A SERMON PREACHED IN Paul's Church in London: AND PUBLISHED FOR THE instruction and consolation of all that are heavy hearted, for the woeful time of God his general visitation, both in the City and in the Country: and fit for the comfort of God's Children at all times. Heb. 12. Vers. 11.12. No chastising for the present seemeth to be joyous, but grievous: but afterward, it bringeth the quiet fruit of righteousness, unto them that are thereby exercised. Wherefore lift up your hands which hang down, ●●d your weak knees. Imprinted at London by E. Allde. TO THE RJGHT Honourable, Sir Thomas Bennet Knight, Lord Mayor of the Honourable City of London: a prosperous and peaceable Mayoralty, with a plentiful increase of all God his blessings and graces, for the effecting thereof, etc. THe hope failing me of your honourable presence at the Cross (for I understand since it is not the custom for the Lord elect to come thither) I ●ost humbly here offer to your ●…ading (at your good leisure) that 〈◊〉 than you should have heard: which, if it answer not unto your expectation, impute (I pray) the defect, partly to the want of the effect of the lively voice, which being great in other things, as appeareth by the speech of Ctesiphon to the Rhodians, wondering at the Oration of Demosthenes, which he read unto them: Quanto magis admiraremini si audissetis ipsum: By how much more would ye have marveled if you had heard himself, is in this of most importance, by the ordinance and blessing of God, who hath in his wisdom appointed faith to be of hearing. And favourable pardon I beseech you all other the imperfections; I intended to the utmost of my power, to minister a word as of instruction, so especially of consolation, necessary for this woeful time; & it was accepted of by your honourable Predecessor: And as I have been informed by the rest of the audience then assembled, that which the weakness of my voice could not then perform to all, if by your Honourable acceptance, by this means it may be made the more general, and so the more acceptable: I shall be much bounden to your Honour, as a chief furtherer of my good meaning; If I have not entered deep into particulars, and searched sores so far as they needed, let it be excused by the 〈◊〉 of mine ignorance, unacquainted with public affairs, as having always lived a private life: and the absence of them to whom such a search especially belonged, whom behind the back I thought it no part of discretion, to speak that which by a second report might be made more offensive. For conclusion, let me beseech you, as I besought (in this sermon) your Predecessor, to double the care, to double the courage, to double the zeal and diligence of all your Predecessors, and that not for the first quarter, or for a while, as it were, quinquennium Neronis, the first five years of Nero, but during the time of your whole Mayoralty, even to the last hour thereof: yea, during the whole time of your natural life, which long may it be, wherein you are to live by this most honourable entrance, in a perpetual magistracy: and he that is God among Gods, shall advance you from this temporal Honour, to an everlasting Crown of glory, Amen. From my house in Deptford this xxxi. of October. Your Honourable Lordships in Christ Christopher Hooke A SERMON PREAched in Paul's Church in London. joh. 3.1, 2, 3. Behold, what manner of love the Father hath given unto us, that we should be called the Sons of God: for this cause the world knoweth not you, because it knoweth not him. dearly beloved, now are we the sons of God, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: for we shall see him as he is. And every man that hath this hope in him, purgeth himself, even as he is pure. COnsidering (right honourable and dearly beloved in our blessed Lord and Saviour jesus Christ) the heavy hand of GOD, which for our sins hath, and yet doth lie heavy upon us, both in City and in Country: whereby so many as have either sense of their own sins in particular, or of the sins of other in general, or a feeling of their own afflictions, or a sympathy & fellow touch of the common calamity, have their heads & their hearts cast down with an extraordinary grief and sorrow. Being called to supply this place (being the meanest and weakest of all others:) I have thought it not amiss for the raising up (so far as in me lieth) of distressed hearts and minds, to handle in your honourable audience, this parcel of Scripture, which ministereth unto us plentiful matter of singular consolation & comfort: Herein imitating the example of our blessed Lord and Saviour jesus Christ, by whose tender compassion, to all them that are distressed, calling them unto him, Mat. 11.28. and saying: Come unto me all ye that labour and are heavy loaden, and I will refresh you, was fulfilled as S. Matthew recordeth, that prophecy of Esay concerning him: Mat. 12.20. A bruised read shall he not break, and smoking flax shall he not quench. Having also for my warrant the commandment of almighty God, unto the Prophet Esay, who unto the rest of God's Prophets, from the Lord speaketh thus: Comfort ye, comfort ye my people saith your God: Esay 41.42. Speak comfortably unto jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, and that she hath received double from the Lord, for all her sins. Besides, when the Lord challengeth the Shepherds of Israel by his Prophet Ezechiel, Ezech. 34. ●. for that they have not strengthened the weak, nor healed the sick, nor bound up that which was broken: It appeareth that it is one especial part of our duty, to bend our speech this way so often as occasion shall (as great occasion at this time doth) offer itself unto us. God therefore assisting me by his heavenly grace and holy spirit, for he only it is that giveth the tongue of the learned, Esay 50.4 to know to minister a word in due season, to him that is weary: and you yielding me your wont honourable patience and attention, I will endeavour (as the time will permit) to propose the instructions & comforts of this scripture, unto your godly considerations. To proceed therein orderly, I will divide the whole into two general parts, even as it naturally divideth itself. The first part concerneth the high prerogative and dignity whereunto we who believe in Christ, and of him are called Christians, are advanced: namely to be called, or to be the Sons of God, proposed first in the first verse, with a note of admiration: Behold what love the Father hath given unto us, that we should be called the sons of God: And repeated again in the 2. verse, with an examplification of the time: dearly beloved, now are we the Sons of God, signifying by this particle, Now the present interest that we have in this our high preferment, though the manifestation thereof in perfection remaineth till the appearance of the Lord jesus, at whose appearance it shall be made most evident: for that then, We shall be like him, and see him as he is, as he inferreth in the second part of this latter verse. And for the further confirmation of this point, that we are the sons of Gods The Apostle showeth, both the Fountain from whence this great mercy floweth unto us: to wit, from the love of God: Secondly, the means whereby this his great love was procured unto us: which is his mere grace and free gift, thorough jesus Christ. For the Apostle sayeth, he hath given us, for so the word signifieth, and so it is to be read. But because there is no truth so plain but that argumentation may be maintained against it, and quarrels picked at it: our Apostle answereth two objections which might be objected against the truth of this comfortable assertion: the one taken from the evil entreaty that we have in this world. For a man would think since we are the sons of God, who made the world, the heaven, the earth, and all the fullness thereof, that the world should know us to be such, and for our father's sake make much of us. But there is no such matter: for the world, as our Saviour hath foretold us, careth for it own: and as for God's children, because they are not of the world, it respecteth not them. To this the Apostle answereth in the latter end of the first verse, that the cause of the want of better entertainment at the worlds hand, is, because they know not the Father: as if he should say, let it never trouble you that are Gods sons, that the world know you not, and make no account of you, for it knoweth not the Father that made it, nor the natural son of the Father, by whom he made it, as this our Apostle testifieth: He was in the world, 1 john. 10. and the world was made by him, but the world knew him not, therefore no marvel though it knoweth not us that are but his adopted Sons. The second objection is taken from a consideration of our present estate, in regard of ourselves, to whom no such outward royalty appeareth, as we think appertaineth to the sons of so high a Majesty: whereunto the Apostle answereth, First by a concession in the second clause or comma of the second verse granting it to be so, that indeed yet it appeareth not, what we shall be: Secondly, by a certain declaration of the appointed time, when we shall receive the perfection of this dignity, which is when he shall appear, that is, when jesus Christ in whom our life is hid, shall come to judge the quick & the dead: them our excellency which lieth now buried as it were with so great ignominy, shall be manifested to our endless joy & comfort. These objections thus answered, whereby the truth of this principle remaineth invincible, that we are the sons of God: The Apostle proceedeth to the duty which we ought to perform in respect of so great a prerogative, which is the second general part of my text, and contained in the third verse, in these words: And every man that hath this hope in him purgeth himself, Psal. 51.5 even as he is pure: Wherein first he showeth, that we are unclean of ourselves, as being conceived in sin, & borne in iniquity, having added thereunto infinite thousand transgressions of our own, both in thought, word and deed, and therefore have need to be purged. Secondly, that this work of cleansing or purging, belongeth generally to every one that hath this hope without exception: Thirdly, how far forth we ought to labour and to proceed the rain: namely, not to give over, until we have obtained to be pure as he is pure: which because we can never attain to in this corruptible life, wherein sin hangeth so fast on, and sticketh so hard unto us, Heb. 12.1 he meaneth that we should apply the whole course of our life, unto an earnest study of sanctification and holiness. So that the sum of the whole is, that God of his mere love to us-warde in jesus Christ, hath adopted us in and thorough him, to be his sons and daughters: and that this is not a preferment of hereafter only to be, but a present prerogative and dignity however the world doth not so acknowledge us, nor the excellency thereof seemeth as yet so apparent to ourselves: 2, Cor. 7.1 and therefore it is our parts and duties, as our Father is holy, so also to be holy: and therefore to purge ourselves from all filthiness of the flesh and of the Spirit, and to grow up into full holiness in the fear of God, as the Apostle S. Paul exhorteth. And to show forth as S. Peter also admonisheth, ●. Pet. 2.9. the virtues of him, that is, of ou● heavenly Father, which hath called us out of darkness into his marvelous light. Now to handle every part and point in his own order, so far forth as the time will permit: we have first to consider more at large of this our high calling and prerogative, and therein to observe how by other places of Scripture, both it is confirmed and also amplified. This our Evangelist testifieth: That so many as received jesus Christ, joh. 1.12. to them he gave this prerogative, to be the sons of God, even to them that believe in his name. The Apostle S. Paul sayeth, Ye are all the sons of God by faith in jesus Christ. And 2. Cor. 6. he allegeth the testimony of God himself out of the Prophet Esay: Gal. 3. 2● I will be your God, and you shall be my Sons and daughters, saith the Lord Almighty. Our blessed Lord and Saviour when he teacheth us in the 6. of Matthew to pray thus: O our Father which art in Heaven, thereby plainly signifieth unto us, that we are Gods children, which ●hing also the holy spirit of God testifieth & witnesseth unto our spirits, in emboldening us to cry Abba Father: So that if we believe these Scriptures which are so plain and pregnant in this behalf, we need make no doubt of this great mercy of God unto us, in making us to be his sons. But not only thus simply and positively the Scripture setteth down, that we are the Sons of God: but it amplifieth the same by gradation unto the highest degree. In the 4. Galatians, at the 7. verse, the Apostle amplifieth it: First, rejecting or renouncing utterly that servile estate wherein we once were: saying, Wherefore thou art no more a servant: and then peremptorily setting it down, but a son. There-upon he ariseth a step further, If thou be a son, thou art also the heir of God thorough Christ: And most sweetly in the 8. to the Ron. 17. he reasoneth thus: If we be children, we are also heirs, which is one step higher, heirs of God, a second step higher, and joint heirs with Christ, which is the highest step in the ladder of jacob. And this high prerogative of bein● not only a son, but an heir of God, & a heir annexed with Christ, is elsewhere often set forth: as where it is said, We shall reign with Christ, as 2. Tim. 12. if we suffer with him, we shall also reign with him: And where it is said that we shall inherit the kingdom, as Luke 12.32. Fear not little flock, for it is your father's pleasure to give you the kingdom. And Mat. 25. Come ye blessed of my father, possess the kingdom prepared for you from before the foundations of the World: And to his Disciples: Luc. 21.29. I appoint you a kingdom as my Father appointed me: and more generally to all: reve. 3.21. To him that overcometh, will I grant to sit with me in my throne, even as I overcame and sit with my Father in his Throne. The Kingdom of Heaven is Gavell-kinde Land, wherein all the sons are indifferently heirs: yea, where the daughters have like portion with the Sons, which both magnifieth highly the mercy of God, and ministereth consolation and comfort to him or her that is most base and despised in this world, when they consider that the time will come, when with the best they shall be fellow heirs, and be set on a Throne together with them. And the more comfort it shall minister unto all, and make this our advancement to be the Sons of God, beyond all measure glorious, if we consider what manner of kingdom it is whereof we are made the undoubted heirs: It is the kingdom of Heaven (beloved) whereof God maketh all his sons and daughters heirs. Luc. 12.32. Our Saviour Christ calleth it that kingdom, by excellency, as a kingdom that surpasseth all kingdoms. S. Peter calleth it an inheritance, immortal, 1. Pet. 1.4. invisible, undefiled, never fading, reserved in heaven for us: The author of the Epistle unto the Hebrews, calleth it a kingdom which cannot be shaken: Heb. 12.28. Revol. 21.19 21 The beauty and glory of this kingdom is set forth in the Revelation, under the name of the new City jerusalem, where the foundations of the walls are said, to be garnished with precious stones: The gates of the City to be of Pearl, the streets of the City to be pure gold: expressing by these things which are of the greatest price and excellency with us, the beauty and the glory of that kingdom which cannot be expressed: The joys of this Kingdom are such, as eye hath not seen, ear hath not heard, & which the heart of man is not able to conceive, 1. Pet. 5.4. for we shall there receive that crown of glory, which shall never fade: Yea, as S. Paul calleth it, a far most excellent, and an eternal weight of glory. 2. Cor. 4.17 But of all this glory, were it far more, if more could be, if one alone should be partaker, even as the Philosophers puts the case: or if he should have such partners and fellows (as this world for the most part in these days affordeth) as would be ready to deceive, and to dispossess him of all, or continually by their naughtiness vex him, 2. Pet. 2 6 as the Sodomites did the soul of righteous Lot and the daughters of Heth, Esau's wives, Gen. 27.40 were a grief of heart to Isaac and to Rebeccah. If I say, it should thus fall out with us in the kingdom of heaven, the comfort thereof would be but little, as mingled with so bitter a gall. But to increase our comfort in this respect, the Scripture showeth, that we shall not be there alone, or mixed with envious, deceitful, or otherwise wicked wretches, but we shall have the company of innumerable Angels, jeb. 12.22. and of the spirits of just and perfect men, and of jesus the mediator of the New Testament: And as for Enchanters, whoremongers, murderers, Idolaters, liars, and generally, all Malcontents and evil disposed persons, they shall be shut out: reve. 21.27 For none unclean thing shall enter in at the gates of this city to diminish the joys, or to pollute the glory thereof. The exercise of God's children in this City, shall not be Plough or Cart, or planting or grafting, or buying and selling, and trafficking by Sea or by Land: it shall not be Hawking or Hunting, much less dicing and carding, or any such other like profane recreations, but it shall be a continual singing of Allelu-iah, Reu. 19 4 reve. 7.12. praise and glory and wisdom, and thanks, and honour and power and might, be unto our God for evermore. No diseases, either plague or pestilence shall be in this kingdom: no infirmities either in body or in soul, shall eclipse the joys and the glory thereof: For all tears shall there be wiped from all faces, Revel. 21.4 there shall be neither hunger or thirst, or heat or cold, neither death any more. And what more can be added to express the height of that glory, the unspeakable joys of that heavenly kingdom, whereof we are heirs apparent, that are the children of God? Non mihi si centum linguae sint oraque centum ferrea vox, etc. Not if I had an hundredth tongues, and an hundredth mouths, and a voice so strong as Iron, were I able to decipher in the perfection, the least joy and glory of this celestial inheritance. Oh that as Moses' standing on mount Pisgah, & beholding the land of Canaan, Deut, 3.27 in the length and breadth thereof, or as the Apostles in mount Thabor, Matt. 17.2 seeing the brightness and splendure of the Lord jesus, when he was transfigured: or as S. Stephen, seeing the heavens open, Act. 7.56. beheld the glory of God, and jesus standing at his right hand: Or as S. Paul, transported into the third heaven, 2. Cor. 12.4. saw & heard things ineffable. So it would please God to open the eyes of our understanding and minds, whereby we might have, if not a perfect sight, yet a glimpse of this heavenly kingdom, that so we might be thoroughly ravished with a love and a desire thereof. If in our greatest heaviness, the news of some great inheritance, that is befallen us, or of some smaller matter, lifteth up our heads, and driveth all sorrows from our hearts: should not this news which is brought unto us of such a glorious kingdom in the midst of all our extremities and distresses, relive our dead spirits, & raise up our heads that hang down? What should be the cause that we should be so much addicted to the one, and so little affected to the other? Is it because the kingdom we bring you tidings of, is an heavenly, and not an earthly kingdom? Do we not in the Fable, justly condemn Aesop's Cock of mere folly, for preferring a Barley corn to a precious Pearl? And is not Esau justly called by the author of the Epistle to the Hebrews, Heb. 12.16 profane: for that he regarded a mess of Pottage, more than the honour of his birthright? And deserve we not a greater condemnation, if we prefer earth to heaven, & a momentable pleasure, to an eternal & endless weight of glory? Our kingdom, beloved, is not the less to be accepted, for that it is not earthly, but ten thousand, thousand times the more to be esteemed: for were our kingdom earthly, it should be also transitory: were our kingdom earthly, we should have therein much sorrow, care and grief, mixed with small felicity: were our kingdom earthly, we might soon be dispossessed thereof, either by open wars, or by secret conspiracy. How suddenly was Zedechias dispossessed of his kingdom, and carried captive into Babylon, his eyes thrust out, jere. 52.11. and himself thrust into perpetual prison? How lamentably doth Moses (when he was made governor of that people) complain, of the heavy burden thereof, Num. 11.15 and in the bitterness of his soul, desireth of the Lord that he would rather kill him, then to lay so heavy a load upon him? And for the transitory estate of kingdoms, as of all other earthly things, both small and great, who seeth not that they can endure no longer than the earth endureth? ●. Pet. 3, 7 which, yet it belong, must by fire be consumed with all the works therein. And yet who hath a lease of his life, or an assurance to hold his good till then? How many thousands of our brethren within some few weeks, by their speedy death, hath left unto us a precedent of this our fickle and uncertain state? many of them leaving their substance not an inheritance for their babes, but a pray & a spoil to strangers, to waste and to devour. 1. Pet. 1.3.4.5. Blessed therefore be God the Father of our Lord jesus, who according to his abundant mercy, hath begotten us to a lively hope, by the resurrection of jesus Christ from the dead, To an inheritance, not mortal, but immortal, invisible, vndesiled, never fading, reserved not on earth, but in heaven for us, Which are kept by the power of God thorough faith unto salvation, which is prepated to be showed in the last time. Thus we have seen how every manner of way, this our heavenly inheritance excelleth all earthly kingdoms, and thereby, to how great a dignity it is that we are exalted unto, in that we are made the sons of God, and heirs of that everlasting kingdom of glory. And the consideration hereof ministereth great comfort unto us, in regards of our dear friends deceased: for that we know, that so many of them as died in the faith of Christ, they have received the possession of this kingdom, enfranchised with a more glorious freedom, than all the freedoms of the world, and have gotten the victory of Satan, sin and Hell, 1. Thes. 4.16. and death no longer to hold their bodies, than the trumpet shall sound: Arise ye dead, and come into judgement. Why therefore should we bewail them who from misery are gone unto glory, who from poverty are ascended up into a throne of majesty: who from continual labour and toil, are removed into a place of perpetual rest and quietnesse● according unto that voice that said unto john: Writ, Revel. 14.13 blessed are the dead that die in the Lord, for they rest from their labours. For ourselves, whom God in mercy hath yet passed by, and granted to live to see this day, we may hereby receive this comfort, that we being his children this visitation, if it shall please him to lay it upon us, as he hath done upon many of our brethren better than we, shall not tend unto our destruction, but to the giving of us season and livery as it were, and full possession of this our heavenly inheritance. But you will say unto me, Is there then no note of God his displeasure and anger in this sickness? Is it not an heavy judgement of God, which our sins have drawn down upon us? Yes verily, manifest notes of God his just conceived wrath and fearful judgements appeareth in this visitation: and that as to the bad, so to the good: as to them that are dead, so to us that remain alive. A fearful judgement it is to the wicked and reprobate, if there be any such that have departed: who, as they lived not in the fear, so died, not in the favour of God. For this sudden cutting them off, showeth that their sins were ripe and grown to a full height, and that they are now gathered as it were in bundles to be thrown into hell fire. A fearful judgement also it is, even to God his own children that are departed: the guilt and eternal punishment of whose sins, though they be forgiven in Christ, and they received to mercy through him: yet God by this extraordinary and sharp, though temporal affliction, would show that he was highly displeased, both with them and with us for our sins, and that therefore he hath taken them away, the most of them in the prime and midst of their days, from further enjoying the blessing of long life, which also he promiseth unto them that truly do love and honour him. A fearful judgement it is upon us that are remaining: for what is this dividing, in so uncomfortable a manner, of the husband from the wife, of the wife from the husband, of parents from their children, & children from their parents, of friend from friend, and acquaintance from acquaintance? but as it were a torturing and dividing of the same body, into diverse pieces: when the husband dieth, the wife hath lost her head, when the wife dieth, the husband hath lost his right hand: When the parents die, the children have lost the eye, to guide them: when the children die, the parents have lost the sight that should comfort them: when a brother dieth, the brother hath lost part of his own flesh and bones: when a friend dieth, his friend hath lost (as the Philosopher calleth him) alter idem, another himself: Besides, the calamities which befall the common states as not only whole families to be desolated, but Cities and Towns to be dispeopled: the number of poor Widows and Orphans to be increased, trades and occupations to be ceased, yea, tillage itself to be decayed, whereby sore famine is threatened. It passeth my reach, beloved, to sound the depth of God his fearful judgement in this behalf: for this breach made upon so many thousands of the people, is as it were a breach made in the wall of a city, whereby the enemy entereth and possesseth the same. What then remaineth, but that we turn from our sins, that God may turn from his wrathful indignation? A natural Father, though he love his son well, will not leave chastising him till he hath left offending: and if in the time of his chastisement, he showeth himself stubborn, and to have an obstinate mind to continue in his naughtiness, he will lay on more heavy stripes, and his soul shall not spare for his murmuring: we have a most tender and merciful Father, gracious and abounding in all compassion towards us, we have offended him in most grievous & fearful manner. It grieveth my heart, O London, to think upon, much more to rehearse the horrible sins committed in thee: for, consider whether as against jerusalem, God may not complain thus against thee? In thee they have despised Father and Mother: Ezech. 22.7 In thee they have oppressed the stranger: In thee they have vexed the fatherless and the Widow: Thou hast despised mine holy things, and polluted my Sabbath. In thee are men to carry tales to shed blood: In thee are they that eat upon the Mountains, as Popish recusants: In the midst of thee they commit abominations: as incest, and adultery: In thee are they that take gifts to shed blood. Thou hast taken the usury and the increase, and thou hast defrauded thy neighbour by extortion. And would to God that this bitter complaint were all, and that it might be only against thee; But against thee O England in general, doth God thus complain, with a Bill containing the same, and more & more grievous accusations both against Court and Country, against Church and common weal: as of blasphemy, of drunkenness, of pride & covetousness, of horrible Witchcraft & sorcery, of immeasurable bribery: of buying & selling offices in the common weal: of buying & selling dignities in the Church: of insatiable avarice & ambition in both: in the one, of heaping offices to offices, in the other, of laying benefices to benefices, in neither a care or conscience to perform the duty to the common good, but to their own gain and commodities. And herein, God appealeth to the consciences of you all, that he slandereth not the state: neither doth this bill of complaint tend to the disparagement of our late blessed Sovereign deceased, in whose times these abominations sprung and grew up, and increased to such an height. For, be it far from me, that I should let a syllable fall to the dishonour of her being dead whom (as duty bound with my soul) I honoured being alive. The like enormities to these, fell out in the reign of good and virtuous kings: Yea, in their reign who were most renowned of all the rest: as of Ezechiah and Josias, as appeareth by the complaint of the Prophets, who prophesied in their days. It was in the days of Ezechiah, that Esaiah the Prophet thus complaineth. Esa. 22.12. In that day did the Lord God of Hosts, call unto weeping and mourning, & to baldness, and to a girding of Sackcloth, and behold, joy and gladness, killing of Sheep & slaying of Oxen, eating & drinking, to morrow we shall die. It was in the time of Ezechiah, when Micah the Prophet thus complaineth. cap. 7. ver. 2.4 The good man is perished out of the earth and there is none righteous among men, the best of them is as a briar, and the most righteous, sharper than a thorn hedge. It was in the time of Josiah, Jere. cap, 3. vers. 6. & 10. That God commanded jeremy thus to upbraid judah. The rebellious Israel hath justified herself more than the rebellious judah, for they have not returned unto me with all their heart, but feignedly saith the Lord: and therefore he biddeth him. jere. 5.1.3.4.5 etc. To run to and fro in the streets of jerusalem, and to ask and to inquire if he could find a man that executeth justice and judgement, and seeketh the truth, & he would spare it. And he got him to the poor men, & alas they were then, as for the most part they are now, Ignorant and foolish, they knew not the way of the Lord nor the judgement of their God. He went to the great men, and they were such, as for the most part they are now, they made great profession, but they also had altogether broke the yoke, & burst the bands, that is, they would not be ordered by the Law of God. It was in the time of josiah, that Zephaniah the Prophet complaineth thus, Zeph. 1.12 That there were men in jerusalem frozen in their dregs, & say in their hearts, the Lord will neither do good nor evil: nay thus more generally in the 2. cap. 1. 2, Woe be to the polluted, to the robbing City, she heard not the voice, she received not correction, she trusted not in the Lord, she drew not near to her God. And particularly, as it were by name, in the 3. verse. Her Princes within her are as Lions, her judges as Wolves in the Evening, which leave not the bones to the morning: her Prophets are light and wicked persons, her Priests have polluted the Sanctuary; and wrested the Law. And yet all these corruptions whereof they thus bitterly complain, and for which they were not accused for slandering of the state, were no stain to their memorial. For that they laboured and endeavoured to their utmost, to have reform them, as their histories sufficiently do show, and therefore are Chronicled to have done uprightly in the sight of the Lord. In like manner, who is ignorant of the godly zeal of Queen Elizabeth, for the true worship and service of God for suppressing of vice, both in Church & common weal, and maintenance of virtue? so that her Throne she left and resigned to Noble King JAMES, unstained of these abominations: the guilt thereof to cleave to them and their posterity, who were the causers of them. But as joab and the sons of Zeruiah were to hard for David: and Sebna was a Patron of ungodliness under Ezechias, and the Princes, the judges, the Prophets, the priests corrupt under josiah: and yet none of these good Kings bore the blame of their evil counsellors: Sam. 3.39. So it is nothing to the impeachment of the honour of Queen Elizabeth, but rather renowneth her much, that she continued her course, and to the last year increased her zeal, Esa. 22, 15 which could be quenched neither by any joab, nor by all the sons of Zeruiah, nor by any Sebnah, nor by any ambitious Prince, or corrupt judge, or flattering Prophet or Prelate, nor by that main sea of iniquity, which in her time so outrageously burst forth: But it tendeth much to the condemnation of this City and our Land, that having so godly a Governess, we regarded not her government, but neglected her Laws and lived after our own wills and pleasures, in all the abominations before rehearsed. And now, what could our gracious God and heavenly Father do less, then, first taking her to his mercy (whom we were unworthy longer to have) to take the rod into his own hand, to beat us for our sins, to correct us for our iniquities, & to prove, if his own chastisement would effect our amendment? Let us therefore every one of us, in the fear of God, who stand in awe of his judgements, turn from his own evil ways, and from the wickedness that is in his hands, as did the Ninivites. jona, 3, 10. Let every man cease to do evil, Esa, 1.16. and learn to do well: Let every man plough up his fallow ground, & sow no more among thorns. jerem. 4, 4. Let every man cast away the abominations of his eyes and of his heart: yea, Eze, 20.7 let us all turn to the Lord with fasting, weeping and mourning, joel. 2.13. renting our hearts and not our garments. Oh let it be far from us, that this complaint that the Prophet jeremy taketh up against jerusalem, should be taken up against us. O Lord, thou hast stricken them, but they have not sorrowed, thou hast consumed them, but they have refused correction, they have made their faces harder than a stone, and have refused to return. For if notwithstanding these judgements of God, we continue still in those sins which have thus sore kindled his wrath, if in this day of our visitation, wherein the Lord calleth to weeping & mourning, to sackcloth & ashes, we fall to eating & drinking, that is, to our wont gluttony & drunkenness, & other abominations: Let us assure ourselves that the wrath of God will still burn, and his arm be stretched out still, until he hath laid our land waste, and this City without an inhabitant. As therefore it standeth every man upon to mend one, so to you right honourable, and your worshipful assistants, it belongeth to reform them that will not reform themselves, and betimes to cut off all the workers of iniquity from the City of the Lord. And for a more general redress of all abuses and corruptions, both in our Church and common weal: we ought earnestly and continually, to pray unto almighty God, to put into the heart of our most Noble and blessed Sovereign, the king's Majesty, both constantly to withstand all oppositions of men, of corrupt minds, and to hasten as he hath most zealously begun the full amendment of whatsoever is amiss: even to the making of a covenant betwixt God and his people, that they shall seek the Lord, and that whosoever will not seek the Lord God of Israel, that he be slain, whether he be great or small, man or woman, as did Asa King of judah. For God will not be reconciled unto us, 2. Cro. 15.12 until we yield unto him: For he is our Father, and we are his Children, for our sins therefore doth he thus smite us: And as the Father ceaseth not his punishing hand so long as his Son continueth obstinate: No more, now he hath begun, will he give over, until we humble ourselves unfeignedly before him: For since our sins have in this sort incensed his wrath as we must needs confess, though his mercy unto us that are his children appeareth herein that the final end of this visitation, tendeth to the perfecting thorough his mercy, which triumpheth over his justice of our eternal salvation, jam. 2 yet his angry countenance showeth itself no less unto us in the manner thereof, than the anger of a displeased Father appeareth in his face, when he chastiseth his disobedient child (whom he loveth) for his good. And thus have I showed unto you, right Honourable and beloved, how in this visitation, we may receive both singular comfort over them that are departed, and for ourselves who yet remain to be disposed of by his good will and pleasure, and also perceive God his just displeasure and anger against us for our sins. It remaineth, that we proceed in the pursuit of God his mercy to us, which we have showed to have been exceeding great, in making us to be his Sons: and shall now show to be exceeding greater, in considering of the original and fountain from whence this so unspeakable a mercy floweth unto us. For the very original spring, is the love of God: for so our Apostle affirmeth: Behold what love the Father hath given unto us: Which also our Saviour Christ confirmeth, saying: So God loved the World, john. 3.16. that he gave his only begotten Son, etc. and that not an ordinary, but an extraordinary love, for so the words importeth, and which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Apostle here useth also signifieth. For this word signifieth, what manner: with an admiration: so that the text is to be read: thus, behold what manner of love the Father hath given us, For so is this word also used. Mar. 13.1. What manner of stones, and what manner of building, as if they should say not ordinary, but extraordinary stones, not ordinary, but extraordinary buildings are here. So in the 8. of Matt. 27. after our Saviour had stilled the raging of the Sea, the men marveled saying: What manner of man is this: as if they should say what rare and singular man? Such a love than is the love of God, whereby he hath chosen us to be his children, as is past understanding, as is extraordinary, as is a wonder of wonders: & therefore here set forth by two words of wonderment. Behold, what manner? And beloved, you shall the better behold and consider how admirable and wonderful a love it is wherewith God hath loved us? If ye observe first on whom he hath-bestowed it: Secondly, in what sort he hath bestowed it: And thirdly, by what person he hath effected it. He hath bestowed it upon us, and he hath bestowed it gratis in manner of a gift, and he hath effected it, by his own only Son our blessed Lord and Saviour jesus Christ whom he gave unto death for us. For the first, it is said that he gath given his love to us: For ourselves, if we had been the friends of God, or had in any wise deserved any small matter at his hand, the love had not been so great, as loving us that had loved him, according to that our Saviour saith of our manner of love one towards another. If ye love them that love you, Math. 5.46 what reward shall ye have? do not also the very Publicans and most notorious sinners thus? The jews told our Saviour, that the Centurion was worthy for his deserts toward their Nation, that he should heal his servant: which, had it been true, the benefit bestowed upon him, Luk. 7.4, had not been so great: But the Centurion acknowledgeth himself unworthy, not pleading any desert: for there is no such matter indeed of desert on our part to Godward: for we were the utter enemies of God, and this enmity was wrought betwixt God and us, by reason of our sins. For as God by reason of our sin, was at enmity with us, Ephe, 2.3. in which respect, we are called the children of God's wrath: so we were at utter variance or defiance with him, job. 2, 9 cursing him to the face, as job his wife did council him: which also the Apostle, Rom. 8.7, testifieth, when as he sayeth: The wisdom of the flesh is an utter enemy to God, for it is not a subject, therefore a rebel to the Law of God, neither otherwise can be. In that therefore God through jesus Christ, yielded on his part to love us, we continuing our disobedience and hatred towards him: how great must that his love be? For if the party wronged shall yield unto him that doth the wrong, and shall seek his good will, and his good, what rare love do we account it? yea, so rare, as is seldom (the more is the pity) to be seen among us. This love of God therefore in this point, is a rare love, and exceeding admirable, in that he loved us, being his enemies, and sought after us, when we sought not after him, according to that he saith by the Prophet Esay 65.1. I have offered myself to be found of them that asked not: For so the verb Passive there used, is to be translated. Like as the Apostle Ro. 10.20. rendereth it. I have been made manifest: For otherwise the sense of the first comma in that sweet sentence, cannot be perceived. I offered myself (saith God) to be found of them that asked not I was found of them that sought me not. I said behold me, behold me, to a Nation that called not upon my name: And as by the ministery of his Prophets in former time, so by our ministery now, doth he still seek after us, that continue still our enmity to him: For we are the ambassadors, saith the Apostle. 2. Corinth. 5.20. for Christ, as though God did beseech you thorough us, we pray you in Christ stead, that ye be reconciled unto God: The greatness therefore of God his love towards us in this behalf, doth the Apostle S. Paul highly, as it deserveth renown: Doubtless, saith he for a righteous man, one can scarcely be found that will die: but for a good man it may be one dare die: but God magnifieth his mercy unto us, Rom. 5, that when we were his enemies, Christ died for us. And again, when we were enemies, we were reconciled unto him by the death of his Son. This he prosecuteth in many words in the 2. Ephes. but especially in the 4. verse in these words. But God which is rich in mercy thorough his great love, wherewith he loved us, even when we were dead in sins, that is, his mortal enemies, he quickened us together in Christ. Thus we see, how in this respect this holy Apostle magnifieth the greatness of God's love and grace, Ephe, 2, 7. calling it the exceeding riches of his grace: for that he loved us, when we were his enemies. And therefore do we not account them worthily enemies to the grace of God, who do obscure or rather deny this his great grace, operibus praevisis, by works foreseen: and I know not what the Lord jesus himself saw no such works foreseen when he taught us to say: we are unprofitable servants, we have done but that which was our duty to do. This our Apostle saw no such foreseen works, and therefore he renowneth this love of GOD, Rom. 11. ●. because he loved us first, saying in the 4. chap. 10. Herein is love, not that we loved God, but that he loved us first: and again, in the 19 verse: We love him, for he loved us first. This doctrine than teacheth us, that by grace we are saved, and therefore not by works alone, nor by grace and works together: for works and grace cannot go together in the work of justification, for so the Apostle reasoneth. If it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace, or else were work no more work: Aug, de fide et oper. Cap. 14 Well therefore saith S. Augustne, concerning good works: Secutur iustifica●ū non praecaedunt iustificandum: they follow him that is justified, they go not before him that is to be justified. For by the way, this is to be noted, that though works save us not, yet we are the workmanship of God, created in Christ jesus unto good works, for to glorify him that saved us, according as Zacharias saith in his song: We are delivered from the hands of our enemies, that we might serve him without fear, all the days of our life in holiness and righteousness before him. And the grace of God, saith the Apostle unto Titus, that bringeth salvation unto all men: hath appeared and teacheth us, that we should deny ungodliness and worldly lusts: and that we should live soberly, and righteously, and godly, in this present world. And our Apostle maketh this to be our duty, namely, to purge ourselves, whereof, if time would permit, to come to the handling of the part, which is, the second part of our text, we would by the grace of God more largely speak. Secondly, this doctrine teacheth us, to love one another: which lesson, this our Apostle inferreth upon the love of God, 1. Thes. 4.9. in the 11. verse of this Chapter: Beloved, if God so loved us, we ought also to love one another. 1. john. 3.18 So S. Paul sayeth, We are taught of God, that is, by the example of God, john. 2.16. to love one another, and that not in word and in tongue, giving only fair words: Go in peace, be filled, be warmed, and give nought, and think nought, but in deed and in truth, that is, we ought to manifest our love unto all, by dealing faithfully and truly with all men, and to them that are in want, by ministering unto their necessity. For hereby is love proved, as by a touchstone If any man hath this world's goods, 1. joh. 3.1 and seethe his brother want, and shutteth up his compassion from him, how dwelleth the love of God in him? as if he should say, Such a man neither loveth God nor man: And beloved, now is the time if ever you will, that you must manifest your love to God by tender compassion on them that are in need. I need not to utter unto you the great misery, of the poor of this City, and of the Suburbs thereof: the want of the Widow and of the fatherless, and of the poor man of occupation, who in this time wanteth work, and therefore wanteth food for him and his family. Their cry is come before you out of this place, and you have most honourably and charitably considered of it. I beseech you in the tender bowels of the Lord jesus, consider of it still, for the sickness thus still (though not in so great measure, the Lord be ever praised for it) continuing, & the Winter so hard approaching, and none or little work, as they say, stirring, the number of the poor, & their necessity, do increase daily: your liberality therefore must also increase, Rather than the poor should want, make a bank for the poor, it would be the most honourable bank that ever was made, and most profitable for the adventurers. Let him that hath twenty thousand pound, cast in two thousand: Let him that hath ten thousand pound, cast in a thousand: Let him that hath a thousand, cast in a hundredth, let him that hath an hundredth, cast in ten. I know I shall be censured by many to speak like a fool, but I regard not their censure. For this proportion is not like to his that said, let him that hath two coats, give one to him that hath none, and let him that hath meat do likewise: nor like unto his that said, Half of my goods I give to the poor: Luc. 3.11 Nor like unto his that said, Sell all that thou hast and give to the poor: Luc. 19.8 Mat. 19.21 Nor like to theirs that sold their houses and possessions, and brought the price to be distributed to them that wanted: Act. 4.34 Luc. 21.2 Nor like hers, that having but two mites, cast them into this bank, being all the living she had, being content to work for more. Yet as the meaning of these sayings, and examples is not to set any just rate, but to show that charity must overflow in time of common necessity: so my meaning is not, to prescribe unto your wisdoms, either a just proportion, or a manner of taxing: but to show how farforth in liberality, every one without compulsion, of his own willing and voluntary mind (for Hilarem da●orem diligit dominus: 2. Cor 9.7 The Lord loveth a cheerful giver) ought to exceed, to relieve the great misery of them that are in want. And this to do in regard of that love wherewith God have loved us: for he loved us before we loved him: he loved us, when we were his enemies: and therefore his example not only teacheth us to love such as are our friends, which stand in need, or to love them, who, as they have done us no good, so they have done us no hurt, but even them that have wronged us, we ought to help. far therefore ought these, (though usual, yet unchristian speeches) be from us: shall I love him that hates me? shall I do him good that hath wronged me? Alas, beloved, God stood not upon these terms with us: he loved us when we were his enemies, when we blasphemed him, Math. 5. 4●. & shall not we by his example, who also doth good to the just and the unjust, causing his sun to shine, & his rain to fall on them indifferently, shall not we (I say) by his example, learn to bless than that curse us, Mat. 5.44. to pray for them that persecute us, to do good to them that wrong us? Let us not deceive ourselves in boasting that we are the children of God: for unless this affection in some measure be in us, we are no sons of God, nor God any Father of ours. But to proceed in magnifying further this love of God: the Apostle affirmeth that this love which is bestowed upon us, is in manner of a gift, gratis: For he hath given it us. Some men deserve love for some good turns or deserts that they have done, and so make him to be a friend, which before was an enemy: as jacob won Esau: Gene. 32.20, But who hath given to the Lord first, and he shall be recompensed. Esa. 40.13. Rom. 11.35 So the Lord demandeth by his Prophet, and by his Apostle, and who ever have stood forth, & answered to the demand, I have given: Not Abraham, for he acknowledgeth himself to be dust and ashes. Not David, for he prayeth: Enter not into judgement with thy servant, Gene. 18 27. Psal. 143. job. 28, 20. O Lord. Not job, for he confesseth: If he should justify himself, his own mouth would condemn him. God hath not set his love to sale unto us: for if he had, whereby should or could we have procured it? should we have given him a thousand Rams (to use the words of the Prophet Micah) or ten thousand rivers of oil: Mic. 6.7. should we have offered him the fruit of the body for the sins of our soul? Psal. 50.10. none of all these earthly things are ours, they are all his: so he testifieth. All the beasts of the field are mine, Eze. 18.4. and so are the cattle upon a thousand hills: And as the soul of the fathers is mine, sayeth the Lord, so is the soul of the sons. And more generally: The earth is the Lords, and all the fullness thereof, the round world, and all that dwell therein. Psal. 24.1. But were these earthly things all ours, yet were they all too base to buy the least parcel of God his heavenly grace and love towards us. For what comparison is there betwixt earthly things and heavenly things? betwixt things temporal and transitory, and things spiritual, and eternal? The string whereupon many, and especially the Church of Rome doth harp in this respect, is our righteousness: but what our righteousness is, Yea all our righteousnesses are (the Prophet Esay telleth us, Esa. 64 6. when he saith they are) as a stained cloth, which loatheth the eyes of them that behold, so that with displeasure and detestation they turn from it. Our righteousness therefore in itself considered without the merit of Christ, by whom they are accepted, as fruits of our faith, they are too much stained, and therefore too base to procure the abundant riches of the love of God. And this we must needs of ourselves confess, if we be not carried away with too great a self-love, & weening of ourselves: for even our conscience which is a thousand, witnesses, witnesseth against us, the manifold corruptions which cleave unto the best and most holy work that we do. The truth therefore of this doctrine remaineth invincible, and needeth no further testimony of any man, that, that eternal love of God, wherewith he hath so loved us, as to make us his children and heirs, is, of his free gift bestowed and given unto us, according as our Apostle here saith, Behold what love the father hath given unto us, that we should be called the Sons of God: and according to that the Apostle saith. Gal. 3.22. The promise by the faith of Christ jesus, is given to them that believe: for this one word given, so often repeated by the Apostle, if there were no further argument to prove the fréenes of God his love and grace towards us, is sufficient to stop all mouths, that open themselves to the derogation thereof. But yet further to remove all opinion and conceit of our own worthiness, and to set forth the love of GOD, to be beyond all measure, GOD to answer the utmost tittle of his justice, and to cancel all obligations and handwritings against us for our sins, finding nothing in us, whereby to save us, according as one well confesseth to him: Nihil invenis unde salves, & multum invenis, unde damns: August de verbis Apost ser. 16. thou findest nothing for which thou mayest save us, but thou findest much, for which thou mayst damn us. God I say, sent his only Son Christ jesus, who is with the Father, and the holy spirit, God blessed for ever, to take on him our nature, Rom. 9.5 and therein to satisfy the whole severity of his justice, and to pay the utmost farthing of our debt. The greatness of the love of God in this behalf, doth our Saviour himself express, as we have showed, in saying: Col. 2.14. God so loved the world, that he gave his only begotten son unto death, that whosoever should believe on him, should not perish, but have life everlasting. This also doth our Apostle renown, in the fourth Chapter verse 10. Herein is love, john. 3.16. not that we loved God, but that he loved us, and sent his only begotten son, to be a reconciliation for our sins: Where the love of God is set in the first place, for the cause efficient and principal, his son sent for the cause material, and to be a reconciliation for our sins: for a cause final, nothing required of us, but that we believe in him, and love one another for him, as he hath loved us. If the consideration hereof were thoroughly laid to heart, it would quickly remove all proud opinion of our own merit, which is thus excluded by including the merit of Christ, as alone the sufficient sacrifice propitiatory for our sins: and it would swallow us up with an admiration of the exceeding love of God toward us: Epe, 318. The height, the depth, the length, the breadth whereof is incomprehensible, and make us ashamed of our own corruption: Gold and silver, and precious stones being of no value: all the Sacrifices and ceremonies of the old Law, being of no worth: his blessed and glorious Angels being insufficient to effect our ransom, whom he so loved: he spared not his own only son, who was in his bosom more dear unto him, than the signet of his own right hand, who willingly said also; Lo I come, and gave him to the death, by his death to redeem, Psal. 40.6, 7 Heb. 10, 5, ●●. us according to that sweet saying of S. Peter, We were not redeemed by silver or gold, 1. Pet. 1.18.19 or by any other corruptible things, but by the precious blood of jesus Christ, as of a Lamb immaculate, and without spot. And we, in the mean while wretched men and women, strain at every courtesy, and think every thing too much we do in love towards our brethren, whom we should not only love by supplying their wants in the expense of our goods, as before we have showed, but also love, by laying down our lives for them, by the expense of our blood, if need so require: as our Apostle by this example of our blessed Saviour teacheth us, saying: here in is love, that he laid down his life for us: we ought therefore to lay down our lives for the brethren. 1. joh. 3.16. There remaineth in this clause, yet one word that further amplifieth this love of God in the greatness thereof unto us: For besides that, it hath pleased him to make us, even us that were his enemies to be his sons, to be his heirs and joint heirs with his own natural son: of such an inheritance, that is immortal, and that of his mere love by gift, not deserved by us, but purchased for us, by the precious death and passion of our blessed Lord and Saviour Christ jesus, he vouchsafeth for the further assurance of our faith herein, & comfort of our souls to call himself our father, for adopting us in his well-beloved Son, Eph. 1.7 as his well-beloved Son by nature, is not ashamed (as the author of the Epistle to the Hebrews well observeth to call us, even us, that were adopted (from a thing of nought) his brethren: saying, Hebr. 2, 16. I will declare thy name unto my brethren: so God his Father, the Father by excellency, disdaineth not to call himself our Father, saying: 2. Cor. 6.18 I will be your Father, and ye shall be my sons and daughters. The word Father is a sweet word, and serveth to be observed for many uses. First, it confirmeth all the former doctrine of GOD his loving us freely: for as the child receiveth nothing but from his Father, and his Father bestoweth all things upon him freely, in regard only, that he is his Father, the child deserving not the least jot of his love: So God being our Father, it followeth that we receive all from him, our being, our living, our moving, Act, 17, 28 benefits Temporal, blessings Spiritual, & that of his own mere love, because he is our Father without any desert or merit of ours. Secondly it expresseth more sensibly the tender mercy and compassion of our good God unto us: for thereby we understand that he tendereth us as a Father according to that of the Prophet: Like as a father pitieth his own children, Psal, 103, 13 even so the Lord hath compassion on them that fear him. Fatherly and motherly love, we know to be very great, and none know it, but they which are veri Patres, Fathers indeed, their bowels are moved with more than an ordinary affection toward their children, as appeareth by the example of the harlot, whose compassion was kindled toward her child, when she heard sentence given, 1, King, 3.26 and the sword drawn to have it divided: God in like manner testifieth. Hos. 8.11. that his heart is turned in him, & that his repentance is rolled together, even as a fathers doth: when he taketh in hand to punish his child, he will beat him, and he will not beat him, loathe he is, and therefore though he doth it, he doth it unwillingly, so doth also our heavenly Father, he doth not punish us with his heart, saith jeremy in his Lamentations: Lamen. 3, 33 but besides this, his compassion far excelleth, in that not only it reacheth further than is possible for any natural affection to reach unto: but also for that it is immutable, it never changeth. A mother may forget the fruit of her womb: A Father may turn away his face from his own son, and renounce him for ever. But though a woman should forget the fruit of her womb, yet would not forget thee, Esa, 49.15, saith the Lord, for I am the Lord and am not changed: Therefore the Apostle saith: Rom, 11.2 His gifts and callings are without repentance: And the Evangelist sayeth, john 13.1. Whom he loveth, he loveth unto the end. And right Honourable and beloved, there is not a greater comfort unto our souls and consciences, in this our present heaviness and distress, than this: to consider that he is our Father that doth thus correct us, who though he be justly displeased with us, and his wrath fore-kindled against us for our sins: yet herein he showeth himself to be infinitely gracious and merciful unto us, in that he hath taken the rod into his own hand, & not delivered it into their hands that hate us, to strike us therewith. The Spaniards hath often hoped to have got this rod into their hands, and have as it were snatched, to have pulled it unto them, that they might have been Gods executioners. A bloody day had that been (beloved) for the corpse, whom you have seen, honourably and reverently in peace carried to their graves, you should have seen them lying weltering in their blood: in the midst of the streets, torn with their wire whips, dismembred with their long Knives: thrust thorough with their sharp swords, and no man to have buried them. Malcontents among ourselves, as Papists and Athests had hoped to have got this rod into their hands: and as by often Treasons, against our late blessed Sovereign, so by strong conspiracies against our now most gracious and undoubted King, whom God for ever keep, from out of their hands, they have attempted it. A day of horror and confusion, a black and dismal day beloved, would that have been, for then, whereas now you keep your seats of honour (and for ever may you keep them) and every man possesseth his house and home in peace, and each neighbour ready to comfort his neighbour, and all may come with safety to this place, and to other places of God's worship to make their supplications before him: then, I say, ye should have seen that verified which is in the Prophecy of Esay: Esay 3.5 Nothing but oppression and violence: Children presuming against the ancient, and the vile against the honourable: Ephraim against Manasses, and Manasses against Ephraim, Esay 9.21 and both against judah. The Papist against the Atheist, & the Atheist against the Papist, & both against the true Professor. You should have seen then, your houses ransacked, your wives and your daughters dishonoured, your sweet children and babes, horribly murdered, and every man's sword imbrued in the blood of his neighbour. Bless we therefore God, and for ever bless we him, who hath not given us as a pray unto our enemy's hands, but brought upon their own pates, the destruction & mischief they devised for others. Himself reserving the rod of our correction into his own hand. And beside, which also magnifieth his love exceedingly, taking the rod to beat us with, which is a more gentle and favourable rod, 2. Sa, 24, 14, than the rest, as appeareth by the choice of King David, who chose rather to fall into the hands of God, then of man, who chose rather the Pestilence, than hunger. What woeful misery the sword of the enemy would have brought, you have heard: And I pray God, by experience, we may never know. What calamity, famine and hunger causeth, you may easily consider, when as it forceth to sustain nature by unnatural food, and the mother to feed upon her young babe. 1. King. 6.25. Examples there are in this behalf most lamentable, which I omit: In this disease wherewith the Lord hath visited us, there is either a speedy death and dissolution, or a speedy recovery (for the most part) without languishing in long torment and pain, and much comfort seen in the quiet and mild yielding up of their spirits to God, whom he marketh and taketh to himself. Again, the Lord like a pitiful Father (for how shall I make an end to speak of his mercy that is endless) upon the only promise of amendment, have slacked his hand, Exod, 34, 6, 7 to show and to manifest unto us, that he is full of mercy and abundant in compassion, and that if we will truly humble ourselves, he hath done, and his wrath is past. As therefore ye have begone, so continue your holy exercises of Preaching, of Prayer, & of Fasting: & that it may not be formal only and hypocritical, which the Lord reproveth so much in the jews. Is this the fast that I have chosen, Esa, 58.5, 6, 7 that a man afflict his soul for a day, and hang down his head like a Bulrush? Remember that the substance of true fasting, is to lose the bands of wickedness, to let the oppressed go free, to take off the heavy burden, and to break every yoke, To deal the bread to the hungry, to bring the poor that wandereth into thy house: to cover the naked: and to do such other works of mercy. And that which shall best please the Lord (right honourable) is, if by the sword of your authority, ye shall repress the insolency of them, who not regarding the heavy hand of God, continue in their blasphemy in the profanation of the Sabaoth, in their drunkenness, and in such other detestable sins, who say with the Epicure: Let us eat, let us drink, for to morrow we shall die: who make a pray & a spoil to themselves in this heavy time of sickness, by imbeazeling of the goods of them that be diseased & deceased, by defrauding of the widow, by defeating of the Orphans, by robbing of the natural kindred of their right. If such complaints come before you (right Honourable) as I fear me, many will: defer not to do justice: for if you do, the Lord will see it, and revenge it: but if ye execute the judgement of the Widow, and of the fatherless: If you defend him that is oppressed, from the hand of him that oppresseth him: If you maintain the right, and punish the wrong: Then you shall see that God, who hath thus graciously begun, will every day more and more slack his hand, until he hath removed this evil disease from you: than you shall see that he who hath wounded you will heal you, than you shall see that he who hath in his anger for a moment visited you, will in everlasting compassion embrace you, that you may see this your City again peopled, by the joyful return of your fellow citizens, that are here and there dispersed: that you may see those seats, which are by you empty, with the Honourable & grave judges of the Land, & with your worshipful brethren replenished: that you may see your trades and trafficking which is now dead, to be renewed: that you may see your Terms and Sessions of Law, no more omitted: that to conclude, you may see health and prosperity again within your walls, & that you may hear the voice of the bridegroom, and of the bride, and the noise of mirth and rejoicing, more than in the days of good Queen Elizabeth. Now it remaineth, that having thus far forth discoursed of that high dignity and preferment, whereunto we are advanced, in being made the Sons of God, and heirs of God, & joint-heires with jesus Christ, the only begotten and natural Son of the Father of such a celestial and glorious kingdom, and having considered the original from whence so great mercy floweth unto us, which our Apostle showeth to be the mere love of God, which love appeareth to be love out of measure, Because he hath bestowed it upon us that were his enemies, Because he hath gratis and freely without our desert given it unto us, Because he hath given his only Son to death, to answer his justice for us, Because he vouchsafeth to be called our Father, and more than our Father pitieth us, Correcting us with his more gentle, and not with his sharpest rod, & repenting of the punishment before we repent us of our sins: It remaineth, I say, that we proceed to the answer of the first objection, which here ensueth: For this cause the world knoweth you not, because it knoweth not him. But for that the time is spent: I must leave the consideration thereof, unto your godly & private Meditations, which I may the more safely do, having in such sort conformed this holy and comfortable doctrine unto you, as that all the objections of man or Devil, shall never be able to prevail against it. And now, thou O Lord our God, which hast in this wise so exceedingly magnified thy mercies unto us, in calling us to be thy children: and hast not for all our rebellions against thee, cast us off and utterly rejected us, but chastized us in great mercy for our sins, and corrected us for our transgressions; we beseech thee to sanctify this thy fatherly punishing hand unto us, that we may make right use thereof in loving thee for thy mercy, and fearing thee for thy justice: That for the time of our life that remaineth, we may more religiously and more holily walk before thee in all godliness of life and conversation. And to this end we pray thee to give a blessing to the ministery, and Preaching of thy holy word at this time: that graciously pardoning, & passing by whatsoever weakness and infirmities have been committed in the speaking & hearing hereof, thou wouldst please to make it effectual unto us, for the glorifying of thy name, for the edifying of ourselves in faith, for the humbling of our souls by repentance, for the reforming of our lives from all ungodliness, and so finally for the turning away of this thy fearful Plague and punishment, and for the purchasing of thy wont favours, and blessings onto us, and that for jesus Christ's sake our only mediator and advocate. To whom with thee and the holy Ghost three Persons one true everliving and everlasting God, be rendered all praise, power, Dominion and thanksgiving both now and for ever, Amen.