must first remoue the cause of Gods iudgements, our sinnes; else the hand of God can­not bee remoued. Wee see in a lacke, so long as the weight hangs vpon the corde, it moues the wheeles; but take off the lead, and it will cease. Our sinnes bee as a mighty Milstone, to plucke downe Gods feare­full iudgements vpon vs: now remoue our sinnes, then Gods anger shall cease: but let vs know, till wee cease from sinning, Leuit. [...]6. Hos. 4.1.2. the Lord cannot cease from smi­ting: Nay, if wee walke stubbornely against him, and will not turne, hee will euen whet his sword, and ne­uer cease smiting, till he make an end of vs. Yea, the Prophets, and holy men of God, in such times when we lye open to Gods wrath, haue called vs to repen­tance, stirred vs vp to prayer, moued vs to humiliati­on, and acknowledgement of our sinnes, which haue deserued such chasticements. What is the reason that [Page 13] the Lord sends such barrennesse vpon the earth, vn­seasonable weather, immoderate raine: surely, our sinnes, our ignorance, contempt of the Word, our a­buse of the Sacraments; yea, our abuse of plenty in drunkennesse, whoredome, swearing, &c. Now, whats the way to haue plenty and aboundance? how may wee remoue the anger of God, and his iudgements, eyther already vpon, or else eminent ouer our heads? Surely, remoue the cause of Gods iudgements; name­ly, sinne; else the hand of God cannot bee remoued. And therefore let vs all practise this counsell, and wisely consider what the Lord hath against vs, and wherefore hee is angry with vs; that so wee may bee reconciled vnto him, and brought into his fauour againe.

This Doctrine, Vse. may serue to condemne that pre­posterous course that many men doe take eyther for themselues, when they lye vnder the Crosse, or with others. For themselues, If the hand of God lye v­pon them with long and tedious sicknesse; how many are there that leaue the Lord, and resort to Witches and Wizards, that looke againe more to the meanes, then they doe to the Lord, without whose blessing they can doe vs no good: So in time of Famine, Pe­stilence, Warre, and the like; how many are the win­dings and turnings in the heart of man, to preuent the iudgements of God? they will leaue no attempt vnattempted for their deliuerance: But to trie their owne hearts, to find out their sinnes, which are so ma­ny rebellious Ionasses in the shippe of their own soules, that haue moued the Lord to send those stormes of afflictions; Oh, this they neuer thinke vpon. And as they themselues fayle in the maine point of all, that is, to try their owne hearts, to looke into their wayes, and to turne vnto the Lord by vnfained sorow: So [Page 14] deale they with others: for what is the counsell else they giue vnto others in time of sicknesse, but this; Be of good cheare, Eate warme meats, Vse good phy­sicke, &c. Oh! this is not the counsell we should giue; but to say with the godly heere; Come, returne to the Lord; Repent of thy sinnes, beg the pardon of them at Gods hands: This is the counsell wee must giue to the afflicted, and not to seeke helpe from men, before wee haue sought forgiuenesse of sinnes of God.

Come let vs returne vnto the Lord. Heere we may see the fruit of true conuersion, they seeke not euery man his owne good, but the good of their brethren, and therefore vse godly motions and christian perswasiōs one to another, to returne vnto God.

Doct. 3 From whose godly practise and religious example, wee gather a further poynt of Doctrine, It is the duty of euery chri­stian to labor to draw o­thers to god. that it is not inough for a man to goe to heauen himselfe; but it is the duty of euery Christian to labour to draw others with them, as these holy Seruants of God say heere, Come let vs returne, these bee their godly perswasions one to another, they labour to goe hand in hand in their repentance, & as we say to men & women, Come will yee goe to the Market, fayre, &c. So in Religion we must call one vpon another, to draw men to God: and as one wicked man seeketh to make another like him­selfe; so hee that is truely conuerted, will not rest in that inward comfort of his owne conuersion, but will labour by all meanes to conuert others vnto GOD, and labour to make them partakers of the same com­fort which they themselues haue receiued from God. This thing is very apparant in the conuersion of the godly; when Andrew was brought to Christ, hee found his brother Simon, Io. 1.41.43.45. and said vnto him; We haue found that Messias that is Christ. So when Christ cal­led [Page 15] Phillip and said vnto him, Follow me: Io. 4 28. Phillip found Nathaniel and sayd vnto him, Wee haue found him of whom Moses did write in the Law and in the Prophets; Ie­sus the sonne of Ioseph that was of Nazareth. The like ap­peares in the woman of Samaria, when Christ had re­ueiled himselfe vnto her, and offered her to drinke of the water of life, after which she should neuer thirst a­gane, shee ran into the Citty and said, Come see a man which hath told mee all things that euer I did, is not hee that Christ? being moued her selfe, she labours to moue o­thers. And this doth the Prophet Dauid promise vn­to the Lord, that if hee would restore him once more vnto the ioy of his saluation, that then he would become a Preacher, Ps. 51.12.13. Ps. 66.16. Ps. 116. Gal. 3, 2. Cor. 1.4. Esay 38.19. Luk. 22.23. and Proclaimer of the same mercy vnto o­thers. And surely this is a speciall fruit of faith and true repentance, to labour by all meanes possible, to conuay grace vnto others, and to shew them what God hath done for our soules, and to draw out the blessings which God hath bestowed vpon our selues, to the good and benefit of others. The Prophet Da­uid doth labour herein: Come (sayth he) and I will shew you what God hath done for my soule: And the Elect are called vessels of mercy, because they being themselues filled with the mercies of God, should draw out the same as good liquor, for the vse and comfort of o­thers. Saint Paul sayth, God had mercy on him, that he might shew mercy vnto others. The child of God is not like vnto Nabol, All for himselfe: but he is taught of God, to loue his brother. And thus wee see how wee ought to behaue our selues, in respect of Gods gifts: we must not hide them in the ground, or in a napkin; but wee must imploy the same to the good of others.

This may serue to reproue that common conceite Vse. 1 in mens minds, that so long as they doe well them­selues, they need not care how other [...] doe, whether [Page 16] they sinke or swimme, whether they goe forward, or backeward, grow vpward, or downeward, to God, or the Diuell: but it is impossible for any Christian man or woman, who hath truely tasted of the worke of grace in his owne heart, but hee must communicate the same to the good of others. Indeed, most men little regarde this, they cannot be perswaded that they bee bound to saue the soules of their brethren, and therefore they say, euery man for himselfe, and God for vs all: but the truth is, that when euery man seeks himselfe, the Deuill gets all. To saue soules, to draw men to Christ: Oh, wee thinke this is the Ministers duety, it belongs to him alone, it belongs not to vs. True it is, that it belongs especiall to the Minister to labour to saue mens soules; and therefore they are es­pecially bound to labour by continuall teaching and preaching of the word of God; as also by their godlie life, to draw men to God, to exhort them, to call vpon them to turne vnto the Lord: and if they bee neg­ligent and carelesse, the flocke of Christ must needs go to ruine: yet many there are that feed themselues to the full, but regard not to feed the flocke, ouer which the holy Ghost hath made them Ouerseers. These are they that liue of the Altar, but care not to minister at the Altar: They will bee sure to reape carnall things, but they haue no conscience to sow spirituall things. The Apostle could say, I seeke not yours, but you. But these men, if they would speake the truth, might say, Wee seeke not you, 1. Cor. 9.16. but yours. Paul cryes out: Woe vnto mee if I preach not the Gospell. Oh! woe, and ten thousand woes vnto thee that art a carelesse sheep­heard; who, though thou hast taken vpon thee the Cure and Charge of Soules, yet by thy carelesnesse in thy place and calling, and by thy euill example, art a stumbling blocke vnto others, that wilt not turne to [Page 17] God thy selfe, nor helpe them forward that would.

Well, as it is the duty of the Minister; especially, in publike: so it is the duety of euery Christian man in priuate, to bring others to God. Art thou an hus­band, thou hast the charge of the soule of thy wife: art thou a father, thou shalt answere for the soule of thy child: art thou a master, well, looke to draw thy ser­uants vnto God. The charge of soules is committed to you. Our Sauiour Christ sayth to his Father; Heb. 2.13. Be­hold Father, heere am I, and the children which thou hast giuen mee, Oh, what a comfort is it to a christian soule, to a godly man, or a christian woman, when they can say, O Lord, heere am I, and heere bee my wife, my children, and my seruants, which thou hast giuen me. You are carefull to prouide for your wiues, meate, drinke, and apparrell; and for your children, lands, and liuings; and haue you not care of their poore soules, but let them perish for want of instruction?

But such is the negligence and grieuous carelesnes of Masters and Parents in this miserable and cursed age of the world, that it were better to bee some mens sheepe then their sonnes, and their horses then their seruants; for no man is so carelesse, but hee will pittie his horse, and looke to his sheepe: but as for their sonnes or seruants, they may sinke or swimme, they care not for them: Well, thy wife may perish in her sinnes, thy sonne may perish in his ignorance, and thy seruant for want of thy instruction; but the Lord will require their bloud at thy hands. Nay, wee may see in this present example, that it is not onely the duety of the Minister, and those which bee Masters and Pa­rents, to seeke to draw those that are vnder them to God; but the same is the duety of euery Christian man and woman; it is that which belongs vnto all men, to call on others to draw them to God: Nay, if [Page 18] thou doest not labour to draw him to repentance, Leuit. 19.17. thou doest but hate him in thy heart: Thou shalt not hate thy brother in thy heart, but shalt rebuke him, and suf­fer him not to sinne. In euery commandement is two parts, Negatiue and Affirmatiue: Now, in the sixt Commandement we be forbidden to kill; and there­fore euery one, not onely the Minister, as most men erroneously thinke, are bound to saue mens liues; but euery one of vs, be wee what wee may bee, are bound by this Commandement to saue the soule of our bro­ther, Exod. 24.3. to dtaw him to God. If thou see thine enemies oxe or sheepe go astray, thou must bring him home, Oh how much more, if thou see the poor soule of thy brother, of thy wife, or of thy child, straying from God; nay, going the broad way to eternall destructi­on: how much more art thou bound to bring him backe againe to God: If thou see his horse lye vnder his burthen, thou art bound in conscience to helpe him vp: Had God such care ouer Oxen and Asses, and wilt thou haue no care of the Soule of thy bro­ther?

Vse. 2 Oh! let vs put this duety in practise, to call one vpon another, to bring others to God: wee can call one another to the Market: Oh, let vs call one an­other: Esay 55.1. Oh, come, let vs goe to the Lords Market to buy the food of our soule: Labour to bring thy Fa­mily, thy Wife and Children to the house of God, to the word of God, to the food of their soules: Oh, thou shalt doe a blessed worke, Iam. 5.20. thou shalt conuert a sinner to God, saue a soule from death, and couer a multitude of sinnes. Oh, what a comfort will this bee vnto those, who haue beene carefull for the performance of this duety, that haue beene carefull to make others partakers of the same comforts they haue reaped themselues. It is a blessed thing indeed, when men [Page 19] haue endeuoured to their power to benefite others, to exhort them, to admonish them, & to comfort them, and in all things to haue sought their good. Oh, what a wonderfull consolation and comfort shall this bee vnto vs, when wee leaue this world, and goe the way of all flesh, to remember wee haue fought the good of others: Dan. 12.3. Luk. 12.43. They that turne many vnto righteousnes shall shine as the starres in the firmament. And blessed is that seruant, when his Master commeth, shall finde so doing. Wee shall then finde more comfort of heart, and ioy of consci­ence when wee depart this life, that wee haue beene faithfull in that little committed to our trust, & made others partakers of the same, then if we had had great abundance of earthly blessings.

Come let vs returne to the Lord. Here we see, that they Doct. 4 doe acknowledge that they had turned themselues from God by their sinnes, especially, A man by sinning, turns from God. by Idolatry and damnable hypocrisie: and here they labour by their godly counsell, to exhort one another to turne again vnto God by repentance. So then heere we see, what it is that turnes a man from God; surely, sinne is that which turnes and auerts a mans soule from God, ac­cording to that of the Prophet Esay: Esay 59.2. Your iniquities haue separated betweene you and your God, and your sinnes haue hid his face from you. True it is, that Idolatry is that, which principally turnes a man from God; onely, the difference it this, that Idolatry turnes a man from the whole seruice of God: but other sins, as theft, whore­dome, &c. in some one commandement. The spirite of God speaking of the whole race and generation of mankind, sayth, That all are gone out of the way: Psal. 14.3. Rom. 3.10. And a­gaine, in the Prophet Esay: All wee like sheepe are gone astray. There is no creature more apt to wander, then sheepe, and being strayed, Esay 53.6. none more vnapt to turne in­to the way againe: Esay. 1.3. Wee (sayth the Prophet) like sheepe [Page 20] are gone astray, Esay. 53.8. to shew our simplicity, and how vnpos­sible a thing it is of our selues, as of our selues to return home againe: Rom. 3.16. yea, the Prophet addes further, Wee haue turned euery one to his owne way: Yea, wee walke the pathes that our owne sinnefull affections haue chosen to our selues, and the way of truth wee haue no desire to know. And howsoeuer many can make blinde ex­cuses for their owne euill life: surely, the beginning of all euill is this, to turne away from God. It was the case of the Prodigall Sonne, and in him of all sinners, that when hee had receyued his patrimony, Luk. 15. Hee tooke his iourney into a farre Country: farre away, and yet hee thought not himselfe farre inough from his Father: but who willed him to depart, was hee put out of his Fathers house? Surely, no; but he himselfe of his own accord would needes bee gone. Euen so, doth a sin­ner make a voluntary separation betwixt God and his soule. God doth neuer forsake till hee bee forsaken. Now a sinner is sayde to depart from God in two re­spects: First, by an opposite and far different dispo­sition, Gods volo being mans nolo, Gods will being mans nill: by omitting that which hee should com­mit, and by committing that which hee should omit: As when wee see two sitting and talking together, and the one varieth from the other in opinion, we say, the one is farre from the other: and in the same respect, is a sinner said to goe farre from God. Secondly, a sin­ner is said to goe far from God, in regard of the great­nesse, or the multitude of his sinnes that he doth com­mit, which the more they are, the farther they leade a sinner: for euery sinne being a departure from God, a sinner may rightly bee said to depart lesser or farther, according to the number & quality of the sins they commit: Some, being the sinnes of infirmity, some of ignorance, some of malice, and some of presumption; [Page 21] but Hee that hath eyes like a flame of fire, Reu. 2.18. doth still behold them; and although Adam doe goe about to hide himselfe amongst the thickets of the garden, from the presence of God: yet was hee still in Gods presence, neyther could hee escape: Many thinke they cannot runne farre inough from God, Psal. 1 39. of whom the Prophet speaketh: Whither shall wee flie from Gods presence: shall wee flie into heauen? It is no part of our thought; shall wee flie into the vtmost part of the earth? the whole world is vnder Gods gouernment: shall wee take a voyage by Sea? it may bee, God will send vs farther then we are minded to flie: for little did Ionas thinke, by flying from God, that God would vexe him with all his stormes: But if wee will not venture so farre, but onely flye into the darkenesse, we must know, that with God The darkenesse and light are both alike. There is no distance of place betwixt God and a sinner: but alas, the cause of all is this, we know not the mischiefe that will follow by our departure from God: how ma­ny sighes and groanes, euen of our dearest hearts it will cost vs, ere wee can get into fauour againe. This did Dauid finde by wofull experience, that hauing left the Lord, and made a departure from his God by wal­king in the broad pathes of vngodlinesse, Psal. 51.1.2. Psal 6. adultery and murther; did not the Lord bring him backe againe by the weeping Crosse, that hee lay a long time wala-daying his griefe of heart, ere hee could be perswaded that God would receiue him again into fauour? Gen. 16. What found Hagar out of Abrahams house, but want and sorrow? What found the Prodigall child, Luk. 15. being de­parted from his father, but want and pouerty. When Cain went away from God, there was no more account made of him then of a vagabond and odious person, Behold, saith Cain to God, Gen. 4.14. thou hast cast mee out this day from the earth, and from thy face shall I bee hid, and shall bee [Page 22] a vagabond and a runnagate vpon the face of the earth, and whosoeuer findeth me, shall slay mee. This is the danger & fearefull estate of them, which committing sinne, de­part from God. Oh that wee were wise, then would wee con­sider our latter end. Deut. 32.

Reason of the Doctrine.Now let vs see the reason of the Doctrine, that so it may worke the deeper impression in euery one of our soules. We haue heard, that sinne is a departure from God, and that a sinner hauing left the wayes of life, finds no comfort nor peace, till with the prodigal son, they return to God again. The reason is, nothing can satisfie the soule of man, but God himself: as a pottle or a gallon cannot be filled with the measure of a pinte: so are the pleasures of sinne, but as a graine of muster­seed in the belly of an Elephant: The desires of the soule remaine infinite, and must haue an infinit God to satisfie them; whereas the profites and pleasures of this world haue their bounds: so that there is no other remedy for vs in this life, but to remoue our minds from the desire of these earthly things, and to trans­port the same vnto God, that there they may rest con­tent, and be satisfied: for the grace of God, and the heauenly gifts of his spirit, they are the onely com­forts vnto the soule, because his presence and good­nesse is most agreeable thereto, being created after the likenesse of God: as for all other things, they are but death and famishment, as stones and grauell are to the body.

Hence then, let all men learn to be warned betimes: Vse. 1 Thou that takest liberty to thy self to liue in sinne, Oh know that thou art now departing from God, In whose presence is the fulnesse of ioy, and at whose right hand there is pleasure for euermore. And now thou art trauelling with the Prodigall sonne into a farre Country, wan­dring from God to serue sinne and Sathan. Well, [Page 23] know (O man) that if thou wilt needes goe, that thou doest now runne vpon manifest hazard & dan­ger: for, who can tell whether in this thy disordered course thou shalt come to mischiefe, or to some mi­serable end, or whether thou shalt haue that mercy granted thee, to call thy selfe to better remembrance. Oh, goe not then after thy concupiscence, nor fol­low not the inticement of thy lust; let reason & iudge­ment take place. Pray with the Prophet, O Lord, Psal. 17. ligh­ten my darkenes, that I sleepe not in death. The Iewes ha­uing their choyce, desired rather Barrabas to be de­liuered vnto them, then Christ the Sauiour of their soules. O follow not the example of so bad Marchants to make a worse choyce then they; for, if thou yeel­dest thy selfe to sinne, and wandrest from God, refu­sing Christ Iesus, the saluation of thy owne soule, & goest a whoring after sinne and Sathan: hereby, thou shewest thy selfe farre worse then euer the Iewes were in their choyee: And albeit thou goest not from God, all on a sodaine; yet thy departure will steale vpon thee by degrees, as a man goeth far, steppe by steppe. First, there may creepe vpon thee a dislike of good­nesse of preaching, prayer, &c. Then to the loathing of it, and so by little and little to bee drawn away from godlinesse. And thou, which sometimes wast an ear­nest professor, shalt grow key colde in Religion. And so, for the committing of some euill, if the Deuill can but spie the casements of thy soule to bee open, thy eyes, thy eares, &c. hee will then easily wind himselfe into thy heart: if hee can but preuaile so farre with Dauid, as but to cast his eyes vpon naked Bethshaba, the battell then is halfe wonne. Thus did this wilie Serpent deale with our first Parents: First, hee pre­sented vnto the view of Eue the forbidden fruite: Se­condly, shee desired it: Thirdly, shee tasted of it: [Page 24] Fourthly, shee gaue to her husband, and he did eate. Thus the Deuill by degrees doth steale vs away from God, from one sinne to a second, from a second to a third, and from a third to a fourth, as by so many steppes, vntill at last, hee hath euen plunged vs in­to the gulfe of perdition. Oh that men would consi­der this betimes, when they commit sinne, lying, swearing, stealing, whoredome, drunkennesse, &c. By this sinne, I turne my selfe from God, I run from God, and serue the Deuill: The Lord stands on the right hand, the Deuill on the left; the Deuill he cals mee by pleasures, profites and preferments. If I li­sten to Sathan, I shall turne away from God, Oh, if men had this consideration in their hearts, what a bridle would it bee vnto them, to keepe them from many sinnes.

Vse. 2 If thou hast gone from the Lord by committing of sinne, and seest now that there can bee no peace, nor comfort vnto thy soule, but a fearefull expectati­on of iudgement: Follow the counsell of the Prophet Ieremie, O search, and try thy wayes, and turne vnto the Lord: Lam. 3.39. Endeuour by all meanes possible to returne to God again, from whom thou hast departed; the which thou shalt the better performe, if thou haue respect to that way, the footsteps whereof thou hast left be­hind thee, and which are abominable vnto the Lord, and by which thou wentest from God. Follow the ad­uice of the blessed Apostle, Cast off lying, and speake e­uery man truth vnto his neighbour. Eph. 4. He that hath stolen, let him steale no more, but rather labour, and worke with his hands, that hee may giue to him that needeth. If thou hast beene a proud man, by which sinne thou hast made a departure from God, become now humble and lowly of mind: For God resisteth the proud; but gi­ueth grace vnto the humble. If thou hast made a depar­ture [Page 25] from the Lord by drunkennesse, returne againe by sobriety; the vncleane to be chaste, the couetous to be charitable: yea, if wee haue made a departure from God by any sinne whatsoeuer, let vs draw neere vnto him againe by a reformed life, holy manners, & godly conuersation; that it may bee spoken of vs, as Paul speaketh of the Ephesians, Eph. 2. Yee which were a farre off, are made neere.

These words containing in them the effectuall con­uersion of a sinner to God; shew withall, wherehence it proceedeth, namely, from affliction, and from the knowledge and feeling of our owne misery. Let vs re­turne (say they) and therefore it is a token they knew themselues to haue gone astray, and that there was no true comfort to be found in those pathes of sinne, in which they walked: and howsoeuer before they thought well of their estate when they committed I­dolatry, and made conscience of no sinne: yet, now (by the mercy of God) hauing got to the sight of their sinne, they call themselues to remembrance, they see there is no sound comfort, but onely in the fauour of God: this is the matter that they debate amongst themselues, and conclude of this, To turne againe vnto the Lord.

The Doctrine then which by the authority of the Doct. 5 Text is this: namely, A right vn­derstanding and a true ac­knowledge­ment of our own misery, the first step to Saluation. that there ought to bee in e­uery one that desireth eternall life and saluation, a right vnderstanding, and a true acknowledgement of his owne wandring. And to this end, in the Word of God, the Lord there oftentimes cals vpon men to consider their wayes, to call their liues to account, that so they may attaine to the sight of their own sins. [Page 26] Know thy sinnes, Ier. 3.13. Zeph. 2.1.2: O Ierusalem: The like speech is vsed by the Prophet Zephany, Fan your selues, Oh my people. Yea, the Prophet Ieremy doth oftentimes put vs in mind of this duety, Lam. 3.40. Oh let vs search and try our wayes, and turne vnto the Lord. Yea, common reason doth re­quire the same, before a man can frame himselfe to en­ter into a right course, hee must throughly bee resol­ued and perswaded within himselfe, that he hath been mistaken in his former course of life; for, why else should this man alter his former course, if hee were not mistaken: Reason it selfe will perswade vs to this: Yea, what meaned God in those his variety of de­mands to our first Parent when hee had sinned; but that God laboured to bring Adam to the sight of his sinne. Gen. 3. Where art thou? Who tolde thee that thou wast naked? Hast thou eaten of the tree? Dauid lay a long time in his sinne, 2. Sam. 11. and neuer sought vnto God for mercy: but being at last awakened by the reprehension of Na­than; hee sought the Lord incontinently; yea, the Lord by the Prophet doth assigne this as a reason of all those rebellions of the people of Israel, euen igno­rance of their estate; saying, The Oxe knoweth his ow­ner, and the Asse his Masters cribbe: but Israel hath not knowne: Esay. 1.3. Luk. 15. Esay. 46.12. Psal. 16.12. my people vnderstand not. The Prodigal sonne a true patterne for all sinners; hee neuer seekes to his Father, till at last that Hee came to himselfe: which is a token that he went farre astray, and was as it were in a swound of sinne; but being a long while in a traunce, at last hee reuiued, and that his disordered life vpon his vnderstanding thereof, he reformed, calling him­selfe to better remembrance, what kindnesse he had in his Fathers house, & now what misery he had brought vpon himselfe by his own wilfull disobedience. I might easily multiply examples of this kind, but these may serue, to shew that the sense & apprehensiō of our own [Page 27] wandring from God, is the onely way and meanes to bring vs to God: And this was the happy condition of this people here, who being for a time intangled & insnared in sinne; It pleased the Lord by affliction to humble them, and to bring them to a true sight of their wandring; that now they resolue incontinently to turne vnto the Lord.

Here we see the maine cause, why there is so little Ʋse. 1 faith and true repentance in the world, why men are no more humbled for their sinnes, and doe not re­pent for them: poore soules, they know not that they doe euill: they eyther cannot, Lam. 3.40. or do not search them­selues, they neuer call their hearts to account. Now then going on in security, seeing and fearing no dan­ger; alas, how should they repent? how should they turne to God? for, if thou couldest see the misery of thy soule, and thy wofull estate, by reason of sinne, if thou couldest see the number and greatnesse of thy sinnes; Oh, thou wouldest euen tremble for feare: Oh, let this serue to help vs forward in this most need­full point, the right iudging of our owne estate: let vs not bee wilfully carelesse herein: Wee all haue a hope that it is well with vs. Oh let vs looke to it, that this hope of ours make vs not ashamed: Rom. 5.5. there is no hurt got by the triall of our selues, onely security is dange­rous: many thousands are now in hell, that in their life time thought nothing lesse, till they came there. Oh then in the feare of God, let vs looke to it: Wee are all trauellers in one of these two wayes, & we shall most certainely arriue at one of these two places; who would not now bee glad to know in which of these two he is, that if hee bee in the euill way, he may spedily come out of it: if he be in the right way, that he may continue his race with cheerefulnesse? Well, this is the truth of this doubt, and I deliuer it vnto you [Page 26] [...] [Page 27] [...] [Page 28] as the truth of God, that all which are partakers of life eternall, they are the heyres of grace and saluati­on: this is their first steppe vnto it, the true sight & vnderstanding of their owne wandring; that they perceyue themselues that they liue that course of life, the issue whereof must needs bee eternall death; and that they now stand and wonder at their owne folly & extreame madnesse, and withall Gods infinite good­nesse and patience, and would not bee in that case a­gaine for all the world. Well then, marke this doc­trine, doe not lightly passe it ouer, but esteeme it as the blessed truth of God: that the sight of our owne wandring, is the first steppe to eternall light and sal­uation. Well then, let me aske thee this question, or rather demaund it of thy owne soule: Didst thou e­uer see thy wofull misery, the wretched estate wher­in thou art by reason of sinne: what a miserable sin­ner thou art, out of the fauour of God; yea, indeed in the state of damnation? didst thou euer finde thy selfe to stand in need of Gods mercy, and in extreame want of Christs bloud to saue thy soule: so as thou hast euen with sighes and teares intreated for the same at Gods hand, as for life and death? If thou hast not found and felt these things in thee, in some measure, thy case then is dangerous and fearefull; thou didst neuer as yet truely repent, the mercy of God belongs not vnto thee.

Ʋse. 2 We are then to count it a singular fauour of God, when he doth open a mans eyes to see his misery, and to find himselfe like a lost sheepe, to haue gone astray: this is the beginning of all grace, and true conuersion vnto God, to finde our selues empty of grace: And therefore this should teach vs to pray vnto God, that hee would in mercy open our eyes that wee might see our sinnes, and feele our misery, and that wee may [Page 29] feele our selues to stand in extreame need of Gods mercy, and of euery droppe of Christs bloud to saue our soules: and the contrary is a fearefull plague and iudgement of God, for men to lye and snort in sinne without remorse of conscience, without the sence and feeling of sinne, or want of mercy. This Dauid, and the rest of Gods seruants knew by wofull experience, that if they had dyed without repentance, they had perished. Of all diseases, they are most dangerous that are least felt, as a Lethargie, or dead palsie, or the like: so it is a most fearefull estate for any man to lie in sinne without the feeling of it: for [...]at is a signe that the heart is hardned in sinne. A m [...] that thinks hee is well ynough, will scorne the Physitian: so those poore blind sinners, that thinke they are well ynough, and feele no want of Gods mercy, of all men they are most to bee pittied, they bee in a most dangerous estate and condition. And therefore we see, that it is a great blessing of God to be told of our sinnes, and to bee reproued for them; that so, seeing them, and the danger into which they haue plunged our poore soules, wee might seeke to God for mercy.

Come let vs returne vnto the Lord. Hitherto we haue spoken of their exhortation and godly counsell one to another. Come let vs, &c, Before we leaue the words to come to the reasons of their exhortation. There is one thing more which I may not omit, and that is the time of their repentance, when they should make this their returne vnto God, and that is presently, without any delay: for the word here vsed doth sig­nifie a Tense or Time that is present. Doct. 6

From whence wee gather another point of Do­ctrine; namely, Men must deferre no time, but re­pent out of hand. that we must not stand to debate in the motions of the Spirit, but presently to proceed to execution. Indeed, in worldly businesse of good de­liberation [Page 30] comes no harme; but it is a point of wise­dome to deliberate before a man determine of any thing: But in spirituall matters it is dangerous; and therefore sayth the Prophet, Esay. 55.6.7. Seeke the Lord while hee may bee found, Call yee vpon him while hee is neere; let the wicked forsake his wayes, and the vnrighteous his owne i­maginations, and returne vnto the Lord, and hee will haue mercy vpon vs, and to our God, for hee is very ready to forgiue. Psal. 119.60. I made haste (sayth the Prophet Dauid) and I delayed not to keepe thy commandements. And it was a thing commendable in Peter and Andrew, Mat. 4.20. Luk. 19.6. Gal. 6.10. that when Christ called them, they left their Nets straightway, and followed him [...] And when Christ called Zacheus, hee came downe hastily from the Figge-tree, and recey­ued Christ ioyfully. While yee haue time (sayth the A­postle) let vs doe good vnto all men, Heb. 3.7. Eccl. 5, 7. Act. 8.36. & 10.33. but specially vnto them that are of the houshold of faith. And againe, To day if yee will heare his voyce, harden not your hearts. Now, as this Christian duety is to bee obserued in the perfor­mance of any holy duety: so especially in the worke of repentance, we must neuer debate the matter with flesh and bloud; for then wee shall neuer proceed to execution: but whensoeuer God shall worke in any of vs a godly purpose to forsake our sins, of all things in the world, wee must now take heed of delayes; for such is the policy of Sathan, and such is the deceitful­nesse of our owne hearts, that they will cause vs to neglect it. And this ought so much the more to hasten our returne vnto the Lord, because many are dead and gone, which in their life time purposed to returne vnto God, and to breake off their sinnes, which were preuented by death, and neuer perfor­med the same. Yea, although thou diddest know that thou shouldest liue long, yet oughtest thou to re­pent soone: for then is thy repentance most accep­table [Page 31] to God, when thou doest offer it in the prime of thy youth, and in the flower of thy age. In the sa­crifices of the Lord, Deu. 15.21. Mal. 1. Pro. 1. Mat. 25.11. they were commanded to offer a Male of a yeare olde, withou spot and blemish, and they that offered the blinde and the lame, were repro­ued. How then should the Lord accept of thy croo­ked sacrifice of olde age, which is as lame and blind before God, and the Lord doth seldome accept of it? Nay, it is rather most iust with God, that at the last hee should reiect vs and our prayers, who haue be­fore contemned him in the strength of our yeares, when that God did cry and call vnto vs. Oh what yelling and crying wil there bee at the last, Lord, Lord, open vnto vs. When that heauy Depart from mee yee cursed, I know you not, shall bee their portion. Oh that men were wise, then would they consider their latter end. Let vs looke vnto the practise of men in temporall affayres, and learne to bee wise. What makes the husbandman to breake his sleepe, to rise vp so earely, and to bee so diligent in plowing, digging, and sowing? Aske him, and hee will tell thee, the season requires it, and the time lost, cannot bee redeemed: And shall wee thinke that wee haue repentance at commaund? no, no, thou mayest seeke it at last, euen with teares, Heb. 12.17. as E­sau did, and yet goe without it, if thou omittest the sea­son & time, when God doth now offer the same vnto thee. Let this that hath bin spoken, serue for the con­firmation of the euerlasting truth of this Doctrine; that men must defer no time to repent, & to turn vnto the Lord. Now let vs see some reasons that may en­force the same.

The first reason shewing the necessity of timely repentance, Reasons to shew the ne­cessity of timely repen­tance. may bee taken from the great vncertain­ty of mans life, if hee omit the present occasion when it is offered: for God doth call home from his worke, [Page 32] some in the morning, some at noone, and some at night: For, as his Labourers enter into his Vine­yard; so they goe out, that is, in such manner, and at such howres; Mat. 20.1.2.&c. some dye in the dawning of their life, passing (as it were) from one graue to another; some dye in their youth, as in the third howre; some at middle age, and some stay vntill the euening of mans yeares, that is, old age; yet more before ten, then after threescore. Luk. 12.20. Gen. 6. That rich man in the Gospell that promised vnto himselfe many yeares to come, had in a moment of time, his soule taken from him. The old world neuer thought themselues more freer, or surer from vengeance, then when they were eating & drin­king, Luk. 17.27. marrying wiues, &c. But then did the iudge­ments of God ouertake them: The morning was fayre when Lot went out of Sodom, Gen. 19.23. and yet, before night lay Sodom in ashes. Herod was well when he be­ganne his Oration to the people; but by and by af­ter, Act. 12.23. 1. Thes. 5.3. the Angell of the Lord stroke him, that hee was eaten vp of worms, and so gaue vp the Ghost. What then is our life, and how vaine and false is our hope of long life? Shall any say with Agag, Surely, the bit­ternesse of death is past, 1. Sam. 15.32 because wee dye not so soone as others; when wee heare a solemne knell, we say, some body is departed: and why should we not thinke, that the feet of them who carryed out that body, is at the dore to carry vs out also? Act. 5.9. so that, if wee deferre our repentance but one day, yea, but one houre, we haue no warrant to assure vs that wee can repent the next, but that the Lord may preuent vs by death, and so we perish.

Secondly, if wee slip the oportunity of well do­ing, when God doth offer the same vnto vs, we shall bee more vnapt and vnfit afterwards; whilest the waxe is plyable, it is the fittest time to set on the seale, where­as [Page 33] if it coole againe, it will then hardly receiue any im­pression: Euen so, if our hearts euer beginne to sof­ten and to yeeld, if wee now resist the spirit of God, and the worke of grace, we shall hardly haue the like oportunity againe, as at the first. And therefore that which Salomon exhorteth in the case of vowes, is to bee practised of all holy purposes and good desires. Eccl. 5.3. Wee must not deferre, nor bee flacke to performe them. And this hath beene carefully practised of the godly; Psal. 119.60. Da­uid sayth of himselfe, I haue considered my wayes, and turned my feet into thy testimonies: I made has [...], Luk. 19.6. Act. 8.36. and pro­longed not the time to keep thy commandements. Dauid doth not take any dayes with God, like a bad debter day after day, and keepe none of them; but whatsoeuer good duty hee had purposed in his heart, he would presently performe the same. Zacheus came downe ha­stely, and receyued Christ ioyfully. The Eunuch being instructed in the sauing knowledge of his saluation, by the preaching of Philip; so soone as euer he name where water was, hee would be baptized, land receiue the Seale of grace: and as this care is to bee had of e­uery Christian in the performance of all holy duties, so especially, in the worke of repentance; because the longer a man doth put off his repentance, the harder will it bee for him to performe the same at last. Ier. 13.23. Can the Blacke-More change his skin, or the Leopard his spots? Then may they do good, that haue beene accustomed to doe euill. The Prophet doth account it as a thing almost impossible, for a man that hath a long time continu­ed in sinne, to leaue the same, and to become a good man at the last. Oh when sinne growes vp with a man, it will grow at the last to bee so inward with him, as his dearest friend, and being so long acquainted together, and bred in the bone, they will handly part, or out of the flesh. Oh that men would consider this, that the [Page 34] custome of sinne causeth a hardning in sinne: for so sayth the Apostle; Rom. 2.5. Thou, after thine hardnesse, and heart that cannot repent, heapest vnto thy selfe, wrath against the day of wrath; And that custome will adde to nature, & turne sinne vnto nature, that a man can bee no more without it, then his naturall food. This is the danger that those are in, that defer their repentance, the har­der is their recouery at the last.

Reas. 3 Thirdly, and lastly, all our seruice whatsoeuer, is onely due vnto the Lord, our selues, our soules, and bodies, and all that wee haue, the Lord doth iustly challenge vnto himselfe: Wee are deliuered out of the hands of our enemies, that wee might serue God In righteousnesse and holinesse all the dayes of our life. Luke. 1.57. 1. Cor. 6.20. And againe, the Apostle sayth, Yee are bought with a price, therefore glorifie God in your body, and in your spirit, for they are God. So that God must haue all, we may not take so much as one houre, no, not so much as a minute of an houre, to bestow the same vpon the world, the flesh, Tit. 2.11.12. or the Deuill. Excellent is that place to Titus, The grace of God that bringeth saluation vnto all men, hath ap­peared, and teacheth vs that wee should deny vngodlinesse and would by lusts, and that wee should liue soberly and righte­ously, and godly in this present world. The meaning is, that the doctrine of saluation is preached vnto all, not to embolden men in sinne, but to vrge them to lay a­side all prophanesse, and to renounce their owne lusts, and to haue their fruit in holinesse, as they hope to haue the end euerlasting life. And to these may be added that of the Apostle Peter, 1. Pet. 1.17. Passe the time of your dwelling here in feare, knowing that we were redeemed, not with corruptible things, &c. And therefore, in all these respects; you see, wee must immediately, without any further delay, apply our hearts to wisdome, to seeke those things which doe concerne the glory of God [Page 35] onely, and to take no more care for the flesh, to fulfill the lusts thereof. So that nothing is to bee preferred before the Lord, but the Lord before all things: so that our repentance is not to bee deferred any time; but the works thereof are to be done out of hand, that so God may haue his due and right, in being serued, and obeyed before all things, as hee ought to be.

The vse of this Doctrine serueth to reproue those Vse. 1 that are negligent in the performance of this duety, who haue had many good purposes in their hearts; but for want of timely prosecuting of them, alas, they haue proued but as the morning cloud, Hos. 6.4. quickly dis­persed. I haue knowne many, that while they haue beene vnder the Ministery of the Word, haue beene touched with sorrow for their sinnes, their conscien­ces being conuinced, and for the time present they haue purposed to forsake them. Act. 26.28. So that as Agrippa sayde to Paul, Thou hast almost perswaded me to be a Chri­stian: So, they haue almost beene perswaded to a bet­ter course: but alas, how sodainely it hath been for­gotten, it may appeare by their falling into the same sinne againe; for, so soone as they haue beene out of the Church, they remember it no more, but returne to their former courses; As the dogge to the vomite. 2. Pet. 2.22. O­thers againe, when the hand of God hath been vpon them by sicknesse, losse of goods, &c. and when their consciences haue beene (as it were) vpon the Racke, they haue then made vowes vnto God, and promi­sed reformation of life, that they will neuer doe as they haue done, but that they would become new men, and walke more carefully and conscionably then euer they did before: but as soone as euer the Lord hath remoued the rod, and set them at liberty, they neuer remember it more. And herein they deale with the Lord, as the people of Israel did, who, Psal. 78.33. when God [Page 36] brought any iudgement or calamity vpon them, then presently they returned, and sought God earely; but when the iudgement of God was remoued, they star­ted aside like a broken bow. Then the swearer ma­keth, great protestation to leaue his swearing, the drunkard his drunkennesse, the whoremaster his whoredome, &c. But if the Lord restore them to their health againe, they fall a fresh to their sinnes againe, which they made shew to haue forsaken. Oh then, let vs not deferre the time of our repentance, but so soone as euer we heare our sinnes reproued, and the iudgements of God threatned against them, that our consciences are conuinced: Oh let vs then with speed addresse our selues to performe it. If we should heare of a man, that hauing committed treason against his Prince, and for the same should die, vnlesse he would seeke to pacifie his wrath, and to stay the execution against himselfe, that would deferre it from time to time, and make light account of it; would not all men condemne him, and say, hee were worthy to die? Well, this is the folly, or rather extreame madnes of many a poore soule, who, though they know how to asswage the anger of God that is kindled against them for their sinnes; yet deferre the same, and put it off from time to time. And herein the Deuill deales with men like a racking Vsurer, who is wont to giue day after day of payment vnto a man, vntill at last hee winde his inheritance into his hand: Euen so doth the Deuill deale with sinners, hee doth harden them on still from day to day in their sinnes, vntill at the last hee hath gotten them into his owne inheritance, and made them partakers of eternall darkenesse with himselfe for euer. Oh, let vs not then giue place to the Deuill, and strangle our good motions by pro­phanesse; but let vs immediately prosecute them, [Page 37] that they may worke the good effect of grace in vs.

Here we are taught, that if we haue hitherto fayled Vse. 2 in the performance of this Christian duety of repen­tance, that we deferre the same now no longer, but while it is called to day, to spend the time of our being here in the practise of it; and indeed the end of all our endeauours while we liue should bee this, Luke. 13.5. to gette a roome in the Kingdome of God, which wee can ne­uer haue without repentance, and he which omitteth the present occasion when it is offered, can neuer re­pent. This made our Sauiour to weepe for Ierusalem, Luk. 19.42. and say; Oh if thou haddest knowne at the least in this thy day, the things that belong to thy peace! And againe, Shee knew not the time of her Ʋisitation. Now then if thy con­science tell thee, that thou hast not yet repented, and that thou art not yet a liuely member of Iesus Christ; Oh delay no longer, no, not one minute of an houre, but with all speed repent, and turn vnto God, & bring forth the fruits worthy amendment of life, that thou mayest haue comfort when the houre of death, Gen. 22.3. or the day of iudgement shall be. And as Abraham rose vp earely in the morning to sacrifice his dearest sonne, which made much for the commendations of Abra­ham, that hee went about the commandement of the Lord so cheerefully: so doe thou likewise; it is not thy sonne that thou art to sacrifice, but thy sinne, which otherwise will cut the throat of thy soule. Oh rise vp earely with Abraham, deferre no time; this shall bee the best sacrifice that euer we offered vp vnto God. Now all of vs doe confesse, that sinne is to be left, and that God is to bee serued of vs, but wee can­not accord of the time when to beginne this worthy worke. I remember the report of the Prophet against the people that neglected the reedifying of the Tem­ple, Hag. 1.2. [Page 38] This people (sayth he) say, that the time is not yet come, that the Lords house should bee builded. So many thinke it is not yet time for them to looke to heauen­ward: Youth must haue a Spirit, and the pleasures of the flesh must first he tasted; We must first goe take our leaue of our friends, and then we will follow Christ. We may safely aduenture our young yeares, and when we are old, Reu. 2.24. and going out of the world, then we will retire our selues; let God beare with vs a little, and yet a little, and in time wee will repent: This is indeed the very Deepenesse of Sathan. But the time is present that we must lay hold on, to turn to the Lord. Did euer any whom we read of in the Scripture, fee­ling the piercing power of Gods spirit, smiting vpon their hearts, indent with the Lord, and say so, that God would bee pleased to let them continue in their sinne a moneth or two, or a yeare, that then they would leaue their sinne, and serue the Lord in new o­bedience? No, no, I neuer read of any that did thus couenant with the Lord, but presently as God did smite them, so they were humbled, and were con­uerted; they deferred not the time, but imbraced the truth from God without delay. Oh lay this to heart, & the Lord giue you a right vnderstanding in al things, that this day, wherein I now speake vnto you, may be the day of your Conuersion vnto the Lord, and for the which hereafter you may reioyce for euermore. It was too late for the foolish Virgins to knocke, and to cry, Mat. 25. Luk. 16. Lord, Lord, open vnto vs, when the gate was shut against them, the gate of repentance, and the gate of mercy: And it was too late for the Glutton to cry for one droppe of water to coole his flaming tongue, which in his life time refused to giue one dramme of comfort to poore Lazarus. Oh, remember your selues betimes, blesse the name of God that you haue not [Page 39] been preuented with death in the time of your igno­rance and blindnesse, as many haue been before you; It is the greatest mercy that men can enioy, that the sunne of death hath not yet set vpon them, but that they may yet repent, Oh seeke the Lord while hee may be found, and call vpon him while hee is neere; while yee haue light walke in the light, least darkenesse come vpon you: make no couenant with your sinnes, but vtterly renounce them for euer. And albeit they say to thee, as the De­uils sayd to Christ, Why doest thou torment vs before the time? Yet hearken not vnto them, for the time is al­ready come, if not past already: for indeed, we should haue repented long ago in sackcloth and ashes, if we had done as we ought to haue done: but seeing we haue spent so much time in the seruice of sinne, and of Sathan, how carefull should we bee now to redeeme the time, and to defetre no day nor houre longer? but while the word is sounding in our eares, let vs be con­uerted vnto the Lord, that wee may liue in his sight.

But notwithstanding all this that hath been sayd, it is strange to see, how men imbolden themselues in their sinnes, vnder this pretence, that God is merci­full, and that therefore they may repent as their ley­sure; because God is a God of mercy, he will forgiue vs whensoeuer we shall repent, and turne to him. It is true indeed, that God is a God of mercy, and his mercies are ouer all his works: Psal 145. And therefore if men would make a right vse thereof, the mercy of God should lead them to repentance; for so sayth the A­postle, Rom. 2.4. Gal. 5.22. Despisest thou the riches of his bountifulnesse and patience, and long suffering, not knowing that the bounti­fulnesse of God should lead thee to repentance? but as he is mercifull, so is he iust, and the longer that God in mercy expecteth thy amendment, so much the more [Page 40] grieuously will he punish thee, E [...]od. 20. Psal. 18.26. Pro. [...].34. & 28. if thou neglect it: look in the second commandement, how the Lord doth there threaten To visite the iniquities of the Fathers vpon their children vnto the third and fourth generation of such as hate him; Yea, the Lord threatneth obstinate sin­ners, that hee will not regard them when they seeke vnto him; Then shall they call vpon mee, but I will not an­swere, they shall seeke mee earely, but they shall not find me, because they hated knowledge, and did not choose the feare of the Lord. So that wee see that all hope is taken away from presumptuous sinners, that God should euer receiue them into fauour at last; seeing that the Lord there threatneth, that he will then be so far from pitty­ing them, as that hee will euen laugh at their destruction. Oh, happy then is he that sinneth least, next he, that returneth vnto God soonest; but most wofull is the estate of him, Heb. 10.26. Heb. 12.17. that with Ieroboam hath sold himselfe to worke wickednesse in the sight of the Lord, that hath quenched the good motions of the spirit, that hath denyed the power of saluation, they haue despi­sed the spirit of grace: Alas, alas, though at the last, such a one should seeke the blessing with teares, they can find no place to repentance: Oh, what a feare­full and lamentable estate is this for a man to bee thus left vnto himselfe, giuen vp to Sathan, and to be for­saken of God for euer! From this estate, the Lord for his mercy sake keepe vs. But notwithstanding all this, will some say, That the theefe vpon the Crosse, at the last gaspe was receyued to mercy, who had spent all the course of his life in sinne; why then may not I likewise hope for the same mercy in the end? But alas, one Swallow makes not a summer, and of one exam­ple, where a precept is wanting, nothing is concluded. The Lord in mercy hath left one extraordinary ex­ample of his mercy, that men at the last gaspe, might [Page 41] not altogether despayre, and but one, that no man might presume. Now, would not all men condemne him of meere foolishnesse, that would goe about to spurre his Asse till hee speake, because Balams Asse spake? It is farre greater madnesse in any man to har­ten himselfe in his sinne by one mans example. Were it not a safe course to follow the example of Dauid, Peter, Paul, Zacheus, Cornelius, &c. who, so soone as God did touch their hearts with a sight of their sins, presently returned vnto the Lord by repentance; then that wee should presume by the example of one, and so misse of saluation, as many thousands haue done before vs. Wherefore, to conclude this point, let no conceit in the world, nor perswasion whatsoeuer, hin­der vs from a present conuersion vnto God, but out of hand, while it is called To day, let vs turne vnto him.

Thus much for the Exhortation. The Reasons follow.

WE haue heard already the godly perswasion of the beleeuing Iewes one to another, Reasons to inforce the former ex­hortation. to turn to the Lord, from whom they had departed by their sins. Now followes the reasons of their exhortation; and they are twofold; The first, is drawn from the iustice of God, in these words, He hath spoyled vs, hee hath woun­ded vs. q. d. We haue beene plagued and smitten: Well it is the Lord that hath layd these heauy iudge­ments vpon vs, it is the correcting hand of God that hath brought these grieuous afflictions vpon vs; ther­fore let vs now Returne vnto him. The second, is drawn [Page 42] from the mercy of God in these words: Hee will heale vs, hee will binde vs vp, q. d. Though the Lord hath smitten vs, yet hee will helpe vs, and heale vs, if we will seeke to him for succour. And surely, these two rea­sons ought to be of force to moue euery one of vs to turne vnto God: if his iudgements cannot compel vs; yet his louing mercies ought to draw vs, and allure vs to turne vnto him.

Doct. 1 Whereas the people of God in this place, do not onely perswade one another, simply to Returne vnto God, Mans nature so corrupt, that it stands in need of many reasons to perswade to holy du­ties. but vse reason vpon reason to induce and to perswade them thereunto: Hence wee may obserue the frowatdnesse and the vntowardnesse, and great backwardnesse that is in all men by natuae, to perform any holy duty: That wee thus stand in need of so many arguments, and so many reasons to perswadr vs thereunto. In the whole Scriptures it is the vsuall manner of the Prophets and Apostles, and holy men of God, when they exhort to any vertue, or dehort from any vice; to adde sundry reasons, that by the force thereof, they might draw men to obedience. This is practised of the Prophet Dauid, when hee per­swaded his sonne Salomon to haue a care to learne, and practise the will of God: 1. Chro. 28.8. And thou Salomon my sonne, know thou the God of thy Fathers, and serue him with a per­fect heart, and with a willing mind: (And hee addes rea­sons to perswade him thereunto;) For the Lord search­eth all hearts, and vnderstandeth all the imaginations of thoughts; if thou seeke him, hee will bee found of thee, but if thou forsake him, hee will cast thee off for euer. Again, when Moses doth exhort the people of Israel to obserue & to keepe the commandements of the Lord, how many forcible arguments and reasons doth hee alledge to moue the people, and to perswade them thereunto, some taken from the mercies of God: If thou shalt o­bey [Page 43] the voyce of the Lord thy God, Deut. 28.1.2.3. & v. 15.16. &c. Leuit. 26.14. Mal. 2.2. and obserue all his com­mandements which I command thee this day: all these bles­sings shall come on thee, and ouertake thee: Blessed shalt thou bee in the City, and blessed in the field, &c. Others, taken from the iustice of God: But if thou wilt not obey the voyce of the Lord thy God, to keepe, and to doe all his comman­dements and ordinances which I command thee this day, Deu. 6.5. cur­sed shalt thou bee in the towne, and cursed in the field, &c. And in all Pauls Epistles, it is his vsuall manner, Rom. 12.1. where he exhorts to any vertue, or dehorts from any vice, to adde sundry reasons, that by the force thereof, he might the better preuaile: 2. Cor. 9.7. I beseech you brethren by the mercies of God, that yee giue vp your bodies a liuing sacrifice, holy and acceptable vnto God. And againe, As euery man wisheth in his heart, so let him giue not grudgingly, or of necessity; for God loueth a cheerefull giuer. And in the Ephesians, Eph. 5.22.23. exhorting diuers estates and degrees of men, as husbands and wiues, Parents and children, masters and seruants, to the performance of the duties of their seuerall callings, he doth still second the same exhortations with diuers arguments and reasons. Eph. 6.5. Col. 3.22. 1. Pet. 2.11. Wiues submit your selues to your husbands, as to the Lord; and he ads a forcible reason thereto: For the husband is the wiues head as Christ is the head of his Church; and so like­wise of husbands, seruants, &c. This course is likewise practised of the Apostle Peter, when he sayth: I beseech you as Strangers and Pilgrimes, abstaine from fleshly lusts which fight against the Soule. These and the like exam­ples, whereof the Scriptures are plentifull, serue to manifest vnto vs the corruption that is in our nature, that are so backward in the performance of any holy duety, that we stand thus in need of reasons to per­swade vs to the same.

Now, this comes to passe by reason that the Theo­ricke part of man, his will, Reason. vnderstanding and know­ledge [Page 44] (since the fall of man) is so blinded and cor­rupted, that it vnderstands not the things that are of God, but the will and vnderstanding are so depraued, of grace, that now they are direct opposite to Gods will: And this is the cursed nature of all men vnrege­nerate, as the Apostle sayth: The wisdome of the flesh is enmitie against God, Rom. 8.7. for it is not subiect to the law of God, nei­ther can be: Where the Apostle shewes plainely, that the wil of a natural man, 2. Cor. 3.5. that liues in sinne vnregene­rate, Phil. 2.13. Gen. 6. Rom. 3.7. is flat contrary; nay, Enmity it selfe against God, and neyther will nor can be subiect to Gods will: So that whatsoeuer God wils, man wils not: Wee are not able of our selues to thinke a good thought. It is God alone that must touch our hearts, and worke in vs power, ei­ther to will well, or worke well: Nay, the Lord sayth more: Pro. 14.12. That the whole frame of mans heart is altogether e­uill continually. The whole frame of mans heart, the mind, will, vnderstanding, conscience, reason, affec­tion, yea, the whole frame of mans heart is euill one­ly, and that continually: so that it is cleare, our wils are contrary to Gods will by nature, and wee can no more set our selues to the performance of any good duty, then a dead man can of himselfe rise out of his graue and performe any action: but our wils are so infected and poysoned with sinne, that we now one­ly seeke and desire that which is euill, and against the will of God, and the good of our owne soules.

Vse. 1 Oh how should this humble vr, when we shall con­sider what wee are by nature, Euen vnto euery good worke, Reprobate: that we are not able not so much as to moue one finger to the performance of any spiri­tuall duty: Ibo. 42.6. This should make vs to Abhor our selues in dust and ashes: Oh, in the matters of the world we are quicke of conceit. If a man should tell vs, how we should get some profite, or enioy some pleasure, or [Page 45] come to preferment: These things are wee ready to conceiue of: They shall not need to alledge any rea­sons to perswade vs to seeke after them, nor argu­ments to moue vs. But, how eagerly doe we hunt af­ter these temporall things, and that with great de­light: but when we shall be taught out of the Word of God, how we may attain that true treasure, that the rust and moath cannot corrupt, and which shall neuer be taken from vs, euen the Kingdome of heauen, and the euerlasting saluation of our owne soules: how carelesly doe we listen after it: Nay, the Ministers of Gods word had need to vse reason vpon reason, and all to little to perswade vs, to seeke after them? Oh, that wee should be so carelesse, when we are exhor­ted to Returne vnto the Lord for the pardon of our sins; that wee should thus sleepe still in sinne, and blesse our selues in our euill and vngodly wayes: Nay, that which is worst of all, how many bee there that when they are exhorted to any holy duty, that are so farre from yeelding vnto them, that they obiect against them fleshly reasons, as it were, laying stumbling blockes in their owne wayes to keepe them from God! We see this cleare in many, who being exhorted vn­to a new course of life, and told of the necessity of la­bouring, to get knowledge, and hearing the Word of God: They can obiect for themselues, I shall then lose my time, neglect my busines, hinder my estate, & make my selfe a laughing stock vnto the world. These are like those Guests in the Gospell, Mat. 22.5.6 Mat. 13.22. who being bid to the banquet, made excuses, and would not come, but made light of it: Yea, our Sauiour teacheth, that when the Word of God is preached vnto vs, the cares of this world, the deceitfulnes of riches, and the lusts of or her things choke the Word, and it is made vn­fruitfull. Oh, let vs beware, that wee be not led aside [Page 44] [...] [Page 45] [...] [Page 46] by the subtilty of Sathan, and these corrupt imagi­nations of our owne hearts: but when the Word of God reproueth any sin in vs, though the same seem neuer so sweet vnto the flesh; Oh, stride ouer all the rockes of offence that stand before vs to make vs fall; that so, we may hearken vnto the voyce of God, and that God may delight in vs, and take pleasure in our obedience, proceeding from the heart.

Ʋse. 2 Secondly, as this shewes the backwardnes and vn­towardnes that is in mans nature, to the performance of any holy duty that we stand in need of; so many reasons and arguments to perswade vs: So it shewes vs also, what course the Minister of Gods Word must take in preaching the Word; That is, not onely sim­ply to propound, and shew men their duties; but hee must exhort them, call vpon them; nay, he must stu­dy how hee may speake, and vse all perswasions, reasons and arguments to draw men to obedience, & to Turne vnto the Lord; Ioh. 15. Mat. 13. Ioh. 10.1. Mat. 3.10. Luke. 8.4. they must exhort, they must intreat, they must perswade, and vse reason vpon rea­son, and argument vpon argument, and all will bee too little to draw men to seeke vnto God, and to o­bey his blessed Word: This hath beene the course which the Prophets from time to time haue obserued in their Sermons vnto the people, that haue stoo­ped downe to the capacity and vnderstanding euen of the simplest, raising diuers Similes and Comparisons to illustrate the doctrines vnto the people, & to presse the same with diuers reasons and arguments, to the end, that all men might be left without excuse, & that as the Apostle sayth: 2. Cor. 4.3. If the Gospell be hid, it is hid vnto them that be lost.

Now, we are to come to the words themselues. And [Page 47] it is all one, as if they should haue said, Behold, wee are grieuously spoiled, we see how the Lord hath been offended and angry with vs for our sins; how he hath for our rebellions thus spoyled vs of our liberty, spoi­led vs of our Country, of our goods, possessions; yea, and spoyled vs of his mercy and fauour hee was wont to shew vnto vs: Nay; he hath wounded vs, and that grieuously, he hath laden vs with the grieuous bur­den of afflictions: Wee see it is the correcting hand of God for our sinnes; and therefore let vs Returne vnto him by true repentance, that he may heale vs, & helpe vs.

Seeing then that they vse the remembrance of Gods Doct. 2 anger and of his iudgements vpon them, as a meanes to draw them to God, Gods iudge­ments must moue men to repentance and to bring them to repen­tance: Wee may hence learne what is the end of all Gods iudgements, eyther generall vpon a whole land, or priuate, vpon any particular man or woman. What, hath the Lord any delight to punish and to plague men and women with his heauy iudgements? no ve­rily, the Lord doth not punish vs willingly, Lam. 3.33. he takes no delight to afflict the children of men. God sent his Prophet to cry in the streets of Nineueh, Yet forty daies, Ionas. 3. and Nineueh shall be destroyed. They made the true vse of Gods iudgements threatned against them, when they fasted and prayed, & did put on sackcloth, from the greatest of them, to the least of them, and did turn from their euill wayes, and from the wickednes that was in their hands. 1. Reg. 21.27. When Ahab had heard the iudge­ments of God threatned against him and his house, Psal. 78. Psal. 107. He rent his clothes, and put on sackcloth vpon him, and fa­sted, and lay in sackcloth, and went softly. So did the re­bellious Israelites from time to time, when the iudge­ments of God were vpon them, they sought the Lord. This appeares likewise by the example of the progi­gal [Page 48] son, when iudgement followed him at the heels, & had ouertaken him (as it is the wages of al sin) he then came to himselfe, & resolued of a return home to his father. Whensoeuer therefore God shal lay his rod v­pon our backes, eyther in our owne persons, in our goods, or in our good names, or in our wiues and chil­dren, or any other that are deare vnto vs; it is for this end, that feeling the smart, we may humble our selues vnder his hand. And withall let vs know, that when­soeuer our stubbornnes and disobedience shall driue the Lord to take this course with vs, it is neuer with­out his great griefe, as that place of the Prophet Ho­sea is worth our best consideration, Hosea. 11.8. where the Lord sayeth: How shall I giue thee vp, O Ephraim? how shall I deliuer thee, O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within mee, my repentings are rolled together: So that the words shew vnto vs, how that the Lord is (as it were) troubled and perplexed in himselfe, that he could not tell what course to take, when the sinnes of the people stirred vp his displeasure; on the one side, the hainousnes of the peoples sinnes prouoked him to punish them, and to make them as Sodom and Gomor: but on the other side, his fatherly loue and tender compassion moued him to hold his hand, Iudg. 10.16. and to stay his iudgements. And in another place it is sayd, That his soule was grieued for the miserie of Israel. Euen as a tender hearted Father doth many times correct his child when the teares stand in his owne eyes: Psal. 89.33. So that we see that true of the Prophet, That the mercy of God is ouer all his workes, and that in iudgement he remembreth mercy: yea, hee hath promised, that though hee whip and scourge his children, yet his mercy hee will neuer take from them. And howsoeuer for the present time no affliction is ioyous but grieuous, yet, if we haue grace to submit [Page 49] our selues vnto it: It bringeth with it the quiet fruit of righteousnesse. Thus haue wee seene with what affec­tion the Lord doth chasten vs, as also, that all iudge­ments whatsoeuer layde vpon vs, should moue vs to repentance.

And the reason is, Reason. because by repentance and a­mendment of life, all perils and dangers are preuen­ted, and wholly remoued away from vs, according to that of the Prophet: But if a Nation against whom I haue pronounced, turne from their wickednesse, Ier. 18.8. I will repent of the plague that I thought to bring vpon them. This appeares by the example of Nineueh, whom we named before, and the like; and therefore let all such as lye vnder a­ny chastisement, alwayes search out their wayes, and descend into their owne consciences, to see how they haue moued God to wrath, & prouoked him against them▪ This is the onely practise that the Prophet doth prescribe vs to take, vnder any iudgement or calamity whatsoeuer: Lam. 3.39. Wherefore is the liuing man sorrowfull? Man suffereth for his sinne: Let vs search and try our wayes, and turne vnto the Lord. This is the right way to stop the breach of Gods wrath, and to call in his iudgements when they are gone out against vs.

This Doctrine may serue to direct vs, Vse. what wee ought to doe, and how wee ought to carry our selues in all manner of iudgements and calamities whatsoe­uer; namely, not to bee gazers, to looke vpon Gods iudgements, but to take them to heart; and say, sure­ly, the Lord is iust in his visitation; for the Lord hath vsed al means to do vs good, by his mercies, and by his iudgements, famine, sword, sicknes, and the like: but where is the man that makes the true vse of Gods cha­stisements, that is humbled by them, that doth meet the Lord by vnfained sorrow for sinne? Alas, this is little thought of by many, as appeareth by their seue­rall [Page 50] windings and turnings that are in their hearts to escape the iudgements of God; but yet neuer resolue of this which is the onely way of all, To turne vnto the Lord. Oh, let vs therefore be admonished hereby, to search our wayes, to suruay our owne hearts, and to proue by the touchstone of the Word, our owne thoughts, words and works that we haue conceiued, spoken and done; that hath moued the Lord to pro­ceed so in iustice against vs, and when wee haue found out our falles and infirmities, we are in a serious man­ner to mourne for them, and to turne vnto the Lord with all or hearts. This duty is vrged by the Pro­phet Ieremy: Lam. 3.39.40.41.42. Heb. 12.5.6.10.9. Wherefore is the liuing man sorrowfull? Man suffereth for his sinnes: Oh, let vs search and try our wayes, and turne vnto the Lord. Let vs lift vp our hearts with our hands vnto the God of heauen saying, we haue sinned, and haue re­belled, therefore thou hast most spared: for surely this is the onely marke that God shooteth at, and this is the end of all his chasticements; namely this, to bring vs home to himselfe, and not to destroy vs for euer.

Doct. 3 Marke here how the people of God doe acknow­ledge, that it was the correcting hand of God which had thus afflicted them, All chastice­ments and af­flictions come from God. and brought all this wofull misery vpon them: they do not say, it was the Assi­rians that had spoyled and wounded them, but they looke higher, and attribute all to the Lord, and say, The Lord hath spoyled, and hee hath wounded vs. From whence wee obserue a third point of Doctrine; name­ly, that all chasticements and afflictions, iudgements, and corrections come from the Lord alone, hee sends them, imposeth them, and layes them on his people, he moderates them at his pleasure; for so sayth the Pro­phet, [Page 51] Is there any euill in the City which the Lord hath not sent? That is, any iudgement or punishment, sicknes, Amos. 3.6. pouerty, crosses, afflictions, or calamities, but they come from the Lord, he sends them, and layes them on his people: his Quiuer is full of these arrowes, Exod. 9.32. Psal. 148.8. Ier. 25.9.11. he hath the sword to strike vs, he hath the pestilence to consume vs, he hath famine to pine vs; yea, he hath all creatures at commaund to humble man, and being sent of God, they shall preuaile, As the Flies, Frogs & Lyce did preuayle against Pharaoh & his people; yea, Fire and Hayle. Snow and Ʋapors, Deu. 4.27. Stormes and winds doe execute his wurd. If it hayle in Egypt, God sendeth that haile on Pharaoh: If an east wind bring in Grashoppers, Hos. 2.6. & a west wind driue them out; Moses tels vs, that both come from the Lord, what iudgements, chastisements or afflictions soeuer light vpon man, they come not by chance, or any blind fortune, but they come to passe through the soueraigne power of the Almighty Cre­ator: I will send (sayth the Lord) and take to me all the Families of the North, and I wil bring them against this land. And againe, I beginne to plague that City where my name is called vpon. And againe, when the Lord would bring his Church from Idolatry, hee sayeth: Behold, 2. Reg. 19.6. I will stoppe thy wayes with thornes, and wake an hedge that shee shall not find her pathes: So Esay comforteth the mes­sengers of Hezechiah against the blasphemy of Sena­cherib: So shall you say to your Master: Iob. 1.12. & 2.6. Mat. 8.31. Thus sayth the Lord, Bee not afraid of the words which thou hast heard: Behold, I will send a blast vpon him, &c. And wee see in the History of Iob, that the Deuill could not slay the seruants of Iob with the sword, burne vp his sheepe with fire, spoyle him of his Cammels by robbers, de­stroy his children with winds, nor touch his person with byles, before the Lord had sayd vnto him, Loe, all that hee hath is in thy hand, but saue his life. The like [Page 52] we see in the Gospel, when Christ had dispossessed the two possessed with Deuils which came out of the graues; they had not the power of themselues being dispossest, to enter into the heard of swine, before that Christ had giuen them leaue: So that the tyranny of Sathan himselfe, and of all his wicked instruments, be it neuer so great, yet it is bounded within the lists and limits of the power of God. All these, and the like examples, whereof the Scripture is full, serue for the confirmation of the euerlasting truth of this do­ctrine, that all iudgements, chastisements and afflicti­ons whatsoeuer, they happen vnto vs, nor by chance or fortune (as men say) but they come from God. And this is acknowledged by the godly Iewes in this place, where they say, The Lord hath wounded vs, &c. And the reason is this, because the prouidence of God ru­leth all things, both in heauen and earth, as well the smallest as the greatest; so that there is no roome left for chance or fortune, but by the speciall prouidence of God doe all things come to passe: This doth our Sauiour teach most clearely, when he sayth, Are not two Sparrowes solde for a farthing, and one of them shall not fall on the ground without your Father: yea, the hayres of your head are numbred. Now if the prouidence of God be in such small things, as in Sparrows, & the haires of ones head, how much more in weightier things? This is acknowledged by the Apostles in the Acts: Doubt­lesse, Act. 4.27. against thy onely Sonne Iesus whom thou hast annoin­ted, Both Herod and Pontius Pilate, with the Gentiles and the people of Israel gathered themselues together, to do what­soeuer thy hand and thy councell hath determined before to be done. So that the Apostles of Iesus Christ doe there acknowledge, that whatsoeuer hapned vnto Christ Ie­sus, both for his apprehension, arraignement & con­demnation, it came not to passe alone through the [Page 53] trecherousnes of Iudas, nor the malice of the whole na­tion of the Iewes; but that God in his eternall decree had fore-ordayned the same. So then, if we looke vn­to the prouidence of God which ruleth al things both in heauen and earth, and without whose prouidence nothing can come to passe; ir must needs cleare this Doctrine vnto vs, that all iudgements, chastisements and afflictions come from God. Now let vs come to the vses of this Doctrine.

Seeing that all iudgements, chastisements and af­flictions Vse. 1 whatsoeuer happen vnto vs, come from God; This may teach vs patience vnder the Crosse, not to murmur and grudge against them; but to beare them patiently, seeing they come not by fortune, Gen. 15.13. Ier. 25.11. Io. 19.10. Luk. 22.53. or by the malice of the Deuill, but by the most wise de­cree and purpose of God, yea, the yeares and dayes, the very houres and moments of time, touching the afflictions of the godly, are determined of God: Oh let vs then learne to possesse our soules with patience, whensoeuer God shal humble vs in our bodies, goods or name, by any iudgement or calamity, eyther in­ward or outward; assuring our selues, that if the fault be not in our selues, the crosse when it doth depart, will leaue a blessing behind it, and we shall be sure to gain more in the Spirit then we can lose in the Flesh. And howsoeuer the wicked may persecute the godly here; yet they are but the rod of God, and they cannot passe the bonds of their commission granted them from the Lord; they cannot shorten one moment of our life, or adde vnto our afflictions more then what God hath purposed. And in the end God will cut them off, when it pleaseth him, that they shall proceede no further.

Secondly, this may condemne those that neuer Vse. 2 looke vnto the hand of God, but thinke all things [Page 54] come by fortune, or else do onely look on the means, but neuer looke vp vnto God who smiteth by them, like a dogge that snatches the stone, but lookes not after him that flung it. Iob. 1.21. Iob was of another mind, hee doth not so much as looke vpon the Caldeans, Sabe­ans, or the Deuill that had spoyled him: but Iob ac­knowledgeth, that it was the Lord that had done all this: Not like many amongst vs in these dayes, who, if they haue any losse in their cattell, or sicknesse in themselues, wiues or children, by and by they be be­witched and so runne to the Deuill for counsell: How farre was this from godly Dauid, when Abishai the son of Zeruiah would haue killed Shemi for cursing Dauid: What haue I to doe with you yee sonnes of Zeruiah (sayth Dauid) hee curseth because the Lord bade him curse mee. 2. Sam. 16.10 And surely, this must needs be the notable policy of the Deuill, that men not considering that it comes from the Lord, should neuer seeke to him for remedy. And here we may take occasion to reproue one com­mon fault amongst many, who thinke that Witches haue power to destroy mens goods, to afflict mens bo­dies, lame their cattell, kill their children, and the like: Deu. 18.10. whereas, if we consider the matter aright, wee shall find it otherwise. Indeed, there are Witches, which vpon their conuiction are to die, and not to be suffered to liue: but withall, wee must obserue for what cause they are to die; not because they destroy mens goods, afflict mens bodies, or kill mens children; for the Scriptute neuer attributes these iudgements to come from Witches, but from God, whose purpose and prouidence is in all things: but they are to die, because they haue made a league with the Deuils, which are Gods enemies, and because they seduce the people of God, and draw them into error, and into many diuelish practises, to leaue God their Creator, [Page 55] and to seeke for helpe from the Deuill or his cursed instruments; Amos. 3.6. whereas indeed, all iudgements and af­flictions whatsoeuer, layd vpon our bodies, goods and children, come from God; and there is no more, nor lesse hurt done, then if there were no Witches at all; neyther can the sending of the Deuill by a Witch giue him any power or commission to doe any thing more then that, for the which hee hath receyued commissi­on from God. But here is the policy of the Deuill, Note. and here is the iudgement of God vpon sinners that will bee deluded: the Deuill when he hath receyued commission from God to hurt, he will not by and by execute the same, till (if it be possible) some Witch or Sorcerer doe send him, seeming all this while vnto them to be their seruant and slaue, whereas indeed, al this while they are his vassals and bondslaues, vsing them as his cursed instruments; not to receiue helpe by them, but onely for a colour, that hee might by that meanes draw many to seeke helpe from him, and so carry them headlong into eternall condemnation: for indeed, the Deuill is more forward to do hurt, then any Witch can be: Oh then let vs labour to become so spiritually wise, that wee may discouer the policy of the Deuill herein; and to helpe vs herein, let vs as­sure our selues that All power is of God; Mat. 28. that neyther the Deuill, nor the Witch can kill man or beast at their pleasure; till they haue authority first from God; for, it is the Lord alone, by whose wise prouidence & purpose, all things both in heauen and earth come to passe, onely our sinnes prouoke him to chastise, and afflict vs: God giueth the Deuill leaue as an execu­tioner of his vengeance, to correct and scourge vs for our sinnes, and when he hath obtayned leaue of God, he seeketh to doe it at his best aduantage, as may fur­ther his owne kingdome, and delude the simple.

We haue heard before, how that they do acknow­ledge Doct. 4 all those iudgements that lighted vpon them, to haue come from God, God doth chastice his own children when they sinne against him. and that most iustly for their sinnes, especially, for their sinne of Idolatry. Before we leaue the words of this their first reason, wee are to obserue one thing more from the persons afflicted; He hath spoyled vs, &c. Euen they that were the Church and people of God, whom God had honoured aboue all other nations and people vnder heauen; yet when they fell away from God by Idolatry, God did not spare to bring euen vpon them, many and grieuous iudgements and afflictions. Hence we obserue this point of Doctrine, that God will not spare to chastise his owne children if they sinne against him, although he take not his louing kindnes from them, nor suffer his truth to fayle: Numb. 11.33 Yet hee will visite their transgressions with the rodde, and their sinnes with scourges. The histo­ry of the Israelites in their iourneying towards Cana­an, their manifold murmurings and rebellions, is a plentifull witnesse of this truth, when they lusted for flesh, and loathed Manna: How did God smite them with exceeding great plagues, euen iudgement vpon iudgement, vntill hee had consumed the greatest fort of them? We may fee this in the example of Salomon, when his heart was turned away from the true God, the Lord was angry with him, therefore the Lord stir­red vp one aduersary against Salomon, 1. Reg. 11. and afterwards ano­ther aduersary which did much mischiefe and euill against Is­rael. When Ionas had disobeyed the voyce of the Lord, being sent to preach against Nineueh; how did the Lord vexe Ionas with his stormes, Ionas 1.2.3 that the shippe could haue no rest, till she had disburdened her selfe [Page 57] of Ionas? The iudgements of God as a Serieant pur­sued Ionas to arrest him, as a fugitiue seruant: so that albeit Ionas fled from God, yet the hand of God fol­lowed after him, and ouertooke him. Num. 12.10. When Miriam the sister of Moses, contemned Moses because she was not a Prophetesse, as great in authority as himselfe: although Moses meekely suffered it, yet the Lord re­uenged the wrong, and stroke her with a Leprosie, that for a season sh [...] was shut out of the hoast. When Dauid had falne into his sinnes of Adultery and Mur­der, though he were a man beloued of God, yea, 2. Sam. 12.9 a man after Gods owne heart; yet the Lord did stir vp euill against him out of his owne house: yea, Christ Iesus himselfe vnto whom sinne was but imputed, for he neuer committed any; hee was afflicted with sor­rowes for our defaults, he was bruised for our iniqui­ties, and the chastisement of our peace was layde vpon him, Esay. 53.5. and by his stripes we are healed. The like may be sayd of Manasses, Iehosaphat, Iosiah, Hezechiah, and the like: Al which serue to confirm vs in the truth of this doctrine, that God will not spare, no, not the godly themselues, bee they neuer so neare or deare vnto him, but will bring vpon them many and grieuous iudgements if they sinne against him. And this did this people in this present Text, find to be true by wofull experience; for, sinning with a high hand against God, and com­mitting Idolatry, the Lord did bring most heauy and grieuous iudgements vpon them for the same.

And the reason is, Reason. that all the world might take no­tice of his iustice, that he is no respecter of mens per­sons, but will shew himselfe vtterly to hate an sinne whensoeuer, wheresoeuer, or in whomsoeuer hee findeth it. The Lord hath euer in all ages shewed ex­amples of his iustice against sinne, to the end wee might quake and tremble at the committing of it: he [Page 58] is not a God that loueth wickednes, neyther shall any euill dwell with him; for he hateth all them that worke iniquity, bee they what they will be; if they be found to commit sinne against God, God wil not spare them: He accepteth not the persons of Princes (saith Elihu) nor regardeth the rich more then the poore, Io. 34.19. They being all the works of his hands: This doth the Prophet Dauid ac­knowledge, when he sayth: Against thee, against thee onely haue I sinned, 1. Sam. 16.7. Psal. 51.4. and done euill in thy sight, that thou may­est bee iust when thou speakest, and pure when thou iudgest: So that if men breake his statutes, and keepe not his commandements, God will bee sure to visite their transgressions with the rodde, and their sinnes with scourges, and all to manifest the truth of his owne Word, and to make good those threatnings gone out of his mouth against sinne: yet wee must know, that there is great difference between the children of God and the wicked; when the Lord corrects his children, they are bettered by their afflictions, they are hum­bled, confesse their sinnes, and bewayle them, they la­bour to reforme their liues, and to Turne vnto the Lord by true Repentance: but the wicked, the more the Lord spoyles and wounds them, they are the worse by it: & whereas the children of God take occasion by afflicti­on to Turne to God, the wicked are by them driuen the further from God; they eyther see it not that afflic­tions come from God, and so repute them to fortune or chance, or some secondary causes, or else they murmur and breake out into impaciency, as we may see in Pharaoh, the more the Lord plagued and spoy­led him, the more he hardned his heart.

Vse. 1 Here then we are first of all to confesse, that great is the wrath of God against sinne, seeing he will not spare, no not the Elect themselues: those that are as neare and as deare vnto God as the apple of his owne [Page 59] eye, as we haue seene by the example of the Israelites, Gods people, of Miriam, Dauid, Salomon, and the like. Oh then, what miserable wretches are wee, that wee should presume of Gods mercy, seeing wee haue such fearefull spectacles of his iustice? for the Lord doth lay to heart the sinnes of the godly, more then the sinnes of the wicked: There can be no greater de­spite done vnto a man, then when his own children rise vp against him: Euen so, what greater dishonour can be offered vnto the most high God, then when his sonnes by adoption and grace, shall rebell against him, from whom he expecteth the greatest honour: And therefore if they sinne against God, God doth euer take it hainously at their hands, and will assured­ly punish them for the same. And if this be the course of Gods iustice against the Elect, how safely may wee thus conclude, that the wicked and vngodly shall not escape; howsoeuer the Lord beare for a time with the vessels of wrath, according to that of the Prophet Iere­my: Thus sayth the Lord of Hoasts, Ier. 25.29. Yee shall certainely drinke, for loe, I beginne to plague the City where my name is called vpon, and shall you goe free? Oh, how may this terrifie all vngodly wretches to consider, that howsoe­uer God spareth them for a time, and let them run on in their vngodly courses, yet their damnation sleepeth not all this while; their transgressions are recorded in the booke of God, and are layde vp in store for them against the day of reckoning. This is that which Sa­lomon calleth to their remembrance, when he sayth, Be­hold, the righteous shall bee recompensed in the earth, Pro. 11.31. how much more the wicked and the sinner? And to the same purpose sayth the Apostle Peter, 2. Pet. 4.17. The time is come that iudgement must beginne at the house of God: And if it be­ginne at vs, what shall be the end of them that obey not the Gospell of God? If the righteous bee soarsly sa­ued, [Page 60] where shall the vngodly and sinner appeare?

Vse. 2 Secondly, seeing the Lord doth chastise his owne children when they sinne against him, as we see in this present example: Hence we may note, that afflictions be not alwayes tokens of Gods anger; neyther may wee measure the fauour or loue of God towards our selues or others, by outward blessings, or outward cros­ses, by prosperity, or aduersity: for as Salomon sayth; All things happen alike to all, Eccles. 9.2. and the same condition is to the iust, and the wicked. We may not then condemn those on whome wee see the Lord to lay great and grie­uous afflictions, as many naturall men vse to do: Nay, on the contrary, seeing the Lord corrects euery one that he loues, wee may rather iudge afflictions, to­kens of his loue; as if wee see a man beat or correct a child, and let another goe, we will iudge him his sonne whom he corrects. Oh then art thou spoyled and wounded in thy soule, bee not any whit discouraged: if thou be one of Christs Lambes, thou must be con­tent then to bee spoyled of thy Fleece, and to haue the bloudy knife at thy throat all the day long: but if thou be a Sheepe to be solde, then thou shouldest bee pa­stured and fatted in the best grasse. Mat. 3. The children of God, be the Lords Wheat: Now then, they must bee content to be cut with the Sickle, to bee carried into the Barne, they must vndergoe the blowes of the Flaile, they must be fanned and grownde to powder with the Milstone of afflictions, and baked in the O­uen and Furnace of a wounded conscience, before they can be bread for Gods Table. Oh that we could see how our poore and miserable soules bee spoyled and wounded by sinne and Sathan! Oh, we haue many a deadly wound in our soules by Sinne; and this is the reason why so few seeke vnto Iesus Christ, the good Physitian of our soules; and why so few runne to God [Page 61] for the pardon of their things; namely, because they see not themselues spoyled; they neuer feele the blee­ding wounds of their poore soules and consciences: Oh that the Lord would open our blind eyes to see our misery, how wee bee vtterly spoyled, and touch our hard hearts to feele the bleeding wounds, & blou­dy issues of our soules surely, it is the beginning of all grace, to feele themselues wounded at heart for their sinnes.

Alas, the blind and carnall men of the world, if they see one spoyled or wounded at the heart for sinne, they by and by condemne him for a wicked man, as the Heathen men did Paul: Act. 26. Psal. 6. & 130.77. Iob. 13. Esay. 38. Act. 2.37. But who euer were more spoyled then the dearest Saints and Seruants of God haue beene? Looke vpon Dauid, who euer was woun­ded both in Body and Soule as Iob was, who thought that God had become his enemy? he sayth, that the Lord shot his arrowes at him, as if hee had beene his marke to shoot at, and that the very venome of his arrowes pearsed his soule, and drunke vp his spirit. Looke vpon good King Ezechias, he sayth, that the Lord broke his bones like a Lyon, and wounded him sore, Who euer was so spoyled and wounded as the Son of God himselfe: and therfore we may not take them as tokens of Gods anger? no, no: Iudgement begins at Gods house, and if God doe not try: men by cros­ses and afflictions, let them suspect themselues, that they be rather Bastards, and not Sonnes; for the Lord doth chastice them he loueth; and if he suffer men to runne on in their owne wayes without breaking and taming them as young Colt [...] and vntaimed Heyfers, it is a signe rather that God cares not for them. Well then, let vs confesse the hand of God in all our trou­bles, and withall confesse our sinnes, as the procu­ring cause of all Gods iudgements, and turne, & seeke [Page 62] to him for mercy and forgiuenesse, and take his fa­therly corrections as tokens of his loue, that he would thereby humble our hearts, purge our soules, draw vs to loue him, and to seeke to him for mercy.

Vse. 3 Here we are taught which is the right way to bring men to God, namely, to spoyle them of all hope in themselues, to bring them to a flat nothing, in re­gard of themselues, that they may say, I am the grea­test and the chiefest sinner: Oh miserable man, who shall deliuer mee from this body of sinne? Men must be thus wounded, else they cannot be healed: and as for them which neuer felt themselues spoyled and wounded at the heart for their sinnes, they are not yet truly called, they be not yet truly conuerted: therefore let it be spoken to euery soule heere present, if you neuer felt your soules wounded, neuer felt your hearts pricked, and your consciences touched, grieued and afflicted for your sinnes; Alas, you are not yet turned to God, you neuer had as yet true grace wrought in your hearts. But those which feele the smart of sinne, and feele their hearts wounded for sinne, they will esteeme more of one droppe of Gods mercy for the pardon of the same, and of one drop of the bloud of Iesus Christ for the saluation of their soules, then of ten thousand worlds if they were offered vnto them: whereas the secure and hard hear­ted Sinner, which finds not himselfe to be spoyled and wounded, doth make no account at all of the same, nor neuer seekes vnto God for mercy.

NOw followes the second reason drawne from the mercy of God: For though hee hath spoyled vs and wounded vs, yet he will heale vs and bind vs vp a­gaine. And these be the most gracious words of God himselfe: Behold, I am hee, and there is no God but I: Deu. 32.34. 1. Sam. 26. I kill and make aliue, I wound and make whole againe. And therefore this reason drawne from the mercy of God, seeing hee offers himselfe to heale vs, and to bind vp the wounds of our soules: Oh, it ought to moue vs greatly to turne vnto him.

So then the point of Doctrine that offers itselfe to Doct. 1 be considered of vs is this, The mercy of God must lead men to repentance. that as the iudgements of God must alluremen to repentance, and to returne vnto God, so must his mercies. I remember the speech in the Prophet, where the Lord is pleased (to make vs the better to conceiue of his mercy) to take to him­selfe the affections of a man: Ier. 31.20. Hos. 11.8. His bowels were troubled for Ephraim. And againe; How shall I giue thee vp, E­phraim? how shall I deliuer thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within mee, my repentings are rowled together. It is all one as if the Lord should haue said; Oh, it goes neare me, O Ephraim, Exod. 34.6.7 O Israel, that I should euen be forced by thy rebellion and horrible impieties, to deale so straightly with thee. And the Lord tels Moses; Psal. 86.15. that he is a Mercifull and a gracious God, slow to anger, and a­bundant in goodnesse and truth, reseruing mercy for thousands and forgiuing iniquity, and transgression, and sinne. Hee is called againe of the Psalmist, A pittifull God. And the like is intended in the language of the new Testament; That when hee saw the multitude dspersed as sheepe hauing no shepheard, his bowels earned within him. Mat. 9.36. These exam­ples [Page 64] and the like, whereof the Scriptures are full, all serue to confirm the euerlasting truth of this doctrine, that God is a God of mercy, & that his mercies ought to allure men to repentance: for though the thun­dering out of the threatnings and iudgements of the Law, be a meanes to awake a secure heart, yet nothing will so much affect a mans mind, & euen melt a mans soule, to make a man returne vnto God, as the due knowledge and consideration of the vnspeakable ri­ches of Gods mercy; and therefore it is no maruell though the Prophet here doe vse this as one forcible reason to stir vp men to make their returne vnto God by vnfained repentance, for that he will bee ready to Heale our sores, and Bind vp the bleeding wounds of our soules, which we haue made by sinne, if we will re­pent and returne vnto him. And indeed this is one of the maine differences betwixt the godly and the wicked: The iustice of God doth sometimes so farre preuaile with the wicked, as that they feare and tremble, but it is not for the losse of Gods fauour, but for feare of tor­ment: But on the contrary, the goodnesse and mercy of God, doth euen cause the seruants of God to quake and to tremble, lest by any means they should depriue themselues of the comfortable enioying of his loue, according to that of the Prophet Dauid: Psal. 130.4. There is mer­cy with thee O Lord that thou mayest be feared. Oh blessed feare, when the mercy of God doth beget it in a mans Soule: So, then we see that the mercy of God is infi­nite, his compassion is higher then the heauens, it is the greatest dishonour done vnto God that can be, to doubt of his fauour, and to call his louing kindnesse into question. Let vs build vp his promises as a sure foundation that shall neuer be remoued: Heauen and Earth shall passe away, but his word shall not passe away. We haue the Word and the Oath of God as two vn­changeable [Page 65] Witnesses; so that it is impossible he should lye or be deceyued: Againe, we haue the Sacraments of God as two Authenticke Seales to ratifie his promi­ses, and to make them most sure vnto vs. Mat. 5.18. Heb. 6.18. Rom. 8.16. And we haue withall, the earnest penny, as a pawne left vnto vs, and all to assure vs of his fauour and loue, and therefore this reason of the Church and people of God drawne from the mercy of God: seeing that he is so ready to pardon sinne, and to entertain poore penitent sinners, that sue to him for mercy, it ought to be most force­able vnto vs to moue vs to Returne vnto him. Now let vs come to the vses.

First, seeing that the Lord as hee doth wound vs, & chastice man for sinne; so it is he alone that is the spi­rituall Vse. 1 Physitian of our soules. Hence then we are di­rected to whom to seeke for remedy, euen vnto God alone, who, as he wounds, so he heales, as he breaketh asunder, so hee bindeth vp. If a man haue some dange­rous disease in his body, or other deadly wound, if hee know any man to be of skill, and a faithfull Chirurgi­on, he will seeke to him, and let him out and la [...]nce him: Well, this is our case, we bee spiritually sicke, euen vnto eternall death, in regard of ourselues, our soules be grieuously and dangerously wounded, what shall we now doe but runne to Iesus Christ the blessed Physitian of our soules, who is most able and willing to cure vs and heale vs? And as the poore Begget vn­laps his legges, and shewes his grieuous sores to those that passe by, and all to moue compassion; So let vs not be ashamed to lay open our soules to Iesus Ghrist, let vs confesse our grieuous and manifold sinnes: Let vs not be ashamed to let him see our spirituall wounds; but let vs make our moane to him, and craue his help, and begge as for life & death for the pardon of them: and if wee can get but one drop of his precious bloud, [Page 66] it will bee a plaister to heale our wounds, and cure the deadly diseases of our soules. When the children of Israel had grieuously sinned, Num. 21. the Lord sent fierie Ser­pents amongst them; now many of them by the stin­ging and biting of them, were so inflamed that they di­ed, and could not be cured: But when they repented and cryed to God in their misery, behold, he com­maunds that Moses should make a brazen Serpent & set it vpon hie, that so many as were stung with those fiery Serpents, might cast their eyes immediately v­pon that brazen Serpent, and so might bee cured: E­uen so, all of vs are stung by the fiery Serpents of our sinnes, and we newly wallowing in the bloud of our soules: Yet see, Oh see the mercy of God, who hath giuen vnto vs his owne sonne, who is the brazen Ser­pent to cure our soules; for no other creature in hea­uen or earth could heale vs or helpe vs, but hee must be our Physitian to make a plaister to heale our wounds; the pains that he tooke to temper this plaister, it made him sweat both water and bloud; and in the end when nothing else could doe it, Luke. 23. hee was content to temper a plaister of his owne heart bloud: such a blessed Sa­uiour, such a louing Physitian haue we: Oh then let vs runne to Iesus Christ, let vs make our moane vnto him, let vs not feare to lay open our wounded soules and distressed consciences vnto him, who is so louing and mercifull a Physitian to poore distressed soules. Art thou an hard hearted, and an impenitent sinner? thou art sicke at the very heart, thou art woun­ned by sinne and Sathan vnto eternall death, though thou see it not, yet thy poore soule is ready to bleede vnto eternall death, See, Oh see heere Iesus Christ thy Sauior, he offers himself to become the Physitian, hee hath tempered a plaister that is able to heale thy sicke soule if thou wilt come vnto him: Alas, wilt thou [Page 67] then runne on in sinne, and suffer thy poore soule to rot and fester with sinne, and contemne the mercy of God, and the kindnesse of Iesus Christ, who offers to heale thee, and to helpe thy wounded soule? The poore man which fell among theeues who spoyled him and wounded him, and left him for halfe dead: Luk. 10. a­las, what had becom of him if the good Samaritan had not come by and pittied him? Sinne and Sathan hath spoyled vs and wounded vs body and soule. Now alas, what shall become of vs, if that Iesus Christ the good Samaritan and blessed Physitian of our soules doe not pitty vs, bind vp our wounds, and powre in the oyle of grace into our hearts, to cure our sicke and woun­ded soules? but hee is so pittifull and tender hearted a Chirurgion, that he will pull off the rotten ragges of our sinnes, and lap them vp in the most precious white robe of his owne righteousnes, and poure into them the oyle of grace, euen his owne deare and precious heart bloud, to our euerlasting comfort and salua­tion.

Secondly, wee obserue hence a further vse, that if Vse. 2 any do perish through their sinnes and transgressions, he must not impute the fault therof vnto God, but vn­to himself; for God doth cal men from their euill waies, that so they might not perish, but bee saued: the Pro­phet Dauid doth speake excellently of this, saying, The Lord is full of compassion and mercy, slow to anger, and of great kindnesse: Hee hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities: Psal 103. for as high as the heauen is aboue the earth, so great is his mercy towards them that feare him. As farre as the East is from the West; so farre hath hee remoued our sinnes from vs: As a father hath compassion on his children, so hath the Lord com­passion on them that feare him. But some may obiect & say, that it is true, the mercy of God is exceeding great [Page 68] indeed, but the sinnes that I haue committed against God, haue not beene so much sinnes of weakenesse, or sinnes of infirmity, as they haue beene presumptu­ous horrible sinnes; yea, multitudes of them, besides all this, I haue continued a long time in them, tenne, twenty, thirty, or more yeares together; and there­fore I may well doubt, whether the Lord hath any mer­cy for me: Esay. 1.18. Marke therefore what the Lord himselfe sayth vnto such: Come, let vs reason together, sayth the Lord, though your sinnes were as Crimson, they shal be made as white as Snow, and though they be as Scarlet, they shall be as wooll. So that no man can say without iniury against his owne soule, and giuing the lye vnto the glorious maiesty of God: My sinne is greater then can be forgiuen. True it is, that the Scripture makes mention of an vn­pardonable sinne that shall neuer bee forgiuen eyther in this world, Mat. 12.31. or in the world to come. The blasphe­my against the spirit, but that is not in respect of the sinne it selfe, that it should exceed the mercies of God, or for that God is not able to forgiue it; but because they cannot relent, and repent that commit it, they are so farre gone that they can neuer Returne backe again; for, as no sinne is so small, but is able to plunge vs down to the bottome of hell if wee liue in it without repen­tance: so no sinne is so great and grieuous, but vpon repentance there is pardon and mercy to bee found with God: yet men must take heed that they abuse not Gods goodnesse and mercy, as an occasion of li­berty to turne his grace into wantonnesse, saying, as the manner of some is, Oh, God is mercifull, hee is gracious to great and grieuous sinners, and so con­clude thereupon, that they may liue as they list, and so deferre their repentance, and Returne vnto God till the last gaspe: but the holy Apostle will teach vs, an other vse of Gods mercy then so, when he sayth, [Page 69] Despisest thou the riches of his bountifulnesse and patience, Rom. 2.4. and long sufferance, not knowing that the bountifulnesse of God should lead thee to repentance? So that, do wee heare of the patience of God, the mercy of God, and the long suffering of God: Oh, what may it teach vs all but this lesson especially, to make haste, and to de­ferre no time to returne vnto him; for, what is God so mercifull and so patient, that hee hath spared thee so long, and giuen thee so large a time of repentance? Oh then how iust, and how great shall thy condemna­tion bee if thou reiect it, and make no other vse of it, then to boulster thee in thy sinnes; but of this be­fore.

Last of all, hete is matter of consolation to all the children of God that are deiected and cast downe with the sense and feeling of their sinnes, their soules being heauy, and their consciences oppressed with their sin, they goe drouping and hang down their heads; well, let them cheare vp their soules, such they are that Christ calleth, Math. 11.28. Come vnto mee all yee that are weary and laden, and I will ease you, for my yoke is easie, and my burthen is light. When our terrors and temptations grow thus strong vpon vs, and that Sathan shall seeke to per­swade vs, that our sinnes are more then God can for­giue, and the punishment that is due vnto vs for them, is greater then can be pardoned: What shall wee doe at this time, but labour herein to discouer the Arch-enemy of our soules, Sathan, who, thus as a lying spirit seekes to draw vs from this doctrine of Gods mercy, & to plunge our soules into the gulfe of desperation: but if our sinnes bee neuer so great, haue wee committed them without number, haue we committed them ne­uer so long, bee they as Crimson, double dyed sinnes, as infectious as a Leprosie, as red as Scarlet, and as fil­thy as dung; yet if God giue repentance, and wee can [Page 70] beleeue here, wee haue the promise of Gods mercy, yea, assurance of forgiuenes. Let vs returne vnto the Lord, and hee will heale vs, hee will bind vs vp. Oh then, let none bee discouraged from seeking vnto him for mercy: but let them seeke it rightly, and that by Repentance, and they shall obtaine assuredly.

THe third principall point in this Text, is the fruit 3 of true Repentance, for, The fruit of true repen­tance. Mat. 12.33. Mat. 3.10. as our Sauiour Christ sayth; Euery tree is knowne by his fruit: And againe, E­uery tree that bringeth not foorth good fruit, is h [...]wen down, & cast into the fire. Euen so, that Repentance which brings not foorth fruit in our life and conuersation; namely, a reformation of the whole man to liue in the feare of God, and in the true knowledge of God, it is but a barren and fruitlesse faith, a counterfeit and fained Repentance. And therefore, though thou professe thy selfe a Christian, and takest thy selfe to be the child of God, hearest the Word, and receyuest the Sacra­ment; yet if thou find not these fruits of faith and re­pentance, more or lesse in thy heart and life, thou de­ceyuest thine owne Soule; for it cannot be, that those which truely beleeue in Christ, and repent vnfained­ly, but they must needs lead holy liues in righteous­nesse and true obedience.

And wee shall liue in his fight. First, the Lord must quicken and Reuiue vs, then wee shall liue: He must first rayse vs vp, else wee cannot Liue in his sight: For indeed, wee are like vnto trees, which seeme all the Winter time to be dead trees, without buddes, blos­somes, leaues or fruit; but in the Spring time, they are warmed and reuiued through the heat of the Sun, and bring foorth fruit accordingly: Euen so, all the Winter, that is, the time of our remayning in the e­state of nature: We are Dead in trespasses and sinnes, & wee are so frozen in our sinnes, that wee haue neyther budde nor blossome, neyther can we bring forth any fruit till such time as Iesus Christ warme out dead & benummed soules, & quicken vs by the blessed beams of his grace and mercy. When as the dead bones of the man were put into the graue of the man of God, they reuiued: Euen so, when as Iesus Christ shal but touch our dead hearts by the gracious working of his blessed Spirit, wee shall bee Reuiued, raised vp, and we shal liue in his sight.

Wee shall liue in his sight. These words may be taken two wayes, Gods sight, What? 1. Ʋel in fau [...] [...], that is, in his fauour: Ʋel conspectu illius, that is, in his most blessed pre­sence; both of which Expositions be profitable and fitte for this place.

First, Wee shall liue in his sight, that is in his fauour, and in the bright Beames and Sunne-shine of Gods mercy, 1. Gods fauour. for so are these words, Before his face, often taken in the Scriptures, Psal. 31.22. as that of the Prophet Dauid, I sayd in my haste, I am cast from thy presence, or face. A­gaine, Psal. 4.6. the same Prophet sayth in another place: Ma­ny say, who will shew vs any good? But Lord, lift thou vp the light of thy countenance vpon vs. So these words, Wee shal liue in thy sight, that is, we shall liue in thy fauour, wher­as, for our sinnes thou hast been iustly angry, and of­fended [Page 97] with vs, and turned away thy loue and fauour, and beene angry with vs: Yet now, if we shall repent and turne vnto thee, wee shall then finde thee graci­ous and mercifull vnto vs, and that thou wilt shew vs thy louing and amiable countenance, now after the time that thou hast plagued vs.

Heere wee are taught what is the wofull fruit of Doct. 6 sinne, namely, Godly by re­pentance, are brought into Gods fauour. to auert and turn away the louing coun­tenance of the Lord from a man, and to cast him out of his fauour. As also, what a wonderfull blessing we get and obtaine at Gods hands by true and vnfained repentance; namely, this, that we shall then liue in his sight, that is, in his fauour, when wee shall enioy his louing fauour, his goodnesse, and comfortable pre­sence. This Doctrine is cleare by the scope of the whole Scriptures, how that the godly by their hearty repentance, and Turning vnto God, haue a gracious ac­ceptance with God, and are receyued againe into fa­uour: Hee will not alwayes bee chiding, Psal. 1 c 3.9. neyther keepeth hee his anger for euer. Indeed, hee sheweth sometimes his heauy countenance and his wrathfull displeasure a­gainst sinne and sinners: but so soone as the sinner is humbled, and Returns vnto him by vnfained repen­tance, he receyueth him to mercy; the sinne is pardo­ned, and the punishment remoued: When Dauid had sinned in numbring the people, 2. Sam. 24.17 1. Chr. 21.15. the Lord was moued to wrath against Dauid for this his sinne, and sent the pestilence three daies in Israel, that many thou­sands of the people dyed: But when Dauids heart smote him, and that he had confessed his sinne, the Lord repented him of the euill, and sayd vnto the Angell, It is inough, let thy hand cease: This is further confirmed by that generall proclamation of the Prophet Ezechi­el, where hee sayth: Ezez. 18.21.22. If the wicked will returne from the sinnes hee hath committed, and keepe all my statutes, and doe [Page 98] that which is lawfull and right, hee shall surely liue, and not die: All his transgressions that he hath committed, shall not bee mentioned vnto him, but in the righteousnesse that hee hath done hee shall liue. This is further confirmed vnto vs by the example of the Prodigall sonne, a true pat­terne of euery penitent Sinner, when he had intertai­ned within himselfe this purpose of heart, to Returne a­gaine to his Father, his Father preuented him with his loue, he went out to meet him, and when he met him, such was his ioy that hee fell on his necke, and kissed him. This Father of the Prodigall, is indeed God our Father, and his loue and kindnes remembred in that Parable, is recorded for all posterities to the end of the World, to assure them of Gods mercifull dealing to­wards those that doe truely repent and turn vnto him, that hee will receiue them againe into fauour, which is heere meant by The sight of God, or his presence. And the Prophet Dauid sayth, Ps. 16.11. In his presence is life and fulnesse of ioy and happinesse for euermore. And thus wee see, that howsoeuer by our sinnes we make a separation betwixt God and vs, and cause him to plague and punish vs heere; yet, His mercy is ouer all his works, And vpon our repentance hee will receiue vs againe into fa­uour.

Reason. And the reason of this the mercifull dealing of God, is especially for the comfort and reioycing of Gods poore people, that none to the end of the world should despaire of obtaining mercy, for the mercy of God in Christ is aboue all his works; hee extendeth it to thousands, it is infinite without measure. And the Lord is not content onely to promise mercy and fauour vnto penitent sinners, but also confirmes vs in the assurance of it, by the examples of his manifold mercies shewed to others before vs: When we looke vpon them, let our weakenesse bee strengthned, and [Page 99] let vs not thinke that the Lord will shut that dore of mercy vpon vs, ere wee repent, who hath opened the same to so many before vs, Hee hath beene found of them that sought him not, sayth the Prophet, Hos. 11.4. and will he hide himselfe from vs, if forsaking our sinnes, wee seeke him in Spirit and truth? His mercies shewed to others, must be vnto vs, Cords of Loue, to draw vs amongst the rest vnto him.

The Doctrine being thus cleared: Let vs now come to the vses of it.

First, seeing there is mercy in store for the Penitent, and howsoeuer by sinne we deserued vtterly to bee cast out of Gods fauour, yet if wee can repent and Returne vnto him, he will receiue vs againe into fauour, And we shall liue in his sight. It requireth of vs speedily to repent, and to Turne vnto him, and not to deferre our repen­tance from day to day, lest it come to passe, that our hearts be hardned through the deceitfulnesse of sin. As no sinne is so great, but vpon repentance it is par­donable: so, no sinne is so small, but without repen­tance it is able to plucke vs downe to the bottome of Hell. Let vs then take heed that wee abuse not his goodnesse, nor to take occasion of liberty, Rom. 4.2. to turne his grace into wantonnesse; for, wee doe not know how soone the threed of our fraile life will bee cut off, when there shall bee no place for Repentance, though with Esau wee seeke the same with Teares. Heb. 12. Luk. 12.20. 1. Thes. 5.3. Luk. 17.27. There was but a little time betweene Soule eate, drinke, &c. and Thou foole, this night will they fetch away thy soule from thee. And againe, the Apostle sayth, When men shall say, peace, peace, then shall come vpon them sodaine destruction. The olde World neuer thought themselues more secure, then when the floud came vpon them: G 9.23. The morning was faire when Lot went out of Sodom, and yet before night were the Sodomites destroyed. Act. 12.23. Well was it with He­rod [Page 100] when hee beganne his Oration, but before it was ended, the Angell of the Lord smote him that hee was eaten vp of wormes. Oh, let vs lay these examples to heart: And whereas, wee haue by our sinnes turned away the louing kindnesse of God, and caused him to turne away his fauourable countenance from vs, and haue drawne downe his heauy iudgements vpon vs; Now that the Lord hath denied vs the deawes of heauen. Zach. 1.3. so as wee are cast out of his sight. Oh, let vs labour to be reconciled to him againe, let vs pray much and often, that hee would lift vp the Light of his countenance vpon vs, as in times past: Let vs Turne from our sinnes, and the Lord will Turne vnto vs. And this duty wee would the sooner practise, if we could but consider the wofull and miserable estate in which wee stand, vntill such time as wee bee reconciled to God. If a man were conuicted of high Treason against his Prince, & for the same were condemned to some cruell and shameful death, and that euery moment of an houre hee expe­cted the execution of it, who could expresse the griefe of heart of this man? What comfort could he take in wife or children, in lands, or goods, in meat, or musicke? surely, nothing in the whole World could cheare his dead heart, saue onely the pardon of the Prince: such a Traytor is euery impenitent sinner, conuicted of hie Treason against the King of Heauen and earth, and he is within an ynch of death & hell, there wants nothing but the execution of Gods iudgements, which is sure and certain to come, without repentance. Good Lord, who would not now labour for his peace with God, Before the decree come forth? Yet we are in the way, we may now make our peace with our Aduersary: but if wee bee once arrested by Gods Serieant, Death, and wee bee cast into prison, there is no departure to be hoped for, till wee haue payde the vtmost far­thing.

Secondly, seeing it is so blessed a thing to enioy Vse. 2 the fauour and comfortable presence of God, To liue in his sight: How should this moue vs to Turne to God, to auoyde all sinne, and euery euill way, and to take heed that wee doe nothing that may auert & turn away his louing countenance from vs? If it be a mat­ter of great honour to liue in the presence of an earth­ly Prince, and to be in his fauour, how much more to be in the fauour of the Lord, to Liue for euer in his sight, 1. Reg. 10.8. and to enioy his loue & fauour? If the Queene of the South did truely pronounce Salomons seruants happy that stood in his sight, and heard his wisdome? Oh, how much more are they happy men and women that liue in Gods presence, and be in high sauour with the Almighty! Oh, that wee could labour for this priui­ledge: Well, let vs pray much and often, that the Lord would lift vp the light of his countenance vpon vs, and cause his face to shine vpon vs, that wee might draw neare vnto his presence by true repentance and holy obedience.

Thirdly, wee may hence conclude the blessed estate Ʋse. 3 of all that liue in Gods fauour: Hee is counted happy in the world that hath the fauour of a Prince: indeed, they bring with them many Priviledges and prefer­ments; but alas, they are but temporall, neither last they for euer: for they are most vnstable and vncer­taine, their honour in a moment of time is turned in­to dishonour, their glory into shame and confusion: Haman one day the happiest man in a Kingdome next to the King; the next day the most wtetched; Hest. 5.12. & 7.9. one day honoured, the next day hanged: Yea, it is the condition of the godly themselues, as wee may see in Dauid, Who greater in Sauls Court then Dauid? made the Sonne in Law of the King, and Captaine of the Hoast; yet by and by disgraced, degraded, and in pe­rill [Page 102] of his life. But it is not so with God, for whome hee loueth once, he loueth euer: He doth not change, hee cannot lie, his gifts are without repentance. Oh then, let vs seeke for his fauour aboue the fauour of Princes, and when wee haue it, make much of it, for the estate of that man is happy and blessed; hee is at peace with heauen and earth, with men and Angels, with himselfe, and all others, with life and with death, and hath this comfort and assurance from the almigh­ty, that nothing shall bee able to do him hurt.

Indeed, the child of God hath no promise to bee freed from trials and temptations, sicknesse, pouerty, and the like; but the child of God hath this promise, that these things shall neuer hurt him, the Lord will sanctifie them to his children, and they shall bee sure to leaue a blessing behind them. This is it which the Prophet Dauid handleth at large, Psa. 91.1. &c. Who so dwelleth in the secret of the most high, shall abide in the shadow of the Almighty: Surely, hee shall deliuer thee from the snare of the Hunter, and from the noysome pestilence, &c. Not that the godly shall bee freed from all these calamities; but the meaning is, they shall not hurt the godly, but the Lord will euer giue them a sanctified vse of them, that they shall gaine more in the Spirit, then they can lose in the Flesh: so that wee see what a maruellous comfort it is that wee are at peace with God, that hee is our friend, and that he hath no controuersie against vs: for, if God were against vs, who should bee able to stand for vs? but being iustified by faith, wee are at peace with God: Besides that, wee are at peace with the elect Angels of God, with the children of God, with the creatures of God, and with himselfe for, if a man were at peace with all the world, with men and Angels, and yet were at warre in himselfe, that his owne sinnes did muster themselues against him, [Page 103] hee should then see what a blessing it is to haue a cleare conscience: But he is at peace with himselfe; so that the godly man alone that repents of his sins, is hee alone that is the blessed man. Hee liues in Gods sight.

Fourthly, and lastly, seeing that he that repents & Turnes vnto God, is hee alone That liues in Gods sight, Vse. 4 that is, in Gods fauour: Alas then, how fearefull and wretched is the estate and condition of all those that are yet in their sinnes, and are out of Gods fauour? Ah poore soules, they haue no rest, they can looke for no peace; for both heauen, earth, and all crea­tures shall conspire against them: And as it was sayd of Ismael, his hand should bee against euery man, & euery mans hand against him: God is become their enemy, the Angels of God are armed to destroy them, and their owne consciences conuince and con­demne them; Heauen gates are shut against them, & Hel opens her mouth maruellous wide to swallow them: there is not any thing in the whole world that can truly and properly bee called a wicked mans, but hell and damnation, and this, one day shall sure bee his portion. Marke then the difference betweene the child of God, and the wicked; the condition of the godly is many times in shew, miserable to the out­ward appearance; 2. Cor. 6.9. but yet in it selfe most blessed and happy: They are as vnknowne, and yet knowne: as dying, and behold they liue; as chastened and yet not killed; as sorrowing, and yet alway reioysing; as poore, and yet ma­king many rich; as hauing nothing, and yet possessing all things. Whereas, on the other side, the estate and condition of the wicked, is in shew many times blessed and happy, whereas indeede and in trueth, it is in it selfe most desperate, most wretched and mi­serable: for if those that Repent and Turne vnto God, [Page 104] Liue in Gods sight, & in his fauor; then those that are yet in their sins, are vnder Gods wrath & heauy displeasure.

Wee shall liue in his sight, or before his face; that is, Ʋel con­spectu illius. wee shall endeuour to leade holy liues and godlie conuersations, euen as wee liued and stood before the eyes of the Lord himselfe, denying all vngodli­nesse and worldly lusts, & liuing soberly, iustly, and godly in this present world.

Doct. This Phrase, that wee must liue as in the presence of God, shewes how wee must behaue ourselues in this world; Godly liue as in Gods sight. Gen. 5.12. Gen. 22.1. namely, that in all we doe, we must con­sider, that wee bee euer in the blessed presence of God: So it is sayd, that Enoch walked with God, that is, in his whole life behaued himselfe as in the pre­sence of God. So Gen. 22.1. I am God all-sufficient, walke before mee, and bee thou perfect: And surely, it is a worthy fruite of true Repentance, and a sound note of a man regenerate, Gen. 39. when as in all his waies hee walkes and liues as in the sight of God. So did Dauid, I haue set God at my right hand, that I might not fall. It is a true note of him that repents true­ly, when hee doth walke as before the face of God, and is afraide to sinne, because he would not offend his God in whose presence hee stands: Phil. 3.20. Our Conuer­sation (sayth the Apostle) is in heauen, from whence we looke for a Sauiour, euen the Lord Iesus: Dauid makes this question, Psal. 15.1. Lord, who shall rest in thy mountaine, that is, in heauen, not as Pilgrimes for a time, but as heyres for euer? Ver. 2. And God maketh this answere, Hee that walketh vprightly, and worketh righteousnesse; that is, hee that liueth holily heere, as in Gods presence, he shall liue for euer; hee that loueth the face of God in his Church, shall one day see the face of God in his Kingdome: hee that professeth the Gospell, and is carefull of his wayes, not walking with a leg [Page 105] and a stumpe as they doe who seeme religious, and liue ill appearing righteous, and yet prophane, Hee shall stand before the Lord for euer, And in­deede, Ps. 24.3.4. though wee haue our beeing heere in this vayle of misery, yet our conuersation must bee in heauen: We are but Exiles heere in this world, our Country is heauen, We are Pilgrimes and Strangers heere, our home is heauen, therefore we must liue according to the lawes of our Country, euen as if wee were in the Kingdome of Heauen, where we be free Denizens. And as Pilgrimes behaue themselues in an Inne, they stay not seuen or eight yeares, but a night or two, and so are gone: So must not wee settle our dwelling heere, where we are but Pilgrimes, but in heauen our dwelling place must our conuersa­tion bee; as if now we were in Heauen, and in the pre­sence of God. And as a stranger being farre from home, desires to come to his owne house, thinks e­uer of his Wife and Children, and of his own land & liuing: So must we heere being in a strange coun­try, thinke of our home, desire still to see the face of God and of Christ our most blessed Redeemer, that so wee may liue in his blessed presence.

Seeing this is a speciall note of a man truely re­generate, and that hath truely repented, to behaue Ʋse. 1 himselfe as in the presence of God, & as in his sight: so as hee dares doe nothing that may offend the eyes of God. This shewes most plainely, that most men and women are farre from true repentance, and were neuer borne a new. Seeing many will make consci­ence of sin in the sight of men, which yet make no bones to commit it in the sight of God: What man is so shamelesse to commit Adultery in the sight of men? yet there bee many that feare not, nor blush not to commit it in the sight of God: Saint Paul saith, [Page 106] They steale, commit Adulterie, and do all euill in the night: Alas, Phil. 4.5. night and day bee all alike to God, the Lord is at our elbowes, and therefore let vs remember this, and as wee would not dare to commit any vn­seemely thing in the presence of the King: so let vs not dare to commit sin in the presence of God. Men will looke carefully to their behauiour, while they are in the presence of the Prince or temporal Magistrate, though otherwise wicked and godlesse men; yet in the presence of the Prince they will abstaine from euill: Oh that wee were as carefull to behaue our selues in the most glorious presence of the great King of hea­uen and earth, who is King of Kings, and Lord of Lords: Hee sees all wee doe, heares our words, pier­ces into the secrets of our hearts: neyther can the least though of ours escape the piercing eye of the Almighty: and therefore we should labour to watch ouer al our works & words, yea, ouer the very thoughts of our hearts, that they may be sincere, and such as we need not be ashamed of; for, bee wee wel assured, that wee shall giue account of the very thoughts of our hearts, yea, of euery idle word; how much more of blasphemous oathes and most monstrous sinnes. The theefe steales in the night, the drunkard is drunke in the night, and the filthy person commits his vnclean­nesse in the night, and they thinke they bee sure, who sees them? who can accuse them? Oh, thy God sees thee, thou standest in his presence, hee heares & sees all thou doest: and though thou mayest keepe it close from the eyes of men, yet thou canst not hide it from the eyes of the Almighty, who wil one day call thee to an account for the same.

Text diuided.IN these words being the first part of the Verse, wee are to obserue three speciall points.

1 First, the roote from the which this true, sauing, and heauenly knowledge is deriued, and the foun­taine from the which it doth spring, in this word, Then.

2 Secondly, wee are to search and to trie what ma­ner of knowledge this is heere spoken of by the Holy Ghost. It is not carnall knowledge, it is not any worldly knowledge, it is no Philosophicall Know­ledge, or the knowledge of humane Arts and Scien­ces: But this knowledge heere spoken of, is a spiritu­all knowledge, a diuine knowledge, an heauenlie knowledge, a sauing knowledge, which is of that na­ture and quality, that it puts all those which haue it, into a reall possession of eternall life; It is the way to eternall life, it is the Key to open the gate of heauen vnto vs, and it is (as it were) the finger of God that puts vs into reall possession of eternall life.

Thirdly, wee haue to consider another special fruit 3 or quality of this sauing Knowledge, that it will neuer suffer those men and women which haue this Know­ledge put into their hearts by rhe finger of God, to be content with a little, or a scant measure of this know­ledge; but it is of that diuine nature; that it wil whet [Page 109] them on, and inflame their hearts to hunger, and thirst after a great measure and portion of this hea­uenly and blessed Knowledge; so, as it will make men to labour, and to endeauour to come to a greater mea­sure of it: To grow in grace, and in the knowledge of Iesus Christ.

And first of all, for the root from whence this true, 1 sauing, and heauenly Knowledge is deriued, Point. and the fountaine from which it doth spring, it is layde downe in this word, Then shall wee haue Knowledge; that is, Repentance goes before sanctified knowledge. when men are truly humbled for their sins, do mourn for them, and when that men haue the feare of God before their eyes, so as they liue as in the presence of God, and looke carefully to themselues, not only out­wardly in regard of their words and works, but euen inwardly to the thoughts of their hearts, and therein labour to bee approued of the Lord: then will the Lord poure into their hearts this heauenly and bles­sed Knowledge, euen when that men haue the feare of God before their eyes, to liue and behaue themselues, As in his sight.

Heere then wee are taught in the first place, what Doct. 1 is the ground and foundation of the true knowledge of God, which, as our Sauiour sayth, Humiliation for sin, must goe before the sanctified knowledge of God. Io. 17.3. will bring a man to eternall life, and without which wee cannot be sa­ued. Namely, this, the sight of a mans sins, and of his wandring from God by error of life; When a man sees the most wofull and miserable estate in which he is by reason of sinne, and hath in him a godly pur­pose of heart to cleaue vnto the Lord, and for the time to come, so to liue and to walke, as euer in the sight of God: Surely, this is the foundation that must be layde by euery Soule, to get this Knowledge of God; Pro. 1.7. Agreeable to this is that of Salomon: The feare of the Lord is the beginning of Wisdom. It is the chiefest part [Page 110] of true wisdome indeed: Deut. 4.6. This is your wisdome and vn­derstanding, that you keepe these ordinances, and do them. If we looke into the Scripture, we shal see good proofe for this point, namely, that the true sight of our own wandring from God by our by-past error of life, with a godly care and christian resolution, that for the time to come, we will Liue as in his sight, that is, in his blessed presence, is the ground-worke or foundation of this Knowledge of God, which will bring a man to life e­ternall: Wherefore did almighty God so expostu­late the matter with our Grandfather Adam after he had sinned, Gen. 3. by his variety of demaunds; Adam, where art thou? Who tolde thee that thou wast naked? Hast thou eaten of the tree? But all to this end, to bring Adam to the sight of his sin, and thereby to make way for a fur­ther worke of grace. Ier. 8.6. And Ieremie lamenting the back­wardnesse of people, that there was no true conuer­sion to be found amongst them, Psal. 14.3. Rom. 3.10. Esay. 53.6. Esay. 1.3. assigneth this as the cause of all. I hearkned (sayth he) but none spake aright, no man repented him of his wickednesst, saying, Alas, what haue I done? q. d. There was not a man to be found amongst them, that had so much as a conceit of his owne wandring from God, but euery man was highly conceited of himselfe, and of his owne worthinesse, that their present courses were right and vnblamea­ble; and that is the cause why so few conuert & turne to the Lord. So then, by this that hath been spoken, it appeareth clearely, that true humiliation for sinne, and reuerent awe of the presence of God, must be the ground-work and foundation of this sanctified Know­ledge of God, which, as our Sauiour sayth, will bring a man to life eternall. And now wee come to the vses.

Ʋse. 1 First, seeing wee are taught heere, that the sight of a mans sinne, with this godly purpose and resolution [Page 111] of heart, to leaue and forsake them, and a reuerent awe of Gods presence, is the beginning and foun­dation of that true sanctified Knowledge; which will bring a man to life eternall. If then wee doe thinke that there is a God in heauen which is true of his word, and that this Doctrine now deliuered, is part of that holy truth, by the which wee shall all be iudged at the last day: if wee bee not able to deny but the renoun­cing of our old and accustomed sins, which haue been so neare and so deare vnto vs, Io. 17.3. must euer goe before this Knowledge of God, which will giue vs one day an admittance into eternall life. How should it bee then that wee should so much deceyue our owne soules, as to thinke that wee can be saued; seeing yet wee haue not forsaken the deeds of the flesh; nor yet neuer set one foot forward in the way that leadeth vnto life; for our owne hearts doe know, and besides, the world is priuy to it, that what sinfull courses heretofore wee liued and delighted in, in the same we continue at this day. Alas, alas, it is the iust complaint that may bee taken vp of those times, that Euery man turnes to his race, as the horse rusheth into the battell. Where is the man amongst vs that entreth into a strict examination of his owne estate, and to say, Alas, what haue I done? How is it with mee? how shall I be able to answere for this course of life, in the which I haue liued, when the Lord shall call mee to a stricct account for the same? Alas, I finde that I haue gone astray as a sheepe that is lost, I haue wandred a long time in the by-pathes of sin and wickednesse, and I will now at last, Arise and goe to my Father, and say to him, Father, I haue sinned a­gainst heauen, and against thee, Luke. 15. and am no more worthy to bee called thy sonne. O, where is the man that thus com­muneth with himselfe, and with his owne heart in his secret Chamber betwixt God and his owne soule? but [Page 112] rather on the contrary, euery man holds on in his wonted fashion, vaine pleasures, and violent catch­ing after the things of this world, as if wee were born to no other end, but to adde sin vnto sin, and to adde vnto the measure of Gods wrath, to bee heaped vp a­gainst vs, against the day of his wrath, and manifestati­ons of his most righteous iudgement. And that this is so, I appeale vnto the conscience of euery one a­mongst vs: What sinne is there whereunto we haue formerly beene addicted that (by the Ministery of the Word, now more plentifully reuealed vnto vs then in former times) wee haue for conscience sake refor­med, and in stead thereof haue brought foorth the fruits of the Gospell? Oh, how can wee looke at the last day to stand with ioy and comfort before God & his Angels, when hee shall come to iudge the secrets of all hearts, when as that witnesse in our owne bo­somes, I meane, our owne consciences, cannot testi­fie for vs, that wee haue reformed any one corrupti­on. Well, to end this vse, commend mee to thy con­science, and tell it thus from me, whatsoeuer thou bee, that if thou abidest still in thy olde sins, thy ig­norance, blindnesse, prophanenes, adulterie, vnclean­nesse, drunkennesse, swearing, couetousnesse, malice, &c. 2. Cor. 5.17. This Pearle heere spoken of, this sanctified Knowledge of God, which will giue a man one day an admittance into eternall life, can neuer bee thine: hee must become a new Creature that will come in­to that new Ierusalem: Deceiue wee not our owne selues therefore any longer; eyther wee must beginne heere at the sight of our old errors, or else wee can neuer tread the path that leadeth vnto life.

Secondly, seeing that the true sight and feeling Ʋse. 2 of a mans sinnes, his reuerent feare and awe of God, is the fountaine of this knowledge, which brings vs to [Page 113] eternall life; let vs then pray vnto God that he would put his feare into our hearts, that wee may not sinne against him, for till such time as wee haue this feare of God, till wee bee truely humbled for our sinnes, and mourne for them, and liue and behaue our selues as in the presence of God, we shall neuer attaine to this Knowledge, which is the right way to bring vs to eter­nall life: for though men haue neuer so great know­ledge in the word of God, & can speake of it neuer so well, though they can dispute of it, and discourse of the Scriptures; yet if our knowledge be not ioyned with the feare of God, to liue according to our knowledge; Alas, it is but a braine knowledge, it is farre from that sauing knowledge which wee ought to haue; and ther­fore if we would be assured that our knowledge is sound, and such as one day will giue vs an admittance into the kingdome of heauen, and yeeld true comfort and re­ioycing vnto our owne soules: Let vs then labour to finde our hearts humbled for sinne past, and a watch­full eye ouer our owne wayes for the time to come, & thtt we so carry and behaue our selues, as alwayes in the presence of God: for otherwise, though men think neuer so highly of their knowledge, if these things bee wanting in vs, wee can neuer attaine to this true sanctified knowledge heere spoken of.

Now I come to the next point, that is, to consider 2 diligently of what nature and condition this knowledge is, which is heere a most blessed fruit of Repentance, Point. and of the feare of God. And surely, What know­ledge it is, hee heere speakes of. Io. 17.3. wee shall finde that this knowledge, it is no carnall knowledge, it is no worldly knowledge, it is not the knowledge of Philo­sophy, or of humane arts and sciences, vhich in them­selues are good too: but this Knowledge heere spoken of, it is a heauenly Knowledge, whereof our Sauiour Christs speakes, hauing powred foorth vnto his Fa­ther [Page 114] that his heauenly prayer, that he would giue vn­to his children eternall life; in the third verse he shews wherein this eternall life consists, namely, This is life eternall, to know thee to be the true God, and Iesus Christ whom thou hast sent. Of this knowledge speaketh the Prophet Esay, saying; By this knowledge shal my righteous seruant iustifie many, Esay. 53.11. Io. 6.68. for hee shall beare their iniquities. And of this Knowledge wee shall read of, when our Sa­uiour Christ taught, that all they which must liue for euer, must eate the flesh of the sonne of man: It is said that many of his Disciples departed from him: Christ sayth to the twelue: Will yee also goe away from mee? Pe­ter answereth in the name of the rest; Master, whi­ther shall wee goe from thee? Thou hast the Word of eter­nall life and wee beleeue and know that thou art Christ the sonne of the liuing God: Where, marke how the Apostle ioines faith and knowledge together; noting indeed that this knowledge is a fruit of faith, for till men beleeue in God the Father, as our Father, and in Iesus Christ his sonne, as our redeemer, and in the holy Ghost, as our sanctifier, wee cannot know God as wee ought to know him.

Now then, in that this Knowledge is promised from Doct. 2 the Lord, as a fruit of true repentance, which shall fol­low immediately vpon our conuersion vnto God, and without which conuersion wee can neuer attaine vnto this sanctified knowledge of the Lord Iesus, which will one day giue vs an admittance into the eternall inhe­ritance:

The true knowledge of God in Christ is giuen only to the Elect after their conuersion.We are taught, that the true knowledge of God, and of Iesus Christ, is giuen onely vnto the Elect, and doth follow their repentance and conuersion vnto God: for so is it taught vs heere, after that these be­leeuing Iewes had exhorted & stirred vp one another to returne vnto the Lord; they promise this knowledge [Page 115] vnto themselues as a fruit of their repentance & con­uersion vnto God, Then shall wee haue knowledge; that is, howsoeuer wee haue heretofore deceyued our own soules, resting vpon our owne selues, our own know­ledge and righteousnesse, which indeede is but gene­rall and confused, and such as the wicked themselues may partake of; yet now, if wee will repent of our sins, and Returne againe wnto the Lord, from whom wee haue departed by our manifold impieties, we shal haue giuen vnto vs a sanctified knowledge of the Lord Iesus; yea, such a liuely knowledge that will neuer leaue vs, till it set vs into the full possession of life eternall, ac­cording to that of our Sauiour: This is life eternall, Io. 17.3. to know thee to bee the true God, and Iesus Christ whom thou hast sent. And againe, our Sauiour witnesseth the same in another place, where hee sayth: Io. 6.45. All the Elect are taught of God. And the Prophet Ieremy maketh it the glory of all the Elect; Thus sayth the Lord, Ier. 9.24. Let not the Wiseman glory in his wisdom, nor the strong man glory in his strength, neyther let the rich man glory in his riches: but let him that glorieth, glory in this, that hee vnderstandeth and knoweth mee, sayth the Lord. It is the singular gift of Gods grace, not giuen (as I said before) vnto al men indifferently, but onely to the Elect (as our Sauiour te­stifieth of his Disciples: Mar. 4.11. To you it is giuen to know the mi­stery of the Kingdom of God: but vnto them which are without, all things are done in Parables, Phil. 3.9. that they seeing may not see, &c. Rom. 10.2. And the Apostle Paul esteemed al things but dung incomparison of this knowledge: without it, zeale is little worth, and sacrifice is in vaine. Hos. 6.6. And this knowledge is brought and conuayed vnto vs by the ministery of the Gospell of Christ. Rom. 1.20. It is not the know­ledge of God reueiled in the Booke of his Creatures, that he heere speakes of, 2 Cor. 4.6. nor a knowledge of God re­uealed in the morall law of God, where God requireth ab­solute [Page 116] and perfect obedience; but it is that knowledge which is made known vnto vs through the couenant of grace in the glorious Gospell of Christ: And hence it is that the Apostle sayth, Rom. 10.3. that the Iewes knowing the righteousnesse which is by the Law, and went about to stablish it, and to seeke to bee iustified by it, being altogether ignorant of this Euangelicall righteous­nesse which is by faith without the works of the Law: and no maruell, for as the Apostle sayth, that they whose cogitations are darkned, are strangers from the life of God. Well then, knowest thou not Christ, what hee is, and what hee hath done, and how his death & sufferings may bee auaileable for thee, to the saluati­on of thy Soule? Let mee tell thee, that thou art not yet in the way to eternall life; for, if thou haddest faith, it would apply Iesus Christ vnto thy owne soule in particular, though not at all times, with the like assu­rance: this Paul begged for the Colossians, That they might bee filled with all wisedome, and spirituall vnderstanding, that they might bee able to compre­hend what is the breadth and length, and depth, and height, Col. 1.9. Eph. 5.18. and to know the loue of Christ: So that wee see, that the true knowledge of God, and of Christ, it is such a iewell that God will not trust all men with, but onely the Elect. Now let vs see what vses this Doctrine may affoord vs, for our further instruc­tion.

Ʋse. 1 This may serue in the first place to reproue those that rest vpon a confused and superstitious knowledge of God, such knowledge as may bee had by the light of nature, or such as may bee gathered by the sight of creatures: but will some say, are there any such a­mongst Christians? vndoubtedly there be, who ha­uing liued in the bosome of the Church, and in the cleare light of the Gospell, ten, twenty, yea, thirty, or [Page 117] more yeares together; and yet to their shame be it spo­ken,) haue no more true sauing knowledge of God, then the very heathen that neuer heard of Christ: so that, Heb. 5.12. whereas in regard of their continuance in the Church, and the meanes that haue beene offered vnto them, They might haue beene teachers of others, yet haue they need to bee taught the beginning of faith; and are such as haue need of milke, and not of strong meat; who can consider without griefe of heart, in what state the greatest number of our people stand at this day? how many haue wee amongst vs, I will not say, as God said of the Infants of Nineueh, that know not their right hand from their left? but men growne, and of riper yeares, which in regard of their time might haue beene teachers of other; yet themselues are ig­norant in the maine principles of Religion: these are like to the Potters clay, ready to take any form. What false religion and idolatrous worship (if it were autho­rized) would they not subscribe vnto? a lamentable case that wee should be still as babes and children, rea­dy to bee drawne away with euery blast of vaine Doc­trine, not being able to decerne the darkenesse of er­ror from the light of truth; seeing as our Apostle saith; 2. Cor. 4.3.4. 2. Thes. 2.11.12. If our Gospell bee hid, it is hid to them which perish, in whom the God of this world hath blinded their minds: Thus doth God send them strong delusions, that they should be­leeue lyes; That all they might bee damned which be­leeue not the truth, but had pleasure in vnrighteousnes. Io. 5.39. Let vs then seeke for knowledge as for treasures, and let vs Search the Scriptures, that in them wee may haue eter­nall life: Let vs haue the word of God dwell plenti­fully in vs, which is able to make vs wise to saluation: Let vs vse all good meanes to beget knowledge in vs, euen this sanctified knowledge which will bring a man to eternall life; Let vs often call our own wayes to an [Page 118] account, and labour to bee humbled for our sins; beg hard for mercy and pardon of them at Gods hands, & then vse all good meanes, as hearing the Word, rea­ding, praying, &c. For, if by these things we make not way to our knowledge, whereupon it may be built as vpon a sure foundation: Alas, our knowledge it will be but vaine, idle, swimming in the braine, and farre from leading a man to the Kingdome of grace, or of glory. Oh then, thinke of this betimes, whilest the day of grace lasteth. Oh man, thou art laboured with from Sabbath to Sabbath, that thy heart may be sea­soned with the knowledge of saluation, and that now thou mayest bee prepared for Christ: if now there­fore thou reiect this kindnesse of his, it shall at last bee iust with God to turne this thy great ingratitude as dung into thy face, and because thou hast hated knowledge, Mat. 1.23. Pro. 7.22. therefore the Lord may iustly say, Depart from mee yee cursed, I know you not.

And that wee may bee able to try our selues, whe­ther we haue this knowledge in our hearts, which puts vs into the reall possession of eternall life, it hath cer­taine notes and properties whereby it may bee decer­ned.

The proper­ties of this sa­uing know­ledge. 1. Io. 3.3. Act. 15.9.The first effect and property of this sauing know­ledge is this, that being put into the heart of a Chri­stian, it will purge a mans soule, mind, will and affec­tion: Euery one that hath this hope (speaking of this knowledge of God) hee will purge himselfe as hee is pure. And againe, Faith purifieth the heart: so then hereby thou mayest trie and proue thy knowledge whether it bee this sauing knowledge of God, 1 It purgeth the heart. or not: if thou finde that it purifies thy heart, purgeth thy mind, will and affection from sinne; this is an infallible marke and token, that it is this blessed and sanctified knowledge that is begunne in thee: whereas on [Page 119] the contrary part, carnall knowledge puffes vp the mind, but this knowledge expels pride, and casts a man downe for his sins: and therefore if thou finde thy heart filthy, and thy will rebellious, thy know­ledge then is but fleshly and carnall, and it is not this sauing knowledge that is within thee.

Secondly, this knowledge is not a dead knowledge, but it is a liuing knowledge, 2 It will quic­ken those that haue it. it is a quickning know­ledge, and therefore called Eternall life, because it is liuing, and will quicken those that haue it in their breasts; it will not suffer a man to lye dead in sin, and rotting in sin, but it will rayse him vp, and quic­ken him in all holy duties to doe the Will of God.

The third property of this Knowludge is, 3 It is euer wor­king to de­stroy sinne. it is not an idle knowledge, onely swimming in the braine; but it is an operatiue and working knowledge; it will worke in them that haue it the mortification of sinne, and it will abolish naturall corruption by little and little, it will be powerful to worke many graces in them which haue it, as Faith, Repentance, Mortification, and newnesse of life, loue of God, zeale of his glory, sincere obedience to his Will in all things.

The fourth property of this sauing knowledge is this, 4 It is perma­nent, it lasts for euer. that being put into the mind of any Christian man or woman, it is durable and permanent; and therefore our Sauiour cals it Eternall Life, because this Knowledge lasteth, not for a day or two, or for a yeare or two, but being begunne in this life, it lasteth for euer: Wee know in part onely in this life, but our knowledge shall bee perfect in the life to come.

Now seeing what this Knowledge is, and what pro­perties Ʋse. 2 and effects it hath, namely, that this Know­ledge is such a blessed gift of God wrought in the [Page 120] hearts of his children alone, as being powred into the breast of any man or woman, it will purge from sinne and dead works; it will quicken our dead & be­nummed soules, it will worke the mortification of the flesh, and enable vs dayly more and more to obey the will of God in holinesse and righteousnesse: and last­ly, that this Knowledge is durable and permanent, not onely for this life, but also for the life to come. Oh let vs then euery one of vs in the feare of God try & examine our selues, whether wee haue in vs the know­ledge of God, yea, or nay: If wee find the same to be in vs by the notes and properties of it, as abouesaid, wee bee then blessed and happy, wee bee in the right way to eternall life: nay, this blessed Knowledge will put vs into reall possession of eternal life, and the saluation of our poore soules. But diddest thou neuer find this blessed knowledge as yet in thy heart, but in stead ther­of thy mind full of ignorance: Thy will froward and rebellious, thy affections louing and delighting in sinne and vncleannesse? Alas, thou art then in a most cursed and miserable estate; thou abidest in death, & in danger of eternall damnation: And yet if wee trie our selues, it will appeare that most men and women haue not this sauing Knowledge in them, but liue in a most palpable ignorance, notwithstanding these clear sun-shine dayes of the Gospell.

Vse. 3 Againe, is this knowledge such an excellent gift & grace of God, that it puts men into a reall possession of eternall life? Oh, how should men therefore labour and study for this knowledge all the dayes of our life: If a man haue all the knowledge in the world, and yet want this knowledge, namely, that hee hath not this knowledge to know God the Father to be his Father, God the Son to bee his Redremer, and the Spirit of God to bee his Sanctifier; all other knowledge is but [Page 121] carnall, and shall not profite him to saluation. Wee see men can bee content to take great paines to study for worldly knowledge, the knowledge of the tongus, of Arts and Sciences, the knowledge of Philosophy, of Trades and Occupations, and that to maintaine a temporall life: And shall wee which bee Christians take no paines to study the word, and to heare it prea­ched and taught vnto vs, thereby to attaine to this blessed knowledge which shall last for euer and euer, and neuer leaue vs till it bring vs to eternall life. And yet alas, wee see that most men and women are so be­witched with the loue of the world and earthly things which are but momentany, and last but for a time, that they eyther contemn, or at least they neglect this blessed Knowledge of God and of Christ, which will make them happy and blessed for euermore: this they neuer seeke for, nor will not put their heads out of their dores to come to heare the Word, whereby they might attaine to this knowledge: but let such car­nall men and women know, that they contemning this knowledge of Christ heere, hee will likewise con­temne them hereafter, and say vnto them, Depart from mee yee cursed, I know you not.

Seeing this knowledge thus to know God the Fa­ther Vse. 4 to bee our Father, Christ his Son our Sauiour & Redeemer, the Spirit of God our Comforter & San­ctifier, is the right way to eternall life, and puts our Soules in reall possession of the Kingdome of heauen; then all they which want this knowledge must needs abide in death, they liuing in blindnesse and ignorance of God and his Word, the Deuill must needs carry them blindfold to perdition; for the want of this knowledge is it that brings men to eternall confusi­on. Alas, poore miserable soules, when wisdome comes and cries at our dores, and yet men shall most [Page 122] vngratefully contemne this Knowledge, and refuse instruction, and trample this precious pearle vnder foot: Surely, these men and women bee they what they will bee, they doe voluntarily strippe themselues of eternall life; nay, like blind Bayards they run their poore soules into the pitte of Hell before they be a­ware: and therefore in the feare of God, if wee ne­uer had this Knowledge of God as yet: Now let vs labour for it, if wee haue it, then let vs labour that it may become effectuall vnto vs, to purge vs, to quic­ken vs, to change vs, that it bee not idle and naked.

Hitherro haue I shewed the nature and propertie of this knowledge: Now, because this knowledge is so excellent, so heauenly and diuine, therefore it must Doct. 3 needs haue an excellent obiect: What then is the obiect or the thing that wee must know? Surely, this knowledge is not of Arts and Sciences, It is God himselfe that is the obiect of a sanctified knowledge. it is not the knowledge of tongues, it is not the knowledge of Philosophy, and of the nature of things, all which are commendable in themselues: but the thing which wee must know, and which is the obiect of this heauenly and blessed knowledge, it is God himselfe. This is taught by our blessed Sauiour: Io. 17.3. 2. Cor. 13. [...] This is life e­ternall, that they know thee the onely true God, and whom thou hast sent, Iesus Christ. And this knowledge is so needfull & so necessary, that our hearts can neuer be ridde of the occasion of feare of our reprobation, till wee doe know God the Father, God the Sonne, and God the Holy Ghost, with their distinct offices.

Obiect. Obiect. But alas, how can we which liue in darknes, attaine to the knowledge of God, who inhabiteth in that light which none can attaine vnto.

Answer. Certaine it is, that this knowledge of the true God is not attained vnto by nature, Answere. it is not in any man as hee is a natural man, to attain to this hea­uenly [Page 123] knowledge, Rom. 8.7. let naturall education bee neuer so good, and men neuer so excellent in witte or vnder­standing, or any other gift of nature: no, no, flesh and bloud can neuer attaine to this heauenly knowledge of the true God: But this knowledge thus to know the true God, is the proper gift of Iesus Christ alone, put into our hearts by the finger of his owne spirit, ac­cording to that of the Prophet Esay, Esay. 53 11. By his knowledge shall my righteous seruant iustifie many. And againe, No man knoweth the Father but the Sonne, Mat. 11.27. and he to whom the Sonne will reueale him.

Obiect. Obiect. But how doth Iesus Christ the Sonne of God reueale his Father vnto vs, & makes him known to sinful men.

Ans. Answere. Iesus Christ reueales this Knowledge vnto vs which is eternal life, by the finger of his owne bles­sed Spirit, Paul may plant, Apollo may water, 1. Cor. 3.6. but God alone giues the encrease. The Preaching of the Word, it is the ordinary means to beget this sauing Knowledge: But men can onely preach to the outward eares; it is the spirit of God alone that must open our hearts as hee did the heart of Lydea, and annoint our blind eyes, Act. 16 Reu 3.18. else wee shall neuer see. And therefore the Spirit of God is sayd to reueale such things vnto men, as neuer came into the heart of any carnal man once to thinke, 1. Cor. 2.10. Euen the secret things of God: And what bee those, sure­ly, such things as the most learned in the world maybe ignorant of: And the poore vnlearned and vnlette­red man may haue greater knowledge in these then the greatest Doctor of all; namely, Note. the Spirit of God makes knowne to his children the loue of God in Ie­sus Christ: the pardon of sin; hee sees in his Soule and conscience, Rom. 8.15. what a blessed thing it to haue the pardon of sin, to feele the comfortable power of Gods Spirit, teaching vs to cry to him, Abba Fa­ther, [Page 122] [...] [Page 123] [...] [Page 124] [...] [Page 125] [...] [Page 124] and none else can haue this same sauing know­ledge of God, so as the same may be powerfull and ef­fectuall vnto their soules and consciences, saue the children of God.

How God the Father is to be known of vs. Deu. 6.6. Math. 22.37. Luk. 10.17.Now, concerning God the Father, wee must know and acknowledge, and that truely, soundly and belee­uing, that hee is the onely true God, and that there is none other God in heauen or earth, but him alone, & therefore he alone must bee adored, worshipped, be­leeued, and prayed vnto, as the onely true God.

Secondly, wee must know and acknowledge, that God the Father is not onely the true God, but our God, not onely the Father of Christ, but also our Father, and hath adopted vs to be his chil­dren in Iesus Christ; and hath put his Spirit into our hearts, whereby we cry Abba, father; & he that doth thus know God is in the right way to eternal life: But he that cannot thus beleeue God sauingly, 2. Tim. 1.12. sound­ly, and particularly, that the onely true God is his God, and that the Father of Iesus Christ is his Fa­ther, that he loues him as his child, and will bestow the Kingdom of Heauen vpon him as his inheritance; alas, hee abides in death, and hath not this sanctified knowledge of God within him.

Then wee must not rest vpon this bare knowledge, to know that God the Father is the onely true God, & the Father of Christ; for this is a bare knowledge, & a naked knowledge, and such a knowledge as may be­fal a wicked man, Iam. 2. Mar. 1.23. yea, the Deuill himselfe: for he be­leeues and trembles, he acknowledgeth Christ to be the Sonne of God. And yet alas, how many thousand soules amongst vs come short of this knowledge of God which the Deuill hath? how many feare & trem­ble to thinke of God, and of the day of iudgement; [Page 125] but let vs euery one, euery man and euery woman, and euery mothers child amongst vs (if we would not bee in worse case then the Deuill himselfe) labour to goe beyond the Deuill and all wicked men watsoe­uer, to know, and that soundly and particularly, that the onely true God is our God, and that the Father of Christ is our Father, that wee labour to get assurance of his loue towards vs, that he loues vs as his children, and wil bestow the kingdome of heauen vpon vs at the last. And if wee thus know God to be our God, and our blessed Father; wee must labour to performe all such duties as belong vnto him, as our God and lo­uing Father.

First, that man that beleeues God to be the true 1 God, and vnto him a louing Father; Duties that are to be per­formed vnto God. this man must imitate him, and follow him, for it is the will of God that his Children should be like vnto himselfe.

Secondly, euery one that knoweth and beleeueth 2 God to be the true God, and in Christ his Father, this man must as a good child bee obedient to his fa­thers will in all things, for of them doth God the Fa­ther approue of to bee his children: And hence it is that God sayth; If I be a Master, where is my feare? Mal. 1.6. Mat. 12.50. If I bee a Father, where is my honour? And againe, Whoso­euer shall doe my Fathers will which is in Heauen, the same is my Brother, my Sister, and Mother: M. Perkins on the Creed Where wee see plainely taught vs this second duty, that if God be our Father, then as good children wee should shew obe­dience vnto him; but if we disobey him, then we must know, that that saying of Christ wil be verefied vpon vs; Yee are of your Father the Deuill, Io. 8.44. for the works of the Deuill yee will do: And indeed, no man can be so like to his Father that begot him, as are the disobedient and rebellious sinners like to their Sire, the Deuill.

Thirdly, euery one that knoweth and beleeueth 3 [Page 126] God to be the true God, and in Christ his Father, hee must learne to beare all crosses and outward afflicti­ons patiently, knowing that they come from God, & to wayte for deliuerance from him; For, whom God loueth hee chastiseth. If two children should be fighting, and a man comming by should part them, and giue correction to one of them, euery man would conceiue that hee were his child whom he corrected: and sure­ly, when the Lord doth lay his rod heauiest vpon his children, yet euen then doth hee shew himselfe a lo­uing Father vnto vs: Now, if our earthly Fathers correc­ted vs, and wee gaue them reuerence, taking it patiently; should wee not much rather bee in subiection to the Father of Spirits, that we may liue. In a word, if wee thus know God to bee our God, and our blessed Father, we must loue him as our God and Father, feare him as our God, obey him, beleeue in him, & rest vpon him both in prosperity and aduersity, as vpon our mercifull God.

2 The second thing to bee knowne to eternall life, is Iesus Christ the Sonne of God: How God the Sonne is to be known of vs. And therefore seeing no man can know the Father vnlesse he know the Sonne; therefore this knowledge is as necessary as the former, and concerning this, Saint Iohn sayth: We must not onely know the Father, but him also whom the Father hath sent, Iesus Christ. Now to that end wee may know him aright, wee must know and beleeue particularly, that hee is our Iesus our blessed Sauiour and Redeemer, who by his perfect obedience, and his bitter death and passion, Reu. 1.7. hath saued vs from all our sinnes, and from the curse of God and eternall dam­nation due to the same.

And in this one point is contained the height & depth of all knowledge, thus assuredly and beleeuing­ly to know in particular, that Iesus Christ was sent [Page 127] of his Father, that in our Nature he might die for our sinnes, and rise againe for our iustification. Oh bles­sed and thrice happy is that man and woman which hath this blessed knowledge put into their hearts by the spirit of God, Rom. 4.23. thus particularly to know and be­leeue that Iesus Christ is their Iesus and Sauiour, who hath died for them to saue their soules: And indeed, this is the sweetnesse of the Gospell, and the marrow of all Religion, not simply to know that Iesus Christ is a Sauiour, but to know that hee is my Sauiour; not simply to know that he died for sinners, but for mee the chiefe of al sinners; not simply to know that there is an eternall life, but to know that there is eternall life layde vp for me: So that wee see, that it is not inough for a Christian to know the history of the Bible, that Iesus Christ is the Sauiour of the world, and dyed for those which beleeue in him: for this knowledge the Deuill himselfe hath, hee knoweth, and doth acknowledge Iesus Christ to bee the Saui­our of the world: but wee must labour for this par­ticular knowledge, this certaine and experimentall knowledge: so as wee can say in truth of heart, Note. I be­leeue and know that Iesus Christ is not onely the Sa­uiour of the world, but my Sauiour, not onely that he dyed for them which beleeue in him, but that hee dyed for me, and shedde his bloud to saue my soule: And though this were true, that though but one man or woman in the whole world should bee saued, yet we ought to haue this certaine knowledge, to beleeue I am the man, I am the woman: and they which haue this certaine and vnfalilble knowledge, they are in the right way to eternal life, but they which haue on­ly a general and confused knowledge, swimming in the braine, alas, they abide in death.

The third speciall thing which wee must know, is [Page 128] the Spirite of God, How God the holy Ghost is to be knowne of vs. when as we can find and feele the worke of Gods Spirit within vs, when wee ac­knowledge him to bee the author and sole worker of this knowledge, when wee can know by experience in our owne selues, in our soules and consciences, that the Spirit of Christ is in vs, Gal. 2 20. 2. Cor. 13.5. that wee can say with the Apostle, Christ liueth in mee, and that hee doth make vs with boldnesse to call vpon God, and to cry vn­to him Abba father, Rom. 8.15. when wee doe feele the blessed worke of the Spirit to mortifie our corrupt nature by little and little, weakening the strength of sinne, and naturall corruption within vs, and dayly raysing vs vp to newnesse of life, and repayring in vs more & more the blessed image of God in holinesse and righteous­nesse, which hath greatly defaced in vs by reason of sinne and Sathan. This is that Knowledge, which who­soeuer finds put and powred into their soules by the Spirit of Christ Iesus, they are happy and blessed: they are in reall possession of eternall life: but as for those which want this knowledge, seeme they neuer so excellent, nor thinke they neuer so well of them­selues, they bee but miserable and cursed, and abide in eternall death and damnation.

Doct. Hauing thus at large shewed what is that knowledge heere spoken of, Ignorance of God and his word in matters of Religion is dangerous. and also the excellent fruits & effects that come from it; and what it is that wee must know; as also what great profite this knowledge brings to all those which haue it, namely, eternall life: It shall not now bee amisse to consider in a word, how dange­rous a thing it is to want this sauing knowledge, & what great misery come to men and women by ignorance, and want of knowledge.

The blessed Sonne of God himselfe, who being most true, nay, the very truth and life it selfe, when he would shew the root and very spawne of sinne and ini­quity, [Page 129] hee tels the Scribes & Pharisees, Mat. 22.29. Yee erre because yee know not the Scriptures, and the power of God.

And to what should we impute this in these dayes; that men runne into errors, and teach false, heretical, nay, damnable doctrine? surely, to this, because men know not the Scripture, and haue no knowledge in the word. What is the cause that men liue in sinne, in drunkennesse, whoredome, adultery, swearing, coue­tousnesse, &c? Alas, the cause of all is this, because they haue no knowledge: There is an excellent place to this purpose, in the Prophet Hosea, Hos. 1.2. where the Lord by his Prophet takes vp a great and grieuous com­plaint against the inhabitants of the land, because there was no Mercy nor Truth to bee found, but that men liued in Swearing, lying, killing, whoring, theeuing, &c. And the reason of all these, is there layde down in these words: There is no knowledge of God in the land. Read the fourth Chapter of Leuiticus, Leuit. 4. and there it wil appeare, how highly Almighty God condemned this sin of Ignorance by those Sacrifices that were to bee of­fered vp euen for the same. Heb. 2.1.

Now Igno­rance is three­fold.

• 1. It is a simple and meere igno­rance.
• 2. Is a carelesse ignorance.
• 3. Is a wilfull and an affected ig­norance.

All these kinds of ignorance are heere forbid­den and condemned, as the greatest enemies to this knowledge.

The first of these, is simply for want of meanes, 1 Of simple ignorance. which few men in these dayes and times wherein wee liue, are able to obiect; for the voyce of Gods Mini­sters haue sounded the Lords Trumpet of warning in [Page 130] most places of this land: so that if men now should bee ignorant, it must needs bee a wilfull and an affe­cted ignorance; for by the mercy of our God, wee liue now in such times as knowledge is euen thrust v­pon men, both by publike authority, and the restlesse labours of Gods faithfull Ministers: 2. Cor. 4. so that we may conclude with the Apostle; If the Gospell bee hid, it is hid to them that perish, whom the Prince of this World hath blinded their minds: yet notwithstanding that men should want these means of knowledge, yet wil not their ignorance excuse them in the day of the Lord; It may excuse à tanto, but not à toto, as Diuines affirme, their punishment may be something the lesse, but it shal not free them from hauing any at all.

The second kind of ignorance that is heere con­demned as an vtter engine to this knowledge, 2 Of carelesse ignorance. is care­lesse ignorance, which is indeed the onely sinne of these times, when hauing the means of knowledge, we care not for it, but neglect and contemne it: this is farre worse then the former: and if the former sort of ignorance will not excuse a man, much lesse will this: Oh, it is the sinne of thousands in the world at this day, that out of negligence and carelesnesse, neg­lect the meanes of knowledge offered vnto them: 2. Cor. 4. Oh what a fearefull sinne is this, considering, that if the Gospell bee hidde, it is hid to them that perish; and that Christ Iesus will come at the last to render Ʋen­geance to them which know him not, 2. Thess. 1.8. and obey not the Gos­pell of Christ.

The last, is the wilfull and affected kind of ignorance, 3 A wilfull and affected igno­rance. when men shall please themselues in their owne wayes, and will not know their er­ror, but labour and striue against it: when a man is addicted to some particular sinne, and will not see the same to bee a sin; this is the highest degree of [Page 131] ignorance, according to that common Prouerbe, None so blind, as he that wil not see. These are like those re­bellious Iewes the Prophet Ieremie speaketh of, which sayd, Ier. 44.16. The word that thou hast spoken vnto vs in the name of the Lord, wee will not heare it of thee, but wee will do what­soeuer thing goeth out of our owne mouth. Alas, how many are there of this sort in these dayes and times wherein wee liue that are wilfully blind and ignorant, Psal. 58.5. That will not heare the charmer, charme he neuer so wisely. Oh let vs take heed, as of all ignorance, so especially of this last, for to sin in this degree, is to sin with a high hand against God, and it is a steppe to that sin against the holy Ghost, which shall neuer be forgiuen.

This may serue to condemne that cursed & dam­nable Ʋse. 1 doctrine of the Church of Rome, who teach, that ignorance is the Mother of Deuotion, and the more ig­norant, the more deuout and religious: Yea, one of their fellowes in this land, in a seditious booke is not ashamed to say, Radford in his directato­ry to the truth. pag. 419 Mat. 22.18. that the poor Plow-man that sayth his PA­TER NOSTER, not vnderstanding the words, may pray with more deuotion, and please God better, then the greatest Doctor that can make a Sermon of euery Petition of the same. But our Sauiour Christ the chiefe Doctor of the Church, hee teacheth, that ignorance is the mother of error, sin, rebellion and damnation: And in euerie place the word of God shewes the danger of this sin; that those that liue in ignorance, & without the know­ledge of God in his world, liue in a most feareful estate and condition, abounding in all maner of sin and ini­quity, both against God and man. And surely this Doctrine of ignorance is one of the maine pillars of Popish Religion, to keepe men in blindnesse and ig­norance, that they may not see their filthy abomina­tions: for, if men were not extreame ignorant in the matters of God and his Word, how could they bee so [Page 132] abused and deceiued, to worship stockes and stones, to fall down to dumbe Images, &c.

Ʋse. 2 Secondly, this shewes the fearefull estate of al those that liue in ignorance without the knowledge of God and his word: these men must needs liue in sinne and wickednesse; for ignorance is the mother of all sin: And surely, Hos 4.1. it is a fearefull iudgement of God vpon this people: for, as the Prophet sayth, There is no knowledge of God in the land: so wee may say generally, There is no knowledge of God amongst many; Act. 17.30. but al kind of sin and wickednes abounds, because men liue in ignorance without the knowledge of God and his Word, as Popery, Idolatry, carnall security, presump­tion, swearing, blasphemy, contempt of the Word, prophanation of the Sabbath, neglect of all religion and good duties, all spring from this roote; want of knowledge. Luk. 23. Paul persecuted the Church of God, but it was through ignorance: And our Sauiour pray­ed to his Father for his persecutors, Mat. 11.20. because they knew not what they did. Oh, if men knew what a fearefull thing it is to liue in ignorance, and to want, neglect, or contemne the meanes of knowledge: how durst they dishonour God as they doe? but so long as men liue in ignorance, so long they will run into al sin, be prophane and wicked.

But of all ignorance there is none more dange­rous and pernicious, and so a fearefull signe of Re­probation, as wilfull ignorance, when men shal shut their eyes at the light of the Gospel stoppe their eares, harden their hearts, and despise knowledge: Wisdom cryeth with [...]ut, Pro. 1.20. O yee fooles, how long will yee loue foolishnes, and the scornefull delight in scorning, and Fooles hate know­ledge? because I haue called and yee refused, I haue stret­ched out my hand, and none regarded: but yee despise all my counsell, and would none of my Nurture, I will also [Page 133] laugh at your destruction.

Well, you heare that ignorance is a great sinne, especially, wilfull ignorance. You heare again that it abounds in most places, generally, the body of our people bee exceeding ignorant, as though they had neuer heard of God: Now, where ignorance a­bounds, there sin abounds, and where sin abounds, the curse of God must needs hang ouer their heads, as in that place of Hosea, the Lord threatneth, Hos. 4.2.3. that be­cause of sinne, hee will make the whole Land to mourne.

Thus hauing shewed the sin it selfe, Ignorance, the Nature of the same, that it is opposite to knowledge, wee will proceed a little further, and shew the causes, why this fearefull iudgement of God raignes in most places, and why people are so ignorant. And second­ly, the remedy of this sinne, how people may get out of it, and so come to the knowledge of God, and Eternall life.

The mayne cause why people bee so ignorant as they bee, Causes of ignorance. is the want of teaching in most Congrega­tions, howsoeuer it hath pleased God that this com­plaint cannot bee taken vp of this Country, & parts: 1 Want of Preaching yet I am not ignorant, that in some Townes and Pa­rishes they haue the Word very seldome preached vn­to them, perhaps monthly, or lesse: Now, Pro. 29.18. Where the Word is not preached, there the people perish; or where vision failes, the people are naked, void of knowledge, Rom. 10.14. grace, or the feare of God: How shall they beleeue with­out a Preacher? so, how should they know God, Mat. 15.14. Hos. 4 9. vnlesse they bee taught? for, if the Blind lead the blind, both fall into the ditch: And againe, There shall bee like Priest, like people: Like Shepheard, like sheepe; an ig­norant, carelesse and vnconscionable Minister, an ig­norant, blind, and prophane people. And how can [Page 134] it bee otherwise: And therefore in the three first Chapters of the Revelation, where the Holy Ghost commends or discommends the Minister; he doth likewise commend or discommend the people, for the good estate of the people, depends (for the most part) on the good paines of the Minister.

2 Carelesnes of the people.Another cause why ignorance abounds, is the wonderfull security and carelesnesse of the people, they haue no desire to know God, nor loue, nor de­sire to the sincere Milke of the Word: yea, they are well content to liue still in their damnable ignorance and blindnesse: 2. Pet 2. Iob. 21.15. Mal. 3 14. Who is the Almighty that wee should serue him, and what profite should wee haue if wee should pray vnto him? And againe, It is in vaine to serue the Lord, and what profit is it that we haue kept his commande­ment? Poore Soules, they thinke themselues to bee in good estate, that they haue knowledge inough, so long as they can say the Lords Prayer, the ten com­mandements and the Creed; and so it comes to passe, that they despising knowledge, and contemning the meanes, especially, the Ministery of the Word, they remaine so blinde and so ignorant as they bee.

The third maine cause of ignorance, is mans na­turall corruption; 3 Naturall cor­ruption of man Ier. 10.14. Euery man by Nature is a beast by his owne knowledge: Man by Nature hath no more knowledge of God, then a beast; When Adam fell, hee lost that excellent knowledge of God, and now by Nature wee are blind & ignorant, without the true knowledge of God in Iesus Christ, till the Lord doe enlighten vs, and open our eyes, and re­ueale his Sonne Iesus Christ vnto vs in the Ministe­rie of his Word, the glorious Gospell of Iesus Christ.

Now let vs come to the remedies: Ignorance [Page 135] of Gods word is a great sinne, Remedies of Ignorance. and a fearefull iudge­ment of God vpon any people; for, they can neuer come to faith, repentance, obedience, and etetnall life so long as they liue in it; no, they must needs liue in all sin against God and man.

Well, 1 To see our ignorance, and to repent of the same. would you know how to get out of your ig­norance, and so from vnder this fearefull and heauy iudgement of God that lies so heauy vpon you? would you come to knowledge to know God the Father, and his Sonne Iesus Christ, which is the onely way to e­ternall life? You must then repent of your ignorance, Io. 17.3. Act. 17.20. you must carefully see it, and acknowledge it that you bee extreame ignorant in Gods matters, blind in Gods word, without the true Knowledge of God in Iesus Christ; you must see it and confesse it, and withall bee sorry for it, and bewayle your estate that you haue liued so long in ignorance; and withall, you must desire the pardon of the same at Gods hands, and labour to come to knowledge in time to come.

Secondly, if you would get out of your wofull ig­norance, and come to true knowledge, 2 Attend vpon the ministery of the Word preached. 1. Pet. 2.2. Rom. 1.21. & 10.14. 1. Cor. 1.21. Act. 2.37. you must then carefully vse all holy meanes to come thereto. First, aboue all the rest, you must hunger and thirst after the Word of God, the preaching of the Word: Frequent Sermons, and tread in Gods house where wisdome cryes vnto you, and vtters her voyce. The preaching of the Word of God is the most excellent meanes to bring men out of the gulfe of their igno­rance to sauing knowledge, true faith, and eternall life.

A third meanes to get out of ignorance, and to attaine vnto this sauing Knowledge, 3 To reade the Scriptures. is the diligent & carefull reading of the holy Scriptures, the olde and new Testament, according to that of our Sauiour, [Page 136] Search the Scriptures, Io. 5.39. Psal. 119. Psal. 1.2. So that serious reading of the Word, with meditating vpon the same, it is a most excellent meanes to get out of ignorance, and to come to knowledge.

4 The reading & hearing of godly Cate­chismes.A fourth meanes to get out of ignorance, and to attaine to this sauing Knowledge, is the reading & lear­ning of Catechismes, which containe the summe of Christian Religion: It is a speciall means to bring men to knowledge; and howsoeuer men thinke base of this kind of teaching; yet it is exceeding profita­ble and necessary, and a speciall means to bring men to knowledge; and as for those that vnderstand not the Principles of Religion, certainely, their case is dangerous; for Faith is not without the knowledge of these Principles in some measure, of the Law, the Gos­pell, Faith, Sacraments, Prayer, the Trinity of per­sons, &c.

The last speciall means to get out of ignorance, and to attaine to true and sauing Knowledge, 5. Care to prac­tise that wee know. is for a man to frame his life according to the Word of God, to leade a holy, a Christian, and a godly life; that howsoe­uer his knowledge is not great, yet his care and desire to walke with God, Luk. 12.47. to lead a holy and sanctified life, & to liue according to his knowledge, this pleaseth the Lord well: Hos. 6.6. for I doubt not but little knowledge when the same is found in Christian obedience, is farre bet­ter, 1 Sam. 15. & more acceptable with God, then much know­ledge when obedience is wanting.

Well, to conclude this point, the vse of this Doctrine concernes both Minister and people.

Vse. 1 First, the Ministers who take vpon them the charge of mens soules, The Mini­sters duty. Io. 21. and stand bound vnto God by a solemne vow and obligation, To feed the Flocke of God that depends vpon them, and ouer which they bee made Ouerseers and Shepheards: and therefore [Page 137] woe vnto such Ministers as bee themselues ignorant, 1. Pet. 5. Hos. 4.6. Ezec. 3. and cannot teach; or prophane and vnconscionable, and therefore will not take the paines to teach the peo­ple of God, but suffer them to lye and rotte in their ignorance, and so suffer them to perish for want of knowledge: How will such answere it in the day of the Lords wrath, when God will lay the bloud of mens soules to their charge? And surely, Soule-murder, it is the highest degree of murder. Christ was mooued with pitty when he saw the people scattered abroad as sheepe, hauing no shepheard: Mat. 14.14. But these Dumbe-dogs that cannot barke, so they may haue the Flesh and the Fleece, they care for no more. Christ sayth, that his Ministers that loue him, will Feed his Lambes; and hee giues this commandement three times to Peters, Io. 21. as the tryal of his loue to Christ: but if wee may try the loue of Ministers to Christ Iesus by this marke, name­ly; their careful, conscionable, and continuall feeding of Christs Sheepe: Wee may then say, the loue of many to Christ is like that of Iudas, he kissed him & killed him al at once, betraying him into the hands of his enemies to bee crucified. These contrary the members of Christ, by them betrayed into the hands of the Deuil, to destroy both soule and body in Hell fire: and therefore all such vnconscionable Ministers, as eyther preach not at all, or else but coldly & care­lesly, though they should sweare that they loue Christ Iesus, yet the loue of Christ is not in them. Oh then, let this admonish all Ministers of Gods Word, that as they loue their owne soules; yea, as they desire Gods glory, and loue the Lord Iesus Christ, and haue any pitty of the poore Soules of his members, that they may not perish for euer in hel; so they would vse all careful diligence in Preaching the Word in season, and out of season, in labouring and vsing al careful dili­gence [Page 138] to saue mens Soules; to teach them, to Cate­chize them, and to instruct them, that so they may be saued.

Vse. 2 Secondly, for the people, they are to know, and to bee assured, that Ignorance of Gods Word is a great and feareful sin, The Hearers duety. and a heauy iudgement of God vpon this Land, it abounds wonderfully with igno­rance; and so long as men be ignorant, they wil bee prophane. I would to God I had no iust cause to complaine of this our people: but the truth is, that though wee bee the Lords Vineyard, and hee hath hedged vs about, and planted a Vine-presse, euen the Preaching of the Gospel, to water the Land, yet as Paul sayth; Mat. 22.29. 1. Cor. 15. I speake to your shame, some haue not the know­ledge of God. Now, if Paul might say so to the Church of Corinth; surely, this may as well bee verefied of ma­ny in our Church; I speake to your shame, some haue not the knowledge of God: Nay, that complaint of the Holy Ghost in another place may iustly bee taken vp against vs; Whereas, concerning the time, yee ought to bee Teachers: yet had yee need to bee taught the Princi­ples of Religion. Euen so, whereas the most of vs, if we respect the long time God hath taken in teaching vs, we might haue been teachers; yet the truth is, the most had need to be taught the a. b. c. euen the principles of Christian Religion. Oh then, I beseech you in the feare of the Lord, that you would now at last looke in­to your estates; It is not the least of Gods fauours to­wards vs, that hee hath spared vs so long, that he hath not cut off the thred of our life in the dayes of our ig­norance and blindnes, as many haue been before vs: Let vs now make hast to Returne vnto the Lord, & re­pent of this sin, That wee may liue in his sight.

Thus much for the second fruit of our conuersi­on [Page 139] and sincere Repentance, Wee shall haue knowledge. Now it is further added, And endeuour our selues to know the Lord.

AS a true, liuely, Meaning of the words. and sauing Knowledge is a fruit of true Repentance and Conuersion vnto God: so in these words, Wee shall endeuour our selues to know the Lord; is heere layde downe the fruit of sauing know­ledge: namely, to hunger after more knowledge, as the Man of God had no sooner cast his Mantle vpon Elizeus but hee ran after him: so, if the Lord do but cast one dramme, and put one sparke of this sauing knowledge into the heart of any man or woman, it wil make them to run after the Lord, with an earnest de­sire and endeuour to get more knowledge.

The Word heere translated Endeuour, it signifyeth to prosecute earnestly, Three things required, to get this sa­uing know­ledge. and to hunt after the know­ledge of the Lord, euen with no lesse paines, nor lesse perseuerance, nor with no lesse pleasure then the Huntsman doth follow his game. So then this word commends three most excellent vertues vnto vs, in seeking after the Knowledge of God: for, as those which follow the game, take great pains, run through thicke and thin. And secondly, they perseuere, and continue from morning till night, and wil not leaue til they kil; and thirdly, take great delight in their paines. Euen so should wee, in seeking this blessed knowledge of God, vse these three: First, vse all pains & diligence. Secondly, persist and continue in seeking. And thirdly, take pleasure in it.

Hence then out of the first of these, Doct. Labour and pains requi­red in all that will get sa­uing know­ledge. we are taught this Doctrine, that a Christian man or woman must not bee secure, idle, or slothfull: but vse all possi­ble paines, diligence and labour for the attaining of this sauing knowledg. We shall endeuour our selues to know [Page 140] the Lord, sayth the Text; that is, wee shall vse al pos­sible meanes to attaine to this sauing knowledge of the Lord Iesus. For, it fares with this heauenly know­ledge as with a man in a dropsie, the more hee drinks, the more he thirsts and desires drinke: so, Wee shall en­deuour ourselues, that is, wee shall hunger and thirst after this heauenly knowledge, as the foode of our Soules, and neuer bee glutted with it, but labour to abound more and more in it. And for the further confirmation of this point of doctrine, the Scriptures afford vs diuers examples of Gods children, who haue been content to take great paines to seeke this know­ledge of God. 2. Reg. 4.23. When the Sunamite would goe to the Prophet Elizeus, her husband answered, Why wilt thou goe, seeing it is neythor New Moone, nor Sabboth day? Out of which words it appeares, that vpon such dayes they vsed to goe, yea farre iourneys to be instructed in the Word: L [...]k. 8.1.2. Act. 8.27. Luk. 13.24. So, in the Gospell wee shall read, that the people tooke long iourneyes and great paines to heare our Sauiour Christ: It was not the tediousnes of the weather, the distance of place, nor the weake­nesse of their Sexe, being many of them women, that could any whit discourage them from seeking after Iesus Christ the Sauiour of their soules. And we read of the Eunuch, who went a long, troublesome and costly iourney to Ierusalem to get this knowledge of the true God: And it is the Precept of our blessed Sa­uiour himselfe, That wee striue to enter in at the straight gate: These examples, and the like, whereof the Scripture is full, al serue to confirme the truth of this point vnto vs; that diligence, labour and paines are reqvired in all those that would attaine to this blessed knowledge. It is not for a Christian man while he is heere to cast himselfe vpon a bed of ease, as Iezabel vpon her bed of fornication, and to promise a rest [Page 141] vnto himselfe heere: but there must bee a continu­all growth and proceeding of knowledge, faith, repen­tance and the like graces: And if a man to gain world­ly riches or honour, or knowledge, or the like, will goe farre and neare, by sea, and by land; how much more ought a Christian man to take paines to obtain that knowledge which will bring vs to eternall life, and puts vs into a reall possession of Gods King­dome?

This doth most iustly condemne many amongst vs of great contempt and damnable negligence; Vse. who wil not take any paines to get this Knowledge? nay, though it be brought vnto them, yet many vngrate­fully trample this blessed Knowledge vnder their feet: Alas, if wee could see the want of this Knowledge, what a dangerous thing it is, euen that which brings endlesse confusion, Io. 17.3. and also the good and gain which comes by it, namely, eternall life and saluation; then surely wee would seeke far & neare for it, as the people of God doe and haue done. But of this be­fore.

Secondly, Doct. this word Endeuour doth import vnto vs the perseuerance that is required in all those that seeke for this Knowledge. Perseuerance and constan­cy is requi­red in seeking for sauing knowledge. Act. 17.12. Wee see the Huntsman for his pleasure in his game, hee can bee content to seeke in euery bush, and to plod euery furrow till he find his game, and then hee neuer leaues from morning till night! Oh, how much more should we seeke and neuer lin seeking for this heauenly and sa­uing Knowledge till wee find it. The men of B [...]rea are commended for seeking & turning their books, to confirme and to encrease this Knowledge in them: So should wee not onely heare, but also Search the Scrip­tures, examine euery Chapter, leafe by leafe and line by line till wee find this Knowledge: It is not inough [Page 142] to begin to seeke, bot wee must continue seeking for this Knowledge: Luk. 11.62. Hee that puts his hand to the Lords Plough, and looketh backe, is not meet for the Kingdom of God: Mat. 24.4. but hee which endures to the end, shall be saued. A­gaine, 1. Cor. 16.13. Stand fast in the faith, quite you like men, and bee strong. This is further cleared by that speech of our Sauiour to the Church of Smyrmye: Reu. 2.10. Bee thou faithfull vnto death, Gal 33. and I will giue thee a Crowne of life. And Paul blamed the Galathians, and called them Foolish, for be­ginning in the spirit, and ending in the Flesh: for not holding on as they had begun: and surely, the estate of such men is most fearefull, it had beene better for them that they had neuer known the truth: Nay, it had been better for them that they had neuer beene borne, 2. Pet. 2.20. as Christ speaketh of Iudas, & as the Apostle obserues: If they after they haue escaped from the filthi­nesse of the World, through the acknowledging of the Lord and of the Sauiour Iesus Christ, are yet tangled againe there­in, the latter end with them is worse then the beginning. And the reason of this Doctrine is cleare; Reason. for of all graces & vertues, it is onely constancy and perseue­rance that shall bee crowned. As no sinne condemns a man, but this final impenitency or continuance in the same sinne: so no grace or vertue shall bee crow­ned, but that which continues to the end. It is only continuance and perseuerance in any grace whatsoe­uer that shall bee crowned with glory: for, If a righ­teous man turne from his righteousnesse; Ezec. 18.24. and do the thing that is euill, all the righteousnesse that hee hath done, shall bee re­membred no more, hut in the wickednesse that hee hath com­mitted, in the same hee shall die. And therefore wee may safely conclude, that continuance & perseuerance in seeking after more knowledge, & euery spiritual grace is that which doth crowne all our vertues whatso­euer.

If then thou hast entered into the profession of Religion, Vse. if thou hast begunne to shew thy selfe sound in knowledge, and that thou hast tasted of the power of Gods Word: Oh, bee constant in that soundnesse and in that sincerity: Goe on in the same, grow dayly more and more towards perfection; let thy works be more at last then at first: And surely, this exhorta­tion is very needfull, and cannot sufficiently bee vr­ged in this back-sliding age, wherein, many with De­mas fall into loue with the world, Reu. 2.4. and with the Church of Ephesus loose their first loue, and grow secure and carelesse: nay, neyther hote nor cold in Religion; but the Lord one day will spue such back sliders out of his mouth: Alas, wee are hardly brought on to make a beginning in matters of Religion; for, it fa­reth with vs as it did with Zacheus, Luk. 19. when hee had a purpose to see Christ, the multitude stood in his way, that hee was constrayned to goe vp into a Fig-tree: so fareth it with euery Christian man and woman, when wee haue entertained any good purpose of heart to seeke the Lord, to labour to get knowledge into our Soules, and to grow and encrease in the same: Oh how many lets and stumbling blocks will Sathan now beginne to lay in our way, inward and outward, and all to keepe vs from enioying of Christ! But when a man shall ouer stride them all, and giue vp his name to Christ, and then fall away, this were a most wofull estate and condition, Note. they are no better then dogges and swine; and it had beene better for such that they had neuer knowne the truth, then after they haue knowne it to fall away: for, how doth this man or wo­man cause the Lord by degrees a little & little to take away from them his Spirit, that whereas, in times past they had a loue to the truth, & were carefull to heare, and to sanctifie the Lords Sabbath; hee might now [Page 144] vpon their contempt of grace giue them ouer as pri­soners to Sathan, who shal so manicle their hands, feet, yea, heart and all, that by degrees they shall grow to hate and contemn both grace itselfe, & the meanes to obtaine the same.

Thirdly, wee must not onely vse paines, and per­seuer in seeking for this knowledge; Doct. but wee must al­so take delight in the same: A godly man seekes after knowledge willingly and chearefully. Wee see those that fol­low their sport, take great delight in it; & this pleasure of theirs swallowes vp all their pain, and makes it seem nothing vnto them: So should wee in seeking for this blessed knowledge, find our hearts rauished with a loue and a liking; and a godly pleasure in the same: You shal see, that this hath beene the affection of the children of God in all ages. Thus did Iob, I esteemed thy word more then my appointed food: Iob. 23.12. And this affecti­on was in the Prophet Dauid, when hee sayth, Lord, what loue haue I vnto thy Law, Psal. 119. all the day long is my study in them. And in the description of a godly man, the Prophet Dauid obserues this to bee one property in him, Psa. 1.2. Hee meditates in the Law of God day and night: which shew vnto vs that hee takes delight in it: for other­wise hee would neuer, by night especially meditate v­pon the same. And Ieremie, after hee had found the Word of God, Ier. 15.16. hee did eate it, and it was sweet vnto him; nay, it was his ioy, and the reioycing of his Soule. Psal. 16.10. And the Prophet Dauid speaking in another place of this knowledge, sayth; That it is more to bee desired then gold, yea, then much fine gold; sweeter also then the honey and the honey combe. And that which the A­postle setteth down concerning Almes, Mat. 22.37. Rom 12.8. Deu. 6.5. 2. Cor. 9.7. Ezec. 3.3. As euery man wisheth in his heart, so let him giue, not grudgingly, or of necessity, but willingly, for God loueth a chearefull giuer; may truly bee vnderstood of euery Christian duety. When wee pray, wee must pray vnto God cheare­fully, [Page 145] when wee are to heare the Word preached and taught, read, receiue, or what duty else wee are to perform in Gods seruice, chearefulnesse is required. And indeed, this is that which puts the difference be­twixt the godly and the wicked in all Christian dueties whatsoeuer: The wicked man with Cain comes with his Sacrifice as well as Abel: And so, for hearing, reading, prayer, receyuing, and the like, the Hipo­crite comes so maskt vnto these duties, that the child of God at all times is not able to decerne be­twixt them both, the godly and the wicked: yet if they would sit as Iudge ouer their owne hearts, they might euen by the rule of this Doctrine, Note. perceiue a great dif­ference: for, the one doth performe these duties for fashion sake, for feare of the Law, shame, punishment, or the like; whereas the child of God doth performe them willingly and chearefully, notwithstanding no temporall Law did require the same, but onely in o­bedience vnto Gods most righteous lawes and holie commandements. And surely, there can be no grea­ter ioy to any Christian soule, then to know how God the Father is affected vnto him, and loues him as his child; to know that Iesus Christ hath been content to shed his owne heart bloud to saue his soule; and to know the power of Gods Spirit, weakning our cor­ruption, and making vs to cry Abba Father: this knowledge passeth all knowledge in the world, Rom. 8.15. this wil bring peace of conscience, and ioy in the Holy Ghost.

Seeing that wee must seeke after Knowledge so willingly and so chearefully, Ʋse. as the Huntsman after his game. And so that all duties in Gods worshippe and seruice, are to be performed of vs willingly and chearefully: we learn how God doth esteeme of our actions, and that not according to the worke it selfe, [Page 146] but according to the affection of the doer: This is cleare by the Lords own words, when he sayth, This people come neare mee with their mouth, Esa. 29.13. and honour mee with their lips, but their hearts are farre from mee. A­las, what the better to draw neare to the Lord with our lippes, when our hearts are from the Lord: It is the seruice of the heart that tht Lord looks after: and this was Ezechias comfort and cheare, when he was to goe the way of all flesh, that hee could say in truth of heart; Esa. 28.3. Remember Lord that I haue walked before thee in truth, and with an vpright heart. And what is the cause why carnall men and women neuer seeke for this knowledge, but come alwayes to the Ministery of the Word for custome and for fashion sake? Alas, they could neuer find the excellency of this Knowledge, they neuer felt the power of this Knowledge, they ne­uer yet tasted of the sweetnesse of this Knowledge, & then no maruell they prize it not, nor heare it with a­ny chearefulnesse at all. Oh then, let vs all labour to feele our spirituall want of it, that so wee may hun­ger and thirst after it as the spirituall foode of our Soules.

One thing more may be noted from these words, that seeing the child of God vpon his Repentance & true conuersion vnto God, Doct. hath not onely true sanc­tified Knowledge, Gods chil­dren labour for an en­crease of knowledge dayly in thē. Then shall wee haue Knowledge, but more then that, Wee shall endeuour our selues to know the Lord: that is, not rest content with a small measure of the Knowledge of Gods will; but to attaine euerie day to a greater measure of the same.

Hence wee are taught this point of Doctrine, that the children of God are not content with a little know­ledge, [Page 147] but they still desire for more, and labour to grow, and to encrease in Knowledge. The couetous man the more hee hath, the more hee couets: Euen so the Christian man and woman is right couetous of heauenly matters, hee couets dayly for more know­ledge in the Word, to haue a greater part in this bles­sed Knowledge of God, and of our saluation by Iesus Christ: and in this regard the child of God is like vn­to a man in a dropsie, the more he drinks, the more he is a thirst: Euen so, the more knowledge the child of God hath, the more he hungers and thirsts after this Knowledge, that he may grow in the same.

And this is a speciall point to bee noted, that there is no standing at a stay in Religion, for eyther wee must goe forward or backward, eyther wee must grow dayly in Knowledge, 1. Thes. 4.4. or else we must needs decay in Knowledge. And for this cause Saint Paul doth often pray for those Churches to whom hee writes, that they may grow in Knowledge and spirituall vn­derstanding; and Saint Peter hee exhorts vs, 1. Pet. 2.2. As new borne Babes to desire the sincere milke of the Word, that wee may grow thereby. Where hee layes down three most excellent points. First, that here wee be but as babes in Knowledge, and children in vnderstanding of the Word: Wee know heere but in part. Secondly, hee shewes the means whereby we must encrease in know­ledge, namely, the sincere Milke of the Word of God, the Preaching of the Gospell of Christ; it is the foode of our soules whereby wee must bee nourished to eter­nall Life. And thirdly, the end of the preaching the Gospell; namely, that wee may grow in knowledge, grow in faith, grow in obedienc: so that though men heare the Word, yet if they grow not, and are not bet­tered by it, they are no good hearers, the Word hath no good fruit in them. This duty of growing, and in­creasing [Page 148] in Knowledge, and all spirituall graces is of­ten vrged in the Scripture: 1. Cor. 13.9. 1. Thes. 4.4. 2. Pet. 3.18. Heb. 6.1. Pro. 4.18. We beseech you brethren, & exhort you in the Lord Iesus, that yee encrease more and more, grow in grace. And againe, Let vs bee ledde for­ward to perfection. And the Prophet compares the graces of God in the Elect, to the waters flowing from the Sanctuary, Ezec. 47.3. which were at the first to the Ancles, then to the Knees, next, to the Loynes; and last, to a Riuer that could not bee passed ouer: So are the graces of God in the Elect, though their beginning be but small, yet they encrease dayly till they come to that full measure the which the Lord hath allotted to eue­ry Christian. The Doctrine being thus cleared, wee will now come to the vses of the same.

Vse. This Doctrine doth concerne vs all very neerely, wee professe our selues Schollers in the Schoole of Christ, now then let vs not proue Trewants, after long teaching and preaching, to proue ignorant of the Principles of Religion, as the a.b.c. If our children goe to Schoole and learne nothing, it must needs be that they play the Truants, or else they haue a bad Master: Euen so, we being long taught in the word, what shame is it that wee should still proue ignorant of the Word of God? We are trees in the Lords Or­chard, hee prunes vs, hee dresseth vs, he watereth vs by the conntinuall preaching of the Gospell; & there­fore let vs not bee as dead stocks and barren trees, for such are good for nothing, but for the fire. Wee are carefull to see our children to bee nourished, to grow to bee men; wee are careful and ioyfull to see our cat­tell thriue, to see our corne grow: And shall we haue no care for our owne poore soules? shall they bee of lesse esteem with vs, then our very beasts? shall wee vse no meanes to haue our poore soules fed and nou­rished, that wee grow in the Knowledge of God? it [Page 149] is the farewell Peter makes to the Iewes, to whom he wrote, exhorting them to Grow in grace, and in the know­ledge of Iesus Christ.

We see, that men do try themselues whether they grow in wealth, they will cast vp their bookes, take account to see how they haue gained at the yeares end. Oh let this bee our practise, I beseech you, to try our knowledge, whethet wee grow in knowledge, whether wee haue more knowledge this yeare, then we had the last, If wee haue not, alas, wee are vprofita­ble Schollers in the Schoole of Christ: Now, what a shame is this, that after long teaching and preaching, there should bee no profiting, no more knowledge in men and women now, then three, foure, or ten years a­goe; but that they should remaine as blinde and as ignorant as many yeares agoe: Oh, it is a dangerous thing, for if wee grow not forward, then wee go back­ward. If a man should put his child to Nurse, and af­ter two or three yeares should find his child nothing grown, hee would surely bee grieued. Alas, if we shall after many yeares preaching grow nothing in know­ledge, it is a manifest signe that wee are indeed but staruelings: and therefore let vs euery one in the feare of God, labour to Grow in grace, and in the knowledge of Ie­sus Christ. And seeing the food of our soules, and the meanes whereby wee must grow, is the preaching of the Word; Let vs hunger and thirst after it, let vs seeke for it, for if that be wanting, it is impossible we should grow in knowledge, or in any grace of God to eternal life.

IN these words is heere layde downe the fourth fruit and effect of true repentance; namely, that when as sinners doe truely Turne vnto God, and draw neare vnto him by true repentance, then will hee draw neare vn­to vs to helpe vs, and to deliuer vs out of all our mi­sery.

The meaning of the words. His going forth is prepared as the Morning, that is, as though the people of God should haue said, Although the Lord hath let vs lye a long time in misery, so as he seemed to haue cleane forgotten vs; although hee hath hidden his face from vs for a little time, yet now hee is comming to succour vs: for by this comming forth of the Lord, is signified his helpe and comfort, which he is ready to shew to his people in time of great extremity and need.

As the Morning, The meaning is, that euen as the bright beames and cleare countenance of the Sunne, after a windy, tempestuous, stormy and boysterous night is very comfortable: euen so, the bright beams of Gods mercy breaking forth, and shining vpon our hearts after a sad and solemne, nay, a darke and clou­dy night of affliction, it is most comfortable to glad and reioyce the distressed Soule of a poore Sinner.

Doct. From whence wee obserue this Doctrine, that howsoeuer God doth humble his children for a time, Howsoeuer God doth humble his children for a time, hee forsaketh them not for euer. yet hee forsaketh them not for euer; the Lord put­teth vnder his owne hand, hee is priuy to the sighes and grones of his seruants, and in his due time he wil deliuer them; howsoeuer their afflictions may con­tinue vpon them, perhaps a long time together, and that they haue no breathing time, No, not to swallow [Page 151] their spittle, as Iob complaineth; Psal. 37.24. Iob. 7.19. yet Hee that keepeth Israel doth neyther slumber nor sleepe, and when he hath sufficiently humbled vs, He will then arise, and haue mer­cy vpon Sion. Esa. 54.7.8. This the Lord expresseth by the Pro­phet Esay, For a little time haue I forsaken thee, but with great compassion will I gather thee: In a moment in my an­ger I hid my face from thee, for a little season, b [...]t with euerlasting mercy haue I had compassion on thee: Psa. 34.15.18 This is ac­knowledged by the Prophet Dauid, where he sayth, The eyes of the Lord are vpon the righteous, and his eares are open vnto their cry: The Lord is neare vnto those that are of a contrite heart, and will saue such as are afflicted in spirit. What larger promise can bee made vnto the afflicted then this, that his eares are open to their cry, and that hee will saue such as are afflicted in spirite. And this is it which our Sauiour himselfe often alled­geth for the comfort of his Disciples; Ioh. 14.18. Mat. 18.20. Mat 28.20. Gen. 41.14. Iam. 5.11. Exod. 12.41. Psal. 18.1. Dan. 6.23. Micha. 7.8.10 I will not leaue you comfortlesse, but I will come vnto you, loe, I am with you to the end of the world: This appeareth by the hi­stories of Ioseph, of Iob, of the Church in Egypt, of Da­uid, of Daniel, whom the Lord did humble for a time vnder the heauy burden of fore affliction; but it was but for a time; for comfort was euen then prepared: and when the time of refreshing came, it brake out as the rising of the Sunne, and tne bright beames of the Morning after a tempestuous night, which of all things is then most ioyfull and comfortable. And so shall it bee with all the godly; let their afflictions be what they may bee, inward or outvard, of body, or of mind, or of both; the Lord may seeme for a time to haue forgotten his; but hee that should come will come, and will not tarry, and when deliuerance is most welcome, and that wee vtterly despaire of any comfort of our selues, then will the Lords Mercy & deliuerance breake foorth as the Morning. And to this [Page 152] purpose are the words of Salomon, where hee sayth, The hope that is deferred, Pro. 13.12. is the fainting of the heart: But when the desire commeth, it is a tree of life. All these Testimonies are so many witnesses of this truth, that howsoeuer Gods children goe drouping for a time, through the sense and feeling of their sins, and can­not any way, or by any meanes receiue any comfort, or howsoeuer outwardly they may bee afflicted, yet God hath determined their deliuerance: His comming foorth (to comfort and deliuer them) is prepared as the morning, &c.

Now, this deliuerance which the Lord hath pro­mised to his children, to comfort their wounded con­sciences, Gods deliue­rance com­pared to the morning in three respects and those that are in misery, hee compares it to the rising of the Sunne, and the bright and com­fortable beames of the morning for these three causes.

1 First, because that though the Lord doe seeme to forget his people for a time, and deferre his helpe; yet in his good time hee will come with abundance of comfort, and cause the bright beams of his fauour and the cleare Sunne-shine of his mercy, A Similie. to shine into our distressed soules. If a man were in a waste wilder­nesse in a darke and solemne night, and see neyther Sunne, Moone nor Starre, but heare the fearefull and terrible roaring and velling of wilde beasts: Oh how glad would this man be, after a dangerous, tem­pestuous, stormy and solemne night, to see the face of the Sunne, and the comfortable dawning of the day: Euen so, what can bee more comfortable to a poore distressed Soule, and a wounded conscience, after many blacke and stormy nights of affliction, when the conscience of a poore sinner is vpon the Racke, and when a poore Soule shall see the anger of God against sinne, see the torment of Hell, and his owne [Page 153] conscience accusing him for sinne? What can bee more comfortable or more longed for of such a man, then to behold the bright beames of Gods mercy in Iesus Christ; to see the comfortable face of God to shine vpon him, and to haue a sense and feeling of his mercy? Act. 27. When Paul and his company had not seene the Sunne nor Moone for a long season, at length they were glad to see the light appeare, Euen so, when a poore soule hath beene plunged, euen to the bottome of the sea of desperation, and sees no one glaunce or glimmering of Gods mercy, but rather hath a long time wrestled against the waues of despe­ration, then to see but one sparke or glimmering of Gods mercy, it is that which makes the hearts of Gods children to leape for ioy.

Secondly, it pleaseth the Lord to compare his helpe to the rising of the Sunne, because as nothing 2 can hinder that from rising, but it keepeth continu­ally that course which God hath set it: Euen so the Lord he hath prepared the helpe of his people, and the Deuill, nay all the Deuils in Hell cannot hinder him, no more then wee can by all our skill and might, hin­der the rising of the Sunne. And surely, this is great­ly for the comfort of Gods children, that when the Lord is once: Prepared, and comming to helpe them, no Creature in heauen or earth can stay or stop him.

Thirdly, as the morning doth not diffuse and spread his light ouer the earth all at once, but by de­grees, 3 by little and little, as the Sunne growes high­er and higher: Euen so, the Lord for the most part makes his loue and his mercy known vnto men, not all at once, but by degrees, by little and little, as it seemes best to his Maiesty, and for the comfort of his children.

Seeing the Lord is Prepared to helpe vs, and that with abundance of comfort, and so as no Creature, no, not the gates of Hell cannot hinder him, but he will make his loue knowne vnto vs: Wee must all learne to possesse our soules with patience, to awayte the Lords leasure for our deliuerance; not to prescribe vnto him the manner or the time when wee would be deliuered. It is sufficient for vs to know that comfort is prepared: Wee are ready in our troubles when we find not present helpe at hand, to suppose the Lord to bee farre off, and so grow impatient of delay, & can­not abide to wayte the Lords leysure; so soon as Gods hand is layde vpon vs, wee looke to haue it taken off, and so soone as wee feele the heat of affliction, we look that God should quench it: This made the Prophet Dauid in the heat of his affliction to cry out; Psal. 10.1. Why standest thou so farre off O Lord, and hidest thee in due time, euen in affliction? And in another place hee sayth, Hath God forgotten to bee gracious, and hath hee shut vp his lo­uing kindnesse in displeasure. Thus the children of God haue wonderfully beene assaulted, and the flesh som­time wrestling against the Spirit preuaileth, and for a time getteth the vpper hand. But seeing our doctrine hath taught vs (as wee haue heard) that howsoeuer God doth humble his children for a time, yet he for­saketh them not for euer: but in the middest of all their afflictions and tryals, mercy and deliuerance is prepared for them. Let vs learne heere (how great so euer our conflicts bee) not to despayre of Gods mer­cy, but to Tarry the Lords leysure: for it will surely and certainly come, euen as the Sun is sure to rise though it bee set for a time, or hidden by a thicke cloud, yet it will breake out and appeare most comfor­tably.

Ʋse. 2 Seeing the Lords comming vnto the godly is [Page 155] prepared, and therefore most certaine to come: So the same shall come as the Sunne in the morning, most comfortable: Wee are taught heere that our deliue­rance from God shall bee sure to come, when wee can most of all prize it, and when the same shall bee most welcome vnto vs. A Marchant takes his voyage in­to a farre Country, A Similie. and makes his reckoning within so many monethes to returne, his louing wife at home, about that time appointed, with gladsome heart looketh dayly for his returne: but by distresse of weather, or some other accident, she heares not of him; or if shee doe, the newes is most vncomforta­ble: thus shee hath her heart possessed with sorrow, hauing more cause of feare, then hope: At last, when stee thinketh least, her dearest husband returneth safe with great store of wealth; who is able to ex­presse her ioy, and is not her ioy the greater, and her husband so much the more welcome for that he stay­ed so long? Yes doubtlesse. So it fareth with our God: his delaying of comfort and deliuerance, makes vs to prize the same the better when it doth come: When wee haue layne a long time vnder the heat of Gods wrath, and suffered a sore night of affliction, when our sinnes haue mustered themselues before vs, and gone ouer our heads, as afore burthen too heauie for vs to beare; and when wee shall seeme altogether lost in our selues, then to be found of the Lord is most sweete and comfortable: Oh it is the case of many of Gods deare children that haue vndergone a sore night of affliction and sorrow for sinne, A principall comfort for the afflicted soule. and haue been ready to say, I am cast out of thy fauour: yet hath the Lord at last answered their long expectation with a ioyful Morning of Sunne-shine of his mercy and fauour, & the bones that seemed to be broken haue reioyced: Oh then let vs stay our soules vpon this, that howso­euer, [Page 156] No chasticement for the present seemeth to be ioyous, Heb. 12.11. but grieuous: yet there is a time when it shall bring the qui­et fruit of righteousnesse vnto them that are exercised ther­by: Deu. 8.16. In regard hereof, Moses the man of God sayth, That the Lord humbled his chosen people, and proued them, that hee might doe them good at their latter end. And in my poore iudgement, a man may gather farre more vndoubted assurance of Gods euerlasting fauour to­wards his soule by these inward afflictions, then by a­ny outward prosperity in the world whatsoeuer: the Lord grant vnto his poore afflicted seruants, that their troubled soules, which with sorrow for sinne, are cast downe so low, that they may reape this gracious bles­sing. It followeth.

IN these words the Prophet doth yet more fully ex­presse the mercy of God towards poore distressed soules, by the later rain that fals vpon the earth: that e­uen as raine is most welcome to the scorched & par­ched earth in the time of summer, after a long drought to coole the heat, and to quench the thirst thereof (as our owne experience this last summer hath taught vs) as also to ripe the fruits of the earth, and to bring them to perfection: Euen so, when poore soules be wounded and spoyled of all sense and feeling of the mercy of God in Iesus Christ, and lye bleeding in their miseries, scor­ched & tormented with the heat of Gods anger for sin euen when men seem to be past hope: then if the Lord send a gracious raine, and a blessed shower to quench the heat of their poore afflicted soules for sin, it shal be most welcome, for then is mercy most welcom when men haue felt the bitter smart of sinne. But of this [Page 157] more largely the doctrine before.

Now, The ends wherefore the Lord doth defer his helpe. if any aske wherefore the Lord lets his owne people lye oftentimes so long soking in misery be­fore hee helpe them, and then helps them when as there is least hope of helpe. I answere, he doth this.

First, for the tryall of their faith, whether they will depend and hang vpon him, also, for the exercise of 1 their faith and patience.

Secondly, to make them see and know, that they 2 bee nothing in themselues, but that the strength they haue is in Christ.

Thirdly, to stir them vp to seeke and pray vnto 3 him more earnestly for helpe and succour.

And lastly, to make them highly to esteeme of his 4 mercy, for such things as bee easily come by, are light­ly esteemed; but things which be long in getting, cost much trouble and paines, and likewise such things as come in time of great trouble and need, they must bee most set by; and therefore the Lord defers his mercy often to the last gaspe, that so it might bee the more e­steemed.

This may teach vs to continue our patience, and to wayte still his leysure: though hee deferre long, and seeme to forget vs; yet Wee must liue by faith, We must hope for life in the midst of death, and say with Iob, Though thou kill mee, yet I will trust in thee. So, though the Lord defer his helpe and comfort many yeares, yet wee must neuer let goe our hold, but still hang vpon his mercy with the hands of faith.

THese words containe in them the complaint the Lord takes vp against these rebellious Iewes; & it is as much, as if he should haue said; I haue for my part vsed all the meanes that possible I could, to humble you, and to bring you to repentance; but now alas, I know not what to do vnto thee more, or what course to take to doe thee good; & yet I can bring thee to no good passe, but all is in vain that euer I haue done vn­to thee: and therefore in great griefe, pittying thy wretched and forlorne estate, I can but mourn for thy misery.

Doct. 1 Hence we see, in the dealing of God with this peo­ple, the wonderfull mercy of God towards them, in that hee shewed himselfe so mercifull, God doth not proceede in iudgement before hee hath offered all means of mercy. as first to vse all the meanes hee could to conuert them, and humble them before hee punished and destroyed them. If the Lord had but shewed one meanes as the Word prea­ched; it was his great mercy, for hee might iustly take all aduantage at our hands, to cut vs off in the height of our sins; & damne vs presently for the same; but in that he vseth so many meanes, so long a time, it shewes his wonderfull mercy to these people, in that he sayth: Oh, what shall I do? how shall I entreat? It shewes, the Lord had vsed all the meanes hee could, his word, his mer­cies, [Page 161] his iudgements, threatnings, punishments; and yet all would not humble them.

So that hence we may obserue the wonderful mer­cy of God towards his people, in that hee vseth so ma­ny meanes to humble them for their sins ere hee cut them off. The truth of this Doctrine is confirmed by diuers places of Scripture, Ier. 7.13. as that of the Prophet Ieremy, I rose vp earely and spake vnto you: but when I spake yee would not heare mee, neyther when I called would yee answere. And that of the Prophet Esay, Esay. 68.2. I haue stret­ched out my hand all the day long vnto a rebellious people. Ioel. 2.13. This is further confirmed vnto vs by the Prophet Io­el, when hee sayth; Rent your hearts and not your garments, and turne vnto the Lord your God, for hee is gracious & mer­cifull, slow to anger, and of great kindnesse, Ezech. 33.11 and repenteth him of the euill. And so much doth God himselfe teach vs of himselfe, when he sayth, As I liue sayth the Lord God, I desire not the death of the wicked, but that the wicked turne from his way and liue. 2. Sam. 12.1. When the Prophet Dauid had committed very haynous and horrible sinnes, how graciously did the Lord send vnto him his Prophet Nathan, to awake him out of his sinne, and to call him home by repentance. And againe afterwards, 2. Sam. 24.10 when in the pride of his heart hee had numbred his people; hee sent the Prophet Gad vnto him to humble him for the same: Yea the Lord is so rich in mercy, that hee offereth the same vnto the wicked themselues, though they in their prophanesse neglect and contemne the same. When Cains heart beganne to boyle in malice against his brother Abel, Gen. 4.6.7. the Lord sayd inough to him if hee had had grace to haue kept him from that horrible sinne of murder: Why art thou wroth (sayth Almighty God to Cain) and why is thy countenance cast downe, If thou doest well, shalt thou not bee rewarded? &c. And after that Cain had slaine his brother, the Lord [Page 162] left him not, Gen. 6.3. but laboured to bring him to remorse, when hee asked him, Cain, where is thy brother Abel? And againe, The voyce of thy brothers bloud cryeth from the earth.

And when God was purposed to destroy the olde World, 2. Pet. 2.1. Gen. 19. 2. Reg. 21.28 what meanes did hee vse first to reclaime them? hee gaue them a hundred and twenty yeares to repent in, and all this while sent vnto them Noah that Preacher of righteousnesse, to warne them of that iudgement to come, yet they repented not: So dealt hee with the filthy Sodomites, by placing iust Lot a­mongst them to labour their conuersion, Mat. 27.19. and was so farre preuailed with by Abraham, that if ten righte­ous soules had beene found in those Cities, God had spared them for their sakes. The like may bee sayde of Ahab and of Pilate; yea, the Lord offered his mercy vnto Iudas, when as before any thing was effected, Christ put him in mind of his bloudy thoughts against him, making it manifest that hee was the man that should betray him. Thus haue wee seene cleared the truth of this Doctrine, that God is a God of mercy, & that hee will not easily proceede in iudgement before hee hath offered all meanes of mercy, What shall I doe vnto thee? how shall I intreat thee?

The meanes by the which the Lord doth hum­ble men.Now the meanes by the which the Lord doth hum­ble men, are diuers:

First and principally, the Ministery of his Word. Thus dealt the Lord with his seruant Dauid, as wee heard before, sending his Prophets vnto him to bring him to the sight of his sinne: 1 The Mini­stery of the Word. and to this end hath the Lord commaunded his Prophets and Ministers to cry aloud, Esa. 58.1. Pro. 8.1.2.3 & 9.1.2.3. and to lift vp their voyces like Trumpets, to preach the Doctrine of repentance, and to shew the people their sins. And Salomon in diuers places of his booke of Prouerbs bringeth in Christ Iesus, the wisedome of [Page 163] God, sometimes crying aloud in his owne person, and sometimes by his Ministers, to summon men to re­pentance. Thus dealt hee with the Nineuites, sending vnto them his Prophet Ionas to preach repentance vn­to them, that there rested but forty dayes, Ion. 3.4. and then (without repentance) Nineueh should lye in the dust: And hence is it that the Apostle Paul calleth the Mi­nistery of the Word The power of God to saluation to euery one that beleeueth. And in another place hee sayth, Rom. 1.16. that howsoeuer the seeming Wisemen of the World do ac­count of Preaching but as foolishnes, yet it hath plea­sed God By that foolishnesse of preaching, 1. Cor. 1.21. to saue them that beleeue. And this Word of God is called the Lords Hammer, Ier. 23.29. whereby he knockes at the dore of our hard hearts: and this is the most principall, the most pow­erfull and effectuall meanes, being Gods ordinance to conuert sinners, and to bring them to repen­tance,

Secondly, his manifold mercies and blessings, the which hee Renueth towards vs euery morning: 2 His Blessings and by this meanes doth the Lord seeke to wooe and winne our hearts to him; hee giues vs life, and health, meate, Lam. 3.23. drinke, apparrell, lodging; hee keepes vs from many dangers, and poures downe thousand blessings vpon vs, and euery one of these giue a knocke at our hearts, and cry aloud in our eares, that the Lord by them doth labour to draw and winne vs vnto him; & this was that that made Dauids sinne exceeding sinnefull; namely, That God had annointed him King ouer Israel, 2. Sam. 12.7.8. and had deliuered him out of the hands of Saul, and had gi­uen him his Lords house, and his Lords wiues into his bo­som, &c. And would if that had been too little, haue giuen him much more; and therefore his vnthanke­fulnesse must needs bee the greater, to sinne against so gracious and mercifull a God.

3 Thirdly, by his corrections and chasticements which God doth lay vpon vs; His iudge­ments. by these doth the Lord ring many a warning peale in our eares, sometimes by long and tedious sicknes, diseases, crosses, losses, troubles, calamities, in wife, children, goods, good name; the Lord hath many of these wayes to hum­ble vs, that by them perceyuing his angry counte­nance towards vs, wee might be humbled for our sins, and sue to him for mercy; and whensoeuer the Lord is constrayned to take this course with vs, hee doth it vnwillingly, with griefe of heart, as is manifest by that notable place in this Prophet: Hos. 11.8. How shall I giue thee vp, O Ephraim? how shall I deliuer thee O Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? my heart is turned within mee, and my repentance is rolled to­gether. The iustice of God in this place requires ven­geance, the mercy of God requires pitty and com­passion, and betwixt them both God seemeth to bee straighted, which shewes, how hardly he is drawne to punish that, notwithstanding the sinnes of Ephraim & Israel did require that the Lord should punish them as he did Sodom and Gomorrah & the Cities about them: yet his fatherly loue and tender compassion towards them stayed his iudgements.

Vse. 1 Now let vs come to the vses of this Doctrine.

This serues in the first place to reproue & condemne the desperate behauiour of al wicked and vngodly sin­ners, that neglect and contemne (if not stubbornely resist) all the meanes of their good that the Lord doth offer vnto them: so as the Lord may iustly complain of them as of Ephraim and Iudah heere: O Ephraim what shall I doe vnto thee? O Iudah, how shall I entreat thee? His word, his mercies, his iudgements, what means soe­uer the Lord may vse for their conuersion, they fru­strate them all. If hee doe cry in their eares by his [Page 165] Prophets through the preaching of the Word, which is the power of God: Alas, how many be there amongst vs, that Like the deafe Adder stop their eares at the voyce of the Charmer charme hee neuer so wisely? Psal. 58.4.5. but this Word the which now they seem so much to despise, shal leaue such an impression in their soules and consciences, that at the last day if there were no witnesse to accuse them for their contempt thereof, yet their owne con­sciences would hayle them to iudgement: or else, if they doe hearken vnto it, and attaine to some know­ledge by it, yet they hate to bee reformed by it, Psal. 50.4.5. and so by that means procure vnto themselues the greater dam­nation.

Againe, if God allure them by his gracious bene­fites, how many bee there amongst vs that most care­lesly and most wretchedly abuse them, That turne the grace of God into wantōnes; or if the Lord proceed further to correct them, they are neuer the better by it, but with wicked Ahaz, Trespasse yet more against the Lord: 2. Cor. 28.22 so that the Lord may iustly complaine of them, as some­times hee did of the old rebellious Iewes, I haue corre­cted them, but they haue not been humbled. And I would to God that this complaint might not iustly bee taken vp of vs the people of this land, vnto whom the Lord hath vsed euery one of these meanes. His faithfull Ministers that haue cryed vnto vs almost these three­score yeares together; besides how many blessings haue wee enioyed, liberty, peace, abundance; euery man may sit and reioyce vnder his owne Vine; besides this, many times againe Hee hath hedged in our wayes with thornes, as famines, pestilences, sicknesses, Hos. 2.6. vnseasona­ble weather, as this Winter and Summer last doe te­stifie. And now againe hath turned our sorrow into ioy, by giuing vs a happy season this latter part of the yeare: so that in these respects the Lord may say vn­to [Page 166] vs as hee sayd sometimes of Israel, What shall I doe vnto thee that I haue not done, or as my Text sayth here, Oh Ephraim what shall I doe vnto thee? Oh Iudah how shall I intreat thee?

Neuer age had more experience of the goodnesse of God towards them then this age wherein wee liue, if wee eyther regard the preaching of the Word, his iudgements or his mercies: by some of them the Lord hath still sought vnto vs; and yet alas, as though all this were nothing, Esay. 5.12. wee passe our time in carnall secu­rity and sinnefull pleasures, Neuer regarding the works of the Lord, nor considering the operation of his hands. So that now the Lord may iustly take vp that complaint a­gainst vs, Esay. 5.4. as heere hee did against Ephraim & Iudah, O England, what shall I doe vnto thee? O England, how shal I intreat thee? And therefore we may well feare that he that thus called vpon vs, Pro. 1.24.26 and that by so many meanes, and wee refused, that the time shall come that we shall cry and call vpon him, euen till our hearts are ready to breake within vs, and hee will not heare vs, but bee so farre from pittying vs in time of our distresse, as that hee will rather laugh at our destruction.

Secondly, this may serue to admonish vs all in the Vse. 2 feare of God, that whensoeuer the Lord shall call vs by any meanes whatsoeuer, be it by the Ministery of his Word, bee it by his mercies, or bee it by his iudge­ments, or any other means whatsoeuer, that we be not of a dead and senselesse heart that will not stoupe vnder Gods hand, but labour to make a sanctified vse of e­uery one of them; for if they preuaile not with vs to humble vs for sinne, and to make vs seeke vnto God by true and vnfained repentance; alas, our case is most miserable and desperate. Oh then in the feare of God let vs heare his voyce when he speaketh vnto vs in his word, and pray vnto him, that hee would open our [Page 167] hearts as he did the heart of Lydia; if that doe not, yet let his mercies wherewith hee doth, as it were, follow vs at the heeles, most rebellious wretches, as wee bee: moue vs and mollifie our hard and stony hearts; if not his mercy, yet let his iudgements preuaile with vs to make vs to stoope vnder his mighty hand. Otherwise, if wee will needs bee desperate, and harden our hearts against all such blessed meanes; Oh then let vs assure our selues that that iudgement shall come vpon vs, & overtake vs, Ver. 5. that heere hee threatned against Ephraim & Iudah. I haue cut them downe by the Prophets, I haue slaine them by the words of my mouth: that is, because no meanes that I could vse would doe them good, but they did harden their hearts against the same; therefore now those threatnings of my Propbets shall come vpon them, and I will make good the words of my mouth, that is, bring to passe all my iudgements threatned against them.

Secondly, in that the Lord complaineth here, that Doct. 2 no meanes that hee could vse, Wicked men continue still in sinne, not­withstanding all meanes to the contrary. could doe them any good, saying: What shall I doe vnto thee? how shall I in­treat thee? Wee may heete behold how desperate the case of this people were, and their maruellous obsti­nacy and rebellion, in that though Almighty God did vse all meanes to humble them and reclaime them, yet they could by no meanes bee brought to goodnes, to bee humbled, but notwithstanding all the gracious meanes God vsed, they continued rebellious and stubborne still: And this appeares by the Lords com­plaint, in vpbraiding them with sinne still, q. d. I perceyue thou wilt bee stout against mee, thou wilt not yeeld, thou wilt be brought to no good passe, thou art exceeding obstinate and rebellious; and thus doth the Lord complaine of them in another place, Where­fore should I smite them any more? And againe, Esay. 1.5. Thou O [Page 168] Lord hast striken them but they haue not sorrowed, thou hast consumed them, Ier. 5.3. but, they haue refused to receiue correstion: for they haue made their faces harder then a stone, and wil not returne: Amos. 4.6. And againe, by the Prophet Amos hee com­plaineth thus; I haue giuen you cleannesse of teeth in all your Cities, and scarsenes of bread in all your places, yet haue yee not returned vnto mee sayth the Lord. If wee looke v­pon examples, Gen 4.6. wee shall finde diuers in the Word of God that proue the same, as that of Cain, albeit the Lord did forewarn him of that wrath hee had concei­ued against his brother Abel, that hee would neuer be at rest till hee had killed him. And this is clearely seen in the old World, when the Lord saw the wickednesse of man to waxe great vpon the earth, Gen. 6.3. hee stirred vp Noah that Preacher of righteousnesse, to warne them of iudgement to come; yet they continued still in their sinnes: The like may bee sayd of Sodom and Gomorah, of Pharaoh, Iudas, and the like: So that it appeareth to bee an euident truth, that wicked men continue stil in sinne, notwithstanding all the means that God doth vse to the contrary, Pro. 27.22. according to that of Salomon, If thou bray a foole in a morter, yet will not his foolishnes depart from him.

And this thing so comes to passe in them, because God in his iust iudgement hath giuen them ouer to a reprobate sense, Reason. according to that of the Apostle Paul, God gaue them ouer vnto vile affections, Rom. 1.26. to worke filthinesse a­gainst nature, &c. And as it was sayde of the sonnes of Ely; 1. Sam. 2.24. They would not heare their Fathers voyce, because the Lord would destroy them.

Vse. 1 Seeing wicked and vngodly men continue still in sinne, notwithstanding all gracious means to the con­trary: This may be a terror to all wicked and vngod­ly wretches, to consider, that as their hearts are hard­ned, and their consciences seared; so great shall bee [Page 169] their iudgement; and by this means they doe but in­crease their punishment, Rom. 2.4.5.6 and hoard it vp as a treasure against the day of Gods wrath; Despisest thou the riches of his bountifulnes and patience, and long sufferance, not know­ing that the bountifulnes of God leadeth thee to repentance? but thou after thy hardnesse, and heart that cannot repent, hea­pest vp vnto thy selfe wrath against the day of wrath. In which words wee may see the wofull and miserable e­state and condition of all those that runne from euill to worse, that their damnation all this while sleepeth not; but when the measure of their iniquity is once full, the Lord will bee sure to bring his iudgements v­pon them.

Againe, to apply this doctrine somwhat more neer­ly Vse. 2 vnto our selues: was this the desperate estate of this people, and damnable rebellion against all the graci­ous meanes God vsed: Alas, if we compare our estate with theirs, wee shall find our case to bee farre worse; for the Lord hath vsed more means to humble vs then them, but yet we are hard hearted stil, we are not hum­bled, wee haue not melting hearts: how did the Lord smite the creatures this last winter by frost and snow, that many thousands of them perished in euery place and corner of this land? besides, for this summer which is the pleasantest time in the yeare, hath not euen now the creature mourned vnto vs, to teach vs to mourne? What fearefull and lamensable fires haue hapned with­in these few yeares in most peaces of this land? and yet, good Lord, how few are the number of those that lay these iudgements of God to heart? Well, let vs take heed, that if these humble vs not, least the Lord send such iudgements and plagues amongst vs, that the very Sorcerers of Egypt (if they were amongst vs) would acknowledge it to bee the finger of God. When that Moses smote the Rocke it gushed out with water: [Page 170] the Lord hath often smitten our hard and flinty, and rocky hearts with the rodde of his iudgements, and stil smites, but all in vaine; for we are stubborne and rebel­lious still. So that wee may iustly feare, that as he cast off this people, slew them, consumed them, and de­stroyed them; euen so will hee deale with vs in his an­ger, and that because wee haue not profited by his iudgements, nor yet no meanes that hee hath vsed can preuaile with vs, to bring vs to repentance. If we con­temne so great saluation, how can wee thinke to escape?

Doct. 3 Thirdly, out of this patheticall and compassio­nate speech of the Lord, The Lord takes it hard­ly that the meanes of our good should bee contemned. O Ephraim, what shall I doe vn­to thee? O Iudah, how shall I intreat thee? Wee may learne that it is a grieuous thing vnto the Lord, and vexeth his spirit, to see all the meanes hee doth vse in mercy to doe vs good, and to saue vs, to bee carelesly regarded, and lightly esteemed, or proudly and despe­rately contemned of vs: for the Lord hath tryed all possible meanes to doe them good, yet they regarded them not, but lightly esteemed them and passed them ouer; and therefore the Lord takes vp this pittifull complaint, O Ephraim what shall I doe vnto thee? O Iu­dah how shall I intreat thee? It is all one as if he should haue sayd, It grieues me right sore to see you so stub­borne against mee. This Doctrine is cleared in di­uers places of the Holy Scriptures, as that speech of Almighty God himselfe, when hee sayth to the people of Israel, Deu. 5.29. when they had made that solemne promise to obey Moses the seruant of the Lord in all things: Oh that there were such a heart in them to feare mee, & to keepe my commandements alwayes, that it might go well with them, and their children for euer. Psal. 81.13. This affection the Lord ex­presseth in another place when he sayth, O that my peo­ple had hearkned vnto me, and Israel had walked in my waies: [Page 171] Yea, our Sauiour himselfe doth expresse the same af­fection in him, in the dayes of his flesh: Luk. 19.41.42. And when hee came neare it, hee beheld the City, and wept ouer it, saying; Oh if thou haddest knowne, at the least in this thy day those things that belong vnto thy peace. These testimonies and the like, whereof the Scripture is full, serue to confirm the truth of this Doctrine vnto vs, how hardly the Lord doth take it at our hands, when wee neglect and contemne the meanes of our good. The vses remaine to be handled.

Doth the Lord take it so grieuously to see his ordi­nances Ʋse. 1 contemned, when men will not bee humbled by his Word and by his iudgements? Oh how then must hee needs bee angry with vs, the people of this land, who haue grieued his Maiesty by vile contempt of his holy Ordinances, how little dooth his Word moue vs, and how hard hearted are wee at his iudge­ments? What Nation vnder Heauen is there, who li­uing vnder a Christian Prince, hearing and professing the Word of God as wee doe, amongst whom the sa­cred ordinances of God are more contemned then a­mongst vs. Nehem. 1. All the meanes God hath vsed to hum­ble vs and to saue vs, and to bring vs to repentance & reformation of life: Alas, they fall to the ground ge­nerally, no man taketh them to heart. Daniel in his prayer acknowledgeth, Dan 9.14. that the Lord did iustly plague them for their sinne, because they had not profited by Gods iudgements. Now if the Lord were sore angry and grieued with his people for the not profiting by the meanes: and will hee not much more bee stirred vp to wrath against vs for the contempt of all those gracious meanes the which he in mercy vsed to hum­ble vs? yes, no doubt, Hos. 4.1. and for the same cause the Lord hath a Controuersie against the inhabitants of the Land, & hath taken the Rodde into his owne hand, and chaste­ned [Page 172] and whipt vs diuers wayes, and vnlesse we do meet him by repentance with prayers and teares, surely, hee will poure out euen the dregger of his anger against vs at last.

Ʋse. 2 Secondly, seeing nothing more grieues the Lord, then to see his ordinance and gracious means vsed for our good, contemned and lightly regarded, so as wee profit not by them: Oh, how should this grieue vs and humble vs, that wee haue been so exceeding care­lesse to profite by the meanes? Wee see that a louing child will bee loath to doe any thing to vexe his kinde and louing Father, and if any child should bee so stub­borne that hee would not bee reclaimed, neyther by his Fathers kind promises, dayly gifts, nor yet by his rodde and correction, wee would thinke him vnwor­thy to liue. Well, the Lord hee vseth many means to humble vs, and hee is much grieued to see vs profite nothing by them, but still to rebel and to be stubborn; and therfore it should much grieue vs and humble vs, to grieue our gracious and mercifull God. Oh then let vs labour to bee humbled, and to profite by the meanes the Lord vseth for our good.

Ʋse. 3 Thirdly, this checkes the carnall man, who so long as hee liues an honest ciuill life, and is neyther whore nor theefe, thinkes God is not displeased with him: they thinke all is well, and hope to bee saued as­wel as the best, and doubt not of Gods loue: but if thou bee not bettered by Gods iudgements, if thou profite not by those meanes, the Lord vseth to humble thee, whether it bee the Ministery of the Word, his mer­cies, or his iudgements, or the like, thou shalt one day know that hee is highly offended with thee, and there­fore let vs not flatter our selues, but let vs profite by Gods iudgements, and labour to be humbled by them to seeke the Lord, least by the neglect and contempt [Page 173] thereof, hee bee moued to send more fearefull, and that eternall damnation in the end.

Fourthly, and lastly, heere is matter of comfort & consolation to the children of God, and all those that Ʋse. 4 take the iudgements of God to heart, and profite by them to repentance, and seeke to God; for as the Lord is grieued with those that profite not by the means, dis­likes all contemners and despisers of them: so on the contrary, hee loues and likes, and fauours them that profite by the meanes that hee vseth to conuert them. When Nehemie heard that Ierusalem was waste, Nehem. 1.9. that the people were in heauinesse, and the Church afflic­ted, Hee sate downe and wept, and fasted, Hab. 3.16. and prayed vnto God for them. And againe, When I heard, Ezech. 9. my belly trem­bled, &c. How did the Lord commaund his seruant, clothed in white, with a penne and inke at his side to set a marke vpon all those that mourned for their own sinnes and the sinnes of the people. Well then, aske this question of thy owne Soule: Hast thou beene grieued at Gods anger, and mourned for the sinnes and rebellion of the land? Doest thou take Gods iudgements to heart, Oh then comfort thy Soule, for the Lord will loue thee, and set his Marke vpon thee, Blessed are they that mourne, for they shall bee comforted. They are blessed that can mourne and weepe for sinne, and can take Gods iudgements to heart to bee affected with them; but alas, how few are the number of those that are humbled for their owne sinnes to feare Gods anger, and profite by Gods iudgements vpon others.

2 THe persons then of whom the Lord complaineth thus, The persons of whom the Lord com­plaineth. is Ephraim and Iudah, namely, the whole bo­dy of the Iewes, and the people of both the kingdoms, Israel and Iudah, the greatest Tribe being put for al the rest.

So then the complaint is very generall, euen of the common people, and all the multitude of both the Kingdomes, except a very few that did repent and be­leeue the Word, as in the three first verses of this Chapter.

Concerning the persons, Ephraim and Iudah, there is the common people and generall multitude of both Kingdoms, Deu. 8.7. seeing they were those whom God chose to be his peculiar people; euen because he had a loue vnto them, to whom belonged the adoption, glory, and the couenant, and to whom did belong the seruice of God, the worshippe and oracles of God, and vnto whom all the Prophets were sent: which had many priuiledges aboue all other Nations, of whom it is sayd thus; Hee sheweth his Word vnto Iacob, his statutes and iudgements vnto Israel. Ps. 147.19.20 Hee hath not dealt so with eue­ry Nation, &c. Yet of this people, euen of Iudah and Israel doth the Lord complaine here, that they were rebellious; and therefore must bee destroyed and cast off.

Doct. 4 Wee learne hence this Doctrine, that no outward priuiledge or prerogatiue whatsoeuer, No outward priuiledge wil free a man from punishment when refor­mation of heart and life is wanting, Psa. 132.4 will keepe backe Gods anger, & deliuer a man from destruction if they liue in sinne, and bee not reformed in heart and life. There was neuer Nation or people vnder heauen, that were graced with more outward priuiledges and prero­gatiues [Page 175] then this nation and people of the Iewes. They had the Temple of the Lord amongst them, of the which the Lord speaketh thus: This is my rest for euer, heere will I dwell: for I haue a delight therein: They had amongst them the Arke of Gods couenant, the Mer­cy seate, they had amongst them the true seruice & worshippe of God, and what not: yet for all this Iu­dah and Israel must bee destroyed, defaced and ex­tinguished, and made spectacles of Gods wrath to all posterities for euermore. This point is clearly to be seene by those threatnings of Almighty God himselfe by his Prophet Ieremie, where hee sayth, Ier. 7.11.12 13.14. Is my house become a Denne of theeues, whereupon my Name is called before your eyes? Behold, euen I see it, sayth the Lord. Therefore will I doe vnto this house, whereupon my name is called, wherein also yee trust, euen to the place that I gaue to you and your Fathers, as I haue done vnto Shilo. And I will cast yee out of my sight, as I haue cast out all your brethren, euen the whole seed of Ephraim. Ier. 16.4.6. The like threat­ning hee vseth by the same Prophet in another place, saying, If yee will not hearken, and turne euery man from his euill waye, &c. Then will I make this house like Shilo, & will make this City a curse to all the Nations vpon earth. And this is further confirmed vnto vs by that threatning of our Sauiour himselfe against Ierusalom, where he saith, Thy house shall bee left vnto thee desolute. Mat. 23.38. And thus haue wee seene this Doctrine confirmed by the example of this Nation and people of the Iewes, who were graced with many and excellent priuiledges and prerogatiues; yet the Lord doth esteeme them as nothing, when re­formation of heart & life is wanting. The same truth is further cleared by diuers other examples in the booke of God. Iudas had many outward priuiledges, and yet for all that a damnable hypocrite: for his calling hee was an Apostle, a calling more honourable then any [Page 176] other in the Church of God, Act. 1.17. Gal. 1.1. because the ordination was not of Man or by man, but by Iesus Christ. The company with whom hee was conuersant was match­lesse, for hee was conuersant with Iesus Christ and his Disciples, his gifts they were not meane, for hee was a Preacher. And lastly, his behauiour was very sober: for when Christ tolde his Disciples that one of them should betray him, they were farre from suspecting Iudas, that they rather misdeemed themselues, Ma­ster, is it I, sayth one, Master, is it I, sayth another? and yet for all this Iudas a desperate reprobate.

This is further to bee seene in Cain, who was as for­ward in offering sacrifice as his brother Abel, Gen. 4.3.4.5 yet be­cause hee came in hypocrisie for fashion sake, the Lord reiected both him and his sacrifice. Mar 6.20. Herod loued Iohn Baptist, and did many things at his request; yet by reason of his Incest hee is branded for an hypocrite. What shall I say of the foolish Virgins, who went out to meet the Bridegroome aswel as the wise? Mat. 15.1.2. yet because they wanted the oyle of graee in their hearts, were re­iected. Act. 8.13. Act. 5.8. The like may bee sayd of Simon Magus, of A­nanias and Saphira, and diuers the like examples, all seruing to this end, to confirme the euerlasting truth of this Doctrine vnto vs, that no outward priuiledge in the world will free a man from Gods iudgements, when reformation of heart and life is wanting.

Reason. And the reason is cleare, because God himselfe is not tyed to any people, nor respecteth any persons but onely such as feare him, I perceyue (sayth Peter) that God is no accepter of persons, Act. 10.34.35. but in euery Nation hee that feareth him and worketh righteousnesse is accepted of him: Hee will cleare his iustice, to hate sinne, wheresoeuer, whensoeuer, or in whomsoeuer hee findeth it.

Now let vs come to the vses.

This may serue in the first place for the iust re­proofe [Page 177] of those that flatter themselues in respect of an outward profession, and beare themselues aloft, in respect of some outward priuiledge, and thinke that they shall therefore escape: but alas, it is not all the priuiledges in the world can doe vs good, if the in­ward sincerity bee wanting. This we haue seen clea­red here by the example of Ephraim and Iudah, the Nation and people of the Iewes, who were graced with many and excellent priuiledges, as no Nation or peo­ple vnder heauen were the like: yet because they wanted this reformation of heart and life, the Lord threatneth heere to destroy them. And now to ap­ply this Doctrine to our selues, we are by Gods bles­sing the people of God, and haue as many priuiled­ges as euer they had: What then, because we are now the Church of God, and enioy the Gospell, Word, and Sacraments, peace and plenty, shall wee grow se­cure and wanton, like an vntamed Calfe, Ier. 19.31. and cast off the yoake of obedience? God forbid: for then the Lord will reiect vs as hee did them. And yet alas, is not this the state of this land at this day, from the highest to the lowest; wee are guilty of the sinnes of this people. Hos. 4 1, 2.3. Among the men of Ephraim and Iudah were found many great and grieuous sins, as the Lord doth charge them with by this Prophet, as swearing, and lying, and killing, and whoring, and that bloud touched bloud. Now alas, are wee strangers to these sinnes? no, no, Wee are too well acquainted with them, and new sinnes that Ephraim and Iudah neuer were acquainted withall; and what is the Lords hand short­ned that hee should not plague England as hee did E­phraim and Iudah: Surely, if wee partake with them in their sinnes, wee shall one day partake with them of their punishments: And looke how much the more familiar wee haue beene acquainted with the best of [Page 178] Gods graces, the greater shall bee our iudgement for the abuse of them: Yea, it had beene better for vs that wee had neuer known God, nor heard of his Word, but been borne euen Turks and Canibals, Pagans and Infidels, then to haue the Priuiledges as wee haue amongst vs; namely, the Word and Sa­craments, and the like, and not to bee reformed by them. Marke what terrible and fearefull words our Sauiour denounceth against those Cities where the Word had beene preached most, and they wanted this reformation: Mat. 11.21. &c. Woe bee to thee Corazin, woe bee to thee Bethsaida, for if the great works which were done in you, had been done in Tyrus and Sydon, they had repented long agoe in sackcloth and ashes: but I say vnto you, it shall bee easier for them in the day of iudgement then for you. And thou Capernaum which art lifted vp into heauen, shalt bee brought down to Hell, for if the great works which haue beene done in thee, had beene done amongst them of Sodom, they had remayned to this day. But I say vnto you, that it shall bee easier for them of the land of Sodom in the day of iudgement then for thee.

In this place our Sauiour declares vnto vs, that such places as haue had the preaching of the Word a­mongst them, and haue accounted light of the same, shall receiue at the last day a greater measure of con­demnation, then those that neuer heard the sound therof. You wil think it a harsh comparison, if I should compare our land to Sodom & Gomor: wee know how the Lord destroyed them with fire & brimstone from heauen: And yet I say vnto you in the name of God from the warrant of his sacred word, by the which wee shall all one day be iudged; that if we liue in the open contempt of Gods truth, ignorance, blindnesse and prophanesse, which sins are scarce the tenth that may bee found amongst vs at this day, it had beene [Page 179] much better that wee had beene borne Sodomites and Gomoreans; yea, the time shall come, when many a­mongst vs shall cry out, and wish that they were So­domites and Gomoreans: Oh that I were a Sodomite, Oh that I were one of them of Gomorah, and that, be­cause wee knew not the day of our Visitation. And this fauour and mercy of our God that now we enioy, to heare him, to speake vnto vs in his Word, and that wee haue his seruice and worship amongst vs, shall bee so farre at the last day from procuring vs any fauour or mercy at Gods hand, as that wee hauing had the same amongst vs, and wee most prophanely did neg­lect and contemne the same; shall reape euen there­fore the greater measure of condemnation: Deu. 32.29. Oh that men would bee wise, then would they consider their latter end.

Secondly, seeing that most excellent prerogatiues Ʋse. 2 and priuiledges will not serue to keepe backe Gods an­ger, and to deliuer vs from destruction if wee liue in sinne, and bee not reformed in heart and life: then let vs labour to ioyne to our outward profession of the Word, sound obedience, true repentance and refor­mation of our wayes, and marke then what will follow: If yee will hearken and obey, yee shall then eate the good of the land. Wee must not stand so much vpon the large­nesse of the leaues of our profession, who should pro­fesse most; as wee should vpon sincerity, who should practise most. I am sure it is our behauiour concer­ning the things of the world: There is no man but had rather be rich, then accounted rich; be wealthie, then seeme to bee wealthy. And yet for that true ri­ches that shall make vs rich vnto saluation, wee can content our selues with shadowes and shewes of it, and looke not after the substance; Like Iehu who made great boast of the zeale hee had for the glory of God: [Page 180] Come with mee sayth he to Ionadab, And see the zeale that I haue for the Lord: 2. Reg. 10.16 but yet for all this, his heart was not vpright in the sight of God: Act. 24.16. but the Apostle Paul was affected otherwise, who endeuoured himselfe to haue alway a cleare conscience towards God and man. And surely this is it that shall bee our comfort in life, in death, & after death, Esay. 38.3. that wee can say with good King Ezechiah, Remember Lord that I haue walked before thee in truth, and with a perfect heart.

Doct. 5 Againe, seeing the Lord complaines here of Ephra­im and Iudah, that is, of the whole body of the people, and the generall multitude of both Kingdomes, Though God doth offer the meanes of saluation vn­to all, yet few receiue them. that they were wicked and rebellious, and profited not by al the gracious means that he vsed to reclaim them: we learne hence, that though the Lord do offer the means alike to all, as his Word, iudgements, admonitions, corrections, &c. yet very few doe receiue them & pro­fite by them, and the greatest part remaine ignorant, vnrepentant and rebellious against the meanes, as wee may see heere in this people: they had the meanes al alike to call them to repentance; yet the greatest part and the greatest number vnreformed still; so that the Lord speakes heere of the whole Nation and people of the Iewes, O Ephraim, O Iudah, those that resolued to Returne vnto the Lord, as in the three first verses of this chapter, their number was exceeding small in compa­rison of those that did neglect and contemne the same; and therefore he speakes of them wholy together, E­phraim, Iudah.

This Doctrine is further cleared by the example of the old World, that notwithstanding the meanes of deliuerance was offered to all men alike, yet only Noah was moued with reuerence, Gen. 6.3. Heb. 11. Gen. 19. to feare Gods iudgements, when all the rest of the world were euen drunke in se­curity, and lay weltring in their sinnes. So in Sodom, [Page 181] one righteous Lot. Elias sayth, Hee was left alone: hee could not see one open professor of Religion in his time. Woe is mee (sayth the Prophet) For I am as the Summer gatherings, and as the grapes of the Ʋintage; Mich. 7.1. Ier. 3.14. Luk. 12.32. Mat. 27. there is no cluster to eate. Alas, when the haruest is in the gleaning, it is very small, heere an eare and there an eare; One of a City, and two of a Tribe. And Christ cals his flocke a little flocke; Feare not little Flocke. All cri­ed against the Sonne of God, Crucifie him, Crucifie him. Reu. 13. All receyued the Marke of the beast.

This is plaine by wofull experience in our dayes, how few true worshippers of God, sound Christians, though wee haue the meanes alike, how few profit by them, the greatest part remaine ignorant still, vile, re­bellious and prophane; and so few, that they bee like a handfull of corne in a heape of chaffe, many hypo­crites, many meere Laodiceans, neyther hote nor cold; Reu. 3.17. many halfe Christians with Agrippa, onely those that profite truely by the meanes, are exceeding few.

Hence wee see that Multitude is no note of a true Ʋse. 1 Church: And therefore it confutes the Doctrine of the Church of Rome, who would make men beleeue, that therefore they must needes bee the true Church, because their Religion is so generally receiued and im­braced of many Kingdomes: But here wee see, Luke. 12.32. that the greater part is the worst; and Christs flocke is a little flocke; and therefore this Doctrine beates and batters down one of the maine pillars of Popery, wher­vpon they ground their religion, and supplant their Church, they ground vpon this sandy foundation, & the pillar is a number and multitude of men, that ma­ny receiue their religion, and few ours; but if this rea­son be good, then those few beleeuing Iewes that re­pented, as in the three first verses of this Chapter [Page 182] should not bee the children of God; but Ephraim & Iuda, euen the common multitude should be accoun­ted the Church, which is most false: for, seeing the Flocke of Christ is small, and they few that beleeue be the true Church of God; this reason is more against them then with them.

Secondly, this may serue to condemn them that Ʋse. 2 excuse their sinnes by the example of the multitude, as Pride, couetousnesse, &c. I doe but as others doe, It is the fashion, and I am not alone. And thus poore soules they thinke they haue alleadged an argument that cannot bee answered. What, shall wee go to Hel for company? Psal. 50.18. Wee see it is dangerous to doe as most doe. The gate is wide that leadeth to destruction, and many goe in thereat: Let vs rather suspect our selues, because wee doe as the most doe: and Fashion not our selues like vnto the world, but ioyne with the little Flocke of Christ: and if there bee but one Elias that feares God, let vs ioyne with him to obey God. And there­fore let men know, that by shrouding themselues vn­der the multitude, Exod. 23.2 Ier. 6.13. they are so far from excusing them­selues, as that the rather they accuse themselues, be­cause commonly the greatest part is the worst.

Ʋse. 3 Thirdly, this may comfort the Ministers of the Word of God, who, when they study, take paines, preach in season and out of season, and yet see no fruit of their labour, few beleeue and repent, it is that which indeed doth much grieue them and discou­rage them, as wee see in Elias; but this must bee our comfort, that it hath euer been so in olde time, in the Prophets times, in Christs time, and since, and wil be so to the end of the world: onely let euery faithfull Minister of Iesus Christ doe his indeuour, and com­mit the successe to God.

HEre is the third generall point in the complaint; 3 namely, the cause of it, The com­plaint it selfe. which so moued the Lord to complaine of this people: And it is indeed the pre­uenting of an obiection and cauill of this people: for they might obiect and say, What aileth him, he hath no cause so to exclaime and complaine of vs, that he cannot bring vs to repentance, and to serue God: why doe wee not bring our Sacrifices to his Altar? doe wee not come dayly to serue God? Yea, we haue lamen­ted our sinnes and humbled our selues before his face, crauing pardon at his hands. What would hee haue vs to do more?

To this cauill of theirs the Prophet answeres, in laying open the cause of this complaint, in these words For your goodnesse, &c. By goodnesse, here he meanes their outward seruice and worship of God, their fayned repentance; they had some outward shew of holines, and of repentance, and seruice of God; but it was voyd of sincerity and soundnesse of heart, it was not in truth, but from the teeth outward; and therefore it was va­nishing and vnconstant, and of the sodaine, like vnto the Dew or Morning cloud, which is dispersed in a mo­ment by the Sunne.

In this people here we may behold the nature and Doct. 6 property of all hypocrites; they content themselues with the bare, naked, and outward seruice of God, It is the pro­perty of hy­pocrites to minde more the outward part of Gods worship, then the inward. ne­uer looking for the truth of it in their hearts & soules: for though they offered Sacrifices and oblations, came [Page 184] to the Temple, seemed to repent; yet it was onely in outward shew, not sound nor sincere, it neuer came from their hearts. And what account such seruice of God is with God, hee declares by his Prophet Esay, when hee sayth, Esay. 1.14. My soule hateth your New Moones, and your appointed Feasts: They are a burden vnto mee, I am a weary to beare them. They would keepe the Sabbaths, and frequent the solemne assemblies, but it was but for custome and for fashion sake: they would learne nothing at al; though their bodies were there, yet their hearts were not there. And this sinne of theirs Al­mighty God layeth to their charge else where, when he sayth, Esay. 29.13. This people come neare vnto mee with their mouth, and honour mee with their lips, but their hearts are far from mee. He blameth them, not for that they came not into Gods Temple, and into the Assembly of Gods people; for, herein they were very forward; but that they brought now a lame Sacrifice vnto the Lord, it was but a lippe seruice, and a Will worshippe, and the Lord doth esteeme no better of it then the killing of a man, and the cutting off of a dogges necke, or the offering vp of Swines bloud; all which are abomina­ble vnto the Lord: for God is a spirit, and therefore will bee worshipped, Esay. 66.3.4 not onely according to the out­ward ceremony of his worshippe, but in spirit & truth: To whom will I haue respect vnto, but to him that is poore, & of a contrite spirit, Ier. 7.7. Pro. 15.11. and trembleth at my words, And if this bee wanting, all that wee can doe in the seruice and worshippe of God, is but sinne vnto vs, and shall adde vnto the measure of our iniquities. And surely, this is the onely reason, as I take, why men profit no more vnder the Preaching of the Word, in this time of the Gospell; namely this, because men perswade them­selues, that so long as they performe the outward rites of Gods worshippe & seruice, as to come to Church, [Page 185] heare the Word, receiue the Sacrament and the like, all is well with them, they need no more.

In these Iewes wee may clearely see a counterpane of our people and time. What is the cause, why after Vse. 1 so much and so long preaching, men should remayne so ignorant, so couetous, so vile, and so sinneful stil; is it not because most men content themselues with the outward seruice and worship of God? Why did not the meanes that conuerted those Iewes in the begin­ning of this Chapter, conuert these of whom the Lord speaketh in this place? Surely, the Prophet giues a reason of it in this verse; namely, because these Iewes thought that they had goodnesse inough, and religion inough, so long as they performed the outward part of Gods worshippe and seruice, and for this very cause, all these meanes could doe them no good.

And is not this the sinne of our times and peo­ple? Note. doe not most men content themselues with the outward seruice and worshippe of God, to come to Church to heare the Word, & receiue the Sacrament? and thinke then they haue honoured God highly, and serued him aswell as the best of them all, and that God can require no more at their hands: I appeale vnto your hearts and consciences whether this be not so, that most doe content themselues with the very out­ward action of Gods worshippe, neuer looking for soundnesse of heart to come in faith, repentance, and obedience.

Oh then let this moue vs all to bee grieued for this sinne; Let vs amend it: Esay. 1.16. Pro. 15.11. Let vs labour to come with penitent and obedient hearts, else all our prayers, and all things else that we doe in Gods seruice, Ier. 7.7. is but Abo­mination to the Lord. And indeed, when men are once come to this passe, that they thinke they haue know­ledge [Page 186] inough, faith and repentance inough, and are forward inough so long as they come to Church, and heare the Word: when men are once come to this passe, many meanes and great meanes can doe them no good. This people of the Iewes had many means, the Lord sent his Prophets earely and late, Ier. 7. but they could not conuert them, and why? because they cryed, the Temple, Mich. 6.6.7. the Temple, and trusted in lying vanities. So the Lord sent his Prophet Mica, threatning them with iudgements, yet they were not reformed: and the reasons is, because they contented themselues with these outward shewes of repentance, and thought their outward worshippe was inough, and that God would bee content with their sacrifices. And again, he heard the Prophet Ezechiel preach and denounce Gods Iudgements; Ezec. 33.31.32. yea, they commended him, and were for­ward to heare him; yet this vile thought and perswa­sion being in their hearts, that it was inough to heare, though they went no further, stopt their hearts so as they could not repent: Mar. 6. [...]0. This was Herods sin, who was come to this height of impiety, that if Iohn Baptist would bee content with his hearing, so it was, but refor­mation of life, especially of his beloued sinne, hee should neuer see in him. Reu. 3.15. And surely, this is that that makes all good things vnprofitable to vs, because men thinke they are wise inough, and good inough. Is it not a wonder that men should liue so many yeares vnder the meanes, heare so much, and read so much, and yet profite so little? Indeed it could neuer bee so, if men did see their wants, and come with penitent and obe­dient hearts. Oh then I beseech you in the feare of God, lay aside this proud conceit, lay aside this vaine perswasion, that you should thinke your outward ser­uice and worship of God is inough, that you know inough, and are good enough; rather thinke the worst [Page 187] of your selues, and desire more grace, that yee may seeme good with more feeling and comfort.

Secondly, in that the Lord compares their repen­tance and goodnes, all their piety and seruice of God to a Morning cloud, and to the dew before the Sunne, he shewes that their Repentance was not onely vnsound but also vncertaine, of no continuance; some good motions came into their minds, and some prickes of conscience for their sinnes; but yet they would not leaue their olde sinnes, and turne to God with al their hearts.

From whence wee obserue a further point of Doc­trine, Doct. 7 that the wicked themselues haue somtimes good motions in them, howbeit they bee not lasting. The wicked haue some­times good motions in them but not lasting. When Gods hand is vpon them by long and tedious sicknes, how ready are many to make solemne vowes vnto the Lord of reformation of their liues; but alas this is but while their consciences are vpon the racke, but when that his iudgements are remoued, it may be sayde of them, as of wicked Ahaz, 2. Chr. 28.22 They trespasse yet more against the Lord. This was the desperate estate and conditi­on of this people, the Lord threatned them with many great and grieuous iudgements, as in the former chap­ter, vnder the which they seemed to bee humbled for a time: but alas, it was but for a time, for it quickly vanished away, euen as the Dew when the Sun shines hote vpon it. This was the case of the people in Mo­ses time, they made a fayre shew for a time, Deu. 5.27 saying to Moses the seruant of the Lord, Goe thou neare and heare all that the Lord our God sayth: Num. 23, 10. and declare thou vnto vs al that the Lord our God sayth vnto thee, and wee will heare it, and doe it. Balam that false Prophet, that loued so the wages of iniquity, as that hee would haue done directly against the commandement of the Lord; yet hauing his mind inlightned, desired that hee might Die the [Page 188] death of the righteous; which was in it selfe a good and a godly prayer, had it not proceeded from a wic­ked and a gracelesse heart: but it was not constant in Balam, but as a sudden flashing of a lightning quickly vanishing away. Exod. 9.27. What shall wee say of Pharaoh, who cryed out, I haue sinned, the Lord is righteous, but I and my people are wicked. This appeareth further in the Iewes, who wished to come to happinesse if that would haue serued the turne, Io. 6.34. Lord giue vs euermore this bread: they had grieuously sinned against the Sonne of God, and yet in a certaine remorse of conscience they wished to be partakers of eternall life. This the Apostle con­demneth in the Galathians, Gal. 5.7. Yee did runne well, what did let you that yee did not obey the truth? Was not this the case of Hymeneus and Philetus, 1. Tim. 1.10. 2. Tim. 2.18 2. Tim. 4.10. were they not held to bee great Christians in their times, and obtayned a good report in the Church of God, in the which they liued? yet afterwards fell away, making shipwracke of faith, and a good conscience. What shall wee say of Demas, Philemō. 24. who went so farre in Religion, as that hee suffered imprisonment for the truthes sake, and yet fell in loue with the world? What did it profite Iehu to bee zealous for the Lord in slaying the Priests of Baal, seeing he Departed not from the sinnes of Ieroboam? 2. Reg. 10.25 v. 31. What did it profite Lots wife to goe out of Sodom, comman­ded by the Angel, Gen. 19.26. accompanied by her deare husband, seeing shee looked backe, and was turned into a piller of salt? Wee must therefore contend for more faith, for more knowledge, and for more grace, that wee may finde in our selues a dayly increase in the same; for not to goe forward in Religion, is to goe backeward, and not to increase in spirituall graces, is certainely to decrease and decay in them. Wee haue in the Scriptures many lawes to incite and prouoke vs to goe forward to per­fection, to walke, to labour, and to striue for godli­nes: [Page 189] but wee haue none to giue liberty, to sit still, to bee idle, or to loyter, to bee carelesse or secure. This doth the Lord himselfe teach vs, when hee sayth; If a righteous man turne from his righteousnesse, Ezec. 18.24. and do the thing that is euill: all the righteousnesse that hee hath done shall bee no more thought vpon, but in the wickednesse that hee hath done, in the same hee shall die. 1. Cor. 9.24. And this is taught by the Apostle Paul, when hee sayth, Know yee not that they which runne in a race, runne all? yet one receiueth the prize: So runne that yee may obtaine. So then wee haue seene this Doctrine cleared, that the wicked themselues are not so farre giuen ouer to themselues, but that at som­times they haue som touch of conscience, and remorse of heart for sinne, as this people heere then seemed to bee humbled vnder Gods iudgement, and they seemed to repent for their sinnes; but all this was but for a time, it was not durable and lasting, but as the Morning cloud, and as the Morning dew it went away. God graunt the same be not our sin.

Now this thing comes thus to passe in the wicked, Reason. be­cause their consciences taking notice of all their sins, doth assure the sinner that God is iust in punishing of sinne, and therefore when the Lord shall but shake the sword of iudgement ouer a wicked man, hee cannot but be humbled for sinne for the time present, though they harden their hearts like an Adamant, and their faces like flint, yet when the stormes of Gods iudge­ments shall arise, Act. 24.25. they shall quake and tremble as Fe­lix did.

Seeing that many beginne well, and yet proue but as the Morning cloud, which is quickly gone. We may Ʋse. 1 from hence conclude the wofull, miserable and wret­ched estate of all those that shrinke away, that begin in the spirit, and end in the flesh: Surely, I may say of them as Christ sometime sayd of Iudas, It had beene [Page 190] good: for them if they had neuer been borne. This the Apostle Peter setteth downe fully, when hee sayth, If they after they haue escaped from the filthinesse of the World, thorough the acknowledging of the Lord, 2. Pet. 2.20.21.22. and of the Sauiour Iesus Christ, are yet tangled therein and ouercome; the lat­ter end is worse with them then the beginning: for it had been better for them not to haue acknowledged the way of righte­ousnesse, then after they haue acknowledged it, to turne away from the holy commandement giuen vnto them But it is come vnto them according to the Prouerbe: The Dogge is turned to his owne vomit, and the Sow that was washed, to the wal­lowing in the mire. Oh that all wicked and vngodly sinners would consider this aright, how the holy Ghost doth esteeme of them, euen no better then dogs and swine: Let them seeme neuer so holy and religious, if they doe not perseuere in piety and religion, alas, they are neuer the nearer heauen, but hauing beene acquainted with Gods Word, Sacraments and Pray­er, the greater shall bee their torment at the last for the abuse thereof. Yea, it is a righteous thing with God to giue ouer such men and women vnto a repro­bate sense, taking his spirit from them, so that they shal grow by degrees to be worse and worse, as wee may see in these Iewes, vnto whom the Lord had vsed many meanes to humble them, and to bring them home by repentance, as his Word in the mouthes of his Pro­phets, his blessings and benefites; besides all this, his iudgements one vpon the necke of another; yet all would not serue to humble them; but all labour was lost, and all cost was ill bestowed: Well, what was the end of all this, did they not grow to bee the grea­test enemies to the Gospell and Crosse of Christ? And thus fared it with Iudas, being an Apostle, became a most desperate reprobate. And thus doth Almighty God as a most iust reuenger of sin, many times punish [Page 191] one sinne by another. Oh let these iudgements, of God vpon the wicked, breake in sunder the hard and stony hearts of the wicked, that so they may anew re­nue their Couenant with God, that he may haue mer­cy vpon them, and that they may liue in his sight.

Secondly, wee are taught heere, that it is not in­nough Ʋse. 2 to beginne well, to entertaine holy thoughts, & godly purposes; but we must withall nourish and che­rish them, that so wee may haue comfort by them at our latter end; this people beganne well, but they en­ded ill. Oh then let vs looke to our owne soules, and try whether our repentance bee like to theirs or not, if wee find it vnsound, that it comes not to the heart, but rests in outward shewes, and that it is soone vanished a­way; then truely it is nought, Dauid was humbled for his sinnes all the dayes of his life: And it is repor­ted of Peter, that after his repentance, Stella in Lucam. hee rose euer at the call of the Cocke to prayers, and other the like duties of piety and religion: And so must it bee with vs, otherwise God cares not for it, and it will stand vs in no stead in that day of Gods searching ac­count.

Now, if wee may iudge of your Repentance by your life and outward behauiour, truely, it is to bee doub­ted, The great drought. that it is little better then the repentance of this people, not worth a button, but counterfeit and fay­ned: For, doth not the Lord euen call men to fasting, weeping, lamentation and mourning, to amendment of life and true repentance? and how do men performe this? who layes the iudgement of God to heart, who mournes for Gods anger vpon the land? nay rather, doe they not make this time of fasting, a time of fea­sting. Many seeme to repent, and to hang downe their heads like a bul-rush, and cry, Lord helpe vs, [Page 192] but truely it is but lippe-labour, but forged from the teeth outward; it comes not from the heart, but as this people in this place. Men are like to Schollers and Children, when the rodde is vpon their backe, they cry and yell, and promise to doe so no more; yet as soone as the rod is remoued, doe the same things a­gaine. Euen so fareth it with most men amongst vs, while the iudgements of God are vpon them, and their consciences are vpon the racke, they are ready to cry to the Lord for helpe and deliuerance: but if the Lord doe but remoue his hand, you shall see them with the dogge to the vomite, and the Sow to the myre, coue­tous still, cruell still, ignorant, filthy, and vncleane still. Is not this the common repentance of our times? And is not this like the Iewes heere, which the Lord so highly condemneth? Oh alas, it is, and therefore the Lord must needs bee as highly offended with vs as euer hee was with them: And therefore it is now hie time to looke to our selues, to ioyne to our outward profession, true reformation of heart and life, to build vpon the Rocke Christ; and for the time to come, to lay a sure foundation, and be sure of an honest heart, that it bee sound in the worshippe of God; for the Lord prefers such a heart that comes in faith, repentance and obedience, before most glorious and goodly shewes, when sincerity of heart is wanting. And truelie it is greatly to bee feared, that many now professing the Gospell in these dayes of peace, if the Sun should wax hote, if stormes should come, and tryall for the Gos­pell sake, they would fal away, and [...]ee like this people heere; whose goodnesse all they did professe, was but as a droppe of dew before the Sunne. Oh then let vs labour for soundnesse and sincerity in Gods seruice: Let vs labour to find our eyes opened, our minds il­luminated, our hearts softned, and our affections tou­ched, [Page 193] that so wee may haue ioy and comfort heere, and euerlasting peace and comfort in the end.

Thirdly, seeing wee are taught heere, that many Ʋse. 3 may seeme forward for a time, zealous and godly, and yet the same proue in the end but as The morning cloud, quickly scattered, and as The Morning Dew, which is quickly gone when the face of the Sun doth shew it selfe vpon it. Wee are taught hence, not to be offen­ded when wee see some of those that for the time past haue seemed to be forward in Religion, to fall away, & that the life of Gods spirit doth decay in them: for there haue been euer such counterfeit Christians, euen from the beginning in the houshold of Adam, Gen. 4.56. there was a wicked Cain, and in the family of Abraham there was a scoffing Ismael; yea, there is no society eyther in Church or common wealth, but the Scriptures afford vs some example or other, Mat. 27. that there haue been some wicked amongst them: But what of all this, must this discourage vs? No, no: What if all the world will be disobedient, as in the dayes of Noah? What if there be but one Elias in all Israel? Oh let vs ioyne with him, Note. and let vs euen hereby bee wise, and learne to take heed by other mens harmes, to take a faster hold vpon Reli­gion, and lay to build vpon a sure foundation, for at one time or other, God will lay some tryall or other vpon vs, that wee shall appeare to bee eyther chaffe or Wheat: the faithfull seruants of the Lord, or the cur­sed limbs of Sathan: and if we haue hitherto felt and enioyed peaceable times, that the Lord hath not yet sifted and winnowed vs as Sathan desired to sift Peter: What, shall wee bee secure therefore? God fotbid: ra­ther let vs in the dayes of peace prepare for the time of tryall, euer looking out when God will shake his sword against vs.

IN that the Lord doth compare the repentance or goodnesse of this people to the Morning cloud, and to the Morning Dew, because it was neyther true nor sin­cere, nor durable, not lasting, but quickly gone; and therefore are branded with this blacke cole of hypo­crites, and such as the Lord threatens to Cut downe, & to slay, euen vtterly to roote out, as in the verse fol­lowing. Doct. 8 Wee are taught by their example, that if wee would bee religious indeed, and approued for sound Christians before God, Sincerity of heart and perseuerance in godlines, a true note of the child of God. that wee labour for that which was wanting in them, and which shall approue vs for Christians before God; namely, sincerity of heart, as also that we perseuere in the duties of piety and godli­nes, euen vnto the end.

It was the commendations of Enoch and of Noah, that notwithstanding they liued in sinfull times, being ouerrunne with all manner of impieties, yet they wal­ked with God; Gen. 5.22. Gen. 6.9. they kept themselues vnspotted of the world: they made not the practise of other men, an example for them; but walked so as euer in Gods presence. This was Ezechias his comfort when hee was summoned to die; Esay. 38.3. Remember Lord that I haue walked before thee in truth and with an vpright heart. Iob. 16.19. And when Iob was censured for an hypocrite (according as the maner of the world is at this day, to despise and disgrace euery one that is more carefull to please God, then themselues:) What was his comfort but this, that hee could say; My witnesse is in heauen, and my Record is on hie. q. d. My comfort is; that though you speake your pleasure of mee now, yet you shall not bee my Iudges, but God that is aboue, whom I haue ever serued in spirit and truth, will iustifie me one day against you.

And this was the care of godly Paul, Act. 24.16. 2. Cor. 4.2. To endeuour a­boue all things to keepe a cleare conscience before God and man: for this is that which will approue vs to be Chri­stians indeed, when as the vizard of hypocrisie shall be taken from vs; and if this be wanting in vs, alas, all our shewes bee they neuer so goodly and glorious, shal no way stand vs in stead, but the Lord will rather cast them as dung into our faces: And yet good Lord, men thinke they haue profited highly in Religion, if they can but make a glorious shew therof before men: Oh, I would that men could be brought once to this passe that we might cast out this Deuil from them: but of this before.

Seeing that sincerity of heart is such an infallible note of the child of God, Vse. when as all shewes and sha­dowes will stand in no stead; this may vtterly condemn the art of Seeming, which euery man almost hath lear­ned in our time. The hypocrite can come with his Lord, Lord. Mat. 7.21. Iob. 31.24. Pro. 30.20. The couetous man that hath made gold his hope, hee feares not. The vncharitable man, Whose torgue is like a Razar, is not abashed. The whorish woman Wipeth her mouth, and sayth, I haue not committed Iniquity, blusheth not. Thus euery one commeth into Gods house, heareth Gods word, receyueth his blessed Sacrament; and comes vnto these dueties so maskt, that they passe heere for currant coyne: we are not a­ble to see into their hearts, it is the Lord alone, who is The searcher of the heart, that sees them: And thus men if they may passe with our approbation, they care for no more. Ah poore soule, Ah poore soule, what of al this? If the Lord doe not approue of thee, it is not all thy shewes and shadowes, be they neuer so goodly, nor so glorious, that wil stand thee in stead in the day of Gods searching account, but hauing acted the part of an hppocrite here vpon the Stage of this World, it [Page 196] shall at the last day be a iust and righteous thing with the righteous God, to giue thee the portion of hypo­crites, euen euerlasting fire: Depart from mee yee Hy­pocrites into euerlasting fire, prepared for the Deuill and his Angels. Oh that this might perswade vs to affect sin­cerity of heart. What a thing were this that we should liue in these dayes and times wherein wee liue, wherein knowledge and grace is euen thrust vpon vs, and yet for all that, wee should proue such Iudasses vnto our owne poore Soules, thus to betray them into the hands of sathan. I cannot but taxe many of you of this parrish of Roxwell with this sin, the Lord lay it not one day to your charge. At my first cōming amongst you, I obserued some forwardnes in you, in sanctifying the Sabbath, and hearing the word diligently; since which time who doth not perceiue a decay of zeale, a decay of hearing in a great many of this congregation, that will scarce now vouchsafe God your presence in the assem­bly of his people once a month. The full soule (sayth Sa­lomon) loatheth the honey combe. Reu 3.14. I feare, you are full e­uen of spirituall pride with the Church of Laodicea. Well, bee warned betimes, lest your footings that you haue taken so oft in your bowling Allyes, surmount your steps into Gods house, and so the Lord lay this sinne of ingratitude to your charge, that hee should of­fer vnto you such gracious oportunities, and ye should so carelesly neglect the same.

Ʋse. 2 Secondly, this condemnes the common repen­tance of most men and women, that it is not sound nor sincere, because though they condemne sinne, & know it to be sinne; yet they neuer proceede so farre, as to leaue and forsake it. Mar. 6. Herod could not bee brought to leaue his Incest: Demas made a fayre shew for a while, but by and by left all, & fell into loue with the world: so, many men will for a brunt serue God, and seeme [Page 197] very forward both to heare the Word, read, pray, &c. yet the strength of their owne corruptions, and the loue of the World steales away their hearts, so as it comes to nothing: but sure it is that the grace of God when it hath taken possession in a mans soule, it will throughly purge the same, though not altoge­ther from sinne: for the Flesh will euer rebell a­gainst the Spirite; yet from the power of sinne, so as that man that is truely sanctified, shall not from henceforth become a seruant vnto sinne; for a purpose to continue in sin, and the grace of God, cannot abide both in one Soule: but of this before.

1 IN that the Lord professeth here that he was the au­thor of their punishment, The Author of this iudge­ment. and did inflict this iudge­ment on them for their sinnes and rebellions: Wee learne hence this point of Doctrine:

Doct. 2 That the Lod is the Author of all punishments for sinne; The Lord is the author of all punish­ments for sinne. though hee vse secondary causes, and some outward meanes; yet hee is the Author of all iudge­ments and punishments vpon men and women: In­deed hee vseth sometime men to do his will, as his rod to punish his people: for so is Ashur called the Lords rodde, Esay. 10.5. to whip his people, and his Staffe to beat them. The Lord vseth sometimes the Deuils themselues to afflict his people, Iob. 1. as wee see in Iobs affliction, yet so, [Page 205] as the Lord was the chiefe Author thereof, the Deuill but an instrument: Euen so, al iudgements come from God, hee imposeth and inflicts them on his people for their sinnes. Excellent is that place of the Pro­phet Esay to this purpose; But now, Esay. 43.1.2.3 thus sayth the Lord that created thee O Iacob, and hee that formed thee O Isra­el, feare not for I haue redeemed thee, I haue called thee by name, thou art mine, when thou passest thorough the wa­ters, I will bee with thee, and thorough the flouds, that they shall not ouerflow thee, &c. And againe, Shall there be any euill in the City, and the Lord hath not done it? This point is fully declared by Moses, when hee sayth; If yee will not obey mee, nor doe all these commandements, Leu. 26.16.17. I will appoint ouer you fearefulnesse, a consumption, and a bur­ning ague, the sword, famine and pestilence to destroy you, and to make you few in number. Let this schoole vs if the Lord so deale with vs: If the Crosse come to vs as a thing iudged fit of God: Let vs not set him a stint to say, thus much will I beare, and no more; but leaue the same to his owne good pleasure, expecting, and enduring euen one vpon the necke of another, ta­king hold of his promise by a liuely faith, that Hee will neuer lay more vpon vs then wee shall bee able to beare; but will giue vs a happy issue vnto them all, that wee shall gaine more in the Spirit, then we can lose in the flesh, and that the Crosse in Gods due time shall depart to our aduantage, to leaue a blessing behind it. This Do­ctrine haue I cleared in the first verse of this Chapter; Let this suffice for this Text. Wee come to the v­ses of it.

Let vs all take knowledge of this Doctrine, that Vse. 1 the Lord is the Author of all punishments whatsoe­uer, by what instrument soeuer it pleaseth him to vse for the accomplishing of the same; Iob the faithfull seruant of the Lord acknowledgeth this, when he saith [Page 206] The Lond giueth, the Lord taketh away: yet wee know that it was the Deuil and wicked men, whom the Lord vsed as his instruments to afflict this his holy seruant. And let vs learne to acknowledge, that all punish­ments sent of God come from his hand, and he impo­seth and layeth them vpon vs, eyther as punishments of our sinnes, Iob. 2.10. as heere in this Text, or else for the tri­all of our faith, patience, and the like graces. But of this before.

Secondly, this may serue to condemne those foo­lish Vse. 2 men that impute all to fortune and chance, all their troubles, miseries, crosses, sicknesses, losses, and the like that happen vnto them in their bodies, children, goods, cattell, they impute them all to blind For­tune and chance, and neuer looke vp to the hand of God, to see his angry countenance turned towards thē by reason of their sinnes and horrible impieties. Here is Ignorance with a witnesse: Where is the proui­dence of God all this while, which rules and gouernes all things that are in heauen and earth? Oh let vs la­bour to reforme this common fault amongst vs, and looke higher euen vnto God himselfe, from whence they come.

This knowledge and acknowledging that God doth inflict his iudgements, punishments, and afflic­tions vpon vs for our sinnes; it is a good meanes to bridle vs, and to keepe vs from impatiency, murmu­ring and muttering against the Lord. The Lord sent Shemi to curse; 2. Sam. 16.10. who dare say then, why doest thou curse mee? so Iob, The Lord giueth, the Lord taketh away, blessed bee the name of the Lord: And the want of this, is the cause why men bee so impatient in sicknesse and misery, because they do not consider that it is the hand of the Lord layd vpon them for their sinnes; and so they neuer make any vse at al of Gods iudgements, [Page 207] thinking eyther that they come by chance, lucke, or fortune; or else looke onely vpon the outward means and instrument, and not vnto the Lord himselfe. Oh let vs learne to bee wise, to lift vp our eyes higher, to see that it is the hand of the Lord: I draw my sword, I kill and make aliue, I send the plague and pestilence to con­sume & to destroy. And the knowledge of this is a good meanes to humble vs, and to make vs to confesse our sinnes, that the Lord is holy in all his wayes, and righ­teous in all his works, the which is acknowledged by the Prophet Dauid, when hee sayth, I know O Lord, Psal. 119.75. that thy iudgements are right, and that thou hast afflicted me iust­ly. And if wee can but once truely apprehend this, that it is the Lord that striketh, it will make vs euen to blesse God, when hee seemes to deale with vs most hardly, giuing him the prayse of equity, as Dauid doth, here acknowledging that his sharpest correc­tions are not so great as our sinnes. And these two things will bee great motiues to patience in trouble, if wee consider that the same affliction is measured out vnto vs from the Lord, Who is faithfull, and will lay no more vpon vs, then we are able to beare. And next, that our stripes are not according to our sinnes: for if he should beate vs with as many rods as wee haue grie­ued him with sinnes, hee should adde yet ten times more vnto our greatest afflictions.

THe second point, is the indgement and punish­ment 2 it selfe, and the manner of it, The iudge­ment it selfe. which shewes that the same is no small iudgement, but a very grie­uous punishment, For I haue cut downe and slaine them: as though the Lord should haue sayd; whereas they [Page 208] would not receyue my Doctrine, nor beleeue my Word, that they might bee brought to repentance, and so bee saued. I haue now cut them down & slaine their soules by my Word, and wounded them euen to death eternall: for as my Word which I would haue made the sweet sauour of life vnto life, is now by their rebellion and stubbornnesse turned vnto them to bee the wofull sauour of death vnto death

Hence wee may obserue, that of all the iudge­ments Doct. 3 of God that befal a man in this life, there is none more grieuous or feareful, then an hard heart, that wil not stoupe to Gods Word, Hard heart the greatest iudgement that can bee layde vpon man. nor profite by the meanes of saluation. Oh, it is the heauiest iudgement that God can lay vpon man in this life; and it is a sure and certain fore-runner of eternall condemnation in the end: for when the Word of God doth light vpon a hard heart, oh, it wounds it and kils it, and giues ma­ny a mortall and deadly wound, though the wretched soule of the sinner see it not, or feele it not. The Scrip­tures affoord vs diuers examples, and all to confirme the truth of this point vnto vs. Gen. 4.5.6. This is clearely to be seene in the example of Cain; how did the Lord deale with Cain, both before hee had murdered his brother, and afterward, and all to haue kept him, if it had been possible, from that most horrible sinne of his? Before how did God deale with him; Cain, why is the counte­nance of thy face changed? If thou doest well, shalt thou not be rewarded? If thou doest euill, sin lyeth at thy dore. Had not this beene inough, if Cain had had but the least sparke of grace, to haue kept him and stayed him from committing that horrible sinne? but when this pre­uailed not, but Cain would needs shed the innocent bloud of righteous Abel; How did the Lord deale with Cain afterwards? Cain, where is thy brother Abel? but what now, did Cains heart relent? did hee confesse [Page 209] his sinne with Dauid, and say, I haue sinned. Did hee resolue into teares of repentance with Peter? No, no, but rather despised God to his face, saying; Am I my Brothers Keeper? Oh fearefull and horrible speech! What, was his conscience so seared, that neyther the shame of the world, the innocent bloud of his slaine brother, nor the glorious presence of the Lord could any whit astonish him? Behold here an example indeed of a heart that is hardned; and let the remembrance of the same euer possesse our soules, to make vs watch­full ouer our owne hearts, how we euer contemn the means of grace when the same is offered vnto vs. This is to be clearely seen in Pharaoh, vnto whom the Lord sent seuerall plagues and iudgements vpon him & his people, one vpon the necke of another, Exod. 9. ten in num­ber, yet all would not humble Pharaoh, Exod. 7.23. but answered stoutly, saying; I know not the Lord, neyther will I let the people of Israel goe. This is taught by Iob, Iob. 18.5. Zeph. 1.17. when hee sayth, The light of the vngodly shall bee darkned, and the wicked shall become blind, because they haue sinned against the Lord. And againe, Their hearts being fat, their eyes heauy, and their eares shut, they shall heare indeed, but shall not vnderstand, they shall see, and not perceyue. And the Prophet Ieremie doth mow liuely set out vnto vs the wofull estate and condition of such a soule that is thus forsaken of the Lord, and giuen ouer to sinne, saying; Ier. 7.16. & 11.14. Because you haue done these things, and I spake vnto you, & you would not heare, therefore thou shalt not pray for this peo­ple, nor lift vp, cry, nor entreat mee, for I will not heare. Though Noah and Iob should intreat mee, though Moses & Samuel should pray vnto mee, yet will I not heare, neyther bee intreated. This is a lamentable estate, this is a fear­full iudgement, for a man to bee thus left vnto him­selfe, giuen vp to Sathan, and forsaken of God for e­uer; Oh wofull is the estate of such a one: let that [Page 210] exhortation of the Apostle bee precious with vs, Heb. 3.12.13 Take heed brethren lest at any time there bee in any of you an euil heart, and vnfaithfull, to depart away from the liuing God. And of the Gentiles it is sayd, Ephes. 4.17. that they liued in the Ʋanity of their minds, hauing their cogitations darkned, strangers from the life of God, through the ignorance that is in them, because of the hardnesse of their hearts. So that you see that a hard heart, it is the most fearefullest iudgement of God that can befall a man in this life; for it is capable of no good, eyther by the Word prea­ched, promises, or threatnings, mercies, or iudgments. The Word of God it is mighty in operation, Ier. 23. [...]9. it Diui­deth the soule and spirit asunder. This Word of God is called the Hammer of the Lord; for by it the Lord doth breake in sunder the hard, stony and flinty hearts of man. This Hammer of the Lord is not able to breake the heart of a wicked man, but as the bright beams of the Sunne doe harden clay, and soften waxe; so this most heauenly and eternall Word of God shall neuer returne in vaine, but (by reason of the different dis­position in the Subiect) it illuminateth, it melteth the righteous, it obdurates, it hardens the wicked. Now where the Word doth not preuaile with vs, to humble vs, there can bee no true repentance, as the Apostle teacheth, Rom. 2.5. when he sayth, But thou after thy hardnes, and heart that cannot repent, heapest vnto thy selfe wrath against the day of wrath. Now where there is no repentance, there can bee no saluation, Luk. 13.5 for, so sayth our Sauiour; Except yee repent, yee shall all perish. This is a lamenta­ble estate indeed, this is a iudgement with a witnesse, for a man to bee left thus vnto himselfe, to be giuen vp to Sathan, and to be forsaken of God for euer: Oh this, this is the estate and condition of euery hard hearted sinner: Oh happy then is that man or wo­man that sinneth least: next he that returneth home [Page 211] by repentance soonest; but most wofull is the estate of him that with Ieroboam hath solde himselfe to com­mit sinne; for this man, Rom. 1.28. 1. Tim 4.2 Zach. 1.12. though hee would weepe with Esau, and shed euen a fountaine of teates, yet all will not helpe; woe, alas, there is no recouery.

This may serue in the first place to reproue those Ʋse. 1 that iustifie the wicked, as in Malachy his time, The wicked prosper, and they that worke iniquity are set vp: Mal. 3.13.14. They seeme to bee the onely men of the World; they enioy their pleasures, they seeme not to be troubled for any thing, and who but they; Alas, alas, what of all this? If the heart bee frozen in the dregges of sinne, they are of all men most miserable, and of all men most to bee pittied; For thou after thy hardnes, and heart that cannot repent, Rom. 2.4.5. heapest vp vnto thy selfe wrath a­gainst the day of wrath. Their damnation sleepeth not all this while, but still they runne in score in Gods booke, and when their iniquity is once full, the Lord will then come with his iudgements, and they shall pay full deare for their sweet pleasures, euen the losse of their owne soules for euer and euer. No greater iudgement can God inflict vpon the sonnes of men in this life, then such a stony heart; of all Gods iudge­ments, Oh let my soule bee free from this, for To whom will I haue respect vnto (sayth the Lord) but to him that is of a contrite heart, and trembles at my Word. Esa. 66.2.5. This Word is to the godly heart that is humbled for sinne, the sweet sauor of life vnto life; but to the sea­red heart, the woful sauor of death vnto death: and in this respect the Word is like to the thunderbolt, the thunderbolt is of that nature, that if it light vpon any soft matter, it hurteth it not, wounds it not, nor breaks it not: But if it fall vpon any hard matter, as vpon a tree, a stone wall, it breakes it in peeces, and rents it in sunder, it will breake the bones, and hurt not a mans [Page 212] flesh: Euen so the Word of God it is of that nature, that if it fall vpon a soft heart and tender heart, it will doe it good, it will comfort it, and instruct it, it will burne vp the drosse and filth of sin in that soft heart: But if this thunderbolt of the Word of God light v­pon a hard and stony heart, it will wound it, rend it, yea kill it, euen to eternall death, vnlesse they repent: This is the state of a wicked mans heart, and there­fore of al men he is most miserable.

Ʋse. 2 Secondly, doth the Word of God wound and kill to death eternall, such rebellious and stubborne sinners; doth it hurt none but such stony hearts; doth the Lords thunderbolt kill none but stony hearts? Oh then let vs intreat the Lord to free vs from this great and heauy iudgement of hardnesse of heart, which makes the Word of God and all other meanes vnpro­fitable vnto vs; and let vs labour to haue soft hearts, broken hearts, and brused hearts. Oh, let the Word of the Lord enter, giue it passage, that it may cut down sinne in thee, that thy sinnes cut not thee down at the last: Note this well. for this bee thou sure of, O man whatsoeuer thou bee, that if thou find not out thy sinnes now, they will bee sure to find out thee hereafter. When the Lord speaketh of a great mercy that he would shew vnto a people, hee sayth thus; I will take away their stony hearts, Ezech. 36.26. and I wil giue them hearts of flesh. Oh that the Lord would take away our stony hearts, and giue vs fleshy and tender hearts, that his Word might not kill vs and slay vs to death eternall! But alas, though this hard heart bee the most grieuous iudgement of God that can befall a man in this life; yet who thinks so of it; who feeles it, who complaines of it? No, no, men and women haue no feeling of it; yea, though this hard heart, and heauy iudgement of God raigne in most places, and most men bee possessed with hard­nes [Page 213] of heart and carnall security; and so dead a sleepe in sinne, that the Lord may thunder from heauen, and his iudgements rattle about our eares; yet by reason of this deadnesse and hardnesse of heart, men are like the Smithes dogge, sleepe still, snort still, though the flame and sparckles flie about his eares, and sindge his haire, and though men can complaine, and rore at the paine of the stone in the Kidney, and seeke & send farre and neare for ease, and say, they are neuer able to endure it: yet of this fearefull and most heauy iudge­ment, The stone of the heart, men feele no paine, neuer cry for helpe, to be eased of it. Wee know, Oh wee know euery man in his owne bosome, the sinnes, the which wee most secretly foster, and will not let goe. But as Saint Paul exhorteth the Iewes, euen so will I you: To conclude this Doctrine, Take heed, Heb. 3.13. Ezech. 36.26. Oh take heed, lest in any of you there bee found a false and an euill heart, to depart from the liuing God: for of all the iudgements that Almighty God can lay vpon the sons of men, this is the greatest: from this estate the Lord of his endlesse mercy deliuer vs. Amen, A­men.

Thirdly, let vs marke heere how the Lord iud­geth Ʋse. 3 of such as bee wounded and killed by his Word, and cut downe by his iudgements, published out of his Word, the Lord accounts of this iudgement as that that is the most fearefull and terrible: for the Lord heere inflicts it as the greatest punishment of all for their euill wayes, their stubbornnesse and rebelli­on against the Lord, and against all those gracious meanes that hee had vsed for their good, for their hy­pocrisie and hardnesse of heart, and the like horrible sinnes that were to bee found amongst them: for the punishment of them all, the Lord sayth, I haue cut them downe and saine them; but not with the sword, not with [Page 212] [...] [Page 213] [...] [Page 214] the plague, which are fearefull and terrible, but with my Word, q. d. I haue not onely taught and instruc­ted you by my Word, and shewed you what I would haue you to doe, and what to leaue vndone: but I haue by this plaine teaching of you, and by my do­ctrine propounded vnto you, euen pearced your ve­ry soules and consciences, so as in spite of your teeth you must needs acknowledge, though yee bee neuer so obstinate and rebellious, that you haue been woun­ded, and haue felt the force of my Word, to kill you, to conuince your consciences of your sinnes and re­bellions, and that my iudgements are most iustly brought vpon you.

Hence wee see what a fearefull iudgement of God it is for those which liue in sinne, and delight in sinne, when as they heare their sinnes condemned out of the Word of God; they know that they doe euill, they must needs confesse, that the Word of the Lord hath conuicted their consciences of their sinnes, and euill wayes, so as they know it, and haue felt their soules beaten and wounded, and euen slaine by the power of the Word of God. This is a grieuous sinne indeed, to sinne against conscience, to sinne against know­ledge, to sinne presumptuously with a high hand, it is a high step to the sin against the Holy Ghost, when men hearing and acknowledging the Word of God to bee true, feele their consciences to checke them for their vile and wicked wayes, and yet they will walke on still against knowledge, and against conscience, and so draw downe Gods iudgements vpon themselues. Oh then, if wee heare the Word of God, and perceiue the Lord to touch our hard hearts, so as we must needs ac­knowledge this Doctrine, that the Lord smites thy hard and benummed heart, as that thou canst say, I am guilty of this sinne, I heare God will punish it se­uerely, [Page 215] and cut me downe by his Word, and slay mee: I say, Oh then especially take heed, how thou liuest in thy sinne still, against knowledge, and against consci­ence: It is the high way to the sinne against the Holy Ghost which cannot be pardoned: but let vs rather leaue our sinnes, and forsake them, and take heed of going on in the same: for certaine it is, it is but the fore-runner of some fearefull iudgement vnto the soule of that man.

IN that the Lord doth threaten this iudgement of al Doct. 4 other, as the greatest that hee could bring vpon them, namely, to Cut them downe, and to slay them, The Word of God is able to pearce the hardest heart. and that not by an ordinary meanes or slaughter, but by his Prophets and Word: that is, that he would make good his Word in their mouthes, and bring to passe all those terrible and fearefull iudgements that they had denounced against them from the Lord.

Hence we see the great power of the Word of God, it is able to pearce the hardest heart that is. The word of God makes mention of two sorts of swords. The sword of the mouth, and the materiall sword, as that place in the Hebrewes, The Word of God is liuely and mighty in operation, and sharper then a two edged sword, Heb. 4.12. & entereth thorough, euen vnto the diuiding asunder of the Soule and the Spirit, and of the Ioynts and the Marrow, and is a decerner of the thoughts, and the intents of the heart. The people of the Iewes before that Peter spake vnto them, were full of hardnesse of heart: yea, their hearts before were as hard as steele, nothing could pricke or pearce them, Act. 2.37. they had committed monstrous [Page 216] murder, they shed innocent bloud, euen the bloud of the sonne of God, and yet they were neuer touched in their hearts for that sinne. But when Peter came with his weapon, namely, the Word of God, and told them that they were those that had crucified the Lord of life: this wounded them to the quicke, as that they cryed out in the bitternesse of their loules, O men and brethren, what shall wee doe to bee saued? Oh tell vs, tell vs, whether there be not some course yet to be taken, that wee that haue beene such desperate sinners, might yet againe obtaine Gods fauour, and bee saued? This was a blessed battel that was fought with them; behold then in them the wonderfull power of the Word of God, It cuts the throat of sinne, and makes men be­come dead vnto sinne, that they might become a liue vnto God. Ier. 23.29. Is not the Word of Iehouah like vnto fire? It is able to melt and mollifie a heart of steele, it is like a hammer that breakes the hardest stone: euen so this Word of God is able to bruise a stony heart, which is as hard as flint; Rom. 15.16. I am not ashamed (sayth the Apostle) of the Gospell of God, because I know that it is the power of God to saluation to all them that beleeue. 1. Cor. 1.21. Yea, it is com­pared to a sacrificing knife, Ephes. 2.1.2. which will kill and cut the throat of sinne, and make the most rebellious heart to breake. It will put spirit and life in the dead hearts of dead & secure sinners, euen such as lay dead, & rot­ting in sin. If it enter not into thee to the rooting out of sinne, and the cutting downe of thy vncleannesse; for then it pearceth for thy good to life eternall, It wil bee sure to wound and to pearce thy dead and be­nummed soule, to the hardning of thee in thy sinnes, to death eternall, Esay. 55. for it neuer returnes in vaine, but is eyther the sauor of life vnto life, or the sauor of death vnto death.

The Lord sent his word vnto Pharaoh againe and a­gaine [Page 217] by Moses and Aaron, but hee would not bee humbled by it, Exod. 9. [...]7. 1. Reg. 22.8. therefore hee became the more hard­ned in sinne. And Ahab was then the deadliest ene­my to his owne soule, Mich. 2.7. when hee hated Michai for not speaking to his fantasie, but warned him faithfully of the iudgement which afterward came vpon him. Zach. 7.11. The Word of God is an aduersary to none, but to such as are aduersaries to themselues; Note this well. neyther doth it con­demne any but such as (without repentance) assured­ly shall one day bee condemned of the Lord. And therefore let the wicked wretches of the world stoppe their eares neuer so much from the hearing of the threatnings of the Word, yet they shall neuer stoppe that iudgement which the Word hath threatned. There is a cry that will come at Midnight, and will waken the dead: But, Oh blessed are they, who in time are wakened out of the sleepe of their sinnes, be­fore that dreadfull iudgement come.

This serues to commend vnto vs, the excellencie Vse. 1 and power of the Word of God, which is able both to kill sinners, and to make them aliue again, and puts a manifest difference hetweene the Word of man, & the Word of God. All the wisdom, learning, eloquence and wit of men is not able to wound the hard heart of a wicked, obstinate and rebellious sinner, onely the Word of God can doe it, euen the plaine and simple preaching of the Word can doe it. 1. Cor. 1.21. Psal. 19. The Law of the Lord is perfect to conuert the soule. There is more power in the plaine, rude, and simple preaching of the Word of God to conuert a sinner, then in the most learned and excellentest eloquence in men; nay, Rom. 10.14.15. it is impossible for all the eloquence in the World to saue a Soule; it is peculiar onely to the simple preaching of the Gos­pell, nor all the Writings of men cannot turne the heart vnto God, vnlesse the Lord doe blesse the prea­ching [Page 218] of the Word to doe it; and though nothing bee so contrary to our Nature as the Word of God, yet nothing is so powerfull to conuert, as is this word, by Gods blessing vpon it, being his owne ordinance, appointed to that end.

Secondly, seeing the Word of God is of this pow­er, Vse. 2 that it will enter and pearce into stony hearts; and seeing if it cut not downe sinne and corruption, it will wound to death eternall all rebellious and hard hear­ted sinners; Oh then let vs submit our hearts vnto it, let vs suffer the Word to pearce and wound our hearts for sinne, to cut downe all sinne and corrupti­on in vs here, or else it will bee the Lords Sword of the Spirit to kill vs and to wound vs to death eternall: Ephes. 6.1. Hee will smite the earth with the rodde of his mouth, and slay the wicked and rebellious with the breath of his lippes; that is, the Lord will make good all those feareful iudgements which his seruants haue denounced against them in his name: Esay. 11.4. And as the raine that fals, makes the earth more fruitfull, or else more barren: so it fareth with the Word, it eyther cuts downe sinne to our amend­ment, or else leaues most deadly wounds in our soules, euen to death eternall. Now then seeing the Word of God is so powerfull: Oh how should this stirre vp euery man and woman to the hearing of the Word of God, continually to frequent Sermons, to listen to the Doctrine of God, to beleeue that they heare, to yeeld vnto it, and to lay their hearts open and naked, that this Sword of Gods Spirit way wound them for sinne: for though thou beest a notorious sinner, a monstrous blasphemer, a common drunkard, a filthy whoremaster, yet if thou shalt heare this Word, and giue credite to it, it is able to wound thy Soule, and to pearce thy heart; and experience teacheth, that the Word of God hath done great things, it hath con­uerted [Page 219] most fearefull and monstrous sinners, as Dauid, 2. Sam. 12.1. Act. 9. Rom. 1.16. Saul, Peter, Mary Magdalen. Zacheus, &c. And therefore wayte on the meanes, attend on the Word, heare Sermons, and thou shalt find in the end, that the Word of God shall bee the power of God to saue thy Soule, if thou doe not harden thy heart against it. And as for those the which do despise the Word, and will not goe to the dore to heare it: truly, such men and women doe euen wilfully cast away their owne soules, and suffer themselues to bee led euen blind­fold to hell: but if with care and conscience thou wilt attend vnto it, as Lydea did, and not cast it vp againe as those that haue queasie stomackes doe wholesome Physicke; surely, thou shalt find great power in the Word, to saue thy soule.

HEre is layde downe now the meanes and the in­struments 3 which God vsed for the effecting of his iudgements, namely, his seruants the Prophets, The Instru­ment. I haue cut downe by my Prophets: that is, I haue brought vpon you those plagues and iudgements which were threatned against you by my faithfull seruants the Prophets, euen those iudgements the which they haue denounced against you in my name, I haue in­flicted, and brought them vpon you to slay, and to de­stroy you for your sins.

Seeing the Lord did effect and bring to passe Doct. 5 those iudgements the which the Prophets pronoun­ced against his people for their sins, to slay them, The Word of God in the mouthes of his Ministers shall bee ac­complished. and to destroy them: Hence wee learne that the Word of the Lord in the mouthes of his Ministers, it shall be accomplished; Looke what iudgement they pro­nounce [Page 220] against sinne in the name of the Lord (if men will not repent) they shall certainely bee accompli­shed, and come to passe: howsoeuer men regard them not, and will not beleeue them. Indeed many times his iudgements are deferred, and his punish­ments are prolonged, because hee is a patient God, & would not the death of a sinner; Mat. 14.35. yet hee is euer iea­lous of his Word, that not one iot or tittle of his Word shal not passe, but shall hee fulfilled. This is clearely to be seene by the examples of Gods iudgements in all a­ges. Gen. 2.17. &. 3.7. Consider this truth in our first parents; God threatned them, that if they tasted the forbidden fruit, they should die the death; and did not God ac­complish the same? yea, all their posterity do to this day feele the smart of the same curse. When all the World were disobedient in the dayes of Noah that Preacher of righteousnesse, 2. Pet 2.5. Gen. 6.3. God gaue them time & space to repent in, euen a hundred and twenty yeares; and when they repented not, the Lord did not fayle to bring his Iudgement vpon them. A most cleare and liuely example of this, wee haue in the booke of Iosuah: Iosu. 6.26. The man is cursed there before the Lord that should attempt the rebuilding of the City Iericho, and this is the curse that should passe vpon that man, namely this, That hee should lay the foundation of it in his eldest sonne, and in his youngest sonne shall hee set vp the gates of it. This was the irreuocable curse that al­mighty God had threatned against the man that should attempt the building of that City. Now after­wards when this threatning seemed to bee quite for­gotten, God is still mindfull of his Word, and time is not able to weare that out: 1. Reg. 16.34. for when Hiel the Bethe­lite did goe about to erect the same, God doth bring his former iudgement to passe vpon him. What shal wee say of Ahab and of Iezabel, vnto whom many [Page 221] fearefull and terrible iudgements were denounced by Elias the Prophet of the Lord, 2. Reg. 9.37. That the carkas of Ieza­bel shall bee as dung in the field of Israel. This did God in his due time bring to passe vpon Iezabel, and vpon the whole house of Ahab, according to the Word of the Lord. So that we may safely conclude this point, Num. 23.19. Sam. 3.19. and say with Moses that seruant of the Lord, God is not as man that hee should lie, or the Sonne of man that he should repent.

Gods iudgements threatned may seeme to vs as vnlikely as the plenty the Prophet spake of, seemed to one of the Princes of Samariah: Though the Lord would make Windowes in heauen, could it come so to passe? But what sayd the Prophet? Behold, 2. Reg. 7.2. & 19.20. thou shalt see it with thy eyes, but thou shalt not eat thereof: and so it came vnto him, for the people trode him in the gate, and hee died. Thus did our Sauiour foretell the destruction of the City Ierusalem, which came so to passe accordingly within the space of forty yeares after our Sauiour his Ascention. Mat. 24. And is not the Word of God as true now in the mouthes of his Ministers, yea, whatsoeuer iudgement they shall proclaime in the name of the Lord, and by vertue of the Word of God, it shall cer­tainly come to passe: As they haue a long time threat­ned famine, pestilence, and the like iudgements; and hath not the Lord brought these iudgements and the like most iustly vpon vs for our sins? doe not wee feele the truth of it? yea, this Winter and Summer last, when the Lord seemed to stoppe his eares at the prayers of his seruants, and would not a long time be intreated. And therefore let all wicked and vngodly wretches lay this Doctrine to heart, that are ready to say. Where is the promise of his comming? and where bee those iudgements our Preachers haue so long spoke of? Oh, they shall know, euen to their eternall shame [Page 222] and confusion at the last, that the Lord will make good his Word, & bring to passe all those iudgements that haue been denounced against them.

And as it is true of Gods iudgements against re­bellious sinners: so is it true of the gracious promi­ses of the Gospell to all them that doe truely repent: Iesus Christ was a Minister of the Circumcision for the truth of God. Rom 15.8. Ps. 89.33. And againe, I will not falsifie my Truth, my Co­uenant will I not breake, nor alter the thing that is gone out of my lippes. This was that worthy resolution of the Prophet long before Christ was borne: Thou wilt per­forme thy truth to Iacob, Micha. 7.20 and mercy to Abraham, as thou hast sworne to our fathers in olde time: Tit. 1.2. Psal. 102.27. And as this was accomplished touching the comming of the Messias, In the fulnesse of time: So the same holds true concer­ning all other the promises of God made vnto his Church and people. And the reason of all is this, be­cause God is of an vnchangeable nature; Reason. Mal. 3.6. I am the Lord I change not: Whatsoeuer he hath sayd, shall be done, and whatsoeuer hee hath spoken shall bee accompli­shed: For with him is no variablenesse, nor shadow of change.

Ʋse. 1 This checks those proud spirits, and despisers of the Prophets of the Lord, who esteeme of Gods seruants and messengers as the scumme of the world, will not giue any credite to their Doctrine, make iests of them: and if they pronounce iudgements against sin; Tush, wee hope it is not so as these Preachers tell, wee hope wee shall doe well enough for all their threatnings: They haue denied the Lord and sayd; It is not hee, neyther shall the plague come vpon vs: Ier. 5.12.13. neyther shall wee see sword nor famine: And the Prophets shall bee as wind, and the Word is not in them. Like to them are many of our people a­mongst vs, they make but a Tush of all those threat­nings that Gods Ministers doe denounce against them [Page 223] in the name of the Lord, till they come vpon them; & then they can acknowledge they had a fayre warning: Read that place diligently in Zachariah, and the Lord giue vs a right iudgement in all things, Zacha. 1.4.5.6. the words are these; Bee yee not as your Fathers vnto whom the former Pro­phets haue cryed saying, Thus sayth the Lord of hostes, Turne you now from your euill wayes, and from your wicked works: but they would not heare, nor hearken vnto mee, sayth the Lord: Your Fathers, where are they? and doe the Prophets liue for euer? But did not my words and my statutes which I commanded by my seruants the Prophets, take holde of your Fathers? and they confessed, and sayd, As the Lord of Hoasts hath determined to doe vnto vs, according to our own wayes, and according to our works, so hath hee done vnto vs. See heere how the Lord sends these rebellious Iewes to former times, euen to looke vpon Gods iudgements, vpon their forefathers, q. d. Though your Fathers bee dead, yet my iudgements in punishing them ought still to be before your eyes: and though the Prophets bee dead, yet their Doctrine remaineth for euer: Be­hold yee then the force of my Doctrine in punishing your Fathers, and feare yee the threatnings contay­ned in the same, and declared a fresh vnto you by my Prophets. Oh may not this bee a fayre warning to vs that yet liue, to admonish all those that despise the Word of the Lord in the mouthes of his Ministers, to take heed how they contemne Gods faithfull Mini­sters, which esteeme their words but as wind; for if they speake in the name of the Lord, and haue the Word for their varrant, it shall certainely bee accom­plished; Shall I spare such a people (sayth the Lord) shall I not bee auenged on them. Ier. 5.14. Behold (fayth the Lord to his Prophet) I will make my Word as fire in thy mouth, and this people shall bee as wood, and it shall deuoure them. E­uen so shall the Lord vse his Word in the mouthes of [Page 224] his Ministers, as the sword of his Spirit to Cut down & slay, and will bring to passe his iudgements proclay­med by them; so as all wicked and vngodly men at the last, shall confesse and say, Oh I had a fayre warning. I was told of this long agoe, if I had beene wise to be­leeue it: and now I see the Word of God is true in the mouthes of his Ministers. Oh what shall become now of all rebellious and hard-hearted sinners, who seeme to haue Made a Couenant with Death, Esay. 28.15. and an agreement with the graue: which go on in sinne and feare, no dan­ger; but what followeth, Your Couenant with Death shall bee disanulled, and your agreement with hell shall not stand, &c. Their hopes shall faile them in the end (God will not bee mocked) they shall bee sure to pay full deare for their contempt when it shall bee too late to amend. Oh let vs not then harden our hearts through the deceit­fulnesse of sinne: Esay. 55.6. but Let vs seeke the Lord while he may bee found, and call vpon him while hee is neare.

Secondly, wee are taught heere not to bee dismay­ed when wee see the wicked to prosper and to flourish heere, spreading themselues as the greene Bay-tree: Ʋse. 2 for loe, God doth set them in slippery places: their damna­tion sleepeth not, Gods iudgements are gone out a­gainst them, they are determined with God, there wants nothing but the execution of them, the which in Gods due time shall bee accomplished, euen by an irreuocable decree. Now, what if in the meane time they rufle it out with great words and shewes, and who but they: Alas, their estates are rather to bee pittied, then enuyed, because Gods Word is against them, & their sinnefull courses, and by it at the last they shall bee sure to bee Cut downe.

Psal. 2. Pharaoh and the Egyptians may take crafty coun­sell together against the people of God; But hee that dwelleth in heauen doth laugh them to scorne, And this [Page 225] Pharaoh which seemed for a while to bee so terrible, his end was most fearefull. And what if Ahab and Ieza­bel plotte together, and abuse their authority for the winding in of Naboths Vineyard into their owne poses­sion, and Naboth is slain, 1. Reg. 21. Gods Word went out against him therfore by his Prophet Elias, and it was not his walled Pallace that could keepe backe Gods iudge­ments. A man that had seen Lazarus a poore begger, Luk. 16.22. destitute of all helpe and comfort, lying at the rich mans gate, his mind possest with cares, with his body full of sores, whilest the rich man within was clad of the finest, and fed of the daintiest; a man I say, that had beheld these rwo, if hee had had no more then naturall reason, would easily haue concluded the beg­ger to bee miserable, and the rich man to bee happy: But God sees not as man sees, neyther are his thoughts as mans thoughts: for euen in this great misery of this poore begger, hee was a happy and a blessed man; & notwithstanding the great pompe of the other, in the middest of it all, hee was but wretched and miserable. Then let vs not rest in beholding the present face of outward things, but possesse our soules with patience, considering that All things happen alike to all: Yet in the end it shall goe well with the iust. And howsoeuer the wicked prosper wel in the world; Psal. 73.17. yet they are set but in slippery places: Gods threatnings in Gods due time shal be inflicted vpon them.

Thirdly, seeing the menaces and threatnings of Vse. 3 God shall bee accomplished vpon the wicked and vn­godly; so is it true of the blessed promises of the Gos­pell: so as, looke what promise God hath made there, either of pardon of sinne, or of life and saluation, they shall likewise bee performed; wee are not to doubt of it: for will God keepe touch with the wicked, and will hee not much more remember his promise to his [Page 226] children, this were iniurious to the Spirit of God so to thinke. Oh then let vs learne to depend vpon God, 2. Cor. 1.20. and to wayte duely vpon his gracious promi­ses: Knowing that all his promises are yea, and Amen, and Hee is faithfull which hath promised. Let vs learne then to rest vpon him, for the pardon of our sinnes, the hearing of our prayers, the resurrection of our dead bodies, and life euerlasting: the Lord is iust and true in all his promises. Oh what a comfort is this to poore distressed soules! Doest thou mourne for sinne, and desirest to feare thy God, and walke in his wayes? wel, assure thy soule, that whatsoeuer gracious promise hee hath made vnto thee in his Word, it shall be perfor­med: Heauen and Earth shall passe, but one iot or tittle of my Word shall not passe away: but a [...] euery iudgement and plague pronounced against sinne and sinners, shal bee brought vpon them to destruction: euen so euery gracious promise made to Gods Church and people, shall bee performed to their eternall comfort and sal­uation: and therefore let vs beleeue this, and rest vpon it, that the Lord will perform his Word in the mouths of his Prophets and Ministers, Whatsoeuer yee bind on earth I will bind in heauen, Mat. 16.19. and whatsoeuer yee loose on Earth, I will loose in heauen.

4 The equity of the iudge­ment.IN these words the Lord shewes that they could not pretend ignorance of the will and Word of God; for the Lord had taught them, and declared vnto them manifestly and apparantly what hee would haue them to doe: for by Iudgement in this place is meant the do­ctrine of God taught vnto them by his seruants the the Prophets. q.d. my Doctrine in the mouthes of [Page 227] my seruants, where I shewed and layde open before your eyes the way to lead holy liues, and to serue mee, it was cleare as the light, as the Sunne-shine at Noone day when there is no cloud: so as you haue now no excuse at all for yourselues, but must needs acknow­ledge that my iudgements are now iustly inflicted v­pon you, and that you haue of malice with a hie hand and most rebellious heart, sinned against mee So then you see what is heere meant by the iudgement of the Lord; namely, the cleare and manifest doctrine of God to direct vs in the way to life eternall.

Seeing the Lord doth heere professe vnto his peo­ple, Doct. 6 that his Iudgements, that is, the Doctrine of God, wherein hee would haue taught them how ro liue well and blessedly, was cleare and manifest, God neuer strikes with his iudge­ments before hee giues warning. and that they could alleadge no excuse of ignorance.

Hence we learne, that the Lord doth neuer strike with his iudgements, but hee first giues warning; so as if men would bee wise to beleeue his Word, and to a­mend their liues, they might auoyde his iudgements: but if they will bee so rebellious and hard hearted, that they will not amend, they must needs acknowledge, & confesse, that they are most worthy to bee plagued and punished.

This was Gods mercifull dealing towards the peo­ple of the old world, vnto whom the Lord vouchsa­fed one hundred and twenty yeares to repent in, before hee brought his iudgements vpon them: besides all which time he vouchsafed vnto them Noah that Prea­cher of righteousnesse, Gen 6.3. 2. Pet. 2.5. warning them still of a iudge­ment to com, to this end that they hearing from Noah what iudgement the Lord had intended against them, if they repented not, their condemnation might be so much the more heauy vpon them. Thus dealt the Lord with those sinnefull Sodomites, Gen. 19. vnto whom hee [Page 228] sent his seruant Lot, Exod. 9. Whose righteous soule was vexed from day to day. Thus dealt hee with Pharaoh and his people, vnto whom hee sent Moses & Aaron againe, and againe, and still againe, to admonish him to let the people of Israel goe: When this preuailed not, he sent iudgement vpon iudgement, and all to humble the hard heart of Pharaoh. What shall wee say of A­hab and Iezabel, vnto whom the Lord sent Elias? such is the goodnesse of God towards the sonnes of men, that hee will euer warne before hee strike, and admo­nish before hee correct: for so did the Lord deale with this people, as in the former verse, Oh Ephraim what shall I doe vnto thee? Hos. 11.8. Oh Iudah, how shall I entreat thee? Meaning thereby, that the Lord had vsed ma­ny wayes and meanes to humble them if it might bee, before he proceeded in iudgement against them. This is most liuely set out vnto vs in the booke of the Pro­uerbs, Pro. 1.20.21. where Salomon brings in Christ Iesus the wis­dome of the Father, sometime by his Ministers, and sometimes by himselfe, calling and crying vnto vs to heare his voyce, and to receyue instruction; and if this fayre meanes that the Lord shall vse, will not serue to humble vs, the Lord doth there threa­ten, That the time shall come when wee shall cry and call vpon him, and hee will not heare vs: Yea, hee will bee then so farre from pittying in the time of our distresse, as that hee will then Laugh at our destruc­tion, and that because wee did not chuse the feare of the Lord. This was the mercifull dealing of God to­wards the Niniuites, Ion. 3.4. vnto whom hee sent his Pro­phet Ionas to bring them home by repentance; and thus dealt hee with Ierusalem, Mat. 23.38. vsing all means possi­ble to humble them before the iudgement came foorth: For, if God would reclaime vs by his Word, hee would neuer take his Rodde. But of [Page 229] this before.

And the reason of this Doctrine is cleare, Reason. because the Lord by this meanes will leaue the wicked, and those that are reserued to destruction, without all ex­cuse; for this doth the Apostle declare, Act. 14.16.17 when he say­eth, In times past hee suffered all the Gentiles to walke in their owne wayes: Neuerthelesse he left not himselfe with­out witnesse, in that hee did good, and gaue them raine from heauen, and fruitfull seasons, filling their hearts with ioy and gladnesse. Now, if the giuing of them showers of raine, the dew of Heauen bee vnto them the Lords witnesses, and the Testimonies of his power: Oh how much more thē is the word of God, which is the sauor of life vnto those that beleeue? Surely, this warning that the wicked haue heere hence, shall much more leaue them without excuse, in the day of the Lord.

Seeing then the Lord is not easily drawne to the Ʋse. 1 execution of iudgement, before hee hath offered ma­ny meanes of repentance and reconciliation, Oh let vs apply this Doctrine to our selues: Let vs looke backe vnto our former times: Let vs take notice of Gods mercifull dealing with vs: Hath not the Lord warned vs by many meanes, and proued vnto vs, that there is a necessity imposed vpon vs, that wee must needes Returne vnto him? I appeale vnto thy consci­ence, whosoeuer thou art that readest this: Haue wee not beene told plainely of our sins, that liuing in that course wee doe at this present, we cannot be saued? hath hee not againe warned vs of his iudgements by his Mi­nisters? wee know, wee know euery one in the secret of his owne bosome, that the Lord hath spoken vnto vs, warning vs of iudgement: but when this means would not serue to bring vs home to himselfe by repentance, nor to returne vnto God: Now the Lord hath met vs [Page 230] with iudgement, euen this vnseasonable weather that makes the creature to mourne vnto vs, to teach vs to mourne: besides, how many particular afflictions & chasticements hath the Lord layd vpon vs in our bo­dies, goods, and good names, wife, children, cattell and the like? do not they al summon vs to repentance, and cry aloud in our deafe eares, that the Lord is at hand with his udgements? Oh let vs bee warned be­times to seeke vnto him by repentance, lest the Lord vsing all these meanes vnto vs to bumble vs, and wee remaine rebellions and hard hearted still, bee take oc­casion, euen therehence, to lay the heauier iudgement vpon vs. Let vs then acknowledge the Lord to bee a iust God, that giues vs such warning; and when his iudgements shall lye heauy vpon vs, let vs not accuse the Lord of any hard dealing, but rather accuse the hardnesse of our owne hearts, which would not bee warned by his Word and Iudgements. Dan. 9. Daniel con­fesseth, that because the people would not beleeue the Lords Prophets and faithfull seruants, therefore they were iustly plagued for their sinnes: Let vs do the like, and take heed, that wee doe not neglect the checks of our owne conscience, reprouing vs of our sinful waies; for the time commeth apace, and wee know not how soone, when this conscience of ours the which now doth checke vs, shall iudge vs, and this heart of ours, the which now doth reproue vs, shall torment vs, and that because wee haue wilfully neglected the meanes of our owne saluation, when the Lord hath offered the same vnto vs.

Ʋse. 2 Secondly, seeing the Lord doth vse so many means to humble vs, and to bring vs home to himselfe by re­pentance; wee are taught hence, that if any doe perish in his sinnes, hee must not impute the fault vnto God, but vnto himselfe; for the Lord may iustly say vnto [Page 231] vs, as somtimes to the people of Israel, Esay. 5.4. What could I haue done more to my Ʋineyard that I haue not done? so what should I haue done more to the soule of this sinner that I haue not done? my Word, my Iudgements, my mercies, the motions of my Spirit, all these haue I v­sed to humble them: So that in all our plagues and iudgements, in all our woes and miseries, whether in this world, or in the world to come; the whole blame must light vpon our selues, whose hearts are so hard that they will not re­pent from this fearefull iudgement or hardnesse of heart: the Lord keepe vs all for his Christs sake.

THe Lord doth not heere complaine of them for Doct. 3 that they offered no sacrifice vnto him; no, for herein they were as forward as any, Property of an hypocrite, to content himselfe with the outward parts of Gods worship. but for want of faith towardes him, and loue towardes their bre­thren.

Hence wee may see a liuely picture of an hypo­crite, and a counterfeit Christian, namely, such a one that contents himselfe with the outward parts of Gods worship, as this people did, who thought themselues re­ligious inough & forward inough, so lōg as they offred their sacrifices, brought their beasts to the altar, praied in the temple, kept their holy daies, & times of prayers (as our Papists doe at this day) and performed the outward ceremonies of the Law: but as for the know­ledge of God, as for faith, repentance, obedience, re­formation of their liues, and iust and vpright dealing with men, they made no bones of it, Esay. 1.12.13 had no regard of those things, and yet thought all was well. When yee come to appeare before mee (sayth the Lord) Who hath required this at your hands: Bring no more oblations in vaine, incense is abhomination vnto mee, I cannot suffer your new Moones, nor Sabbathes, nor solemne dayes, it is iniquiry, not solemne assemblies: My soule hateth your New Moones, and your appointed Feasts, they are a burden to me, I am weary to beare them. Thus they came not short in any Ceremony of the law, they were very strict in the obseruing of them, but they looked after no other thing to examine themselues in what manner they came vnto them, Againe, Will yee steale, murder, Ier. 7 9. and commit adultery, sweare falsly, burne Incence vnto Baal, & walke after other gods whom yee know not, and yet come & stand before mee in my house? Though they continued [Page 240] [...] [Page 247] [...] [Page 240] [...] [Page 247] [...] [Page 248] in most horrible and grieuous sinnes, Mich. 6.6. yet so long as they came into Gods house, and performed there the outward duties of his worship, they thought all was well. And again, the Lord sayth of them thus; This people draw neare vnto mee with their lips, Esay. 29.13. but their hearts are far from mee. They did onely professe outwardly in hypocrisie, and the Lord declares plainely that he re­garded them not. Againe, in the Prophet Ieremies time, the people there debate the matter with the Pro­phet, and say, Oh wee come to the Temple, we pray, wee offer sacrifice, what would yee more? Oh sayth the Prophet, when yee liue in sinne, this is but to make the Lords house a denne of theeues. And by the Pro­phet Esay the Lord threatneth destruction to them that come vnto the seruice of God in hypocrisie, and our Sauior Christ in diuers places doth threaten a woe to the Scribes and Pharisies because they did all in hy­pocrisie to bee seene of men, and not of conscience to­wards God. Well then wee see the Doctrine suffici­ently cleared, that it is the property of an hypocrite to content himselfe with the outward part of Gods worshippe, Two sorts of hypocrites. and neuer lookes after sincerity of heart within. Now there are two sorts of Hypocrites, the grosse Hypocrite, and the close Hypocrite.

The first is, hee that outwardly in words professeth the name of Christ, and yet in heart and life vtterly denies him, and these men are such as come to church, heare the Word, receiue the Sacrament, and perform all outward actions of Gods worship and seruice, as if they were true Christians: but if you looke into their liues, they are most vile and prophane. The holy A­postle Saint Paul describes them thus, They professe they know God, Tit. 1.16. and yet by their works they deny him, being dis­obedient, and to euery good worke reprobate. For they wil so professe Christ and the Gospell, as still they wil liue [Page 249] in sinne, in lying, stealing, drunkennesse, whordome, Three sorts of grosse hypocrites. swearing, couetousnesse, pride or ignorance; these be grosse hypocrites, which will cry Lord, Lord, and yet their liues are vile and wicked. And of these there are three sorts.

First, the Atheist, who professeth Christ in Word, 1 Atheists. and yet in heart contemnes him; these are they which for feare of the Law come to Church, heare the Word, and receiue the Sacrament; & of this sort are the grea­test sort of our Church-Papists, all contemners of the Word, and the like, professing Christ in shew; but yet in heart they deny him, contemne him, make no account of God nor his Word, but tread it vnder foot.

Secondly, those which for feare and fashion sake 2 professe Christ, come to Church, heare the Word, Temporists. & receiue the Sacrament; yet all for fashion and cu­stome, nothing for conscience sake: and of these wee haue thousands amongst vs, who performe all these duties for custome and fashion sake. Oh let vs take heed, that we doe not professe onely in outward shew; but looke to our hearts, that wee may doe all of con­science to please God, & in obedience to his comman­dements: let vs not make it a matter of custome to come to heare the Word, to receiue the Sacrament, or for feare of the Law, but of conscience towards God; otherwise these things will turne one day to our grea­ter condemnation.

And the third sort are the Epicures which make 3 their pleasures, sports and pastimes their God, Epicures. and will spend more houres in eating, drinking, sports and plea­sures, then in the seruice of God, then hearing, rea­ding, praying, singing of Psalmes and holy medita­on, all their profession of Christ is but in hypocrisie from the teeth outward, the heart is not sound, these [Page 250] mē may ptofesse Christ long inough, come to church, heare the Word, and receiue the Sacrament; yet so long as their heart is set so eagerly on the World, on their profites and pleasures, they doe but deceiue their owne soules. Our Sauiour teacheth vs, that men may come with open mouth, Mat 7.21. and cry, Lord, Lord, if they lead not holy liues, and haue godlinesse and true obe­dience in their hearts they shall perish: 2. Thes. 1.7. It is not Lord, Lord, that will serue the turne, but men must labour to know the Word and will of God; and ioyne to their knowledge christian obedience.

Oh then in what a lamentable estate and condition Ʋse. 1 bee most men and women, seeing this is the common bane of our time, that men and women content them­selues with the outward & naked profession of Christ, onely to performe the outward parts of his worshippe and seruice, though in heart they care not for him; if they come to Church, and here spend an houre for fa­shion sake, or for feare of the Law; they looke after no more, though all the weeke after they contemne Christ, and serue the Deuil, the World, and their own vncleane lusts and desires. Oh let such men and wo­men bee heere admonished, that it will not serue their turne, or goe for pay before God: Oh let vs learne then to goe farther, and in heart to beleeue in Christ, and in our liues to obey him: the people in Moses his time say, Oh, wee will doe all; but what sayth the Lord, Oh, Deu. 5.27. that there were such an heart in them: shewing indeed that they were but hypocrites, they had Gods word; Wee will doe all. Wee will come to the Church, we will heare the Word, receyue the Sacrament, and what yee will: Here were goodly words, golden speeches, glorious promises, but their hearts were naught: Oh is not this our case, wee haue goodly words, wee can cry, Lord, Lord, with open mouth; What will yee [Page 251] more? wee come to Church, wee heare the Sermon, wee receiue the Sacrament, &c. But tell me, is thy heart sound, is thy heart set vpon God, doest thou hunger after Iesus Christ, doest thou loue the Word of God aboue gold and siluer? if thou find not this affection in thee, thy heart is naught; neyther canst thou bee saued vnlesse thou repent.

The second sort of hypocrites are the close ones, 2 Close hypo­crites. which make a goodly shew, and a fayre outward pro­fession of Christ; yea, haue sundry good gifts and common graces, & yet are but hypocrites in the sight of God, though not so discerned by men, because of their gifts and outward shewes, but are here taken for Christians & members of Christs Church; such men and women, who make so glorious a shew, and so pro­fesse Christ in outward manner, that in the iudgement of men, yea many times of themselues they be taken for Christians and members of the Church of God: but yet in truth are not so. And of this sort wee haue thousands that deceiue the world, that haue the vizard of Christianity on their faces, and hardly are discerned. Now what gifts & graces one of these hypocrites may haue, and yet be damned, M. Perkins on Mat. 7. v. 21. a most reuerend Diuine of our time hath most liuely discouered, vnto whom I send the Reader. We wil now conclude the Doctrine with these vses.

First of all, to apply it to our selues; hath this been Ʋse. 2 the propertie of Hypocrites to stand vpon Ceremo­nies, and the outward parts of Gods worship and ser­uice, to offer sacrifices, and to bee precise in obserua­tions, traditions, and inuentions of men, and to neglect the inward worship of God, neglect faith, re­pentance; obedience, reformation of their hearts & liues? Alas, then it stands vs in hand to looke to our owne soules, to try our selues, and to enter into our [Page 252] owne hearts, and wee shall find that the most of vs be no better then this people; all that wee ayme at in Gods seruice, is it any more then this people did per­forme? doe wee goe beyond them? If men come to Church, heare the Word, and receiue the Sacrament now and then for fashion sake, and abstain from grosse sinnes that the world cryes out on, men then thinke they haue done all that God requires of them, hee can desire no more at their hands: is not this the common religion of most men, and al the profession they make: and thus farre they come, and will goe no further, which shews that most mens case is not so good as they take it to bee: Esay. 1.11. Ier. 7.12. thus farre this people came in this place; yet all this while they bee ignorant soules with­out the true sauing knowledge of God, vniust dealers, filthy liuers, vse no conscience in buying and selling, couetous, mercilesse, proud, malicious, and giuen to reuenge. Alas, if this bee thy case, thou maiest come to Church long inough, heare the Word, and receyue the Sacrament; but thou art no better then an Hypo­crite. Mar. 6. Herod went thus farre, Saul and Iudas might do all this; but let vs, if we would find comfort to our soules in the seruice and worship of God, giue him our hearts: My Sonne, giue mee thy heart: Let vs go be­yond all the hypocrites in the World in true repen­tance, Esay. 13.29. hatred of sinne, in reformation of our hearts and liues, in an earnest study, and endeuour to please God, and to walke in his wayes, in doing the duties of the first Table to God, and of the second Table to men,

Ʋse. 3 Againe, seeing that Hypocrites may attaine vnto many singular gifts and graces, and yet perish in the end. Let vs know, that we had need to take heed and suspect our selues, that wee come not to performe these holy duties in hypocrisie, but in truth of heart; [Page 253] let vs call our selues to a reckoning, suspect our faith, repentance and obedience, for feare wee deceiue our selues; yea, as Paul sayth, 1 Cor. 13.5. Proue your selues whether ye bee in the faith: for an Hypocrite, and one that shall fi­nally perish, and bee danmed, may goe farre with the child of God in outward profession, and haue many common gifts and graces, Onely the doers of the Word shall bee instified: and therefore our Sauiour opposeth these two sorts, Sayers and Doers: If a man had a seruant which shewed great dutifulnesse to his Master in word, and yet would neuer doe that hee bids him, or cleane contrary to his mind, would any man thinke he were a good seruant? Euen so fareth it with many a­mongst vs; If God will be content with our faire words and promises, hee shal haue ynnow, but deeds he shal haue none: Oh let vs at last bee warned, and let vs labour to bee found doers of Gods will, and not to content ourselues with a bare and naked profession; for this will little auaile vs in the day of Gods searching account.

Marke here this wicked people, they grew so se­cure Doct. 4 and carelesse, that they did not onely content themselues with the outward seruice and worship of God, Wicked men make religion a cloake for sinne. but withal they would make it a cloake of all their sinnes, the euils and corruptions, not onely towards men, but towards God: for they thought that so long as they offered sacrifice to God, and came into the tem­ple, and brought their beasts, and made some shew, that God was beholden vnto them, and that hee could not bee angry with them. Thus they made the seruice and worship of God a cloake of al their euils, and a co­uert of al their vile and enormous dealing, as blindnes, ignorance, cruelty, oppression, couetousnesse, pride, malice, &c. so as if the Prophets of God did reproue them, they were ready to tell them: Oh Sir, you see [Page 254] I hope we bring our offerings, sacrifices, and oblations, and come dayly to the Temple; and though wee bee somewhat ignorant, wee hope, so long as wee meane well, and doe this, wee hope, God will beare with vs, & wee shall doe well inough: Ie. 7.11.12. Mat. 6. So did the people in the time of the Prophet Ieremie, and the Scribes and Pha­risies in the time of our Sauiour Christ.

Ʋse. And is not this the common sinne of most men in these dayes? doe not men and women vnder the shew of religion, and colour of profession of the Gospell, go about to cloake their hypocrisie, their couetousnesse, pride, malice, enuie, and other sinnes? yes doubtlesse, they make their outward shew and profession of Reli­gion a cloake of all their abhominable sinnes; & thinke so long as they come to Church, and bee no enemies of Religion, doe not persecute the Ministers and Pro­fessors, Ier. 7.13. they thinke God will not call them to account for their couetousnesse, pride, enuy, murder, igno­rance, drunkennesse, vnconscionable dealing, &c. And what is this but to make the house of God a denne of theeues, a company of Atheists and prophane beasts? Oh then let vs beware of this, and take heed how wee abuse our holy profession, take heed that we make not religion, and the outward seruice and worship of God, a cloake of sinne to boulster vs vp in euill, to face out our impieties and abhominations. If a man should get the Kings cloath, or a Noblemans cloath, and so should vnder the colour of that, rob, defraud and op­presse poore men, and doe it vnder pretence of his ma­sters cloath, how would his master bee angry, turn him out of his seruice, plucke his cloath ouer his eares? E­uen so will the Lord deale one day with all hypocritical seruers of God; who, because they bee such as make shew of Religion and seruice of God, thinke that their profession may bee a cloake of all their impieties.

THis is a most worthy sentence, as it doth appeare in that our Sauiour Christ doth twice alleadge it in the Gospell of Mathew, Mat. 9. [...]3. when Christ kept company with the poore Publicans and sinners, the Scribes and Pharisies were angrie with him: our Sauiour bids them goe, and learne what this meanes; I will haue mer­cy and not sacrifice. Where hee shewes, that the Lord will not bee serued by outward Ceremonies and exter­nall shewes; but then men serue God when they can pardon and forgiue iniuries and wrongs, and one par­don and forbeare another, and are not ouer cruell and seuere one to another. So when Christs Disciples pluckt the eares of corne vpon the Sabbath, Mat. 12. the Pha­risies were presentlie offended, because they brake the Sabbath; but Christ tels them this Scripture, I will haue mercy, and not sacrifice: Where our Sauiour Christ sheweth, that they were ouer cruell censurers of o­thers; thinking the keeping of the Sabbath to stand in such Ceremonies, whereas they did nothing but that they might doe without offence.

Now, as we haue cleared what it is that wee are to vnderstand of Sacrifice and Burnt offerings; namely, the outward and externall worship of God, and all the ce­remonies of the Law: So now wee are to come to the two latter words, Mercy and Knowledge; by which we are to vnderstand the duties of Piety and Mercy, faith to God, and loue and mercy towards man.

And here the Lord compares these two together, and shewes that hee preferres faith, piety and godli­nesse in the heart; and mercifull and kind dealing to­wards men, before the great shewes which men make [Page 256] in the outward seruice of God: True it is, the Lord will haue vs performe such parts of his seruice & wor­ship, as hee commandeth in his Word, and such cere­monies as hee prescribes: but hee prefers faith, obe­dience, repentance, feare and loue of God, and loue & kindnesse, and mercifull dealing vnto men; before all such sacrifices and burnt offerings, and all other shewes whatsoeuer: Yea, all this outward shew, and all our profession of Religion, if it bee not ioyned with the knowledge of God, that is, with faith, repentance, and obedience, and with the dueties of loue vnto men, it is but abhomination in the sight of God.

Doct. 5 So then the point of Doctrine is this; that see­ing the Lord sayth, I will haue mercy and not sacri­fice; God doth prefer the duties of loue and mercy to men before his owne worship. that is, I desire rather mercy then sacrifice. It doth please the Lord better, to see men performe du­ties of loue, and kindnesse one towards another, then to haue sacrifices neuer so many or great, done vnto himselfe.

This is the Doctrine: We see heere how the Lord doth farre preferre loue and kindnesse to men, before al the outward shewes men make of religion whatsoeuer: nay, if men professe neuer so much, make neuer so great a shew in the seruice of God, for their hearing, praying, receyuing, and the like; yet if they want loue & kind­nesse to their brethren, they cannot please God. And this is the cause that the faith of many in the Scrip­tures hath growne famous in the world, euen by their conscionable performance of the duties of the second Table, loue and mercy vnto men. I remember the Shunamites wife, who called the Prophet of the Lord into her house to eate bread, and sayd to her husband, Behold, 2. Reg 4.8.9. I know now that this is an holy man of God that pas­seth by vs continually; let vs make him a little Chamber, [Page 257] with walles, and let vs set him there a bed, and a table, and a stoole, and a candlesticke, that hee may turne in thither when hee commeth to vs. Gen. 18. And of Abraham and Lot it is reported, that they entertayned strangers into their houses: Here was religion indeed, when the same goes hand in hand with good works: Happy Elias that hath such an Hostesse to giue him entertainement after his trauell; and happy, yea twice happy was shee by enter­tayning such a guest. Deut. 10.18. This is that which Moses deli­uereth by precept vnto the people of Israel; The Lord our God is a God of gods, and Lord of Lords, a great God, mighty and terrible, who doth right vnto the Fatherlesse and widdow, and loueth the stranger, giueth him food and rai­ment: loue yee therefore the stranger. Where we see that Moses vrgeth this duty of mercy and loue vnto others, euen from the example of God himselfe, who is euer at hand to helpe them. Esay. 58.7. This is it which the Prophet Esay commendeth: Is not this the fasting; that I haue commaunded, to deale thy bread to the hungry, and that thou bring the poore that wander vnto thy house when thou seest the naked, that thou couer him, and hide net thy selfe from thy owne flesh. And this is noted as one part of the in­nocency and integrity of godly Iob, that hee could say, The stranger did not lodge in the streetes, but I ope­ned my dores vnto him that went by the way. Iob. 31.32. It is the straight charge that Christ himselfe giueth: If thou bring thy gift to the Altar, and there remembrest that thy Brother hath ought against thee, leaue there thine offering before the Altar, and goe thy way: first, bee reconciled to thy Brother, and thou come and offer thy gift. Where we see, that men do but lose their labor that come to hear the Word, pray, receyue, &c. or to any part of Gods worship that liue in malice, hatred or desire of reuenge: 1. Cor. 13.1. Though I had the gift of Prophesie, and knew all secrets, & all knowledge; yea, if I had all faith, so that I could remoue [Page 258] mountaines, and bad not loue, I were nothing. Where wee see if men want loue, that is mercy and kindnesse to men, they can doe nothing to please God: so high­ly the Lord esteemes of this duty of mercy to men, that he sayth, There are but two Commandements, & this is one, to loue our neighbour as our selfe: and giues Peter comman­dement to forgiue his brother, Mat. 22.37. 1. Reg. 17. Act. 16. 2. Tim. 1. not till seuen times, but till seuenty seuen times. Lydea intreated Paul and his companions to come into her house, and to abide with her. Onesiphorus sought out Paul, and refreshed him in time of his necessity: All these examples, & the like whereof the Scriptures are full, all serue to teach vs the truth of this Doctrine, that the works of loue and mer­cy to our brethren, serue to commend our faith to God, and are more accepted with him then all things else wee can doe in his seruice and worship, when they are wanting in vs.

Now come we to the vses.

If the Lord thus loue mercy and brotherly kindnes Vse. 1 betwixt neighbour and neighbour, that hee prefers it before all our outward shewes of religion: nay, al that we do, is but abhomination without it: Oh how should this affect vs all? how should it inflame vs to loue one another, to pardon one another, to shew mercy one to another? Would you doe that which pleaseth God, which hee desires so much? it is this, that thou shew mercy to thy brother, Mat. 5. to pardon him, to forgiue him, to shew thy loue to him: Bee yee mercifull as your hea­uenly Father is mercifull. Some there are who in the outward exercises of religion are very diligent in repai­ring to the Congregation, in hearing Gods Word, and conforme themselues indifferently vpon the Sabbath day to other Christian dueties: but looke on them concerning their duties to men; there you shall finde them exceeding guilty, proud, disdainefull, maliti­ous, [Page 259] cruell Oppressors, all for themselues, with­out any respect to others: Oh let vs looke vnto it, that wee separate not those thinges which God hath ioyned together, holinesse towards God, and righteousnesse towards men: Art thou a louer of God [...] Word, delightest in the publike duties of Gods worshippe and seruice? thou doest well, it shall bee thy comfort in life, thy comfort in death, and thy ioy and reioycing after death: Well then, looke vnto this, that thou make conscience of e­quitie towards men; Doe to others as thou wouldest haue another doe vnto thee, else all thy deuotion is but hypocrisie, for God hath ioyned these two to­gether.

Seeing the Lord compares, yea prefers Mer­cy Vse. 2 before Sacrifice, that is, loues and delights in mercifull dealing, and honest and faithfull dea­ling, more then in all outward sacrifices: yea, hee so esteemes of it, that they which want mercie towardes their neighbours, they cannot please God. How doth this condemne those which are so hard-hearted, and so straight laced, that they can shew no dramme of mercy to their breth­ren, but boyle in malice, and are so inflamed with anger and reuenge, that they cannot shew any mercy, not speake a kind Word, nor thinke one good thought of their Neighbour) Marke what the Lord sayth: I will haue Mercy, and not Sacrifice: I had rather haue thee shew mercifull and kind dealing, then to haue sacrifice and out­ward Ceremonies: nay, thou mayest offer thy Sacrifices with Cain, but if thou haue a bloudy, Gen 4.5. a cruell and malitious heart, the Lord cares no more for thee, or for thy sacrifice, then if thou shoul­dest kill a man: How canst thou heare the Word [Page 260] and receyue the Sacrament? How canst thou pray, Forgiue mee as I forgiue my Brother: Doest thou not craue a iudgement, yea, a plague from God vpon thy owne soule, that as thou wilt not pardon thy brother, so God should neuer pardon thee? Oh then remember what Christ sayth; If yee loue them which loue you, Mat. 5.46. what reward shall yee haue? doe not the Publicans euen the same? Let vs goe beyond the Publicans, inlouing euen our ene­mies, and shewing mercy vnto them, for this is that which God is well pleased withall.

Thus much of the Sense, now of the Doctrines.

But they like men haue broken my Couenant. q. d. 1 I gaue them my Couenant & promised them I would bee their God, Their sinne. and they promised they would be my people: Well, I gaue them my lawes and comman­dements, and my ordinances, which were as a payre of Indentures betweene mee and them: I set to my Seales, and bound my selfe vnto them, to stand by them, to keepe and defend them from their enemies: And for my part if they had kept Couenant, I would for euer haue beene their God, and they should haue beene my people; but they haue quickly start out of the way, they haue forgot their couenant made with mee, broken my lawes, and cast aside my commande­ments, and haue abused my ordinances.

The Coue­nant what? Gen. 17 7.8. Gen. 18.9 10 Exo. 19.5.6. Rom. 4.17.What this Couenant was, these places shew; Moreouer I will stablish my Couenant betweene mee and thee, and thy seede after thee, in thy generations, for an euerlasting Coue­nant, to bee God vnto thee and to thy seede after thee. And I will giue thee and thy seede after thee the land, wherein thou art a stranger, Euen all the land of Canaan for an euerlasting possession, And I will be their God.

Doct. 1 Thus had God bound himselfe by Couenant vnto them to bee their God. The breaking of our coue­nant with god the cause of al iudgemēts And in that they had most vnthankefully violated the same, the Lord layes here this great ingratitude of theirs to their charge. So then the first point of Doctrine which this Text doth af­ford vs, is this:

We may here behold what is the cause that God forsaketh any people, and withdraweth his mercifull protection from them, and layes them open to all miseries, calamities, iudgements and distresses; name­ly, the breaking of our Couenant with God: for this doth highly offend God, and prouoke him to anger, to see his Couenants so lightly regarded, and so wilful­ly transgressed, as it doth appeare in this people, whose sinne was no small sinne, but a great and grieuous sin: for in keeping of their Couenant with God, did consist their euerlasting weale and kappinesse: for then the Lord had bound himselfe, that if they would keepe his commandements and lawes, that hee would bee their God to defend them from all their enemies, yea, to confound all their aduersaries: and so long as they were mindfull of their vow and couenant, and walked in his wayes, none could doe them harme; yea, they could want no blessing or mercie of God, as it doth ap­peare by Gods own words: Deut. 5.29. & Deut. 28. Oh that there were such an heart in this people, that they would feare mee and keepe my commandements alwayes, that it might goe well with them, and with their children after them for euer: so on the [Page 259] contrary, the breaking of this couenant, was as much as their liues were worth, for then the Lord was not bound to bee their God, nor to keepe them any longer, but they were naked of Gods protection, and lay open to all miseries and calamities; & were a prey to their enemies, and then all those curses pronoun­ced against Couenant breakers, Deut. 28.15. must needs fall vpon them: If thou wilt not obey the voyce of the Lord thy God, to keepe, and to doe all his commandements, and his or­dinances which I command thee this day, then shall these curses come vpon thee, and ouertake thee. Cursed shalt thou bee in the towne, and cursed in the field, cursed shall bee thy basket and store, the fruit of thy body, &c. Exod. 32.25. When the peo­ple of God had committed idolatry, and made them gods to goe before them, it is sayde by Moses, The people were naked, for Aaron had made them naked to their shame amongst their enemies. It was their sinne of Idolatrie that depriued them of Gods protection; for as keeping his Couenant men are guarded from all dangers; so breaking the same, he naked to all iudge­ments and calamities.

When Achan had stolne the Babylonish garment, and the wedge of gold, the whole Host of Israel was punished for the same fault till the sinner was found out; for because of the sin of Achan, Iosu. 7.24. the whole host of Israel were before their enemies, but as naked men, vtterlie destitute of Gods lpeciall protection: Wee see this in Salowon, 1. Reg. 11.14.23. when his heart was turned away from the true God, and his hands were holden vp to strange gods, the Lord was wroth against Salomon: Then the Lord stirred vp one aduersary vnto Salomon, and after­wards another, which did much mischiefe and euill against Israel. And this is likewise cleare by the example of Rhehoboam the sonne of Salomon, who, when hee had once forsaken the Lord, and all Israel with him, the [Page 258] [...] [Page 259] [...] [Page 258] [...] [Page 259] [...] [Page 258] [...] [Page 259] [...] [Page 260] Prophet comes with this message from the Lord, 2. Cron. 12.5. Thus sayth the Lord: Yee haue forsaken mee, therefore haue I left you in the hands of Shishak.

These examples and the like, whereof the Scrip­tures are full, all serue to confirme the Doctrine now deliuered, that sinne is the cause of all miserie, and the breaking of our Couenant with God, the cause of all calamity. And good reason it should bee so; for it is a iust thing for God to depart from them, that depart from him, & to forsake them that forsake him, whose departure from vs is the cause of all those iudgements wee suffer here, Reason. and shall make vs one day to taste of the bitternesse of his iudgements, which last to confu­sion for euer.

Now let vs come to the Ʋses.

Ʋse. 1 This teacheth vs first of all to acknowledge that all iudgements which are layde vpon vs here, are most iust and righteous with our God, whose iudgements are alwayes iust; that howsoeuer the particular cause is not alwaies discerned vnto vs, why the Lord doth strike vs and chastice vs; yet certain it is, that if the stormes of Gods iudgements doe arise, some Ionas or other is in the shippe, some secret sinne or other lyes lurking in our soules, that hath caused the Lord to be so angry with vs, according to that of the Prophet Ie­remy: Wherefore is the liuing man sorrowfull? Man suffe­reth for his sinne. Oh let vs search and trie our wayes, and turne vnto the Lord, where wee may see the cause of all iudgements, our sinnes. Secondly, the remedy, To search and trie our wayes, and turne vnto the Lord. Oh then let vs euer acknowledge the Lord to bee iust in all his wayes, and righteous in all his workes: yea, let vs in the middest of Gods iudgements conclude, Lam. 3.39. and say, It is the Lords mercy that wee are not consumed, because his compassions faile not: The Lord might iust­ly [Page 267] take all aduantage at our hands; but his mercy is ouer all his works, & in the middest of his iudgements he remembreth mercy.

Well, let vs apply this Doctrine to our selues, & Ʋse. 2 see whether wee can excuse our selues, that we are not Couenant breakers against our God. There is none of vs all but wee haue entred a solemne league, & made a solemne Couenant with our God: when wee were baptized, the Lord then receiued vs into the bosome of his Church, vpon this condition, that wee would become his people, and walke in his wayes: hee gaue vs his couenant, a gracious couenant, full of many gracious and heauenly promises of pardon of sinne, of life eternall: This Couenant hee sealed and con­firmed by the heart bloud of his owne Sonne: that he would bee our gracious God and louing Father, that hee would pardon all our sinnes, receiue vs to fauour, and bestow eternall life and saluation vpon vs. Wee on the other side haue couenanted with our God, that wee would bee his people, and become his obe­dient seruants, that wee would renounce the Deuill and all his works, the stinking pleasures of the flesh; and that wee would not suffer our selues to bee ruled by them; but would manfully fight vnder the banner of our Lord Iesus Christ, against the Deuill, the world and the flesh. Now if wee examine ourselues, how wee haue kept this Couenant: wee shall find that the Lord may iustly say vnto vs, as hee did here vnto this people: Yee haue broken my Couenant: yea, we haue denied our obedience to Christ Iesus, and his Word, and wee haue serued sinne and Sathan, and the world Gods deadly enemies, and we haue liued in pleasures, in vanity, in couetousnesse, and in many other sinnes against our promise to God. Oh then in the feare of God, let vs take knowledge of this, that wee are vile [Page 268] and miserable couenant breakers: wee haue fayled in our promise to God, and haue not walked in his wayes as wee haue made a solemne Couenant with him, And now, let it make vs ashamed, that wee should deale thus vilely and decitfully with our most gracious God: If it bee a matter of shame to breake couenant with an honest man, and wee bee grieued for the same: how much more should this grieue vs and make vs ashamed, that wee haue dealt thus faith­lesly with our gracious God.

And thirdlie, as wee must bee grieued, that wee Ʋse. 3 haue thus fayled and broken our Couenant with God heretofore: so now wee must bee more carefull to keepe our Couenant with him in time to come, man­fully to fight vnder his banner against sinne, Sathan, and the world, his vtter enemies, and yeeld him obe­dience in heart and life, to deny all obedience to the Deuill and our owne lusts, and say with the Prophet Dauid, Psal. 119.10 [...] I haue sworne and am stedfastly purposed to keepe thy righteous iudgements. Oh let vs take a solemn oath of our selues, and purpose both in heart & life to keepe his righteous iudgements, neuer to sinne against our God, as wee haue done, but in all things to do his will, and to walke in his wayes.

And there is good reason to perswade vs hereun­to; for if wee shall keepe our Couenant made to God in our Baptisme, then the Lord will take vs for his people, and will bee our gracious God and louing Fa­ther, then hee will performe all those gratious pro­mises of pardon of sinne, Deu. 28. and life eternall and euery o­ther gracious promise that hee hath layde down in his Word for our good, and the further increase of our happinesse, it shall then goe well with vs in life, in death, and after death. But if wee refuse to heare his voyce, and will not regard our vow and couenant [Page 269] made to him in Baptisme, then hee will withdraw his mercy and gratious protection from vs, he is no lon­ger tyed vnto vs to doe vs good, then wee shall keepe his Couenant, and then what shall become of vs, if the Lord once forsake vs? if hee leaue vs, alas wee shal then lye open to all misery, both of soule and body: if God bee angry with vs, who can do vs good?

Fourthly, and lastly, this may serue to reprooue Ʋse. 4 those men, that vpon some particular occasions, as in time of warre, sicknesse, necessity, trouble, or any o­ther danger, haue beene ready to enter into couenant with God, so that God would free them, and deliuer them, they will become new men; if they haue fallen into whoredome, or fornication, they vow they will bridle their lusts, and they will neuer delight in the Harlots company any more: If they haue fallen into drunkennesse, they will vow and enter couenant with God, Luk. 14.8. that they will abstaine from the hatefull house of that sinne, and all other prouocations to the same. The Oppressor is ready to promise more mercy to the poore, and so of all other sinnes: Dan. 4.24. the sinner is ready to enter Couenant with God (when his conscience is vpon the racke) that hee will leaue his sinne, and that for the time to come they will walke with God in bet­ter obedience, so that God would but deliuer them, & set them on foot againe. When a man hath most vain­ly and sinfully spent his time in drunkennesse, riotous­nesse, idlenesse, wantonnesse, enuy, hatred, contempt of Gods Word, &c. If God strike such men with sicknesse (as I haue known many) that they haue fea­red death, for vnto such is the remembrance of death a terror: Oh how then doe they tremble and quake, Note. then send for Moses and Aaron in haste, send for the Minister (who before this time of all men they estee­med the most vile) and then good people pray for [Page 270] me; Oh I haue beene a great and grieuous sinner, I haue offended God many wayes, I haue been a most beastly drunkard, a most vncleane liuer, I haue dis­honoured God many wayes by my vsury, oppressing of the poore, vniust and vnconscionable dealing with men by fraud and deceit, I haue made no conscience at all how I haue spent the Sabbath, but haue been at bowles, and Tables, or drinking in vaine company, when I should haue beene present in the Congregati­on of Gods people: Oh, if God vvill but now forgiue mee this sinne onely, I will neuer offend in the like againe, I will become a new man, for no mans plea­sure will I be brought to dishonour God any more by these sinnes.

These and the like are the clamours and the crying out of many men when God doth touch them by sicknesse or some other calamity, and then are they very forward to enter into Couenant with God, euer to bee thankfull and obedient vnto him, and then to be­gin their repentance and amendment of life: But O alas, is not this the best day that God hath of them, and the best seruice that euer they performe vnto him? It is, it is; for when God doth free them, and set them at liberty, 2. Pet. 2.1.2. they Turue with the Dogge to the vomite, and with the Sowe to the mire. Well, God will neuer put vp this great ingratitude at their hands; but being found to bee Couenant brea­kers with their God, all those iudgements which Almighty God hath threatned against such sinners, shall most surely come vpon them, Deu. 28. and ouertake them.

HEre is layde downe the manner of their sinning; 2 Like Men. That is, The manner. when I meant to make my Couenant with them, and promised that I would bee your God; and to this end, gaue you my lawes to traine you vp in obedience: you most vnthankfully, and rebelliously haue cast off the yoake of obedience, haue broken my Couenant, & would not stand to your promise. So that the Lord doth lay this to their charge, that they were most vnconstant and light, yea most vnfaithfull: I meant in good earnest to do as I said: but alas, you for your part, soon went away out of the way, and forgot your Couenant.

In their example wee may note what is the nature Doct. 2 of man, namely, most vnconstant in anie holy dutie, Man by Na­ture vncon­stant in any holy duty. verie vnfaithfull, and easilie drawne away from obe­dience to the law of God, and easilie drawne into sin and wickednesse; yea, so weake and vnconstant are wee of our selues, that if the Lord leaue vs but a while to our selues, Oh into what foule sinne shall wee not easilie fall into? This is clearely to bee seene by the example of our first Parents, who, Gen. 3.6. though they were created in a most excellent estate, yet being left to themselues, they fell away from God incontinentlie; yea, weake and small meanes are of force sufficient to batter our faith, if God but euen a little doe withold his grace: This wee may clearelie behold by the ex­amples of Noah and of Lot, that notwithstanding they had experience of Gods wrath against sinne & sinners by the destruction of the old world, Gen. 8. Gen. 19. and of Sodom and Gomon; yet both Noah and Lot fel incontinentlie from God; the one, in the sinne of drunkennesse, the other committed incest with his two daughters. All [Page 272] the strength that is in the best, not being supported by Gods grace, it is but as smoake which is vanished away with the least blast of wind. Looke on Dauid, a Prophet of the Lord, 2. Sam 12.1. a man after Gods owne heart; yet being left vnto himselfe, fell into those great & grieuous sinnes of Adultery and Murder; yea, and continued in the same a long time, till the Lord sent vnto him his Prophet Nathan to awaken him. This the Prophet plentifully teacheth by the examples of the Israelites, Psa. 78.40.41 saying, How oft did they prouoke him in the wildernesse, and grieue him in the Desert? Yea, they turned and tempted God, and limitted the Holy one of Isra­el. Exo. 9.27 28 This is cleare by the example of Pharaoh, who sometimes could crie out, and say; I haue sinned, the Lord is righteous, but I and my people are wicked: Pray yee to the Lord for mee, and I will let you goe. These were goodlie words and faire promises, but alas, they were nothing; for what followed? When the Hayle was gone, and the Thunder ceased, and the iudgement was remoued, his heart was hardned, and hee continued in his sinne. Who could cleare Dauids innocencie more then Saul? 1. Sam. 34.17. Thou art more righteous then I, for thou hast rendred me good, & I haue rendred thee euill, &c. Yet did Saul afterward per­secute Dauid: Sometime wee are bold and couragi­ous in a good cause, as Peter was, Though all men deny thee, yet will not I deny thee: but when the least temp­tation is laid vpon vs, wee faint and are quickly dis­couraged. It fares with vs as it did with Peter, hee would needs walke vpon the water to go to Christ; but presentlie hee beganne to sinke, and so had perished, had not Christ reached out his hand and staied him: Euen so fareth it with vs, if the Lord reach not out his hand to stay vs, wee must needs sinke vnder euen the least temptation that Sathan laieth against our poore soules. Hereunto commeth that Parable pro­pounded [Page 273] by Christ▪ A certaine man had two sonnes; Mat. 21.28. and came to there [...] and sayd, Sonne goe and worke to day in my Ʋineyard: but hee answered and sayd I will not; yet afterwards hee repented himselfe and went: Thou came hee to the second, and sayd so likewise; and hee answered, I will sir, yet went not. Hee seemed forward, [...]t presentlie hee hung backe: hee promised much, but performed nothing at all. The like may bee seene in the rich man that came to Christ, and said vnto him; Good ma­ster, what good thing shall I doe that I may haue eternall life? This man (no doubt) had a purpose to bee a Disciple of Christ, he was well perswaded of Christ and his doctrine▪ Tell me, Oh tell mee (saith he) what course I must take to that end I may bee s [...]ed, and that eter­nall life may bee my portion? yet when he was tried, Mat. 19.16. Hee went away sorrowfull: and his good beginnings were but As the Morning Dew, not durable and lasting. So these places of the Apostle Paul do directlie proue the same, where hee saith; That many sinne againe after the receyuing & acknowledgment of the truth, Heb. 6. acording to the saying of the Wiseman, As the [...] againe to his owne vomit, so a foole turneth to his foolishnesse: Pro. 26.11. So that wee see the Doctrine sufficientlie proued and confir­med vnto vs, that man of himselfe is exceeding fraile mutable, and vnconstant, especiallie in holie and hea­uenlie businesses, vnlesse wee bee staied and sopported by God as his people here, that though they had en­tred Couenant, and reade a solemne promise to God, that they would become his people, yet Likemen, fraile and weake, they fell away.

And the reason of this Doctrine is cleare, Reason. Euery good and perfect gift it of God▪ It is not of our selues, or in our owne power, but it is the proper gift of God as the Apostle teacheth: Rom. 12.18.19. Beast not thy selfe against the bran­ches, for if thou beast thy selfe, thou bearest not the roote, [Page 274] but the root beareth thee: Bee not high minded, but feare. The Apostle in this place taketh away all matter of boasting from the Gentiles, reasoning from their changeable condition, not being firmelie fastned, and deeplie grounded, as the root it selfe, but mutable and changeable, easilie to bee broken off, as boughes from a tree: So then it is God alone that is the Au­thor of constancie and perseuerance, Who worketh in vs, both the will and the deed: And wee of our selues without the same helpe of God, are vnconstant in any holie dutie,

Ʋse. 1 Seeing this is the state and condition of vs all, that we are by nature very vnconstant in the performance of any holie duetie, when the Lord shall but a little leaue vs to our selues: Wee may from hence con­clude, that woful is their estate and condition that the Lord leaueth thus to themselues, they shall shrinke a­way and melt as the waxe before the Sunne, and in the end such shall become very dogs and swine; for God giues many times such ouer to a reprobate sense, and tabes away his spirit from them, whereby they grow worse and worse: And those which once were en­lightned, and afterwards haue fallen away, their end is most miserable, according to that of the Apostle: If they after they haue escaped from the filthinesse of the world, 2. Pet. 2.20. &c. are yet tangled againe therein, and ouercome, the latter end is worse with them then the beginning. And this doth the Lord most iustlie bring to passe vpon manie, because they contemne grace, quenching the blessed motions of the spirit of God in them, that whē they haue some good motions in them, and godlie purposes of heart to cleaue vnto the Lord, they haue not striuen with the Lord by praier for the encrease thereof, but careleslie haue put out that light that be­gan to shine in their hearts.

Oh let vs learne euen from their fearefull estate and condition, to make much of the least seed of godli­nesse sowne in our hearts, and labour by all godlie meanes to worke the increase of grace in vs, If wee haue tasted how gracious the Lord is.

Secondlie, seeing this is our Nature to bee so vn­constant, Ʋse. 2 especially in Gods matters, that wee are so easilie drawne to shake off the yoake of obedience, and so ready to fall into sin, and to breake the com­mandements of God: This must teach vs all a lesson of humilitie, not to presume too much of our owne strength; for wee are like a staffe in a mans hand, if he take away his hand, it wil down one way or other, it cannot stand of it selfe: Euen so fareth it with vs al, if the Lord take away his hand: Mat. 26. Alas wee shall then shew that wee are but weake and fraile men. It was Peters sinne that hee presumed too much of his owne strength; he thought himselfe so strong that he would neuer haue denied Christ; but being left to himselfe hee fell most fouly, and if Christ had not layde to his hand, hee had fallen euen into the gulfe of hell. It is the Deuils policie to make vs ouerweene our selues, and to presume of that, that (God wot) is not in vs, and all to bring vs to confusion, for Sathan knoweth well, that man is neuer nearer to destruction then when his heart is puffed vp with a vaine conceit of his owne worth, according to that of Salomon, Pro. 16.18. Pride goeth be­fore destruction, and a high mind before the fall. And hence is that warning giuen by the Apostle: Let him that thin­keth hee standeth, take heed least he fall. God hath not hi­red vs to labour in his Vineyard for an houre or two, neyther giueth vs liberty to depart out of his seruice when wee will, but we must perseuere, and hold out e­uen vntill the Euening of our dayes, and wee must dedicate to him both soule and bodie, both [Page 270] our life and death, both the beginning and end. Oh then let euery soule lay hold of this betimes, and learn hence, that seeing God alone is hee that must hold vs vp and support vs, that wee lay hold on the sweete mercy of God in Christ Iesus, and come boldly be­fore the throne of his grace: aad not rashly presume too much vpon our owne strength and worthinesse; but rather rely vpon him, and seeke earnestly vnto him by prayer, that hee would support vs, and beare vs vp in his Armes, that wee run not vpon ground, & make shipwracke of faith and a good conscience ere wee bee aware: for we are very weake, and verie vn­constant of our selues, easily drawne away from our obedience to our God, verie apt to sin, if the Lord doe but a little leaue vs to our selues.

Thirdly, seeing wee are thus weake by nature, and so easilie drawn to sin against our God, and to breake Ʋse. 5 our couenant of obedience to his Word; that wee can stand no longer then he holds vs vp. As this should greatly humble vs, and break down our pride, & con­ceitednesse; so it should stirre vs vp to earnest pray­er, night and day vnto our God, that hee would neuer leaue vs vnto our selues, that hee would not with­draw his fauourable presence from vs, and to leaue vs vnto our selues: for alas, then we shal quickly marre all, and cleane fall from God, and rush headlong in­to all sinne and wickednesse: for this is the nature of mankind, wee are all lyers, Truce-breakers, and Co­uenant breakers with our God, ready vpon euery oc­casion to fall into sinne, euery man by nature is ligh­ter then vanity, most vnconstant in keeping our pro­mises vnto God. Let vs then intreat the Lord that hee would knit our hearts vnto him, that wee might not starte aside, Psal. 119.8. Psal. 51. and with Dauid pray, O stablish mee with thy free spirit, that I may not moue through [Page 271] my owne weaknesse, from thee my God.

HEre the Lord meets with these hypocrites, telling 3 them wherein they sinned; namely, in that they did most glory and most rely vpon, Wherein they sinned. their sacrifices & outward worship of God, wherein they did most glorie and boast themselues in, as a thing most like to please God. Euen in this they had fayled and transgressed and departed from Gods ordinances: For he did giue and prescribe vnto them these Ceremonies and Sa­crifices, not as any part of Gods worship and seruice that could please him of themselues; but onely as helps of their weaknesse, and types and figures to lead them to Iesus Christ, the true propitiatory sacrifice, the on­lie Lambe of God that takes away the sinnes of the world.

This was the very end of all those Sacrifices that God appointed them to offer, not that they could please God of themselues, but that they might be the meanes to bring them to true repentance: for when they should see their beast slaine, and their bloud shed, it might admonish them of their bloudie sinnes, and that they stood in need of the bloud of Christ for the pardon of them. This was the Lords Couenant, but they broke this, and euen in these sacrifices, the which they so gloried in, Euen there haue yee trespassed against mee, saith the Lord, euen there they failed, and abu­sed Gods ordinances; and whereas they should haue beene helps to haue led them to true repentance, and faith in Christ Iesus, they now thought nothing lesse then of repentance, and of Iesus Christ, but perswaded [Page 272] themselues, that so long as they did offer their beasts, all was well, and the Lord was pleased with them, they had done inough to satisfie Gods anger for their sins. Thus they corrupted the true and onely vse of sacri­fices, which were not to satisfie Gods anger for sinne, but onely to bring them to repentance, and to lead them to Christ Iesus.

Now wee come to the Doctrine.

Doct. 3 Hence mark a notable point of doctrine; namely, that that which is most excellent in the sight of Hypocrites and carnall men, That which is most excel­lent in the sight of an hypocrite is most abho­minable in the sight of God. the same is most abhominable in the sight of God. And in that wherein they thinke they doe most please God, they do greatly sinne and offend him: As it is the nature of Hypocrites and time ser­uers, to glorie in their outward worship and seruice of God; they haue nothing to boast of, but that they bee Christians, are baptized, heare the Word, and receiue the Sacrament. Now marke what the Lord sayth, that euen herein they Transgressed against him, and sinned grieuouslie against him; why? namelie, because they performing these outward things, laboured not withall to find out the true vse and comfort of these things, as they boasted of their Sacifices; neuer loo­king to what end the Lord did ordaine them; namelie, as means to lead them to repentance, and so to Christ Iesus: Euen so manie as boast of their religion, how they bee Christians, haue been baptized: but alas, where is the true vse of Baptisme all this while? where is the death of sinne? the burying of sinne? the cruci­fying of sinne? which is the main end of Baptisme: this is neuer looked after of the greatest number: so men heare the Word, and they seeme to glorie in the same: but where is the power of the Word in working faith, repentance, obedience, knowledge, zeale, patience, humilitie? &c. And so for the Lorde Supper; but where [Page 273] is the right vse of this? how doe men grow in faith, knowledge, repentance, hatred of sinne, and care to honour God? Alas, these things are neuer thought of: so that here the Lord meetes with all these carnal Libertines and loose Professors; and shewes them that in that they do most glorie in, and boast of, euen there they sinne highly, and offend the Maiestie of God, so as hee cannot abide euen their best actions.

This truth is clearely to bee seene in diuers pla­ces of the Scripture: No doubt, but Cain pleased himselfe with his offering of sacrifice, but euen that was abhomination in Gods sight. Gen. 4.3. Pro. 15.8. Esay. 1.11 13. The sacrifices of the wicked are abhomination to the Lord; but the prayer of the righteous, is acceptable vnto him. Againe, the Prophet Esay doth notably set out the same: What haue I to do with the multitude of your sacrifices sayth the Lord, I am full of the burnt offerings of Rams, and of the fatte of fedde beasts, I desire not the bloud of Bullocks, of Lambs, nor of Goates. When yee come to appeare before mee, who requi­reth this of your hands to tread in my Courts? Bring no moe oblations in vaine: incense is abhomination vnto mee, I can­not suffer your New Moons, nor Sabbaths, my soule hateth them.

Behold here in this place, what esteeme these out­ward Ceremonies of Gods worship and seruice, were with the Lord; they thought themselues happy men in the performance of them, and hee most happy that offered most of them: but the Lord hee esteemes far otherwise of them; namely, being not done in faith, and true obedience, they were but abhomination in his sight, and were so farre from appeasing his wrath against sinne, as that they added vnto the measure of their sinnes. Againe, the Lord testifieth in another place by the same Prophet, saying, Hee that killeth a Bullocke is as if hee slew a man: hee that sacrificeth a sheepe, [Page 274] as if hee cut off a Dogs neeke, &c. Esay. 66.3. Psa. 66.18. Pro. 29.8. Io 9.31. Ps. 50.17. Micha. 6.6. If I regard wickednesse in my heart (saith the Prophet) The Lord will not heare me. Againe, Hee that turneth away his eares from hearing the Law, euen his Prayer shall bee abhominable. Again, God heareth not sinners. These places and the like, whereof the Scriptures are full, they serue to teach vs that what sacrifice soeuer the wicked offer, as prayer, thanksgiuing, receyuing of the Sacrament, hearing the Word, or the like, the same is abhomination to the Lord. So that we may hence safely conclude, the mi­serable estate of all wicked and vngodly men with that saying of the Prophet Hosea, Hos. 12.1. Ephraim is fed with the wind, and followeth after the East wind, hee encreaseth dayly lyes and destruction. So then, though the wicked say peace, peace, and thinke themselues sure, if they per­form but the outward part of Gods worship & seruice: Psal. 2.3. yet Hee that dwelleth in Heauen, doth laugh them to scorne: for the Lord doth see that their day is comming.

Ʋse. 1 This may serue to condemne the Church of Rome, who thinke that they sufficiently please God, Ex opere operato, by the very deed done, though the same bee not done to the right end; nor in an holy manner in faith, repentance and true obedience, as their prayers in a strange tongue, sacrifice of the Masse, and a thou­sand the like; all which as they haue no footing in the Word of God; so they shall one day haue the reward of them, euen the portion reserued for hypocrites.

Secondly, this may seeme to direct vs to be wise, Ʋse. 2 neuer to content our selues to be baptized, to heare, to pray, to come to Church, receiue the Sacrament, and to perform the like duties of Gods worship and seruice; but that wee looke to the right vse of all these things, that we may find that worke wrought in our hearts▪ for which end the Lord hath appointed them, else alas wee shall but grieue the spirit of God, and euen [Page 275] our best actions shall bee but sinnes vnto vs, if wee beelike this people, to thinke it is inough to bee bap­tized with water, and not to feele the inward worke of the spirit; to heare the Word, and not to profit by it to faith and repentance, to pray with the lip, and not with the heart, to receyue the outward Sacrament, & not to feele our soules nourished by the body and bloud of Christ. Oh let vs not rest vpon such vaine things, such deceitfull vanity, such lying dreames, for they will deceiue vs in the end. And as for all wicked and vngodly men which rest so much vpon them, their trust shall bee but as the Spiders webbe, as Iob speaketh, which albeit to day is builded aloft, Iob. 8.14. yet to morrow is swept away. But of this before.

THe meaning is as I take it, they were crafty to co­uer blood, for when as a Murderer had slaine a man euen willfully and of a set purpose he would then [Page 285] flie to this City, being a City of refuge, and there the Priests who were put in trust to examine the matter, how the murther was done, whether wittingly of pur­pose, and that vpon some old grudge, or whether of ignorance against his will. These Priests being coue­tous and greedy of gain, would for a peece of money, smooth ouer the matter, they would shelter the wilful murderer, and craftily hide his sinne, which ought to haue beene punished with death, because the Law was straight against this sinne; Hee that shedeth mans bloud, by man shall his bloud bee shed: But they being couetous, and not regarding Gods Law, would hide his murder, and shelter and shrowde it, and couer it so craftily, that hee should escape vnpunished, and neuer come to his answere. And for this very cause doth Almighty God charge this City with the bloud of these men, and cals it a City polluted with bloud.

So then this being the sinne of these Priests, for Doct. 3 gaine to iustifie the wicked, and to couer his sinne for a golden fee. For no worldly respect must men bee drawne to peruert iu­stice. Wee may conclude this third point of Doctrine, that for no worldly respect whatsoeuer, should men bee drawne to peruert iustice, to colour sinne. It was the sin of this City of the Priests and Leuites, those which were put in trust from God to enquire, and to finde out the wilfull Murderer, & euen to take Ioab from the [...]ornes of the Altar; that they should for money shew him fauour, and couer his sinne, and let murder escape vnpunished. Deu. 16.8. It was a spe­ciall precept that Moses gaue to the Magistrate, Wrest not thou the Law, nor respect any person, neyther take reward, for reward blind the eyes of the wise, and peruerteth the words of the iust, It was sayd of Balaam, Num. 2.3. That hee had the re­ward of Soothsaying in his hands. But Magistrates must not haue the reward of iniustice in their hands: for as the Apostle condemnes those that make Marchan­dize [Page 286] of the Word of God; so those are no lesse con­demned that make Marchandize of Iustice: Woe bee vnto him that iustifieth the wicked for reward, Esay. 5. and taketh a­way the righteousnesse of the righteous from him. The Lord cannot indure that those whom hee hath placed in his stead as petty Gods vpon earth, that they should turn the sword of Iustice to the hurt of the innocent, and iustifying of the wicked.

We may note hence, that it is a fearefull thing when Vse. 1 men grow to bee cunning how to sinne, and to be their crafts master; for then men are boldned in sin, and sin without controlment; when they are so cunning that they can sinne smoothly, and none shall see it; that can steale, so as no man can perceyue, and commit whore­dome vnder a Canopie; when men grow cunning and crafty to hide their sinnes; this is a dangerous thing, for this will embolden such men in sinne, it were farre better for a man if hee sinne, to sinne so, that hee know not how to couer it, or cloake it; for then hee will the sooner be brought to repentance, then that hee know how to cloake and to couer the same, and to keepe it from the knowledge of the world: for howsoeuer in the opinion of the world, they be the onely wise men that can smooth ouer their sins, & commit them so, as none can see them or know them, that bee their crafts ma­ster: yet indeed, of all other their case is most dange­rous, and there is little hope that they will leaue their sins, and be ashamed for them, for that their cunning and crafty hiding of their sinnes, doth embolden them therein.

Doct. 3 Note here, that it was not the sinne of one or two, or some few of the Priests, Councels may erre, and Magistrates and Ministers in matters of Faith and manners. that had thus sinned against the Lord, but it was the sin of the multitude of them; they all confederate together, and ioyne in one, both in condemning the innocent, and iustifying of the no­cent. From whence wee learne, that Rulers and Mi­nisters of a particular visible Church, may erre in mat­ters [Page 295] of faith and manners, and that councels haue been against the Lord, and against his Church. Which Doctrine is very cleare by diuers places in the booke of God, as that of the Prophet Esay, Esay. 6.10. The Watchmen are all blind, they bee a sleepe, and delight in sleeping. Now in what state could this people be in, when their Watch­men were blind, those that were the heads and guides of the people. Againe, 2. Chr. 36.14 All the chiefe of the Priests al­so, and of the people, trespassed wonderfully, according to all the abhominations of the Heathen, and polluted the house of the Lord, which hee had sanctified in Ierusalem. And this doth the Prophet Ieremy shew, when hee sayth; Ier. 3.5. I will get mee to the great men, and will speake vnto them, for they haue known the way of the Lord▪ and the iudgement of their God; but these haue altogether broken the yoake, & burst the bones. This is cleared by the Prophet Hosea, Hos. 7.7. when hee sayth, They are all hote as an Ouen, and haue deuoured their Iudges, all their Kings are fallen, Mich. 6.16. there is none amongst them that calleth vpon mee, sayth the Lord. This is that which the Apostle confesseth in his prayer. Why did the Gentiles rage, and the people imagine vaine things? Ps. 2 1. Act. 4.25.26.27. Mat. 26.66. The Kings of the earth assembled, and the Rulers came to­gether against the Lord, and against his Christ: For doubt­lesse, against thy holy Sonne Iesus, whom thou hast annoin­ted, both Herod and Pontius Pilate, with the Gentiles and people of Israel gathered themselues together. In the daies of Ahab, did not all the men of Israel, euen the Elders and Gouernours thereof, the Nobles and others as­sembled themselues together, and pronounced death against innocent Nabaoth, for his Vineyard sake, the which hee had before denied vnto Ahab? surely, the Scriptures are full of examples, to confirme the truth of this point vnto vs. Reason. Now this thing so comes to passe in the wicked, because as our Sauiour sayth, No man can gather grapes of thornes, or figges of thistles; they [Page 296] themselues being euill, can they performe that is good? Surely, as Saint Iames sayth, Out of one foun­taine cannot come sweet water and bitter. Besides this, our knowledge is but in part; now ignorance is the mother of error.

Ʋse. 1 The Doctrine being thus cleared as a certaine truth, that Councels may erre in matters of Faith, and Manners; this may serue in the first place to conuince the Doctrine of the Papists, which teach and maintaine, that their Church cannot erre, nor a Councell being the representatiue Church, as though the Spirit of God were at their commandement, and were tyed to places and persons, or being present, did lead them into all truth, as it did the Apostles; but what, did not foure hundred false Prophets aduise A­hab to that which was contrary to the Will of God? I but sayth the Iesuite, they were not assembled by the High Priest, but onely by the King: But what say yee then to that Councell that was assembled by the High Priest, and haue erred most fouly? In Iohn, we haue mention made there of a Councell that met to­gether, Io. 9.22. Mar. 14.64. and decreed to excommunicate all that pro­fessed Christ Iesus. Tell mee, did not they erre? And therefore it is but a vaine thing of the Papists to say, and affirme, that the Spirit of God is tyed to the Church of Rome, and that shee cannot erre; but there was neuer so famous a Church since the Apo­stles time, but haue erred in some thing or other in Doctrine of Faith, or Manners; and therefore Rome hath no such a priuiledge as shee pretends to haue; but hath and doth erre most fouly; yea, as blinde guides, leading poore blind soules, shall at last (with­out Repentance) fall into the pitte of destruction together.

Ʋse. 2 Seeing that the wicked plot and combine them­selues [Page 297] against the Church; Wee are taught here our duety, namely, to bee solicitors and remem­brancers vnto God, in the behalfe of his Church; that it would please him to bee mercifull to his Church, and to bee vnto them a Tower of de­fence.

And surely, now is the time that wee are to ply the Lord with prayers, because wee see his e­nemies to increase dayly, the malicious and blou­dy Papists, whose Religion, as it is a Religion of bloud, so is their practice, the practise of bloud. Yee shall know them by their fruites; a Religion to be abhorred of euery true Christian, being the Nur­serie of Treasons, Gun-powder Treason. and the Mother of all abhomi­nations: yet wee see how the number of them in­crease dayly, and wee cannot but for euer remem­ber their horrible Treasons pretended against the Lord, and against his Church, and Gods mercy to vs in our Deliuerance. Well, it cannot bee, that they will bee quiet long, their good Maister the Deuill, or his deare Child the Pope, will haue some imployment for them; They cannot but go whom the Deuill driues.

Oh let it bee our wisedome, to intreat the Lord to stand still by his Church, and to giue vnto all Christian Princes the Spirit of zeale, and of cou­rage, to rise vp against Antichrist and his follow­ers, that so they may the better assure themselues of their owne peace, both with God and themselues; for sure it is the more strict a Papist, the more groun­ded Traytor.

Thirdly, and lastly: wee may hence obserue Ʋse. 3 the difference betweene the Elect and the Repro­bate. The wicked doe not onely thinke euill, and deuise mischiefe, but they doe most eagerly practise [Page 298] the same. Now come to the Child of God, hee hath in him indeed wicked thoughts and sinnefull desires: yet so, as they doe bridle them, curbbe them, and restraine them, and not suffer them to come into action; they sinne not with greedinesse as the wicked doe, who are neuer well till they are eyther deuising mischiefe, or working iniqui­ty. Oh then let vs take heed that wee com­mit not sinne with delight and greedi­nesse: for sure it is, this is a note of a gracelesse heart, and no bet­ter indeed then a brand of a Reprobate.

Idolatry the sinne of this people.THe sinne that Almighty God doth heere ac­cuse them of, it is Idolatry, and that in most vile manner, ouerspred generally the whole body of this people, euen all the Ten tribes, which sinne to shew the vilenesse of it, the Lord cals Villany & whore­dome, things abhominable to the Lord, and such as hee loathes. And hee cals it Whoredome, because as an Harlot or an Whore doth forsake her owne hus­band, and commits filthinesse with another man: euen so Idolaters forsake God, and marry themselues to I­dols. It is called the Whoredome af Ephraim, because Ieroboam which came of the Tribe of Ephraim had set it vp amongst them, 1. Reg. 12.28. to worship the Calues in Dan and Bethel.

Doct. 3 Now the Doctrine wee gather hence is this, that it is a wofull and an heauy iudgement of God vpon a Country or Kingdome, It is a heauy iudgement of God vpon a people, when the chiefe go­uernors bee Idolaters. 2. Sam. 6.1. when the chiefe Gouernours be men voyd of religion, and giuen to superstition & Idolatry. We see this in this present Text, for here the Lord complaines of Ephraim and the ten Tribes, be­cause they were poluted with miserable Idolatry which was set vp by Ieroboam: for as the King is, so will the Subiects be: They are not onely to informe their in­feriours, and giue direction vnto them by Word, but by their example and practise to go before them. Now then if they bee Idolaters, prophane and superstitious, you shall then see the whole Body of the people to fol­low them. Againe, if they bee religious and deuoute in the seruice of God, the whole people that are vnder them, in shew at the least, will bee the same. And as [Page 309] the oyntment that was powred on Aarons head, ran downe to his beard, and so to the very border of his garments: Euen so the impiety and wickednes of the Superiour runneth about through the whole Family; and all that are vnder them infecting and corrupting them.

This is cleare by diuers examples in the booke of God. Luk. 23.11. When Herod begunne to offer indignitie to Christ, all his traine were ready to doe the same. And when wicked Ahab desired to bee vpholden in his purpose to goe vp against Ramoth Gilead, 2. Reg. 22.8. all his ser­uants were ready, and at hand to feede him in his hu­mour; for when the King sent them to call Michai­ah, they were readie to tell the Prophet what he should say to the King, All the other Prophets (say they) de­clare good to the King with one accord, let thy words be like theirs: and whē the good Prophet would not flatter, but tolde the King plainely the truth from the Lord; Zid­kijah the Kings Chaplaine smote him on the cheeke: So true is that saying of Salomon: Of a Prince that heark­neth to lyes, all his seruants are wicked. Pro. 29.12. Their example is a Law, and by their lewd example they strengthen o­ther mens hands in sinne: so that it is in a common wealth (as one sayth) as it is in a Fish; that if the head bee once corrupted and putrified, the whole body cer­tainly is no lesse. And if a man would know, vhether the body of the Fish be corrupted or no, hee must smell the head: Euen so, if the heads of Church and common wealth be corrupted, the whole body of both must needs be infected.

And therefore what great cause haue we to blesse God, who hath set ouer vs a Religious King, Ʋse. a Fa­uourer of the Gospell, an enemy to Popery and su­perstion. Oh let vs giue God the honour of it, and let vs pray for him, that the Lord would vse him to [Page 310] bee a further instrument, vtterly to roote out all the Reliques of Poperie, and deface all the monu­ments of Idolatry; that Idolaters and those that haue giuen their names to the Pope, that Anti­christ of Rome, may vtterly bee rooted out of this Land; that our Kingdome may bee disburdened of them, that wee may neuer see the fornication and Idolatry of the Whore of Rome set vp againe, that this Church of England may neuer bee polluted with it any more.

Secondly, this should serue as an instruction to all Princes, Magistrates and Mighty men, that they endeuour by all meanes possible, by their godly life, and good example, to draw on others that are vnder them to the knowledge and feare of God: for certaine it is, if great men bee backe­ward in good things, whole multitudes are readie to presume by their example. Wee see in our small Parishes and little Villages, if there bee but one or two that are of the chiefest in the Parrish, that are negligent and carelesse in the seruice of God, Chil­dren of Belial, Idolaters, Drunkards, or the like, what a poyson are they to pester a whole Con­gregation?

It is too apparant, The Lord lay not this sinne to their charge one day, that should haue giuen bet­ter example: for as there is a happie and blessed vnion in Religion, and Christian obedience, when Magistrate and Minister goe hand in hand to build vp an holy Temple vnto God, Note. and are both of one mind, and of one mouth to seeke to set forth the glo­ry of God: so I haue found by my own experience, that though the Minister bee neuer so laborious in preaching the Word, yet when other Gouernors, and such as are the chiefe of a Parish, haue no sappe [Page 311] or seasoning of the feare of God in them, the hands of the wicked waxe strong in such a place. Oh that our Magistrates and great men would lay this to heart, that as their place is eminent in the com­mon-wealth, that they would giue such good exam­ple by their godly and religious walking, their sanctifying of the Lords Sabbath, their countenancing of godly and painefull Ministers, that so they might prouoke and stirre vp others to godlinesse.