THREE TREATISES. Viz. 

1. The Conversion of NINEVEH.  
2. God's Trumpet sounding the Alarm.  
3. Physic against Famine.    
Being plainly and pithily opened and expounded, in certain Sermons.  
By William Attersoll, Minister of the Word of God, at Isfield in Sussex.  JONAH, 3.5.10. 
So the people of Neneveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them, even to the least of them.  
And God saw their works that they turned from their evil way, and God repent of the evil that he had said that he would do unto them, and he did it not.  
LONDON. Printed at by Tho. Cotes, and are to be sold by Michael Spark, at the blue Bible in Green Arbour. 1632.   

THE CONVERSION OF NINEVEH: Wherein is declared, on the one side, the lively power of the Ministry working Faith and Repentance in the hearers: and on the other side, the admirable effects of Prayer and Fasting, calling back the judgements of God threatened against sinners.  
By William Attersoll, Minister of the Word of God, at Isfield in Sussex.  Mat. 12.41. The men of Nineveh shall rise in judgement with this generation, and shall condemn it, because they repent at the preaching of jonas, and behold a greater than jonas is here. 2 Cor. 10.4.5. The weapons of our war-fare are not carnal, but mighty through God, to the pulling down of strong holds: Casting down imaginations, and every, etc. 
Printed at London, by Tho. Cotes, and are to be sold by Mic. Spark, at the blue Bible in Green Arbour. 1632.   

To the Right Worshipful Sr. John Rivers, Baronet, one of his Majesty's justices of the peace in the County of Kent; Increase of grace in this life, and addition of glory in the life to come.  
Right Worshipful,  
HAving heretofore upon sundry occasions divulged sundry Books which are abroad in the world, whereby I received much encouragement, I resolved notwithstanding being now in years, and as it were donatus rude, 
Horat. lib. 1. epist. 1.  preparing for a nune dimittis, utterly to give over, and to enjoin myself a perpetual silence touching this kind of writing, and to content myself with performing the other more necessary duty of teaching. Nevertheless being requested, or rather importuned by friends to publish some things which had lain a long time by me (whereof they doubted not but I had some store) I delivered into their hands, these two short Treatises both of one nature, preached at such time as the heavy hand of God was gone out against us in Town and City. For after that he had sent forth his destroying Angel, 
Psal. 91.7.  and that thousands fell at our side, and ten thousands at our right hand, and by his Majesty's express appointment and commandment, we were enjoined weekly to assemble together for the practice of piety in the exercises of humiliation, that the Lord at length might say, It is enough, 
2 Sam. 24.16. 1 Chro. 21.15.  Stay now thy hand: I thought I could not bestow the time better, than to deliver and insist upon the doctrine of repentance, which is the life of all our fasting (albeit handled before by many) that we repenting of the evil which we had committed, he might repent of the evil which he had executed. For what is all our prayer but lip-labour and a sacrifice abominable in his ears? or what is all our outward fasting and abstinence, but mere hypocrisy which his soul abhorreth, unless they be accompanied with faith in his promises, and with repentance from dead works? 
Chrysost, ad● versus judaos or atie prima.  It was well said of chrysostom long ago against the jews, Ne ita dixeris, jejunant: quin potiùs illud mihi ostendito, eos ex Dei sententia jejunare; quod ni ita fiat, quavis ebrietate sceleratius est jejunium. Let no man say to me, they fast; rather let them show that they fast according to the mind and meaning of God, or as he hath ordained; for unless they fast after this manner, their fasting is fare worse than any drunkenness, no doubt because they abused the holy name of God, and under a pretence of piety they practised all kind of impiety. And immediately afterward, Neque enim solùm considerandum est quid ab istis fiat, verùm illud etiam observandum, quam ob causam faciant, that is, we are not only to consider the action what men do, but the affection is principally to be observed, for what cause and intent they do it. It cannot be denied but the Israelites fasted and prayed before they went to battle against their brethren the Benjamites, 
judg. 20.23.  they wept before the Lord until even, yet were they overthrown, and 18000. of them perished with the edge of the sword. Some men may justly marvel, that the cause of the Israelites being good, and of the Benjamites bad, yet that they fell before the men of Benjamin, yea albeit they fasted and prayed and consulted with God who should first begin the war: 
Roger's upon judges, pag. 921.  But whatsoever men may object or mutter, the Lord might dispose of the issue and success of it without any injury to them that were overcome; forasmuch as it is free for him to afflict and chasten his as it pleaseth him, who hath always just cause so to do, and among such as are supposed to be most innocent, what man shall be able justly to say to him, Why hast thou done thus? He doth all things well, neither can evil dwell with the Almighty, whereas we are corrupt, and in our best works defective. Besides, he would prevent the evils that hang about us, and abate the strength of pride, or some other sin whereunto by nature he seethe we are most prone; yea, he will make trial, what patience, faith, obedience, and thankfulness is in us, whether such graces be in us, or not. True it is, it is not directly expressed what the cause was, why God gave Israel the foil, and forsook them in the day of battle: But whether they did trust in their great armies and put confidence in an arm of flesh, and therefore doubted not, but presumed of the victory and prevailing over their enemies; or whether they did it not in truth and sincerity, because they did not as well pursue the men of Dan for their Idolatry and forsaking of God, 
judg. 18.30, 31. Gen. 49.18  the fact being as horrible every way, as the private injury offered to the Levites Concubine: It is most certain, they did not throughly repent, as indeed they did afterward, and prevailed, when they were throughly humbled. So then, notwithstanding the goodness of their cause, the greatness of their strength, the consultation with God, the practice of fasting, and the duty of prayer; yet may we still say as the sons of the Prophets in another case, 
2 King. 4.40.  There is death in the pot, the want of true turning to God, defiled and deformed all the rest. This is the great and general fasting, not to abstain from meat and drink, but to cease from sin, as the Prophet speaketh. 
August. super johan. Esay 58.6. Chrysost. su● per Math.  He that sinneth and yet withal fasteth, (saith Chrisostome) doth not fast to the glory of God, but spareth his own substance only. This is handled at large in these Treatises, wherein is noted, what the true exercise of fasting is, what are the outward and inward parts thereof, the one answering to the other, together with the several abuses of the counterfeit fastings. True it is, the Church of Rome complain against us, and accuse us as enemies to fasting, even as the Pharisees sometimes condemned the Disciples of Christ, 
Math. 9.14  whom he excuseth and defendeth: but were we worthy of this reproach and reproof, yet are they the unfittest to upbraid us with it, who beside the bare name and naked title of fasting, have nothing remaining of the true nature and right practice thereof; but the end they aim at, is to set up their own merits, and to puff up themselves with pride, as it was with the blind Pharisees their predecessors, whom in this and in sundry other points they follow. These things thus laid open, I presume to offer to your Worship, whose good affection to our Tribe, (so much scorned and scoffed at in the world) and careful frequenting the exercises of religion many ways appeareth, and as a token and testimony of my thankful remembrance of your love to me, in that you disdain not, but upon every occasion of passing by, to come under the roof of my poor cottage: remembering the words of our blessed Saviour, 
Mar. 6.4.  A Prophet is not without honour, save in his own Country, and among his own kin, and in his own house. The God of heaven and earth increase your zeal to the truth, and finish that good work which he hath begun in you, unto the day of Jesus Christ.  
Your Worships at command, William Attersoll.   

THE DOCTRINE AND PRACTICE OF FASTING and PRAYER; of FAITH and REPENTANCE.  JONAH 3.4. And jonah began to enter into the City a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. 
THis Prophecy is wholly Historical, as the other prophecies are dogmatic. It containeth the History of jonah, relating what happened to himself, when he was sent of God to the great City Nineveh, 
Gen. 10.12.  to denounce unto the Ninevites their utter overthrow. Who this Prophet was, and when he prophesied, may be gathered sufficiently out of the Scripture, where we read that jeroboam the second restored the coast of Israel from the entering of Hamath unto the Sea of the Wilderness, according to the word of the Lord, 
2 King. 14.25.  which he spoke by his servant jonah the son of Amittai the Prophet, which was in Gath Hepher. And it seemeth that he was the first of all the Prophets, whose writings are extant, and remain in the Church for the instruction thereof in faith and obedience. For he lived before the battle of joash King of Israel with the Syrians, about the end of the days of Elisha, 2 King. 13.14. and 14.25. Neither let any object the Prophecy of Micah, as though he were before in time, the same that prophesied in the days of Ahab, 1 King. 22. Because these two were not both one but different, neither do their names accord in the Original, as may appear to every one that readeth.  
True it is, this prophet hath this end and issue of his writing with the rest, to set forth the judgements and mercies of God toward mankind: but this he hath proper and peculiar, that he is not here sent unto the Church and people of Israel, but only unto profane unbelievers and uncircumcised persons, that we should understand thereby, that God hath rule over all nations, and is the God of the Gentiles as well as of the jews; 
Rom. 3.29.  and an avenger of sin in whomsoever he findeth it, 
Rom. 2.12.  according to the saying of the Apostle, As many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law, Rom. 2.12. For then the Prophets were sent to the Syrians, 
1 King. 17.9. & 19.15. 2 King. 8.7.  and to them of Damascus, and to the Tyrians, howbeit extraordinarily at the will and pleasure of God. And doubtless by his sending of his Prophets to strangers out of the promised land, God would reprove and condemn the desperate stubbornness of the people of Israel, who would not be moved and persuaded by so many of his holy Prophets that were sent and dwelled among them, and by so many threatenings as were brought upon them; where as these poor infidels and unbelievers did by and by believe and obey the voice of one Prophet, Math. 12.41. Luk. 11.32. that the Lord might say of them as he doth in an other case, 
Matth. 8.10.  I have not found so great faith, no not in Israel.  
I will not stand to discourse at large the vain conceit and idle speculation of Epiphanius, 
Epiphan. of the life of the Prophets.  touching this jonah. For he telleth us, that Elias got himsalfe into the Wilderness by reason of a great famine which he had called upon the land, where, being nourished by Ravens, he quenched his thirst with the water of the brook, and when the brook was dried up, he was an hungered, and removed into Sarepta a City of Sidonia, 
1 King. 17.9. Luk. 4.26.  unto a poor woman a Widow, the mother of jonah, and entered into her house: now the woman left nothing undone of that which he commanded her: and he did eat and blessed her; for he could have no abode with the uncircumcised. And when as jonah the son of the woman was deceased, God raised him up by Elias, and restored him alive unto his mother, because of the entertainment which she gave unto him: and that when jonah was come to full age, he was sent unto Nineveh to the Assyrians. Where we have some truth mingled with much falsehood, and therefore he deserveth to be credited no farther, than he hath the warrant of God's word, being deceived with the tales of the jews that are masters of such lies. I know the common sort are most of all delighted with such new tangled devises that have no substance in them: howbeit we should not please such itching ears, nor feed them with empty wind in stead of wholesome food: but avoid profane babble, and oppositions of science falsely so called, which some professing, have erred concerning the faith. 
1 Tim. 6.20.21.   
In this prophecy observe a twofold calling or sending of jonah: the first in the two former chapters which he rejected: the second in the two latter which he executed. In this third chapter is set forth the execution of his calling together with the fruit and profit thereof in the Ninevites, whereby we may see his error and oversight in flying from his function, and supposing that he was sent in vain: when as afterward he beheld with his own eyes so worthy and glorious an effect of his preaching, 
1 Thess. 2.19.20.  as might rejoice his heart, and be his crown and glory before the Lord, and in the presence of our Lord jesus Christ a● his coming; who as a fisher of men cast his net into the sea, and enclosed a great multitude of fish of all sorts. But yet for all this, it did not sufficiently content the Prophet through a carnal misdeeming and misjudging of the success of his labours, as if by Gods showing of mercy, his ministry were contemned, his credit impaired, and his person scorned and exposed to contempt, because the City was spared and not destroyed, as appeareth in the next Chapter.  
In the 4. Verse and the rest that follow to the end of the Chapter, we are to consider two things. First the preaching of jonah, Verse 4. A Sermon consisting of judgement: he singeth a mournful song, foretelling them of their full and final destruction. Secondly, the effect of his preaching in the residue of the Chap. The preaching of jonah is a fearful threatening of a fearful overthrow to come upon them for their wickedness, 
Circumstances in the threatening.  which was come up before the Lord, & did cry for vengeance to heaven, Chap. 1, 2. In this denunciation we may observe sundry circumstances, to pass over the beginning of the verse: first, the circumstance of the time to come; forty days are limited for their repentance, as the days of God's patience, which once expired they must look for sudden destruction. Secondly, the circumstance of time already past, implied in the word (Yet) putting them in remembrance, that he had already spared them a long time, not willing that any should perish, but that all should come to repentance. As if the Lord should have said by his Prophet, I have spared you long enough already, that I might justly pour upon you all my wrath; yet nevertheless I will spare you a little longer. Thirdly, the subject of the judgement, Nineveh, a great, a mighty, a populous and proud City, whereby also are understood the inhabitants thereof from the greatest to the least and lowest of them. Lastly, the measure or quantity of the judgement, an utter overthrow not of one person or one family, but of the whole City: now whether it were by sword, or famine, or pestilence, or by fire from heaven as God overthrew S●dome and G●morrha and the Cities of the plain, or otherwise, is not expressed. Now let us come to the words.  
And jonah began to enter, etc. Albeit the Lord might forthwith have destroyed the Ninevites, yet he giveth them some time of repentance, and sendeth his holy Prophet unto them; which declareth the infinite and endless patience of God even toward these Infidels that knew him not, neither called upon his name, Rom. 2.4. First let us observe the general doctrine out of the whole threatening, and afterward come to the particulars. Before the Lord would utterly destroy the City, he raised up jonah the Prophet, to foretell their destruction. Doct. 1 This teacheth, 
Before the Lord destroyeth he warneth by his ministers.  that the Lord for the most part never bringeth any judgement upon any people or person, but he first foretelleth of it, and maketh it known unto them; he warneth them, and threatneth it by his Ministers. This truth is to be seen every where in the Scripture, Amos 3.6.7. Luk. 13.7. We read that the world was once destroyed by water: and it shall be destroyed again by fire. Of the first destruction we find, that be foretold it unto Noah, and by Noah to the world before ever the flood came. And touching the second destruction which shall be by fire, 
2 Pet. 3.10.  when the Elements shall melt with fervent heat, the earth also and the works that are therein shall be burnt up, God hath not left us ignorant, but in divers places hath plainly set it down unto us.  
The reasons of this course and order of God's dealing, who warneth before he smiteth, are either in respect of God, or in respect of the godly, or in respect of the ungodly. In respect of God, to justify his proceed and judgements with men even before the sons of men: to stop the mouth of iniquity, that it might have nothing to object or plead against him, 2 Chro. 36.15. jer. 25.3. and 35.15. Secondly, in respect of the godly, because he would not take his people at unwares, who is friendly unto them, and loveth them as his own children. Now it were the part of an enemy, and not of a friend to come upon them & surprise them at unwares, as they do that come to assault a City; and therefore God to show his favour and friendship to them that are his, doth foretell and give them warning before hand, that so they might happily prevent it by their repentance, 
2 Pet. 3.9.  and thereby have judgements kept from them. Thirdly, in respect of the ungodly themselves, because God would have those that are none of his to be left without excuse, that they might not be able to accuse God of any unjust dealing, or murmur against him, for as much as they had warning, but would not be warned; they heard of his judgements, but they would not judge themselves; neither labour to prevent them, Matth. 24.14. therefore the damnation of such is just.  
Use 1. Use 1 Behold from hence the wonderful mercy, goodness and patience of our good God, whose manner is always to give warning before he proceed in judgement. He seeketh not to take any at advantage, neither desireth he the death of a sinner: And therefore the Prophet saith, 
Lam. 3.33.36.  He doth not afflict willingly, nor grieve the children of men: to crush under his feet all the prisoners of the earth, to subvert a man in his cause, the Lord approveth not, Lam. 3.33.36. He would have none to perish that are his, but all to repent and to be saved. He instructeth, that he may not threaten: he threatneth, that he may not smite: he smiteth, that he may not destroy: 
1 Cor. 11.32.  yea and sometime he destroyeth temporally, that he may not destroy eternally. This is the course which he need not observe; because upon our own peril, the peril of our souls, we are bound to take heed of judgements to come, that we should prevent them before they come, He would have us to send out our Ambassadors, which are our prayers, to treat of conditions of peace between God and us. Such as intent revenge and the execution of their wrath, are not wont to give warning, but to watch their opportunity, as we see in Absolom, 
2 Sam. 13.22.  who spoke neither good nor evil to his brother Amnon, because he hated him, and then suddenly, when his heart was merry with wine, commanded him to be smitten. If God had a purpose to destroy us as his enemies, and to come upon us at unwares, he would never threaten us, and give us such fair warning to avoid the stroke of his sword drawn out against us. For wherefore doth he not destroy us? Is it for want of desert on our part? No doubtless: he findeth just cause to proceed against us, and he is of infinite power to punish us. The Prophet teacheth, 
Num. 11.23. Esay 59.1.  that his hand is not weakened as though he could not strike us, neither is his arm shortened as though he could not reach us, Esa. 59.1. v.  
Secondly, if any man be overtaken with any judgement, he must know thus much, that certainly God was true, and that his purpose was, we should prevent it, or else he would never have given warning of it. There is no man that can justly say, that the silence of God is the cause of his security: for God's manner is, never to come with any judgement, and to discharge a whole volley of shot, but he always sendeth a warning piece before. But you will say, we have no Prophets to foretell, Ob. they are all gone; it is not with us as it was in former times. Answ. To this I make answer, as our Saviour saith of the rich man in the Gospel, that his brethren had both Moses and the Prophets among them, 
Luk. 16.29.31.  when indeed both Moses and the Prophets were all dead long before: but his meaning was, that they had the books of Moses and the writings of the Prophets before them. So may I say, that we have the Prophets and Apostles still among us, I mean we have the holy Scriptures, wherein are contained the works of the Prophets and of the Apostles: and besides these, God hath given to us his Ministers, that they might as it were put life again into the dead Prophets, that they might open and declare unto us those things which are doubtful and obscure: and therefore if any man be admonished by these, that judgements shall certainly come, let him take heed he withstand not the Spirit of God, for it is as true and evident, as if the Prophets and Moses himself were alive and uttered these threatenings; and it is the wonderful goodness of God, that he will foretell us of his judgements, and after a sort send them home to our own hearts. Our consciences tell us, that we are guilty of those sins which have formerly been reproved, and whereof we have been forewarned: let us therefore conclude with ourselves, that it is the mercy of God, that he doth threaten hell and judgements unto us, as well as promise heaven and happiness: and let us bless his name in our hearts, that he hath granted such a gracious warning unto us, and endeavour to break off our sins, that so he may be pleased to proceed no farther with his judgements against us.  
Lastly, this dealing of God must provoke us to repentance and to turn unto God, 
Rom. 2.4. 2 Pet. 3.13.  because his patience serveth to lead us to repentance, Rom. 2.4. The days of his patience last long, but they are not everlasting, if we repent not. Let us meet him betimes, while he is in the way, before he approach nearer unto us and come upon us. Sin separateth between him and us, and maketh God our utter enemy. Let us make an atonement with him, before his wrath burn like fire. True it is, he beareth long, but if we grieve his Spirit, we shall bear his indignation, and our own condemnation whosoever we be. He forbeareth long, but he will not always forbear, 
Exod. 34.6.  he will come speedily and suddenly upon us. The longer he is in drawing his bow, the deeper do his arrows pierce. Thus much of the general doctrine.  
Yet forty days. Before we come to the chief point offered to our considerations in these words, 
Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Intiellgit post 40. dies non intrà, ut quidavolunt. Vide Drusij Lection.  a question may be demanded, how this threatening standeth with the truth of God, and the issue and event of the matter mentioned in the end of this prophecy? to pronounce such a dreadful sentence against a City and the inhabitants thereof, which took not that effect; or shall we think that God changed his mind, to propose that which he purposed not? and doth not the Scripture teach us, that he is unchangeable, and no shadow of turning with him? I answer, the threatenings of God are oftentimes conditional, though the condition be not expressed, as appeareth in the last verse of the 3. Chapter: 
Chap. 3.10.  God repent of the Evil that he had said that he would do unto them, and he did it not. True it is, he might have destroyed them justly for their crying sins, if it had pleased him, 
Chap. 1.2.  seeing their wickedness was come up before him, calling for judgement, and it had been as easy for him to have sent a destroying Angel to overturn them, as a preaching Prophet to turn them unto him. From hence we learn, Doct. 2 that the threatenings of God and denouncing of his judgements are not absolute, but conditional toward his people; 
God's threatenings are conditional. Gen. 6.3. 1 Pet. 3.20. 1 Cor. 6.9.10. Eph. 5.5.  they contain an exception and limitation, except they repent and amend their ways. The condition is understood. So it was to the old world, Their days were an hundred and twenty years, which S. Peter calleth the time of his patience, while the Ark was preparing. See the same, 2 King. 20.1. Gen. 20.3. Mic. 3.12. and jer. 26.18. Sometimes it is expressed, as Lu. 13.3.5. Re. 2.5.  
Let us see some reasons. Reason 1 First, because after threatenings, if we repent and lay them to our hearts, it causeth forgiveness and blotting of our sins out of his remembrance. For sin, the cause of God's judgements, being removed, 
Ezek. 33.14. etc.  the effect will cease: as Ezek. 33. If I say to the wicked, you shall dye the death; if he turn from his sin and do that is lawful and right, none of his sins that he hath committed shall be mentioned, he shall live and not die. Secondly, God is a God of long sufferance and much patience, ready to forgive and receive to mercy, yea in judgement to remember mercy, as 2 Sam. 24, 16. and Hab. 3.2. when once we turn unto him, 
jer. 3.22. and 33.20.  as jer. 3. O ye disobedient children, return and I will heal your rebellion: and Chap. 31. when Ephraim after his corrections lamented, saying. Thou hast chastened me and I was chastened, as a Bullock unaccustomed to the Yoke, surely after that I was turned, I repent: the Lord answered, My bowels are troubled for him, I will surely have mercy upon him, he is my dear son, he is my pleasant child. Thirdly, it is a special end and purpose, why God doth denounce his judgements and threaten his plagues, that we should repent, and so that he might repent: therefore they are not absolute, but limited with condition, except we change and amend. And thus did the King of Nineveh understand this threatening, 
Chap. 3.9.  Chap. 3. Let every one turn from his evil way, for who can tell, if God will turn and repent, and turn away from his fierce anger, that we perish not?  
Use 1. Use 1 There is comfort in the greatest, the heaviest, and most fearful threatenings of certain judgements; there is hope of grace and mercy to be found, if we do repent, as it were light shining out of darkness. Let none say, it is too late, my sins are too great or too many that they cannot be forgiven, as Cain said, Gen. 4. The Elders of judah did profit better by the threatenings of jeremy. For when he had threatened desolation of the Lords house, and the destruction of the whole land, for which the Priests and Prophets would have put him to death, they pleaded the practice and example of good King Hezekiah for their comfort, as we noted before; when the Prophet Micah threatened that jerusalem should be ploughed up like a field, and lie desolate as a Forest, he did not put him to death, 
Mic. 3.12. jer. 26.18.  but feared the Lord: and the Lord repent him of the evil which he pronounced against them. But it may be objected, Ob. If God threatneth and willeth one thing, and yet doth another, as here he threatened to destroy Nineveh and did it not, than Gods will is changeable, or else he hath two wills, one will to destroy, another to preserve, which seem contrary the one to the other. I answer, Answ. as God is one, so he hath but one will. Howbeit, it is distinguished into that which is revealed and secret. The secret is of things hid with himself and not manifested, as Deutero. 29.29. The revealed is of things made known by the word and by daily experience. The secret will is without condition annexed unto it: the revealed is with condition, and it is joined with exhortations, admonitions, instructions, and reprehensions, as may best serve for man's salvation, and to keep him in awe of God and his threatenings. The secret shall and must be accomplished, notwithstanding all the opposition and gainsaying of men and Angels, 
Rom. 9.19.  For who hath resisted his will? and therefore albeit it be most just and righteous, yet it is not to us a rule of righteousness: The revealed only is the rule of our lives, and the square to measure and direct all our actions. The ignorance of these two parts of the single and simple will of God leadeth into manifold error, and the sound knowledge thereof beateth down to the ground the perverse and corrupt practice of many. For when they break out into sundry evils and much profaneness contrary to the express commandment of God and rule of the word left unto us for our instruction, 
a Plaut. Aulid. act. 4. sc. 10. Factum est, fieri infectum non potest, deos credo voluisse, nam ni vellent, non fieret, scio. Terent. in Eumuch. Act. 5. sc. 2. Quid. si hoc quispiam Coluit deus.  they follow the practice of the heathen, and excuse themselves, because forsooth it was the will of God it should be so, or else it could not have been done. A gross abuse of God and his wil For when they walked in their own ways, as it were in by-paths, and followed their sinful lusts and pleasures, did they set Gods will before their eyes? or did they ask counsel of him? or did they enter into such practices with a purpose to do his will? No doubtless, they were led by their own fancy as by a false guide, that turned them out of their right way, and therefore let them not excuse themselves by his will, but rather accuse their own wickedness.  
Secondly, it is the duty of all men in hearing the threatenings of God, to beware of all impediments and hindrances of repentance, for as much as they must take effect, unless we observe the condition. If we do not keep the condition, the threatening is absolute, and surer than the heavens. Take heed therefore of these lets, which, as so many stumbling blocks, lie in our way to cause us to fall. 
Impediments hindering true repentance.  First we must not slight the threatenings of God, nor set light by them, as the manner of many is, who for the most part regard them no otherwise, 
Esa. 28.15.  than as if they had made a covenant with death, and were at league with hell, and not with God, to serve him in holiness and righteousness all the days of their life. Such were the sons in law of Lot that should have married his daughters; when they heard of the overthrow of Sodom with fire and brimstone, and were exhorted to save themselves from that crooked generation, and to departed from the tents of those wicked men, and to separate themselves from among that Congregation, lest they were consumed with them: he seemed as one that mocked unto his sons in law, 
Gen. 19.14.  and therefore they perished in those flames. Secondly, we must not exempt ourselves from them, and post them over to others, or think they belong not at all to us, 
Esa. 28.15  that albeit the overflowing scourge shall pass through, it shall not come upon us, for we have made lies our refuge, and under falsehood have we hid ourselves, Esa. 28.15. These are they that hide their own sins like Adam, and turn them over to others, as he did to the woman, and the woman to the Serpent, Genesis 3. we care not on whose shoulders we lay the burden; so that we do not bear it nor touch it with our little finger, neither who smart for it, so that we be free and do not bear it. Thus we flatter ourselves, and never lay his threatenings to heart, until his judgements fall full upon our heads, as they did upon Pharaoh and the Egyptians.  
Thirdly, be not deceived to think by riches, or honour, by power or policy, by favour or friendship, to fave and deliver ourselves from the punishments of God; whereas nothing shall prevail with him, nothing in the world, but repentance and turning from sin, hating and forsaking it. True it is, in the courts and consistories of men, these may bear sway and get the upper hand; a man may escape by his purse, or wind himself out of trouble by might of men, and so avoid the danger of the Law: but it is not so with God. For howsoever men use to reason, I care not, I will do well enough, as long as I have money and friends: howbeit this will not serve to free us from God's Plagues and punishments, as Zeph. I. 
Zeph. 1.18.  When God had threatened to consume all things from off the Land, both man and beast, lest they should imagine by their wealth or other wiles to escape, he saith, Neither their silver, nor their gold shall be able to deliver them in the day of the Lords wrath. Fourthly, delay not the time, nor put off the threatenings, which the Lord abhorreth, as Ezek. 
Ezek. 12.22.23.  12. Son of man, what is that proverb that ye have in the Land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, thus saith the Lord God, I will make this proverb to cease, they shall use it no more: but say to them, The days are at hand, the word that I speak shall not be prolonged, for in your days, O rebellious house, will I say the word, and (in your days) I will perform it saith the Lord God. Let us therefore stir up ourselves to repentance and amendment of life to prevent his wrath, lest we rushing on in sin do rush into our destruction.  
Thirdly, if God threaten and there follow no repentance, be well assured, that which he hath threatened shall come to pass. 
Gen. 15.16.  Gen. 15.16. the iniquity of the Amorites is not yet full: but when they had filled up the measure, than his judgements were to fall upon them. O how many examples have we to terrify us, and to verify this to our hearts and consciences! as the old world, Sodom and Gomorrah, the falling of the Israelites into the hands of the Canaanites, the Ammonites, and the Amalekites, mentioned almost in every place of the book of judges; the carrying away of the ten Tribes never restored, the captivity of the rest, the seven Churches of Asia, the destruction of the jews by the Romans called the abomination of desolation standing in the holy place, 
Dan. 9.27. Matth. 24.15.  and sundry others: all which assure us of the truth of this point. Let us apply this to ourselves, and reason as the Apostle teacheth, 
Rom. 11.20.21.  If God spared not the natural branches, take heed, lest he also spare not thee: and if the branches were broken off through unbelief, let not us be highminded, but fear. We hear the threatenings of God denounced, and his fearful judgements published and pronounced by his faithful servants, but what repentance, what amendment followeth? May we not say with the Prophet, I harkened and heard, but they spoke not aright, 
jer. 8.6.7.  no man repent him of his wickedness, saying, what have I done? every one turn to his course, as the horse rusheth into the battle, etc. And is it not so in our times, nay rather is it not worse? We are so fare from repentance and turning to God, that the Lord seemeth in his just judgement to have given us over and forsaken us, and to have blinded our eyes, to have stopped our ears, and to have hardened our hearts, lest we should see with our eyes, and hear with our ears, and understand with our hearts, and should return and be saved. Sometimes he doth take away his word utterly, and he threatneth it as a grievous judgement unto the jews, 
Matth. 21.43.  The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof: and we are assured of the accomplishing thereof, 
Rom. 11.12.  because the fall of them was the rising of the world, and the diminishing of them, the riches of the Gentiles. Sometimes, he will have it to remain and continue among a people, for the farther hardening of their hearts, and the increasing of their just judgement and condemnation. This is a secret judgement, and therefore more sharp and grievous than the former, as Esa. 6. Make the heart of this people fat, 
Esay 6.10.  as they had fatted and fleshed themselves in sin, and even glutted themselves in iniquity: make their ears heavy, as they had stopped and stuffed them with vanity, that the word could not enter: and shut their eyes, as they had drowsy and sleepy eyes, and had closed the eyes of their bodies, so God threatneth to shut the eyes of their minds, as men benumbed and past feeling, lest they should see with their eyes, and convert, and be healed.  
Lastly, as it is with the threatenings of God, so on the other side it is with his promises. We have many worthy and precious promises mentioned in the word, some of this life some of the life to come; some temporal, and some eternal, but all sorts are conditional, and all sorts are to us as if they were never made, except we leave our sinful ways, and so turn to the Lord with all our hearts. 
Psal. 130.4. Exod. 20.5. Deut. 28.3, 4, 5. etc. Matth. 6.33.  We have the promise of mercy and forgiveness reserved for us under hope: but to whom is it made? to them that fear him and love him. We have the promise of earthly blessings to be ministered unto us, Deut. 28.3.4. etc. but to whom? To such as first seek the kingdom of God, and to none others. We are ready to lay hold on the promise, but we forget the condition, like hirelings that regard the wages more than the work. There is a promise to hear our prayers and to save us: but to whom is it made? Not to the profane and to unbelievers, 
joh. 9.31. Psal. 66.18.  for God heareth not sinners; and if we regard wickedness in our hearts, the Lord will not hear us, as we shall show afterward. This admonisheth us of two things. One that we despair not, nor distrust the mercies of God toward us in earthly things or in spiritual, transitory or eternal, in things of this life or the life to come; we have comfort and strong consolation, when we are truly and unfeignedly turned to God, Psal. 37.25. Heb. 13.5.6. The other, that we bless not ourselves in our wickedness, adding drunkenness unto thirst, as the manner is, promising unto ourselves peace when we are at war and open defiance with God. It may be said to such as jehu answered unto jehoram, 
2 King 9.22. Esa. 57.20.21.  what hast thou to do with peace? What peace so long as the whoredoms of thy mother jezabel and her witchcrafts are so many? and Esa. 57 The wicked are like the troubled sea, when it can not rest, whose waters cast up mire and dirt: 
jussus fuit pradicare aliquid amplius quàm hìc dicitur. collego ex cap. 4 2. Io. Drusij Lection. in cap. 1. Io●ae.  there is no peace saith my God to the wicked.  
Nineveh shall be overthrown. That is, the City and the Citizens, young and old, rich and poor, one and other. This is the sum and effect of jonahs' Sermon. We may not imagine that he cried nothing else, or spoke no more than is here expressed. 
jussus fuit pradicare aliquid amplius quam hic dicitur. colligo ex cap. 1.4.2. Io. Drusiij Lection. in cap. 1. jona. Strabo. lib. 5. Geograph. Dio. Siculus. lib. 3. cap. 1. Herod, in Euterpe.  For no doubt the Prophet lifted up his voice as a Trumpet, and shown them their sins and transgressions, as the Lord had before showed unto him, that their wickedness was come before his face, Chap. 1.2. This was a great and wealthy city seated by the river Tigris, famous for the compass of it, and the tops and towers where with it flourished, as sundry histories do make mention, and yet it was not privileged from the judgements of God. This teacheth, that the sins of a nation, or people, or kingdom, when they are grown to an height both in the manner & measure, Doct. 3 do cause the Lord to bring desolation and destruction upon that land. 
When sins grow general, the judgements are general.  When sins are general and overspread a kingdom, as a Leprosy doth the body, than God's judgements also are general: See this Gen. 6.5.7. and 18.20.21. and 19.24. Deut. 9.4.5. For the wickedness of the nations, the Lord did drive them out from before thee: and 2. Samu. 24.15. 2 King. 21.12.13.14.15. Hos. 4.1.2.3.  
The reasons. Reason 1 First because the justice of God requireth that the punishments of sin should be answerable to the sin itself. If the sin once become common, it is just with God, that there should come a general judgement also. And albeit haply some few should repent and be free, yet it is no reason this should privilege and exempt the rest, and keep away the general judgement from them: for he that doth repent shall have a recompense for himself, when notwithstanding a general judgement, as a violent flood, shall sweep them all away. Again, when sin is extreme, it is reason that judgement also should be extreme: when sin is at the highest, it is reason that judgement should be at the highest: and a general defection of sin must of necessity have a general weight of judgement, that when we have filled up the measure of the one, God may fill up the measure of the other, Gen. 15.16.  
Use 1. Seeing this is true, that God will bring desolation upon a land for sin, then have we cause to fear, that the day of our desolation and of our mourning is not fare off. For seeing it hath been proved, that we are grown to the height of wickedness, both in the manner by breaking all the bounds that God hath set to keep us, and also in the measure by adding sin unto sin: then certainly in the next place what can be expected, but that our land should mourn, and destruction come upon us, 
Hos. 4.1.2.  as pain upon a woman in travail? because there is no truth, nor mercy, nor knowledge of God in the Land, but by swearing, and lying, and killing, and stealing, and committing adultery they break out, and blood toucheth blood. And if God destroy his own people and other nations, and root them out for the same sins that sway and swarm among us, filling all places, and abounding in all persons every where; what can we look for, but that we having the same weight of sins, should also have the same weight of judgement? God hath made us to drink of as bitter judgements as ever any nation did, only this remaineth, that as yet we have not drunk the dregges, we have not yet tasted the cup of utter desolation and destruction. Now if God have gone thus fare with us, and our sins are heaped up to a full measure pressed down and running over; why should not we fear to drink of utter desolation, as well as any other, seeing the same sins are to be found among us? So then we see, that the day of God's visitation cannot be fare off by his course of justice; and certainly it is the nearer, because all fear is so fare from us, and the land so full of security, which being added to our former sins, will be a great means to hasten his judgements.  
Secondly, it teacheth us notably, who are the greatest enemies of a land, and bring wrath upon it: certainly the greatest enemies are those that bring the days of ruin and desolation and mourning upon it. It is not simply such as sin, for there is no man that sinneth not daily; but such as commit sin with an high hand, breaking all the bounds and banks that God hath set unto them, continuing in sin, and adding one sin to another. These certainly are they that pull down destruction upon a land. It is true such persons are ready to accuse the Ministers of God and the faithful of the land, as jeremy was charged to weaken the land and to hasten the desolation thereof, and to be the troublers of the state: howbeit they may answer these as Elijah did Ahab, 
1 King. 18.18.  I have not troubled Israel, but thou and thy father's house, in that ye have forsaken the commandments of the Lord. Is the physician the troubler of the patiented, or the disease that is within him? Is the law the cause of strife and contention, or the malice and envy and emulation that is in men? Is the watchman the cause of the approach of the enemy? or the armour and munition and fortifications, the weakening of a City? No doubtless, these strengthen the same and serve to keep him out. The Ministers of God are the physicians of the soul to cure the diseases thereof: and the horsemen and Charets of Israel to defend it, 
2 King. 2.12. & 13.14.  and the word is the means to beat down sin, which weakeneth and wasteth the land till it come to destruction.  
Lastly, this serveth for instruction and admonition for all and every one of us. If we have any love to our Country, if we long after the peace and prosperity thereof, or desire the flourishing of our kingdom, if we would not destruction to come upon us and it, and if we would live in quietness; the way is to take heed of adding sin to sin, and profaneness to profaneness, We account him an enemy, and that justly, that combineth and conspireth with another to bring him to destroy the land and undermine the state thereof: so is he the greatest spiritual enemy that a State can have, that followeth sin with greediness, and multiplieth one iniquity upon another. The way therefore to prevent such judgements is to break off our sins by true repentance; which turn upside down kingdoms, Cities, Families, private houses, and particular persons. We wish to have our City's flourish, and our families prosper, and our children to continue our names and memories after our departure: but what availeth all this, unless we set ourselves to work holiness and righteousness? This is the only way to keep our State, our Cities, our towns, our villages, our families, and our children from mourning and misery, and to prevent the desolation and final destruction of them. To conclude, let no man bless himself, because wickedness overspreadeth the land, as water doth the sea; neither think that we may with more safety and security commit sin, because the land is generally wicked: but let every soul and sinner repent him of his sins, and not harden his heart, because of the wickedness of the times.  
5. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth from the greatest of them, even to the least of them.  
Hitherto of the preaching of jonah: now followeth the effect thereof: wherein consider two things, both what the Ninevites did, and what God himself did.  
The actions of the Ninevites concerning 

The people  
King of Nineveh.    
The actions of the people are 

Their faith  
Fruits of faith.    
The actions of the King are set down 

His example Verse 6.  
His proclamation, 7.8.    
His proclamation is 

published:  
confirmed.    
The publishing and proclaiming thereof instructeth, 

What they must not do.  
What they must do.    
The actions of God what he did 

He saw their works that they turned. Verse 10.  
He repent of the evil threatened. Verse 10.    
The beginning of their conversion stood in this, that they believed the word of God: And this helped and furthered to stir up faith in them, that they considered they had to do with God himself, and not with the Prophet only. Wherein consider, 
2 King. 14.6.  that albeit he was sent to them with heavy tidings, as the Prophet said to the wife of jeroboam, 
Act. 7.27.  yet they did not thrust him away from them as the Israelite did Moses, Act. 7.27. they did not stretch forth their hand, saying, lay hold on him, as jeroboam did to the man of God, 1 King. 13.4. they did not mock him and misuse him, as the Jews did the Prophets, 2 Chro. 36.16. they did not account him a mad fellow for his strange message, 
Act. 26.24.  as the Captains did one of the Children of the Prophets, 2 King. 9.11. they did not wax wroth, and put him in a prison house, as men in a rage, as Asa dealt with Hanani the Seer, 2 Chro, 16.10. & then bid them feed him with the bread of affliction, & with the water of affliction, as Ahab gave charge to the Governor of the City concerning Micaiah, 1 King 22.27. They did not put him to death and stone him with stones, as they dealt with Zechariah at the commandment of the King, 2 Chro. 24.31. they did not suggest to the King, jonah hath conspired against thee in the midst of the City, the land is not able to bear all his words; or say unto him, O thou Seer, go, fly thee away into the Land of judah, and there eat bread and prophecy there, but prophesy not any more at Nineveh, for it is the house of the kingdom, as Amaziah said to Amos, Amo. 7.10.12. Neither did they put him in the stocks, and smite him on the mouth with the fist, as Pashur did jeremy, and the standers by, did Paul, jer. 20.2. Act. 23.2. Neither did they apprehend him and throw him into a dungeon, or accuse him, saying, This man is worthy to die, for he hath prophesied against this City, all the words that ye have heard, as the Priests and false Prophets pleaded against jeremy at an other time, jer. 26.11. neither did they drive him out of their coasts, and thrust him out of their City, as the people of Nazareth dealt with Christ, Luk. 4.29. and the Gadarens when they had lost their Swine, Math. 8.34. Neither did they stop their ears, and gnash on him with their teeth, and run upon him with one accord, as they served Stephen Act. 7.54.57. Neither did they beat him; or charge & command him that he should speak no more in the name of the Lord his God, and then let him go; as they dealt with Peter and the other Apostles Act. 5.40. but they heard him attentively, patiently, and readily: they accounted him not as a troubler of the state, as the filth of the world, 
1 Cor. 4.13.  and as the offscouring of all things, but they received his words as the oracles of God, they persuaded themselves that he was sent unto them of God, and constantly believed that those things would undoubtedly come to pass which he had spoken. Of this faith, what it was, see more afterward, vers. 9 This threatening for the certainty of it, is utttered in the time present: for in the original it is word for word, is overthrown, and therefore the destruction being so near and so certain, it was high time for them to look about them.  
We learn from hence that the word preached is the ordinary means ordained of God to work in us faith, Doct. 4 
The word preached is the instrument of faith.  as Rom. 1.16. 1 Cor. 15.1.2. jam. 1.18. Examples hereof are plentiful to be found in the Acts of the Apostles after the hearing of the word; they were pricked in their hearts and said, What shall we do? Act. 2.37. they received his word gladly, and were baptised, vers. 41. many of them which heard the word believed Chap. 4.4. Cornelius is directed to Peter, who should tell him words, whereby he and all his house should be saved, Act. 11.14. The Gentiles were glad when they heard the word, and as many as were ordained to eternal life believed, chap. 13.48. the Lord opened the heart of Lydia, that she attended unto the things which were spoken of Paul, chap. 16.14. some believed and clavae unto him, chap. 17.4.12.34. and 18 9.10. The Soldiers, the Publicans, and the people that came out to hear the preaching of john were converted and said, Master what shall we do? 
Luk. 3.10.12.14.   
The reasons: Reason. 1 First because this is the high ordinance of God, which he hath appointed to begin and work in us faith and so the conversion of a sinner, 1 Cor. 1.21. If he had ordained other means, other means should have been effectual. Secondly, faith cannot be without knowledge: knowledge cannot be without instruction: 
Mat. 2.7.  instruction cannot be without such as instruct us in the faith, and therefore we must necessarily hear their voice and seek the law at their mouths, Mal. 2.7. Thirdly, to this end and purpose God gave gifts to men, and called them, to bear his word to his people, Eph. 4.11.12. so the Prophet teacheth that the Priestslips must preserve knowledge, Mal. 2. Lastly, our first parents were turned from God, and drawn to unbelief, by hearing the voice of the old Serpent the devil: it is therefore convenient, that the elect, by hearing the voice of God, should be converted to the faith and return to him that calleth.  
Obj. 1. If this be so, Object. 1 than it must needs go hard with deaf men that cannot hear. For if faith presuppose knowledge: knowledge, instruction: and instruction hearing (which is the sense of learning) what shall we think of them that are borne deaf? How shall they believe and be saved? Answ. Blind men may hear, but deaf men cannot. I answer, albeit God doth ordinarily work faith by hearing, yet he can and doth extraordinarily work faith without it, and of stones raise up children to Abraham; as he gave faith to Rahab the harlot by hearing of his works, not of his word, Ios. 2. For the holy Ghost that teacheth by inspiration supplieth the want of outward means by an inward motion in their hearts: So that albeit they cannot have knowledge, nor salvation by the hearing of faith, yet they may have them by an inward work supplying the defect of the outward senses.  
Secondly, Object. 2 how shall infants and children believe and be saved, seeing they are not capable of this hearing through weakness of nature? or if they hear, they cannot understand, which is all one as not to hear at all? Answer. I answer, the doctrine is to be understood of such as are of years of discretion, as also other precepts are to be taken, 2 Thess. 3.10. Math. 24.15. We must therefore answer this Objection as the former. For deaf men and children are in this point alike, God supplying their wants, so that all of them that are elect are taught inwardly, and engrafted into Christ for salvation effectually, as it is said of john the Baptist, He shall be filled with the holy Ghost, even from his mother's womb. Luk. 1.15. and thus as the Spirit supplieth the want of Baptism, in like manner it doth the want of faith.  
But cannot God save without preaching? Object. 3 or must all hear Sermons that will be saved? Can he not save them that hear seldom or never; as well as those that do hear often? What say you of them that have not the word? Answ. I answer, we speak not of the power of God what he can do, but of his will what he promiseth and purposeth to do. We do not deny but he can save without the preaching of the word, yea without the word: but when he sendeth the ordinary means, it is great folly to reason what he can do: for than he toeth us to the word, and we may be well assured he will save us no otherwise. He can preserve life without meat, as we see in Moses and Elias: but when we have plenty of food at hand, and yet refuse to eat, we tempt God and shorten our days, and must needs perish without using the means. As he fed Israel with Manna in the wilderness, where they had neither seed time nor harvest: But when once they came into the land of Canaan, a land flowing with milk and honey, 
Iosh. 5.12.  than the Manna ceased on the morrow after they had eaten of the old corn of the land, neither had they it any more, but they did eat of the fruit of the land of Canaan: So in the times of the ruins of the Church, and desolations of Zion, when the word is precious, he giveth it food which the world knoweth not of, and feedeth as it were with hidden Manna, and setteth up a light in their hearts, to guide their paths in the way of peace, as it were in the darkness of the world: but when he hath sent a plentiful harvest and labourers to gather in the corn, and when he hath set up a candle upon the candlestick to give light to all that are in the house, woe unto them that despise the provision he hath provided for them, and shut their eyes in the clear light of the Gospel, and so sit in the shadow of death: these do no better than murder their own souls. For they tempt God, who have the word and will not hear it, and make a needless trial of his absolute power what in himself he is able to do. God could have taught the Eunuch without the ministry of Philip, 
Act. 8.26. and 10.4.5.  as he could have instructed Cornelius by the Angel that appeared unto him; but the Angel directed him to Peter; to teach us that it is his Ordinance we should submit ourselves unto it, if we would attain to salvation, for that is the wisdom of God, unless we account ourselves wiser than God, and know a nearer way to the kingdom of heaven than he hath showed us. But let such as follow their own way take heed they never come there, and so in the end, while they profess themselves wise, prove themselves to be stark fools.  
Use. Use. 1 1. This reproveth sundry sorts. First of all the Recusants among us (and the Popish rabble of that Antichristian generation) which stop their ears like the Adder, 
Psal. 58.5.  and will not hearken to the voice of Charmers, charming never so wisely; and withdraw themselves from our Church-assemblies, and so forsake their own mercy. To these we may join the cursed crew of damnable Atheists, who bind themselves in a league of infidelity, and bar themselves of the means of faith and salvation; let them fear, lest one day they roar in hell, where shall be weeping and gnashing of teeth; and their Elysian fields prove hellish flames. This is God's deep judgement upon them to revenge the contempt of his holy word: and for this cause he sendeth them strong delusions that they should believe a lie, 
2 Thes. 2.11.12.  that they all might be damned, who believe not the truth, but had pleasure in unrighteousness. Both those sorts refuse to join with us in the service of God, in the word, in prayers, and in the Sacraments. Such may be compelled by the magistrate to the exercises of religion. 
Recusansie and rebellion came in together.  And the rather, because Recusancy came in with treachery and Rebellion. For until treason began to be plotted, called to this day the rebellion in the North, and the Bull of Pius Quintus was published, recusancy was not practised, nor the name heard of: but as they began together, so they have grown up and continued together: and I am persuaded, so long as the one remaineth, the other will not be forgotten. This is the sottishness that is found in that Synagogue, which hath evermore hatched rebellion in her bosom, and shown herself an enemy to princes and their Sceptres. Hence it is, that ignorance is made the mother of devotion. Hence it is, that Images are made laymen's books: But God hath appointed his Church to be instructed in the faith, not by looking upon an image, 
Non oculus spectaculo, sed animus verb● pascendu● est, Lactant.  but by hearing his own ordinance; not by feeding the eye with Pictures, but the heart with the Preaching of his word. Secondly, it condemneth the corrupt practice of the Separation, who deny to our Church the name of a true Church, and Ministers thereof to be lawful Ministers: and as they teach that our Church is false and Antichristian, so they charge us to be false, Idolatrous, and Antichristian ministers, no better than the Priests of Baal. These are they that under colour of zeal are revolted from us, which say, stand by thyself, come not near to me, 
Esay. 65.5.  for I am hol●e● than thou. But I would ask the Question of them: In what Church they had faith wrought in them? and by what Ministers, as it were by spiritual fathers, they were begotten again to a lively hope of the heavenly inheritance? If there be any faith or grace in any of them, as I trust there is in many of them, howsoever they judge uncharitably of us, where had they it? or how obtained they it, but by the Ministry of the Church of England? So that we are a true Church, and have true ministers, even our enemies being judges. I may therefore demand of these, as our Saviour did of the chief Priests, 
Math. 21.25.  the baptism, of john whence is it? From heaven, or is it of men; Is our ministry of God, or is it of men? For the hearer must confess his treacher to be sent of God, if his teaching beget faith and repentance in him; and praise the name of God for it: and acknowledge the blessing of God upon his labours to be an infallible token of his lawful calling, jer. 23.21.22. Mal. 2.46. 2 Cor. 3.1.2. On the other side, God doth not convert men to himself, or establish them in grace by false and Antichristian Ministers and means. 
The holy martyrs were members of our Church.  I would likewise ask the Question of the holy Martyrs of our Church, which accounted not their own lives precious unto them, but laid them down for the truth's sake: are these martyrs of God, or of the Devil? were they members of a true Church, or of a false? and were they instructed in the faith by Christian ministers, or by Antichristian? nay doubtless, they were not ashamed to profess themselves children of our Churches, and reverenced our ministers as their spiritual fathers, and would have accounted it no small blessing, if they might have been suffered to hear them. Thirdly, they are reproved, who think that above all other things the preaching of the word may best be spared, and that the office of the Ministers is least of all useful and necessary. But is faith necessary? is repentance of any use? is salvation out of request? If these be gifts absolutely necessary, then must the preaching of the truth and the publishing of the Gospel be necessary also, without which they cannot be attained of us. Christ jesus is the greatest gift under Heaven: after him, the ministry of the word is the highest benefit, whereby we come to know Christ and him crucified: I say it is the greatest benefit which God hath given to the Sons of men, 
Eph. 4.12.  Eph. 4. for the gathering together of the Saints, and the edification of the Church. Whosoever therefore despiseth the preaching of the Word, 
1 Thess 4.8.  despiseth not man, but God, and is guilty of his own condemnation. For as our bodies cannot live without food, so our souls prosper not without the word. Lastly, it reproveth all drowsy and careless hearers, that are a sleep when they should hear; these exclude and shut out faith that it should not enter. But how should God open our hearts, when we will not keep open our ears? or how should he hear our prayers, when we will not hear his Fastours? Is it not all one altogether to be absent, and to be thus present?  
Secondly, it serveth for information. First, it is a matter of great comfort for the lost sheep of Christ, straying from the sheepfold, to understand, that there is a way left to recover wandering sinners, which is the hearing of the word, and thereby to come to salvation. Secondly, it is a special blessing to live in such places and among such people, where the word is taught, and where they may be partakers of hearing. Happy are they that harken to the saving doctrine of the Gospel with a desire to understand it, and care to obey it. But woeful and fearful is their estate that live in such barren places, where the dearth of the word pineth away the soul; we may say of them in deed and in truth, 
Num. 13.32.  They are lands that eat up the inhabitants, thereof: and in that day shall the fair virgins and young men faint for thirst. Thirdly it teacheth, that the sense of hearing is a great and necessary blessing of God, and therefore fitly called the sense of understanding and of believing. True it is, God can work without, and no doubt he doth: true it is also that our other senses are good helps of many notable things, especially the eyes are special furtherers of knowledge. God hath two books whereby he teacheth us, and wherein we read his marvelous wisdom; the one, 
Psal. 19.1. Rom. 1.19.20 1 Cor. 1.21.  the great book of his Creatures, wherein we see his eternal power and godhead, and learn to give him the glory: the other, is his written word inspired of God; and i● profitable for doctrine, for reproof, for correction, and for instruction, in righteousness, that the man of God may be perfect, throughly furnished unto all good works, 2 Tim. 3.16.17. Fourthly, where the word is not taught according to the Ordinance of God, there ordinarily sinners are not converted to God. For there is no other ordinary means under heaven to convert sinners, and to work faith in us, than the Ministry of the word. How then can we learn what true faith and true repentance is, without the word? Without which we must perish and be condemned. Hence it is, that Solomon saith, Where vision fail●th, 
Pro. 29.18.  the people perish. Behold therefore the misery of the people, who are as sheep dispersed and scattered without a Shepherd, and without such leaders as may show them the good and right way wherein they should walk, and so come to the kingdom of heaven. Fiftly, all such as through negligence, carelessness, contempt, and wilfulness refuse the hearing of the word, do cast from them the means of their salvation, and forsake their own mercies; nay, they renounce faith and turning to God, and account themselves unworthy of eternal life. Such were those jews which are spoken of, Act. 13. who resisted the word, 
Act. 13.46.  railed at it, and spoke against those things that were spoken, contradicting them and blaspheming, and thereby renouncing their part in Christ jesus. Such are many careless and dissolute persons, among us, little better than Atheists, who are never touched with any love of the word, or desire of it, but cast it behind their back, and set it after all the vanity and pleasures of this life.  
Lastly, 
Mar. 4.24. Luk. 8.18.  it is our duty to take heed how we hear. For it standeth us upon to regard not only what we hear, but how we hear, and to look to the manner as well as to the matter. For we may perish as well by not hearing aright, as by hearing that which is not right: and consider that it is not enough to hear the truth, but we must hear truly. That we may attain to this, we must perform these several duties, to attend unto it, to mark it, to understand it, to hold it fast, and lastly to apply it.  
The first point required of us, 
The first duty of hearers.  is, that we attend & hearken unto it diligently. It is not sufficient to hear. It is one thing to hear, but harkening and giving ear is another thing. To hear requireth no more but the ears of the body: to hearken requireth the ears of the mind. Hence it is, that Christ saith Math. 13. He that hath ears to hear, 
Math. 13.9.  let him hear. Where he showeth, that there is a double hearing, outward and inward, or else he would never charge and admonish these that had ears to hear and came to the house of God to hear, that they should be careful to hear: showing that a man may hear, and yet if he take not heed be as a deaf man, and do no more good than a deaf man that heareth nothing; it is all one as if he wanted ears, or were as a stock or a stone, nay it had been better he had never heard at all, because by his hearing he heapeth up the greater judgement and the deeper condemnation. Therefore Solomon saith, Proverb. 
Pro. 4.20. and 8.32.34.  4. My son attend to my words, incline thine ears unto my sayings: and Chap. 8. Harken unto me, blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors. This is called the inclining of the ear to wisdom, Pro. 2.2. Let it not then be with us as with the multitude and the greatest sort, who suppose it to be sufficient to hear, though they do no more; but it is required of us to listen & give ear, nay both our ears to God. Let it be with us in performing this duty as it is with worldly minded men, when they hear of some good bargain, or matter of gain and profit, they raise and rouse up themselves instantly, and lift up their ears, they harken very diligently and carefully. Or let us deal as such persons do, who being present and hearing some what spoken, do think that others speak of them: O how will they bow forward and incline their bodies, how will they put their ears near and close to them, to hear (if it be possible) what they say; yea sometimes would give much to know what they speak. Thus let us do, we should never hear the word, but think the Minister speaketh not only to us, but of us, and say to our own hearts, This is a word concerning me: this is for my good and profit, this will bring to me the greatest gain: I must therefore incline mine ear, attentively, and listen unto it duly and diligently. If any ask what is the reason, and whence it cometh, that one hath an hearing ear, and another hath a dull and deaf care; the holy Scripture telleth us and testifieth, 
Psal. 40.6.  Psal. 40. Sacrifice and offering thou didst not require, mine ears hast thou opened. This is the eare-marke whereby we are known to be in the number of the sheep of Christ, joh. 10. No man can make and frame to himself such sanctified ears by his own wit and industry, but they must be prepared and given to us of the Lord, and to him we must return the praise and glory.  
The second duty is to mark and regard what we hear. 
The second duty of hearers.  How many are there that hear & attend, yet never once mark nor regard any thing what hath been spoken and delivered: for if they did, they could not be so ignorant & blind as they are. Life and death is set before us: life to our salvation, if it be embraced; death to our condemnation, if it be rejected; but the most sort regard neither the one nor the other. Hence it is, that our Saviour instructing his Disciples, warneth them, that whosoever readeth must consider what he readeth, 
Math. 24 15.  Math. 24. The palpable ignorance that abideth in our assemblies springeth from this fountain, that we never weigh with ourselves what we have heard, neither call ourselves to an account at any time what we have learned.  
The third duty is to understand what we have heard. 
The third duty of hearers.  For to hear and not to understand is as if we heard not at all, or as if we heard a strange language. Hence it is, that our Saviour after his teaching examineth his Disciples what they had learned and how they had profited, 
Math. 13.51.  Have ye understood all these things? 
Act 8.30.  they said unto him, yea Lord. So Philip said to the Eunuch, Understandest thou what thou readest? 
1 Cor. 14.9.11.13.14.  showing thereby, that reading and hearing, and praying, or whatsoever we do without knowledge and understanding, is nothing worth, it is as sounding brass or as a tinkling Cymbal. And in the description of the good and saving hearers, it is said, they hear the word and understand it, and bear fruit: so that they cannot bring forth fruit without understanding the word. So then right hearers are understanding hearers. How many have we that are hearers? but how few, that we can truly say of them, they be understanding hearers? These profit nothing, always learning, and never attaining to any sound knowledge.  
The fourth duty, is to hold fast what we have heard, 
The fourth duty of hearers. Pro. 2.1. 2 King. 7.8.  marked, and understood, we must lay it, nay lock it up closely and safely in the heart as in a closet, as Pro. 2. receive my words, and hide my Commandments within thee; we must do as the Lepers did, when they had silver and gold and much treasure, they went and hid it, and carried it away. The word of God is a precious treasure, the merchandise thereof is better than silver, and the gain thereof is better than fine gold, We should therefore both hold it fast, and hide it safe. The Apostle exhorteth us, 
Heb. 2.1.  that we ought to give the more diligent heed to the things which we have heard, least at any time we should let them slip from us: 
Revel. 3.11.  and Revel. 3.11. hold fast that which thou hast, till I come, that no man take thy crown from thee. We must commit good instructions to memory. We use not to lay up jewels & precious stones loosely and carelessly abroad; had we rich treasure, we would not lay it up negligently, but keep it under lock and key: We should not let holy and heavenly instructions slip out of our mind and memory, but hold them fast and firm in our remembrance. This reproveth such as hear the word, but it is with such dull, deaf, and drowsy ears, that it is no sooner in at the one ear, but by and by it is out at the other. Thus it cometh to pass, that through the negligence of the hearer, the labour and doctrine of the speaker is utterly lost. 
The fift duty of the hearers.   
The last duty is to apply to ourselves what we have heard, a notable means to strengthen memory, and to hold fast that which is fading and falling away. For as a medicine, which is wholesome and healthful in itself, profiteth not the sick persons that doth despise and reject it, and not apply it to himself: so the hearing of the word, and receiving of the Sacraments, are all without fruit, if we do not apply them to ourselves, and by application make them our own. All hearing is no better than Hypocrisy without this. For it is with us as it is at a feast: So much is ours as we receive and digest, it skilleth not what others do, we are no way benefitted or bettered by it: So we have small profit by that which others hear, except we apply it to our own souls. What good hath the wounded man that hath a Sovereign salve and plaster, when he layeth it not unto the sore?  
And proclaimed a fast, and put on sackcloth, from etc.) Hitherto of the faith of the Ninevites: Now of their repentance, expressed by two signs of it, proclaiming a fast, and putting on sackcloth, to make themselves thereby the fit to pray and entreat the Lord to spare them, and to show mercy and compassion upon them. They come not to God with full bellies, or with meat in their mouths, or in gay and gorgeous apparel, but in the commonest and coursest which they had. These are the witnesses of their sorrow, yea helps and occasions, and furtherances to more acceptable works, than they are of themselves. For considered in themselves and in their own natures, they are little worth, seeing bodily exercise profiteth little, 
1 Tim. 4.8.  1 Tim. 4. But as we see that which is blunt in itself and not able to cut, 
Horat. d● art poet.  may not withstanding sharpen other things; so fasting in itself no better than feasting, and sackcloth than silk and costly apparel, may nevertheless further holy duties and quicken us in the persormance of them with greater zeal. The Prophet therefore could not complain of these Ninevites, as our Saviour did of the jews, 
Luk. 7.32.  We have mourned to you, and ye have not wept.  
Let us now come to the meaning of the words Fasting importeth an abstaining not only from meat and drink and sleep, so fare as humane infirmity will suffer, but from labour and the works of our callings, most of all from delights, pleasures, plays, pastimes, recreations, idleness, haunting of tippling houses, surfeiting and drunkenness, the common sins of the Land, which have drawn down the hot wrath and heavy displeasure of Almighty God upon us.  
2. They Proclaim it, That is, they leave it not indifferent and arbitrary to the will and pleasure and discretion of every person to do what they best fancied, but they are bound by a Law and decree to perform it and undergo it. For doubtless were every man left at his own liberty, whether he would serve the Lord or not, or when to serve him, O what a decay in religion should we find in the world in a short time! Yea touching the Lords day, though it be but one for seven, 
Luk. 14.23.  and God have left the rest to ourselves or our lawful labours, yet if no man should be compelled to the service of God, should we find any knowledge of God in the land, or any faith in Christ? So backward we are in matters of our own salvation, to which a man would think we should be so forward, as we should need no spur of exhortation.  
3. They put on sackcloth; It may be it was not sackcloth in his proper kind, which is commonly so called, which they could not possibly in such plenty and abundance supply themselves withal, at such a sudden, but their ordinary and meanest attire, so that were it, that in civility and modesty they might, they would have stripped themselves to the bare skin, thereby acknowledging and confessing themselves unworthy of any creature to cover their nakedness. They had sinned through their wealth and superfluity in both these, in pride and excess. The Pampering up of back and belly are as the two daughters of the horseleech that suck the very blood of the land, & have wasted the substance and estates of many persons, and consumed great families. Both these lay aside and cast away from them, yea they punish and revenge themselves of their surfeiting & drunkenness by fasting, professing themselves unworthy to taste one bit of bread or to drink one drop of water: and of their pride and excess in apparel, by putting on sack cloth, acknowledging themselves unworthy to wear any thing upon them. Doct. This practice of theirs teacheth, that it is a fruit of repentance to take vengeance of ourselves for our sins. 
It is required of us to be revenged of our sins.  This the Apostle teacheth, 2 Cor. 7.10.11. Godly sorrow worketh repentance to salvation not to be repent of. Behold what revenge this hath wrought in you. This will show what affection we bear to our sins, when we daily strive to mortify the deeds of the flesh. Before repentance they are so dear unto us, and so beloved of us, that we cannot abide to be reproved of them: but when true repentance and sorrow for sin cometh, than we begin to brook and digest not only reproof of them from others, but vengeance also upon them from ourselves: And when once we can be avenged of them, it is a plain token we account them our utter enemies. For no man desireth revenge but upon him whom he supposeth and accounteth his enemy: 
1 Sam. 24.19.  and no man findeth his enemy, that will let him go well away. 
1 King. 3, 26.  Solomon knew the right mother 1 King. 3. by her tender heart and yerning bowels, which could not endure to see the child divided by the sword: so surely when we cannot abide the sword of revenge to wound and slay our sins, we have just cause to suspect our repentance, and that as yet we love our sins too well, when we are loath to have our enemy wounded. This revenge the Apostle calleth the beating down of the body, 
1 Cor. 9.27.  or the keeping it under and bringing it into subjection; and the offering up our bodies as sacrifices to God. 
Rom. 12.1.  Our sins must be dealt with all, as Sarah dealt with Hagar, hardly and roughly, that she fled from her face: 
Gen. 16.6.  so we must handle them that they may departed from us; we must clasp them and crush them hard, as men do nettles and other noisome plants, that they do not sting us. But if we pamper them and use them delicately, 
2 Sam. 18.5.  as David bade joab entreat the young man Absolom gently for his sake, they will soon overmaster us, and get the upper hand of us.  
Let us make use of this point. Use 1 This revenge standeth not in wounding ourselves and offering violence to our own bodies. The Romanists glory in whipping themselves, like the old heretics called Flagellantes; This they call penance, howbeit it is no better than a mocke-repentance; & this revenge is a will-worship, 
Esay. 1.12.  the which God never accepted: but will say unto them, Who required these things at your hands? 
Eph. 5.29.  The Apostle teacheth that no man yet never ha●ed his own flesh, but nourisheth & cherisheth it, even as the Lord the Church: 
1 King. 18.28  none ever did the contrary, that we read of, but only the Priests of Baal, who cut themselves after their manner with knives and lancers till the blood gushed out upon them; and the man possessed and thereby after a sort distracted, 
Mark. 5.5.  who lived in the mountains and in the tombs, crying, and cutting himself with stones. They then wander wide out of the right way, and are ignorant what the true revenge is, neither let them look for any reward at the hands of God, who bring sorrow upon themselves, and are executioners or torments of themselves: Or what commendation of patience can arise to them, that afflict themselves, and suffer willingly from their own hands?  
Secondly, let us see wherein this revenge standeth, Use. 2 how we may use it aright, & in what particulars it consisteth: First, there cannot be a greater revenge, than to spoil our adversary of his chiefest delight, and to vex him with the contrary. The flesh in every one hath oftentimes some darling sin, at least wherein it most delighteth, which most properly we may call our iniquity above all the rest, 
Psal. 18.23.  and which is as the right eye or the right hand: the right eye in respect of pleasure, the right hand in respect of profit. This right hand, and right eye must be cut off and pulled out. Thus did Zacheus when he was converted, Luk. 19 his gainful and profitable sins of wrong and oppression, being his master sins, he shaketh off and renounceth, 
Luk. 19.8.  Behold Lord, the half of my goods, I give to the poor, and if I have taken away any thing-from any man by false accusation, I restore him fourfold. This taking of revenge was the counsel that Daniel gave to Nebucadnezzar, 
Dan. 4.27.  to break off his sins by righteousness, and his iniquity by showing mercy to the poor. The main sin of Paul was persecution and wasting of the Church: but lo, how he revenged the flesh after his Conversion; as fast as he had destroyed and plucked down, so fast he builded up again even with both his hands, and laboured more abundantby than all the rest; yea he never traveiled so fare to persecute the faithful, but he took a thousand times more pains to preach the faith, 
Act. 9 Rom. 15.19.  Gal. 1.23. 1 Cor. 15.10. The great labours which he took in planting Churches, in perils, in watchings, in weariness, 
2 Cor. 11.26.27.  in hunger and thirst, in cold and nakedness, were nothing else, but his revenge upon the flesh, for the pains he had taken before in persecuting.  
Secondly, this revenge consisteth in converting those very things, which have been the matter or object of sin, and abused by the flesh to sin, to the service of God, & to be the matter of our repentance; as the silver & gold that was abused to Idolatry, was afterward employed to the worship of the true God. David in his adultery defiled the marriage-bed; in his repentance he washed his bed with tears, 
Psal. 6.6.  yea all night long he made it to swim. So the Ephesians, that had used curious arts, when once they believed, came and confessed and shown their deeds; for they made a sacrifice to the Lord of their Conjuring books of exceeding value, 
Act. 19.19.  esteemed to be worth fifty thousand pieces of silver. And as the Israelites had sinned grievously in offering their earing of gold to make therewith a Calf; so repenting of their Idolatry, 
Exod. 35.22.  they offered likewise gold and earing to the Tabernacle willingly, whose heart made them willing to bring an offering to the Lord, until there was more then enough, Exod. 36.5.  
Thirdly, when with the same members and instruments of our bodies, which the flesh most of all hath abused to sin and wickedness, we in special sort seek and endeavour to glorify God. Zachariah the Priest sinned with his mouth in giving God the lie, whiles he believed not the Angel sent unto him, that God would give him a son: but so soon as he could speak (for he was stricken dumb) he glorified God with his mouth and praised his name, Luk. 1. 
Luk. 1.64.  So the woman which is thought to have abused her eyes, her hair, his lips to wantonness and uncleanness (for she was a grievous sinner) when she repent, she revenged herself upon the flesh, in showing her love to Christ; she ceased not to kiss his feet, to wash them with the tears of her eyes, and to wipe them with the hairs of her head. O how happy were it for such, as have used their tongues to deceit, whose mouths have been full of cursing and blasphemy, & their throat an open sepulchre, if they would circumcise their lips, and make their tongues their glory to glorify the name of God that whereas they have cursed bitterly, 
Eph. 4.29.  now they may learn to bless graciously, that our communication may be good to the use of edifying, and minister grace unto the hearers: And such as have had feet swift to shed blood, & to carry them to places of vanity and impiety, of drunkenness and uncleanness, happy were it if they would take revenge of themselves, and use their feet to carry them into the house of God, 
Psal. 122. ●.  and say to the Lord, Our feet shall stand within thy Gates, O jerusalem, Psal. 122.2.  
Fourthly, we take revenge on the flesh, when we oftentimes refrain ourselves, and bridle our affections from the use of things otherwise lawful, because we have offended therein. As if we have offended in gluttony and drunkenness, we should punish ourselves with fasting and abstinence from strong drink: as we take knives, from children, when they cannot use them without hurting of themselves.  
The last point of this revenge is, when we upbraid the flesh and cast it in the teeth with those afflictions which God sendeth, as the wages of sin. For though we may not draw punishments upon ourselves to mortify the flesh, yet when God imposeth them upon us for our good, we should make benefit and advantage thereof, and insult over the flesh, and triumph over it when God punisheth it, rating and checking it as the cause of all our smart: Ah, thou vile flesh, I may thank thee for all this pains and sorrow, I could not turn thee, but I hope God will now tame thee: I could not convert thee, but I trust God will now evert thee and turn thee quite out of doors: thou liftedst up thyself aloft, but God will bring thee under, thou rebel. Thus we should join with God, help him to whip our sins harder and oftener by taking his part, justify him in all his dealings, drive his chasticementes home to our hearts as the nails to the head, and impute all the causes of our afflictions to ourselves. If we would try our repentance by this revenge, and our revenge by these few notes, alas where shall we find the repentance that is required among the greatest number! do we mortify our beloved sins, or are they as bitter as gall and wormwood unto us? do we turn those things, times, and place which we have abused to sin, to be matters and witnesses of our repentance? do we turn those members of our bodies abused to sin, to be instruments of righteousness and holiness? or do we bridle and restrain ourselves from such things wherein we have offended? No doubtless, these are fare from us, and therefore we from repentance.  
A fast, and put on sackcloth.) Thus much generally is to be observed from the practice of the Ninevites, that revenged themselves of their excess and superfluity by fasting and sackcloth: now we are to speak of fasting in particular. But first of all let us set down the doctrine. We learn, Doct. that public fasting was always wont to be sanctified and appointed among God's people in times of dangers either present or imminent. 
Public faster were always called and sanctified in times of danger.  This is confirmed by sundry precepts, as Levit. 16.29. This shall be a statute for ever unto you, in the seventh mouth, on the tenth day of the month, ye shall afflict your souls by a statute for ever. So the Prophet joel, chap. 2.15.16. Blow the Trumpet in Zion, sanctify a fast, call a solemn assembly, gather the people, sanctify the Congregation, assemble the Elders, gather the Children and those that suck the breast, etc. see how he heapeth sundry commandments together, binding the Priests, the people, the Congregation, the Elders, the children, the married, that is, all sorts, high and low, young and old, one and other. The truth of this farther appeareth by sundry examples of such as have gone before us in this practice. Ezra the good Scribe of the Lord, and Nehemiah the religious governor of the people, fasted and all that were under their charge, Ezr. 8.21 Neh. 9.1. 
2 Chron. 20.3  So jehoshaphat ordained a fast throughout all judah, when the enemies upon a sudden had broken into the borders of his kingdom: he knew no way better how to resist them, and drive them back than this, which he found stronger than the sword of the mighty: and so shall we find praying and fasting stronger to withstand the infection and to call the heavy hand of God gone out against us, and striking down many thousands of us, than all the rules and receipts, the means and medicines which the wisest Physicians can prescribe, if we perform it aright, 
Exod. 17.11. 1 Sam. 7.9.10.  as Exod. 17. the sword of joshua was not so forcible as the prayer of Moses; for while he held up his hands Israel prevailed, and when he let down his hands, Amalek prevailed. True it is, good means are neither to be despised nor neglected, for that were to tempt God, and to strengthen the enemy; howbeit of themselves they profit little, the greatest power and strength lieth in prayer which sanctifieth our fasting.  
Now that we may understand the doctrine of fasting aright, 
What we must do to understand the doctrine of fasting aright. what a fast is.  and so be directed the better in the practice thereof, let us consider these five points, what it is, what be the kinds thereof, the parts, the reasons, and lastly the uses. The first point is, what it is. Fasting is an abstinence from all meats and drinks, from even to even, commanded of God, to testify our solemn repentance, and to make our prayers more effectual. I call this an abstinence from all meats and drinks, as appeareth plainly in this Chap. Let neither man nor beast taste any thing, let them not feed nor drink water, 
2 Sam. 3.35.  vers. 7. The same speakth David, when he fasted for the murdering of Abner, who was slain by the sword of joab, God do so to me and more also, if I taste bread or aught else, till the sun be down. Many there are that pretend a solemn fasting, when indeed they do nothing less: such dissimulation there is with God & man. Better it were never to keep a fasting, than to observe such a mock fast: for their fasting is eating and drinking. Let us not fast in show, and feed in secret; neither make profession of one thing, and practise another. I add in the description, from even to even, that is, for an whole day. This we saw in the example of David before, who fasted till the Sun went down. And 1 Sam. 14.24. they must not eat bread until evening. So the Israelites having received two great losses, do humble themselves and gather themselves together into the house of the lord They wept, and sat down before the Lord, 
judg. 20.16.  and fasted that day until the evening; and the next day they prevailed against their enemies. Thus for the death of Saul and jonathan, and the slaughter of the people, 
2 Sam. 1.12.  they likewise wept and fasted until the evening, 2 Sam. 1. because they were fallen with the sword. And joshua, after the discomfiture of Israel by the men of Ai, rend his clothes, and fell to the earth upon his face before the Ark of the Lord, 
Iosh. 7.6.  until the eventide, he and the Elders of Israel, and put dust upon their heads. Thus we see the time how long we are restrained, to keep as in a mean between too much and too little. The next point is, that it is commanded of God. This we saw before; and this maketh a difference between humane fasts (of which we shall speak in the next point) and this that is a Divine institution. So then fasting is not a will-worship, nor devise of man, but an Ordinance of God. The next point is, that it serveth to make profession of our repentance, and so to be a means to work in us the greater humiliation. Hence it is, that it is called the humbling of the soul, or an afflicting thereof, 
Levit. 23.27.  Numb, 29.7. to seek of him a right way for us, Ezr. 8.21. and it was evermore joined with prayer, 1 Sam. 7.6. 
Numb 29.7.  they fasted on that day, and said there, 
Luk. 2.37.  We have sinned against the Lord: and Luk. 2. it is said of Anna the Prophetess, she departed not from the Temple, but served God with fasting and prayers night and day. This is the life of our fasting, when we make it as the wing of prayer, whereby more swiftly we make it fly up to heaven and pierce the clouds, and enter into the presence of God. Therefore the last part of the description is, that it serveth to makes our prayers more earnest and effectual, as verse. 7. Let neither man nor beast feed nor drink water, but cry mightily unto God. For as fullness maketh us more unfit, dull, heavy, sleepy, and consequently untoward to every good work: so this abstinence quickeneth our zeal, feeling, faith, and every good work.  
So then touching the nature of Fasting, 
Fasting hath the nature of a Sabbath.  from all these points jointly considered, we learn that it hath the nature of a Sabbath, because at such time & seasons we are bound to abstain not only from meats and drinks, but no less from our ordinary labours, profits, and pleasures; even such as at other times are lawful, become now unlawful. Wherefore as the Lord commandeth to sanctify the Sabbath, so he commandeth to sanctify a fast, and threatneth that whosoever shall do any work at all therein, even on that day, 
Levit. 16.31. & 23.30.31.  shall be cut off from among his people, Levit. 16. Because it shall be a Sabbath of rest, and we ought to resort at such solemn times to the house of God, no less than we ought to do on the Sabbath, if not rather more, in regard of the urging and pressing occasion, judge. 20. Hereby then falleth to the ground the opinion of such as hold it neither needful nor expedient, that the word should be preached at such times as the Church assembleth for fasting and praying. These are not ashamed to affirm, that they have often heard and read of the exercise of fasting and praying, but never of fasting and preaching; as if forsooth the time were spent unprofitably that is spent that way. These men would gladly say somewhat to maintain and countenance their own idleness. And because the diligence of others maketh their negligence to appear the greater, they open their mouths against them and their practice who preach the word in season and out of season according to the Commandment of God and man, and speak all manner of evil of them. The wise Solomon teacheth, 
Pro. 26.16.  Pro. 26. That the sluggard is wiser in his own conceit, than seven men that can render a reason. We ought to use all means whatsoever (and all little enough, and too little) to stir up ourselves to faith and repentance from dead works: but the preaching of the word is the principal and special means to work these in us: and what is what is all our fasting without true repentance? doubtless there is no life in it, and therefore at such times the word should be taught, to make the rest of the works more lively. Besides, we have showed, that it hath the nature of a Sabbath day. Whatsoever therefore they were forbidden on the Sabbath, was likewise forbidden on the day of fasting; and whatsoeven they were then Commanded to do, ought likewise to be done and practised on this day. But the Apostle teacheth, 
Act. 15.21.  that Moses hath in every City them that preach him, being read in the Synagogue every Sabbath day. So then, besides that every day of fasting was a Sabbath day, we see that after Moses was read he was also preached: but he was read in their assemblies on the days of their fasting, Neh 9.13. there he showeth how they spent that day: one fourth part they read in the book of the Lord their God, an other fourth part they spent in prayer and confessing their sins to God, and by all likelihood, the other two parts were spent in preaching after they had read the Lecture of the Law: which is not expressed, because he had so lately and largely spoken thereof in the former chapter. And seeing they spent not the residne of the day idly, but in some holy exercise together, and neither in reading, nor in praying, how should it be spent but in preaching & hearing the word of the Lord? Thus Anna served the Lord in the Temple with prayer & fasting, where without all question was the preaching of the word, as well as praying and reading. It is a desperate cause that hath nothing to pretend. It is objected, that the preaching of the word at such times is never expressed, neither urged by Commandment; nor Commended by example. But we must consider the usual manner of the Scripture, by one part of the worship of God to understand the whole. For sometimes there is mention of fasting, but not at all of prayer, Ester. 4. and often elsewhere. What then, shall we collect and conclude from hence that they prayed not to God, nor once lifted up their hearts to him? The brute beasts may keep such a fast, and therefore more must be understood then is named. 
Esay. 56.7. Math. 21.13.  So the Temple was called the house of prayer; we never read it called the house of preaching: and yet it serveth no less for the one then for the other. But these men conceive and imagine, there is some time wherein the preaching of the word is unseasonable. Lastly if the preaching of the word were used in times of holy feasting & solemn thanksgiving to be rendered unto God for some extraordinary blessings or deliverances received as in the Passeover, & the like: why should not the same exercise be much rather taken up, when the times of holy fasting are sanctified? that as at the one we might be stirred up to praise God for his mercies, so at the other we might be moved to fear his judgements ready to fall uponus.  
The second point is the kinds and sorts of fasting. This we must learn, 
The several sorts of fasts.  to the end we may know of what fast the Prophet speaketh. For all fasts are not of one nature, neither undertaken for one and the same cause. There is a fast prescribed by the Physician, to restore health, or to procure appetite, abstaining from sustenance to consume raw and superfluous humours. The cause of this is repletion. Hence ariseth this rule of theirs, Whatsoever diseases fasting or emptiness cannot take away, cure them by medicine. An other is, to perform somewhat with haste and expedition, when the mind is so set upon some earnest business, that a man either forgetteth himself, or else can intent no time to take his sustenance and the refreshing which nature otherwise would require. 
1 Sam. 14.24.  Such was the fast commanded by Saul, who had no religious respect therein, but aimed at this, to spare no time from pursuing his enemies. Such was Paul's fast and of the rest that were in the ship with him, 
Act. 27.33.  Act. 27. they had no leisure to take meat in time of the storm and tempest, every hour fearing shipwreck, and standing in jeopardy of their lives. There is a fast of Christian sobriety, which is nothing else but an using frugality in meats and drinks, or the virtue of temperance, and is to be practised of us all the days of our lives, according to the warning of our Saviour, 
Luk. 21.34.  Take heed to yourselves, least at any time your hearts be overcharged with surfeiting and drunkenness: 
Rom. 13.13.  and of the Apostle, Let us walk honestly as in the day, not in riotting and drunkenness, not in chambering and wantonness, etc. There is an other fast of necessity, which is a forced and constrained fast, which God often sendeth as a chastisement when he breaketh the staff of bread, 
Levit. 26.26.  
Deut. 28.23.  when he maketh the heavens as brass, and the earth as iron, when he destroyeth the labours of the husbandmen, when the field is wasted, the corn blasted, the grass withered, the vines dried, and the land mourueth, joel, 2. Because we will not take up a voluntary fast that he would, he forceth us to take up a fast which we would not; because the earth forbeareth her fruits, we must forbear our food, 
Aquinat, jeiunium jeiunij  and therefore it is not unfitly called, a fast of a fast. Howbeit even in this God in judgement remembreth mercy. We have heard many complain and cry out in their necessities, What shall we eat? or what shall we drink? 
Math. 6.31.  and wherewithal shall we be clothed? Nevertheless, we have rather heard what famine is, than felt it in truth; we know not what this judgement meaneth, neither have tried what the sharp weapon of necessity bringeth with it. The Lord hath rather threatened, than executed it; and touched us with his little finger, than laid his whole hand upon us: and smitten us with the back of the sword rather than turned the edge toward us. For what, I pray you, have we ever suffered, in comparison of the judgements of God upon his own people Israel? as in the days of Ahab when it reigned not on the earth by the spa●e of three years and six months: 
1 King. 17.1. jam. 5.17.  and in the siege of Samaria, when an Ass' head was sold for fourscore pieces of silver, and the fourth part of a Kab of Doves dung for five pieces of silver: 
2 King. 6.25.  nay more than all this, when the fruit of the field failed, 
Levit. 26.29. Deut. 28.53. etc.  they did eat the fruit of their own bodies, even the flesh of their sons & of their daughters, in the straightness wherewith their enemies did distress them: yea, oftentimes fell out in the shifting and dividing of that loathsome meat, as jeremy noteth in the Lament. 
Lam. 4.10. 2 King. 6.28.29. joseph debello judeor.  The hands of the pitiful women have sodden their own children, they were their meat in the destruction of the daughter of my people. O how gracious and merciful hath God been to us, that we know none of all these things! Nay, we have been so fare from having a woeful and wretched experience of these things, that more among us have destroyed themselves through surfeiting and drunkenness & wantonness, than have died through want: more have perished by riot, excess, and superfluity, than through penury and necessity. This cometh to pass through the abuse of our long peace, and the contempt of the Gospel. The Gospel bringeth peace, peace bringeth plenty, plenty breadeth prodigality, & prodigality bringeth penury: and therefore Moses chargeth the Israelites, when they should enter into goodly cities which they builded not, 
Deut. 6.10.11.12.  houses full of all good things which they filled not, wells digged which they digged not, vineyards and Olive trees which they planted not, than they must beware lest they forget the Lord their God. For if ever we forget God, it is when we are full, that is, when we have greatest cause to remember him. Besides the former kinds, there is likewise a fast from sin: this is a spiritual abstinence, a sacrifice which especially pleaseth God, consisting in the holiness of our lives, which we must keep all the days of our lives. Of this the Prophet speaketh, Is not this the fast that I have chosen, to lose the bands of wickedness, to undo the heavy burdens, 
Esay 58.6, 7. Zach. 7.5.6. etc.  to let the oppressed go free, to deal thy breed to the hungry, and that thou hide not thyself from thine own flesh? This fast we must all keep, and that at all times. There is also a miraculous fast above nature. Of this we have three examples in holy Scripture, one of Moses, at the publication of the Law; one of Elias, at the restitution of the Law; another of Christ jesus our Saviour at his inauguration and entrance into his office. This the Church of Rome after an apish imitation hath taken up: and that which he did once only in all his life, as if they meant to go beyond him, they make annual or yearly. He abstained from all meats and drinks, they celebrate a counterfeit fasting, which may better be called a feasting. The last sort is a religious and Christian fast, when we unfeignedly humble ourselves before the Lord, and judge ourselves that we may escape his judgement. Of this we speak in this place, and this we have before described.  
This fasting hath two parts: one outward, 
The parts of fasting both outward and inward.  the other inward, helped forward by the outward. The outward is called a bodily exercise, which is an abstinence for a time from the profits and pleasures of this life, thereby to make us apt and fit to the inward virtues. These are either general belonging to all, as abstinence from food both meat and drink, so fare as humane infirmity suffereth: provided if we cannot, that we do it sparingly, privately, without giving offence, and without pretending a necessity where there is none. Be not deceived, God will not be mocked. If he enable us to abstain, and we do disable ourselves; if we make show of fasting, and do nothing less, he will find us out, and we shall bear our condemnation whosoever we be. For better it were not to fast at all, then thus to dissemble and play the notable hypocrites with God and man. I leave such therefore to the judgement of God, and the check of their own conscience. But as we say commonly, necessity hath no law, where God enableth not to bear out this hard exercise, let them in the fear of God take some short refreshing. For these outward exercises were instituted to make us fit to better duties, not to make us unfitter: that the flesh should be tamed, not killed: 
Dometur caro, sed non interimatur, Hierony.  above ordinary custom, but not beyond the nature of man. But besides this abstinence from food, it is as necessary that we abstain from bravery in apparel, Exod. 33.4. Ester. 5.1. & 4.1. and from the works and labours of our daily callings, much more therefore from pleasures and pastimes, and from excessive measure of sleeping, 2 Sam. 12.16. joel. 1.13. that we may have no occasions or allurements to rejoice in the flesh, and so to withdraw and withhold us from the solemn worship of God. We have such among us as will seem willing & more forward than many of their fellows, and would account themselves wronged to be accounted contemners of holy things; who notwithstanding when they should make preparation to so high and holy a work, are busy about their own works, or, which is all one, about their masters: and when they should use meditation after praying and preaching ended, they run every one after the lusts of his own heart. I can learn no otherwise out of the Law of God, but these may as lawfully follow their labours upon the Sabbath, as upon the day of fasting: let these look in what School they have learned farther liberty. 
Ezod 20.8. joel. 2.15. Levit. 16.29.30.31.  For the same Lord that saith Sanctify the Lord's day, saith also Sanctify a fast: he that chargeth not to do any work on the Sabbath, chargeth likewise to do no work at all on the day of fasting: he that hath restrained son and daughter, man servant, maid servant, and the stranger that is within the gates from labour on the Sabbath, hath also forbbidden to every one all manner of work, whether it be one of your own Country, or a stranger that sojourneth among you. Finally he that hath called the seventh day a Sabbath, hath also entitled the day of Fast a Sabbath of rest by a statute for ever. If then we be ashamed to follow the works of our hands, and the course of our ordinary business upon the Lord's day, we ought also to be afraid to give up ourselves to the labours of our callings upon our fast-day, which ought with no less religion to be observed then the other. But hereof more afterward. These are common abstinences belonging to all: there is one proper to the married couple, that they abstain from the otherwise lawful company one of an other, 
Heb. 13.4.  and the bed otherwise pronounced to be undefiled. The Prophet enjoineth the bridegroom to go forth of his Chamber, 
joel. 2.16.  and the bride out of her closet; who notwithstanding might justly, if there were any, challenge the greatest privilege. The wise man teaching, that to every thing there is a season, 
Eccl. 3.5.  and a time to every purpose under the heaven, mentioneth a time to embrace, and a time to refrain from embracing. And the Apostle prescribeth that they withdraw themselves with mutual consent for a time, 
1 Cor. 7.5.  that they may give themselves to fasting and prayer. True it is Solomon saith, 
Eccl. 4.9.  that two are better than one, because they have a good reward for their labour: but all this holy time of separation, one is better than two, and he hath a better reward for his labour. It is the Apostles Precept, not to defraud one an other, 
Piaefraudes & licita.  but now defrauding is both lawful and laudable. This and all the other outward observations, howsoever they may seem childish, or at least of small importance to the natural and carnal man, because the Lord is a Spirit, 
joh. 4.24.  and will be worshipped in spirit and truth; and being in their own nature indifferent, neither good nor evil, they can make us neither better nor worse. Nevertheless, 
The use and benefit of the outward parts.  these outward parts have their singular use and benefit, & that in three respects: for first, they are the ordinances of God who hath commanded them, and therefore they are not lightly to be esteemed by the judgement of the senses or outward man, that can go no farther then to the ceremony itself; but according to the Scripture and institution of God, which teacheth that God will bless his own ordinances, and thereby work his own will, being undertaken in a lively faith, and in his holy fear. What may seem more simple and unsufficient to throw down the strong walls of jericho then the trumpets of Rams horns, 
Iosh. 6.4, 5.  and the shout of the people with a loud voice? yet because this was Gods own ordinance, it prevailed. What may seem more weak, than the washing of Naaman in the waters of jordan, 
2 Ring. 5.12.  to cleanse his Leprosy? were not Abana and Pharphar, the rivers of Damascus as good? Yet was it God's appointment to heal him thereby. 
john 9.6. Exod. 15.25. 2 King. 2.21.  Christ our Saviour made spittle and clay to anoint the eyes of the blind, and bade him go to wash in the pool of Siloam: a man might have thought this would rather have put out his eyes, then restored his sight; Yet he went, and washed, and received sight. God oftentimes worketh by weak means, and sometimes by contrary, that the glory may not be of men, 
2 Cor. 4.7. Exod. 14.28.31. Iosh. 6.21. judg. 7.4. Dan. 3. jon. 2.  as he conveieth heavenly treasures in earthen vessels, that the excellency of the power may be of God. So then it is the manner of God to work sometimes without means, sometimes by weak means, sometimes against means, and sometimes above means, as pleaseth him. This we see evidently in the Sacraments. Secondly, they that come to run and wrestle for a game were wont to abstain from all such lets as hinder their exercise, 
1 Cor. 9.25.  and every one that striveth for mastery, though it be to obtain a corruptible Crown, is temperate in all things, that may disable them to perform the same with praise and commendation: and shall we think that the children of God, by abstaining from such things as he hath interdicted them, shall not have a singular fruit and benefit toward the obtaining of an incorruptible crown? Lastly, the mouths of the enemies are hereby stopped, if there were no other profit. For they challenge the Gospel to be a doctrine of liberty & licentiousness in eating and drinking, and that it cannot stand with the practice of fasting: why then should we not strive to stop the mouths of such as watch for our halting, and take away all occasions from such as seek occasions to speak evil of our doctrine and profession?  
Hitherto of the outward parts, the inward follow. 
Rom. 14.17.  For the kingdom of God standeth not in these outward things, it is not meat and drink, but righteousness, and peace, and joy in the holy Ghost: and therefore except we bring with us more than the external exercises before mentioned, our fasting may be matched with the fasting of the beasts of Nineveh, for both they did eat nothing, and they were covered with sackcloth: and if we do no more, what privilege have we above them? Wherefore we must consider the inward virtues helped forward and furthered by the outward and bodily exercises, as it is in the Sacraments of Baptism and the Lords Supper. 
joel. 1.13. & 2.17. Math. 9.15. 1 Sam. 7.6.  The inward parts and manner of fasting, consisteth in four things, humiliation, repentance, prayer, and confidence. The first is humiliation, never more necessary then at such times, which consisteth in the sight of our sins, in the feeling of our misery, in a bewailing of our vile estate, and an humble and particular confession of all known sins, without any reservation of any one. 
2 Sam. 12.22. Gen 21.17. Psal. 147.9. & 109.27.28. & 145.15.16.  We must pour out the inward mourning of the heart witnessed and signified by the outward tears of the eyes. If this be wailing and lamentation be found in us, certainly he which heard the moan and mourning wrung from Ishmael and Hagar in their extremity, he which heareth the cry of the young Ravens, & the roaring of the Lions that call upon him, will much rather hear the sorrowful lamentation of his own dear children which they make unto him in their misery. This humiliation answereth with good proportion and agreement to the outward parts: for thereby we confess ourselves unworthy of food, of rest, of apparel, of life itself, or of any help & comfort of this life.  
The second part is repentance. The former penitency or humiliation and compunction of heart is the groundwork and foundation of true repentance, and maketh way for it as the needle doth for the thread. This consisteth in avoiding evil, and in doing good. This abstaining from evil is signified by our abstinence from food, and it is the chief end of fasting. For what is our forbearing from meats and drinks, if we do not fast from sin, but drink in iniquity as water, like the fishes of the sea? 
Esay. 1.13. & 58.4.  This was it that caused the Lord so often to reject the fasts of the jews, because they filled themselves with all wickedness, they fasted for strife and debate. To abstain from sustenance, and not to abstain from sin, is the Devils fast, it pleaseth him, but not God. If then we desire to approve our fasting to him, let us practise the works of piety toward God, and that in the sincerity of a good conscience as in the sight of God; and likewise the works of Charity toward our brethren, forbearing one another and forgiving one another, remitting debts to the poorest sort that are no way able to pay, and especially in bestowing alms upon such as want relief and fustenance. 
Esay. 58.3.6.7. Zach. 7.9.10.  At least let us bestow so much as is spared by our abstinence that day, lest under a pretence of godliness we practise miserableness, like those that allow of this exercise to pinch the bellies of their labouring servants. Hence it is that Christ jesus joined fasting and alms together in precept; 
Math. 6.23.16. Act. 10.30.31  and we must join them both together in practice, like Cornelius. He that doth not thus repent, doth not truly repent. If every man's fasting were measured by the line of his repenting, 
jona. 3.8.  I fear the greatest number of those that abstain from food, would be found to do nothing less than repent of their offences.  
The third part is prayer, which we must make in time of fasting. No prayer, no true fasting, for fasting without it, is as a dead carcase without life. This is one end of fasting to make our prayers more fervent and forcible. Hence it is, 
joel. 2.17.  that the Lord prescribed a platform of prayer to the Priests, the Ministers of the Lord in the solemn assemblies of sanctifying a fast, Spare thy people, O Lord, and give not thine heritage to reproach: that the heathen should rule over them: wherefore should they say among the people, where is their God? These Ninevites, having but a short warning, and a little light of knowledge knew thus much: for they proclaimed a fast, that neither man, nor beast should either eat or drink: but they added with all, and cry mightily unto God, verse. 8. 
Luk 2.37. Math. 17.21. Act. 10.30. 1 Cor. 7.5.  Thus did Anna serve God with fastings and prayers, not with fasting alone, neither with prayers alone, but with both of them jointly together. Neither is it ordinary prayer only that should be conceived at such times, but as the occasion of the Assembly is extraordinary, so ought our prayers to be. Thus therefore ought every one to rouse up himself to be fervent in prayer, and as faithful remembrancers of the Lord to give him no rest until he hear us and grant our requests. This prayer consisteth partly in confessing our special sins that have brought his judgements, craving pardon of them and beseeching him to turn away his wrath and heavy displeasure from us, and partly in ask such things as are needful for us.  
The several sorts of a religious fast, 
The several reasons and causes of public and private fasts.  which a man undertaketh to make his soul and body the fit to pray more fervently to God, are these two, private and public; to these I will join the several causes and reasons wherefore they have been taken in hand, which vary according to several occasions. The private is which we sanctify in secret and before God, for such causes as our own Consciences bear record unto us. 
Math. 6.18.  Of this sort our saviour speaketh Mat. 6. We may not appear unto men to fast, but unto our Father which is in secret; & the Father which seethe in secret shall reward us openly. This David practised, what time his child was stricken with mortal sickness, because in the sickness of the child he did consider the wrath and displeasure of God against himself, for the removing whereof he fasted, 
2 Sam. 12.22.  mourned, and prayed, and never gave over, day nor night, until such time as he saw Gods will fulfilled by taking away the life of the child. 
1 Sam. 1.10.  So did Hannah the wife of Elcanah, she wept and did eat nothing, but in the bitterness of heart she prayed to the lord 
The causes of private fasts.  This is and hath been undertaken, when a man becometh an humble and earnest suitor for the pardon of some great and gross sin, that lieth heavy upon the conscience. Sometimes for the preventing of some sin, whereunto a man feeleth himself to be tempted, 
Zach. 3.2. 1 Cor. 10.13.  that God would rebuke Satan; even that the Lord, who hath promised to assist his children with sufficient grace, would rebuke him, and not suffer us to be tempted above the strength that he hath given us, but make a way to escape, that we may be able to bear it. Sometimes to obtain some special blessing which we want. Sometimes to turn away some judgement which we fear, or is already fallen upon ourselves and our families. Sometimes to subdue the flesh to the spirit; and such like.  
The other sort is the public Fast, 
The public fasts.  which is openly commanded, and publicly practised. Of this the Scripture speaketh evidently in this place, 
2 Chro. 20.3. Ezr. 8.21. joel 2.15, 16.  and oftentimes elsewhere: which is done when a whole congregation or several congregations assemble together to perform the forenamed duties of humiliation, and to remove some public calamity, as the sword, famine, pestilence, invasion of enemies and such like. But let us consider the reasons in particular. The first is to prevent some heavy and imminent danger threatened, as a fire ready to fall upon his people and to consume them. For this cause did jehoshaphat proclaim a solemn fast, and joined it with prayer, saying, 
2 Chron. 20.12.  In us is no strength to stand against this great multitude that cometh against us, neither know we what to do, but our eyes are upon thee. The second cause is the angry face of God punishing, thereby to remove the present calamity, as war, famine, plague, and other like fearful sickness or contagious visitation. Thus have we present occasion to humble ourselves if ever we had. For if we must seek the Lord before affliction come, while he sharpeneth his arrows and whetteth his glittering sword, how much more when the destroying Angel is sent among us, and many fall down on every side? This moved joshua and the Elders of Israel, when they saw the wrath of God kindled against them, & the chosen men of Israel smitten down, 
Iosh. 7.8.  & the Canaanites to prevail against them, to cry out, O Lord, what shall I say, when Israel turneth their backs before their enemies? And when the people were smitten by the children of Benjamin with a grievous slaughter, they went up and came to the house of the Lord, and wept and sat there before the Lord, 
judg. 20.26.  and fasted that day until the even. The third cause is Gods threatening to destroy for some general or notorious sins reigning in the land, & crying unto God for vengeance. This moved these Ninevites to fast, when jonah the Prophet cried out against them, 
Chap. 1.2.  because their wickedness was come before the Lord. This is so urgent a cause, that it prevailed with Ahab, who by the instigation of wicked jezabel sold himself to work wickedness; for when he heard the fearful threatening denounced against him by the Prophet & against his house, he rend his garments, put on sackcloth, fasted, 
1 King. 21.27.  and humbled himself, whereby he obtained a respite of the judgement: a temporal reward for a temporal repentance. The fourth cause is the calamity and misery of the neighbour Churches lying under the Cross, 
Psal. 80.13.  when the boar out of the wood doth waste them, and the wild beast of the field devour them; to witness our communion of Saints, and to show a fellow feeling of their sighs and sorrows, that they also may do the like for us. This seemeth to be the cause of the assembly of the Congregation at Antioch, they laboured mightily in prayer & fasting for the people of God dispersed among the Gentiles, 
Act. 13.2.5.  and specially for the poor Saints at jerusalem persecuted through the cruelty of Herod Act. 12. The last cause why the Churches assembled in this manner, was, to crave a blessing from God, when they did enterprise or execute any special work which highly concerned the church or common wealth. 
Act. 13.3.  When the Church did lay their hands on Paul & Barrabas, they fasted and prayed, & commended them to the grace of God, that he would prosper their ministry. These were the reasons of such solemn assemblies. And are not the same causes found among us? Yes doubtless, all of them press us to the practice of this duty, and call upon us for humiliation to move the Lord to show mercy in these days of trouble & heaviness. Are not dangers threatened on every side, nay are they not already inflicted upon us? Hath not the Lord a controversy against us for our common sins? hath not iniquity the upper hand, and is not godliness trodden under foot? And as for the miseries and desolations of the neighbouring Churches, are they not in pain like a woman in travail & bring forth nothing but wind? 
Psal. 79.1.2.3.4.  may we not say, The heathen are come into thine inheritance, thine holy Temple have they defiled, and shed the blood of thy Saints like water; that they are become a reproach to their enemies, a scorn and derision to them that are round about them, who say, where is their God? Lastly, we enterprise great things, how can we look for a blessing, if we crave it not with fasting and prayer? doubtless this is the cause why we have no better success in our endeavours, because we trust in our multitudes, munition, policies, and seek not aright the God of heaven.  
Let us come to the uses. Use 1 First it reproveth such as hold fasting to be merely judaical and ceremonial, a part of the rudiments of the Law, which are shadows of things to come, and that it hath no use in the times of the Gospel. And true it is, this exercise had in it somewhat ceremonial and proper to the jews annexed unto it, as one certain and fixed day of the year, Levit. 16. 
Levit. 16.29. Zach. 7.5.  This shall be a statute for ever unto you, in the seventh month, on the tenth day of the moxeth, ye shall afflict your souls, etc. and it had sundry legal rites and facrifices annexed unto it. But may we not say the like of the Sabbath? is it to be holden wholly ceremonial, & not to be observed as moral, because the day is changed, and all the rites abolished together with the strict rest? No doubtless, there remaineth a Sabbath and holy day of rest for the people of God to the end of the world, or else religion would soon perish out of the earth. So we may say touching fasting, true it is, we find no settled time in the new Testament appointed and set apart to fast by the ordinance of Christ; nevertheless, because the causes of fasting remain, which we noted before, as great a necessity lieth upon us, as ever lay upon the jews, when the like occasions shall be offered unto us, that were offered unto them. Now where the causes of the institution remain, there the things themselves must continue: but the causes of the institution remain, therefore fasting itself must continue. Be sides, when our Saviour was blamed by the Pharisees Disciples & the Disciples of john, because his disciples fasted not, doth he exempt them utterly from it & discharge them from such practice as impertinent unto them? No doubtless, he only showeth the unfitness of the present time, 
Math. 9.15.  but layeth a commandment upon them to do it afterward, then shall they fast. And they performed it accordingly, Act. 13.  
Secondly, it reproveth the Popish fasting, to whom I may say as Paul sometime did to the men of Athens, 
Act. 17.22.  I perceive that in all things ye are too superstitious. And indeed here is one mystery of iniquity. The chief points of religion remain in the Church of Rome, howbeit in name only, not in nature: in show, not in substance: in appearance, not in truth: I may say therefore of them as john doth to the Angel of the Church in Sardis, I know thy works, 
Revel. 3.1.  that thou hast a name that thou livest, and art dead. They have the name of Christ, of justification, of the Scripture, of prayer, of faith, of the Sacraments, of repentance: but they have set up a mock-Christ, they have overthrown his humanity, and destroyed all his Offices: they believe justification, but it is by their own works: they receive faith, but it is nothing but a believing the word to be true, which also the Devils do: they admit repentance, but it is nothing else but penance and corporal chastisement: they acknowledge the Scriptures, but they have patched their Apocryphal additions unto them and their own Traditions, as unwritten verities, to be of equal authority with them: they use prayer, but it is in an unknown tongue: they have the Sacraments, but one of them they have defiled, the other they have destroyed, and turned it into the idolatrous and blasphemous Mass. And herein lieth the depth of Satan. For if he should utterly have abolished these fundamental points of religion, and not have broached lies in hypocrisy, all men would soon have espied the treachery. The like I might say of fasting. What the Popish fast is, 
What the Popish fast is.  I will describe out of their own writers: It is an abstinence from flesh only, and the things that come from it, according to the order of the Church, upon set and certain times appointed to make satisfaction for our sins, to merit the grace of Christ, and to obtain everlasting life. Can light and darkness be more contrary one to the other, than these things are to the truth? But this I have handled else where; 
Comment upon Esther.  albeit the bare allegation be a sufficient confutation of this vanity.  
Lastly, it behoveth us to meet the Lord by prayer and fasting, as the Church in all ages hath usually done in times of danger. It is the Counsel of the Prophet, when the Lord cometh out as an armed man against his people, to seek reconciliation and atonement with him, 
Amos. 4.12.  This will I do to thee, O Israel, and because I will do this unto thee, prepare to meet thy God O Israel. We are not stronger than he, 
Psal. 24.8.  who is the Lord strong and mighty, the Lord mighty in battle, 
Exod. 15.3.  as a man of War, and therefore we are not able to encounter him. Remember the words of our Saviour, Luk. 14. 
Luk. 14.31.32.  What king going to make war against another king, sitteth not down first and consulteth, whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? or else, while the other is yet a great way off, he sendeth an Ambassage, and desireth conditions of peace. The Lord is come out already against us, and hath his twenty thousand in battle array, and hath smitten down many thousands of us. We cannot now say, he is yet a great way off; there is wrath gone out from the Lord, the plague is begun among the people, 
Numb. 16.46  and yet who almost layeth it to his heart? 
Act. 12.20.  O that there were that wisdom in us which was in the men of Tyre and Sidon, when they knew that Herod was displeased with them; they came with one accord and desired peace, because their country was nourished by the king's country. We know, we feel the Lord is highly displeased with us, and that we have provoked him to anger; why do we then delay the time, and send not out to him an embassage of prayer and repentance, and offer conditions of peace? This we must do many ways, first accuse and indite ourselves as guilty before him, like poor prisoners standing at the the bar, and holding up our hands. Secondly, Confess our sins, that have procured his heavy displeasure. Thirdly, Let us vow to forsake them: this must evermore be joined with confession, Pro. 28. Fourthly, Give no rest to our own souls, till we be reconciled to God, and restored to his favour again, and he have called in his judgements against us. Lastly, 
Eph. 4.22.23.  let us lead a new life, cast off the old man, and be renewed in the spirit of our mind: without this all our meetings and assemblies are nothing worth, yea our prayers and fastings are turned into sin. Neither circumcision availeth any thing, nor uncircumcision, but a new creature, old things are passed away, behold all things are made new.  6. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. 
Hitherto of the solemn repentance of the Ninevites from the highest to the lowest: now consider the actions of the King both in his own person, and in his proclamation. Behold a wicked city turned from her wickedness in the turning of an hand. jonah no sooner proclaimed destruction, but the King sent out his Proclamation: he no sooner heard of wrath denounced from the throne of God, but he presently arose from his own throne: when he heard how they had all covered the whole land with their sins, he covered himself with sackcloth, he laid aside his royal robes, and clad himself with repentance as with a robe. See then the outward means of their repentance, the word of the Prophet. jonah preached judgement through the City, this could not long be hidden from the King: and hence arose their turning to God. Doct.  
This teacheth, 
Repentance is wrought by the preaching of the word in the hearts of men.  that God worketh repentance and the conversion of a sinner by the Preaching of the Word. The author and giver is God, or else we never have it; but the means and instrument by which he worketh it, is the ministry of the Word. The Apostle Paul exhorteth the servant of the Lord to instruct those that oppose themselves, 
2 Tim. 2.25.  if God peradventure will give them repentance, to the acknowledging of the truth. 
jam. 1.18.  An other Apostle confirmeth the same, Of his own will he begat us with the word of truth, that we should be a kind of first fruits of his creatures. And we have a third witness of another Apostle, We are borne anew, not of corruptible seed, but of incorruptible, 
1. Pet. 1.23.  by the word of God which liveth and abideth forever.  
Reasons. First the word is quick and lively, Reason 1 powerful and piercing, sharper than any two edged sword, 
Heb. 4.12.  and entereth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the hearts, Heb. 4. Howbeit not from any inherent power in itself, nor from the mouth of him that Preacheth it (for he can give it no force, 
Gal. 2.8.  nor set any edge upon it) but from the power of God, as Gal. 2. He that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me toward the Gentiles.  
Secondly, faith is the fountain and beginning of repentance: but whence have we faith, but by the word, as we have declared already, that jonah preached, and the Ninevites believed? This also the Apostle teacheth, 
Rom. 10.17.  Faith cometh by hearing, and hearing by the word of God. So then these three stand thus in order, the word, faith, and repentance. How shall they hear, saith the same Apostle, and in the same place, without a Preacher? The Ninevites heard jonah before they believed, and they believed his preaching before they repent: if they had not heard the Prophet, they had never believed; and if they had never believed, they had not to turned the Lord. NO man therefore can be converted, except he have believed.  
Thirdly, the conversion of a sinner is as I may say, the only miracle of the Gospel. It is usual with the Lord to shadow his miracles by outward means, 
Pro. 25.2.  that he might conceal his own works, as Pro. 25. The glory of God is to conceal a thing secret. Nay in this, many miracles on an heap concur together. Is it not a miracle in the body to open the eyes of the blind, 
Math. 10.8. & 11.5. Act. 26.18. 2 Cor. 7.1. Eph. 2.1.5.  to restore hearing to the deaf, to raise the dead, to cleanse the Lepers? The penitent person hath received all these in his soul; his eyes are opened, his ears are boared, he is cleansed from his filthiness, and restored to life; for being naturally borne dead in sins and trespasses, he is quickened; O how great a change and alteration is this!  
But here a question may be asked, Object. whether this be a work and effect of the Law? are the threatenings thereof able to do it? Answ. or is it a fruit of the Gospel? I answer, the Law helpeth it forward, it cannot work it, or bring it forth. It prepareth to repentance, but produceth it not, so that the law is not excluded or quite shut out. 
Rom. 3.20. Gal. 3.24.  It serveth to bring us to the knowledge of our sins and miseries, and thereby fitteth us to receive grace and mercy, like eating salves that make way for curing medicines, or like the sharp needle that maketh way for the thread. But it is the Gospel that hath the promise of pardon and forgiveness, and worketh repentance from dead works, and therefore it is a fruit of the Gospel. The Law knoweth no remission of sins, but is a letter that condemneth; it promiseth no mercy, but threatneth the curse against the transgressors, Gal. 3.13.  
Use. Use 1 1. This condemneth such as forsake and forget the ordinary way that God hath left to bring us to salvation, and gape after miracles, or revelations. This is all one, as if when the Lord heareth the Heavens, and they hear the earth, 
Hos. 2.21.22.  and the earth heareth the corn, and the corn the people, they will not feed thereof as base food, but look for Manna and bread from heaven: are not such worthy to perish? Hence it is, that Abraham is brought in, 
Luk. 16.31.  answering the rich man that would have the dead sent to his brethren to reclaim them, and bring them to repentance: If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. How vainly then and idly do they prattle, who, to disgrace the Ministry of the word, and the high ordinance of God to teach man by man, allege, that they know not whether men speak the truth, because all men are liars, and they are not able to try their doctrine: but if they should hear the Lord himself speak or an Angel from heaven, they would believe. 
judg. 6. 2● & 13.22. Gen. 16.2. Esay. 6.3.  These men neither know their own weakness, nor the power of God. Not their own weakness, that are not able to endure the glory of him that speaketh from heaven; nay this was the common voice of such as heard an Angel, We shall surely die, alas, because I have seen an Angel of the Lord face to face: not the power of God, because he is infinite, the Angels cover their faces before him, the heavens are not clean in his sight, the earth trembleth when he showeth his glory. When the Israelites saw the lightnings and heard the noise of the thunder and sound of the Trumpet waxing louder and louder in the mount, 
Exod. 20.18.19.  so that Moses himself said, I exceedingly fear and quake: they said unto Moses, Speak thou unto us and we will hear: 
Heb. 12.21.  but let not God speak unto us, lest we die: 
Deut. 5.25.26.28.29.  If we hear the voice of the Lord our God any more, than we shall die: for who is thereof all flesh that hath heard the voice of the living God and lived? This they spoke, and the Lord said, They have well spoken all that they have spoken. O that there were such an heart in them, that they would fear me, and keep my Commandments always, that it might go well with them, and with their Children for ever. If this were wisdom in them to call for Moses to speak to them and not God; what a foolish choice do they make, that call for God to speak to them, and not Moses? But of this also else where.  
Secondly, their case is fearful and dangerous, that are without the word, there is no vision, and therefore the people must needs perish, Pro. 29.18. There the sheep are without a shepherd, 
See examples, Exod. 32.1. 2 King. 12.2.  and none to have compassion upon them, Math. 9.36. Neither is their state any better, who, albeit they are not without it, yet regard it not, but despise it in their hearts. These are both alike, saving that the latter is worse and more fearful than the former. The one are without the ordinary means, the other without the use of the means, and therefore without hope to come to repentance. It was a fearful judgement when our Saviour commanded the twelve, saying, Go not into the way of the Gentiles, 
Math. 10.5.  and into any City of the Samaritans enter ye not. And when the Apostles went through the Cities to preach the Gospel, 
Act. 16.6.7.  they were forbidden by the holy Ghost to preach the word in Asia: and afterward when they assayed to go into Bythinia, the Spirit suffered them not. Was not this in effect as much as if the Lord had said, give them no bread, let them be famished: I will not have these converted, and consequently saved? He that taketh away the means of life, it is plain he would not have that man live. Woe then to all such reckless and careless persons as set light by this high ordinance of God, that neither have it nor desire it; but doubly wretched are they that despise it, and wish in their hearts to be without it. Can these persuade themselves they have attained to repentance? What, without the means? but such is the necessity of repentance, that without it we must perish for ever. I may therefore say to such as the Apostle doth to the jews, Well spoke the holy Ghost unto our fathers, 
Esay. 6.9. Act. 28.26.  Go unto this people and say, hearing ye shall hear, and shall not understand: and seeing ye shall see and not perceive; for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed, lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them.  
Thirdly, behold the happy condition of such (if they knew their own happiness) to whomsoever God hath vouchsafed the preaching of the Gospel. It is a manifest proof he hath a people there, whom he would have converted. For as he shown the Disciples to whom they should not go, 
Math. 10.6. Act. 18.9.10.  so he sent them to the lost sheep of the house of Israel. Thus also he spoke to Paul. Act. 18. Be not afraid, but speak and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this City: showing thereby, that he continued his word among them a long time, because he had much people there whom he meant to save. So likewise wheresoever God sendeth his word, and giveth gifts to his Ministers in some measure (for who is sufficient for these things?) 
2 Cor. 2.16.  and a conscience to Preach the word truly, diligently, and faithfully; it is a sign he favoureth and loveth them and will bless them, that he would have them converted and saved. Not that every one that heareth, believeth; 
The word is sometimes sen● for other ends than repentance.  or that cometh to the word, repenteth of his sins; for the word is sometimes sent for other end: first to make them inexcusable, that have the light, yet shut their eyes: that hear the sound, yet stop their ears. 
joh. 15.22.  Therefore our Saviour said to his hearers, joh. 15. If I had not come, and spoken unto them, they had not had sin: but now they have no cloak for their sin. Secondly, to harden them, and so to increase their judgement and just condemnation. For it shall go worse with them than with the Turks and infidels, nay than with Sodom and Gomorrha that were overthrown with fire and brimstone from heaven. 
Ezek. 3.6.  Hence it is that the Lord saith to the Prophet, Thou art not sent to a people of a strange speech & of an hard language: surely if I had sent thee to them, they would have harkened: unto thee. And when our Saviour upbraided the Cities wherein most of his mighty works were done, he showeth that if such had been in Tyre and Sidon, 
Math. 11.21.  they would have repent long ago in sackcloth and ashes. Thirdly to justify the Lord, and to show that he is just and holy in all his ways, 
Ezek. 2.5.  and that it might appear, he desireth not the destruction of a sinner, as Ezek. 2. whether they will hear, or whether they will for bear (for they are a rebellious house) they shall know that there hath been a Prophet among them. But God openeth the hearts & ears of such as he will convert and call effectually. We must acknowledge this mercy of God that hath sent his Gospel among us, & walk worthy of this benefit for divers causes, that we may have comfort in our own hearts and assurance of our calling thereby, by the holy and sanctified use of the means: that we may thereby be provoked to thankfulness to Almighty God, who as he raineth upon one field and not upon another, and the place whereupon it reigned not withered away, so he causeth the Gospel to be preached upon one place and not upon another, and where it was not preached, they perished: that we may leave it as a jewel to our posterity, which doubtless will be the best portion and possession we can convey to them: and that it be not removed and taken away from us and given to a nation that will bring forth the fruits thereof, better fruits than we have done.  
Lastly, let us submit ourselves to the word, and regard it as God's word, otherwise it will never work in us true conversion. 
jam. 1.19.  The Apostle S. james brancheth out this point into three duties, Chap. 1. My beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. Swift to hear, that is, take all occasions and opportunities, that we may entertain and embrace the truth. Slow to speak against the truth delivered and preached unto us, slow to cross and contradict it, to resist it and reason against it. Slow to wrath, that is, not to be ready to be offended, nor easily provoked, when our sins are reproved. But for the most part it goeth quite contrary with us, we are slow to hear, dull to hearken: swift to speak against the truth, and soon moved to wrath against such as are the teachers. Touching the first, 
It is our duty to be swift to hear.  we must learn to take all occasions to hear the word, and to attend unto it in season and out of season. This is required of the Minister to take all occasions, 
2 Tim. 4.2. Eccl. 11.6.  in season and out of season to be instant in preaching the Gospel, as Eccl. 11. In the morning sow thy seed, and in the evening let not thine hand rest, for thou knowest not whether shall prosper, either this or that, or whether they both shall be a like good. We must be faithful in our places, & as we love the great Shepherd, so we should feed his sheep; we know not what time it may please the Lord to give them repentance to come out of the snare of Satan, of whom they are taken captive. Let us then sow morning and evening; and let the people have the early and the latter rain. Be it we have here no good success, we shall find a reward else where. Only let us do our duty, and watch all occasions to do good, leaving the success to God. So must it be with the hearers, they must take all occasions to hear the word, to learn it, to understand it, to receive it, and to practise it: and wherefore? 
joh. 15.1.  because we know not at what time the husbandman will make the seed of the word to grow and fructify in our hearts. Wherefore they are to be reproved that accuse the Lord of hard dealing (like the evil servant in the Gospel, when the fault was in himself) and lay all the blame upon him that they are not converted, saying, Quest. How can I believe except the Lord give me faith? or how can I attain to repentance, except he give me to repent? do you not teach, it is God must work in us both the will and the deed at his good pleasure? why then am I blamed for not believing and for not repenting? and why am I stirred up to believe the Gospel and to turn to the Lord, seeing they are not in my power, and seeing he giveth me neither the one nor the other? I may as well be stirred up and moved to stir and remove a mountain. Answ. I answer out of Ecclesiastes before rehearsed; the sower must sow his seed in the morning and in the evening; so they that are hearers must hear in the morning and hearken in the evening; and the rather, because they know not whether this or that shall prosper, and bring forth fruit unto repentance and salvation. Will we not cease or give over to blow our land, but till it in the morning and afternoon; and shall we not think the furrows of our hearts have as much need to be stricken? Hath the earth need of the early and latter rain, and are not we as barren and dry, wanting the morning and evening shewres to make our souls fruitful? It may well be, when we pursued and sought after with greediness our worldly business or our carnal pleasures; if we had followed the calling of God, and waited at the posts of his house, if we had been as careful and eager to hear, as we are foolish and mad to follow our vanities, we might have obtained and received faith and repentance long ago. Shall we then be so Profane as to bring the Lord to dance our attendance, and to give us his grace when we ourselves list, and to bestow it upon us at our leisure and pleasure? In all worldly business we know we must take opportunity while it is offered: we can say that tide and time tarryeth no man, and that happily we may never have the same occasion offered us again: why then are we not as wise for spiritual and heavenly things, as we are for earthly? and for the life to come as for this present life? Remember this, if we remember nothing else, that jacob obtained the blessing while Esau was in hunting, Gen. 27. So might we happily obtain faith and repentance, while we are hunting after our pleasures, or profits, and while we sit idle, or lie sleeping in our houses, or worse occupied than thus, and will not vouchsafe to come and hearken unto his word. Never therefore wickedly accuse the Lord for not giving to thee the graces of faith and repentance; but come home and enter into thyself, and learn to accuse thine own wicked and profane heart, who dost not so much as thou hast in thine own power, to wit, to come to the house of God, and to hear and attend. Let us do these things diligently, and we may look for his blessing, 
Math. 13.12.  for whosoever hath, to him shall be given, and he shall have more abundance. Besides, God is bound to no man, the wind bloweth freely where it list, and may he not do with his own as pleaseth him? or who can complain against him? True it is, God is able to convert us, and to give us to believe without the means of his word, because he is not tied thereunto; but he hath tied us, and left us no other way, Luk. 16.29.31. 
1 Cor. 1.21. Rom. 10.14.  He will by the preaching of the word save them that believe, 1 Cor. 1.21. and how shall they hear without a Preacher? Rom. 10. The Lord fed Israel his people with quails in the wilderness, and gave them bread from heaven; but when he had brought them into Canaan, a land flowing with milk and honey, where they had corn and harvest in due season, the Manna ceased, 
Iosh. 5.12.  he fed them no longer from heaven.; So then this is the first point we must mark and practise, we must be swft to hear with reverence, with Conscience, and with diligence, & use all the means we can to attain to regeneration. Touching the second point, 
It is our duty to be slow to speak.  as we must be swift to hear, so we must be slow to speak, not slow or backward to speak of the word, to confer one with another, and to sit and reason of the ways of the Lord; but slow to speak against it, to quarrel with it, to gainsay it, & resist it, as the manner of many is, who have dull ears, but nimble tongues; they are slow to hear, but quick to speak, and reject what they have heard, quite contrary to the Apostles commandement. These men will question oftentimes with their companions as carnal as themselves, but seldom or never will once confer with the Minister, who is most able to resolve them, and most willing to instruct them; which argueth they are possessed with a spirit of contradiction, & have no desire to be instructed. The third point is slow to wrath; 
It is our duty to be slow to wrath.  and to be offended when we hear our special sins touched, and our corruptions ripped up to the quick. These are like the hearers of Stephen, 
Act. 7.54.57.58.  Act. 7. when they heard somewhat that pleased them not, their hearts braced with anger, and they guashed upon him with their teeth, they cried out with a loud voice, stopped their ears, and ran upon him with one accord. Our hearers haply will not use these gestures, but they will practise worse; they will laugh at us, and that not closely in their sleeves, as we say, but openly in our faces: an evident argument of the contempt not of our persons so much as of the word of God itself. 
Gal. 4.16.  But what? are we therefore become your enemies, because we tell you the truth? These never came to any degree of repentance or regenetation: 
jam. 1.20.  for the wrath of man cannot accomplish the righteousness of God, Iam. 1. He that will reprove others with fruit, must ree his mind from fury and hastiness; so must hearers likewise, if they will hear with profit. For as surgeons, 
Chrysost. advers. Gentes.  that go about to cut off rotten members, do not fill themselves with anger or choler when they go about their cure, but then specially endeavour to quiet their minds from such unruly passions, least haply such distemper might hinder their art: so should reproovers be free from wrath, lest it should hinder them from doing that good which otherwise they might do. In like manner such as are hearers and reproved, that it may be as a precious oil that shall not break their head, 
Psal. 141.5.  when they come into the house of God to hear his word which is able to save their souls, must lay aside all filthiness & superfluity of naughtiness, and put on the spirit of meekness to receive the word engrafted in us: neiter must be offended at the word itself, when it speaks not as they would have it.  
Word came to the King, he rose from his throne, etc.) All these gestures of the King, he rose, he laid aside, he covered, he sat down in ashes, do declare his forwardness, and all of them are amplified by the circumstance of time, so soon as the word of God preached by jonah came unto him. This teacheth us, that repentance must be present & speedy, Doct. without delay or prolonging of the time from one day to an other. 
Repentance must be speedy  For if the King and the rest of the Ninevites had done so, they had been utterly overthrown for not repenting. The Prophet exhorteth to hear the voice of the Lord, while it is called to day, Psal. 
Psal. 95.7. Heb. 3.13. and 4.7. Esay. 55.6.  95. and the Apostle, exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Heb. 3. Hereunto tendeth the precept, Seek the Lord while he may be found, call upon him while he is near, Esay. 55.  
And no marveill. For first, Reason 1 the deferring and delaying of repentance is an argument of great folly, heaping up the greater measure of sin, and drawing a farther degree of judgement, 
Math. 23.32.34.35. Rom. 2.5.6.  making ourselves twofold more the children of hell, as Math. 23.32.34.35. and Rom. 2.5.6. This delaying is no better than a dallying with God, and either repentance followeth in the end, or we never repent at all. If repentance do ever follow and be at the last performed, which is the best we can jmagine, it will breed more matter of bitter sorrow and anguish that we have been so simple or so senseless. If it follow not, what can we be but sons of perdition as judas was? and as we have filled up the measure of our sins, so we bring upon our own heads the fullness and fierceness of his judgements.  
Secondly, we may be deprived of the means of our Salvation for ever by procrastination, and deferring of this weighty work, I mean of the word, by which we heard before, that God usually and ordinarily worketh this gift. For we see the word continueth not always in one place or among one people, but is translated from Parish to Parish, nay from Kingdom to Kingdom, from one nation to an other people, as God oftentimes threatneth both jews and Gentiles, Math. 21.43. Rom. 11.20.21 22.  
Thirdly, the longer it is differred, the harder it is practised, and the sooner we are hardened: & that for two causes, first because God in judgement withdraweth his grace by little and little, so that he which is not fit to day, shall find himself less fit to morrow, and every day less than other. And wherefore? because whosoever hath not the care to stir up the gift that is in him, 
Math. 13.12.  from him shall be taken away even that that he hath. Secondly, because sin taketh the deeper root, the longer the tree groweth, the root is deeper, and spreadeth further, so that it will be the more hardly transplanted and removed, 
jer. 13.23.  as jer. 13. Can the Ethiopian change his skin? or the Leopard his spots? then may ye also do good that are accustomed to do evil.  
This reproveth first of all the corruption of such as live in the continual sound of the word, Use; 1 and often hear out of it the absolute necessity of this duty of repentance, and yet prolong the practice thereof; who are not so wise in their generation, 
Luk. 16.8.  as the Children of this world. Such are they that will leave sin, when the weakness of age, the infirmities of sickness, and the approaching of death do hinder them from following the same. In this case we may thank, not them, but their want of strength to pursue after the same. For what thank is it, to renounce the world, when we are leaving it, and weary of it? then sin leaveth us, 
The dangers of procrastination.  rather than we sin. Let us therefore consider the dangers of Procrastination: First Satan is most hardly cast out, when he hath a long time kept possession. We see this in the man that was possessed of a child by a dumb spirit, how hardly was he removed and dispossed? the Disciples, when they saw him foaming and gnashing with his teeth, could do nothing: and when our Saviour rebuked him and charged him to come out, the spirit cried and rend him sore, and he was as one dead, 
Mar. 9.26.  in so much that many said, he is dead. When a man hath had long possession of an house, and can prescribe for many years, will he easily let go his hold, and suffer himself to be disentred? so it is with sin, when it hath long dwelled in the heart, like a man in his house, it is hardly cast out. Nay, we ourselves grow unwilling to leave the pleasures of sin, by continuance in the chains and snares of Satan, as it was with the bond-servant, that said plainly, I love my Master, I will not go out free, 
Exod. 21.5.  & so serveth him for ever: so when we grow in love with sin and have served it long as our Master, we regard not to be free, but desire to be kept in bondage for ever. Secondly sin and the strength of it by continuance is increased, because it bringeth more weight to the burden, one sin bringeth in a second, and a second a third, that a company followeth. Thirdly, old age and sickness will be must unfit for this business of repentance, 
Eccles. 12.5.  and a burden too hard to be borne, when the Grasshopper will be a burden. When we are hardly able to put off or on our apparel, how shall we put off sin, and put on righteousness? Fourthly, we may be deprived of the means whereby it should be wrought in us; and if the word were not effectual to convert us, while he had it and heard it, alas what hope can we have to be turned to God without this, when we have it not? Fiftly, If the means be not taken from us, yet the thread of life may be cut off. For life is uncertain; 
jam. 4.14. Psal. 90.9.6.12.  it is even a vapour that appeareth for a little time, and then vanisheth away, or we spend our years as a tale that is told; in the morning it flourisheth, and groweth up, in the evening it is cut down: and therefore we may be called hence suddenly, to teach us to learn so to number our days, that we may apply our hearts unto wisdom. Lastly, we may have such hardness of heart, having our consciences seared with an hot iron, that we may have our understandings darkened, and our hearts so blinded, that we shall be past feeling, and cannot find repentance, though we sought it with tears, as Esau did. This is a deep, yet just judgement of God, that they who have had deaf ears to God in their health, should be made deaf by him; that they shall hear no word of comfort: and stricken dumb by him, that they shall not be able to speak to him, or if they open their mouths, he will not hear them when they call upon him.  
Secondly, learn to further ourselves in the speedy practice of this duty, 
Gen. 19.17.  and observe the Counsel of the Angel to Lot, Escape for thy life, look not behind thee, neither stay thou in all the plain, lest thou be consumed. Let us make the present day, 
2 Cor. 6.2.  the day of our repentance; now is the accepted time, now is the day of Salvation. He giveth no man liberty until the morrow. The wise man saith, Boast not thyself of to morrow, for thou knowest not what a day may bring forth. We may not say to our poor neighbour that is like to ourselves, 
Pro. 3.28.  Go, and come again, and to morrow I will give: and shall we dare make such a sleeveless answer to the eternal God, 
Reuel. 3.20. Gant. 5.2.  when he standeth at the door and knocketh, that we should open unto him, Go thy way, and come again hereafter, I am not now at leisure? And may we not say to such loiterers, as our Saviour doth to such as he sent to labour in his vineyard, Why stand ye here all the day idle? Especially considering that we have sundry motives to stir us up not to delay the time, seeing we know not what shall be on the morrow, jam. 4.14. First, it is a just thing with God to contemn that man dying, that despised him living. He that calleth not upon God in his prosperity, will God hear his cry, 
job. 27.9.  when trouble cometh upon him▪ The best way to kill a Serpent is to bruise his head, and when it is young: so the safest and surest way to withstand sin and Satan will be in the beginning, not the latter and of our days; in health, not in sickness; in life, not in death; betimes, not when it is too late. See this in the foolish Virgins, that lingered their time of repentance: but when the season was past, they cried again and again, Lord, 
Math. 25.11.12.  Lord, open unto us: And what answer did they receive? Verily, I say unto you, I know you not: 
Luk. 13.24.  verifying the saying of our Saviour, Many, I say unto you, will strive to enter in, and shall not be able, because doubtless they strive when it is too late. Secondly, we must look for a time when there will be judgement without mercy; now is the time of mercy without judgement. Now are the days of grace, now is the time of turning and repenting; when this time is gone and passed, there will come a day of blackness and utter darkness, when there is no place, nor time of turning. For as the day of death taketh us, the day of judgement shall find us, as we see in Cain, Esau, judas, the rich man in the Gospel, and such like. Thirdly, the hour of death, to which the greatest sort post over their repentance, hath many hindrances accompanying it, that the sick man cannot freely think of the state of his soul, neither call to remembrance his sins that he hath committed.  
Lastly, beware of all lets and impediments which as so many stumbling blocks lie in the way, and keep us from repentance. Never was there good work to be done, but it hath found many oppositions. Satan standeth at our right hand ready to catch hold of us, 
The manifold impediments of true repentance.  when he seethe us sliding from him, and resolved to leave sin. As than they that were bidden and called to the feast, had all of them their excuses, so such as are stirred up to repentance, make not that haste which they ought, but are wise to their own hurt, and become the greatest enemies to their own souls. Let us therefore see their reasons, or rather pretences which they use to hinder their return into the right way. First they allege that repentance is full of difficulty, a way hedged with thorns, hard and painful. Be it so; the harder the work is, the more excellent it is. But what is the hardness of the work in respect of the greatness of the wages and reward? Besides, this yoke of Christ is easy and this burden is light, because the often practise thereof will make it so familiar unto us, that we shall take pleasure and delight in it, because we shall have God to put under his hand and assist us in the practice thereof; because such virtue proceedeth from the death of Christ, 
Rom. 6.6.  that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; and we have him after a sort to draw in the yoke with us: and because God poureth sweet and secret consolation into the hearts of such as resolve to turn to him, whereby they find that peace of Conscience which passeth all understanding. Another impediment is presumption of God's mercy, and a foolish and ungrounded persuasion that God will accept of them whensoever they return to him. True it is, we have many precious promises of grace and mercy, in holy Scripture, Ezek. 18.32. & 33.11. Psal. 103. 1 Tim. 2.4. But these men do abuse them, and build upon a weak foundation: they dream of a God made all of mercy, and forget his justice, which is to set up an Idol in their hearts: they dwell so much upon the promises of the Gospel, that they cast from them the curses of the law. These are like to the Spider that gathereth poison out of the sweetest flowers. The goodness of God is published and Proclaimed so often for the comfort of the weak, not for the encouragement of the wicked; to raise up the penitent, not to hearten or harden the obstinate: it is bread for the Children to eat, not for dogs to devour. To conclude, 
Nah. 1.3.  let us remember that as the Lord is slow to anger, so he is great in power, and will not surely clear the wicked.  
The third impediment is contrary to the former, and that is despair of God's mercy. The former hoped too much, this sort hopeth too little, and both of them without cause. This possessed the heart of Cain, despairing of God's goodness, as if it were less than his sins. Thus also judas perished, who saw his sin in the glass of the Law, but could not lay hold on God's mercy, and therefore died without hope, 
Satan hath two deceitful glasses.  and braced asunder through despair. Thus doth Satan show forth two false glasses to deceive the sight of sinners: before sin is committed, he showeth them his mercies greater than they are, and his justice less than it is: but after the committing thereof, he maketh his mercies to appear lesser, and his justice greater than indeed it is. But he is a liar from the beginning, and the father of lies, trust him not, believe him not; the contrary to that which he speaketh is commonly true. God hath mercy in store for all that do repent from the bottom of their hearts, 
Ezek. 18.21.22.  and hath promised to put all their sins out of his remembrance. To deny the infiniteness of his mercy is to deny him to be God. Remember the examples of old, how he hath dealt with penitent sinners, with Rahab the harlot, with Manasses the King, with Peter that denied him, with Paul that persecuted him, with such as crucified the Son of God and delivered him into the hands of murderers; 
Luk. 7.38.  with that woman which washed the feet of Christ with tears, and wiped them with the hairs of her head. To conclude, let us call to mind the description of the name and nature of God, The Lord the Lord, strong, merciful and gracious, slow to anger, and abundant in truth, 
Exod. 33.6.7.  reserving mercy for thousands, for giving iniquity, transgression and sins. The next impediment is the cares of this life, and the deceitfulness of riches, & the pleasures of this world. These are dangerous snares and baits of Satan wherewith he hunteth after the souls of men, and catcheth them as fishes are with an hook, Luk. 14.17. Math. 13.22. Luk. 12.19. 2 Tim. 4.10. and as corn is choked with thorns, Luk. 8. For as full hands are able to hold and receive nothing, no not the purest gold when they are full of earth or clay before, so it is with our hearts, when they are forestalled and fore-possessed with the world, they cannot receive the least measure of grace. Let us therefore set before us evermore the Counsel and Commandment of our Saviour, 
Math. 6.33. 1 Tim. 4.8. & 6.17.  First seek the kingdom of God and the righteousness thereof, and all these things shall be ministered unto you. An other impediment is the quiet and peaceable end of obstinate sinners, who having led a wicked and wretched life, yet in outward appearance to the eye have died peaceably, and as it is judged, very happily. From hence they encourage themselues in doing evil, to go on in their sins & so keep themselues from repentance. These are diligent observers for their own ends, how the  oftentimes go away like Lambs & there are no bands in their death, and on the other side, how such as have repent have unquiet ends and much discomfort at their death; and so by them both are kept from making haste to turn to God. But we must learn and consider it well, that the quiet ends of wicked men proceed partly from the secret justice of God, partly from the cunning subtlety of Satan, and partly from their own corruption: so to blind their eyes and harden their hearts, that they imagine as men in a dream, that they stand in good state, and are as well the children of God, as they that have never so much repent. Thus God sendeth them strong delusions, lest they should be converted and be saved, Esay 6.10. Whereas all outward things fall out alike to the righteous and to the wicked, to the clean and to the unclean, to the good and to the sinner, Eccl. 9.2.  
He arose from his throne, and he laid his robe from him, and covered &c.) The next point to be considered is the beginning of this wonderful conversion from the highest to the lowest. The beginning was from the King himself, 
jer. 13.18.  and from him proceeded to the people. As the head giveth life to the rest of the members, and one wheel giveth motion unto others: so the action and forwardness of the King, Doct. as the head of the common wealth, 
Great men should be forwardest in all godliness and be examples to others of lower places.  stirred up all the people to fasting and prayer by his example. Hereby we learn that superiors & men of high place must by their practice give good example to others. It behoveth them whom God hath placed in authority, and lifted up their heads above their brethren, to give good example to others, and go in and out before them in that which is good and holy. The more high, worthy, and excellent their calling is, the more zealous and forward they should be in Godliness, and thankfulness to him that hath exalted them. The Prophet joel beginneth first with the Elders or Ancients, and from them descendeth to all the inhabitants of the land, when he exhorteth all persons to repentance. 
joel. 1.2. Hag. 1.1. & 2.2.21.  This we see in the Prophet Haggai, he beginneth with Zerubbabel the governor, and then with the people. The cause why the Gospel so much flourished and prospered in Thessalonica is rendered, because the chief men were most forward, and received the word with all readiness of mind, Act. 17. 
Act. 17.11.   
And there is great cause why it should be so. Reason 1 For first they may more easily draw on others to the best things by their good example, as by their evil example they do draw back others, so that they offend doubly, by their sin and by their example. So jeroboam set up Idolatry, and thereby made Israel to sin. 
Lips. in polit.  For as we have light or darkness from the Sun, so we have vice or virtue from superiors. And as the high and tall Cedars of Libanus, while they stand fast well rooted in the earth, are a shield and defence to the lower shrubs that are underneath them: but if they fall down they bear down all that are within their reach: so su●ch as are of higher estate and calling, so long as they continue firm in the fear of God, and in the ways of godliness, are as notable props and pillars to such as cast their eyes upon them, and great means to draw on others by their authority and example: but when once they fall away and give themselves to wicked ways, they walk not in that way alone, but are an occasion of falling to many others by their followers and inferiors. Secondly, it is well known by daily experience, that such as are under others are led more by examples than by edicts, and look upon the lives of superiors rather then upon their Laws. 
Claudian. Componttur orbis regis ad exemplum, etc.  True it is, we should live by the precepts of God, rather than by the practices of men: but for the most part we see it otherwise. Hence it is, that Solomon saith, Pro. 29.12. If a ruler hearken to lies, all his servants are wicked.  
Thirdly, superiors must give an account of their government to God, who is the great master and commander in heaven and earth, of whom they have received their place and power (for promotion cometh neither from the East, 
Psal. 75.6.7.  nor from the West, but God putteth down one and setteth up another) and he will straight inquire not only how just and civil, 
Ezek. 18.4. 1 Sam. 2.13.  but how holy and religious their government hath been. True it is, the soul that sinneth shall die the death, yet their blood shall be required at the hands of all them that have not done their duty to bring them to God, but been a means to draw them and drive them from God.  
Fourthly, if such as be superiors, and have jurisdiction to prescribe rules to others, be not brought to a conscience of their own duties in the first place, they might by the abuse of their authority frustrate and make void all the good care & conscience that might happily be begun in their children & servants, by urging & commanding them to do otherwise, than ●he law of God and their own consciences would permit them.  
First of all, Use 1 this reproveth such as being unmindful of their high calling, unmindful that the Lord bringeth low and lifteth up, 1 Sam. 2.7. unmindful that he maketh them inherit the throne of Glory, unmindful that they are as a City set upon an hill to be seen a fare off, and unmindful of the great account which they are to make at the great day of account (for to whom much is given, of him the more shall be required) do give themselves over to all manner of evil, as if their authority were a privilege or sanctuary for impiety, and thereby draw others into the same excess of riot, until both they and their followers perish, as it is noted of Theudas and judas, 
Act. 5.36.37.  who drew away much people after them, but they were destroyed, and such as obeyed them brought to nought. We see by common experience that the infection and contagion of sin creepeth closely, and proceedeth sometimes from the lowest to the highest, as it were from the foot to the head: how much more easily and strongly from the highest to the lowest, as it were from the head to the foot? We see sometime sin spreadeth from the wife to the husband, 1 King 11.3. 
1 King. 11.3.  solomon's outlandsh womans witness this truth: for in his old age he fell to Idolatry through enticement of his wives that drew away his heart Ahab is said to do evil in the sight of the Lord: what was the cause? 
1 King. 16.30.31.  as if it had been a light thing to walk in the sins of jehoram, he took to wife lezebel the daughter of Ethbaal king of the Zidonians. But what followed? he went and served Baal, and worshipped him. The like I might say of jetroram, he walked in the way of the Kings of Israel, that is, in evil ways, for bad was the best of them: and what was the reason? The daughter of Ahab was his wife, and he did evil in the sight of the Lord. 
2 King. 8.18.  Sometimes sin ascendeth from the Counsellors to the King, as well as from the wife to the husband; as 1 King. 12. for Rehoboam, following the advice of the young men, answered the people roughly and rigorously: 
1 King. 12.20 & 11.13.  but what followed? the revolting of the rest of the tribes, so that there was none that followed the house of David but the tribe of judah only. The like we read, 1 Chro. 19.3.4. Sometimes likewise it ascendeth from the children to the fathers, 
Gea. 13.7.8.  yea from the servants to their Masters, who make them of bad to be much worse. Thus it commonly falleth out, howbeit then the waters run as it were against the stream. But much more doth sin prevail, when the waters run with the stream, and heavy things fall downward, when from men of higher places it rolleth upon such as stand in lower ground. For they draw their inferiors by their countenance, they allure them by their rewards, they discourage them by their threatenings, they terrify them by their punishments, they embolden them by their connivance, they charge and command them by their authority.  
Secondly, it teacheth all superiors to look to themselves, and as it concerneth all in general, so especially them to let their light so shine before men, that they may see their good works, and glorify their Father which is in Heaven. For as shewres of rain fall soon and suddenly from the mountains to the valleys, from the house top to the earth, from the higher places to the lower, 
Psal. 133.2.3.  as Psal. 133. Like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard, that went down to the skirts of his garments: as the dew of Hermon, and as the dew that descended upon the Mountains of Zion: so when once God hath reigned the sweet shewres of his word, 
Deut. 32.2.  when his doctrine hath dropped as the rain, and his speech distilled as the dew upon the hearts of such as are in eminent places, the fruit hereof is communicated quickly to such as stand beneath and abide in an inferior condition, who look upon such as are set above them, as the eyes of servants look unto the hands of their Masters, and as the eyes of a maiden unto the ha●ds of her Mistress. We are charged all to xhort and admonish one another, and to be helpers to the faith one of an other; but a double charge lieth upon the heads of all Heads and Superiors, to stir them up that are under them by word and by example. As Abimelech taking an axe in his hand and cutting down a bough, took it and laid it on his shoulders, and said unto the people, 
judg. 9.48. & 7.17.  What ye have seen me do, make haste and do as I have done, judge. 9 and as Gideon the Captain of the Lords host, dividing his men into companies, said unto them, Look on me, and do likewise; and behold when I come to the side of the camp, it shall be that as I do, so shall ye do: So the forwardness of great men ought to be such, as they should call others by their example, and say, look upon me, make haste & do as I have done, as ye have seen me to do. Thus they ought to persuade themselves, that either by their Godliness they are means to bring others to God, or by their evil they are means to drive them from him. 
A good meditation for all Superiors.  O that this were throughly engrafted in the hearts of all the rulers of this world, that upon this ground they would thus reason with themselves, Is it true that I have a share and portion in the actions of every one under my jurisdiction, either in his goodness or wickedness? then surely I have great need to look narrowly into mine own ways, to be a pattern and precedent of godliness unto others. Thus should the Minister, that hath charge of men's souls, and must give an account for them to the great shepherd of the sheep, reason with himself: thus also ought the Master of the family, the father of children, and generally all superiors to reason with themselves and so make good use of this duty. But alas, we see every where the contrary practice! for every man almost looketh upon the pleasure and case, the gain and profit that may be gotten in his calling, and followeth after them with greediness, never considering what offence they give to God and man, neither regarding what multitudes of souls they draw after them to hell.  
Lastly, let inferiors be provoked by the good examples of their superiors to follow them in godliness, and to be stirred up to walk in their ways. This precept hath many branches, and teacheth us sundry points, first that they are doubly guilty of sin, who having good examples are evil followers, and having good rulers to go in and out before them to lead them the right way, will not walk after them in their footsteps. If they had none to guide them in the course of godliness, they could not be excused; but when they have good governor's, and will not be informed by them, they have no cloak nor colour for their sin. So then this is the second rule, that they must not think themselves discharged and acquitted when evil Superiors walk before them in all looseness and licentiousness, no though they can pretend, they have been exhorted, admonished, persuaded, counselled, or commanded; for the leaders and they that are led shall perish together. Thirdly, it is the duty of all as are under the authority of others to make prayers, 
1 Tim. 2.1.2.  supplications, intercessions and giving of thankes for all that are in authority, that under them we may lead a quiet and peaceable life in all godliness and honesty. 
jer. 29.7.  So the Prophet chargeth the Captives of the people, jer. 29.7. Seek the peace of the City, whither I have caused you to be carried away Captives, and pray unto the Lord for it, for in the peace thereof shall ye have peace. Fourthly, it is their duty that are servants to make wise choice of their Masters and Governors, where they may be soberly governed, and godlily instructed. But what do such for the most part hunt after? and under what roof will they rest? Doubtless in their choice they regard nothing, they aim after nothing, but where they may serve for greatest wages, where they may make most gain, profit, and worldly commodity; where they find most liberty, and where they may speak as they list, do as they list, and live as they list. Nay they affect and prefer above all other the houses of profane persons, where themselves may live as profanely also, without fear of God, or man, and without check and controlment, that it may be said, like master, like servant; which notwithstanding is the common, but corrupt custom of the common sort, who have more care to provide for the body, than for the soul. But they have chosen the better part, who are carried with a desire and love of godliness, where they may learn the best things that shall not be taken from them, remembering that, 1 Tim. 6.6. 
1 Tim. 6.6.  Godliness is great gain, if a man be content with that he hath. True it is, there may be one Lot in Sodom, one joseph in Pharaohs house, one Rahab in jericho, one Paul in the ship, and one Obadiah in Ahabs' Court, but this is very rare, and falleth out seldom. For where the heads of the family be profane, what shall ye see in the rest of the household, but Profaneness, Worldliness, Wantonness, Drunkenness, brawling and contention? Where they be lukewarm, it may be observed that their children and servants (for the most part) that attend upon them are Neuters, neither fish nor flesh, neither hot nor cold; such care not which end go forward: where they be faithful and zealous, zeal will oftentimes be found in the lowest servant, that looketh to the door, 
Act. 12.5.14.  as we see in Rhoda, who rejoiced to hear Peter's voice and was glad to carry that news, when he was brought out of prison, for whom prayer had been made by the Church without ceasing, to God.  
7 And he caused it to be Proclaimed and published through Nineveh (by the decree of the King and his Nobles) saying, Let neither man nor beast, heard nor flock, taste any thing: let them not feed nor drink water.  
8 But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands.  
The example and precedency of the King hath been considered in the former verse. His repentance was the repentance of all the rest, and his humiliation was the laying of the threatening to heart by all the rest: For they followed his example, and he knew that repentance was the only means to appease the wrath of God. Now touching the King's edict, he consulteth with his Council or Nobles, & jointly together they publish a decree; the sum whereof is, that there should be fasting and prayer, 
1 King. 12.6. 2 Sam. 16.23.  declared by the reason vers. 9 Who can tell if God will turn from his fierce wrath, that we perish not? Here are sundry points offered, that might be handled, that the King had his Council, without whose advice & direction he would do nothing. This hath ever been the manner of Princes, to have their wise Council about them, in regard of the weightiness of their charge. Two eyes see more than one, and two ears hear more than one. In this respect Solomon teacheth, that two are better than one, and so have a greater fruit of their labours. Besides, the dangers are greater, if they err and go astray, their errors are oftentimes irrevocable, and had I witted cometh too late. But because this better fitteth another place, I will pass it over. And touching fasting itself, I have spoken of it before, and therefore I pass that also. Only it may seem strange that the commandment runneth indifferently to man and beast, that they must be covered with sackcloth and fast, and that man and beast must cry mightily unto God. For some may say, (seeing these things may seem strange) what have beasts to do with repenting and turning to God? have they, or can they sinne? The good Angels, the Devils, the beasts cannot repent. 
Why the bruit beasts are commanded to fast.  The elect Angels need it not, the Devils cannot, the beasts are not capable of it. This than was not commanded for the beasts sake, but to stir up the Ninevites themselves the more, when they should hear the crying of children, the neyghing of horses, the lowing of bullocks, the bleating of sheep, all making lamentation, and all sending up their cries to heaven, themselves might be provoked to double their own mourning who were the causes of all the other. The common danger itself might seem all-sufficient to provoke the people to this humiliation: but besides this, they had the example of the King and his Council, the force of an edict or proclamation, yea the very sight and hearing of the beasts put them in mind of their duty. Doct. 
We must use all occasions to stir up ourselves to repentance.  Thus they must take all occasions to stir up themselves to turn every one from his evil ways. This teacheth, that we have all need to use all means and take all occasions to stir up ourselves and one another to repentance and amendment of life: and all little enough, yea too little. Hereunto come the many warnings and jnvitations to godliness found every where in the word of God, as do charger us to remember, to take heed, to come, to look to ourselves, and such like, Deut. 4.23. Luk. 11.34. Psal. 34.11. And no marvel.  
For we have need to be often put in remembrance of our duties Exod. 20.8. Deut. 9.7. Eccl. 12.1. 1 Tim. Reason 1 1.15 & 3.1. & 4.9. & 6.17. & 2 Tim. 4.1. What mean these so often caveats and Commandments, but to teach us that we have great need to be stirred up to all good things?  
Secondly, we are very dull and untoward to all good things. To evil we need no teacher nor instructor, nor inciter, we are forward enough and too forward: but to good, we are backward and have need of spurs. We are by nature slack and untoward to that is good. Hence it is, 
job 11.12.  that man by nature is compared to a wild Ass' colt, job. 11. Vain man would be wise, though man be borne like a wild Ass' colt, that is, untamed and untractable: & jer, 
jer. 2 24.  2. to a wild ass used to the wilderness, that snuffeth up the wind at her pleasure.  
Thirdly, it is a very difficult and hard work to attain to any good. Virtue is planted & groweth upon the top of an high hill, it is painful to climb up unto it; or upon a steep rock to which we can hardly ascend, we shall be driven to creep up on all four, 
1 Sam. 14.13.  as jonathan and his armour-bearer did to the garrison of the Philistines. This is that which the wise Solomon teacheth, 
Pro. 15.24.  The way of l fe is above to the wise, that he may departed from hell beneath. Hence it is also, 
Psal. 15.1. Phil. 3.19. Col. 3.1.  that the Rrophet David compareth heaven to an high hill, Psal 15.1. We should climb and get up nearer and nearer unto it every day. So our Saviour teacheth, that the way to life is narrow, 
Math. 7.14.  and the gate straight: it is not wide and broad as the path that tendeth to death, and therefore much striving and struggling, much fight and wrestling is needful for us, 
Math. 11.12.  that the kingdom of heaven may suffer violence, and the violent take it by force. The way is only one that leadeth to life, and we must make strait steps unto it; but the bypaths and crooked lanes, and cross turnings that tend to death, are many, nay infinite.  
This instructeth us to admonish one an other, Use. 1 to consider one an other, to provoke to love and to good works, to exhort one an other, and so much the more, 
Heb. 10.24.25.  because we see the day approaching. This the Saints have practised, & thus the Prophet foretelleth it should be in times of the Gospel under the kingdom of Christ, Esay, 2. 
Esay. 2.3. Mic. 4. ●.  many people shall go and say, Come, let us go up to the mountain of the Lord, to the house of the God of jacob; he will teach us his ways, and we will walk in his paths. So the Apostle chargeth us to exhort one an other, to reprove, and comfort. We see in the things of this life how ready men are to help one another, and to do good to the body: nay we are commanded to show our love and compassion to the beast, yea of our enemy, 
Exod. 23.5.  If he lie down under his burden, wilt thou forbear to lift him up, thou shalt surely help him up: how much more than should we do good to the soul which is more precious than the body, and further him in the matters of salvation, which are of more worth a thousand times, than a temporal possession? Especially this duty is to be performed by parents and masters, that are bound by a nearer and straighter band to their families than others are, and so are charged with the same in a double respect. and generally it is required of all to keep watch and ward over others for their good. For they that are truly religious must approve themselves to be so by seeking to draw others thereunto. Where true religion possesseth the heart of a man, 
The properties of true religion.  there also cannot but be a desire kindled and inflamed to bring others to it also. This is not only as a good tree that bringeth forth good fruit, but it is also as a fire, which having matter to work upon, will send forth light and heat to comfort and refresh others. And who is he that knoweth and considereth from what misery he is delivered, and to what freedom from sin and Satan he is brought, that can be so unthankful to God, and so merciless and hardhearted to his brethren, as to rest contented in his own happiness, and be altogether careless to give glory to God for his happiness, 
Cant 1.4. jam. 5.19.20.  and to testify his love to his neighbour, and desire to pull him out of the state of damnation, and make him partaker of the inheritance in the heavenly places! We see in the examples of the Disciples, how diligent they were, so soon as they were brought to Christ, to persuade & draw others to the knowledge and fear of God. When Andrew was brought to Christ, he never rested till he had found his brother Simon, 
joh. 1.41.42.  and said unto him, We have found the Messiah, and he brought him to jesus: and when the Lord jesus had called Philip, and willed him to follow him, Philip findeth Nathaniel and said, We have found him, 
vers. 45.46.  of whom Moses and the Prophets did write, come and see him. The like also we see afterward in the woman of Samaria, when once Christ had touched her heart, and given her to drink of the fountain of living waters springing up into everlasting life, she could not rest herself contented therewith to be partaker of so great a benefit alone, 
joh 4.29.  but she lest her waterpot, and ran into the City, and called them out to taste of those waters whereof she had drunk. Indeed he asked of her, but he gave unto her waters of life. Let us be therefore like to those Lepers, who, being almost affamished and ready to dye, and finding a rich booty, meat and drink, silver and gold in great abundance, would not, nay could not keep such a benefit long to themselves, but they accused themselves and reproved one another, 
2 King. 7.9.  saying, We do not well, this day is a day of good tidings, and we hold our peace; if we tarry till the morning, some mischief will come upon us, now therefore come that we may tell it abroad. So when God in great mercy hath opened himself unto us, which is better than to find silver and gold, should we then hide his mercy, as the unfaithful servant did his talon, and not rather put it out to the exchangers, 
Math. 25.27.  that the Lord at his coming might receive his own with usury? And should we not say with those Lepers, This day is a day of good tidings, and should we hold our peace, and not communicate this good to others? This is the charge that the Lord laid upon Peter, Luk. 22. I have prayed for thee, 
Luk. 22.32.  that thy faith fail not, & when thou art converted, strengthen thy brethren. Thus the shepherds, after the Angels were departed into heaven, encouraged one another to see the thing that was come to pass, and to make that known abroad in the City, which the Lord had made known to them in the field, Luk. 2, 1.5.  
Secondly, it reproveth sundry sorts that offend against this doctrine. First, such as shake off this duty, 
The first reproof.  as too heavy a burden, from their own shoulders, and lay it upon the Ministers of the word, and it is posted over from one to another, as Adam laid the blame upon the woman, and the woman upon the Serpent: whereas every private man ought to be a mean according to his calling to persuade others to the hearing of the word, that they might be saved. If every one would persuade himself that it is his duty to persuade others, then would the Church be enlarged, the Gospel be more generally entertained, and the places of our assemblies be better replenished. But we will not learn this lesson, or at least we will not practise it. This is a general fault among us all, if we come to the house of God ourselves, we think we have done enough, and many will not do so much; whereas in the mean season we neglect the rest of our families, never considering that our children and our servants must keep the Sabbath as well as ourselves, not remembering that we must give an account to God for them; what they do when they are in the house of prayer, that they do not abuse themselves, the holy place of God's worship, and hinder the edification of others, that they do not turn the house of God into a playhouse, and his service into a may-game. And if any proceed so far to have an eye to their families, we must know that God hath given yet a farther charge even of our neighbours, except we will be like to wicked Cain, who said, 
Gen 4.9.  Am I my brother's keeper? As he dealt cruelly toward his brother's body, so do we unmercifully to his soul, when we shake and shift from us all care thereof, as if we were not made keepers one of another. There is a mercy to be showed the soul, as well as the body. If a man should escape the hands of thiefs, & be brought out of danger, ought he not to give warning to others that travail that way to look to themselves? & if he do not, is he not guilty of the loss he sustaineth? So it is in this case. And certainly when we see the coldness & backwardness of all persons, we should sharpen & whet up one another, 
Pro 27.17.  according to the precept of Solomon, Iron sharpeneth iron, so a man sharpeneth the countenance of his friend: and say, Come neighbour, come friend, let us go to the house of God, let us go to the Sermon, there we shall hear that will do us good, and be to our soul's health: I have found much comfort and benefit by being there, and so I doubt not, you may. If it be to sporting and playing, to a drunken feast, or to a profane meeting, we see how ready men are not only to call their neighbours to go with them but also if they were not there with them, to set it out to the full at their return, as largely as they can. And doth not God look for as great care for the soul & salvation of our brethren? But some will say, Ob. I could be content to do so, but alas, I shall do no good? Solut. I were therefore as good sit still and let all alone, 
Pro. 18.13.  and look well to myself. I answer, or rather let Solomon answer, He that answereth a matter before he heareth it, it is folly and shame unto him. Again, be it, 
2 Cor. 2.13.  it were so; that which is said to the Minister, belongeth to all, We are the sweet savour to God in them that perish. Let it be with us as it was with Peter, 
Luk. 5.5.  he said, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. Thus ought we much rather to fish for men's souls, and leave the success to God. God sent his Prophets to the people, and telleth them before hand, they will not hearken unto them, yet they went and obeyed, Ezek. 3. Math. 13. Object. Others likewise pretend, that it is a thankless office, we shall be accounted busi-bodies and meddlers in other men's matters. What thankless? thou wouldst, Solut. I am sure thou shouldest say, thankful; yea doubly thankful. Thou showest thankfulness toward God for thine own conversion. Can we better show it toward God than this way? And do we not owe him more service than this for our calling? who might have left us in blindness and ignorance, as he hath done many thousands in the world. Yea doubtless, we should do more good hereby, 
2 Thess. 3.2.  than we can imagine. For as the Apostle saith, All men have not faith, so all men have not a love to religion, they must be persuaded and provoked to it. As then the Apostle saith, 
1 Cor. 7.16. 1 Pet. 3.1.  What knowest thou, O husband, whether thou shalt save thy wife! or what knowest thou, O wife, whether thou shalt save thy husband! So may I extend it farther, and say, what knowest thou O man, whether God hath ordained thee to be the means to convert thy neighbour, thy kinsman, thy acquaintance, and familiar friend that is contrary minded? at least use the means, and then thou hast delivered thine own soul, whereas otherwise thou mayst be guilty of his blood. Never say therefore thou shalt lose thy labour, God that commandeth this duty, 
Dan. 12.3.  will reward thy service and labour of love, as Dan. 12. They that turn many to righteousness shall shine as the stars for ever. And if ever it shall please God to open their eyes, to see their own misery, 
1 Sam. 25.328.33.  it will be with them as it was with David toward Abigail, who had advised him well, and kept him from doing evil, who said to her, Blessed be the Lord God of Israel, which sent thee this day to meet me, and blessed be thy advice, & blessed be thou, etc. Neither can there be a better property of a good neighbour, than to wish well and to do good to the soul: and if any desire to be accounted a good neighbour in the sight of God and man, let him show it this way.  
Secondly, 
The second reproof.  it reproveth all such as are come to this pass, that they cannot abide to be admonished, much less reproved, but are like to the Israelite, Exod. 2. when Moses reproved him for smiting his fellow, and put them both in mind, that they were brethren: he that thus did the wrong thrust him away, 
Exod. 2.13. Act 7.27. Gen. 19.9.  saying, who made thee a ruler and a judge over us? or like the men of Sodom, Gen. 19 This fellow came in to sojourn with us, and he will needs be a judge. But let such remember the saying of Solomon, Rebuke a wise man, 
Pro 9.8.  and he will love thee. If God require it as a duty at the hands of every one, to exhort, to admonish, and to rebuke; he requireth it by the rule of relation, that others suffer the word of exhortation and admonition: 
Psal. 141.5.  and Psal. 141. the Prophet saith, Let the righteous smite me, and it shall be a kindness, and let him reprove me, it shall be an excellent oil which shall not break my head. Therefore it is no matter of unkindness.  
Thirdly, 
The third reproof.  it reproveth such as being pressed to this duty, do it indeed sometimes, but it is never in love or in the spirit of meekness, but in rage and choler, or else it is in a taunting, disgracing, and deriding manner, and afterward when the passion is past, they are hail fellow well met with them. This kind of reproof seldom or never doth any good, it is so sharp and biting. So then to conclude this point, reproof must not be too cold neither to hot and hasty. As Physic that is ministered, if it be too cold, it never worketh: but if too hot, that it be ready to skald the mouth, the patient will never suffet it to descend into the stomach, but both of them instead of doing Good, do hurt: so it is in the matter of reproof; which is the Physic of the soul to cure the diseases thereof, when it is seasoned with wisdom and discretion, and the golden mean observed between too much and too little: but if it be given too cold, 
Aurea mediocritas, Horat. lib. ●. Ode 10. 1 Sam. 2.24.  we can look for no benefit to come thereof, as we see in the practice of Eli toward his sons, 1 Sam. 2. on the other side if it be applied too hot, as the Disciples would have dealt with the Samaritans, 
Luk. 9.54.  to call down fire from heaven to consume them at once, no man will suffer it to go down into the bowels of the belly, but distasteth the reproof and the reprover.  
Thirdly, they that would be means to bring others to repentance or to godliness, must first be such themselves, for as much as otherwise we shall seem to draw them in jest, to speak one thing and to mean another, not indeed and in truth to desire that which we make show off. For what man, I pray you, will be dissuaded from drunkenness, by the persuasion of a drunkard? or who will regard the words of a blasphemer, when he findeth fault with swearing? The person reproved never regardeth or esteemeth any such reproof, he never layeth it to his heart, but heareth it as words of course, and scoffeth at such folly, as one ready to cast the reproover in the teeth with the common proverb, 
Luk. 4.23.  Physician, heal thyself. If we would do any good with our reproving, and seek the amendment of such as go astray, we must first cast the beam out of our own eye, 
Math. 7.5.  and then we shall see clearly to cast out the mote out of our brother's eyes. Hence it is that the Apostle saith, 
Rom. 2.21.  Thou that teachest an other, teachest thou not thyself? etc. Such therefore as go about to persuade others to a love of the truth, and of the house of God where the truth is published, must give an example to others, and be a pattern and precedent thereof themselves, and so lead them the way. Thus the Prophet fortelleth the people should do under the Gospel, 
Zach. 8.21.  Let us go speedily to pray before the Lord, and to seek the Lord of hosts, I will go also: as if they should say, Come friends, come neighbours, let us go to the house of God, to pray, to hear his word, to sanctify his Sabbaths, to learn his ways, and I will go with you, I will bear you company. Thus also doth the Prophet David Psal. 111. as appeareth in the title, compared with the beginning of the Psalm, Praise ye the Lord, I will praise the Lord with my whole heart: otherwise, we shall be like the Statues in the high way, which point the way to others, but never remove out of their place themselves, or like our common ringers, who help to bring others into the Church, and then departed themselves.  
Lastly, as we must call upon others, so we must be content to be called upon by others: especially such, whose calling is most familiarly to converse together, as children, servants, and such like. They must not, as the manner is, think amiss to be often admonished by their Parents, Masters, or Superiors, or esteem it any disgrant or reproach to be pricked forward by the goad of exhortation, much less say with the obstinate and refractory, Let us break their bands, 
Psal. 2.3.  and cast their cords from us, but stoop down our necks to the yoke of God, and submit ourselves to discipline even from our youth. The Apostle Saint Peter saith, 
2 Pet. 1.12.  I will not be negligent to put you in mind of these things, though ye have knowledge, and be established in the truth already. This answereth the Objection of some men, that boast they are able to admonish themselves, and they know those things already sufficiently: for albeit they to whom Peter wrote, were well grounded and established in the present truth, yet he would not cease diligently to admonish them. And the Apostle Paul, though he were persuaded of the Romans, that they were full of goodness, 
Rom. 15.14.  filled with knowledge, and able to admonish one another; yet was he bold by writing to put them in mind of these things, 
Phillip 3.1.  and it did not grieve him to write the same things to the Philippians, because he knew that for them it was a sure and safe thing. So that such as are best furnished and well stored with good knowledge, with grace and goodness, oftentimes find they have need to be whet up and put forward: and if such as are most forward and furnished, need the spurs to be clapped to their sides, much more others that are children in knowledge, backward in good things, rude and raw in the doctrine which is according to godliness.  
8. Let man and be●st be covered with sackcloth, and cry, etc.) Here we have the sum and effect of the King's Proclamation, that as the danger was common to all, which hung over their heads, so the means must be common to turn away the judgement, Doct. they must jointly together put on sackcloth, and call upon God. This teacheth, 
Prayer and fasting ●ust go together.  us, that fasting and prayer must be joined and go hand in hand together. The truth of this appeareth by sundry examples in the old and new Testament, as judg. 20 23. 2 Chro. 20.3.6. Math. 17.21. Luk. 2.37. 1 Cor. 7.5. joel. 2.15.17.  
The reasons are evident: for first, 
Math. 19.6.  Whatsoever God hath coupled together, no man must put asunder. This is a general rule belonging to all God's ordinances which he hath united. Secondly, fasting considered in itself is an outward ceremony, and cannot touch the conscience, neither doth the kingdom of God consist therein, 
Rom. 14.17. 1 Tim. 4.8.  but it is a bodily exercise that severed from the spiritual profiteth little, 1 Tim. 4.8. Rom. 14.17. Thirdly the Conjunction of these is the right and ready meres to turn away the wrath of God from us, as Ezr. 8. I Proclaimed a fast, that we might humble ourselves before our God, 
Ezr. 8.21.23.  and seek of him a right way for us and for our children, and for all our substance. Fourthly, to make our prayers more available and effectual, and that the Lord might be entreated of us, Ezra. 8.23.  
The use hereof is first, Use. 1 to overthrow the Popish fastings, which consist in nothing but in outward abstinence from flesh only: as for humiliation of ourselves before our God and afflicting of our spirits, as for solemn prayer and amendment of life, they are dead and buried, as if they were the carcase of fasting, there is deep silence of them, as of things impertinent and utterly from the purpose. Thus albeit they retain the name of fasting, yet they have altered the nature of it; and albeit they make it meritorious, yet was it but a notorious mocking of God, a dishonouring of him, and a deluding of his people.  
Secondly, we receive from hence encouragement in performance of these duties yea comfort, and assurance that God will spare us, and save us, return to us, if we return to him, and turn away his wrath from us, 
Ezr. 8.23.  as he did from these Ninevites. This we see how the Lord performed, Ezr. 8. We fasted and besought our God for this, and he was entreated of us. Where we see fasting and praying joined together, and this benefit they found thereby, this was the success, they obtained a blessing, the Lord was entreated of them. If we practise these as we are commanded, we have his promise of mercy. If he be not entreated, it is because we seek him not aright, neither are sufficiently humbled before him, but provoke him more by our fasting, than we did before, and so add sin unto us. O how great are our provocations of the Almighty, when his ordinances sanctified to withdraw his wrath, shall be means to draw it farther upon us! and how fare do our evil works kindle his indignation against us and increase his plagues, & cause him to double his strokes upon us, when our best actions performed amiss, serve for no other end, but to turn us farther out of his favour, and to keep his mercies from us! so that we deserve justly a new plague for our fasting, if God were not gracious unto us. For what are our meetings in many places for the most part, but a mockefast, as if we meant to despite God to his face, or as if we met together according to every man's fancy, and not warranted by public authority, nor urged by our own necessity? Some are feasting, while others are fasting. Some keep it indeed as they do keep the Sabbath, neither resting from their labours, not attending the worship of God, and so they make conscience of neither. Some come sweeting and blowing into the house of God, from their own works, without any preparation of themselves, or consideration of the work of God: where about they go. Some are only forenoon men; some again only afternoon way. Some begin, when others have half ended: others end when some have half begun. Others come to Church betimes, but they bring the Devil at their elbows, that lulleth them fast asleep: so as they learn nothing, and serve as Ciphers only to fill up a place; for being present they were as good be absent, nay better be absent, because they should less dishonour God, show less contempt of the word, and give less scandal to their brethren. Call you this a fasting to the Lord? Call you this an afflicting of ourselves? or of our souls? Call you this a solemn repentance? Nay where is he almost that once mindeth amendment of life, or calleth his sins to remembrance, or who saith to the eternal God, the Lord of heaven and earth, the King of Kings, as that servant said to his Lord and Master an earthly King, 
Gen. 41.9.  I call to mind my faults this day? See then the causes why we are not heard! We use the means, but God regardeth us not, as jam. 4. 
jam. 4.3.  Ye ask and receive not, because ye ask amiss, and we do not perform them aright. Behold then the true cause why Gods judgements often continue and his hand is stretched out still; we remain still in our sins. We fast from food, but we fast not from our offences. We abstain from the pleasures of the things of this life, 
Heb. 11.25.  but we abstain not from the pleasures of sin which are but for a season. What should it profit to put on sackcloth upon the body, and not to put off the pride of heart? to abridge out selves of natural sleep, and to be spiritually asleep in sin? to put off our best apparel, and not to cast off the old man which is corrupt through the deceivable lusts? Object. It will be objected, it hath been usual with Moses and the Prophets, and the people of God, when his hand was heavy upon them by famine, or pestilence, or the sword, they fasted and prayed, and the plague ceased: why is it not so with us? we have fasted, but our plague continueth: is God changed, or is there any alteration in the Almighty? Answ. I answer, there is some difference between the old Testament and the new: between his administration under the law, and under the Gospel. For in the time of the law, he crowned the obedience thereof more and oftener with temporal blessings, as he recompensed the disobedience with temporal judgements, whiles the joys of heaven, and the torments of hell were more darkly shadowed: whereas now in the sunshine of the Gospel, we behold Christ jesus with open face, the Kingdom of heaven is set open to all believers, and the judgement of the great day of the Lord, to which the  are reserved, is made manifest; and therefore his wrath is not now so fully and plentifully revealed from heaven against all ungodliness and unrighteousness of men, neither doth he reward with earthly blessings so commonly such as serve him.  
But to pass this over, as not so proper for this place, let us enter into ourselves, let us search and try our own ways, and we shall find the true cause in our own hearts. For how should we think or persuade ourselves, that God should cease his hand presently, when we increase our sins daily? Is it not just with him, to multiply his judgements upon us, when we multiply sin upon sin? or should we look to have him repent of the evil, when we will not repent of our evil? We should doubtless see an other manner of success and blessing of God upon our praying and fasting, and humiliation: if we did as the people of God were wont to do, we should speed as they were wont to do, the Lord would deal with us as he dealt with them: but forasmuch as we be not like to them in the one, no marvel if we be not like them in the other.  
Lastly, seeing the people of God were wont in solemn times of humiliation, and professing of their repentance to join together prayer and fasting, the one giving the right hand of fellowship to the other: let us stir up ourselves to call upon his name: but how? Not as ordinarily we do, but as our fasting is extraordinary, so ought our prayers to be also, in regard of continuance, in regard of zeal, in regard of confession of the sins of all sorts, of the Ministry, of ourselves, of our families, 
Dan. 9.3.7.8.  of our fathers, of our Princes, of our people, and of our whole land. For all our fasting is nothing worth without this. Fasting is no part of God's worship, but only joined to prayer to be an help unto it, or as a wing to mount is up toward heaven, and make it ascend into the presence of God. Prayer is available without fasting, because it is a lifting up of the heart to him: but fasting never without prayer, because it goeth not beyond the outward man. Prayer is a spiritual exercise of our faith, wherein, as in an acceptable sacrifice, God delighteth; but fasting is a bodily exercise, which in itself pleaseth not God, who is a Spirit, 
joh. 4.24.  and they that worship him must worship him in spirit and truth. God being of a spiritual nature requireth a spiritual service and agreeable to his nature.  
And cry mightily unto God.) This is the life, and the very quintessence of all the great abstinence before commanded. For what had it availed to cover themselves with sackcloth and ashes, and to abstain from food, had they not used prayer to God to crave mercy and forgiveness at his hands? Yea, this is the end of private or public fasts, that we should call upon God the more fervently and effectually. They are not prescribed (as hath been showed) as parts of God's service, for whether we eat, we are never the worse; or whether we abstain, we are not at all the better, in respect of any religion or holiness that consisteth in them, but only as they are means to further us in his service. Now in these words, we must observe three things, the matter, the manner, and the object: that is, their prayer, their zeal, and the person to whom they prayed: their prayer is noted by their crying: their zeal by doing it mightily; the person to whom they prayed, unto God. Let us consider these in order. The first is the matter, they prayed, they cried; the end is that thereby God might turn away from his fierce wrath. Doct. This teacheth us, that prayer is a principal means appointed and sanctified of God to remove his judgements. 
Prayer is a means to remove God's judgements.  This is as it were the tongue or voice of repentance. The prayer of this people was more worth a thousand times, than the crying of the beasts, and the loud noise of men, women, and children. They cried, they cried mightily, they cried to God. This the heathen by the light of nature have confessed. The Mariners acknowledged this to be the only means to obtain mercy at the hands of God, 
jon. 1.6.  and to remove his judgement, when they were like to perish. So did Pharaoh, he was glad to fly to it in his misery and calamity, 
Exod. 8.28.  Pray for me and for my people to the Lord, that this plague may departed. So it was with jeroboam, little better than the former, 
1 King. 13.6.  1 King. 13. So it was with Simon the forcerer; they all thought it was the readiest way to remove his judgements from falling upon them. Behold sundry examples of this truth in traveilers, in captives, in sick men, in seamen, and sundry other troubles, of which the Prophet saith, They cried unto the Lord in their troubles, 
Psal. 107.6.13 19.28. Amos. 7.2.3 4.5.6.  and he delivered them out of their distresses. We see this oftentimes in Moses the servant of the Lord, when he prayed for the Israelites, Exod. 32. Numb. 14. Yea so forcible were his prayers with God, that they after a sort tied up his hands, that he could not smite, but said, 
Exod. 32.10.  Let me alone, that I may destroy them. So Gen. 19 he said to Let, I can do nothing, till thou art gone: and Exod. 17. 
Gen. 19.22.  the prayer of Moses prevailed more for the overthrow and destruction of the Amalekites, than the sword of joshua and the people.  
The reasons are, Reas. 1 first it hath a promise of blessing to such as use it a right, Math. 7. Psal. 50. We do not beat the air, nor build upon the sand, our labour in the fire, 
Psal. 50.15.  when we pray unto him, but we lay a sure foundation upon the certain rock of his promise, 
Math. 7.7.  which shall never fail us, who hath said, Ask, and ye shall receive. Secondly, our sins cry up to heaven, pierce the clouds, 
Gen. 18.20. & 4.10.  come into God's presence, and call for vengeance, Gen. 18. Our prayers cry to God for mercy, and drown the noise of our sins, that the cry of them cannot be heard, though they cry never so loud. Thirdly, we obtain not, because we ask not aright, jam. 4. We ask and receive not, 
jam. 4.3.  we seek and find not, but the cause is not in God, the fault is in ourselves.  
Use. 1. This reproveth such as pray not at all, Use. 1 nor desire to have conference with God, as if they stood in no need of him, as if they enjoyed all things by their own labour, as if they did not live and move by his blessing, as if it were not in his power to stop our breath, when we must go hence and be no more; and as if any thing could do us good without a sanctifying of the creature to our use; 
Psal. 14.4.  whereas he can take away the staff of bread, whensoever it pleaseth him. All these should be motives to move us to paryer. 
Rom. 10.13.  The Prophet maketh this the note of Atheists, they call not upon the Lord. If a man should be weighed in this balance, alas how many would be found to light, and if whosoever would be saved must call upon the name of the Lord, how many are there, that stand not in the state of salvation: because they know not what prayer meaneth, it is a stranger to them, and they unto it.  
Secondly, it is our duty to practise this duty, to call upon his holy name. But it may be said, what needeth prayer? God hath foreappointed what to do, and our prayer cannot alter God's purpose & decree; which is unchangeable. I answer, we do not pray to chage God's decree, but to show our obedience & faith toward God. It pleaseth him to try them this way, whether as his children they will depend upon him or not. Again it may be said, He knoweth what we need: what need we then to put him in mind, as if he had forgotten to show mercy? I answer, we do not pray to teach God any thing that he knoweth not, neither to bring to his remembrance, what he hath forgotten: yet this aught to be fare from discouraging of us in prayer, and from stopping our mouths, 
Math 6.8 9  that it rather openeth them wider: for as much as therefore we ought to be encouraged in prayer, because our heavenly father knoweth whereof we have need: and thus our Saviour reasoneth, your father knoweth your necessities, after this manner therefore pray ye.  
Thirdly, continue in prayer, & supplication without ceasing, and never give over, to be his remembrancers: such prayer evermore hath mercy joined with it. This doth our Saviour teach, 
Luk. 11 8. & 18.1.5. Math. 15.22.24.26.  I mean this perseverance by sundry parables of the poor widow, & of the , judge, Luk. 18. of the friend that did lend three Loves, Luk. 11. & by the example of the woman of Canaan who followed our Saviour, and would not give him over, till she had obtained, Math. 15. And the rather ought we to do so, because sometimes God will prove our faith, patience, obedience and constancy: sometimes, to make us more earnest in prayer, for we are to dull & cold, & must be stirred up: sometimes, to teach us the value and price of the graces of his spirit; because such as are soon and easily obtained are oftentimes dispiced, or at least less regarded, and not so carefully preserved: sometimes, to make us more watchful and heedful, that we might not easily lose them, when we have them. The Prophts themselves complain oftentimes, that God heareth them not, that they have called day and night, and are weary of their crying. Wherefore? not that he will not hear; much less that he cannot hear; but that his mercy might the more appear: for the greater our necessity is, the more is his power and mercy seen: sometimes he delayeth us, 
judg. 7.2  to teach us to renounce all confidence in the flesh, as judg. 7. the Lord said to Gideon, The people that are with thee, are to many for me to give the Midianites into their hands; lest Israel make their vaunt against me and say, mine hand hath saved me: so would it be with us, if we had always helps at hand, 
2 Cor. 1.9.10  and 2 Cor. 1.9.10. that we should not trust in ourselves, but in God which raiseth the dead. Lastly sometimes we are differred, that our danger being the greater wherein we are, his glory might be the greater in our deliverance. As the skill of the Phyfition is most seen in most desperate diseases, and of the Surgeon in the deepest wounds: for what great knowledge in his art doth he show in curing the scratch of a pin, or a little razing of the skin? so the power of God is most of all seen, in delivering of us from troubles & dangers, wherein we have lienand languished, a long time, and from thence also ariseth his glory.  
Lastly, it is our duty to give thankes to God, when he hath heard us, as Psal. 50. I will deliver thee, and thou shalt glorify me. Our own wants and necessities constrain us oftentimes to remember the former precept, Call upon me: but our deliverances cannot make us remember the latter clause, thou shalt glorify me. We are ready with the Lepers to opon our mouths for mercy, but our mouths are soon shut when we should give him the glory, 
Luk. 17.12.  and we quickly forget his goodness with the same Lepers. There is no trial of ourselves by prayer in our wants, for it is often forced, not free: wrested, not voluntary: but rather by our thanksgiving: whether we make conscience of our duties to God, or not. Forced prayer is no prayer. As he loveth a cheerful giver, so he loveth a cheerful prayer. O how often was the Prophet David in praising God how doth he provoke his own heart not to forget his benefits! and others, O that men would praise the Lord for his goodness, 
Psal. 116.12.103. & 107.8  and for his wonderful works to the children of men!  
Cry mightliy.) Hitherto of the first point, the matter or substance of the King's commandment they must all zeal. The pray, Doct. from the highest to the lowest the second point solloweth, 
Prayer must ●e servant.  the manner of their prey, mightily, this noteth their danger was certain, & in a manner present, therefore their prayer must not be cold. Hence we must observe, that it is not enough to pray, but prayer must be earnest & fervent. Hereunto cometh the double and trebled commandment of Christ, to ask, to seek, to knock, which repetition importeth and imposeth upon us this fervency. True it is, that prayer joined with fasting aught to be earnest too fold; but though it go alone without fasting, yet it must not go alone without fervency of spirit. The Apostle james speaking of ordinary prayer teacheth, that the prayer of a righteous man prevaileth much, 
jam. 5.16.17.  if it b●forment, not otherwise. This he proveth by the example of Elias, ●e prayed earnestly that it might not rain, and it reigned not on the earth by the space of three years and six m●●●th●, etc. And lest any should pretend, that he was a great Prophet and in high favour with God, no marvel therefore if his prayer prevailed, who raised the dead to life, and brought fire from heaven, as also he obtained that the heaven should be as brass and the earth as jron; but all cannot be like to him, every Christian cannot be an other Elias; besides his prayer was extraordinary. The Apostle answereth, that notwithstanding his great graces, yet he was a man subject to the same passions & infirmities that others are, and yet God heard him. And true it is, his prayer was extraordinary in regard of the manner; we cannot pray that the heaven should not give rain, nor the clouds senddown their shewres because we have not that spirit which he had; but we must have the spirit of Sanctification to pray fervently, as he did, or else we shall never be heard as he was  
The reasons, Reason. 1 first God looketh not only what we do when we come before him, but how we do it, he regardeth the ma●ner as well as the matter, not only that we do good things, but that we do them well. For as we must take heed not only what we hear●, Mar. 4.24. 
Mark. 4.24. Luk. 8.18.  but likewise how we hear, Luk. 8.18. so we must look to ourselves, that we pray, & what we pray; but withal how we pray, seeing we must fail neither in the one, nor in the other. Secondly the Lord only loveth zealous servants, that derue him faithfully and servently, as he is said to love a cheerful giver, 2 Cor. 8. Thirdly cold suitors among men teach them to deny such suits. If a man come to our doors and b●g coldly, as if he cared not whether he speed o● not, who will take any pity or have compassion on such persons? and shall we think that God will regard those that regard not in what cold and careless manner they present themselves before him? Lastly, he is cursed that doth any work of the Lord negligently: yea such as are lukewarm shall be sp●●ed on● of his mouth, 
Rev. 3.16.  R●●. 3. Such are they that ca●e not which ●●dge for w●rd, whether they obtain or not obtain. These are dead prayers, without life, as of dead men without breath.  
This reproveth such, Use. 1 as come negligently to the throne of grace; never considering how they pray; neither before whom they pray; neither have any feeling at all of their own wants and necessities: and therefore no mar. veil if they receive nothing; 
● jer. 47.10.  but go away empty: as jer. 48. Cursed be he that doth the work of the Lord deceitfully: such do most of all deceive themselves. These are they that draw nigh to God with their mouths, and honour him with their lips, but their hearts are fare removed from him: 
Causes of cold prayers.  in vain do such worship him, Math. 15. If any desire to know what are the causes of such could and liveless prayers, they are these especially: first ignorance of the nature of God, of his piercing eye, and of his powerful hand, and of his glorious presence, filling all places, and searching all hearts, and beholding all persons, how they stand before him. Secondly want of faith, the root of all evil: 
Heb. 4.2.  for our prayers do not profit, because they are not mixed with faith in them, that make them, as the Apostle speaketh of hearing the Gospel, Heb. 4. For faith is the life of every part of God's worship. Thirdly, confidence in the flesh, and not trusting in the living God, and looking for all good things from him. Such are they that trust in their wealth, and boast themselves in the multitude of their riches, which as rank thorns do so choke them, and as heavy burdens do so press, and oppress them, that they cannot lift up their hearts to God, 
Eph. 5.5.  from whence our help cometh. A covetous man, which is a worshipper of Images, can never make a fervent prayer, he is so taken in the snare of his own substance; whereby he is drowned in perdition and destruction: Fourthly, the corrupt judgement of the sinful world that hate zeal to the death, and cannot abide such as are zealous: but as the friendship of this world is enmity with God; 
jam. 4.4.  so whosoever will be a friend of the world maketh himself the enemy of God, jam. 4. So the beholding of the prosperity of the wicked men; that either pray not at all, or else if they pray, are neither hot, nor cold, but are newters or indifferent men, who if they prospe● here, regard not what become of them hereafter: that say, 
1 Cor. 15.32.  let us eat and drink, for to morrow we shall die. 1. Cor. 15. But our hope is not in this life only; but we must look to the recompense of reward, and cast a sure and steadfast ancre in heaven. Lastly, to lie in some known sin. This either stoppeth our mouths; that we cannot speak; or poureth water upon our prayers, that our prayers have no heat in them; but are frozen with the cold of our corruptions. Our daily prayer therefore must be to God the searcher of all hearts to cleanse us from our secret sins. 
Psal. 19.12.   
Secondly, learn from hence: what it is that seasoneth every work of God: preaching, hearing, receiving the Sacraments, prayer and the rest; without zeal they are nothing worth. Prayers are not commended for their length, nor for often repetitions of one and the same thing: 
Math. 6.7.  for the heathen think to be heard for their much babbling: neither are they accepted; because they are cunningly and curiously compiled; as if we were Orators; not Christians; pleaded at the bar for our f●e; not showed the fruit of our faith: sought to please the ears of ignorant men; not to pierce the ears of the eternal God. The Apostle would not preach to men in the enticing words of men's wisdom, 
1 Cor 2.4.  but in demonstration of the spirit and power: and shall we dare to speak unto God in a flourishing and foolish style, to tickle the ear, as if we meant to show our skill in Rhetoric, rather than commend our suits to God? That which giveth a grace to our prayers, is the spirit of zeal; without this they are as sounding brass, they can profit us nothing, neither ascend to the presence of God.  
Lastly, in every duty labour to be zealous. For as it is in prayer, so it is in the worship of God, zeal is the salt that seasoneth the same, and without it every work hath lost his Savour. It is strange to consider, how in worldly duties, the more earnest a man is, the better he is accounted and accepted. He that is earnest in his master's business, is judged a good servant: he that is earnest in his Prince affairs, is rewarded as a good subject: he that is earnest in his father's cause, is esteemed as a good child: only in the matters of God, wherein we should be most forward, who should be master, and Father, and King and all unto us, I wots not how his servants, children, and subjects are reviled and reproached for their zeal. Nevertheless we must not be offended nor discouraged for the taunts and evil reports of the world, but be ready to walk through good report and evil report, that we may please him who hath set us in his service. Only we must learn how to direct our zeal aright: for there are extremes on both sides. As it may be too cold, so it may be too hot and fiery, the mean is best, that we may be aright zealous of good works. 
Tit. 2.14.  There is an ignorant zeal, joh. 16.2. Gal. 1.14. there is an idolatrous zeal; 
Phil. 3.6.  such was theirs that cut and mangled themselves till the blood gushed out, 
Act. 26.11.  1 King. 18.28. and that would burn their children in fire, and offer them in honour of their devilish gods, jer. 7.31. here is an hypocritical zeal, such as was in the Pharisees, that did compass sea and land to make one a proselyte, that is, one of their own sect, Math. 23.13. There is a zeal more damnable and vile than all the rest, of such, who contrary to their own conscience and knowledge, do violently resist, and maliciously oppose themselves against the Gospel and the professors thereof; this was in the cursed and proud Pharisees that opposed themselves against our Saviour, & committed the sin against the holy Ghost, which shall before given neither in this life nor in the life to come, Math, 
Math. 12.32.  12.32. That our zeal therefore may be good, 
Rules to be observed to make our zeal good.  first the matter must be good, Gal. 4.18. our zeal is good, if the thing be good; otherwise if the matter be evil, the more earnest it is, more sinful it is: his indeed rather choler than zeal. Secondly, true zeal beginneth with ourselves and in ourselves, & from thence proceedeth to others. They are the most skilful Physians and best able to heal others, who have wrought a cure upon themselves, Luk. 6.42. against this rule do all hypocrites offend. Thirdly, we must make greatest account of the greatest matters, Math. 23.23. Such do err herein that are hot & hasty in matters of ceremony, but altogether cold in matter of substance: these neglect the body, & catch after the shadow; they strain at a gnat and swallow a Camel, Math. 23, 24. Fourthly, it behoveth us to look first of all to the heart and to cleanse the inside, jer, 4.14. jam. 4.8. that so the outside may be clean also, Math. 23.26. or else it is no zeal but hypocrity. Fiftly, 
Math 23.4.  We must be more strict and precise to ourselves then to others, and give more liberty to them then we will take to ourselves. Let not us be as the Pharises, who bond heavy burdens and grievous to be borne and laid them upon other men's shoulders, but themselves will not move them with one of their fingers, Math. 23.4. Let us rather follow the example of Abraham, Gen. 14.23.24. and of the Apostle Paul, 1 Cor. 4.12. 1 Thess 2.9. with 1 Cor. 9.6.14. 1 Tim. 5.18 Sixtly true zeal condemneth, and reproveth sin without respect of persons, in their acquaintance; as well as in strangers, in their friends; as well as in foes, in the higher as well as in the lower sort; Math. 16.23. Gal. 3. ●. job. 29.8.9. But many offend and are partial against this rule, and are afraid of the face of the mighty. Seventhly, we are to be most fervent in God's causes. This was the commendation of Moses, though he were as meek as a lain be in his own cause, the meekest upon the face of the earth, Numb. 12.3. but in case of Idolatry and worshipping the golden calf, his wrath waxed hot: he cast the Tables out of his hands, he broke them in pieces, he burned the Calf in the fire, he ground it to powder, and being strewed upon the water, he made the Israelites drink of it, Exod. 32.19.20. This is otherwise in the greatest number, who practise the quite contrary. They are as hot as fire in their own private matters, but as cold as ice in things pertaining to the honour and glory of God. Let a servant offend his Master in the least trifle, and neglect his business any way, how is he moved and his rage kindled? but, if he transgress the Commandment of God and neglect his worship, he is never touched or troubled at it, 
Ma●h. 15.6. ●  he never reproveth him for it: what is this; but to make the commandment of God of none effect by their tradition? Lastly, albeit zeal be requisite and necessity for all Christians, yet it must be allayed and tempered with mercy and compassion, considering ourselves, lest we also be tempted, Gal. 6.1.2. being humbled in ourselves for those sins which we espy and censure in others. It is noted of Christ our Saviour, when the Pharisees murmured because he would heal on the Sabbath day, 
Mark. 3.5.  that he looked angrily about him, and yet he sorrowed for the hardness of their hearts. Here anger and sorrow meet together, and so they ought to do in us.  
Cry unto God.) Hitherto of the second point, the manner of their prayer; they cried mightily: now we come to the third point: the object of prayer, to God, that is, the true God. 
jon. 1.5.  The Mariners mentioned in the first Chapter cried every man to his God, but none of them to the true God, Doct. and therefore they laboured, but all in vain. This teacheth us, 
Prayer must be made to God only.  that prayer must be directed unto the true God only, Gen. 4.26. Psal. 50.15. & 107.6. Math. 6.9. Dan. 9.4. 2 Chro. 20.6. Act. 8.22.  
The reasons are apparently drawn from the nature of God. For first he only is able to hear and to help. Reason. 1 He is infinite in power, and nothing is to hard for him, nothing impossible to him. Secondly, In regard of his knowledge, he searcheth the heart, who made the heart, and understandeth our thoughts and imaginations a fare off. Thirdly, He only is present in all places, 
jer. 23.24. Esay. 66.1.  that none can hide himself in secret places that he shall not see him; he filleth heaven and earth, the heaven being his throne, and the earth his foot stool, Esay. 66.1. Fourthly, Faith and prayer go together, and therefore it is called, the prayer of faith, jam. 5.15. We believe only in God, therefore we must pray only to him. The Apostle therefore having showed, that whosoever calleth upon the name of the Lord shall be saved, 
Rom. 10.13.14.  he addeth, but how shall they call upon him, in whom they have not believed?  
First of all; Use. 1 this reproveth the sacrilege of the Church of Rome, that rob God of the honour due to his name, and give that to the Saints departed, and to Angels which is proper unto him. To him all the faithful, Patriarches, Prophets, and righteous men have prayed & been heard: and we have ten thousand places by which we are warranted and willed to do the like. Our Saviour cammandeth us to go to our Father which is in heaven, Math. 6. The contrary practice hath neither Precept, nor example nor promise, nor threatening against any that refuse it, nor punishment upon any that hath neglected the performance thereof. Thus the Prophet speaketh, Thou, 
Esay. 63.16.  O Lord, art our Father, though Abraham be ignorant of us. David freely confesseth, 
Psal. 63.25.  that he had none in heaven but God and none upon earth that he desired beside him. The Church of Rome hath gotten more knowledge than ever this Prophet had, and they are not ashamed to profess that they have ●no in heaven then God, & other mediators in whom they put their trust besides him. Such lie under an heavy curse: 
jer. 17.5. & ● 17.  for cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. What do these but forsake God the fountain of living waters, and hue out to themselves broken cisterns that can hold no water. Into both these mischiefs the Romish Synagogue falleth by praying to Saints and Angels. If the blessed virgin, the Apostles and Saints in heaven did know, what these Idolaters and Saint-worshippers do to them on earth, doubtless they would abhor this detestable derogation from the glory of God, as much as Paul and Barnabas did the people's offering to do sacrifice to them, 
Act. 14.14.  nay much more as their knowledge (being glorified) was greater, and their zeal of God's glory more fervent than before, in the days of their flesh.  
Secondly, it reproveth such as neglect wholly or for the most part this duty, as not belonging unto them, or as not necessary, or as if God had never required it, or spoken word of it, or as if his faithful servants had never practised it: Whereas the Lord presseth no duty more earnestly; the Scripture expresseth no duty more commonly, and the Godly have performed no duty more constantly. But from whence cometh this retchlessenesse in so plain a matter, and the disregarding of so holy an exercise, so often commanded, and so profitable to ourselves? Surely it proceedeth either from ignorance, to make the best of it, which yet excuseth not; or disability, or profaneness, or from contempt, or from deriding, of all good things in such as delight in them, or from posting it over to the Minister, or from lying in some known sin, or from an evil custom and continuance without reading or praying in their houses. To conclude this point, we must observe two rule. First it is not enough to bid others pray for us, as did Pharaoh, jeroboam, Simon Magus, and some others, but we must pray ourselves. We must learn this knowledge. As Parents will not have their children require others to request them to grant such things as they want, but will accustom them to come boldly themselves: so it is with our heavenly Father. He will not have us to depend upon others to speak unto him for us, but he will have us come to his throne ourselves, with such reverence and boldness as behoveth children to come to their fathers. Secondly we ought not to pray in company only, for that many times is hypocrisy. The greatest sort rest in coming to the Church, in hearing the Word, in receiving the Sacraments, in being present at the prayers of the Church, and in doing as others do; but over and above this we must pray in secret between God and ourselves, that he which seethe in secret may reward us openly. He that never prayed but in company, never prayed in sincerity. If we have the spirit of supplication, we must sequester ourselves from others, for private meditation: as our Saviour both instructed others; and practised himself. 
Math 6.6.  Touching others, he willeth us to enter into our Closet, and shut the door, Math. 6. and to pray to our father in secret. 
Luk. 6.12.  And touching himself. He went out into a Mountain to pray; and continued all night in prayer: and was oftentimes a●one by himself, as we shown before.  
Lastly, come often to God's throne, as children do to their father, accounting it a necessary duty, 
jam. 5.13.  not arbitrary or left at our liberty, as jam. 5. Is any among you afflicted? let him pray. Neither let any man pretend the difficulty. The more hard it is, the more excellent, and the greater labour should we employ to be able to do it. If an earthly Prince should make Proclamation among the lowest & meanest sort of his subjects, that whosoever would come to beg such a manor at his hands, and put up his petition for it, showing his case and laying open his poverty: there is none so simple or so shallow but he would find words and matter enough to plead for himself. Why then are we not so wise for the soul, as we are for the body? for the life to come, as for this present life? for heaven, as we are for the earth? for eternal things, as we are temporal? Let us therefore draw near to God, and he will draw near unto us: he is more ready to hear than we are to speak; to grant than we are to ask; to open then we are to knock: True it is, he is often found before we seek after him, and when we ask one blessing he is ready to grant many; yea more than we desire: and we make an end of ask before he doth of granting, Gen. 18. yet if we enjoy the things of this life when we refuse to pray for them, and resolve not once to open our mouths unto him, all such blessings are turned into curses, as he threatneth, Mal. 2.2.  
Yea, let them turn every one from their evil ways.) It was not enough for these Ninevites to pray, to pray fervently, to pray unto God, but they must turn every one from his evil way. This is necessary to be annexed as a companion to the former. For as fasting is nothing worth without prayer, so prayer is nothing worth without repentance. Doct. This teacheth, that no prayer is acceptable to God, 
No prayer accepted but of the righteous. Psal. 145.19.  but the prayer of the penitent, & of such as walk before him in holiness and righteousness. The Prophet teacheth, that he will fulfil the desires of them that fear him, 
1 Tim. 28.  he will hear their prayers also, and save them: as if he should say, theirs and no others. The Apostle willeth, that men pray every where, lifting up holy hands, without wrath and doubting. 
jam. 5.16.  Thus also another teacheth, that the prayers of a righteous man availeth much. If then it be not the prayer of a righteous man, it is not the prayer of faith, and without faith it is impossible to please God, Heb 11.6.  
The reasons are many that show the causes wherefore God regardeth not a wicked man's prayer. Reas. 1 
joh. 9.31.  For first God heareth no sinners, joh. 9 but if any be a worshipper of God and doth his will, him he heareth. Secondly, sin separeteth from God, and divideth between him and us, 
Esay. 59.2. 2 King. 4.40  and defileth all our prayers. This the Prophet teacheth, Your iniquities have separated you and your God, and your sins have hid his face from you, that he will not hear. As then the children of the Prophets, having gathered wild gourds, cried out, there is death in the pot: so when we mingled our prayer with the sour herbs of iniquity; we may cry out, death is in our prayer. Thirdly, our persons must please God, before our Prayers can be accepted. 
Gen 4.5. Mal 1.8. & 3.3.  God had no respect to the person of Cain, because he was of that evil one and came in hypocrisy into his presence, and therefore he accepted not his offering; but unto Ab●l and 
Tit. 1.15.  to his offering he had respect: so the Apostle teacheth, that to the pure all things are pure, but unto them that are defiled and unbeeving, is nothing pure, but even their mind and conscience is defiled.  
To apply these things to ourselves: Use 1 First it teacheth that the prayer of the wicked is abominable before him: the ungodly are not accepted in his sight. If we incline our hearts to wickedness, the Lord will not hear us, Psal. 66. 
Psal 66.18.  nay the more we pray, the more we sin, if we be impenitent. Therefore the prayers of such are abominable as Solomon teacheth in many places. He assureth us, that the sacrifice of the wicked is an abomination to the Lord, 
Pro 15.29. & 28. ●.  but the prayer of the upright is his delight: and after, the Lord is fare from the wicked, but he heareth the prayer of the righteous: and chap. 28. he that turneth away his ear from hearing the Law, even his prayer shall be abomination. Albeit such may and do often cry in his ears with a loud voice, 
Ezek. 8.18.  yet he will not hear them, Ezek. The wicked therefore are out of hope of obtaining for their comfort the things that they pray for: nay they farther provoke God to the confusion of their faces by their mock-prayers: This answereth an objection which the wicked may make: God hath commanded us to pray, and hath promised to hear us: Ob. we obey and yet we are not heard. I answer, God never commanded thee to pray, Answ. 
God never commanded a wicked man to pray.  he never made promise, nor half a promise, nor piece of a promise to a wicked man's prayer, so long as he continueth so. Search the whole book of God, and tell me where the Commandment or promise is to be found? I can produce a thousand curses against the soul of the ungodly, and where he expressly threatneth he will not hear them, and that his prayer is abominable: but I cannot find either Commandment for the ungodly to pray, or comfort for them that they shall be heard and helped in their prayer. He that bringeth his gift to the Altar and there remembreth his brother hath aught against him, 
Math. 5.23.24.  must leave his gift before it and go his way to be first reconciled to his brother: and ought not they when they come to pray before the Lord, the searcher of all hearts, and remember the Lord hath a controversy against them, leave his worship for a time and go first to be reconciled to him, and that much more, before they presume to call upon him with their wicked hearts? How many are there, that think it enough to come to the house of prayer, as if there were some virtue or inherent holiness in the place! but be not deceived, when we tread in the Lords Courts, if we leave not our sins behind us, we were better leave ourselves behind also: forasmuch as he that maketh prayer without repentance, is as if he mingled wholesome meat with rank poison.  
Secondly, it behoveth us to love the righteous and esteem well of them, because such God heareth, and they are much beloved of God. For though they be little in their own eyes, yet are they highly regarded of him, and much in his favour. And though they be never so poor in the sight of the world, they are in truth and in Gods account greater than any worldling! nay one of them, the least, the lowest, the simplest is in more estimation with him, than all the world of the ungodly: 
Heb. 11.38.  These are such as the Apostle speaketh off, Heb. 11. The world was not worthy of them. They are the favourites of the king of heaven, the King of Kings, and have free access to him at all times, which no man can have to earthly Princes. How great an honour is it in Princes Courts to have an easy entrance to come into their presence, and to be in their favour, that they hold out their golden Sceptre unto them! but how much grearer dignity is it to have recourse to the Almighty, and whensoever we will to put up our petitions before him with assurance to be heard? As therefore we have benefit by the prayers of the faithful whom God accepteth; so we are bound to love them by whom we have such benefit.  
Lastly, from hence comfort and encouragement ariseth to the Godly to pray often, and as the Lords remembrancers to give him no rest, seeing they have promise of good success. He will not be wanting unto us, if we be not wanting to ourselves. Let us join repentance unto our prayer, and he will join helping to his hearing: but if we separate our repentance from our requests, he may well hear us, but we may not look for deliverance or acceptance at his hands. If then we turn unto him, we may be well assured he will turn unto us. Great is the force of true prayer, but it must be seasoned and sharpened with repentance; if both these go together, like a bird that flieth with both wings, they ascend up to heaven, and his blessings descend to the earth and fall upon our heads, as a shower of rain that falleth upon the ground, and maketh it fruitful. Prayer without repentance is like a Dove that flieth with one wing, or like a cripple that halteth with one foot: happy are they that join them together as it were to draw in one yoke. Hence it is that the Apostle knitteth them in one, Act. 8. Repent of wickedness, and pray unto God. What had his repentance availed him without prayer, or his prayer without repentance? as therefore both are commanded, so both of them must be practised of us.  
Let them turn every one.) Doct. Mark in the next place the generality of the Commandment. 
Repentance belongeth to the natural man, who must turn to God.  Repentance is showed to belong to all of them. These men were mere carnal and natural men, such as were not regenerate by the Spirit of God. This teacheth us, to whom repentance belongeth, that the natural man, not yet called, must repent and turn unto God. True it is, the regenerate must repent also, because he hath many corruptions remaining in him, and he sinneth daily: the image of God, in which man was created, was lost in a little space; yet to repair it again perfectly, requireth the whole time of man's life: as houses may be overturned in an instant, (as the house that fell upon jobs children, job. 1.19.) which are long in building again. The regenerate man therefore must still exercise repentance; howbeit properly this is renewed repentance, rather than the first act of repentance: and a proceeding in it unto perfection, than the first beginning of our conversion. The point then to be considered in this example is that the natural man hath need of repentance. 
Math. 3.2.  This john the Baptist preached, 
Act. 2.23.38.  Repent for the kingdom of God is at hand. Thus Peter exhorted the jews, that with wicked hands had taken and crucified the Lord of life, to repent and to be baptised in his name. 
2 Tim. 2.25.  So the man of God is charged to instruct with meekness the contrary minded, if God peradventure will g●ve them repentance.  
The reasons hereof are plain. Reas. 1 First the natural man cannot enter into God's kingdom, 
joh. 3.5.  except he be borne again. It is as impossible for a man unregenerate to possess the joys of heaven, as it is for a Camel to go through the eye of a needle: The penitent person hath the gate of the kingdom set wide open to him, but no other. For such as have not the spirit of God are none of his. Secondly such are nothing else but a lump of sin; no one part good in them, their consciences are impure, Tit. 1. Repentance is the life of a sinner: without this we are as a dead man that can stir neither hand nor foot Eph. 2.1. By nature we bear the image of Satan, and are more like to him then any child is to his father, or can be. Let us come to the uses.  
This teacheth us that this present life is the time of our repentance. Use 1 Let us make peace with God and be reconciled unto him, while we are yet in the way. It had been to late for these Ninevites to think of repentance, when desolation had come upon them as a whirlwind, as it fell out with the old world, and the men of Socome. We are here travellers, when once our journey is at an end by death, there is no place of turning from our evil ways. While it is day we may work joh. 9 There is no working in the night, when death taketh us away. The day of judgement is called the day of the Lord, because than he taketh an account, 
Rom. 2.6. 2 Cor. 5.10.  and payeth men their wages, Rom. 2.6. and giveth them their reward according to their works: for we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad, 2 Cor. 5.10. Hence it is that the Apostle exhorteth us to hear his voice to day, not at our own leisure or pleasure. To day is God's voice: to morrow is the Devil's language: to day, is God's persuasion: to morrow, is the Devil's persuasion. We know that Manna was gathered upon the six days, but none the Sabbath, the day of rest from our labours: so upon the six days, of our life the heavenly Manna of faith in Christ and of repentance from dead works may be gathered, but when the day cometh that we must rest from our labours, faith and repentance are ceased. True it is, some went out to seek Manna upon the Sabbath, but they found none: so the foolish virgins sought oil for their lamps, but they found none, Math. 25. The life to come is the time of recompense, not of repentance: of wages, not of working: of judgement not of judging of ourselves. Secondly, they are reproved, that think either of themselves, or of others that they need no repentance at al● because they live unblamably, civilly, and uprightly. For what will it avail? all their civil carriage, that they love the Church, formally frequent the word and Sacraments, live in peace with their neighbours, defraud no man, oppress no man, pay every man his due; all this outward honesty is fare from inward piety; and being without faith and repentance, it is no better before God than a beautiful sin; 
Luk. 16.15. Math. 5.20.  and albeit it be highly esteemed among men, it is abominable in the sight of God. And therefore to such our Saviour saith, Except your righteousness shall exceed the righteousness of the Scr●bes and Pharisees, ye shall in no case enter into the kingdom of heaven, Ob. Math. 5. But it may be objected upon the words of the Evangelist. 
Luk. 15.7.  There shall be more joy in heaven over one sinner that converteth, then over ninety and nine just persons that need no amendment of life: where our Saviour speaketh as though some were so righteous, that it was needless and superfluous for them to repent. Answ. I answer, the Scripture useth to speak two ways; sometimes simply, sometimes comparatively or respectively. As the faithful sometimes are said to be a great company; and sometimes a little flock; many considered in themselves, few compared with the rest: So there are none in themselves so just that they need not repent, for there is none righteous, no not one: but if we respect men already called, and understand the words spoken comparatively in respect of sinners uncalled that never repent, it is certain they need not so much repentance as other: as an house well repaired, will not need, so much repairing, as that which hath been let run to decay and was never repaired. For our Saviour having expressed the joy conceived by finding of the lost groat and the stray sheep, he enlargeth it by an unequal comparison, wherein it is compared with the joy which is conceived for them that are now righteous and already converted, as it were the greater with the loss. True it is some understand the words as spoken of the Angels, who need no returning to God, because they never turned from him: others, of the Scribes and Pharisees Hypocrites, 
Luk. 18.9.  who thought themselves righteous men and despised others, of whom our Saviour saith, 
Math. 9.12.13.  The whole need not a Physician, but they that are sick: and again, I am not come to call the righteous, but sinners to repentance. Howbeit the first interpretation seemeth to me to be most proper and natural according best with the words of our Saviour in other places.  
Lastly, it is the duty of natural men to use the means appointed of God to bring them to repentance. Happy are all such as have repent, they are entered into the way of Salvation, and have one foot in heaven. On the other side, they lie in the state of damnation, that have not wrought in them a true conversion. It behoveth them therefore to learn and consider, how God hath ordained to bring us to repentance. The Apostle teacheth that we are borne again, not of corruptible seed, but of incorruptible, 
1 Pet. 1.23.  by the word of God which liveth and abideth for ever. It is a common thing for every one to boast of repentance, but how came they to attain unto it? for they regard not the word, the law they account too bitter a Pill to swallow and the Gospel or grace of God they turn into wantonness. It is the voice of our Saviour, Except ye repent, 
Luk. 13.3.5.  ye shall all likewise perish: but if the repentance of every one ware measured by their conscience to the word, I fear we should not have much repentance found among us. When the Prophet had threatened Nabuchadnezzar, 
Dan. 4.25.27  that he should be driven from men, and have his dwelling with the beasts of the field, he counselled him to break off his sins by righteousness, and his iniquities by showing mercy to the poor, as the means and ready way to lengthen his tranquillity: so may I say to all natural men, that have their dwelling, shall I say, with the beasts? nay with the Devil and his Angels, who rule in them: let my counsel be acceptable to you, harken to the word, be swift to hear it, let it dwell plentifully in you, and be doers and practisers of it, that ye may feel the power of it being converted by it, and so glorify God in the day of your visitation.  
Turn every one from his evil ways.) Here is the substance of the King's Proclamation, wherein one thing is expressed, and under it an other is comprehended. For it is ●o: only required of us to turn from evil, Doct. but to return to the Lord and to do good. 
Repentance stands in turning from our evil ways to God.  This teacheth the nature of true repentance, that it standeth in turning from our evil ways to God. For the better understanding of this point, we must observe, why it is called a turning, and what manner of turning repentance is. The Metaphor of turning is drawn from a traveller in the way, who missing the path and going astray, hath no remedy but he must come back again, and return into the right way, if ever he intent to attain the end of his journey. This unproper speech is very proper to express the nature of repentance because we are all traveylers toward heaven, we are all gone fare out of the way, like sheep going a stray from the fold, therefore we must turn back again, and as we were going to hell, so we must turn our feet toward heaven: and as we have turned our backs to God, so we must set our faces toward him. This is repentance. And touching the manner of turning, we must observe there are four sorts, of substance, of quantity, of place, of quality. Change of substance, is when one substance is changed into an other, as Lot's wife was turned into a Pillar of salt, Gen. 19 
Gen. 19.26. Exod. 4.3. joh. 2.9.  The rod into a Serpent and the Serpent into a rod, Exod. 4.3.4. And water into wine at the feast in Canna of Galilee, joh. 2. But repentance is not such a change, because before and after repentance our substance is the same; we have the same bodies, and the same souls. Change of quantity is either by increasing or diminishing, as when Christ fed five thousand men with five loaves and two fishes, 
Math. 14.15. and 15.32.  and four thousand with seven loaves and a few little fishes: but repentance is not such a change by increasing from few sins to more, or from lesser to greater; neither contrary wise a diminishing from more to few, or from greater to lesser, but rather this is a turning from one sin to another: whereas true repentance is a turning from all sin to God in our whole life. Change of place or local mutation, when we pass out of one place into another, as Peter out of prison into a place of liberty Act. 12. But repentance is not such a change, because a sinner may change his soil, and not his soul: he may go from place to place, yea from Country to Country and change air, yet not let go one of his sins: as a sick man doth, he may change his chair, and his Chamber, and be carried from bed to bed, but this cannot free him from his sickness and restore him to his former health: so it is with sin. Change in quality, is, when things change from once condition to another, as when the leper was cleansed, or the dead raised. Such a change is repentance, when new qualities or properties or put into the soul and body, when they are altered from unrighteousness to righteousness, from all sin to the living God. In this the nature of true repentance consisteth, as Hos. 6.1. & 14.2. Ezek. 18.30.32. & 36.26. jer. 4.1. Luk. 1. Act. 26.20. in which places repentance is expounded to be a turning to God & a doing of works meet for amendment of life. In this turning observe these particulars, first, it is a turning of the whole man, both of soul and body, both of the outward man and the inward, jam. 4. Secondly, it must be constant and continued, not flitting or starting back like a deceitful bow, or vanishing like the morning dew, Hos. 6.4. Thirdly, It must be a turning from all sin to God, for one known sin wherein we live without resistance separateth from God as well as many, Dev●. 30.2. jer. 4.4.  
This appeareth first because the word here used importeth that we are gone out of our way; Reas. 1 we would travail toward heaven, and we take the right course that leadeth to hell: we would seem desirous of Salvation, but we go in the broad way that bringeth to destruction: 
Math. 7.13.  we make as though we would go to God, and we follow after the Devil, Math. 7. Secondly, we were made according to the image of God in holiness and true righteousness, Eph. 4. and had fellowship with God: man delighting in his Creator, & the Creator in his creature: but sin hath turned all upside down: man had no sooner fallen & transgressed, 
Gen. 3.8.10.  but he fled from the presence of God, as an evil servant from his Master, or a malefactor from the judge for fear of punishment, and was afraid of his coming into the Garden. Thus we became the children of wrath, Eph. 
Eph. 2.3 & 4.18.  2.3. But when once we have grace to repent, than we begin to repair and recover the image of God, and to be reconciled to him again. Repentance therefore is as a miracle of the Gospel, the quickening of a dead man, and the raising of him up from death to life, or as the re-edifying and repairing of a royal Palace that was fairly builded, but foully battered and decayed. The image of God is as a fair Palace, the transgression of man is as the ruin thereof: repentance is nothing else but a raising again of that image, which is to be done all the days of our life. This is in a manner a miraculous work in regard of the greatness of our fall, that in regard of our spiritual estate which we recover, we may say as Math. 11.5. 
Math. 11.5.  The blind receive their sight, the lame walk, the leaprs are cleansed, the deaf hear, and the dead are raised up to life. Happy are we if this spiritual miracle be wrought upon us.  
Let us apply these things to ourselves. First, Use 1 hereby it appeareth, 
The first reproof.  that many men are greatly deceived both in the doctrine and practice of repentance; in the doctrine, because they think that to be, which is not repentance: and in the practice: because they persuade themselves that they have it, when indeed they want it. Some are so silly and sotish, that they presume they need it not, and that it belongeth not at all to them, no more than physic to a whole or sound man, or a plaster to him that hath neither wound nor hurt: like the young man in the Gospel, 
Math. 19.20.  All this have I done from my youth up, what lack I yet? or like such as suppose Christ came not to call them, but other notorious sinners. Others slight and slubber over this matter with a little sorrow and sighing with Esau, Ahab, and judas, and if they live and have leisure to say, Lord, have mercy upon us; like those that in the end of the world shall say, Lord, Lord, open unto us; they think they shall undoubtedly be saved, never remembering the words of our Saviour, Not every one that saith unto me, Lord, 
Math. 7.21.  Lord shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Secondly, 
The second reproof.  it condemneth all wretched and profane persons, that lie wallowing and weltering in their sins, like Swine in the mire, or dogs in their vomit; who as they were once, so they are still. They were horrible swearers and common blasphemers, so they are still. They were scoffers and scorners, mockers, and deriders of all good things, and all good men, so they are still, they are no changelings. They were contemners of God's word, and prophaners of his holy Sabbaths, so they are still. They were drunkards and filthy livers, ignorant and blind in matters of faith and religion, so they are still. Are these humble and repentant sinners? do these turn to God? where you saw them long a go, and where you left them twenty or thirty years a go, there you shall be sure to find them, never a whit changed, unless happily from evil to worse. But let such mark how it hath been with other penitents, and in them behold themselves as in aglasse, I mean Paul, the woman of Samaria, Lydia, the jailor, Zacheus, the jews that crucified Christ the Lord of life. Let him that talketh of Repentance, boasteth of it, and challengeth it to himself even for his own assurance, show the like fruits in himself: for it worketh such a change and alteration, that both ourselves and others may discern it as easily, as light from darkness. So then as the Apostle saith, Show me thy faith by thy works: 
jam. 2.18.  so may I say, show me thy repentance by thy change? For what shall it profit a man to say he hath repentance, when he hath no fruits? can such a repentance comfort him? 
The third reproof.  Thirdly, it condemneth civil men that remain in the state of nature, and glory in their outward virtues, that they are always the same, but these glory in their own shame. These cannot say they are become new creatures, they cannot say they were ever borne again: yet without the new birth they cannot enter into the kingdom of heaven. 
joh 3.3.  They cannot say, Old things are passed away, 
2 Cor 5.17.  behold all things are made new; yet no other are in Christ, and made members of his body. Such civil men, that content themselves with civil honesty, and have nothing, wherein to rejoice but nature, stand as yet in a dangerous and damnable estate, neither can they come out of it, until they begin to deny themselves, and to loath and detest even these outward virtues, forsamuch as the trust and confidence in them is no better than a self deceiving.  
Secondly, it serveth for information in other truths. First that no sin is great and heinous, but there is place for repentance, if they can repent. This was the end of Christ's coming, to call sinners to repentance; 
Math. 9.13.  he saith sinners without exception. This we see in Manasses, a Sorcerer, an Idolater, a murderer, and almost what not? yet he humbled himself, and obtained mercy according as he prayed, 2 Chr. 33. 
2 Chro. 33.19  Paul confesseth that he was sometimes a blasphemer, and a persecutor, and an oppressor, yet he obtained mercy because he did it ignorantly in unbelief. 
1 Tim. 1.13.  1 Tim. 1. The conspirators against Christ and his kingdom are called to kiss, that is, 
Psal. 2.12.  to embrace and obey him and his doctrine; and accordingly they which shed his blood by murdering of him did drink his blood by believing him, Act. 2. 
Act. 2.37.  A singular comfort for such as feel the burden of their sins lying heavy upon their consciences, that they go mourning all the day long, and cannot lift up their heads to God, unto such the Lord speaketh, Esay. 1. Come, let us reason together, 
Esay. 1.16.  if ye will wash and cleanse your hearts, though your sins were as red as crimson, they shall be made white as wool. And Christ our Saviour calleth such as are heavy laden, 
Math. 11.28.  and promiseth to give them rest, Math. 11. Sin often bringeth us to the brim or border of hell, but it cannot bring us so low, but Christ jesus is able to bring us back and to raise us up again by repentance. Secondly, there in no sin so small and little, though it seem in our eyes as a more, but it is able to bring to hell, and therefore craveth repentance. The world of natural men judgeth, that repentance is proper to none but to heinous and hideous sins, as murder, theft, perjury, treason, rebellion, whoredom, and such like, and that if they be free from the outward act of these, they justify themselves like the Pharisee, and think repentance belongeth not to them: as for others, if they have any, they hope to be dispensed with all. It is nothing so with God's children, they have been touched to the heart for such sins as the world taketh no notice off and never sticketh at, as for the evil which appeareth in their best works, that they cannot do them as they would, but infirmities creep upon them and defile them; not only for committing evil, but for omitting good things: 
Rev. 2.4.5.  the Church of Ephesus is called to repentance for leaving their first love; they watch over their idle thoughts, and idle words; 
Gen 6.5.  remembering that every imagination of the heart is only evil continually; and the threatening of Christ, that for every idle word that men shall speak, 
Math. 12.36.  they shall give account thereof at the day of judgement: David's heart was smitten for cutting off the lap of saul's garment privily, 
1 Sam. 24.4.  1 Sam. 24. Every thing is laid to heart of God's children, which he hath softened by the touch of his holy spirit by giving unto them an heart of flesh: they will be troubled for the least sins, accounting no sin little, which is committed against so great a God, which offendeth so holy a law, which deserveth eternal death as the just wages thereof, and brought Christ jesus from the bosom of his Father to suffer death for them: and lastly they are grieved & touched to the quick: because they increase not in grace according to the good means and occasions that God hath given, knowing that the more is given and committed unto them, the more is required at their hands and the straighter shall their account be.  
Lastly, let us examine ourselves, whether we be turned from evil to good, and from the power of Satan to God. This will appear by these signs and tokens. First there is a turning of the heart upward to heaven, and a fastening of the eye upon God, that it may be said of every true repentant, that his behaviour is as of one that is journeying & going up to the heavenly jerusalem the mother of us all: 
Luk. 9.53.  as it is said of our Saviour that his face was as though he would go to jerusalem: 
Phil. 3.20.  So our conversation must be in heaven, and our whole life a travelling thither, and a wandering in the wilderness of this world, until we be brought into the true Canaan that is above. But if the hearts of all were tried by this rule, it would show how little repentance is in the world, when in all our thoughts, works, and employments we are carried wholly downward, which way will bring us to hell in the end: forasmuch as we have profane hearts, not savauring the things that are of God like profane Esau. Secondly, we grow every day better and better, when once we are truly turned unto God. True it is, repentance taketh not away all failing and falling, neither freeth us from all sliding and slipping of the foot, and albeit we stumble and fall, we walk not from God, but toward him and rise again. The penitent person is like to a man that walketh up an high hill, though he have many falls & slips, yet still he is said to go up the hill, because his face is toward the top of the hill: nay his falls make him more wary and heedful; so it is with the faithful, he may take a fall, 
The faithful make profit by their falls.  & with the fall defile himself, yet he taketh profit by it, and becometh more circumspect and every fall helpeth him one step toward the kingdom of heaven. Thirdly, mark how repentance changeth us, and altereth our hearts from time to time, how sin weakeneth, decayeth, and dieth in us; on the other side how grace and Godliness increase and strengthen in us, 
Philem. 10.11  and how we grow in love with righteousness that we may say as Paul doth of. Onesimus once unprofitable, now profitable; and of the Corinthians, 
1 Cor. 6.11.  Such were some of you, but ye are washed, but ye are sanctified, but ye are justified. But if we find no steps, no degrees or proceed in good things, we may justly suspect ourselves, that we are not yet truly turned. This is a certain and infallible rule, repentance and continuance in sin in our old wicked courses cannot possibly stand together.  
Lastly, whether it have wrought a through change in us, 
1 Thess. 5.23 2 Cor. 7.1.  that our spirit, and soul, and body be presented blameless unto the coming of our Lord jesus Christ. Many content themselves to give the half turn, like Agrippa, Act. 26. These turn up and down as the door upon the hinges, so these are here and there, but it is in their sin, and are as fare from God as before. Or they turn from sin, as Lot's wife did go out of Sodom, she went forward for a while, but she had an eye still looking back toward Sodom. Or else they turn as the wheel that ever is in motion, but at night it abideth where it was before: for they are ever the same men, their turning is without turning, they are always the same without any change.  9 Who can tell if God will turn and repent, and turn away from his fierce anger, t'has we perish not. 
In these words we have the reason, wherefore they fasted, prayed, and repent. It is not a speech of infidelity, for than it should not be said before, they believed; and doubtless they would here have concluded, God will not return though we return to him; and he will not repent of the evil threatened, though we repent of our evil practices: and if they had fallen into utter desperation, they would not have cried at all unto God, much less mightily, as they are commanded to do.  
This verse containeth three things, feeling, fear, and faith. First a feeling or sense of sin. Secondly, a fear of judgement. Thirdly, hope of deliverance. It is to be supposed, that albeit they doubted of the issue of the sentence, as a thunderbolt thrown out against them, yet not of the favour of God toward them, neither of his receiving of them, to mercy in the next life; albeit they should perish according to the flesh, yet their souls should be saved in the day of the Lord. For if they had been overthrown and destroyed, though it had been with fire and brimstone from heaven as Sodom and Gomorrah were; yet had it been no argument of their eternal condemnation and dying out of God's favour: because punishment suffered cannot prove a man to be rejected, no more than it did Moses, who never came into the land of promise: because he had provoked God to wrath, 
Numb. 20.12.  and sanctify him not in the eyes of the children of Israel. Besides, no man can be eternally condemned, which hath truly repent; he may be chastised, but he cannot be accursed. So then, here was faith and fear mingled together in the same persons as it were wine and water in one vessel. A true faith, but a little and weak faith which they found and felt in themselves, like the father of the possessed, who professed his faith, but withal confessed the weakness of his faith, Mark. 9 Lord, I believe, help thou mine unbelief. 
Mark. 9.24. Math. 6.30. and 8.26 and 14.31. Rom. 4.19. 2 Cor. 10.15. Rom. 4.20 Col. 1.23 and 2.7.5. Heb. 10.27. Act. 6.5.8.  There are degrees of faith, a little faith, a doubting faith, a weak faith; the Apostle also speaketh of an increasing faith, 2 Cor. 10 We read of a strong faith, Rom. 4.20. of growing in faith, 2 Thess. 1.3. Or of abounding in faith, 2 Cor. 8.7. of a faith grounded and settled, Col. 1.23. rooted, built up and established, chap. 2.7. of the steadfastness of faith, 5. of the assurance of faith. Heb. 10.22. and of the fullness of faith, Act. 6.5.8. But whatsoever titles it hath, the strongest faith and deepest rooted is mingled with doubtfulness, like the air overcast with clouds, or a ship beaten with storms and tempests, Luk. 22. Such was the faith of these Ninevites, doubting, but not despairing: shaken, but not cast down: tossed with waves, but not suffering shipwreck: because as they feared his judgements, so they hoped for his mercies, and believed that their sins were pardonable, which is the first step and degree of faith. This was in the Prodigal son, when he resolved to go to his father, 
Luk. 15.18.  and confess he had sinned against heaven and against him, and was no more worthy to be called his son, when as yet he felt not his offences already pardoned. This was in the Ninevites in this place, 
The meaning of the words.  they conceive a good hope of God albeit he threatened them, and believe that his wrath may be appeased, when they say, Who can tell if God will return? and therefore some doubting was joined with it, as, 
joel. 2.14.  joel. 2.14. Who knoweth if he will return and leave a blessing behind him? 
2 Sam. 12.22.  and 2 Sam. 12.22. Who can tell whether God will have mercy on me, that the child m●y live? So likewise Ester. 
Ester. 4.14.  4.14. Who knoweth whether thou art come to the kingdom for such a time as this? So then this phrase is used in matters not fully certain and manifest unto them, but in such as are doubtful. Object. Again, when the Prophet saith, God will repent; the question may be asked, how repentance can agree to God, 
Tit. 1.2.  who is by nature unchangeable and cannot lie, Tit. 1.2! Especially considering we find Scripture to affirm, 
1 Sam. 15.29.  The strength of Israel will not lie nor repent, for he is not a man that he should repent, 1 Sam 15.29 yet before it was said, it repent him that he had set up Saul to be king? how are these things to be reconciled? I Answer, Answ. the Scripture speaketh of God two ways, sometimes properly, and sometimes unproperly: properly it agreeth not to God: because in him is no change, nor shadow of turning: unproperly it may, by the figure Anthropopatheja, which is an attributing or ascribing unto God, the parts, properties, passions, and affections of men, the more lively to represent the things spoken off before our eyes. So then, it is a borrowed speech from men, in God it is a change of his work, not of his will, as Gen. 
Gen. 6.6.  6. it repent God that he had made man, that is, he purposed to destroy man whom before he had made. From hence we learn, where true faith is to apprehend and believe the truth and certainty of God's threatenings, Doct. there is a fear of judgements to come. 
Faithworketh a fear of God's judgements.  Faith worketh fear, and fear often worketh faith. This we see in these Ninevites; they believed God, and proclaimed a fast, and therefore they feared the dreadful sentence published and pronounced against them. This appeareth in the commendation of the faith of Noah, Heb 11.7. 
Heb. 11.7.  He being endued with a justifying and saving faith, is also touched with fear and reverence at the consideration of God's judgements to come. So it was with jehoshaphat, he believed the Prophets; 
2 Chro. 20.3.  and therefore he feared and set his heart to seek the Lord, 2 Cor. 20. See the further practice of this in Hezekiah, jer. 
jer. 26.18.19.  26. Micah the Morashite prophesied and spoke to all the people of judah, Thus saith the Lord of hosts, Zion shall be ploughed like a field, and jerusalem shall become heaps: did Hezekiah the king of judah, and all judah put him to death? did he not fear the Lord and besought the Lord, and the Lord repent him of the evil which he had pronounced against them? 
2 King. 22.19.  The like we see in josiah, 2 King. 22. when he heard the plagues and curses that should come upon jerusalem, his heart was tender, he trembled himself before God; and when he heard the words against that place, he rend his  and wept before him. The reasons are evident.  
First, God hath coupled both these together, Reas. 1 and therefore whosoever believeth his threatenings cannot but fear the evils threatened. He that apprehendeth the wrath of a Prince to be as the roaring of a Lion, cannot but tremble; it cannot but work in him fear, Amos. 3. 
Amos. 3.6.  Can a trumpet be blown in the City, and the people not be afraid? Secondly, faith maketh things unseen to be seen, Heb. 11.1. 
Heb. 11. 1.1●.  For it is the evidence of things me sinners Moses by faith saw him that is invisible, vers. 27. and Noah ●aw the world's destruction as present, though it 〈◊〉 an hundred and twenty years before it came, and 〈◊〉 it.  
But it may be objected, Object. the faithful is not afraid of any evil ●idings, for his heart is fixed, and believeth in the Lord, Psal. 112.7. and therefore faith expelleth all fear: I answer, the words of the Psalm teach the contrary, Answ. Blessed is the man that feareth God: and therefore to cl●●re this seeming-contradiction, we must observe a twofold fear; as also care, a distrustful fear, and an awful or reverend fear. The distrustful fear argueth want of faith in God: the awful fear maketh us seek to God and to fly to his mercy. But where the true faith is, it expelleth and driveth out distrust, 
Psal. 133.18. & 147.11.  and therefore the Prophet joineth these two together, Psal. 133 The eye of the Lord is upon them that fear him, that trust in his mercy: and 147.11. the Lord delighteth in them that fear him, that hope in his mercy.  
Behold the true cause, Use 1 why there is so little fear of God in the world and of his judgements, though imminent and ready to fall, nay present and already fallen. We never had more cause to fear general judgements in regard of the general corruptions and floods of wickedness that overflow in all places: yet never more security, never less fear. And what is the cause? because there is so little faith: 
Math. 24.37.  as Christ our Saviour showeth, that iniquity should abound in the last days, and men mind nothing else but their profits and pleasures, as they did when the flood came and swept them all away at once: disobedience to the word proceeding from infidelity was the cause of that cause. 
1 Thess 5.  For when they shall say, peace, peace sudden, destruction shall come upon them, as pains upon a woman in travail, and they shall not escape. These shall make a mock of the last judgement, and never fear it, until they feel it. These may be sent to school to Ahab, to judas, the son of perdition, nay to the Devils themselves: for they have not so much faith as Ahab had, 1 King. 21.27. not so much as judas had, 
Luk. 18.8.  Math. 27.3.5. not so much as the Devils, jam. 2.19. who believe and tremble where as the ungodly believe not, and therefore tremble not: but they would, if they believed only so much as the Devils do. How then can profane persons escape the torments of Hell, who come fare short of these that are already in hell? and how fearful an estate is it to be condemned of such, as be condemned themselves?  
Secondly, see the difference between God's children, and carnal or worldly men: these are quite contrary the one to the other, as light and darkness; and as fare distant as heaven and hell. 
Hic ubiopus est none verentur: illic, ubt nihil opus est, the verentur. Terent. Andr. act. 4. seen 1.  When Gods judgements are threatened, and men warned to take heed and look to themselves, they do fear least of all who have most cause, and whom they most nearly concern, and they on the other side most of all, whom they concern. We see this in the old world evidently and expressly: for whom did the threatening of the drowning and destruction thereof most nearly touch and concern? Doubtless the disobedient world of the ungodly. But they feared least, nay nothing at all; they ran on in their worldly and wicked courses, till the flood came and swept them away. Whom did the threatening lest of all concern, as being in least danger to be drowned? Surely Noah, and his family, for whom the Ark was prepeared: but they feared most of all. Nay Gods children oftentimes fear for the wicked, 
Psal. 119.53.136.158.  when they fear not for themselves, as Psal. 119.53.136.158. as they pray for them, when they pray not for themselves, and desire their conversion, when they mind nothing less. The Prophet was greeved for them, when they were not greeved for themselves. 
2 Cor. 12.21.  So it is said by the Apostle, God will humble me among you, and I shall bewail many which have sinned, and have not repent of the sins committed: the more sorry he was for them, the less sorry they were for themselves. These are like drunken men that dread nothing, because all their wit is gone to discern of danger; or like little children, that fear not the fire till they be burned, 
Pro. 20.11.  nor the candle till they be singed with it. As Pro. 20.11. even a child is known by his doings, whether his work be pure and whether it be right.  
Lastly, it behoveth us to examine our own hearts, 
The trials of a true faith.  whether we have true faith or not. But how shall we try and prove ourselves? let these be the trials. First, if our faith be not fruitless and barren but work in us love and hatred, joy and grief, hope and fear. If this faith be in us, it will make us that we shall not be idle or unfruitful in the knowledge of our Lord jesus Christ. It will make to a ●ound in us both the love of God and our brethren, and of good things, and the hatred of evil: both joy to see Religion flourish, and grieve to see God dishonoured: both hope of everlasting life, and fear to offend the everliving God. That faith which swimmeth in the brain, & descendeth not to the bottom of the heart is no found faith, but in show and shadow only, a dead and counterfeit f●ith. Secondly, it is sound, if it make us stand in fear of his judgements executed upon others, like children that shake and quiver when the father correcteth any of their brethren; nay of the servants of the house: so it is with the children of God, they fear and lay it to heart when he chasteneth his Church or any of his own people nay the ungodly and profane persons of the world: they by and by look upon themselves, and examine their own ways to see whether they be not guilty of the same sins. 
2 Sam. 6.6.7.9.  This appeareth in David, when the Lord in his anger smote Vzzah for his error, that he died by the Ark of God, because he put forth his hand and took hold of it when the Oxen shaken it, be feared God exceedingly that day. What? did he nor fear the Lord before? Yes doubtless; but exceedingly at that time, when he saw a visible example of his wrath before his eyes: and this also made him say, 
Psal 19.120  my flesh trembleth for fear of thee, and I am afraid of thy judgement. This the Evangelist showeth Act. 5. when Ananias and Sapph●ra were suddenly smittendown with sudden death, 
Act. 5.11.  fear came upon the whole Church, and upon all th●se that heard of it. If it be the property of the child of God to tremble at his word, 
Esay. 66.2.  Esay. 66. as the heart of Iosi●h melted for fear at the hearing of the Ia●v, 2 King. 22. Because a reproof entereth more into a wise man, than an hundred stripes into a Fool, Pro. 17. 
Pro. 17.10.  how much more at his rods, at his scourges, and at the drawing and shaking of his glittering sword, when his hand layeth hold on judgement? like the child at the sight of his father's rod? So the Prophet, 
Hab. 3.2 16.  when he heard of the judgements of the Lord, was afraid, his belly trembled, his lips quivered at the voice, rottenness entered into his bones, and he trembled in himself. This fear of God's anger is a work of grace in the heart. Thirdly, if the fear of his judgements be an effectual means preventing in us the feeling of them. They that fear most now, shall have least cause to fear hereafter, and contrary wise such as fear least now when they are called to fear shall be suddenly overtaken with fear hereafter, when they can neither prevent it, nor avoid it. Fourthly, we may try the truth and efficacy of our faith, if we can believe God on his bare word, although we see not the performance thereof, neither any appearance or likelihood thereof. This we must consider in two respects, both of his promises, and of his threatenings. Touching his promises, when we dare trust him on his bare word for the performance of them. We say of some men, we will trust them no farther than we see them, or have some earnest, pledge, or pawn from them, howbeit we must not deal so with God: this is as much as not to trust him at all, but our own eyes, and to trust our own pawn, not him. But for us to trust him, 
2 Cor. 5.7.  when he seemeth to go from his own word, or against his word, even deny himself, this is assuredly a true faith. Thus it was with Abrahram; when the Lord bade him kill his son, his only son, even Isaac, the son of promise, by whom he looked to have issue, in number as the Stars of heaven, and as the sand by the Seashore, he accounted that God was able to raise him up even from the dead from whence also he received him in a figure. So it was with job, 
H. b. 1.29.  we must believe that God will save us, even when he seemeth to go about to destroy us, job. 13.15. Thus we are taught to believe that he loveth us, when he chasteneth us and frowneth upon us, and maketh little show of love toward us: we must believe that he remembreth us, when he seemeth to forget us, Esay. 49.4.15.16. And touching his threatenings, we must believe them before they come. The threatenings of God are manifold and evident, The soul that sinneth, 
Ezek. 18.5. Psal. 68.21.  shall die the death, Ezek. 18.5. and Psal. 68 The Lord will wound the head of his enemies, and the hairy scalp of every one that goeth on obstinately in his sins. But because we see it not presently, instantly, and immediately performed, the ungodly put fare from them the evil day, and they live merrily and pleasantly, thereby seeming to escape the scourge here, 
Eccl. 8.11.  as Eccl. 8. Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil. These think God will be better than his word, and that these threatenings are spoken only to fray and affright men, as scarecrows do birds; to keep them in awe, not to bring them to ruin and destruction. What are these but infidels, who cannot believe, that God will do that which they see him not to do presently? Here then is the work of faith to believe that which may seem to carry no likelihood of coming to pass: remembering what Solomon saith Though the wicked live an hundred years, and pass them all over in pleasure, yet I know it shall not go well with the wicked, 
Eccl. 8.13.  neither shall he prolong his days which are as a shadow because he feareth not before God. The heathen do account it a point of man's misery above all other creatures, that he alone is vexed with care and fear for the future: but I account it a point of man's excellency and eminency above other creatures and of true Christians above other men, that they are not all for the present, but have their eyes in their fore head to foresee and so to prevent evils to come, as Eccl. 2. The wise man's eyes are in his head, 
Eccl. 2.14.  but the fool walketh in darkness. The natural man seethe with one eye, to wit the carnal eye of natural reason, that can pierce no farther than the light of nature reacheth: but Christian men have together with it the spiritual eye of faith also to foresee evils to come, such as sense and reason are not able to apprehend. 
Bernard in Psal. Quihabitat. Serm. 1.  There are four sorts of men in this case to be considered of us, some hope, but fear not: others fear, but hope not: some neither hope nor fear: others both hope and fear. The first sort is of those that hope, but fear not: these run through thick and thin, and stand at nothing; they fear not when there is cause, but they presume without cause. These hope for his mercy, but they fear not his wrath: they have their eyes fastened upon his mercy, but they shut them upon his wrath, lest they should look upon it; and thereby take liberty to sin without any remorse of conscience, or of repentance from dead works. We have infinite examples both written and unwritten of such persons, and therefore the Prophet David prayeth to God to keep his servant from presumptuous sins, lest they have dominion over him. 
Psal. 19.13.  This faith is no faith, but a fancy, or rather a frenzy. These set up an idol instead of God, made all of mercy, that is, an other kind of God, than he hath described himself to be in his word, Exod. 20 and 34 he will by no means clear the wicked, 
Exod. 34.7.  visiting the iniquity of the fathers upon the children and upon the children's children unto the third and to the fourth generation. Wherefore all mercy and no fear, is all fancy and no faith. An other sort is of such as fear, but hope not at all. These are contrary to the former. They fear his judgements too much, but they hope in his mercies too little, as Cain, Saul, Achitaphel, judas, and such like, who had no more hope than the Devils have, and so come to be swallowed up in the deep gulf of desperation. The third sort neither hope nor fear, neither hope in his mercy, neither fear his justice. It is all one with such which end goforward, whether God be offended, or not, whether he be pleased or displeased. These are like the Laodiceans, neither hot nor cold, but luke warm, whom God will spew out of his mouth, 
Revel 3.16.  Rev. 3. These are seiled in their lees, or dregs of their sins, that say in their hearts, the Lord will do neither good nor evil. 
Zeph. 1.12.  These are Epicures or Atheists that make God sit idle in heaven, and do nothing. The Fourth and last sort are such as both hope and fear also. In the first sort reigneth presumption, in the second desperation, in the third profanation, in the last religion. These so hope in his mercy, that they stand in fear of his wrath, as Noah, David, josiah, and sundry others. Such must we be, to regard both of his mercy and judgement. We must not be any of the former sinners, neither presumptuous, nor desperate, nor profane, but fearful of his wrath, and yet confident in his mercy.  10 And God saw their works, that they turned from their evil way, and God repent of the evil that he had said, that he would do unto them, and he did it not. 
Hitherto we have heard what the Ninevites did: 
Knowledge is of Apprehension, Heb. 4 13 Approbation, Psal 1.6. Math. 7.23.  here we are to consider what the Lord did, he saw their works, and repent of the evil which he had denounced. Let us first mark the meaning of the words, and consider them in order as they lie.  
He saw). First, he not only beheld what they did, but he approved their works, 
Chap. 1.2.  and conceiveth a liking of the service they performed, as Gen. 1.31. & 4.4. Lam. 3.6. But doth not the Lord see the wicked and their works? Ob. did he not see before this, their wickedness? Yes doubtless, Answ. or else how could it come up before him? For answer unto this we must understand, that he is said to have a two fold eye; the eye of knowledge, and the eye of allowance. He seethe all persons, and all things good and evil with the eye of his knowledge, that nothing can be hid from him: for he that form the eye, shall not he see? the night, 
Psal. 94.9. & 139.11.  and the light are both a like with him: but he seethe not all things in this manner with the eye of his allowance, liking, loving, and approving▪ In this sense, he did not look upon Cain and upon his offering, but upon Abel and his offering, to whom he had respect. Their works). First, their faith, their conversion from their evil ways, their fasting and prayer, how they cried mightily unto him.  
God repent of the evil.) First, God is after a sort transformed and transfigured into our nature, as we sometimes read of his eyes, ears, hands, heart, feet, nostrils and other bodily members: not that he is so indeed, not that he hath these parts, but the Scripture speaketh after our capacity and understanding, as they do that speak to children; we are not ignorant, what use, office, and property these several parts have in ourselves; and we conceive not how a man should see without eyes, or hear without ears, or walk without feet, or work without hands, and to teach us therefore that God seethe, heareth, worketh, and understandeth all things, those parts are ascribed unto him, by which we see, hear, work, walk and understand: But properly repentance is not in God (as we have noted before) but the effect is, 
Repentance not properly in god.  which is nothing else but the undoing of a work which he had formerly done. So then the Ninevites turned, and God turned: they turned from their evil, and God from his evil. Howbeit these evils differ the one from the other; for theirs is criminal; his penal: Doct. they turned from the evil of their sin, he from the evil of his punishment. 
God knoweth whatsoever we do, and approoveth of that which is good.  From hence we may observe two points, which, because they have affinity one with an other, we will consider together namely, that God seethe, knoweth, and heareth whatsoever we do, speak, or think; yea he acknowledgeth alloweth, 
Whatsoever we do, and approoveth of that which is good. Psal 139.2.3.4. & 33.13.14.  praiseth, and commendeth good things in whomsoever they are. Touching the first branch, the Prophet saith Psal. 139. Thou understandest my fitting, my rising, my thoughts afar off, there is not a word in my tongue, but thou knowest it wholly, thou possessest my reines, my bones are not hid from thee: and 33.13.14. The Lord looketh from heaven he beholdeth all the sons of men from the place of his habitation, he looketh upon all the inhabitants of the earth. And touching the second branch, to wit, the approving of of that which is good, Moses declareth, when Israel offered their submission to the ordinary ministry, being ready to hear from his mouth all the words of the Lord, he gave this testimony and commendation of them, 
Deut. 5.28.29  I have heard the voice of the words of this people, which they have spoken, they have will said, O that there were such an heart in them, 
Math. 8.10. & 15.28. & 26.13.  that they would fear me, and keep my Commandments always, etc. Thus Christ our Saviour commendeth the faith of the Centurion, Math. 8. of the Cananitish woman, Chap. 15. and of the woman that anointed his feet with precious ointment, I say unto you, wheresoever this Gospel shall be preached in the whole world, there shall this which she hath done be told for a memorial of her, chap. 26.  
Let us see both these branches confirmed unto us. 
Reasons of the first branch.  Touching the first, it is great brutishness and folly not to know that God knoweth all things. This is as much as to deny his nature, and to make God to be no God. He may be said to be all an eye, all an ear, all an heart: but to deny this principle, what is it in effect, but to turn the true God into an Idol, which hath eyes and fee not, ears and hearth not, 
Psal. 115.5.6 & 94.89.10.  and an heart and understandeth not. Hereunto came the words of the Prophet, Understand ye brutish among the people, and ye fools when will ye be wise? he that planted the ear, shall he not hear? he that form the eye, shall he not see? he that teacheth man knowledge shall not he know? All things have sight, hearing, knowledge, and understanding from him, therefore he must hear, perceive, and see, forasmuch as that which causeth a man to be so, is itself much more so. Secondly, nothing can hinder his sight, nor want of light, nor distance of place, nor dimness of the eye, which are causes of want of seeing in us. Therefore the Prophet saith, 
Psal. 139.7.8.9. etc.  Whither shall I go from thy spirit? or whither shall I fly from thy presence? If I ascend up into heaven, or make my bed in the grave, or take the wings of the morning and dwell in the uttermost parts of the sea, thou art there, etc. Touching the second, 
Reasons of the second branch  he approoveth every good work, for who is it, that hath wrought it in us? or from whence doth it proceed? is it of ourselves? no doubtless, every good and perfect gift is from above, and cometh down from the Father of lights. And as he must work it before we can have it, 
jam. 1.17.  so he must strengthen that which he hath wrought in us. Secondly, to encourage and provoke us to perseverance and continuance in welldoing. It is no less virtue to hold fast that which we have gotten, then at the first to get it. And we have as much need to be exhorted to go on as to begin; seeing we may perish as well by going back, as by not stirring at all, or not walking in the ways of God, Heb. 10.35. as also it serveth to draw on others by our example, as we also ought by the examples of others.  
The uses follow, and first of the first branch. And first, Use. 1 this directeth us in all our works to propound to ourselves always the presence of God, a special foundation of Christian religion. When thou hast any tentation to sin, or inclination of thy heart thereunto, if thou covet to be kept in the fear of God, persuade thyself of the truth of this principle, that whatsoever thou thinkest, or speakest, or dost, 
Heb. 4.13.  all things are naked and open unto the eyes of him with whrm we have to do; 
Gen. 39.9.  because he searcheth all hearts: and say with joseph, How can I do this great wickedness and sin against God? Enoch walked before God and pleased him, that he had his power and presence evermore before his eyes, Gen. 5.24. in Heb. 11. and Gen. 17.1. On the other side, this is a main cause of all wicked nesse, profaneness, and ungodliness among men, to be persuaded that God seeth us not, Psal. 94. They prate & speak heard things, 
Psal. 94.4.5.6.7.  they smite thy people and spoil thy heritage, flay the widow, and murder the fatherless what is the cause? where is the reason? they say, the Lord shall not see neither will the God of jacob regard it. It is near to Atheism to have such a blasphemous thought, as to jmagine that we can hide our counsels & devices from the Lord, 
Esay. 29.15.  as Esay. 29 Woe unto them that seek deep to hid our counsel from the Lord, & their works are in the dark, and they say, who seethe us? and whoknoweth us? True it is, men will not speak thus prophanly with the tongue, for then all men would condemn them, & cry shame of them as unworthy to live upon the earth; but what should we look to their words, when we may look upon their deeds? or what shall it avail them to hide their counsels, when they lay open their conversations? to keep their mouths silent, when their lives proclaim, they think there is no God? Happy are we, if we have the Lord ever before us, and have our eyes upon him as we know that his eyes are upon us (as the eye of the Master upon the servant) to give to every man according to his works.  
Secondly, this offereth much comfort to the afflicted, and putteth such as afflict, them in mind of their wretched condition wherein they stand, 
2 Thess. 1.6.7  seeing it is a righteous thing w●th God torecompence tribulation to them that trouble you; and to you who are troubled rest, when the Lord jesas shall be revealed from heaven. The Lord seethe the afflictions of his servants, & will regard & revenge them & get glory to his great name in the confusion of their enemies. When the children of Israel were oppressed by the Egyptians, and afflicted with sore burdens, the Lord comforteth them with this, I have seen, I have seen the affliction of my people, 
Exod. 3.7.9.  which is in Egypt, and I have heard their groaning, 
Act. 7.34.  and am come down to deliver them. He considereth the cruelty and injury of the enemy, as 2 Chro. 16. 
1 Chro. 16.9.  the eyes of the Lord run to and fro throughout the whole earth to show himself strong in the behalf of them, whose heart is perfect toward him. It is strange to see the folly of men abusing the essential properties of God, as were easy to show in our several state and condition of life, sometimes abridging them and cutting them too short, and sometimes enlarging them and stretching them too fare. See this in the consideration of the power of God, how we err two ways. In time of adversity, we contract it and make it to little, as if he could not do so much as he had promised, and we cannot believe more than we see, 
Numb. 11.4.13.21.22.23 Psal. 78.19.  neither can look beyond the ordinary means, as Numb. 11. with Psal 78. they spoke against God, saying, Can God furnish a table in the wilderness? Yea Moses himself spoke unadvisedly with his lips, Whence should I have flesh to give unto all this people? whereunto the Lord answereth by way of reproof, Is the Lord's hand waxed short? thou shalt see now, whether my word shall come to pass unto thee, or not. So in the siege of Samaria, a noble person, on whose hand the king leaned, answered the man of God, who had prophesied of great plenty, If the Lord would, make window: in heaven, 
2 King. 7.2.  might this thing be? but when men live in peace and plenty, how many do extend his power too fare, and encourage themselves in the excess of all ungodliness and propha esse of life; because he is able to pardon their sins, though they be never so great, and there upon harden their hearts, and gather that they need not make conscience of any thing. Thus upon a firm foundation, they build a false conclusion. The like we may say of the presence of God. When we have all that heart can desire, that we prosper in the world and increase in riches, we dream we must needs be highly in God's favour, and that he is present with us with his grace: but when we are plagued and chastened every morning, how do we presently conceive that he is departed far from us? that he hath forgotten to hear us, and will remember us no more? 
E●ccl. 9  but no man knoweth either love or hatred by all that is before them, and if sin do not separate between us and our God, 
Esay. 59.1.2.  his hand is not shortened that he cannot save, neither his ear heavy that he cannot hear.  
Lastly, touching the second branch, hence ariseth a reproof of such wicked and envious men, that will never remember any good thing, or any grace of God that appeareth in his faithful servants, unless it be to lessen them, discredit them, mock and scoff at them, and to deride them as Ishmael did at Isaac, Gen. 21.9. as Michal did at David, 2 Sam. 6.20. Nay, there be some so fowle-mouthed, and corrupt hearted, if they can find nothing whereby to defame them, they will invent and devise matter out of their own brain. See the partialily of these brainsick men, and the difference between God and them: for first, though they see never so much grace, the way to glory, shine in the servants of God, they pass it over and will take no notice thereof. Secondly, what blemish, defect, or infirmity so ever be in them, they bruit it and blaze it abroad, no time, no place, no company is free, but they ring of them, they proclaim and publish them in every place, before every person, at every meeting, and they will be sure to add something of their own beyond the truth. And what marvel is it, if, being evil themselues, they speak evil of others? Thirdly, they can readily pass over the foul spots and profaneness not only in themselves, 
Malèdeme loquuntur; sed mal●, Sen.  but in their own crew and companions, because therein they have oftentimes, themselves a great and principal hand, and therefore they see the discrediting of them tendeth to their own reproach. Fourthly, if there be the least civil virtue break out of the ungodly, that they after a sort stumble upon them, accidentally rather then purposely, and that but once, or if it be only a shadow of virtue appear in any of their fellows; O how they praise and applaud them! they light up a candle to see them, and they blow a trumpet for men to hear of them. In all which they show themselves contrary to God; for he passeth over the frailties and infirmities of such as fear him and have given their hearts unto him, though sometimes they stumble and fall, as we see in job. 
job. 42. jam. 5.11. 1 King. 15.5. Math. 13.31.8 & 25.23. & 12.20.  42.8. jam. 5.11. and in David, 1 King. 15.5. and wheresoever he seethe any grace to grow, though it be as little as agraine of mustardsecd, if he increase but two talentes, or bring forth only thirty fold, if they be but as the smoking flax, or as the bruised reed, he accepteth it, maketh much of it, & highly commendeth it. On the other side, he hateth and abhorreth wickedness, as he loveth righteousness, and albeit the ungodly have the glory and applause of the world, because the world will love his own, yet will he bring upon them shame and perpetual contempt.  
And God repent of the evil that he had said) Albeit the threatening against this city expressed no condition, Doct. 
God is merciful to all penitent sinners.  as we have already declared, yet we see in this place by the issue and event, that it included it. As the threatening denounced was very fearful, so the fruit of their repentance was as joyful. This teacheth, that God is merciful and gracious to all penitent sinners; he turneth their mourning into mirth, and all their heaviness into laughter. All such as truly repent them of their sins, shall find pardon & forgiveness at his hands, as Ezek. 18. 
Ezek. 18.21.  If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live and shall not die. Thus in sundry places we are cummanded to turn to God, and then he promiseth to turnt to us, & to save us, joel. 2, 12.13. jer. 31.18. Lam. 5.21. Hereunto come sundry examples of Manasses, 2 Chro. 33. of Paul, Act. 9 of the jews that crucified the Lord of life, Act. 2. The like I might say of sundry others.  
The reasons, Reas. 1 First, No penitent person ever perished from the foundation of the world to this present, neither shall from this present to the end of the world. God which cannot lie hath promised grace to the humble and and contrite heart. Repentance is as a table on which we take hold after shipwreck, to bring us safe and sound to land. Nosinne is unpardonable, if the sinner could repent, no not the sin against the holy Ghost. Secondly, God's mercy is above all his works, he knoweth whereof we are made, he remembreth that we are but dust: he is slow to anger and of great kindness, Psal. 103. Thirdly, he hath showed some mercy in a temporal deliverance for a temporal repentance, 
2 King. 21.27.  as we see in Ahab, who obtained the respite of punishment, when he had but an outward humiliation, 2 King. 21. if wicked Ahab, who did sell himself to work wickedness in the sight to the Lord, repenting with fasting & sackcloth, God deferred his judgement threatened; how much more shall true repentance obtain the love and favour of God, and blot out all our offences out of his sight?  
From hence arise sundry uses. Use. 1 First, from the nature of contraries, we learn that to such as continue in sin, and have hearts that cannot repent, there is no mercy to be looked for: because they treasure up unto themselves wrath against the day of wrath, and revelation of the righteous judgement of God, who will render to every man according to his deeds. And therefore the Apostle saith, Unto them that are contentious and do not obey the truth, but obey unrighteousness shall be indignation and wrath, 
Revel. 2.5.  tribulation and anguish upon every soul of man that doth evil, of the jew first, and also of the Gentile. Woe then to all such as lie in sin and please not God, they fill up their sins always, and his wrath shall come upon them to the uttermost. True it is, every unrepentant sinner can say, the Lord is merciful, and Christ is the Saviour of the world: but to whom is he merciful, and whom will he save? Not every one that can say, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of the father which is in heaven. To this purpose consider these few rules. First, God hath made no promise in all the Scripture to impenitent persons. Search the Scriptures, for in them ye look to have eternal life; but in the whole volume of that book ye shall not find one line or letter that will minister comfort to the soul that continueth in evil doing. Secondly, they deceive themselves that look for mercy, that lie under wrath, and see not their own misery. Indeed there is promise of mercy, yea sundry promises in every Prophet and in the writings of the Apostles; but they are made to the penitent. The Lord God hath no pleasure at all that the wicked should die; but then they must return from their own ways, 
Ezek. 18.21.23.  that they may live: he will put all their wickedness out of his remembrance; but first they must turn from all their sins that they have committed, and do that which is lawful and right: he hath promised to draw near unto them; 
jam. 4.8.10.  but then they must draw near unto him, yea they must cleanse their hands and purify their hearts: he hath said he will lift them up; but first they must humble themselves in the sight of the Lord. Thirdly, Christ jesus is a Saviour; but he saveth none but such as are his people: none are his people; but such as believe in him, and none believe in him, but those whose hearts are purified by faith. Except we be new creatures, let us never say, we are in Christ, or that he is a Saviour unto us; he hath wrought the great work of redemption, and paid a dear price to ransom us, his own precious blood: but let us remember and never forget, that he gave himself for us, that he might redeem us from all iniquity, 
Tit. 2.14.  and purify unto himself a peculiar people, zealous of good works, Tit. 2. Lastly, consider, that notwithstanding the shield & sheiter of the mercy of God, to which every man runneth, he hath brought sundry both general and particular judgements upon the children of disobedience, and his wrath hath been revealed from heaven against all ungodliness and unrighteousness of men, 
Rom. 1.18.  who no doubt builded with the untempered mortar of supposed mercy, but were swallowed up with his justice. Such were the old world, who no doubt set up an Idol, all made of mercy, but they found him to be a God of justice. Such were the Cities of Sodom and Gomorrah with the rest of the plain, Gen. 19 Such were Pharaoh and the Egyptians that pursued Israel to the red Sea, and infinite others. Nay see how God hath whipped his own children, 
Pro. 11.31. 1 Pet. 4.17.18.  and scourged them with grievous chastisements, as we see in David, and other Saints, if judgement have begun at Gods own house, what shall the end of them be, that obey not the Gospel of God? and if the righteous scarcely be saved, where shall the ungodly and the sinner appear?  
Secondly, hence ariseth matter of much comfort to the humble and contrite spirit that is weary and heavy laden with the weight and burden of his sins lying heavy upon his conscience. 
Math. 11.28.29.  Nothing indeed can come hereby to the impenitent, that is, to the obstinate and wilful offender tha● resolveth to continue in his sin, neither can he look for any thing but judgement that hangeth over his head and lieth at the door: but to the humble and repentant sinner there are a thousand comforts, & a treasury of mercies laid up in store for him, to keep & preserve him from doubting and despair. Such Christ jesus calleth unto him, & embraceti them in the arms of his mere, that they should not be dismayed all the multitude or greatness of their sins but rather lay hold upon the multitude and greatness of his mercies, which are infinite, higher than the heavens; broader than the Seas, deeper than the earth, and surmount all the sins which they have committed. O what comfort is it to a sick man, lying and languishing upon the bed of sorrow, to hear of a certain and Sovereign medicine, a present and effectual remedy of his discase! and ought it not to find rest in our souls, when we are willed to come to Christ, the Physician of the soul? aught it not to be as marrow unto our bones, and bring peace to our souls, forasmuch as his yoke is easy and his burden light? Who ever came penitently unto him, and wet away heavily or discomfortably? 
Suet. in vita Titirespat●c.  If it were the saying of a great Prince, that none should departed from his presence heavy-hearted; how much more may we be assured it is the voice of the King of kings, that no penitent person shall ever go from him without grace and favour comfortless? Repentance is a salve that healeth all the wounds of the soul. Search into the examples of all the Saints from the beginning of the word. What was it, turned Noah's drunkenness into sobriety? 
Gen. 9.25. & 19 cum. 2 Pet. 2.8. 1 Tim. 1.13. 2 Chro. 33.12. Esay. 11.9.  Repentance. What changed the unnatural lust and excess of Lot into eleannesse and purity? repentance. What was it that cast Manasseth, Paul, and many others into a new mould; and of oppressors, persecuters, blasphemers, made them meek and gentle as Lambs? repentance. No man was ever saved without repentance: for final impenitency bringeth damnation. Damnation is a necessary effect of divine justice from the just God; brought upon unjust offenders. Such sinners and transgressors can have no peace with God without reconcilement: there is no reconcilement without remission: no remission without Christ: no Christ without faith: no faith without repentance. Woe then to such as presume of hope of pardon without payment: these disjoin faith and repentance, and separate mercy and justice asunder in God, to whom both are alike essential, & in whom both are infinite: for albeit his mercies exceed his justice in his works toward us, yet in himself they are alike. And woe unto such as say, though we give ourselves to the free and full practice of sin, yet God is abundantly, nay infinitely merciful; for such shall certainly perish in their presumption, and to make him all mercy is to leave him to be unjust in suffering sin to go unpunished, whereas the judge of all the world should do right, Gen. 19.25.  
Lastly, it is our duty, as we desire grace and mercy, so to practise repentance betimes: All will seem to be willing to have remission of their sins, but all do not take the right way, 
Motives to stir up to repentance.  nor use the means to attain unto it, which is by repentance. Now we have sundry motives to move us and persuade us to repentance, which we must no less affect, than we do repentance it self. First, the man that liveth without repentance is fare worse than the basest creature, than the bruit beast. It would be thought a base comparison to compare such to a dog, or Swine, or Serpent, but it is too good for such base and worse than brutish persons that forsake God, and will have no communion with him. For their misery and torments begin after this life, whereas the bruit beasts perish, and there is an end of them with this life. That which our Saviour speaketh of impenitent judas, who ended his his days in despair, may be said of every impenitent person, 
Math. 26.24.  Woe unto that man by whom the Son of man is betrayed, 
joh. 6.70. & 3.18.  it had been good for that man, if he had not been borne: and in an other place, one of you is a Devil, and is condemned already, because he hath not believed and repent. Secondly, such a one is under the power of Satan which is the greatest and sorest bondage: 
2 Tim. 2.26.  all the pharoh's and hazael's in the world cannot be compared with his tyranny, as 2 Tim. 2. for impenitent the are taken captive by the Devil, and holden in his snares to do his will. Thirdly, such are in danger of all the judgements of God to fall upon their heads every hour. For albeit they should escape th●m in this life, yet they are but respited or reprived, as the judge sometimes doth the malefactor that is afterward executed: and in the mean season, all the fearful plagues and punishments that have come upon sinners are imminent & may suddenly & swiftly come upon them. They may be summoned to the bar of God's judgement in this life, as Adam was, Gen. 3. and Cain, chap. 4. 
Gen. 3.9. & 4.9. & 6.7.  they may be drowned in the waters with the old world Gen. 6. with Pharaoh and the Egyptians Exod. 14. 
Fxod. 14.28, Psal. 136.15.  they may be overthrown and overturned with fire & brimstone from the Lord out of heaven, as Sodom and Gomorrha were, 
Gen. 19.24.  Gen. 19 they may perish with the arrows of Famine, Pestilence, the Sword, banishment, and evil beasts, 
Ezek. 5.15.16.17. Exod. 7. &. 8. & 9 & 10. &  as many in Israel, Ezek. 5. they may suffer & sustain all the plagues of Egypt, as the King and people of Egypt, Exod. 7. etc. they may be burned and consumed with fire, as the captains and their fifties, 2 King. 1. 
2 King. 1.10.12.  they may be stung with fiery Serpents, and perish, as the people in the wilderness Numb. 21. the earth may open and swallow them, as it did Dathan and Abiram, Numb. 6. Psal. 106. 
Numb. 21.6. & 16.31. Psal. 106.17. 1 Sam. 31.4. 2 Sam. 17.23. Act. 1.18. Act. 12. ●3. Act. 13. ●1. Gen. 19.11. 2 King. 6.18.  they may destroy themselves, and lay violent hands upon themselves, as Saul and Athithophel, 1 Sam. 31.2. Sam. 17. they may fall headlong, and burst a sunder in the middle, & all their bowels gush out, as judas, Act. 1. they may be smitten by the Angel of the Lord, & be eaten up of worms, as Herod was, because he gave not God the glory. chap. 12. they may be smitten with blindness by the hand of the Lord, and a mist & darkness may fall upon them, 
Luk 13.3.  that they may seek some to lead them by the hand, as Elymas the sorcerer, and sundry others. This is that of which our Saviour warned his hearers by occasion of the sudden slaughter of the Galileans, and those eighteen upon whom the tower in Siloe fell and slew them, that except they did return, they should all likewise perish. Luk. 13. Fourthly, such are in danger not only of these corporal plagues to fall upon the body, but of eternal death and everlasting damnation from the comfortable presence of God, 
Act. 17.30.31  the heaviest judgement of all the rest, as Act. 17. Now God commandeth all men every where to repent, because he hath appointed a day in which he will judge the world in righteousness. Fiftly, God oftentimes knocketh at the door of our consciences to open unto him. This is the acceptable season of coming to Christ. This is the time appointed for repentance, make much of it, we know not whether we shall have it again. He that abuseth and mispendeth that time, forfeiteth his Salvation, as Eccl. 9 Whatsoever thine hand findeth to do, 
Eccl. 9.10.  do it with thy might: for there is no work, nor devise, nor knowledge, nor wisdom in the grave, whither thou goest. Lastly, none can be made partakers of eternal life, but such as are penitent. It is vain with Balaam to wish for heaven, 
Numb. 23.10.  and to dye the death of the righteous, except we live the life of the righteous, and repent us of our sins, and so turn from our evil ways with these Ninevites. To conclude, let us take heed lest these men rise up in judgement and condemn us, who repent at the preaching of one Prophet: the more hath been committed to us, the more shall be required at our hands. The Lord that searcheth the hearts and tryeth the reines, jer. 7. to give to every man according to his ways and according to the fruit of his doings, turn us unto him, and then we shall be turned, to whom be glory and praise in the Church for ever, Amen.   

A Recapitulation of the doctrines in this Treatise.  

GOd warneth before he punisheth.  
God's threatenings are conditional.  
General all sins procure general judgmentes.  
The preaching of the word is the means to work faith.  
It is a fruit of repentance to take revenge for sin, of ourselves.  
Public fasts were always called and solemnised in dangerous times  
Repentance is wrought by the preaching of the word.  
Repentance must be speedy and not prolonged.  
Superiors must give good example to their inferiors.  
We have need to stir up ourselves and others to repentance.  
Fasting and prayer must be joined together.  
Prayer is a means to remove God's judgements.  
Prayer must be earnest, zealous, and fervent.  
Prayer must be directed to the true God only.  
Prayer and repentance must go together.  
The natural man not yet called must repent.  
Repentance standeth in turning from our evil ways unto God.  
Where true faith is, there is a fear of judgements to come  
God seethe all things, and approveth that which is good.  
God is gracious and merciful to penitent sinners.    

GOD'S TRUMPET, SOUNDING THE ALARM, Summoning all persons speedily to repent, and turn unto God, teaching the doctrine, removing the hindrances, and urging the practice of true repentance, before the evil days come which are at hand.  Act. 17.30.31. 
The times of this ignorance God winked at, but now commandeth all men every where to repent:  
Because he hath appointed a day in the which he will judge the world in righteousness, etc.  Revel. 2.5. Remember from whence thou art fallen and repent, and do thy first works, or else I will come unto thee quickly, and will remove thy Candlestick out of his place, except thou repent. 
LONDON. Printed by T.C. for Michael Sparkes. 1632.   

GOD'S TRUMPET SOUNDING THE ALARM, SUMMONING ALL PERSONS SPEEDILY TO REPENT.  An Exposition upon LUK. 13.1.2. etc. 
1 There were present at that season, some that told him of the Galileans, whose blood Pilate had mingled with their Sacrifices.  
2 And jesus answering, said unto them, suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things?  
3 I tell you, Nay: but except ye repent, ye shall all likewise perish.  
4 Or those eighteen, upon whom the tower in Siloe fell, and flew them, think ye that they were sinners above all men that dwelled in jerusalem.  
5 I tell you, Nay: but except ye repent, ye shall all likewise perish.  
6 He spoke also this Parable, etc.  
HEre is a communication touching an inhuman and cruel fact of Pilate against certain Galileans. The main doctrine & use taught by our Saviour, who took all occasions to do good to soul and body, is to move to repentance, comprehended in these words, except ye repent, ye shall all likewise perish. The preaching of this necessary truth be all that were present arose upon the report and information, 
pilate's barbarous cruelty in three respects.  which certain made to him of pilate's barbarous and bloody action: which was so much the more foul and beastly: first, because he was precedent and Governor of jury, 
Math. 27.11.  under the Roman Emperor, and as a judge ought to have proceeded according to Law, to have kept and preserved the Country in peace and quietness, and not to have used force and violence in shedding of blood: Secondly, because these Galileans did not properly belong to his jurisdiction, neither were these within his liberty, but did belong to Herod, and therefore if they had offended, they were to be sent to him, to whom they were bound to give on account; as he dealt afterward with Christ whom he sent to Herod, 
Luk. 23.7.  Luk. 23.7. Lastly, because this murder was committed upon their persons, whiles they were in a sacred place, which should have been as in a sanctuary, and performing a sacred duty in offering sacrifice, which should have purchased unto them an immunity from such danger. But what these sacrificers were, what there sacrifice was, and where the place of meeting was, it is uncertain: whether they were Proselytes sacrificing at jerusalem, 
joh. 4.20.  or as the Samaritans sacrificing else where in the mountain, it appeareth not. But this is certain and appeareth evidently, that in the time of sacrificing as the blood of the beast was shed and ran down, Pilate came upon them with his men of war and shed their blood, so that the blood of the men and of the beasts was mingled together.  
Of this strange and savage practice there were some that informed our Saviour, whereupon he began to make use thereof, and to preach to them the doctrine of repentance, & to apply it the to consciences of all his hearers, as also to reprove and meet with a secret & common corruption that reigned in them. For it seemeth by Christ's Question, that such as were present and saw that slaughter judged hardly and uncharitably of those men that so suffered, as being notorious and extraordinary wicked persons, because such things had befallen them, and therefore he propoundeth a general doctrine, I tell you Nay: but except yourselves be take yourselves to a better course and resolve to lead a new life, ye shall in like sort perish as well as they.  
To work a deeper impression of this in their hearts, 
Hieron. in 8. cap. Isaj.  he addeth and annexeth another example, not much unlike the former of a like sudden judgement, upon eighteen persons which perished by the fall of a tower in Siloe. 
Esay. 8.6. joh. 9.7.  This Siloe was a calm stream or little brook running softly, which riseth at the root of mount Zion, flow,ing at certain times only, which carried the water about jerusalem, 
De bello judai. lib. 6. cap. 11.  and had upon it a fort builded as a Castle or Citadel. Of this read more in josephus, Now certain standing under it, a piece of the Tower and wall fell down, and crushed 18. of them to death. Upon occasion of this example also, he presseth again the former doctrine and in the same words, as if he should say, Because these 18. were slain, and died in that sudden fall, not once thinking of death, impute you the cause of this extraordinary event and success, to be their extraordinary sins? I tell you: Nay, but except ye repent, ye shall all likewise perish.  
When he hath thus propounded the doctrine, he farther amplifieth & explaineth it by a Parable or similitude: as if he should say, I will tell you in what case the Church of jerusalem in general, & you here present in particular are: it is as much as if a man had a large Vineyard, & in it had planted a figtree. Now when he had set it in his fruitfullest ground & fattest soil, he looked for the fruit of his labours: & at the time of bearing, he comes, & calleth the dresser of the vineyard, he saith, Lo, I have planted this fig tree, I have spared it a good time, and yet it remaineth barren & bringeth forth; no fruit what remaineth but that I cut it down? The dresser, whether in regard of pity and commiseration, or that continuance of time might do some good, or hope that other or farther dressing might help to amend the matter, pleadeth with the Lord of the Vineyard for the Vineyard, I will dress it, and dung it, and dig about it, and use all good means I can: and it may be the next year, your patience and forbearance shall not be repent off, and my labour shall not be grudged at: but if after all this toil & painstaking it yield no fruit, than thou mayest cut it down. This is the sum of this Parable; the application whereof is. So God hath placed you of judea in a fertile place, hath bestowed many blessings upon you, and hath looked for good fruit from you, but behold ye bring forth none; I tell you therefore, except ye repent & that speedily, ye shall all likewise perish. Now for our better proceeding in the orderly handling of these words.  
Observe herein 2. things 

An exhortation to repentance or a threatening of destruction to the impenitent, vers. 3. & 5.  
An amplification or enlargement thereof in the residue.    
The amplification or illustration is 

By examples.  
By a parable.    
The examples are of the 

Galileans  
Eighteen upon whom the tower fell and slew them.    
The second amplification, which is by parable, we will relerue to the proper place, & handle the same particularly. For all these things belong unto us, as well as unto those to whom they were spoken by our Saviour, and may be applied to us as well as unto them. The doctrine of repentance was never more needful to be preached, and the threatening also as fully concerneth us, Except we repent, we shall likewise perish, as Mark 13. lest we pass by the exhortation uttered to the Disciples by our Saviour as impertinent to us, he addeth, What I say unto you, 
Mark. 13.37.  I say unto all, Wa●ch; So it is in this place, as if he had said, what I say unto these, I say unto all, Repent. Wherefore, Doct. the general point that Christ laboureth to press and persuade is, to work in them and in all others, repentance. 
The way to prevent God's judgements is to amend our lives.  This teacheth, that the only way to prevent and escape the judgements of God is to amend our lives and turn unto him with all our hearts, and to repent from dead works. We live in the days of many judgements, some lying heavy upon us, others hanging over our heads, so that we may say with the Prophet. Psal. 100LS. 1. Out of the depths have I cried unto thee, O Lord: and 42.7. deep calleth unto deep at the noise of thy water spouts; all thy waves and thy billows are gone over me. The means ordained of God to revoke his heavy, hand gone out against us is to turn from our evil ways. See this Deut. 4. 
Deut. 4.29, 30 31.  after that God punisheth his people for their sins, he saith When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the Lord thy God, and shall be obedient unto his voice, he will not forsake thee nor destroy thee: 
2 Chro. 17.13.14.  if thou seek him with all thine heart and with all thy soul. Thus the Lord said to Solomon 2 Chro. 7. If I shut up heaven that there be no rain, or if I command the Locusts to devour the land, or if I send postilence among my people: if my people which are called by my name shall humble themselves, and pray, and seek my face and turn from their wicked ways, then will I hear from heaven, and will forgive their sin, 
jer. 3 22.  and will heal their land. And the Prophet jeremy bringeth in the Lord speaking, 
Math. 3.7.8.10.  Return ye back-sliding children, & I will heal your backsliding. So doth john the Baptist reprove the Pharisees, O generation of vipers, who hath warned you to sly from the wrath to come? bring forth therefore fruits meet for repentance: and now also the axe is laid unto the root of the trees: every tree which bringeth not forth good fruit, is hewed down, and cast into the fire. So then the only way to stay God's hand, and to stop his judgements now that his arrows fly through the land, is to return from all our evil ways, and to cause others to return.  
The reasons follow: Reas. 1 First, because until we repent all judgements hang over our heads, and shall overtake us, as they did the old world, as they did Sodom and Gomorrha, as they did Pharaoh, and infinite others. We may be destroyed by fiery Serpents, burned in the fire, drowned in the waters, swallowed up in the earth as Dathan and Abiram: and may look every day for some plague or other to find us out and seize upon us. Secondly, when we truly repent, forgiveness of sins and other blessings do follow. For repentance and remission go together. We see this in the Ninevites, 
jonah. 3.10.  God saw their works, that they turned from their evil ways, and he repent of the evil he had said he would do unto them, and he did it not.  
If then we would prevent God's judgements, Use. 1 first, we must beware of all false & counterfeit turnings, and bypaths of our own invention, and walk in the King's high way. Some make confession of ourselves to have sinned, and to say, I am a sinner, to be true repentance; but thus every civil man should repent. Some make all kind of sorrow and grief, and shedding of tears to be turning to God; but so should Esau repent. Some content themselves with a little humbling and an outware casting down of themselves, to hang down their heads for a day like a Bulrush, but so should Ahab repent. Some think every good word Lord, Lord, to be repentance, and if they can but say Lord have mercy upon me, they have truly repent, but so should every sick man repent. Others, turn not from sin, until sin turn from them, and they leave it not, till they can follow it no longer; but thus every old man repenteth. Others turn from one sin to an other, as many from one disease into another: and from evil to worse, as it were from a fever into a frenzy. Lastly, others turn from some sin, but not from all: they will keep some beloved sin still; but thus Herod and judas repent: but this must be the Covenant that we make with God to keep us from all sin, remembering that he which faileth in one point is guilty of all. 
jam. 2.10.  All these blind ways wherein the greatest sort do walk must be avoided of us. True it is, wicked men may walk in all these paths; they may confess their sins and desire others to pray for them: but this is an enforced repentance this is compulsion, not conversion; and thus Pharaoh repent: whereas true repentance must be voluntary, and as a freewill offering. They may confess some heinous and capital sin, known to others as well as to themselves, whereby they have brought shame and confusion upon themselves, howbeit they will not confess all, but thus judus repent, saying. I have sinned, 
Math. 27.4.  in that I have betrayed innocent blood; but he acknowledged not his covetousness, that he was a thief and kept the bag. They have often some remorse and touch of conscience, but it is a great deal more for the punishment threatened or inflicted, then for the sin committed: if they might any way escape the punishment, the sin would never trouble or torment them: but thus Cain repent, 
Gen. 4.13.  who cried out, My punishment is greater than I can bear. Besides, what contrition or compunction of heart soever they may have, it is but as a flash of lightning, it is not constant; it is not constant; it is not joined with an unfeigned desire to forsake sin and to turn unto the Lord, neither with any persuasion of God's goodness and mercy in Christ jesus, To conclude, we may be assured of true repentance and of our turning to God by these three infallible tokens: first when we can say before the Lord, 
How to be assured that our repentance and sorrow are, true.  that there is no sin but we do as hearty desire never to commit it, and as unfeignedly crave of God to give us strength to leave and forsake it, as we desire he would not plague and punish us for it. Every man desireth to be freed and exempted from the punishment; happy are we if we have as great a desire to be freed from the sin. Secondly, when we as earnestly crave and covet to forsake sin, as we desire that God would forgive us our sins, and not impute them unto us: Lastly when we as truly hate sin, as we desire to be partakers of eternal Glory in the kingdom of heaven. These are unfallible signs of true repentance and turning unto God, which were never found in any wicked man in any age of the world, neither indeed can be.  
Secondly, must all repent and amend their lives, as the only means and remedy which God hath appointed to turn back his judgements? then it is necessary for us to know what we are by nature, or of ourselves, that we may learn what is our own, and what is not our own. For we shall never return unto God, until we know how far we are turned from him: neither come into the right way, till we hear how fare we are gone out of it: nor will we labour to reform our lives, until we know how much we are deformed: nor become wise in God, until we see our own folly. 
Math. 9.12.  The whole (saith Christ) need not the Physician, 
Rules touching tonuersion.  but they that are sick. Now that we may search throughly into ourselves, and make an Anatomy of our souls, and plough up the ground of our hearts, let us observe these few rules following. 
The first rule.  First, every man that cometh of Adam, and issueth out of his loins (as all mankind doth) is guilty of his sin and disobedience in eating of the forbidden fruit. And if we had no inherent sin of our own, this imputed sin of his were enough to condemn us: for we, even we ourselves in his loins did eat of the forbidden fruit, we believed not God, we harkened to Satan, we were seduced and deceived as well as he. In this the proverb holdeth true, 
Ezek. 18.2.  which is justly reproved in the jews. The fathers have eaten sour grapes, & the children's teeth are set on edge. This the Apostle teacheth at large Rom. 5. 
Rom. 5.12.  By one man sin entered into the world & death by sin. Now this sin of Adam passeth to his posterity be two means; by imputation and propagation. The punishments which all men suffer do plainly argue that the sin of Adam is imputed to us therefore he addeth in the next words, Death passed upon all men, for that all have sinned, to wit, in him.  
But because this rule is not easily yielded unto, but we are ready to say with Nicodemus, How can these things be, john 3. and with the Disciples that followed him, This is an hard saying, who can here it, john 6.60? We will propound and answer a few objections, Ob. that may seem to stand in the & way contradict the former rule. First it may be alleged, We were then unborn, and lived many thousand years after him, how then can his sin be ours, more than ours be his? How then can we be guilty in that respect before God? I answer, Answ. that the sin of Adam was not only personal, neither did he sin as a singular person, but as carrying all mankind in the stock and original, no otherwise then our Saviour, satisfying for us on the cross hath not satisfied for us as a private person, but as sustaining and representing the whole Church in the head, as 2 Cor. 5. If one died for all, all likewise were dead: 
2 Cor. 5.15. Rom. 6.6.8.  and Rom. 6. We are dead with Christ, & crucified with him. If then we died in Christ dying, and were likewise crucified with him, who can doubt but it may be said, that we sinned in Adam? For if the righteousness and satisfaction of the second Adam be imputed to us, why shall not the sin of the first Adam in like manner be imputed, especially seeing the righteousness of Christ is imputed unto us, that the sin of Adam might not be imputed unto us? And besides the sacred records of holy Scripture, doth not this accord with good reason? For inasmuch as Adam received good things not for himself alone (as we do) but for his posterity it is not to be marveiled at, if being spoilt, or rather spoiling himself of these good things, he lost them for himself & his posterity. If a man be capitally punished for high treason against his Prince, and forfeit his estate and be thereby brought to poverty, his children also have their blood stained and lose their nobility. Even as he that is borne of Parents infected with the Leprosy, draweth from them like contagion: so it is with such as are borne of Adam, out of his loins issueth a natural depravation and contagion. So then we must consider, that we are all Adam's seed and posterity, he was the common father of us all, whatsoever he received, it was for himself and his posterity, and whatsoever gift he lost, he lost them for himself and all his posterity, 
Calu. justit. lib. 2. cap. 1.  as it is said that Levi paid tithes in Abraham, albeit by his office he received tithes, Heb. 7.9. Religion and the image of God in which he was created, if he had stood fast in his estate, had been hereditary and entailed to his posterity, as an inheritance to be conveied from the father to the children: but when he fell from God, 
Gen. 5.3.  he is said to beget a son in his own likeness after his own image, not in the image of God. This the Apostle toucheth in many places Rom. 
Rom. 1.14.15 16.17.18.19.  5. Death riegned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression. And again, Through the offence of one many be dead. And again, The judgement was by one to condemnation. And again, by one man's offence death reigned by one. And again, By the offence of one, judgement came upon all men to condemnation. And again, by one man's disobedience many were made sinners.  
Secondly, it may be objected, What reason is it, Object. 2 that we should answer for an other man's sin? This may seem jniustice in God, and wrong done to the sons of men to condemn them for an other: for what could we help or hinder Adam's fall? I answer, Answ. this indeed seemeth strange to the carnal or natural man, wherein the rule of the Apostle, if in any thing, holdeth in this, Let no man deceive himself: 
1 Cor. 3.18.  if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 
Cur omnium fit culpa, paucorum sceluss Seneca in Hippoli.  But howsoever few among the multitude think or believe they shall answer for Adam's sin; yet we must know it was not his sin alone, but a common sin, his and ours as he was a common or public person, and carried all mankind in him. If any ask the reason, why the sin of Adam should be imputed to his posterity, rather than the sin, of other parents, as our fathers, grandfathers, or great-grand-fathers' to their children: I answer, the difference appeareth in divers respects: First, by the sin of Adam we lost original purity, but not by the sins of the other. Secondly, we shown before, that Adam received gifts which he should have conveyed to his posterity: when they were lost, it cometh to pass justly, that all his posterity should be stripped and deprived of them: but our grand fathers or fathers received not supernatural gifts, which by an hereditary right were to be derived to their children. Besides, the sins of such Parents were personal or proper sins, because they did not sustain the persons of their posterity, it cannot be said of Hezekiah, jehoshaphat, or josiah, 
Velut a●mine facto, quidata● portaruunt, et terras turbine perflant; Virg. Aeneid. lib. 1.  who were the posterity of David, that they did in the loins of David murder Vriah, or commit adultery with her that was the wife of Vriah. Let us see the truth of this in the example of Adam. He was the root and original of all sin, he disobeyed the Commandment of God, and after that, a flood gate being opened, followed a multitude of sins: yet doubtless only that first sin of Adam was imputed to his posterity, not his daily failings, because by this sin he broke the Covenant of God made with him, as with the author and original of all mankind. To conclude then, we must distinguish of Adam's sins: they are of two sorts, his first sins and his after sins. His first sin was the sin of mankind generally, this was not his alone, nor ours alone but his and ours jointly together: his after sins (for no doubt he sinned daily, being now become a sinner) which he committed as a private man, were his alone: being sins of his person, not of his nature, and therefore not to be laid to our charge.  
The last objection is out of the Prophet Ezekiel, Object. 3 chap. 18.4, 
Ezek. 18.4.  20. All souls are mine, as the soul of the father, so also the soul of the Son is mine, the soul that sinneth, it shall dye the Son shall not bear the iniquity of the father, 
Deut. 24.16.  neither shall the father bear the iniquity of the son. How then cometh it to pass, that we die for another's sin? or wherefore is the sin of Adam imputed to us? or is it credible, that that he which forgiveth us our own sins, will impute to any one an other sin? Answ. I answer, the meaning of the Prophet is, that none perish or are punished being innocent, therefore the son that is innocent shall not bear the punishment of his father that is guilty, 
Exod. 20.5.  So in the law, when the Lord threatneth to visit the iniquity of the fathers upon the children, 
Ezek. 18.2.  he understandeth such children as walk in their father's steps, and are partakers of the same sins. For in this place he reproveth them that used this Froverbe, The fathers have eaten sour grapes, and the children's teeth are set on edge. But the sons of Adam cannot be said to be innocent, as they which not only sinned in Adam as in the stock and root of mankind, but also themselves are borne stained with the same depravation and prone to the same sin. So then this place maketh nothing to the present matter: for the first sin of Adam was not personal, being as one that represented the person of his posterity; whereas the Prophet speaketh of the sins of the fathers whose sins are merely personal, as they that in sinning did not sustain the persons of their children.  
The second rule dependeth upon the former, which is, 
The second rule.  that in all men in regard of the guiltiness aforesaid, the whole nature of man is corrupted, so that the whole man lieth in evil, as joh 5. The whole world lieth in wickedness: 
1 joh. 5.19.  so we may say that every part and power of soul & body is infected with sin as with a foul Leprosy from the crown of the head to the sole of the foot, there is nothing in us but wounds and bruises and putrifying sores, so that we may cry out with the Leper, I am unclean, 
Levit. 13.45.  I am unclean. No man is free from this blot, whatsoever is borne of the flesh, is flesh joh. 3.6. 
joh. 3.6.  We are by nature the children of wrath Eph. 2.3. 
Eph. 2 3. job. 14.4.  Who can bring forth a cleance thing out of an unclean? There is not one job. 14.4. David acknowledgeth himself infected with this contagion from his conception. Psal. 51.5. 
Psal. 51.5.  and in this common lot he doth bewail and lament his own. This we must confess to be in ourselves, and thus the Apostle teacheth Rom. 3. 
Rom. 3.9.10.11.12.13.14, etc.  Are we more excellent or better than they? No in no wise: for we have before proved both jews and Gentiles, that they are all under sin, As it is written, There is none righteous, no not one, and they are all gone out of the way, and their throat is an open Sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips, etc. that every mouth may be stopped, and all the world may become guilty before God. This was signified by Circumcision, for by that external sign or Symbol the Church was and is warned, that there was somewhat in man (so soon as he was borne) that aught to be cut off and corrected. The end of our Baptism is the same, which is the Sacrament of our cleansing in the blood of Christ, by which our natural filthiness is washed away. Neither doth the estate of this universal contagion belong only to Turks and infidels, to the Savages or evil Christians, but even to the offspring of the Godly & faithful, even as he that was Circumcised begat one that was uncircumcised; & as a grain of wheat well winnowed from the chaff bringeth forth (when it groweth) wheat with chaff again. Therefore when any man hath children of evil disposition, he must acknowledge his own image in them: and when he hath good children, 
joh. 1.13.  he ought to admire the work of God in them & to confess their goodness to be his image, who are not borne of blood, nor of the will of the flesh, nor of the will of man, but of God, to whom all Glory and praise is due. The Lord jesus alone was free from this common contagion and corruption, who derived not original sin from his mother. True it is, that all men sinned in Adam: & it is as true that Christ was in Adam, as being one of his posterity: Nevertheless that sentence of the Apostle doth not concern Christ, because the person of Christ was not in Adam, but only his humane nature; neither was he conceived after the common manner of other men, but by overshadowing of the holy Ghost. 
What original sin is.  He therefore is excepted out of the common condition, all are borne in Original sin, which is nothing else but the depravation of man's nature, contracted from the very generation itself, and derived from Adam into all mankind. Now herein are two things, the want or privation of original righteousness, and the inclinableness or proneness to evil: as sickness is not only a privation of health, but also an evil affection or disposition of the body arising from the distemper of the humours: so this hereditary blot, as a sickness, is not only the want of righteousness, but likewise a proneness to unrighteousness: from whence ariseth blindness in the mind, frowardness in the will, the loss of supernatural gifts, and the corruption of those that are natural.  
The third rule followeth, that all Evil, 
The third rule  even the whole body of sin is in man, as we heard before that the whole man is in evil. In every man are the seeds and beginnings of all sin by nature. Not in one man a proneness to some sins, an in another to some other sins: but a proneness to all in all and every one; not only in the worst or most wicked, in the unregenerate and carnal men, but in the regenerate and best men: even to the most odious, heinous and abominable sins. All that know themselves know this to be true, and such as know not the truth of it, do not as yet know themselves, neither can they truly repent. As the matter first made (called a Chaos) had the seeds of all creatures in it: so the mass of sin that is in us hath the fountain and root of all other sins. 
Matter of wonderful humiliation.  O how should this humble us, to think what vile and venemed natures we have! never was there any gross sin or impiety committed in the world by desperate, debauched, and devilish men, albeit we have not committed it already, neither intent to commit it hereafter, but do hate and abhor it: yet there lieth hid in our hearts a fitness and forwardness, a proneness and disposition thereunto. All ground is not fit to bear and bring forth all kind of fruit, but some yields one sort and some an other: it is not so with our hearts; they are Seminaries or seed-plottes of all sins. We complain and cry out of the Apostasy of the Angles, of the murder of Cain, of the filthy lusts of the Sodomites, of the hard heart of Pharaoh, the murmuring of the Israelites, of the conspiracy of Korah of the rebellion of Absolom, of the envy of the Pharesees, of the horrible treachery of judas, and such like vices and villainies: but let us never accuse or accurse these and cry out against them; rather it behooveth us wisely to return home to ourselves, and to enter into our own hearts; where we shall see, that we carry them all within us; every man hath a Cain, a Sodomite, a Pharaoh, a Pharisee, an Absalon, a judas, nay a devil, nay all these together in his own breast, and bosom. These are indeed most wicked and wretched men: howbeit they serve as glasses to behold our own faces. For as in the water face answereth to face, so doth the heart of a man to man: 
Pro. 27.19.  their heart answereth to our hearts, and ours to theirs. And as there is the same nature of cruel and savage Lions, so there is between the heart of Cain, of Pharaoh, of judas, of ourselves, and any other man. For (as the Apostle speaketh,) are we better than they? 
Rom. 3.9.  No, in no wise. We complain against Annas and Caiaphas the high Priests, against Herod and Pilate the chief Governors, against judas and the jews the cursed instruments that crucified the Lord of life, and accuse them as notorious wicked and hard hearted men: but do we judge ourselves any better by nature, or of ourselves? or shall we say with the proud Pharisees, 
Math. 23.30.  if we had been in the days of our fathers, we would never have done as they did we would not have been partakers with them in the blood of the Prophets: nay had we lived in their times, and stood in their places, doubtless we would have put upon us their persons, and by the sway and swing of the same corruption, we would have done none otherwise, unless God's grace did prevent us and restrain us. If he should leave us (as he did them) to ourselves, and not stay us up being ready to fall, if he did not hold us in the arms of his mercy, 
Exod. 19.4.  as a father doth the child; and bear us as it were on eagle's wings; we should quickly fall down as deeply as ever they did, and plunge ourselves headlong into all iniquity.  
The fourth rule to be known of every one that would amend his ways is, 
The fourth rule.  that every one borne of Adam lieth under the curse of God, 
Eph. 2.3.  & is the child of wrath by nature, as well as others, yea of hell and damnation. Have we not then need of repentance? As then the Eggs of the Asp are justly broken, and Serpents new bred are justly killed, albeit they have yet poisoned none: so even infants, much more others, are guilty before him, Object. and worthily subject to punishments. But it may be said, the Apostle maketh the jews better than the Gentiles, 
Rom. 3.1.  and to have many preeminences above them? I answer, Answ. they were preferred in respect of God and his manifold benefits and blessings upon them above the other nations: but they were both equal in respect of natural corruption, 
Rom. 3.9.  being alike sinners by nature; in regard whereof he saith they were in no sort better than they: The jews had a preferment of favour to be Gods chosen or peculiar people, 
Deut. 4.34.  to have his Law and Prophets, the Ceremonies and Sacrifices, the Ark and the Covenant, but touching grace and justification through grace before God, by faith not by works, it was all one to jew and Gentile, because all are sinners. So then this rule teacheth, that all men are under the guilt and punishment of sin, which is a matter of such danger, as it were better to have the whole weight of the world upon us, then to lie under the burden and bondage of one sin; because the wrath of God (which is the heaviest thing under heaven) doth hang upon sin and sinners for ever. We are all of us condemned men, there is not any one which is not in himself damned and forlorn. Their is nothing in our whole nature but corruption; we are loathsome and abominable in his sight, the heirs of death and destruction, the enemies of God, the bondslaves of Satan held under his dominion even from our mother's womb. This doth admonish us of the miserable condition of all mankind through sin; no creature more wretched; we have no cause to advance or magnify ourselves. It stirreth up our minds to seek after a Saviour, 
Luk. 15.32.  to find us being lost, and to quicken us being dead. It teacheth us to think seriously upon the riches of God's mercy, 
Eph. 2.4.  & to praise his name for his great love wherewith he hath loved us. It putteth us in mind by our own estate of corruption, to reprove others with compassion, 
Gal. 6.1.  considering ourselves, that are no less sinners, and stand in the same case and condemnation as well as they.  
The fift rule is, 
The fift rule  that the natural man can do nothing at all that can please God. For until we have faith and repentance, all that we do or can do is sinful, and abominable in his sight. Every thought of the heart of man is evil, and only evil, 
Gen. 6.5. & 8 21.  and continually evil, Gen. 6. & 8. It is deceitful above all things and desperately wicked, who can know it? The wised me of the flesh: 
jer. 17.9.  and therefore the best thing in a carnal man, even whatsoever he understandeth, or perceiveth, is enmity against God: 
Rom 8.8. & 7 18. & 3.  for it is not subject to the Law of God, neither indeed can be. The Apostle saith of himself, I know that in me, that is, in my flesh, dwelleth no good thing: and generally of mankind he pronounceth, 
Tit. 1.15.  There is none righteous, no not one, they are all gone out of the way. and again, Unto the pure all things are pure, but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience is defiled. 
The doctrine. of Pelagius,  The opinion of Pelagus, that a man that is an infidel and unregenerate hath in himself and of himself a sufficient power to believe and to fulfil the law, 
Ezek. 36.26.  is as contrary to the whole doctrine of the Scriptures, as light to darkness, as sweet to sour. For the Prophets and Apostles teach, that the heart of man is stony, and therefore in it own nature unfit and uncapable to receive the impression of the law of God, unless God writ on that stone with his singer: that the natural man receiveth not the things of the Spirit of God, 
1 Cor. 2.14. 2 Cor. 3.5. Phil. 2.13. Eph 2.1.5. Col. 2.13.  for they are foolishness unto him, neither can he know them: that the Ephesians before their calling, yea and all of us are dead in sins and trespasses. Hence it is that the Scripture calleth the change of man by regeneration, sometimes an other birth, joh. 3. Sometimes the creation of the new man, Eph 4. Sometimes an other resurrection from the dead Luk. 15.32. joh. 5.25. For as a dead carcase can by no means dispose nor prepare itself to the resurrection, as Lazarus lay in his grave stinking, until by the powerful voice of Christ he was raised up to life: or as a thing that is not created, cannot further itself any thing to the creation of itself: so man in the state of nature and before his regeneration hath nothing whereby he may dispose himself or further his new birth, or spiritual life. This rule teacheth that many there are, who albeit they bless themselves, as men in a good case, yet are found the children of wrath, the enemies of righteousness, haters and hated of God Such are they that rest in outward or civil honesty, that boast and brag that they are no adulters, no thiefs, no murderers, that they live peaceably and quietly among their neighbours, and pay every man his own; and are not all these good? Yes doubtless they are good, but they are not good enough: these must we do, 
Math. 23.23.  but other things may not be left ●●done. For if they could look throughly and unpartially into their souls, they should find there a filthy sink and puddle of all manner of sin, and nothing else. It teacheth that we have no freedom left in any faculty of the soul to spiritual goodness, and therefore beateth down the doctrine of the Church of Rome, that setteth up and advanceth man's free will, as if it were not lost, but only weakened. It teacheth that before the natural man be washed and purged, every thing is unclean unto him, yea he tainteth and defileth every thing that he toucheth: which way so ever he turneth himself, all his actions, spiritual, civil, or natural are polluted, because they proceed from unclean hearts and consciences. His spiritual actions, which may seem best of all, his hearing the word, reading the Scriptures, praying to God, receiving of the Sacraments, all being the sacrifices of the wicked, 
Pro. 15.8. & 28.9.  are abomination unto the Lord; the person must please him before our works can please him. These divine ordinances, how pure and precious soever in their own nature, as instituted of him, are turned into sin. His civil actions and honest dealings in the world, his buying, selling, giving, lending, his labours in all the works of his calling, are in him and to him no better than sins: Lastly, his natural actions, as eating, drinking, sleeping, and the like, all are unclean unto him and in his use. To conclude, it teacheth us the necessity of regeneration in every part, especially it should move us to beware, that we approach not near the Courts of God, neither compass his altar without washing our hands in innocency, 
Psal. 26.6.  and to pray unto him to sanctify us throughout, and to wash the whole man, both soul and body.  
The last Rule is, 
The sixth rule.  that the posting over, the denying, and diminishing of our sins is one of the greatest hindrances of repentance. Some post them over, and think to save themselves by appealing and appeaching of others, as Adam & his wife, Gen. 3. Some deny their sins, and so think to hide them, as Ananias and Sapphira, Act. 5. Some extenuate and excuse them, as Saul 1 Sam. 15. Thus we stop the passage to repentance, and harden our hearts that we cannot turn unto God: Whereas we should fear our sins, more than his plagues. How many are there that stand in fear of his judgements, who never once consider the causes thereof; not hate their sins, though heinous and horrible, which bring them upon us? We deal commonly with our sins, as the unjust Steward did with his Master's debtors and debt for an hundred he sets down fifty. 
Luk. 15.6.  See herein how partial we are: when we censure others, we are ready for fifty to set down an hundred, and of every molehill to make a mountain: but when we cast up our own accounts, we say to our own souls, Take thy bill and sit down quickly, and write fourscore or fifty, or happily four or five, so unequal and unjust are our ways. Again, others acknowledge themselves to be sinners in gross or in general, as Pharaoh, Saul, and sundry others, but come to the particulars of the law, which is the glass to show us our sins (for by the Law cometh the knowledge of sin) & examine these by it from point topoint, 
Rom. 3.20.  who never examined themselves, they are not ashamed to pronounce themselves innocent. For bring them to their trial, as it were to hold up their hand at the bar, whether they ever broke the first Commandment, 
Exod. 20, 3.4.7.8.13.  Thou shall have no other Gods before me; they answer readily, God forbidden I should set up strange gods. Or the second, To make graven images, or the rest, To kill, To steal, To bear false witness, 
Math. 19.20.  and such like: they stick not to plead not guilty, and to say with the young man, All these things have I kept from my youth up: what lack I yet. These are like to a man that saith he is sick and being asked, where? and led a long from the crown of the head to the Sole of the foot, should then say he is well in every particular part. Thus they show, they understand not the Law which is spiritual, 
Rom. 7.14.  and searcheth into the heart.  
Lastly, it is our duty to use all means to move us and bring us unto repentance. The first may be our present necessity. 
Motives to stir us up to repentance.  If there were no other, but the distress and calamity that lieth upon our Churches, it were enough to rouse us up out of the dead sleep of sin into which we are fallen. It is not our fasting and prayer that can call in God's judgements, nay they provoke him the more against us, except we repent. O let us consider the woeful mortality and the pitiful estate of thousands of our brethren and sisters, 
Psal 80.5. & 79.8.9.  that the Lord feedeth them with the bread of tears, and giveth them tears to drink in great measure, and thereby be stirred up ourselves, and stir up others to unfeigned repentance: then let us say with the Prophet, O remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low: help us, O God of our Salvation, for the glory of thy name, and deliver us, and purge away our sins for thy name's sake: and he will hear us in the end, and send us a gracious deliverance. Secondly, a man that liveth in this world without amendment of life, is fare more vile, than the basest creatures that creep upon the ground. it had been better we had never been borne, or been brought forth as dogs and swine, as worms of the earth, nay as Serpents or a generation of Vipers. We are worse than all these lying in the state of impenitency: for there is an end of them when this life endeth, but our misery shall never have end. Thirdly, such as ate not truly converted are in danger of all the judgements of God, which as a sudden and violent flood may break in upon them, or as a mighty host of men may quickly overthrew them and destroy them. Happy are they that fear them a fare off, and can beware by other men's harms: Let us not tarry till they come upon us, 
Exod. 12.30.  as the Egyptians did, till one in every house was dead. God was never more provoked then at this day. Hitherto he hath prevailed little or nothing with us: 
Math. 3.10.  now the axe is laid to the root of the trees, therefore every one which bringeth not forth good fruit is hewed down and cast into the fire. Fourthly, God hath used all means to work in us repentance, the greater is our sin if we use them not. We are fast a sleep, & he hath sounded his trumpets to awaken us. He hath the trumpet of his word, and commandeth his Ministers to cry aloud and spare not, 
Esay. 58.1.  to lift up their voices like a Trumpet, to show the people their transgressions, & their sins. He hath also the trumpet of his judgements, to pierce into our hearts when the word findeth no place in us. He hath often sounded the alarm and blown the trumpet of his Word by the Ministry of his servants that have spoken unto us early and late in the name of the Lord, and warned us of his wrath to come, and of our wickedness present, and we would not hear them. He is therefore constrained to take in hand an other trumpet, and to strike us with the pestilence and mortality: 
Ames. 3.6.  shall this Trumpet be blown in the City, and the people not be afraid? Or sh●ll there be evil in a City, and the Lord hath not done it? For as when a trumpet giveth a sign or token out of a watchtower, the people hearkneth and is troubled, and prepare themselves this way, or that way, as the trumpet giveth the token: so the Lord cryeth unto us by his judgements, as it were by the voice of a shrill trumpet, ought we not then to be attentive, and be moved at the sound thereof, and, according to the warning, prepare ourselves to repentance? and hear his voice while it is called to day, 
Psal. 95.8. Heb. 3.7. & 4.7.  lest our hearts be hardened through the deceitfulness of sin? It were better for us a thousand times to hearken to the sound of the first trumpet, then tarry till be sound the second: to hear his word, then wait till he take up his sword. O how much better had it been for us, to have taken his word which he sends among us, and to Obey it, then to cause and even constrain him to send his destroying Angel to make havoc of us! Lastly, he that converteth not, is in danger of eternal damnation, to be separated from God's presence, at whose right hand is fullness of joy, and pleasures for evermore: 
Psal. 16.11. Dan, 12.2.  to have fellowship with the Devil and his angels, to have shame and everlasting contempt poured upon them, and to have horror and anguish of conscience cast upon them, arising from a feeling of God's wrath; Then shall the last trumpet blow, and wax louder, that the dead shall hear the sound thereof, 
1 Cor. 15.52. 1 Thes. 4.16.  when the Lord himself shall descend from heaven with a great shout and with thousands of his Angels.  
Except ye repent, ye shall all likewise perish.) We have heard before, that the scope of Christ in these words, to which the examples, one going before, the other following after, are referred, is to persuade men to repentance. This we must lay as the foundation of our weekly meeting together, to make profession before God, before men and Angels of our repentance, to renew our Covenant with God, and to seal to it with our hearts, and to cry unto him to remove his judgements that lie heavy upon us; Consider in this threatening farther an other doctrine, to wit, what danger it is to omit and reject repentance: such persons are subject to death and destruction th●● repent not. Doct. This teacheth, 
Such as continue in sin without repentance shall certainly per●●.  that howsoever. God for a time spare and forbear the Church, and do not always strike upon every occasion (as he might do) yet it is a sure and certain thing concluded with him, that such as continue to walk and wallow in evil without repentance, their end is confusion, their reward and wages is to perish. See the truth of this in the Prophet, remembered in a parable answerable to that which followeth of the Vineyard; he had pruned, trimmed, and hedged about it; he had digged and dunged, & done all that he could, 
Esay. 5.4.  he looked for grapes, but it brought forth wild grapes: the conclusion is this, I will take away the hedge; and it shall be trodden down: I will command the clouds, and they shall rain upon it: I will lay it waste, and there shall come up briers and thrones. This will farther appear by sundry examples, and by the woeful experience of many desolations made in all ages of the Church through default of repentance. When the Lord had heaped his mercies upon the old world, 
Gen. 6.3.  and given them 120. years, the days of his patience, as the time of their repentance, he sent the Patriarches that called upon them, and appointed Noah a Preacher of righteousness, 
2 Pet. 2.5.  who confirmed his doctrine by building the Ark, which was a figure of the destruction of the world of the ungodly, yet they continued their evil ways, 
Luc. 17.27.  eating and drinking, &c: they never though: of the day of the Lord, they never considered the day of their visitation; the flood come and destroyed them all, a small remnant reserved, and a few souls saved. The like we might say of the Sodomites, 
Gen. 13.13. & 19.25.  Gen. 19 They were exceeding sinners before the Lord, and were overturned with fire from heaven, because they repent not. And was it any otherwise with the Israelites themselves 2 Chro. 36. he sent to them by his messengers, rising up betimes, because he had compassion on his people, and desireth not the death of a sinner, 
2 Chro. 36.16. Math. 23.37.38.  but that they should turn unto him: but after all this, they mocked his messengers and despised his word, and misused his Prophets, until the wrath of the Lord (in the end) arose against his people, till there was no remedy. So then, howsoever God sometimes spareth the sons of men, yet such as continue in sin, and wholly delight in the works of the flesh, the end of them is fearful, they repent not, and therefore they must perish.  
Reason 1. Reason. 1 He hath pure eyes and cannot like or allow that which is evil. For can two walk together, 
Amos. 3.3.  except they be agreed? but the Lord hath no agreement with evil, neither have the evil any agreement with him. He is holy in all his ways, but impenitency is contrary to his ways, and hath all sins following after it, and attending upon it, and consequently also all plagues, jer. 5. Secondly, he taketh away his mercy and loving kindness from such. What is it then that turneth away his heavy wrath and displeasure from us? Is it any worthinessein ourselves? we are (alas) an unclean thing. Doth any deserve life? or can he plead with his maker? we are all corrupt and abominable. The world, the Church, the Commonwealth, ourselves, our own Consciences know it and witness against us: 
Lam. 3.22.  It is his mercy that we are not consumed, because his compassions fail not. His mercy is not reserved for the impenitent that proceed and go forward in their sins, this were to confound heaven & earth, nay heaven and hell, God and the devil. Therefore the Prophet jeremy declareth, that God had taken away his mercies from them, jer. 5. If then he will not show mercy to such as walk in the stubbornness of their evil hearts, conclude with me this point for a certain truth, that howsoever God forbear the children, yet wearying him by urging and provoking him by our sins, destruction is reserved for such impenitent persons:  
Seeing such as have hearts that cannot repent, Use. 1 do heap up wrath as a treasure against the day of wrath and just declaration of the righteous judgement of God, Rom. 2.5. let us put fare from us the ways of the impenitent, let them not clea● 〈◊〉 as pitch) unto our souls, lest if we follow their works▪ we be partakers of their Plagues. Let us be grieved for our former evils, and return to the Lord, that be which hath strike us may heal us again. But (alas) while we go forward in our wicked ways, do we hold this point, that the impenitent are reserved to wrath? So many of us as hold and believe this truth, let us departed from our old courses, and labour to heap up mercy upon mercy, 
job. 21.30,  being assured, that the wicked is reserved to the day of wrath and destruction. O how many things have we need to repent of? the days of our ignorance, the sins of our youth, our presumptuous sins! If the Lord call us to an account, who shall be able to abide?  
Secondly, let no man mock at his judgements, or set light by them: let no man think himself safe and secure, and no danger to be near him, because he seethe not his judgements at hand or upon him, or evermore to fall out: O how deep are his judgements! how near oftentimes when we suppose them to be farthest off! how unsearchable are his Counsels, and his ways past finding out! 
Es●y. 28.15. 2 P●t. 3 3.  Carnal men promise peace, and have made a covenant with death and with hell, and make a mock of all judgements. They see the wicked prosper, and the ungodly flourish; but they cannot mealure him that is not to be measured: there is no measure of that which is infinite. God hath more works to work then one, he will not speak peace for ever. 
Esai. 28.24.  The husbandman doth not plough all the year long, neither reap, or gather into his barn all the year, and God hath given to man this wisdom and understanding, to observe the times and seasons: and shall we not think that the Lord also hath his times of his judgements and of his mercies? He hath preached unto us by his mercies a long time, and the days of his patience have long continued among us. How near hath God's hand been unto many of us in the great plague, When it hath been in the same house? one hath been taken away, and another hath been spared? Nay in the same bed one hath been smitten, another hath had his life granted him for a pray? Consider this ye that have forgotten this mercy of God, and labour to appease his wrath, before his judgement falleth upon us. He cometh with a leaden foot, but he striketh with a rod of iron, and dasheth his enemies in pieces, as a potter's vessel. The Lord complaineth in the Prophet, 
jer. 8.7.  that the stork in the Heaven knoweth her appointed times, and the turtle, and the crane, and the Swallow observe the time of their coming, but my people know not the judgement of the Lord, they have rejected the word of the Lord, etc. Every man, even by the light of nature, observeth his times for his several worke●. Skilful Physicians have their times of the year and of the Moon for their purges and potions: The Mariner stayeth not when the tide is come: the Husbandman soweth while it is winter: the Smith striketh while the iron is hot: the Merchant buyeth while the market lasteth: thus do these take their time while the time tarrieth: only men in the matters of God and their own Salvation know not, or will not know the time of their returning. 
Eph. 5.14.  They will not awake from their deep sleep in sin, they will not stand up from the dead, that Christ may give them light and life: They will not hear his voice while it is called to day, but suffer themselves to be hardened through the deceitfulness of sin. The Lord speaketh in the time present, behold now is the accepted time, now is the day of Salvation: but we will take a further day with God, as desperate debtors do with men: they can abide no present reckonings. Thus doth Satan beguile careless sinners, he promiseth them time enough hereafter, like to biting Usurers (as one saith) who are wont to give day to young heirs from year to year, until at last they wind and wring their inheritance from them: So the Prince of darkness, 
August. Confus. lib. 8. cap. 5  the God of this world suggesteth to the children of disobedience, that they may let repentance alone a little, and it will be soon enough to come anon, to repent hereafter. Remember that Esau losing the opportunity of the blessing, sought it afterward with tears, 
Heb. 12.17.  and yet found no place for repentance. Remember that the rich man cried for mercy, but it was too late. 
Lne. 16.24.  Remember the foolish Virgins that cried, Lord, Lord open unto us, 
Math. 25.11.12. & 7.22.23.  but the door of mercy was shut, and they received their answer, verily I say unto you, I know you not. Remember that many shall say in that day, Lord, have we not Prophesied in thy name? and in thy name have cast out Devils? and in thy name done many wonderful works? but it shall be said to them, Depart from me ye that work iniquity. Let us therefore begin betimes to turn to God, while the day of grace endureth: let us cease to do evil, learn to do well; eschew evil and do good.  
Lastly, let no man flatter himself with the enjoying of earthly blessings, health, wealth, peace, plenty, and prosperity, nor with the bare continuance of the Gospel among us, as though it must therefore go well with us, and that we must needs be highly in God's favour. This was the folly of Micah, 
judg. 17.13.  Now I know that the Lord will do me good, seeing I have a Levite to my priest. This was the vain flattery of the jews, who, because they had Abraham to their father, together with the law and the Oracles, the Ark and the Covenant, thought themselves in a good case, and that they must needs be God's people; they cried, the Temple of the Lord, this is the Temple of the Lord. But john the Baptist putteth them from this foolish confidence in the flesh, Math. 3. 
Math. 3.9.  think not to say within yourselves, we have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham. And the Prophet jeremy, chap. 7. 
jer. 7.8.9.  Behold ye trust in lying words that shall not profit: will ye steal, murder, and commit adultery, etc. and then come and stand in this house before me which is called by my name, and say we are delivered to do all these abominations? behold I see it, saith the Lord. O let it not be so with us to profane the house house of God, to continue in our sins; fare be it from us to bring them to the place of God's worship for this will cause him to curse all our meetings and assemblies, that they shall be for the worse, not for the better: to increase our plagues, not decrease them: and to double his judgements, not diminish them. Let us therefore leave them behind us, and cast them from us, never to return to them again, 
2 Pet. 2.22.  lest we be like the Dog that returneth to his vomit, and the Sow that was washed to her wallowing in the mire. Otherwise let us not boast of the Gospel, and flatter ourselves because we have the Gospel as the jews did glory in the Temple: but seek to bring forth the fruit of the Gospel. For our sins are the causes of all plagues and judgements: neither can we look that he should stay his hand, or say to the destroying Angel, 
2 Sam. 24.16  It is enough, stay now thy hand, as he did in the days of David; And doubtless then we have begun to profit under the correcting hand of God, when we seek the cause of his judgements within us, and acknowledge out sins to be the cause of all. For what is the true cause of this plague and pestilence? Our sins. And what is the cause of the continuance of his heavy judgement? 
Rom. 1.18.  doubtless the continuance in our sins: We must confess that the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. When Israel had received an overthorw and turned and their backs to their enimes, 
Iosh. 7.10.11 When we are chastened, we must look to our sins. 1 Cor. 11.30 Esay. 64.5.7. Lam. 3.39.40. Levit. 26.  the Lord said unto joshua, Get thee up, wherefore liest thou thus upon thy face? Israel hath sinned, and they have also trespassed my Covenant which I commanded, them, for they have even taken of the accursed thing, and have also stolen, and dissembled also. Nay as we increase our sins in number and measure, he will not only continue his judgements, but increase them also: and if we will not, for all this, harken unto him, but walk contrary unto him, he will walk contrary unto us, and chasten us seven times more, and bring seven times more plagues upon us according to our sins, Thus we see, that after more and more sins, we must look for more and more judgements to follow us at our heels.  
Some that told him of the Galileans.) Doct. Our Saviour laboureth to draw their affections from others and to reflect them upon themselves, 
We are rather to look to our own ways, then to censure others.  yea not to censure them so much as to reform their own ways. From hence we may observe this point, that every one is rather to respect his own standing, then censure others. But is it not lawful to respect others? nay are we not commanded to admonish, to exhort, to reprove? yea doubtless Levit. 19.7. 1 Thes. 5.11. Heb. 3.13. Pro. 9.8. but it is more agreeable to the word, to have regard to ourselves then to others, and more fit for our profession to search after our own standing. 
Math. 7.5.  This our Saviour teacheth, Math. 7. first cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye. 
jam. 3.1.  And the Apostle james urgeth this, chap. 3. be not many Masters, that is, be not over-sharp reproovers and rash condemners of other men's persons, as if we had a Master-like authority over them, which proceedeth from self-love in ourselves, and from hatred toward others. So Rom. 14. Why judgest thou thy brother? 
Rom. 14.19.  or why dost thou set at nought thy brother? So then every one is bound to begin with himself, and to reform his own sins and offences which he best knoweth.  
And no marvel. For first, Reason. 1 the contrary is mere hypocrisy. For when we have Eagles eyes to look into other men's matters and dispositions, and are stark blind in trying ourselves, accounting those things to be great sins which are none in others, and gross sins in ourselves (though as great as beams) to be none at all; accounting also on the other side great graces and gifts in others little or none at all, but the least good in ourselves to be exceeding great, nay if it be only the resemblance of a good thing, 
Math. 7. 5●  what marveill is it if our Saviour brand such with the name of Hypocrites: Thou Hypocrite. Secondly, we may justly fear the same measure to be measured unto us again: 
Math. 7.2.  for God doth in justice pay them in their own kind. Thus our Saviour speaketh, Math. 7. With what judgement ye judge, ye shall be judged, and with what measure ye meet, it shall be measured to you again. The Apostle handling this point useth two reasons: the first drawn from the person of others, 
Rom. 14.4.  every one standeth to his own Master, who then art thou that judgest an other man's servant? as if he should say, such censuring concerneth God only, he shall raise or condemn him. This were to judge before the time, 1. Cor. 4.5. Again, he reasoneth from our own persons, we have enough to answer for ourselves, for we have failed many ways: 
Rom. 14.10.12.13.  We shall all stand before the judgement seat of Christ, and every one of us shall give account of himself to God, let us not therefore judge one another any more, etc.  
First, Use. 1 this reproveth all such as are curious searchers after the secret failings of their brethren, a common course altogether unlawful and uncharitable. For charity beateth all things, believeth all things, hopeth all things, endureth all things: yea it seeketh not her own, it is not easily provoked, it thinketh no evil, 1 Cor. 13.7.5. neither doth it agree to our profession, 
Math. 7.12.  neither doth it agree with the general rule, Whatsoever ye would that other men should do unto you, do ye even so to them, for this is the law & the Prophets. For how can we reprove sin in others with a good conscience, 
Non potest alios continere qui se ipsum non continet: neque severus esse in judicando, qui alios in se severos esse judices non vult. Cicer. de lege Manil. Math. 7.4. Rom. 2.1.3.21.23.  when we make no conscience of sin ourselves? Or what hope have we to work good in others, when there is none wrought in ourselves? or how can we cause others to refrain from evil, when we do not abstain from evil ourselves? or how can he be a sharp judge and censurer indeed, that cannot abide to have others sharp & severe judges and censurers against himself? Hence it is that our Saviour saith, Math. 7. How wilt thou say to thy brother, let me pull out the mote out of thy eye, & behold a beam is in thine own eye? And the Apostle, Thou art inexcusable, O man, whosoever thou art that judgest, for wherein thou judgest another, thou condemnest thyself: and again, Thinkest thou this, O man, that judgest them that do such things, and dost the same, that thou shalt escape the judgement of God? And afterward, Thou that teachest another, teachest thou not thyself? thou that makest thy beast of the law, through breaking the law dishonourest thou God? Let not us be like unto the Scribes and Pharises, hypocrites, who brought to our Saviour a woman taken in adultery, and put him in mind, how Moses commanded that such should be stoned, Levit. 20.10. thus they tempted him, that they might have to accuse him: and thus they were quick in pronouncing sentence against her. But our Saviour calleth their wand'ring thoughts home to their own doors, 
joh. 8.7.  and teacheth them to begin with themselves, Let him that is without sin among you, first cast a stone at her. The like we might say of judah and his incest with Tamar, albeit the cause were in himself, in which respect himself confesseth she was more righteous than he, 
Gen. 38.26.27.  yet he said, bring her forth that she may be burned. He was sharp-sighted in condemning her, but altogether partial in judging himself. The Apostle giveth us a general precept, that we should study to be quiet, and do our own business, 1 Thess. 4. It is a common sin in all places, and so common that it is commonly accounted no sin: the common talk in all meetings is of other men, and it rejoiceth the hearts of the most sort to have other men's faults ripped up; and therefore it is our duty to strive more earnestly to be purged of this corruption, and to be preserved from the evil practice of rash judgement.  
Secondly, beware of all rash and uncharitable judgement, which is sinful, according to the counsel and commandment of our Saviour, Math. 7. judge not, 
Math. 7.1.  that ye be not judged. Many there are that run headlong like wild horses without any bridle in their mouths, of the which there are three sorts: First, when a man hath done some good duty, and that in an holy and sincere manner, evil men judge it to be done in hypocrisy and dissimulation. This was the sin of Eli other wise a good man, 1 Sam. 1. Christ our Saviour conversed much with publicans and sinners, to the end he might do them good, and draw them from the kingdom of sin and Satan, and make them inheriters of the kingdom of heaven: a work in all respects most holy and righteous; yet the Scribes and Pharisees judged him to be a friend and favourer of them and of their sins. 
Lue. 7.34.  And albeit he castout Devils by the power of his divine Majesty, for the confirmation of his doctrine, and edification of the weak in faith: yet they said he did it by Beelzebuh the Prince of the Devils. 
Math. 12.24.  So in our days, religion and the zealous profession thereof are reputed no better than counterfeit holiness. Let the examples of the faithful be before us continually, whensoever we find the same measure offered untous, and comfort ourselves with this, that it hath no otherwise befallen us, then to many Prophets of God, and faithful servants of Christ, 
Math. 5.12.  who must not look to be greater than there Master, neither to find better entertainment in the world than he did. The second kind of judgement forbidden, is, when men commit evil things worthy in themselves to be condemned, and thereupon are judged, not only dangerous, but desperate offenders, past hope of repentance and recovery. This is to execute indeed a right Lordship over their souls and Salvation, and to step up into the seat of God. 
1 Cor. 4.5.  Of this the Apostle speaketh, judge nothing before the time, until the Lord come, who will lighten things that are hid in darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God: and we are charged to instruct with meekness the contrary minded, 
2 Tim. 2.25.  to bring them to God, and not leave them in the snares of the Devil. No man therefore aught to pass their doom of the everlasting estate of any man and to pronounce peremptorily and absolutely that they shall perish and cannot be saved, as if they were Lords of one another's life and death, salvation and damnation, or had power to bring them to heaven or cast them into hell. This is beyond our reach and commission; and to usurp the office of Christ, to whom all judgement is committed. No man dare make himself a judge, and sit down in the judgement seat to give sentence of absolution or condemnation in matters of this temporal life without the Princes special appointment: and shall any dare do it in things of the life to come, to pronounce any to be forlorn reprobates and vessels of wrath? For who knoweth what one day may bring forth, Pro. 24 1? He runneth fare that never returneth. We see many notorious wicked men suddenly and mightily called and changed, 2 Chr. 33. Act. 9 Luk. 23. We read of some standing idle all the day long, called at the eleventh hour to labour in the vineyard, Math. 
Math. 20.  20. The thief repent and was converted at the instant of his death. Let us remember that we are all brethren, one no better than another, and therefore we ought not presumptuously to challenge this superiority to judge and condemn one another. Christian love hopeth well of all men: and so long as they live, there is some hope. The third kind is, when we do things which in themselves are indifferent, which may be done either well or ill, either with a pure or a profane heart, with faith or without faith, to judge such an action wicked, which indeed is to be accounted good or evil according to the intent, purpose and affection of the doer, whereof God alone is the discerner, because he alone is the searcher of the heart, he alone is the judge of the heart. This corruption we read to have been in Eliab the brother of David, Why camest thou down hither? 
1 Sam. 17. 2●  and with whom hast thou left those few sheep in the wilderness? I know thy pride and the haughtiness of thy heart: for thou art come down to see the battle. This the Apostle forbiddeth Rom. 14. 
Rom. 14.3.  Let not him that eateth judge him that eateth not, etc. The faithful servants of God are hardly dealt withal in all these respects, their good things are not good, or at least it is shrunk up and contracted: their indifferent things are pronounced to be stark naught: and if they fall into evil, it is stretched and made a thousand times worse, even by those of the worse sort.  
Lastly, it standeth us upon to labour to see the grievousness of sin in ourselves, and to feel the weight and burden thereof. For commonly we are blind and see not at all, or else we are purblind and cannot see them in their right colours; we be hold them as motes or straws, not as beams: or if we do ever judge them as beams, 
How we may perceive the neinousnesse and greinousnesse of sin Luc. 12.48.  it is in others, not in ourselves. Now that we may discern of sin in the nature thereof, we must consider these few particulars. First consider how God striveth with us by his manifold mercies and blessings to draw us to a love of Godliness, and hatred of wickedness: now unto whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more. Secondly, if we compare our sins with Adam's first sin considered in the fact, doubtless we have as great in our hearts, yea greater: and yet by that one disobedience he brought destruction upon himself and all his posterity, that is, the first and second death. Thirdly, we may behold the grievousness of sin by proportion with the punishment. For what is the wages and reward of sin? a subjection to all woe and misery in this life, to death itself in the end of this life, and to eternal death after this life in hell with the Devil and his Angels. Fourthly, they were laid upon the person of our Saviour Christ, who outwardly endured the torments on the Cross in his body, and inwardly apprehended the wrath of God in his soul, due unto us, and which we should have suffered. This made him to sweat water and blood, 
Lue. 22.44. Math. 27.46.  and to cry out in the anguish of his spirit, My God, my God, why hast thou forsaken me? Math. 27. Are such sins to be holden as motes? no doubtless, they are great beams: are they as little moul-hills? no doubtless, they be huge mountains, able to crush the sons of men in pieces under the heavy indignation of God. Lastly, the law of God is holy and perfect, and forbiddeth the first thoughts and motions in the heart, that arise against God or our neighbour, yea though we never give consent of will to practise them, Rom. 7. If then the first motions be sins in themselves deserving damnation, 
Rom. 7.7.  because the law saith Thou shalt not lust: how heinous must the sins of our nature, and the transgressions of our life be, wherein we have yielded full consent to rise up and rebel against God?  
And jesus answering said unto them, Suppose ye, etc. It seemeth by this answer of Christ, that these men justified themselves, because they suffered not as the other did; and condemned them as notable & notorious wicked men, which rash judgement as a false sentence and censure in them Christ condemneth. Doct. This teacheth that outward judgements and calamities that befall the children of men, 
Outward judgements do not always befall the worst, neither free the best men.  do not always seize upon the most wicked and worst men, neither do they free the most righteous from them. It is the corrupt judgement of corrupt men to jmagine that such as are sharply corrected and extraordinarily visited and chastened, are the greatest sinners of all: and on the other side such as escape and live in health, in wealth, in glory, in favour, in peace, in honour, and inprosperitie, are highly in his favour. A common error of the world, and no marvel: For first being blinded with the disease of self love, few look upon themselves, and enter into a search of their own hearts and ways, or consider what they do themselves deserve. They turn their own sins behind their backs, where they are sure they cannot see them: but other men's they hang before them, to have them always in their sight. Secondly, by escaping without punishment, and having freedom from scourges, they flatter themselves with a vain persuasion and presumption, that God approveth and is delighted with their works: whereas we should learn, that God by such examples stirreth up all men every where to repentance. This error we see in jobs friends, who, beholding the sudden calamity into which he was fallen, took occasion to condemn him of Hypocrisy & impiety: that because he suffered much, they judged he had offended much, and therefore suffered more than others, and more than themselves, Chap. 22. This we see in the Disciples of Christ, joh. 9 
joh. 9.2.  When they saw the man that was blind from his birth, they asked him, Master, who did sin, this man, or his Parents, that he was borne blind? They never consider the secret causes of God's judgements, but as if there could be no other cause but this one, they inquire whether he or his Parents deserved by their sins that he should be so borne? The like we see in the Barbarians of Melita Act. 
Act. 28.4.  28. When they saw the viper upon Paul's hand, they said amongst themselves, Doubtless this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. So in this place, these men would have concluded these Galileans to be desperate sinners (who haply might be better than themselves) because they were suddenly and savagely slain with the sword: but Christ's answer teacheth, that outward afflictions and chasticements do not evermore seize upon the worst and wickedest men, neither are the better sort freed from them, but they oftentimes lie open to them more than others, as we see in job, Chap. 1. and 2. and 1 Pet. 4. judgement beginneth at God's house, the wicked abound in all things, Psal. 17. Whiles David lay under persecutions, Psal. 73.  
The reasons; Reas. 1 first, all outward things fall out alike to all, as David saith, 
● Sam. 11.25  The sword devoureth one as well as an other: So affliction meeteth with one as well as with another. There is one event to the righteous and to the wicked; as is the good, so is the sinner: and therefore no man knoweth either love or hatred by all that is before them, Eccl. 9.1. Secondly, the wicked are oftentimes as it were stalled and fatted to the day of slaughter, like fed beasts appointed to be killed, 
jam. 5.5. Deut. 32.15.  jam. 5. Ye have lived in pleasure on the earth, and been wanton, Ye have nourished your hearts as in a day of slaughter. Thus he letteth them alone to work out their own destruction, that they forsake God which made them and lightly esteem the rock of their salvation. Thirdly, he chastiseth his own children, that he may bring them nearer to himself, and that they should not be condemned with the world, as 2 Cor. 4. We always bear about in the body, 
2 Cor. 4.10.11. 1 Cor. 11.31.32.  the dying of the Lord jesus, that the life also of jesus might be made manifest in our mortal body: for we which live are always delivered unto death for jesus sake, that the life also of jesus might be made manifest in our mortal flesh. When we are judged, we are chastened of the Lord, that we should not be condemned with the world: if then we would judge ourselves, we should not be judged, 1 Cor. 11.  
Use 1. Use. 1  God layeth outward afflictions upon his own children, and letteth the wicked go free, we may gather and conclude from hence, that no affliction whatsoever shall separate from him those that are his: nor death, nor famine, nor nakedness, nor sword, nor peril, nor pestilence, nor persecution can divide and divorce between God and us: his love is so sure and steadfast, like mount Zion which cannot be removed: 
Psal. 125.1.  the Lord standeth like a buckler round about his people, 
Rom. 8.28.  that all shall work for the best to them that love him. This is a singular comfort, that he will make not only his blessings to turn to our good, but he will sanctify all our afflictions and adversities, and make even them blessngs also, and further our salvations, yea oftentimes more than the other. It is not so with the , not only their crosses are curses, but all their blessings are turned into judgements, and nothing shall be able to do them. Indeed the faithful must suffer, they are called unto it. 
1 Pet. 2.21.  The Cross is the calling of a Christian, and the badge of Christianity. Christ hath left us an example, that we should follow his steps: therefore though they suffer, yet their sufferings cannot take them from God, nor God from them. The foundation of God remaineth sure, and his gifts are without repentance. They then are justly to be reproved that conceive and judge hardly and harshly of them that have been taken away by the plague and pestilence in this heavy visitation: nay the days may hang over out heads, and we may see them with our eyes, when we may pronounce them happy that died of this contagious sickness, and ga●● up the Ghost in their beds: no doubt many of our dear brethren in other places, that are pursued by the rage of cruel enemies, & daily in danger of the sword at their throats, that are constrained to keep garrisons in their towns and Cities, yea, billit merciless Soldiers in their houses, as it were vipers in their own bosoms, desire with all their hearts that they were stricken by the immediate hand of God, rather than endure these manifold miseries that are upon them and those that belong unto them.  
Secondly, it leadeth us to think that our hope and comfort is not here upon the earth. Our happiness and the time or place of our resting and refreshing is not here. We must not look for an heaven in this life, but make ourselves ready to take up our cross and follow our Master. Our Saviour never promiseth his Disciples to live ever in prosperity, and be free from all adversity: O how many followers should he have, if the profession of his name were coupled & accompanied with honour and temporal glory, as appeareth by the Shechemites that would be circumcised for gain, 
joh. 6.26.  Gen. 34. and by those that sought him because they did eat of the loaves, and had their bellies filled joh 6. but he forewarneth them in all places of grievous troubles, he sent them out as sheep in the mids of Wolves: he telleth them that they will deliver them up to the Councils, and scourge them in their Synagogues: and the Apostle was assured by the holy Ghost, 
Act. 20.26.  that bands and afflictions did abide him. It shall not be thus in the life to come, when the Lord shall wipe away all tears from our eyes: 
1 Cor. 15.19  therefore the Apostle saith, If in this life only we have hope in Christ, we are of all men most miserable. This is the description of such as are wicked men, 
Psal. 17.14.  their portion is in this life, Psal. 17. they lay up for themselves treasures upon earth, where moth and rust doth corrupt, & where thiefs break through and steal, and where their treasure is, there is their heart also, 
Math. 6.19.  Math. 6.19.21. they say, let us eat and drink, for to morrow we die, 1 Cor. 15. The happiness of a godly man is hereafter: 
Phil. 1.23.  to be dissolved and to be with Christ is best of all, Phil. 1. When this earthly house of this his Tabernacle is dissolved, he hath a building of God, an house not made with hands, eternal in the heavens, 
2 Cor. 5.1. Phil. 3.20.  2 Cor. 5. his Conversation is in heaven, and from thence looketh for a saviour, Phil. 3. 
Col. 3.1.2.  he seeketh those things that are above, where Christ sitteth on the right hand of God, Col. 3. he setteth his affections on things above, & not on things, on the earth.  
Thirdly, seeing be oftentimes chastiseth his children while worldly men feel nothing at all, it behoveth us to bear his chastisements cheerfully, humbly, and patiently, and not faint under the cross, as men out of heart, 
Heb. 12.6.  veing he correcteth every son whom hereceiveth and loveth: and with this we should comfort ourselves, and strengthen the feeble-minded, support the weak, and be patiented toward all men. This condemneth all murmuring and complaining under the Cross, which causeth the Lord oftentimes not to remove, but rather to double his strokes upon us. When Parents perceive their children grow stubborn and wayward, froward and foolish under the rod, do they not rather increase their punishment, then let them alone? 
Lam. 3.33.36.  Thus do we constrain the Lord to deal with us; true it is, he doth not afflict willingly, nor grieve the children of men: to crush under his feet and to subvert a man he approveth not: but when we are impatient and fret against him, this is not the way to stay his hand and to call back his judgements, but rather to provoke him against us, to strike again and again, 
Motives to patience.  and to double and triple his strokes upon us. Now there are sundry motives to move us to this patience, and to stay us from all impatience. First, God useth bodily afflictions to cure spiritual diseases. Every pain preventeth the pains of hell by drawing us to Christ. We may learn more by adversity, than we can do by prosperity. Manasses learned more in Babylon, then in jerusalem: and profited more in prison, then in his palace, 2 Chro. 33. In prosperity David said, I shall never be remooved: but in adversity he confessed, 
Psal. 30.6.119.71.  it was good for him to have been afflicted, that he might learn the statutes of God: whereas before he was afflicted, he went astray, but now he kept his word. Secondly, the sorrows and anguish we endure, alas what are they? if they be compared to those dolours and pains, which Christ our saviour suffered for us? for he might say more truly than any other, Behold and see if there be any sorrow like unto my sorrow which is done unto me, 
Lam. 1.12.  wherewith the Lord afflicted me, in the day of his fierce anger. Thirdly, our sorrows are a thousand times lesser than our sins have deserved. Let us enter into our own hearts and consciences to try and find out this point, and we shall easily discern our sins and offences to exceed all our pains. Fourthly, nothing cometh upon us but that which the Lord hath sent and laid upon us: affliction springeth not out of the dust, though dust and ashes judge after that manner. We look too much to second causes to find the cause of our visitations; as also we trust too much in outward means and remedies to remove the same. The Prophet saith, 
Psal. 39.9.  I was dumb and opened not my mouth, because thou didst it. This consideration wrought patience in him. And our Saviour teacheth us to lift up our eyes higher than the earth, 
Math 10.29.  and to rest in his providence, Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your father. Fiftly, God hath not given us over into the hands of our enemies to be chastened, but he correcteth us with his own merciful hand. When David had his wish to choose his own chastisement, either war, famine, or pestilence, all sharp weapons able to wound to death, he chose rather to be corrected by the hand of God, then by men or other means, 
2 Sam. 24.14  2 Sam. 24. Let us fall now into the hand of the Lord, for his mercies are great: and let me not fall into the hand of man, for the very mercies of the wicked are cruelty. For if we stood at the discretion of merciless men (as sundry our brethren at this day in other places do) and heard the alarm of battle sounding in our ears, when mourning is in our streets, 
Amos 5.16.  and we should hear crying in all our high ways, Alas, alas, and all places be filled with weeping and wailing: when the blood of the Saints shall be poured out like water that cannot be gathered up again: when so many widows and fatherless children are left to lament: we would confess it a great mercy to fall into the hands of God and not of men: if we considered aright these things. Sixtly, all the afflictions of this life are not worthy the glory laid up for us in the life to come, Rom. 8. 
Rom. 8.18. 2 Cor. 4.17.  The grief may be great, but the glory will be greater. For what comparison is there between a thing finite and a thing infinite. Tell me, my brethren, how many stripes is heaven worth? Nay what is a few drops of blood to the kingdom of heaven? how much less than can a word or two of reproach be worthy of that glory?  
Lastly, from thence we may conclude, that certainly the wicked shall not escape in the end, howsoever they may for a time. True it is, the ungodly abuse his patience, because sentence is not speedily executed against an evil work, 
Eccl. 8.11.12  therefore the heart of the sons of men is fully set in them to do evil: but though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him. Hence it is, 
1 Pet. 4.17.18.  that the Apostle concludeth, the time is come that judgement must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the Gospel of God? etc. So the Prophet jeremy fortelleth the destruction of Babylon the rod of his wrath, and assureth them thereof, because he would chastise and correct his own people; can he then let them alone, or shall they escape? no doubtless: for lo (saith the Lord) I begin to bring evil on the City which is called by my name, 
jer. 25.29.  and calleth upon my name, and should ye be utterly unpunished? ye shall not go unpunished, etc. When we see how God hath dealt with his own servants, whom he tendereth as the apple of his eye, as we see in the examples of David for his uncleanness, 
2 Sam. 12.10.11. Psal. 106.33. Luc. 1.20. 2 Chro. 32.25. & 19.2.  of Moses & Aaron for their disobedience, of Zachariah for his unbelief, of Hezekiah for his unthankfulness, of jehoshaphat for his affinity with Ahab: may we not be assured, that he will visit with grievous plagues the rebellion of such as are strangers to him, nay his utter enemies? Nay his little finger in the latter end shall be heavier upon the reprobate, than his whole loins have been upon his own dear children. He chastised poor Lazarus in this life with penury and much misery, while the rich man was clad in purple and fared deliciously every day: but what was the end and issue of them both? the poor man was carried by the Angels into Abraham's bosom, and the rich man lay in torments in hell. This made Abraham say, when he desired to find some ease or release, 
Lu●. 16.25.  Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.  
Whose blood Pilate had mingled with, etc. the tower in Siloe fell and slew them.) The Galileans about their best actions are suddenly taken away by the sword, when they thought themselves most in safety. For where and when should we judge ourselves more in safeguard, then when we are about the service of God, and in the house of prayer? And the jews that lay under the tower were pressed and crushed to death in like manner: both examples jointly showing, both that God hath many ways and weapons to take away the life of men, and to consume them at a sudden and in a moment, even while they persuade themselves to be safe in a Sanctuary or privileged place, and to be without all fear of death or of danger. This teacheth us, Doct. 
God hath many ways to take away many man's life, and can do it suddenely.  that the Lord hath variable and infinite ways to take away man's life, and it is offentimes suddenly taken from them, even while they say peace and safety, sudden destruction cometh upon them. There are two points to be marked in this doctrine, and both offered unto us in these examples: the first is the variety and manifold means the Lord hath in store to cut off our days: the second is the uncertainty of our life, which is soon gone and taken away. Touching the variety, read Deut. 28. 
Deut. 28.20.21.22. etc. Ezek. 14.13.15.17.19.  where the point is handled at large. See Ezek. 14. When the land sinneth against me by trespassing grievously, I will stretch out mine hand against it, and will break the staff of bread, and will send famine upon it: I will bring a sword upon the land, and say, sword go through the land and cut them off: I will send the pestilence into the land, and pour out my fury upon it to cut them off. What should I speak of the overflowing of waters, Gen. 7.4. of the violence of fire, Gen. 19.24. Psal. 106.18. of the opening of the earth, Numb. 16.31.32. of the stinging of Serpents, Numb. 21.6. of the eating of Worms, Act. 12.23. of the destroying of the destroying Angel, 2 King. 19.35. and what not? Nay, he can make the means and instruments ordained to preserve life to be means to shorten our life. And touching the second point, to wit, the suddenness of death and the uncertainty of our life, nothing appeareth more evident; though we be active, young, strong, fresh, lusty, and beautiful, and promise to ourselves many days and years, yet our life is frail and speedily gone, job. 14.1. Psal. 49.11.20. 1 Pet. 1: 24. Luc. 12.20. Act. 5 5.10. Eccl. 9.12.  
The reasons: first for the variety, Reas. 1 
Esay. 7.18.19.  he is the Lord of hosts, and hath every creature as his servants and soldiers, even a royal army or camp to employ them: if he bid them go, they go; if he bid them come, they come: if he say do this, they do it. We see this in the plagues of Egypt, 
Psal. 105.31.34.  Psal. 105. He spoke, and there came divers sorts of flies and Lice in all their coasts: he spoke and the Locusts came, and Caterpillars, and that without number, etc. Secondly, for the sudden fading and vanity of our days, the Scripture expresseth it by comparisons, to show the shortness thereof. Hence it is, that our life is compared to the swiftness of the weaver's shuttle; 
Psal. 103.15.16. job. 9.25. & 7.6.  to a wind that passeth away; to a swift post that tarrieth not long in one place, but soon departeth to an other; to a Flower of the field which quickly wasteth and withereth: to a shadow which easily vanisheth: 
1 Chro. 29.15 job. 8.9. Psal. 90.4.9.109.23. 2 Sam 14.14 job. 13.28.  to a vapour that appeareth for a little time, and then vanisheth away, jam. 4.14. The Prophet David compareth it to an hand-breadth and to vanity, and what is lighter than vanity? to a watch in the night, to a tale that is told, so that our life is soon gone, and we fly away, and we are carried away as with a flood: to water spilt on the ground, which cannot be gathered up again: and to a garment that is motheaten We have spent our days as a thought, they are but in a manner begun, and yet in a manner they are already done. For what are forty or fifty years, when they are passed? Nay a thousand years are but as yesterday when they are passed, Psal. 90.4.  
This doctrine is not hard to conceive, Use. 1 neither obscure to the understand, we all know it and confess it; but not one of an hundred maketh right use of it, we pass by it as an ordinary and common thing; it must be aspeciall work of God to say it to our hearts, as Psal. 90. So teach us to number our days that we may apply our hearts unto wisdom. 
Psal. 90.12.  But some will say, nothing is more easy then to number our days, and to reckon the years of our life: thus indeed we may do, and yet never gather any profit by it, to say with the Prophet, 
Psal. 39.4. The first reproof  Lord, make me to know mine end, and the measure of my days, what it is: that I may know how frail. I am. First, this serveth for reproof, and that of sundry sorts, who never consider the uncertainty and ininstability of future things, and are unmindful of the frailty and inconstancy of our life and of all humane affairs. For how many are there, which think wholly and only of heaping up riches and getting gain, yet cannot tell who shall possess them? Such a one was the rich man in the Gospel, Lue. 12. Alas, who knoweth what one day, or one night may bring forth? good, or evil? prosperity, or adversity? life, or death? One night or one day altereth and changeth many things, and turneth them quite upside down. Many men alive, merry, and pleasant over night, and dead in the morning? in good health in the morning, and dead before night? Nay, many in one hour alive, and dead the same hour? is it not thus at this time? Many at night rich, and go to bed wealthy men, able to help & relieve others, but the next way impoverished and beggared, and utterly undone for ever. Many houses and buildings standing to day, which before to morrow may be destroyed and burnt stick and stake to the ground. The sons and daughters of job were making merry together and feasting together in their elder brother's house, 
job. 1.18.  but in one day, even in a moment they were oppressed and slain by the fall of the house upon their heads, wherein they were, and not one of them escaped. Secondly, 
The second reproof.  it reproveth such as delay and defer the time of their repentance, and put it off from day to day, nay from year to year, and from time to time till there be no more time remaining for them: never remembering that the present day may be the last. We dream oftentimes of a time to come hereafter, and in the mean season, death cutteth short our days. We ought evermore to gird up our loins, ready to take our journey, from hence we should watch and prepare ourselves, 
Math. 25.8.  and learn wisdom by the example of the Foolish Virgins, Math. 25. This was never more necessary than now it is, when God summoneth us by his judgements round about us, and yet we labour not to have oil in our Lamps. 
The third reproof.  Thirdly, they are condemned that rejoice at other men's evils, albeit they hold life & all with the greatest uncertainty, and such as insult over the misery of others, & so add affliction unto affliction. Doubtless if we were well grounded & established in the present truth, that we know not how soon and suddenly ourselves may end our days, we would not triumph at the miseries of our brethren. Hence it is that Solomon calleth us homeward, 
Pro. 17.5. & 24.17.18.  Pro. 17.5. He that is glad at calamity shall not be unpunished, and chap 24. Rejoice not when thine enemy falleth and let not thine heart be glad when he stumbleth, lest the Lord see it, and he turn away his wrath from him, to wit, upon thyself, as the stone that rolleth upon him that moved it. We ought rather as fellow-members one of an other to be grieved and inwardly touched at the calamities of our brethren: and these are the days (if ever) that call for this affection from us. No man can be ignorant under what afflictions they lie, 
Amos. 6.6. Esay. 57.1.  yet who is sorry for the affliction of joseph? and albeit the righteous perish, and merciful men are taken away, yet no man layeth is to his heart. This is it that job complaineth of chap. 19 all mine inward friends abhorred me, they whom I loved are turned against me: then he cryeth out, 
job. 19.21.  Have pity upon me, have pity upon me, Oye my friends: for the hand of God hath touched me. The Apostle chargeth us to remember them that are in bonds, 
Heb. 13.3.  as bound with them; and them which suffer adversity, as being yourselves also in the body. First, being yourselves subject to the same afflictions, and lying open to the same dangers. Miseries and calamities, sicknesses and diseases are common, whatsoever happeneth to others may befall to ourselves, we know not how soon; they are chastened to day, we may be corrected, nay consumed to morrow. 
job. 31.29.  Let us be like minded and tender hearted with job, chap. 31. I rejoiced not at the destruction of him that hated me, neither have I suffered my mouth to sin, by wishing a curse to his soul. This is the note and nature of a godly man, to be grieved at the evil of others, as we see in David's example, 2 Sam. 1. He and his men mourned, fasted, 
2 Sam. 1.12.  and wept till even for Saul and for jonathan, the one the head and governor of the people, the other his son; albeit Saul had persecuted him and hunted him up and down as a Partridge in the Mountains, and sought to take away his life, and albeit he were to succeed after him in the kingdom: and Psal. 35. 
Psal. 35.13.14.  They rewarded me evil for good to the spoil of my soul: but as for me, when they were sick, my clothing was sackcloth, I humbled myself with fasting, I behaved myself as though they had been my friend, or brother, I bowed down hea●ily as one that mourneth for his mother. On the other side, would we know a wicked man? he is not only without natural affections, but insulteth and grinneth his teeth at the miseries of others, especially of the faithful. Thus doth the Prophet describe the malice of his enemies, Verse. 15 in mine adversity they rejoiced and gathered themselves to gether against me, yea the abjects gathered themselves together, they did tear me, and ceased not. 
2 Sam. 16.5. 1 King. 2.8.  O how did Shemei laugh and leap for joy in David's misery, he cursed him with an horrible curse: but what was the end? the curse causeless shall not come, saith the wise man Pro. 26.2. but was that all? no, the Lord met with him in the end, for he perished and no man lamented for him, saying, 
The fourth reproof.  Ah my brother. Fourthly, such are convinced, who breathe nothing but threatenings as it were fire and flames out of their mouths, and think upon nothing but revenge against their enemies, never considering the shortness of their own lives, and that vengeance may first meet them in the way, and fall upon their own heads. Such never mark nor meditate with themselves, 
Psal. 7.16. & 9.15. Eccl. 10.8.  what danger may lie at their own doors, and hang over their heads, as they that dig a pit for others, and fall into it first themselves: or spread a net to ensnare others, and their own foot is taken therein. We see an example hereof in Haman, Ester. 
Est. 7.10.  7. He builded a pair of Gallows for an other more righteous than himself, and himself was hanged thereon: as also the adversaries of Daniel cast him into the den of Lions to be devoured, 
Dan. 6.24.  but themselves were destroyed, for the Lions had the mastery of them and broke all their bones in pieces or ever they came at the bottom of the den. Lastly, 
The fift reproof.  this meditation reproveth such as are unmerciful toward those that are in misery and necessity, and will part with nothing, never regarding what mischief may hang over their own heads, and in what wonderful uncertainty they hold their lives, their estates, their goods, and all that they have. For what store and plenty soever we have present, we do not know what want and penury we may suffer. Many that have had abundance and superfluity of all things, have also had lamentable experience of great misery before their last end. 
Eccl. 11.1.2.  This doth Solomon teach Eccl. 11. Cast thy bread upon the waters, for thou shalt find it after many days: give a portion to seven and also to eight, for thou knowest not what evil shall be upon the earth. Where he exhorteth to liberality and bountifulness toward the poor, and not think we have done enough, when we have given to one or two: yea he stirreth up thereunto from the uncertainty of things which we dream to be certain, 
All earthly things are uncertain in sundry respects.  and not to measure things by our present fruition and possession of them. All earthly things, as life itself, are uncertain, and that in diverse respects. For first it is uncertain, whether we shall prolong our days to show our bounty toward other, as Eccl. 9 Whatsoever thy hand shall find to do, do it with thy might: 
Eccl. 9.10.  for there is no work in the grave whither thou goest. We must walk in the light while we have it, 
Gal. 6.10.  the darkness cometh wherein no man can work: as we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. Gal. 6.10. Secondly, whether our substance which we have in present shall continue and abide with us, or not. It is not with the world and worldly things, as with spiritual and heavenly things. 
Math. 6.19.  For the moth and rust may corrupt the former, and thiefs break through and steal them away, but they cannot deprive us of the latter. Therefore Solomon warneth us that riches are deceitful, that we should not lay up our treasure upon earth, but in heaven, 
Pro. 23.5.  Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings and fly away as an Eagle doth toward heaven. So the rich in this world are charged not to be highminded, 
1 Tim. 6.17.  nor to trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy. Thirdly, we know not whether ourselves or at least some of ours (how surely soever we may think we have feathered our nests) may be driven to poverty and misery, and compelled even to beg our bread and crave an alms of others, and happily of those whom we have despised and derided, as much as now we have, and as rich as now we seem to be, and how settled soever we suppose our estate to remain; when happily we may find others as hardhearted and streight-laced toward ourselves, as we have been toward them. And it is the just judgement of God, that they find no mercy, who have showed no mercy. Besides, among all uncertainties this is not the least of all, whether our heir, son or daughter, or other, shall waste & consume all that we have gotten and gathered, and whatsoever we have heaped and hoarded together, or a stranger possess all: or if we were sure to leave our substance to the heir of our bodies, 
Eccl. 2.19.  Who knoweth whether he shall be a wise man or a Fools that shall have rule over all our labour? Let us therefore follow the counsel of our Saviour Luc. 16. 
Luc. 16.9.  I say unto you, make you friends of this earthly Mammon, that when ye fail, they may receive you into everlasting habitations: he meaneth that our good works will give a friendly testimony to our consciences that we are the elect of God, and have not believed in vain. To conclude, let us remember the saying of the Prophet, after that he hath brought in the counterfeit fasting of the hypocrites of his time, complaining that they had fasted & God regarded it not, and pleasing themselves in the outward work, 
Esay. 58.  saying, Is this such a fast as I have chosen, a day for a man to afflict his soul, to how down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast & an acceptable day to the Lord? He proceedeth to teacheth them and us by them what to do, Is not this the fast that I have chosen, to lose the bands of wickedness, to deal thy bread to the hungry, lo bring the poor to thy house, when thou seest the naked that thou cover him, and that thou hide not thyself from thine own flesh? Hereby we make our fast acceptable to God, otherwise covetous and miserable persons may like of it, thereby to save somewhat both to pinch their servants at home and to defraud their own bellies: but if it be performed aright, then shall our righteousness go before us, and the glory of the Lord shall be our reward.  
Secondly, glory not of the time to come, Pro. 27.1. neither ascribe any power to ourselves, let us not resolve and appoint what we will do: we know not what God hath decreed and determined concerning us. The Apostle james concludeth this, 
jam. 4.13.  chap. 4. Go to now ye that say, To day or to morrow we will go into such a city and continue there a year, and buy, and sell, and get gain; whereas ye know not what shall be on the morrow! for what is your life? it is even a vapour that appeareth for a little time, and then vanisheth away: for that ye ought to say, If the Lord will, both we shall live, and do this, or that. But on the other side, it should hasten and further our repentance, and cause us to humble ourselves under the mighty hand of God, as the Ninivites did, who hearing their end was near at hand, they proclaimed a fast, they put on sackcloth, they cried unto God from the greatest of them to the least of them. And who knoweth how nigh at hand our time may be! are not many gone and swept away, that seemed before as safe as we? The Sodomites thought themselves as free from judgement, and as fare from their end, as we do; 
Gen. 19.23.24.  the Sun shined upon them, they promised to themselves a fair day, but before night they suffered a perpetual night and darkness of death, they were destroyed with fire and brimst one from heaven. So it was with the Egyptians, they went quietly to bed, and slept sound, but it came to pass at midnight, 
Exod. 12.29.  the Lord smote all the firstborn in the land of Egypt, etc. The like I might say of Belshazzar, Dan. 5. and of Anarias and Sapphira Act. 5. Now is the time of our acceptance, of turning and changing; after death, there is no change at all.  
Thirdly, learn to content ourselves with every estate and condition, whatsoever shall befall us. Our life is vain and suddenly gone, we have a short journey to make, 
Cicer. de Senectute.  and therefore the less provision will serve our turn. It is great folly for a man that hath a short way to go and a little journey to take, to carry greater provision with him for it. A little will serve to bring us to our journey's end. 
1 Tim. 6.7. Heb. 13.5.  Therefore the Apostle saith, 1 Tim. 6. We brought nothing into this world, and it is certain we can carry nothing out: and having food and raiment, let us be therewith content.  
Lastly, let us be wise to number our days, and to measure out the length of our time, that we may know how frail we are. There is a great art and skill required to do this aright: few have learned this knowledge. Hence it is that the Prophet himself turneth himself to God to be instructed of him, as one that was not able of himself to conceive it without such a master, Lord teach me: 
Psal. 39.4. & 90.12.  Lord make me to know mine end, etc. This is the best art of numbering and skill of mensuration. It is a vain thing to be able to measure our land, and to number our sheep and other cattles, and yet have no knowledge how to number our days. 
The numbering of our days aright hath many branches.  A man may seek the register and know his age, and not number his days; but suffer whole years to pass over his head, and the greatest part of all his life without heavenly wisdom. This point hath many branches: first account the present time and day to be as the last; and so live, as if every day we should die, that we may prepare ourselves for the day of our dissolution, 
Luc. 12.10.  when we must go hence & be no more: not as the rich man that numbered falsely, and deceived himself in his accounts, Thou hast much laid up for many years, take thine ease, eat, drink and be merry, and therefore is worthily called a fool for his labour. There can be no worse deceit, then when a man deceiveth himself in his reckonings. Secondly, we number our days, when we look back and remember the misery into which sin hath brought our nature, Gen. 2. Must not that needs be bitter, which hath brought forth such bitter fruit? 
Gen. 3.17.18  the ground was cursed to bring forth thorns and thistles: but man bringeth forth more sour and unsavery fruits of ungodliness and unrighteousness, and hath pulled down that goodly building which God had set up, that only a little rubbage thereof remaineth. An evil tree cannot bring forth good fruit: so man drinketh iniquity as water, and cannot bring that which is clean from the fountain that is unclean. Thirdly, we learn thereby to die daily. 
1 Cor. 15.31.  This the Apostle practised 1 Cor. 15. I protest by your rejoicing which I have in Christ jesus our Lord, I die daily. We must exercise and enure ourselves in dying by little and little, so long as we live here upon earth, before we come tody indeed: and then I doubt not but we shall departed hence in peace & dye well in the end. Every affliction is a preparation to death, and a putting of us in mind of our dissolution. For he died daily, not only because he was often in danger of death, that there was often but a step between death and him, but because in all his troubles and dangers he made himself ready, not knowing when God might call him. He that will enable himself to bear the cross of all crosses, I mean death, 
job. 18.24.  called the King of terrors, must first of all learn to bear smaller & lesser crosses patiently and meekly, as sickness of body, trouble of mind, anguiuh of conscience, loss of goods, greatness of pains, death of friends, burdens of poverty, lacking of maintenance, crosses in our affairs and many such like, which are as the harbingers or messengers of death, making the way before it. Learn we therefore to entertain them, and make good use of them, that when death the end of all cometh indeed to cut off our days, as the sickle reapeth down the corn that is ripe and ready to be carried into the barn, we may look it in the face, bid it welcome, and prepare to meet it half way. O how bitter and distasteful is death, to them that live in the pleasures of sin, and how sweet to the distressed! Fourthly, labour to take away the power and sting and strength of death. It is as a Scropion that carrieth poison in the tail of it: and therefore we must deal with it, as they do with a venomous beast, pull out the sting of it, & then it cannot hurt. What is that, may some say? 
1 Cor. 15.56  The sting of death is sin, saith the Apostle, as the strength of sin is the law. Or let us deal with it as the Philistines dealt with Samson, they never rested, but laboured day and night to know, wherein his strength lay, 
judg. 16.5.  that they might weaken him and make him like to one of them. So ought we to do. If any ask, wherein lieth the strength of death, that it beateth down so many to the ground, nay throweth and thrusteth them headlong down to hell? I answer, it lieth altogether in our sins, and therefore we must labour earnestly to take away the strength of them by repentance from dead works, and faith in Christ jesus. So many sins as we maintain and cherish in ourselves, so many stings of death be in us, the least whereof is able to wound our souls to eternal death. The venom of these sticketh deeply in us, it must be the labour of our whole life to pull it out. Fiftly, whatsoever a man would do, when he is dying and departing out of this world, let him do the same every day while he is living: and what he would do when he sick, let him do it while he is in health. The most wicked, 
Exod. 8.8. 1 King. 13.4.  when he is dying, will pray and desire others to pray for him. So I haraoh did in his troubles: so did jeroboam that made Israel to sin, when his hand was withered and dried up, that he could not pull it into him again. Sixtly, he that would live when he is dead, must die while he is alive, namely, to his sins. If we would die the death of the righteous, we must have the conversation of the righteous: otherwise it shall go no better with us, than it went with Balaam, 
Num. 23.10.  he would have his soul die the death of the righteous, but he would not live the life of the righteous. A profitable meditation in these dangerous times, we know not how soon we may be called to give an account of our stewardship. Lastly, let us begin our eternal life here upon earth, 
Phil. 3.20.  and even now have our conversation in heaven, 
Col. 1.13.  and seek those things that are above, where Christ sitteth at the right hand of God. So the Apostle describing the estate of the faithful saith, God hath delivered us from the power of darkness, 
Col. 3.1.  and hath translated us into the kingdom of his dear son. It behoveth us therefore to be watchful and in a readiness, like the wise Virgins against the coming of the bridegroom, lest we be taken unawares, and swept away from his presence, as the chaff which the wind driveth away. To this purpose Christ exhorteth Mar. 
Mar. 13.35.36.  13. upon this ground to watch & pray, & to take heed, lest he coming suddenly to us, or calling us suddenly to come to him, do find us sleeping, Of that hour and that day knoweth no man, no not the Angels that are in heaven, neither the Son, but the Father only: take ye heed therefore, watch and pray, for ye know not the time, when the master of the house cometh, at even, or at midnight, or at the cock crowing, or in the morning, lest coming suddenly he find you sleeping: and what I say unto you, I say unto all, watch: thus heteaceh thus to apply general commandments particularly to ourselves, and this was never more necessary then in these present days of affliction.  
Whose blood Pilate had mingled with their sacrifices.) Doct. 
The wicked are by nature cruel and bloody.  See here the violent practice of Pilate: behold a matter of great impiety, without having respect to persons, to time, place or action whereabout they went that offered sacrifice. He was the governor and judge in judea, he should have preserved peace, and prohibited others from such outrage: This teacheth us that wicked and ungodly men are bloody and cruel, without mercy or natural affection. See this at large, Amos 1. 
Amos. 1.3. Obad. ver. 12.13.  describing the enemies of the Church, They have threshed Gilead, that is, the inhabitants of Gilead, with threshing instruments of iron, they pursued their brethren with the sword, and cast off all pity, they have ripped up women with child, etc. This is to be noted in the Edomites against their brother jacob, they rejoiced in the day of his destruction, and laid hands on his substance in the day of his calamity, and stood in the cross way to cut off those of his that did escape, etc. Behold the truth of this farther confirmed in the examples of Cain, of Nimrod, of Esau, of Pharaoh, of Saul, of Hazael, of Agag, of Herod, of infinite others, whose tender mercies have been terrible cruelties, as Solomon speaketh, Pro. 12.10.  
The reasons are evident: for first who ruleth in them? Reason. 1 and who carrieth them with might and main, and hath the sway and swing of their whole life? Doubtless they are led by the spirit of Satan, 
joh. 8.44.  who was a murderer from the beginning, 
1 Pet. 5.8.  and the great Dragon that persecuted the woman that brought forth the manchild: the roaring Lion that walketh after his prey, and seeketh whom he may devour. For that which is said of Cain, is true of all the company of the ungodly; he was of that wicked one and slew his brother, because his own works were evil and his brothers good. This our Saviour also teacheth, Revel. 2. Behold the devil shall cast some of you into prison, that ye may be tried: not that Satan was incarnate and become a layler in his own person, but he understandeth the instruments of the devil, such as obeyed him as the servant his master. Secondly, by the names given to them in holy Scripture, we may see and judge of their natures. For they have the names of such beasts given unto them as are given to spoiling and ravening, as Lions, Bears, Bulls, Dogs, Leopards, 
Psal. 22.12.13.16.  Wolves, & such like, of which the Scripture is full in every place, that we should not be ignorant of them.  
This serveth to reprove all such as are guilty of violence and cruelty, Use 1 
Several sorts of cruelty.  of oppression and unmercifulness toward others: and hereof there are sundry sorts, and herein we may offend sundry ways. First, when we go beyond the bounds of justice. For extremity of justice is injustice, or a kind of cruelty: so that we offend by exercising heinous tyranny in inflicting punishment even against offenders and malefactors. If too much mercy be a kind of cruelty, much more over much rigour of justice. There is mercy to be showed in justice, & there is justice to be showed in mercy. In the law of Moses the judge is charged to justify the righteous, and to condemn the wicked: and if he be worthy to be beaten, he shall receive according to his fault; 
Deut. 25.3.  forti● stripes he may give him, and not exceed. So then these are to be punished, but not with cruel●y. Secondly, by fight and quarrelling, beating or maiming our neighbour in his body, reproved by Moses, Levit. 24. 
Levit. 24.19.20.  if a man cause any blemish in his neighbour, as he hath done, so shall it be done to him, etc. as he hath caused a blemish in a man, so shall it be done to him again. True it is, many carnal men of this world know no other valour or virtue, then hurting, laming, quarrelling and desire of revenge, which breath forth cruelty & are often times the forerunners of bloody murder. Such as have neither hand nor heart to fight against the enemies of their souls, and against spiritual wickedness in high places, to fight the battles of the Lord against sin, Satan, and the world, but are ready as cowards and dastards to yield unto them the field, yet are never well but when they are fight and quarrelling, challenging and provoking others; contrary to the earnest persuasion of the Apostle, As the elect of God, 
Col. 3.13.  holy and beloved, put on tender mercy and kindness, hum blenesse of mind, meekness, long suffering, forbearing one another and for giving one another, if any man have a quarrel to an other, even as Christ forgave you, even so do ye. And doubtless if the spirit of the Lord were in us, and we had any feeling of his love in sparing and forgiving us, we could not but express the power thereof, and the spirit of meekness would mortify in us more and more this thirst after revenge, and we would learn of our Saviour, 
Math. 11.29.  who hath said, I am meek and lowly in heart, and ye shall find rest unto your soule●. Thirdly to procure any way the death of others, and the shortening of their days. 
What cruelty is showed in infectious times.  This may be done many ways, either by the sword, or by famine, or by false accusations, and such like. But not to speak of all these means, it is done in these infectious times, when the pestilence walketh in darkness, & destruction wasteth at noon day, three ways especially, by such as restrain them, by such as are restrained, and by such as are appointed to attend them that are restrained. First they offend that restrain them, but do not relieve them: that are very careful to shut them up, and then shut up their compassion from them, and their farther care of them, like those that bind a man hand and foot, and then beat him. This is extreme cruelty, that a natural man would not show to his bruit beast. If a carnal man have any of his cattles sick and he shut them up, he will use all means to recover them: and ought we not much more to supply the wants of our poor brethren made after the image of God, and for whom Christ jesus died? shall we add affliction to them that are afflicted, and make the heavy burden they bear more heavy, and cause them to break out into unlawful and ungodly courses which may not be warranted?  
Secondly, when such as are infected go about to infect others. These are unruly persons, the very sons of Belial, that break all laws of God and man: that cry out, shall we be restrained & cooped up, as it were imprisoned like malefactors? we will break their bands, and cast away their cords from us: We will have our liberty, and who shall hinder us? we will have what we list, or else we will make those rich grubbers' repent it? These are impatient under the hand of God, and will not stoop down at his correction; but as refractory beasts lift up the heel against him: whereas they should consider that it is God which restraineth them and not man. Hence it is, that the Lepers in the law were shut up, 
Levit. 13.46.  and dwelled apart by themselves, as Levit. 13. All the days wherein the plague shall be in him, he shall be defiled, 
2 Chro. 26.21.  he is unclean: he shall dwell alone, without the camp shall his habitation be: yea even Kings and Princes dwelled in sever all houses, and were cut off from the house of the Lord. This rule holdeth by proportion in contagious diseases. Therefore when God visiteth us and striketh us, we must not strike others: and when we are infected we must not infect others: for than we make ourselves guilty of blood in God's sight. Be it that we may go away scotfree; and not be accounted as murderers in the courts of men, yet we shall be arriagned as guilty in the high court of heaven; and albeit the laws of men should not take hold upon us, yet the law of God will find us out, wherein we are commanded to preserve life, and therefore much more forbidden to shorten the days of any, & bring them to an untimely death. This is an heinous crime and horrible cruelty, and bringeth a blot upon our own souls. True it is, we may hurt their bodie●, but we hurt our own souls & wound our consciences more than we can annoy others: and we may carry the plague into their bodies, but we admit a greater plague into our own souls. Thirdly, when such as are appointed or hired to look to such as are infected, do not only show no mercy, but rather cruelty; and rather regard to enrich themselves, then recover the diseased. The properties required in Church-widdowes that were to attend the sick and the poor, aught to be found in these, that they be such as be well reported of for good works, and have relieved the afflicted, washed the Saints feet, and have diligently followed every good work. 
1 Tim. 5.10.  This is a glass wherein such should behold themselves and their office, that are called to look to others in their extremity, to exhort to counsel, and comfort them, to support them, to feed them, that are not able to help themselves. An other branch of cruelty is by using any of the creatures of God hardly. This doth Solomon reprove Pro. 12.10. a righteous man regardeth the life of his beast: how much more ought he, of his servant, though he be never so mean, poor, or simple. In the institution of the Sabbath the Lord had regard and reference to the servant, Deut. 5. 
Deut. 5.14.25.  That thy manservant and thy maid-servant may rest as well as thou, and remember that thou wast a servant in the land of Egypt, etc. And wherefore did the God of all mercies forbidden in the law to kill the dam when they had taken her young ones away, 
Deut. 22.6.  but that he would have it known, that he alloweth cruelty & wrong to be offered no not so much as to the seeliest birds or beasts. It is true that the mercies of the wicked are cruel: and it is true that many wicked men regard the lives of their beasts, and provide plenty of fodder for them: but wherefore? doubtless it is not simply in mercy and love to the creature, but in love to themselves, & covetousness and desire of their own gain, either that they may do them the more work, or carry them the better on their backs, or live the longer to do them service, or be more sailable to yield them money, and not to obey God therein that made them. 
The mercies of the wicked how they are cruel.  True it is the wickedest man will pretend mercy; but their mercy pretended is cruelty extended: for first they are or would seem to be very careful, that their people and families should have their recreation and refreshing, their liberty from their labour, and times for their sports and delights: yea they pretend necessity, and plead their cause that they must have it. What, say they, would you not have them take any pleasure? what? nothing but droyling and moiling, and never be at rest? But when shall this be? if at any time, I warrant you, upon the Lord's day, when they may do them no service, when it shall do more hurt to their servants souls, then good to their bodies; and when they cannot be suffered to work for them, they care not if they play, neither what else they do; but whosoever giveth, must learn to give of his own: the Lords day is none of his own to give away. Secondly, they are sometimes forward in giving, but not to jobs almesmen, the poor labourer, the blind, the lame, the aged, the impotent, the maimed, but to the idle and sturdy beggar, whom it were more mercy to punish, & it would do them more good. Thirdly, by saving many malefactors from punishment, like Saul that spared Agag, or like the jews that would have Barrabas let lose, who had been put in prison for murder and sedition. Fiftly, by laughing and taunting all the infirmities of our brethren, reproved in the law of God, 
Levit. 19.14.  Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God. 
Prov. 17.5.  I am the Lord: and Pro. 17. Who so mocketh the poor, reproacheth his maker: & he that is glad at calamities shall not be nupunished. Lastly, to deal hardly with the poor among us that are most helpless and succourless, of which are four sorts often joined together, the day labourer, 
Mal. 3.5.  the comfortless widow, the fatherless child, and the destitute stranger. 
Touching labourers oppressed.  The first branch is of such as withhold the labourer's wages, often reproved and condemned in the law and the Prophets, Levit. 19.13. Deut. 24.14. jer. 22.3.13. Doubtless if there were not great wickedness and cruelty in men, it had been needless to set down any such threatenings as these here contained. We know the poor have no rents nor revenues to live upon, as the richer sort have: 
The poor labours how defrauded.  their lands and inheritance is the labour of their hands: it is therefore against all right and reason, that they should be deprived of the fruit of their labours. This is done many ways, first when the wages of their work is denied, or detained, or delayed, without respect or regard of the necessity of the workman. Secondly, though it be not wholly wrung and wrested from them, yet it is often clipped or gelded, and so a part is kept away. For if we constrain a poor man to labour for us, and then will pay him but by halves, and use him as the Ammonites did the messengers of David, 
2 Sam. 10.4.  who cut off their garments by the middle this also is open violence and oppression, Thirdly when we will seem to deal justly and truly with them, and pay them all, but it is not in money according to Covenant, but with old shoes, or with rags and relics of our own, or with cast garments which we have left, yet sell them & value them again to our servants, as if they were new, and sometimes at a dearer rate. Thus both we show our own cruelty, and abuse their simplicity. Fourthly, when we see a poor man out of work, and that he must needs pass through our hands, if we take occasion and advantage thereby to bargain with him as we list, and to give him little or nothing, because we know he knoweth not otherwise where to have work and whereabout to set himself, and begin to say within ourselves, This fellow is a fit prey and booty fallen into my hands, he cannot escape me: he is quite out of work and apparel, now I may hire him for a crust; now I have him at an advantage, I can use him at my pleasure: now he will be glad to serve for a song, or a morsel of bread: what is this but horrible and monstrous oppression? for albeit through the wrongs and injuries they lie under, as a grievous burden that presseth them down, they dare not complain or mutter, much less sue and bring an action: yet the hire itself detained, and the wrong sustained crieth out and is ready to witness against such cruel oppressors that grind the faces of the poor, 
G●●. 4.10.  as it is said of the blood of Abel, behold the voice of the blood of thy brother crieth unto me from the ground so the Apostle james teacheth that the hire of the labourers, 
jam. 5.4.  which have reaped down your fields, which is by you kept back by fraud, cryeth: and the cries of them which have reaped, are entered into the ears of the Lord of the Sabbath. 
Levit. 19.13.  This is indeed and in truth no better than a cunning kind of stealing and robbing. This they must learn, that use such wenching to save a penny or halfpenny out of a poor man's wages which being given could do them no hurt, but to the poor man much good: whereas we should provide not only that they may live, but that they may live cheerfully and comfortably. Otherwise, what do we, but prolong their lives in misery and penury, and of their wives and children in beggary and necessity. How many are there every where, that care not how much they spend in surfeiting and drunkenness, in revelling and riotousness, in feasting and banqueting, who think they never bestow enough in compliments and entertainment? yet grudge at a little given to the poor, and strive who shall bestow least; 
Touching widows and fatherless children, how wronged.  such a one is though the best husband and most provident, he is judged to have made the best bargain, and to go away with all the praise and glory in the world. The second and third branches are touching the widow and the fatherless: God will be avenged of such as vex and oppress them, Deut. 10.18. & 14.29. & 24.17. True it is, many widows are tendered and regarded, and much made off while their husbands are living, and so are children in their father life time: but when once their husbands and parents are dead, they are not once looked upon, but left to the wide world and soon out of mind. It is grief and sorrow enough to the widow to lose her husband, and the children their parents: howbeit the cruelty of men spareth not to add more affliction: but the Lord will take their cause into his own hand, and reserveth to himself the punishment of such oppressors. See this Exod. 22. Ye shall not afflict any widow, 
Exod. 22.23.24.  or fatherless child: if thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword, and your wives shall be widows, and your children fatherless: Where he threatneth not only to punish them, but in like manner and measure as they had sinned, according to the saying of our Saviour, With what judgement ye judge, ye shall be judged: 
Math. 7.2. Touching strangers▪ how they a●● injuried.  and with what measure ye meet, it shall be measured to you again. The last is touching strangers, that is, such as being borne in a foreign land, are willing to forsake it, to come and dwell where the word of God is truly and plentifully preached, being peaceable to the state, and proselytes to the same religion, and serve the same God with us: doubtless God will be avenged of such as hurt or oppress them, for he will not have such vexed & wrenged. This was forbidden to the jews, Exod. 22. 
Exod. 22.21. Levit. 19.33.  Thou shalt neither vex a siranger oppress him: for ye were strangers in the land of Egypt: & Levit. 19 If a stranger sojourn among you ye shall not vex him he shall be as one borne among you & thou shalt love him as thyself for ye were strangers in the land of Egypt: so Deut. 24. 
Deut. 24.18.  Thou shalt remember that thou wast a bondman, in Egypt, and the Lord thy God redeemed thee thence therefore? command thee to do this thing. This was often remembered and repeated to the jews. But what, may some say, doth this belong to us? who were never in Egypt, 
joh. 8.33.  much less strangers in Egypt, or any other land, as the jews said, We were never in bondage to any man. I answer, though we were not, yet we know not whether we shall be, neither how soon we may be: 
Pro. 27.1. Math. 7.12.  we know not what hangeth over our heads, neither what a day may bring forth. Besides, the common rule leadeth us to this homanity, Whatsoever ye would that other men should do unto you, do ye even so to them: for this is the law and the Prophets: Our forefathers have for the truth's sake been driven from house and home, and been constrained to forsake wife and children, lands and goods, and have received comfort and relief in a strange land, where God inclined the hearts of the magistrates to favour them: is it not then reason, that we now should do the like, and show mercy? But how many wicked and envious men are there among us, which murmur and grudge, that such should come over and dwell among us, who have left their country for their conscience sake and the Gospels? They pretend and plead that they grow rich and wealthy; they see it, and grudge and grieve at the fight of it. For answer unto these, 
1 Sam. 2.8.  observe these few points: First, who made them so? 
1. Tim. 4.8.  Is it not God? he maketh poor and maketh rich, he bringeth low and lifteth up, and do we envy them, and repine at them? Or shall our eye be evil toward them, because his is good? Secondly, it is God's blessing upon them (no doubt) for the faith's sake, because they have preferred the Gospel of God before their own goods. And indeed godliness is profitable to all things, and hath the promise of the things of this life, and of that which is to come. To this purpose our Saviour teacheth, Every one that hath forsaken houses, 
Math. 19.29. Luc. 18.29.30.  or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, and for the kingdom of God's sake, shall receive manifold more in this present time, and in the world to come life everlasting. Thirdly Is it not better they should be rich, then poor? better, I say, not for them only, but even for others? If they were poor, they must be relieved: for we are debtors to jew and Gentile, even to the Turks and infidels, so fare as we do not help them against Christ and Christianity. If they be rich, they will not be chargeable to any of us, but will rather be helpful unto others. Fourthly, What is the cause they grow so rich? because they are painful and industrious. And wherefore are many poor and in need among us, but because they are idle and will not labour, nor use the means that these do? Lastly, I am persuaded, that God blesseth us and the land the better for giving entertainment to the distressed members of the Churches scattered abroad: We have done some good to them, but much more to ourselves, as the Shunamite that entertained the Prophet of God did him and his servant good, but she did more to herself and her own house. Thus we see what sundry branches there are of cruelty, all which as we should always consider, so most especially in these days of our public humiliation, when we make solemn profession of our unfeigned repentance.  
Secondly, judge by this note and property of the religion of the Church of Rome. Such as have not understanding to judge of the doctrine, let them open their eyes and behold their practices, for by these fruits ye shall know them. Whom have they in their fury spared? What age, what sex, what person? Surely neither high nor low; infant nor suckling, no not such as never saw the light; neither living nor dead: neither distressed nor distracted, shedding the blood of the Saints, as water spilt upon the ground, and making themselves drunk with the blood of poor Christians, a thousand times better and more righteous than themselves. Never did the Turkesand savages show themselves so beastly and barbarous, as these counterfeit or bastard-Christian-Papists, who boast they serve Christ; but serve Antichrist. They can suffer the jews that daily blaspheme Christ jesus our blessed Saviour to dwell among them: but they will not suffer those to buy or sell or abide among them that profess Christ as well as themselves, nay better, and look for salvation and eternal life wholly through his merits and not their own. The souls that lie under the Altar cry unto God without ceasing, day and night for vengeance against such bloodsuckers, saying, 
Revel. 6.10.  How long, Lord, holy and true, dost thou not judge & avenge our blood on them that dwell on the earth! Their king-killing doctrine, is of the same stamp, that Princes have forfeited their crown and Sceptres, & their subjects discharged of the duty of allegiance, whensoever the Pope pleaseth to pronounce them heretics, and to thunder against them his Excommunications. The Gunpowder treason shall remain for ever as a monument of this unmatchable cruelty. It is and hath been ever otherwise with the true Church of God, there shall no such murtherings and massacres be found and committed in all the mountain of Lord: 
Esay. 11.9.  but the Wolf shall dwell with the Lamb, they shall not hurt nor destroy in all mine holy mountain, saith the Lord.  
Lastly, let us earnestly and often desire of God to preserve us from such unreasonable and wicked men, Object. nay wild beasts in the outward shape of men, 2 Thess. 3. It will be objected touching those of the Romish religion, though they be enemies to the Gospel and to our profession, yet we see no such matter in them, they live as peaceable men, and the quiet of the land, they meddle not with others, or against others. Answ. But what is the reason? or where is the cause? doubtless, not in the persons, but in the times. Charge the times, and the persons will soon be changed, the difference will soon be espied. They are now as a Lion within a grate, or a Wolf kept in a chain. Let the Lion lose, set the Wolf at liberty, ye shall soon see him as fierce and cruel as ever he was. Remember what they were when they bare sway: such as they were then, such they are now in heart & affection; such as the fathers were, such are their children; a cruel, a barbarous, a bloody generation, ever delighted with shedding blood. Blessed be God the father of our Lord jesus Christ, who hath not given us as a pray unto their teeth: and let them fulfil the measure of their sins, that upon them may come all the righteous blood which they have shed upon the face of the earth.  
Above all the Galileans, etc. or those eighteen, etc.) The examples of others and the miserable event upon them are propounded to teach the Disciples and all others to turn o God, these men judging these punishments to be the wages of unrighteousness. Doct. 
Examplesf God's judgements upon some, are profitable to others.  This teacheth that the example of God's judgements, which he useth and executeth upon nations, kingdoms, cities, families, houses, and particular persons are profitable means to stay from that evil which God hath chastised in others. In the glass of others, we may look upon our own faces. We see this Deut. 24. Remember Miriam, 
Deut. 24.9.  what the Lord thy God did upon her by the way, 
2 Sam. 11.20 21.  after ye were come forth out of Egypt. the Like is noted 2 Sam. 11. Wherefore approached ye so nigh the City when ye did fight? knew ye not that they would shoot from the wall? who smote Abimelech the sons of jerubesheth? 
2 King. 9.31.  did not a woman cast a piece of a Millstone upon him from the wall that he died, etc. 
Math. 24.37.  The words of jezabel are grounded upon this foundation, 
Luc. 17.27.32.  Had Zimri peace, that slew his master? Christ our Saviour chargeth all to beware of excess, propounding the examples of Noah and Lot, to tie up their hearts to look after the appearance of Christ in glory, and to draw them from the love of the world: and afterward he addeth to the same end, Remember Lot's wife. So that we see, 
Dan. 5.20.22  the examples of God's judgement in former times are profitable to them that come after to hold them in the ways of righteousness, and to keep them from the paths of death.  
This is proved plainly from the unchangeable nature of God, Reason. 1 he is one and the same now, as he was in former times, his words are not yea and nay, but yea and amen; he is not variable and unconstant, 
Mat. 3.6. jam. 1.17.  like a reed shaken with the wind hither and thither, but remaineth ever the same, Psal. 102.27. With him is no variableness, neither shadow of turning, he is the Lord, he changeth not, and his hatred against sin is no way diminished. 
1 Cor. 10.11 6.  Secondly, from the end of God's chasticements, which is to respect others, as well as those that are chastised: for they are written for our admonition upon whom the ends of the world are come, 
Rom. 15.4.  and these things are our examples, to the intent we should not lust after evil things as they also lusted. Now let us apply these things.  
Behold here the great kindness of God, who teacheth and instructeth us many ways, Use. 1 not only by his word, by his mercies, by his present judgements, by his promises, by his threatenings, but even by examples of things recorded, that have fallen out, all of them were written for our good. The more ways we have, the more means God hath used, the more inexcusable we are. We are given to look upon examples, and to behold what is done by others, and to follow them even in evil: but as we see the examples, so let us believe the punishments that befell them also. Woe unto them, and wretched is their estate, that are not moved by examples of God's judgements. What will move and pierce our stony hearts, if these things will not move us to turn unto him, neither the hammer of his word, nor the iron rod of his judgements? Nay while we lie under a grievous visitation, are we any whit softened, or do our hearts relent? What tears have we shed? or what hath our behaviour been? or what sins have we forsaken? O what can be said of us, but that we are brass and iron, a stubborn and stiff necked generation, a people that are secure and senseless, and have our consciences as it were seared with an hot iron! God hath executed sundry judgements upon us, he hath given us cleanness of teeth and want of bread in all our places: 
Amos. 4.6.9.  yet we have not returned unto him; he hath smitten our great Gardens and the fruits of the earth with blasting and mildew, yet we have not returned unto him: he hath sent among us the pestilence after the manner of Egypt, and now threatneth us with the sword of the enemy, yet we have not returned unto him; what marveill then when we profit by none of them, and nothing will do us good, if he make us fearful examples to others? This we read Deut. 29. When God hath brought all the curses of the law upon the land, the generation to come of their children that shall rise up after them (when they see the plagues of the land, and the sicknesses which the Lord hath laid upon it, made like the overthrow of Sodom and Gomorah) shall say, 
Deut. 29.24.25.  Wherefore hath the Lord done thus unto this land? what meaneth the heat of this great anger? then men shall say, because they have forsake the Covenant of the Lord God of their fathers, etc. The Lord God setteth former examples before our eyes to teach us, and he will teach our posterity by the examples of his judgements before our eyes to teach us, and he will teach our posterity by the examples of his judgements fallen upon us. When the generation to come shall read and hear of his great judgements upon us, that he hath smitten down many thousands of us in his great wrath and heavy displeasure, so that the former plagues will be forgotten in comparison of this, if yet we will not return and repent, he will double and treble his strokes, and increase his plagues yet seven times more, and cause this to be forgotten in comparison of those to come and when any shall ask, wherefore hath the Lord done this unto his people? shall not men say, as the truth is, because they were warned, and they would not be warned? Is it not for the reigning sins in it, that cry to heaven? He hath spoken unto us and besought us by innumerable his mercies, but they will not enter: now he is constrained to send his destroying Angel and to scourge us with furious mortality, and yet our dull, nay dead hearts are still insensible; we will not turn to him that smiteth us, neither prepare to meet our God by timely repentance. Our Atheism, Libertinism, Riot; Excess, Pride, Drunkenness, Unthankfulness, & open Profaneness call for vengeance upon our heads. The old sins in the common wealth, the new-sprung-up heresies and false doctrines in the Church, what do they, but threaten our ruin and destruction? Among all our fearful sins, none greater than the contempt of his word, which commonly of the common sort is no more regarded than a very tale that is told. The people of God were wont to tremble at it with fear, 
Math. 11.20.21.  but we tread it under our feet. Our Saviour upbraideth those Cities with sundry woes, and reproacheth their unthankfulness, where he had preached the Gospel, because they repent not. 
jer. 7.12.13.14.  To this purpose the Prophet saith, Go now to my palace which was at Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people: I spoke unto you rising early, but ye heard not; and I called you, but ye answered not: therefore I will do to this house as I have done to Shiloh, etc. What can we then look for, but speedy desolation for this contempt? May we not say the like of the profanation of the Sabbath? hath not God revenged the abuse thereof, and set before us examples of his judgements to awaken us? Read it at large in Nehemiah, chap. 13. And whom doth he reprove? mark it and meditate upon it; not so much the sellers as the buyers: not so much the Gentiles, as the jews: the jew first, 
Neh. 13.17.18  and then the Gentile, What evil thing is this that ye do, and profane the Sabbath day? did not your fathers thus, and did not our God bring all this evil upon us and upon this City, yet ye bring more wrath upon Israel by profaning the Sabbath, 
A greater fault in buyers then in sellers on the Sabbath day.  Let us not go about to wash away the filthiness of this offence by casting the fault upon the seller, for if there were no buyers there would be no sellers: withdraw our buying, and their selling will fall of itself. As receivers cause thiefs, so buyers cause these covetous Merchants to profane the Lords day. Do not these things concern us? have not we the example of that Godly governor written for our admonition? and may we not justly fear, that among other crimes, the present judgement is fallen upon us for our horrible profanation this way? The like I might say of drunkenness. Doth not the Lord set before us the example of the old world, to admonish us, Luc. 21. Take heed to yourselves, 
Luc. 21.34.  lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, and so that day come upon you unawares, etc. The companions of this are whoredom and blasphemy; do not these help to kindle the flame and fury of his wrath against us? and yet where is our repentance for these sins? O let us labour to quench the fire of his anger with tears of sorrow: let all that love and fear God, 
Ezek. 9.4.  and bear his mark in their foreheads sigh and cry out for all the abominations that be done in the midst thereof? and let us not give over weeping, praying, and repenting, until we have received a gracious answer, till his ancient favours be recovered, his present judgements removed, and the sins of our land remitted.  
Secondly, wretched is their estate, who are never a whit moved by his judgements. What? will we be so foolish to tarry till they fall upon us, as the Egyptians did? wo therefore to such as read them only as things done before, but now quite out of date. For what do the most part account of the holy Histories, but as monuments of antiquity, and witnesses of former times? whereas we should set them continually before us, & in them as glasses to behold ourselves, and thereby receive instruction. Thus we heard how the Lord chargeth his people to look what he did to Shilo. 
●er. 7.12.  Consider how he spared not the Angels in heaven, the habitation of God: nor Adam in Eden, the garden of God; nor jerusalem, the city of God: and shall we dream he will spare us when we provoke him?  
Lastly, be not ignorant of ancient examples. This is a great sin, and a great means that leadeth to sin, when God teacheth us after the plainest manner and easiest to be understood, yet we will not learn: so that if we will not open our ears to hear his word, yet we should open our eyes to see his judgements: and if we will not learn by doctrines, yet let us be instructed by examples. This is the use that the Apostle pointeth unto, 1 Cor. 10. Where propounding sundry judgements and punishments brought upon his own people, 
1 Cor. 10.8.9.10.1.  some committed fornication, and fell in one day three and twenty thousand: others tempted Christ, and were destroyed of Serpents, others murmured and were destroyed of the destroyer: touching all these, he saith in the beginning of the Chapter, Moreover brethren, I would not that ye should be ignorant what befell all our fathers, for this is to be repent and applied to those things that follow after. This then serveth justly to reprove the ignorance of our times, that regard not this heavenly knowledge, because they know not the value of this treasure, which is more to be desired then gold, yea then much fine gold. By knowledge we bear the image of God. 
Col. 3.10.  Col. 3.10. but ignorance is the similitude of a beast, and the image of the Ox and Ass, Esay. 1. Psal. 32. And hitherto of the first amplification of the exhortation to repentance by the two examples: the one of the Galileans, the other of the 18. upon whom the tower fell.  

6 He spoke also this parable, A certain man had a figtree planted in his vine-yard, and he came and sought fruit thereon, and found none.  
7 Then said he to the dresser of his vineyard, Behold, these three years, I come seeking fruit on this figtree and find none: cut it down, why cumbreth it the ground?  
8 And he answering, said unto him, Lord, let it alone this year also, till I shall digge-about it, and dung it:  
9 And if it bear fruit, well: and if not, then after that, thou shalt cut it down.   
The second enlargement of the former doctrine, that impenitent persons are reserved to destruction, 
Wherefore Christ taught so often by parables.  is by a parable or similitude, a common form of teaching used by Christ our Saviour. If any ask, why he did teach in parables? I answer, for four causes: First, 
Mark. 4.11.  that some might not understand, as Mark. 4. Unto them that are without, all things are done in parables, that seeing they might see and not perceive, and hearing, etc. Secondly, that others might more diligently inquire after them and the interpretation of them, as Math. 13. 
Math. 13.36.  when he had propounded the parable of the Tares, his Disciples came unto him, saying, declare unto us the parable of the tares of the field: & again, Mark. 4.13. Know ye not this parable, 
Mar. 4.13.33  and how then will ye know all parables? Thirdly, that men might better carry it away, when he framed himself to the understanding and capacity of every one, as Mark. 4.33. 
Math. 13.35.  With many such parables, spoke he the word unto them, as they were able to hear it. Fourthly, that the elect might be informed touching the marvellous works of God, his goodness and justice, as our Saviour proveth out of the Psalm, Math. 13. That it might be fulfilled which was spoken by the Prophet, I will open my mouth in parables, I will utter things which have been kept secret from the foundation of the world. Here I might point out this doctrine, Doct. that the ministers of God and such as have to deal with others, 
It is lawful for the Ministers to use parables.  either for instruction or for reproof, it is lawful and fit for them to use parables and familiar similtudes, that the people may the better conceive and understand such things as they purpose to teach them. So did the Prophet Nathan 2 Sam. 12. So our Saviour used sundry kinds of parables, some drawn from things that have life, as from builders, Mtah. 7.24. Luc. 14.28. from children, Math. 11.16. from friends Luc. 11. from shepherds, from women, Luc. 15.8. from birds, Math. 6.24. and 23.27. and such like. Others are drawn from things without life, as from light, Math. 5.14 from leaven, from bread, joh. 6.48. from the drawnet, Math. 13.47. From treasures hid in the field Math. 13. etc. Reason. 1 The reasons of this form of teaching we have touched before, both to be a special means to make the people conceive, and understand these things, as also to help their attention, and to strengthen their memory the better to bear them away: And again in regard of the minister, whose comfort it is that the people are by such familiar examples made to understand them, 
joh. 3.12.  joh. 3.12. for similitudes are natural even to natural men, & they more easily understand heavenly things by earthly. Use 1 The uses hereof are; First, it instructeth the Ministers after what sort to teach the people, especially such as are not yet come to the understanding of the Scriptures; they may apply themselves to their capacities, showing by familiar examples and comparisons the nature and course of the creatures, and the frame of the world, that by these well konwne means they may by littleand little creep into their hearts, and cause them to get the saving knowledge of those things that are necessary for them. Secondly, it teacheth the people, that they should be content to hear such easy and evident similitudes, seeing they are so plain to teach them knowledge. A father that would teach his children how to speak, doth not fly aloft above their reach, nor speak eloquently and learnedly unto them, which may rather astonish them then teach them, or any way make them better: so ought the Ministers of God to stoop down to the understanding of every man, remembering that they speak to plain men for the most part, and such as are without School-learning. Thirdly, behold from hence the infinite love and mercy of God towards sinners that hath appointed the stewards of his house to give all the house a diet fit for them: 
1 Cor. 2.4.  they must not preach with enticing words of man's wisdom, but in demonstration of the spirit and of power. If it had pleased him, he could have drawn comparisons from things out of our knowledge and sight, such as are in the highest heavens, and in the centre of the earth: but as our Saviour himself fetcheth all from things familiar and well known, so he hath left the same direction to his servants to follow. Lastly, this serveth to make all men, even the most simple and ignorant without excuse, in that Christ applieth himself to them, but they will not apply themselves unto him. Shall he after a sort forget himself, he I say, 
Col. 2.3.  in whom are hid all the treasures of wisdom and knowledge, and tell us earthly things; and will we yet be without understanding and continue blind and ignorant in the matters and mysteries of Salvation? May we not say of such, now they have no cloak nor colour for their sins?  
He spoke also this parable.) Now let us come to the particular points to be observed in this parable, wherein we must observe before we come to the doctrines, both the method and the meaning; the course and order of the words, and the right understanding of them.  
This parable containeth matter of Communication between 

The Owner of the vineyard  
The dresser of it.    
In the owner observe his 

Patience, behold these 3. years, etc.  
Commandment 

Set down, Cut it down.  
Amplified by the reason, It cumbreth the ground.      
In the dresser mark the 

prayer, Lord, &c  
Cnditioon 

If it bear fruit, Let it alone  
If not, after that thou shalt cut it down.      
This is the order: now let us see the meaning. True it is that parables for the most part aim at one main point, and are not curiously to be stood upon in particular, as if every point had his several signification: yet the special parts of this parable do answer fitly to the doctrine itself. By the vineyard we understand the Church and people of God, 
Esay. 5.7. Psal. 80.8. Hos. 10.1.  as Esay. 5. The vineyard of the Lord of hosts is the house of Israel. The figtree planted in it is every man brought into the Church by the Word and Sacraments, settled indeed in a pleasant place. The man that was owner of the vineyard and Figtree is God himself: after he had planted it, be came and looked for fruit, that is, obedience: he came again the second year, and again the third year: This is the patience of God. The dresser of his vine-yard what it importeth is not so certain. 
Brent. hom. 1. in Luc. 13. Dionies. Carthus enarrat. in hunc locum  Some understand thereby Christ jesus, who ever more appeaseth the wrath of his father, and maketh continual intercession for us: of this see more afterward. The dunging of the Figtree is by praying, and by preaching of the Gospel, which serveth to make our barren hearts fruitful.  
A certain man had a figtree planted.) In general we see here what the patience of God did look for, and what that parable aimeth at. God a long time spared the Church; and wherefore? that it may bring for●h fruit: and when he is ready to cut it down, yet he is ready to spare it, so long as is hope of amendment: whereby we gather that God's patience requireth fruit, and repentance or else we perish. Doct. This teacheth that the patience of God is offered to the children of men, that thereby they may be brought to amendment of life. 
God's patirequireth fruit.  The end of his patience must lead us to repentance. While Noah a preacher of righteousness was building an Ark, God spared the world an hundred and twenty years. 
Gen. 6.3.  When jonah preached to Niniveh, sorty days were granted to turn every one from his evil ways, 
jon. 3.8.  and from the violence that was in his hands. The purpose therefore of God was to draw them to repentance, which when each one of the City practised, he turned from his wrath and spared them. 
Neh. 9.30. Dan. 9.6. Esay. 5.4.  We may see this at large, Neh. 9.30. Dan. 9.6. So the Prophet Esay, chap. 5. What could I have done more for my vineyard, then that I have done in it? So then God's forbearance and longsuff●rance hath this drift and purpose, to try whether we will turn to him and repent, or not.  
And no marvel. First, Reason. 1 that men may be convinced of the righteous judgements of God, and say and confess that nothing on God's part hath been omitted which he hath not done, and that on our part they have been justly deserved. Hence it is, that in the Prophet, he maketh the Church it s●lfe judge between him and his vineyard, 
Esay. 5.3.  Esay 5. judge, I pray you, between me and my vineyard. Secondly, God respecteth the clearing and justifying of himself in all his actions, that he is not (as it is in the parable) an hard man, that reapeth where he hath not sown, and gathereth where he hath not strewed, 
Psal. 51.4.  for he desireth to receive the fruit of his own labour, as Psal. 51. That thou mightest be justified when thou speakest, and clear when thou judgest. He cannot be charged to be severe or unjust, or to have dealt too straight, who cryeth out again and again, 
Ezek. 18.31.32.  Turn ye, turn ye, why will ye dye and not live, O house of Israel: therefore let God be true, and every man a liar, Rom. 3. So then, he taketh this course for these two ends, the one to convince us of his righteous judgements, the other to give glory to his own name, that he hath not been of unequal ways, but hath ever tendered our good and benefit.  
 patience looketh for amendment of life, Use. 1 and that this is the end thereof on God's part; these are certain conclusions, that he desireth not the death of a sinner, he is not pleased with their destruction, but in the conversion of a sinner: we grieve the spirit of God by our sins: it is noted of the Angels, 
Luc. 1.5.7.10.  that joy shall be in heaven over one sinner that repenteth: how much more may we say of God, as he is described in the father of the prodigal son, when he was yet a great way off, his father saw him and had compassion on him, he ran and fell on his neck and kissed him; even when he had done nothing, the Lord only knew his purpose and willingness to humble himself and to say, father, I have sinned against heaven and before thee, etc. he tarried not until he came unto him and fell down before him, but prevented him and met him in the way. If he were delighted in the destruction of us, and to make desolations in the earth, and to trample us under his feet, how could we escape, seeing every soul calleth for justice and judgement, and he is provoked every day? As the day is renewed, so are our sins renewed, as Ezek. 18. and 33. have I any pleasure at all, 
Ezek. 18.23. & 33.11.  that the wicked should dye, saith the Lord God, and not that he should return from his ways and live? turn ye from your evil ways, for why will ye dye O house of Israel? Let us weigh and consider the wonderful kindness of the Lord, and the difference that is between him and us. Alas, we upon every occasion and every moment, how ready are we to work revenge, to take vengeance to the full? Alas how soon are we provoked, and our anger once kinded is not quickly turned away? This is our comfort, it is not so with God. If he were not of another nature and affection than we are, who should be able to bear it and abide it? He spoke the word in the beginning, and we were: he can speak the word again, and our breath is soon stopped, and our days are ended.  
Secondly, observe that the Lord is not slack of his coming, as some men count slackness. Many repine at God's goodness toward others, but never I warrant you toward themselves. Their eye is evil, because his is good. They envy others the grace of God. They are willing nothing should pass by themselves. We see this in jonah toward the Ninivites, when he saw that God repent of the evil that he had threatened, 
jon. 4.3.9.  he was angry even unto death, and besought the Lord to take his life from him. Thus did the labourers repine and murmur, who boasted that they had borne the burden and heat of the day, all those that were hired about the eleventh hour, 
Math. 20.11.12.  and wrought but one hour, that they should be made equal unto them. Thus the brother of the prodigal son was angry, when his father had received him into his favour again, Luc. 15. 
Luc. 15.27.28. 2 Pet. 3.9.  This use the Apostle Peter concludeth, God is not slack of his promise, as some men count slackness, but is patiented and long-suffering to us ward, not willing that any should perish, but that all should come to repentance.  
Lastly, seeing this is the end of his patience, take heed we do not despise, contemn, and abuse it, which provoketh the greater judgement and condemnation. Shall a father see his lenity and gentleness abused, and not rise up with greater indignation? This use the Apostle maketh of the doctrine Rom. 2. 
Rom. 2.4.5.  Despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance, but thou after thy hardness, etc. O that we would diligently enter into the meditation of this use, and lay it up in our hearts. He hath spoken unto us early and late, but we have provoked him to wrath early and late, and have heaped up one evil upon another: yet hath the Lord spared us a long time, yea and yet spareth us. He might justly have begun with us, & have made us examples to them, and who could have said unto him, why dost thou thus? but we hitherto remain untouched, and he maketh others examples to us: and yet where is our repentance? have we not cause to fear that his hand will make an end with us?  
Then said he to the dresser of his vineyard, Behold, these three years I come, etc. Hitherto of the general scope of the parable: 
Bezae Annotat. in hunc locum  now we come to the particular parts thereof in order as they lie. And first there is propounded in the parable the greatness of God's patience, waiting long for fruit, the first, the second, and the third year. Some read the words by warrant of an ancient copy after this manner, Behold there are three years since the time I come, etc. and thus also the vulgar Edition readeth the place. Whereby it may appear that this communication was had in the beginning of the fourth year after the baptism of Christ. And albeit he speak in the time present, I come, Doct. yet he meaneth (he came) in the time past, or I am wont and accustomed to come, 
God is very patiented.  as Math. 26.23. From hence we learn that the favour of God to his Church, & his patience is great & infinite, he is not easily moved, nor quickly provoked. He is of much patience even toward them that obey not, much more toward his dear children he is of a forbearing nature, and will not pour out all his wrath, neither execute his justice upon offenders so soon as they deserve it. He expecteth many days, months and years for the conversion of sinners, 
Esay, 65.2.3. & 48.9.  he spreadeth out his hand all the day long unto a rebellious people, which walketh in a way that is not good etc. 
jer. 35.15. Math. 22.  a people that procureth me to anger continually to my face: and chap. 4.8. for my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. His patience is so great, that it exceeds the height of heaven, 
Psal. 103.11.13.  and goeth beyond the love of women. We see it in the old world, nay we need not seek far●e to prove it, nor go out of ourselves, we have all good experience thereof.  
The reasons are plain. Reasons. 1 Sometimes to the inten this enemies should not thereby take occasion to blaspheme his name, which is holy throughout all generations, as Deut. 32. I said, I would scatter them into corners, 
Deut. 32.26.27.  I would make the remembrance of them to cease from among men, were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and should say; Our hand is high, and the Lord hath not done all this. Hence it is also that Moses groundeth his prayer upon such a point as this, Exod. 32. 
Exod. 32.11.  Why doth thy wrath wax hot against thy people, which thou hast brought out of the land of Egypt, with great power, and with a mighty hand? 
Numb. 14.13.14.  wherefore should the Egyptians speak and say, for mischief did he bring them out to slay them from the mountains, and to consume them from the face of the earth: and again in an another place, Then the Egyptians shall hear it and they will tell it to the inhabitants of this land, etc. Secondly, are not we the workmanship of God? he knoweth our weakness, that we are nothing but dust and ashes, neither able to answer him one of a thousand; he considereth whereof we are made, he remembereth that we are but flesh, 
Psal. 103.14.  yea as a wind that suddenly passeth away, as Psal. 103. So the Prophet Esay speaketh chap. 57 I will not contend for ever, 
Esay. 57.16.  neither will I be always wroth: for the spirit would fail before me, and the souls which I have made. Thus God rejoiceth not to be always smiting, in regard of our enemies, lest they should insult over the Church, and in regard of our own frame and frailty, lest we should be consumed and come to nothing.  
First, Use. 1 therefore take notice how the Lord exerciseth his patience toward his servants, which he doth diverse ways: first, he poureth not out all his wrath, he proceedeth by steps and degrees, 
Hab. 3.2.  and when his people pray unto him, in judgement he remembreth mercy: Or else we should immediately be consumed: 
Heb. 12.29.  for why? our God is a consuming fire. 
Math. 17.5.  Secondly, he sent a Saviour and redeemer as a remedy of our sins, in whom he is well pleased, and he hath appeased the wrath of his father: 
1 joh. 2.1. & 1.7. joh. 3.16.  for we have an advocate with the father, jesus Christ the righteous, & his blood cleanseth us from all sin. Is it then any marvel, if God be patiented toward his people, and do not keep his anger for ever? 
Esay. 65.1.  Thirdly, he sendeth to his enemies an Ambassage of peace before they seek to him, and is found of them that never asked for him, he setteth up his ordinances among them, 
Psal. 147.19.20.  as means to reclaim them: for he showeth his word unto jacob, his statutes and judgements unto Israel: he hath not dealt so with any nation, and as for his judgements they have not known them. Hence it is, that he hath committed the word of reconciliation to his Ministers, who as the ambassadors of Christ beseech us to be reconciled to God. 
2 Cor. 5.20.  Fourthly, he is infinitely patiented in that he putteth off the day of judgement to so long a day, 
2 Pet. 3.9.  as 2 Peter, 3. the Lord is not slack of his coming, but is long-suffering to us ward, not willing that any should perish, but that all should come to repentance.  
Secondly, is his kindness great? then blessed are they that belong to him, who have the God of jacob for their refuge, because his mercy is endless, and his compassion infinite. Such shall abide under the shadow of the Almighty; happy are they that put their trust in him, as jam. 
jam. 5.11.  5. Behold we count them happy that endure. we have seen the end of the Lord, for he is very pitiful and merciful.  
Lastly, it putteth us in mind of sundry good duties both toward God and toward one another. First, to seek the Lord with a steadfast faith, because we deal not with one that stoppeth his ears against us, but heareth the cries of his servants & helpeth them. This the Prophet presseth, Amos. 5. Seek the Lord and ye shall live, 
Amos. 5.6.14.15.  seek good and not evil, &c it may be that the Lord God of hosts will be gracious unto the remnant of joseph. The ungodly have no promise of his patience, who hate the good and love the evil. Secondly, it behoveth us to repent us of our sins, withal our hearts, and that betimes. For albeit he be patiented, yet he is also just, and therefore we may not dream of such a patience as shall destroy his justice. 
Mockers at God's judgements.  This reproveth such as make a mock of his threatenings, and fear them no longer than they are upon them: The Lord threatened the Egyptians to rain down a very grievous hail upon man and beast, Exod. 9 and willed them not to abide abroad in the field: but what followed? 
Gen. 19.15.  he that feared the word of the Lord among the servants of Pharaoh made his servants and cattles fly into he houses: 
Exod. 9.20.21  but he that regarded not the word of the Lord, left them in the field; and there they all, both man and beast perished. Is it any better with the most sort? no, doubtless: for why hath God executed his judgements, and doth daily cast them abroad as the firebrands of his wrath? is it not because we regard neither his promises nor his threatenings? doubtless if we had taken his word, he had never drawn his sword: and had we believed his threatenings, we had not felt his punishments: if we had harkened to his mouth to hear his voice, he had not stretched out his hand to smite with his rod. So it was with the jews, when the Prophet denounced the 70. 
jer. 25.12. & 29.10.  year's captivity, they would not believe it, till the Babylonians came indeed and carried them away. It is a great mercy of God to open our ears and to give us believing hearts, before his plagues fall upon us: whereas others run on and are punished. Thirdly, seeing our God is thus patiented and gentle, even towards us that provoke him every day, what ought we to be one toward an other? As he is not soon provoked, so we should be kind toward those that provoke us, and disturb our peace and patience, forgiving one another, as God hath forgiven us: and as he is called the God of patience, sow should approve ourselves to be the children of patience. It is our duty therefore to learn meekness and mercy toward our brethren. As we are exhorted to be perfect, 
Math. 5.48.  because our heavenly father is perfect, and to be merciful, because he is merciful: so we should be patiented, because he is the God of patience. This is the exhortation of the Apostle, 
Luc. 6.36.  put on the bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, 
Rom. 15.5.  forbearing one another, and forgiving one another, if any man have a quarrel against any: 
Col. 3.12.13  even as Christ forgave you, so also do ye. 
Eph. 4.31.32  But on the other side, if we be given to hatred and revenge, and do not put away all bitterness, & wrath, and anger, and evil speaking, let us take heed we do not make a law against ourselves, and so find the same measure at the hands of God which we show toward our brother.  
Cut it down, etc.) Hitherto of the patience of God: now followeth his Commandment, directed to the dresser of the Vineyard to cut it down. When once the days of his patience are expired, at the last he executeth judgement, Dcto. and chargeth him to cut down the Figtree. And wherefore? 
Patience abnsed causeth destruction.  he had waited for fruit three years, and yet findeth none; now the time approached, that it must be hewn down. For where the acceptable time of grace is neglected, there judgement is most worthily called for. This reacheth, that patience neglected bringeth forth destruction. If we make not his patience to work in us repentance, he will cause his patience to work out his judgements. He doth desire our amendment, that we should not deserve revengement. As than God's patience tendeth to this end to bring forth repentance, so his patience and kindness abused and despised bringeth forth utter confusion. Thus the Prophet speaketh, Esay 5. 
Esay 5.5.  I will tell you wh●● I will do to my Vineyard (that bringeth forth no fruit) I will take away the hedge thereof, it shall be eaten up, trodden down, and laid waste. This doth Nathan preach to David in the name of God 2 Sam. 12. 
2 Sam. 12.9.10.  I have given to thee the house of judah and Israel, etc. if that had been too little, I would have given unto thee such and such things: Wherefore then hast thou despised the commandment of the Lord to do evil in his sight? thou hast killed Vriah with the sword, etc. now therefore the sword shall never departed from thy house, etc. We have examples hereof in the old world, in Sodom and Gomorah, in Pharaoh and the Egyptians, yea in the Israelites themselves: 
Rom. 2.5.  of them all we may say with the Apostle, Thou after thine hardness and heart that cannot repent, heapest up wrath against the day of wrath, etc. behold here a sharp and severe threatening of most heavy vengeance to come at the last upon such as abuse the great lenity and long-sufferance of God, and are not bettered but hardened thereby, and not made wiser, but worse by them.  
And wherefore shall this abuse cause destruction? Reason. 1 First because God will take vengeance and execute judgement upon every man according to his works. It is justice to give to every one that which is his own, and of right belonging unto him: but destruction is as due to such as neglect his patience, as wages is to the labourer. 
Gen. 18.25.  Thus do such deserve to be proceeded against: for shall not the judge of all the earth do right? This is the reason rendered by the Apostle, where the doctrine hath his confirmation, 
Rom. 2.6.  He will render to every man according to his deeds, Rom. 2. Secondly there is no respect of persons with him, it skilleth not whether we be rich or poor, jew or Gentile, bond or free: all that neglect his patience, lie with all under his punishment, as it is concluded vers. 11. of the same Chapter. thirdly, sin is thereby increased, for the longer he waiteth by his patience, the more heavily will he pursue us by his vengeance: 
Luc. 12.48.  as our Saviour teacheth. To whomsoever much is given, of him shall be much required, and to whom men have committed much, of him they will ask the more.  
This reproveth the fond persuasion of such as imagine, Use. 1 that albeit all other men's sins should be punished, yet they alone may escape God's judgements, as if they had made a covenant with death, and were at an agreement with hell. We promise to ourselves impunity, even in those sins, for which his wrath hath lighted upon other the children of disobedience. Marvellous have been the mercies of God toward us in this kingdom, we have had peace within our walls, and plenteousness within our dwellings: he hath made us hitherto the head, and our enemies the tail, defeating their policies, and turning their mischievous plots & devises upon their own heads, and what could he have done that he hath left undone? But what hath all this bountifulness of God wrought among us? and what effect have his blessings taken in us, but a blessing of ourselves in our wickedness, and an adding of one sin to another, as it were drunkenness unto thirst, and running up and down from one extreme to another? Have we not, nay do we not for the most part heap up our sins without measure, or conscience of turning to God? If we would behold with a single eye the state of Church and commonwealth as now it standeth, 
Esay. 1.6.  might I not say with the Prophet, from the sole of the foot, even unto the head, there is no soundness in it, but wounds and bruises, and putrifying sores: they have not been closed, neither mollified with ointment: and after this might I not lead you a long in the spirit, 
Ezck. 8.6.15  as God did the Prophet Ezekiel, and after many sins & much profaneness, say, Turn thee yet again, and behold greater abominations than these! I might point out unto you such (not to speak of the greater and higher sort, whose doings I know not) as make religion nothing else but a matter of policy, and forget the high God that hath set them up on high? but turn ye yet again, and ye shall see other abomination. How many in this clear light of the Gospel remain in darkness and blindness, and in the shadow of death, that know not the right hand from the left, that is, truth from error, which know nothing of God, neither can give any even the least account of their faith, worse than children in understanding: yea how many say to God with the wicked, 
job. 21.14.  Depart from us, for we desire not the knowledge of thy ways: what is the almighty that we should serve him? and what profit should we have, if we pray unto him? and behold greater abominations than these! Others are wholly given over to the world, men possessed with a spiritual dropsy, the more riches increase, the more they desire, and the more they set their hearts upon them, that they bury the remembrance of heaven and of heavenly things, as if they should abide and continue upon the earth for ever: the cares of this world and the deceitfulness of riches choke all good things. How many persuade themselves to be highly in God's favour, because they are blessed with outward blessing: who shame not to say, I see God blesseth us, as well as the purest and precisest of them all. But understand, ye unwise among the people, must all needs be well, because God forbeareth for a time to punish? or shall we continue in our sins because he continueth his mercies towards us? What should I speak of the contempt of his word and the profanation of the Sabbath? May we not turn ourselves yet again, and see these greater abominations than the former, which are common and capital crimes swarming in every place? And might we not from these turn ourselves to swearing and and drunkenness in every street? A rare thing to find a parish without a common drunkard: and as rare to find an house without a common swearer. These are the principal causes of his visitations, these are the sins that bring the pestilence among us: let us labour to keep out these, 
The ends of God's lenity and patience.  or all the care we can take, and diligence that we can use, shall not be able to keep it from us. Let us not therefore flatter ourselves in our sins, and so abuse his patience, let us not think we are justified, because we are not stricken. 
Gen. 15.16. Math. 23.32.  There are other end of God's bounty and patience. First, to let us alone to fill up the measure of of our sins, that then he may fill up the measure of his judgements: from whence arise sundry profitable meditations: we see his infinite mercy and compassion, who ceaseth not, nor giveth over to wait for their conversion who have deserved already to be punished, and such as he hath determined to destroy: so that we may say with the Prophet, he desireth not the death of a sinner. Ye see that he is most just and never punisheth without our deserts: neither will he suffer sinners to go unpunished, albeit he hold his peace & keep silence a long time. We see, that howsoever we offend, all is cast upon an heap, that the measure being full, 
joh. Feri. in Gen. 15. enarrat.  pressed down and running over, certain destruction might fall upon us. Let us not account sins to be small or slight matters, for how light and little soever they may seem to be, yet they add somewhat to the heap, as every grain of corn serveth to fill the bushel. We see it is a special token of his mercy and favour, when he punisheth quickly or at the beginning, and suffereth us not to run on from one sin to another, for thereby the heap of our sins is diminished. We see on the contrary, it is a token of God's great displeasure, when he delayeth and differeth to punish, for thereby the heap of sin groweth and increaseth, and consequently the punishment. Lastly, as God is faithful and suffereth not his to be tempted above that they are able: so also he is just and beareth with the wicked until they proceed to a certain point or period, beyond which they cannot pass. Thus he suffereth sinners to grow to their height, to teach us that our nature declineth from worse to worse, unless we be stayed by a stronger hand. And this is the first end of his lenity. Secondly, it may be, the dressers of this barr●ne vine by their continual intercession (as his faithful remembrancers) have obtained some respite and forbearance, as this figtree mentioned in this parable. Thirdly, it may be, there is yet a remnant to be gathered from among us, and the number of the elect not yet accomplished, as job. 10. Other sheep I have that are not of thi● fold, them also I must bring, and they shall hear my voice, 
joh. 10.16.  and there shall be one fold and one Shepherd. Such then as belong unto him must in his good time be brought to repentance. Fourthly, that the reprobate may be more and more hardened, and so perish everlastingly. 1 Sam. 2.24.  
Secondly, concluded the woeful & wretched estate of those that despise the riches of his goodness and patience. For they are most certainly in worse case of all others, whom God doth most bless and bear with all, except they repent, nay worse than Turks and Infidels: and it had been a thousand times better for such profane sinners, that they had never received such blessings, and tasted so plentifully of his fatherly kindness, then to take occasion by his bountifulness to continue and increase in sin, as may plainly appear by those cities which our Saviour upbraided, where his word had been preached and his works had been seen, Math. 11. 
Math. 11.22.42.  because it should be more tolerable for Tyre and Sidon at the day of judgement, and more easy for the land of Sodom and Gomorah then for them. It shall not be enough for us to say, Oh God is merciful! and Christ died for us. For, because God is merciful, shall we be sinful? or because he hath been more merciful to us then to others, shall we be more sinful than others? Or because Christ jesus hath died for us, shall we live in our sins, 
Heb. 10.29.  and by our profaneness crucify him again, and tread under our feet the blood of the new Testament, as an unholy thing, and do despite to the spirit of grace? God for bid.  
Lastly, let all stand in fear to provoke him and break off his patience, lest there come a woeful and heavy reckoning in the end. Let us take heed and beware of after reckonings. We are wary enough to prevent them in our dealings with men, and ought we not to be wise more in our reckonings with God? The increase of sins bringeth with them an heavier weight of vengeance upon ourselves when the Lord beginneth to enter into judgement with us. He is slow to wrath, and proceedeth leisurely, but when once he cometh, he striketh home. We cannot be brought to fear before him, because he doth not presently strike: but be not deceived, he is all this while fetching his blow, the higher he lifteth his hand, the heavier it lighteth, and the sorer he striketh. This the Prophet notably expresseth Psal. 
Psal. 7.12.13  7. If he turn not, he will whet his sword, he hath bend his bow and made it ready: he hath also prepared for him the instruments of death, he ordaineth his arrows against the persecuters. O that we could always, when we heareor read, understand what we hear, and mark what we read, according to the commandment of our Saviour, who so readeth, 
Math. 24.15.  let him understand. There the Prophet compareth the Lord to A man of war, 
Exod. 15.3.  that taketh some time to scour up his sword bright, and to sharpen the edge and point thereof, to strike and wound his enemy: as also to an archer, that taketh a certain time to bend his bow and to make ready his arrows: but in the end he draweth them up to the head, & never misseth his mark, being more skilful than those Benjamites, that could sling stones at an hair breadth, 
judg. 20.16.  and not miss, so that he shooteth sure and meaneth to pierce deep to the very heart of all his adversaries. Thus it is with the Lord, when we think him forgetful oftentimes, or unmindful of justice and judgement: we must thus judge, that he is whetting his sword, and bending his bow, & drawing out his arrows, and preparing to shoot, all which require some time: and therefore let us fear before him, and not tarry until his judgements be upon us.  
Why combereth it the ground.) Hitherto of the commandment to cut down the figtree now we come to the reason. The owner propoundeth the justice of his former doom or sentence. The word importeth and signifieth not only to make unprofitable, fruitless, barren, and good for nothing, but to hinder the growth of other things which might be planted in the room thereof, that might bring forth good fruit. They that profess the Gospel, if they be not fruitful are unprofitable and hurtful to themselves and others. Doct. 
Evil minded men are altogether unprofitable and full to the whole society where they remain. judg. 19.22. & 20.13. Iosh. 7.11.12.  This teacheth that evil minded men are noisome, hurtful, and unprofitable to themselves and to others, wheresoever they abide, until they be removed. We see this in the rebellion of Korah, Dathan, and Abiram, how hurtful they were to the whole assembly. Numb. 16. in the shameless uncleanness of Zimri and Cosbi, Chap. 25. A notable example hereof is at large expressed judg. 20.15. Those wicked Beniamites, the sons of Belial that committed folly in Israel, were the causes of the ruin of many thousands, and brought the whole tribe to a low ebb: yea this often falleth out to the children of God, when they provoke him to wrath. We see this in David, 2 Sam. 24. When he had numbered the people in the pride of his own heart, 
2 Sam. 24.17  and had exalted himself in his own strength, he said, I have sinned and have done wickedly, but these sheep what have they done? let thy hand, I pray thee, be against me and against my father's house. Hereby many thousands perished. The like we see in jonah, chap. 1. he forsook his calling, and the commandment of God: he must be cast into the sea, or else the passengers in the ship must perish: who had been almost drowned through his disobedience, 
jonah. 1.11.  for the sea wrought and was tempestuous.  
And no marvel. Reasons. 1 For first they are the means and causes of judgements and punishments to others among whom they live, as well as to themselves, as trees twice dead & reserved to the fire. A tree albeit it were dead in itself, and albeit it did keep the ground barrne, and hinder the growth of a better in his place, yet it killeth not another that standeth beside it: but one wicked man hurteth, and destroyeth another: and therefore we must needs judge such to be hurtful and dangerous to an whole family or society. We fear judgements, but we seek not to know and remove the true cause thereof. The faithful are commanded to departed out of Babylon, 
Revel. 18.4.  the mother of fornications, that they be not partaker of her sins, and that they receive not of her plagues, whereby we see, these follow each other, infection, participation, destruction.  
He that is infected himself, never resteth till he have made other partakers of his sin, and from them both followeth the destruction of them both, as we shall show afterward. Secondly, they are unprofitable, hurtful, and dangerous: and why? because other vines and trees cannot prosper and flourish, or bring forth fruit near unto them. When any part of the body is putrified, it passeth and spreadeth from joint to joint, and from one member to another, 
2 Tim. 2.17.  as the canker or gangrene fretteth or eateth the flesh next unto it: so where lose livers are, many others are brought to the same looseness, and stand in danger to go to wrack. 
2 Cor. 5.6. Gal. 5.9.  To this purpose the Apostle saith, Know ye not that a little leaven leaveneth the whole lump? Sin is fruitful, and compared to the child in the womb, it groweth apace: one sin begetteth another, and one sinner infecteth another, which bringeth forth death. 
jam. 1.15.   
This reproveth such as rejoice in the fellowship of the ungodly, and delight wholly in their company. Use. 1 For what fellowship hath righteousness with unrighteousness? or what communion hath light with darkness? and what concord hath Christ with Belial? or what agreement hath he that believeth with an infidel? But what is more common in every place then this? that which the Lord himself could never do, to reconcile these contraries, and bring light and darkness, nay heaven and hell together, sinful men profess themselves able to do. These go about to set God to school, and to make God and the devil, Christ and Belial good friends. 
Gen. 3.15.  God in the beginning put enmity between the woman and the serpent, between her seed and his seed: but these have broken down this hedge, and pulled away the wall of partition, and have set them together again. The Apostle plainly declareth, 
jam. 4.4.  that the friendship of the world is enmity with God: but these spiritual adulterers and adulteresses (as he calleth them) will have no enmity at all between them, but will have the friends of God and the world shake hands and kiss one another. The Prophet asketh the Question, 
Amos. 3.3.  Can two walk together, except they be agreed, that is, they cannot: but these answer otherwise, they can walk hand in hand together, or else they must needs confess they are themselves at an agreement with hell. We must learn to avoid these sinful practices, & know that danger always cometh to the better part by the evil: seldom or never any good to the worse sort. For when the good and bad are joined together, the evil man is hardly made better by the good, but he that is good is rather corrupted by the evil. It is an easy thing to defile and make unclean; but the a matter of great difficulty to cleanse and purify. And the reasons are, first because the wicked are wholly carnal, and a lump of flesh, and run one way without any resistance: 
Why the wicked sooner corrupt the godly, than the godly can correct the wicked.  but the Godly are only in part spiritual and regenerate; the wicked therefore being altogether unregenerate, are but as one man, so that they draw and pull the Godly with all their might and with full swinge of will: whereas the Godly, being partly carnal and partly spiritual, as consisting of two men, have their power and strength divided, the flesh drawing one way and the spirit another, and consequently cannot have such force and virtue. Again, the ungodly are as men that run down a steep hill, or swim down a swift stream, and therefore if they catch hold on us, or we one them, it is a thousand to one but we are carried smoothly away with them: on the other side, the Godly are as men that climb up an high hill, or that swim up against the stream, and therefore must put to all their strength, and yet they creep but softly forward, because the flesh striveth to carry them another way. Moreover, besides that the ungodly are apt of themselves to infect and corrupt, we must consider that we are by nature apt to be corrupted and to receive infection, as when fire and tow meet together, 
Psal. 106.34.35.36.  Thus it was with the Israelites, as the Prophet teacheth. They did not destroy the nations, concerning whom the Lord commanded them: but were mingled among the beathen, and learned their works, and they served their Idols, which were a snare unto them: Such than are justly condemned, that think they may have usual and familiar company with profane persons, a rash, presumptuous, & desperate course, whereat they dash themselves as against a rock, and suffer shipracke both of soul and body.  
Secondly, observe that many others of all sorts do far the worse both in soul and body for the wickeds sake, who are disobedient to God. We see this evidently in Lot living in Sodom, Gen. 13. He was first alured to so journey there by the richness and rankness of the soil, when he saw all the coast fruitful as the land of Egypt and beautiful as the garden of Eden, 
Gen. 13.10. & 14.14.  he made choice to inhabit there: but what followed? First, he was taken prisoner in the sacking of Sodom and his goods made a prey to the enemy, so that he lost both his substance and himself: yea, after he was recovered again by the strength and power of Abraham out of their hands, and returned together with the Sodomites, 
2 Pet. 2.8.  they vexed his righteous soul from day to day by their unlawful deeds: but was this all? no, he ran into a greater danger, for it had well near cost him his life, had not God been merciful unto him, and pulled him as a brand out of the fire, 
Amos. 3.12.  or as a shepherd taketh out of the mouth of the Lion two legs, or a piece of an care. See this yet farther in the example of the Israelites going to battle against their enemies, the host of the Lord could not prosper or prevail, but turned their backs and fell by the edge of the sword, so long as Achan was among them: the Lord said, I will not be with you any more, 
Iosh. 7.12.  except ye destroy the accursed from among you. 
Numb. 16.26 1 King. 22.22 2 Chro. 20.37.  But when he was taken out of the way, than they had the upper hand. See more in other places. The wicked oftentimes speed the better for the righteous seek: so did Laban for jacob, Gen. 30.27. So did Potaphar for joseph, Chap. 39.3. so did the passengers in the ship for Paul. Act. 27.24. Yea God would have spared Sodom, and not destroyed it, if ten righteous persons had been found in it, Gen. 18.32. but the faithful evermore speed the worse for the society of the wicked.  
Thirdly, it is our duty to come out from among them, and not to be unequally yoked with them, to be separated from them, and to touch no unclean thing: then he promised to receive us, to be a father unto us, and to account us as his sons and daughters, 2 Cor. 6. 
2 Cor. 6.17.18.  For certainly they are very pests, and they have plague-sores running upon them. Nay no sickness so contagious and noisome, as sin and the sinners are. We shun infected persons and places for fear of bodily harms: but let us learn to shun profane and wicked persons and places no less, nay rather much more. The other may corrupt the body, but these endanger the soul: here the commandment of our Saviour taketh place, 
Math. 10.28.  fear not them so much which can but kill the body, and do no more, but fear especially those things and persons, which will be able to cast body and soul into hell fire, I say unto you fear them. They are like to the spreading leprosy, which beginning in one house proceedeth to another, until it have infected the greatest part of a town or City: or as the Lepers that were were put apart for fear of their infection: 
Psal. 119.115  Therefore the Prophet says, Depart from me ye evil doers: for I will keep the Commandments of my God: 
1 Cor. 5.  and the Apostle, Purge out the old leaven, that ye may be a new lump: and afterward, put away from yourselves that wicked person.  
Lastly, it is the duty of all such as have the oversight of others, to look to their charge, that they foster not, nor entertain those within their gates or jurisdiction, that are known wicked persons, they will infect and poison the rest. One scabbed sheep will annoy the rest of the flock. 
Psal. 101.3.4.6.7.  This made David to say, I will set no wicked thing before mine eyes: I hate the work of them that turn aside, it shall not cleave to me: I will not know a wicked person: he that worketh deceit shall not dwell in mine house: he that telleth lies, shall not tarry in my fight: him that privily flandreth his neighbour, will I cut off: him that hath high looks will I not suffer: mine eyes shall be upon the faithful of the land, that they may dwell with me, be that walketh in a perfect way he shall serve me. This is profitable to be considered of fathers and masters, yea of all householders' and governors whatsoever, that are in any place of superiority, and are set over others as a City upon an hill: would we have our people obedient, our children dutiful, our servants trusty, our families faithful and in good order: we must lead them the way, and go before them in all uprightness: we must first of all be faithful ourselves, and behave ourselves wisely in a perfect way: we must be obedient to him and his word, and walk within our house in a perfect way. For it is most certain, that none are greater enemies to their children and posterities, pulling their houses down even with their own hands, and bringing them to utter ruin and desolation, than such superiors or overseers as are ungodly and disobedient unto God. Let us seek never so much to make our names great upon the earth, and to leave our issue rich and wealthy in the world; yet so long as we live in profaneness, we pull an heavy curse not only upon our own heads, but upon our posterities, and make our names to stink and rot, as we see in jeroboam that made Israel to sin; 
1 King. 14.10. & 21.21.25.  the Lord threatened to bring evil upon his house, and to take away the remnant thereof, as a man taketh away dung till it be all gone. The like we see in Ahab who sold himself to work wickedness in the sight of the Lord: who more likely to make himself great upon the earth, and to have left a plentiful issue behind him, yet were all swept away suddenly, as a man wipeth a dish and turneth it upside down. 
Pro. 14.1.  Wherefore that which Solomon teacheth touching the wise and foolish woman, Every wise woman buildeth her house, but the foolish plucketh it down with her hands: we may extend and apply to the faithful man and the ungodly: the one doth by godliness lay a sure foundation in time to come, as Psal. 112. 
Psal. 112.1.2.3. etc.  Blessed is the man that feareth the Lord and delighteth greatly in his Commandments: his seed shall be mighty upon earth, the generation of the upright shall be blessed, etc. the other sort by their infidelity, impiety, and iniquity pull their houses quite down, that they are never raised up again, whose children may curse such perverse and profane parents.  
Vers. 8. And he answering, said unto him, Lord, let it alone this year also.) Hitherto of the first part of the communication concerning the Owner of the Vineyard: now followeth the second, touching the dresser thereof, wherein consider first of all his prayer directed to the Owner, Lord, 
Gualt. in Lucan hom. 237.  let it alone this year, Here we see the dresser of this Vineyard intreateth the Lord of it for the figtree, and maketh intercession to have it spared. 
Heb. 13.20.  I will not precisely or peremptorily decide and determine, what part of the Church, 
Hab. 2.1.  whether Christ the head and great shepherd of the sheep, 
Esay. 62.6.7.  or the Ministers that stand in their watchtower, or other the faithful, as the Lords remembrancers which give him no rest, this Dresser of the Vineyard in the parable representeth: only I will observe, that the prayer of him continueth yet one year longer the standing and abode of it in the Vineyard. Doct. This teacheth that it is the duty of God's children to make request for others, 
God's children must pray for others, & God heareth them  and their requests are powerful and available not only for the faithful, but oftentimes for others, to remove judgements, and God heareth them when they pray. We see this touching Abimelech, who had taken away Abraham's wife. 
Gen. 20.7. & 17.20.  God sendeth him unto him, and said, He shall pray for thee, and thou shalt live: and God saith to Abraham concerning Ishmael, I have heard thee. And our Saviour Christ and his faithful witness Stephen do commend their strongest enemies and persecuters into the hands of God, 
Luc. 23.34. Act. 7.60.  Father, forgive them, for they know not what they do; lay not this sin to their charge. To these infinite other testimonies might be joined.  
The reasons are; Reason. 1 first because it is an express commandment to pray one for another: he transgresseth the law and sinneth against God, that faileth in it, and performeth it not. It is a commandment of God to honour parents, and this is the first commandment with promise of a particular blessing: but it is a commandment in the first Table to honour God by praying unto him, which we are no less but rather more commanded to practise, than we are forbidden to kill or to steal. If then we make conscience of these, 
1 Sam. 12.19.23.  we ought in like manner to make conscience of the other. This appeareth in the words of Samuel, when the people desired him, pray for thy servants unto the Lord thy God, that we die not; he said, as for me God forbidden that I should sinne against the Lord in ceasing to pray for you. Secondly, such have a promise annexed unto their prayer, that we should not say with the wicked, what profit should we have, if we pray unto him. job, 21.15. nor with those shameless blasphemers, It is in vain to serve God, Mal. 3.14. Our Saviour, because we are weak in faith, assureth that Whosoever asketh, receiveth: and he that seeketh, findeth: 
Math. 7.8.  and to him that knocketh, it shall be opened. And the Apostle james accordeth hereunto, 
jam. 5.16.  The Prayer of a righteous man availeth much, if it be fervent. Would we have a surer ground and foundation to build upon, than the faithful word and promise of God, that cannot lie or deceive?  
 it is the duty of the Church to pray one for another, and that is profitable and available, hence ariseth comfort and cheerfulness in all heavy and sorrowful times (such as the present times are) when afflictions lie sore upon sundry our brethren and sisters in other places, and press them down to the ground, nay to the grave; remember the rest of the Church of God pray for us; I say, God's people, our fellow-members commend us and and our causes day and night with fasting and praying, & weeping, whom he hath promised to hear, they think upon us in their best meditations, and are earnest remembrancers for us to him, as if it were their own case, and have a fellow-feeling of all our miseries, 
Heb. 13.3.  as if themselves were afflicted. This in the mids of all our heaviness and greatest weakness, is not our least comfort, that we have many strong servants of God, strong in faith, that send up many strong cries to the throne of grace: nay the strong God, that hath commanded this duty to pray one for another, hath also promised to hear them. This no doubt was a comfort even to Peter himself put in prison, that he knew, 
Act. 12.5. Heb. 12.5.12.13.  Prayer was made without ceasing of the Church unto God for him and for his deliverance. Let us not therefore faint under the Cross when we are rebuked of him, neither despise the chastening of the Lord, who aimeth at our profit, that we might be partakers of his holiness: but rather lift up the hands which hang down, and the feeble knees, and not cast away our confidence, which hath great recompense of reward. And let this be our comfort in these rerillous times, that God heareth us for our brethren, and our brethren for us, and our elder-brother Christ jesus our mediator for us all, who for his mercy's sake, for his truth's sake, for his promise sake, for his son's sake will in his good time send an happy deliverance, that albeit for a season we be kept in affliction, 
2 Cor. 1.5.12  yet as our sufferings have abounded in us, so our consolation should abound through our restoring, when we had in a manner the sentence of death in us, that thanks also may be given by many on our behalf:  
Secondly, seeing Gods children for our comfort and consolation make request and intercession for us, and are heard, O how much more ought we to remember the sweet mediation of Christ jesus our Lord and Saviour, and comfort ourselves and one another therewithal. True it is we may and ought not a little to comfort ourselves, with the prayers and intercessions of other weak men, our fellow servants like to ourselves, and subject to the same passions we are, especially seeing we know our whole Church at the same time assemble together to pray for us and to turn away his wrath from us, and to call back his destroying Angel, that he may at length say, It is enough, 
2 Sam. 24.16  stay now thy hand; and so repent him of the evil upon our repentance and humiliation: if, I say, we have much matter of comfort offered unto us by the public prayers of the Church often as it were with one mind and with one mouth made and renewed on our behalf: how much more doth peace and consolation arise unto us by the mediation and intercession of Christ our Saviour, the head of the Church, the beloved son of God, 
Heb. 1.2.3. Math. 17.5.  the son of his love, the heir of all things, the brightness of his glory, and the express image of his person, in whom the father is well pleased. Herein consisteth our chief comfort that we rest and repose ourselves in him as our Advocate, and rely upon the merit of his passion, 
joh. 11.42.  whom the father always heareth. Indeed he commandeth that supplications, prayers, intercessions and giving of thankes be made for all men 1 Tim. 2.1. and that we pray one for another, that we may be healed, jam. 5.16. But if God at any time vouchsafe to hear any of his children, it is for his son's sake, not for any worthiness or merits in them, but for the Lords sake, that is, for Christ's sake, 
Dan. 9.1.7.  for he is the Angel of the Covenant, 
Revel. 8.3.  to whom was given much incense, that he should offer it with the prayers of all Saints upon the golden Altar, which was before the throne. Therefore also the Apostle saith, 
Heb. 5.16.  In the days of his flesh he offered up prayers and supplications with strong crying and tears, & was heard in that he feared, because he prayed to him that was able to save him from death.  
Lastly, it is our duty to perform this duty ourselves toward others, and to require this duty to be performed for us by others. Thus did Daniel, a man greatly beloved of God, who had many deep mysteries by vision declared unto him; he spoke to his Companions, 
Dan. 2.18.  that they should desire the mercies of the God of heaven to reveal his secret to him, that they might not perish. So the Apostle prayed the Church of the Thessalonians, 
2 Thess. 3.1.  to pray for him and the rest of his fellow-labourers, that the word of the Lord, much hindered by the opposition of potent adversaries, might have a free passage. As than he prayed before for the Thessalonians, so here he prayeth the Thessalonians to pray for him, that he might be comforted together with them by the mutual prayers both of them and of him. 
The use of mutual prayer  To this duty we should be stirred up in regard of the mutual profit that proceedeth from the practice and performance thereof. For first it serveth as the ordinary means ordained and sanctified of God to prevent judgements threatened, and to remove judgements already inflicted. Remember the devout and zealous prayer of Solomon, 
2 King. 8.33.35.37.44.  when the people of Israel be smitten down before their enemies, because they have sinned against thee: when heaven is shut up, and there is no rain, etc. if there be in the land famine, if there be pestilence, blasting, mildew, locust, or caterpillar, etc. whatsoever plague, whatsoever sickness there be, hear thou in heaven thy dwelling place, and forgive the sin of thy servants, etc. Secondly, it is a cordial to preserve and strengthen us in all spiritual graces, as we see that by Christ's prayer Peter's faith was kept from failing, 
Luc. 22.32.  Luc. 22. and thus he prayed, not only for the rest of the Apostles, but for all them that should believe on him through their word, joh. 
job. 17.20.24.  17. Father, I will that they also whom thou hast given me be with me, where I am, that they may behold my glory which thou hast given me, etc. Prayer therefore is a notable preseruative to keep the precious treasures and jewels of grace in the Closets of our hearts, and serveth to strengthen and increase good things in us. For as it obtaineth blessings at God's hands, so it procureth the increase of them: and it is no less virtue to keep and continue, to enlarge and increase what we have obtained, then at the first to obtain it. Thirdly, to bring remission of sins & to subdue in us the power of sin, 
jam. 5.15. Psal. 19.13.  jam. 5.15. The prayer of faith shall save the sick, and the Lord shall raise him up: and if he have committed sins, they shall be forgiven him. For the cause of sickness and all diseases is sin, and therefore our Saviour healing the man sick of the Palsy, said unto him, 
Math. 9.2.  Son be of good cheer, thy sins be forgiven thee, dealing like a good Physician, who removeth the cause that he may remove the effect. So then faithful prayer and a purpose or resolution to continue in sin cannot poffibly stand together. Lastly, it sanctifieth all God's creatures unto our use. It obtaineth a good right and title to them, and a blessing upon them, 1 Tim. 4.5. Our callings, our labours, our actions, and the works of our hands are sanctified by it, as Psal. 127. Except the Lord keep the City, 
Psal. 127.1.2  the watchman waketh but in vain: it is in vain for you to rise up early, to sit up late, to eat the bread of sorrows, etc. Seeing these things be thus, that these be the fruits of prayer, 
Ezr. 9.6.10.11.13. Neh. 9.32.33. Psal. 79.8.9. & 80.3. Dan. 9.7.8.18.19.  let us put it in practice, and double our zeal, and never cease to follow the example of this Dresser, to cry to the Lord for our brethren, Lord, let them alone this year also, spare thy people, and give them not over into the hands of the destroyer: we are ashamed and blush to lift up our faces to thee, O our God; for our iniquities are increased over our head, and our trespasses are grown up unto the heavens. And now, O our God, what shall we say after this? for we have forsaken thy Commandments, which thou hast commanded: and all this evil is come upon us for our evil deeds, and for our great trespasses, for as much as thou our God hast punished us less than our iniquities deserve; Now therefore, O our God, the great, the mighty, and the terrible God, who keepest Covenant and mercy, let not all the troubles which are most heavy upon us and our chief Cities seem little before thee: howbeit thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly, and dealt foolishly and frowardly with thee. O remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low; help us, O God of our Salvation, for the glory of thy name; and deliver us, and purge away our sins for thy name's sake: wherefore should the enemies of the Gospel say, where is their God? turn us again, O God, and cause thy face to shine, and we shall be saved: O Lord God of hosts, how long wilt thou be angry against the prayers of thy people! O Lord, righteousness belongeth unto thee, but unto us confusion of faces, to our Princes, to our fathers, to our people: incline thine ear and hear, open thine eyes and behold our desolations, and the City which is called by thy name. For we do not present our supplications before thee for our righteousnesses, but for thy great mercies: O Lord hear, O Lord forgive, O Lord hearken and do: defer not for thine own sake; for the City and thy people are called by thy name. Now is the time of this humiliation: now God calleth to us to call upon him: now is the time of trouble and affliction: Let us give him no rest, you that are the Lords remembrancers stand in the breach, which his right hand hath made, 
Numb. 16.48  as it were between the living and the dead: let us never give over; neither let him alone until we have received a gracious answer, that our iniquities be pardoned, his present judgements removed, and his ancient favours recovered.  
Till I shall dig about it, and dung it.) The labour of the Lord of the Vineyard hath been before expressed, so that the complaint of the Prophet may be renewed, 
Esay. 40.4. & 53.1. & 65.23.  I have laboured in vain, I have spent my strength for nought and in vain: and in another place, who hath believed our report? Doct. and again, I have spread out my hands all the day unto a rebellious people which walk in a way that is not good: 
We must have hope touching the salvation of others, albeit they run a● stray.  yet the barren figtree is not forsaken and given over, so long as there is any hope, but the Dresser will still be digging about it and dunging of it. This teacheth, that we must not despair of the salvation of any, howsoever they have long gone astray. We see this in the example of Manasses, he built altars for all the host of heaven, he caused his children to pass through the fire, he used Witchcraft and enchantment; he dealt with a familiar spirit, and with wizards: 
2 Chro. 33.5.6.  he shed innocent blood very much, till he had filled jerusalem from one end to another, and wrought much evil in the sight of the Lord to provoke him to anger: yet the Lord was entreated of him, 
2 King. 21.16  and heard his supplication, when he had learned by woeful experience that the Lord was God. 
Act. 2.37. & 10.11.12.13.14.15.  Thus it was with those that crucified the Lord of life, they were pricked in their hearts, and had Salvation preached unto them. Hereunto cometh the vision of Peter, he saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, wherein were all manner of fourfooted beasts of the earth & wild beasts, and creeping things, and souls of the air: and there came a voice to him, Rise, Peter, kill and eat. And when he refused, because he had never eaten any thing that is common or unclean: the same voice answered, What God hath cleansed, that call not thou unclean: This was the interpretation of the vision, that which is unclean God is able to cleanse. Paul before his conversion was a blasphemer and a persecuter and a great oppressor, 
1. Tim. 1.13.  but he obtained mercy because he did it ignorantly through unbelief. The Gentiles wandered many years, even thousands of years in superstition and Idolatry, yet at length when the time of their conversion was come, 
Gen. 9.27. joh. 10.16.  God persuaded japheth to come and dwell in the tents of Shem, Gen. 9 and our Saviour speaking of them, saith, Other sheep I have, 
2 Tim. 2.25.  which are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd: So the servant of the Lord must not strive, but be patiented and gentle unto all, proving if God will give them repentance.  
The reasons are plain. First, Reason. 1 because God calleth at all hours of the day, who both the times and seasons in his own power: 
Math. 20.3.5 6.  some at the third, some at the sixth, some at the ninth, and some at the eleventh hour; and we have a notable example thereof in the penitent thief converted by the powerful word of Christ upon the Cross: 
Luc. 23.34.  he that was running a pace to hell hath promise to be carried into Paradise: whereby the common proverb is verified, if in any thing else, that he runneth far which never returneth, Secondly, God waiteth the time that he may be gracious unto us, 
Esay 30.18.  and have mercy upon us, for he is a God of judgement: and blessed are all they that wait for him, Esay 30. ought not we therefore to follow his example, and to hearken who will speak aright and repent him of his wickedness, saying, what have I done?  
This reproveth the boldness and rashness of such as dare take upon them to enter into the secrets of God, Use. 1 without any warrant or commission from him; 
2 Sam. 6.19.  as they that adventured to pry into the Ark were punished 1 Sam. 6. so such as presume to read what is written in the book of life, and presume to open the book that is clasped and sealed with many seals, may happily never find their own names registered therein. For the farther reproof of such as dare pronounce the sentence of damnation upon any, and judge others reprobates, and the directing of ourselves herein, let us observe these few rules for the clearing of the point, and the keeping of us in the mean between two extremes. 
Deut. 29.29.  First, it is a good rule which Moses giveth, The secret things belong unto the Lord our God, but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. But the sentence of reprobation is one of the secrets of God, or rather the secret of secrets, the most hidden secret of all the rest. Secondly, it is noted of charity, it thinketh no evil, 
1 Cro. 13.5.7  it believeth all things, it hopeth all things, it endureth all things: Such then as despair of the conversion of others, do plainly declare they are destitute of love which covereth a multitude of sins. Thirdly, we must notwithstanding learn the great folly of many men in the world, that build awry or amiss upon a good foundation. For seeing we must not be as men without hope of Salvation of others, much less of ourselves, we see how divers are deceived that give an easy passage & entrance to commit sin, till they be so caught and entangled, yea so enwrapped and fettered with it, as a fowl in a snare, or as a prisoner in chains, that they cannot easily break it off again, neither rid themselves of it, as the wise Solomon speaketh of the strange woman, Pro. 2. 
Pro. 2.19.  None that go unto her return, again, neither take they hold of the paths of life. True it is, this is an excessive and hyperbolical speech often used in Scripture, as Esay, 59 4. & 64.7. jer. 8.6. and sundry examples teach the same, 2 Sam. 12.13. 1 Cor. 6.11. Heb. 11.31.32. jam. 2.25. But the meaning is, few come to repentance & to reform themselves, or take a better course of life, that they might be saved. And this is another folly of the sinner, who, being rebuked and threatened for sin, do by and by answer, Tush, we can leave sin when we list: we will repent at leisure and help all. But Solomon will teach these fools, that few or none compassed with the continual practice of sin amend their ways, 
Pro. 6.22.27  but go as the Ox to the slaughter, or as a fool to the correction of the stocks, because they have set themselves in the way to hell, 
jer. 13.23.  going down to the Chambers of death. For custom is as strong as nature, or rather much stronger; It is as the Ethiopians skin and the Leopard's spots, which cannot be changed. It is hard for a man to forget his natural language and his mother tongue, but it is harder for the sinner to forsake his sinful course. For a man by nature or birth is indifferent to any language, and inclined to no one more than to another, because he hath it by hearing and imitation of others, as appeareth in such as are borne deaf: but we do not only suck in sin with the mother's milk, but as the Prophet confesseth, 
Psal. 51.5.  We were shapen in iniquity, and in sin did our mothers conceive us: which is a great deal more than can be spoken of the language which we learn in our youth. Besides, it is a great policy of Satan to cover his purpose at the first, as the fisher doth the hook, to deceive us the sooner; he beginneth with lesser sins, until he have wrapped us in the greater, and our consciences be hardened, and as it were seared with an hot iron. Fourthly, 
A two fold favour of God to the sinner.  this showeth the wonderful love and favour of God which he vouchsafeth to any, both when he preventeth sin that we do not fall into it, and when he breaketh off the course of it when we are overtaken with it; This is a twofold grace. We are by nature prone to sin, and ready to yield to every tentation, as we see in Peter that denied his Master at the word of a silly damsel: when therefore the Lord putteth his hand under us and stayeth us up, that we do not stumble and fall, is not this a wonderful grace to keep us from sinning against him, and wounding our own souls? As this is a great blessing, so the other is yet greater, to pull us out of the snare, when we have one foot in hell; as it is a greater work to stay a man that is running down a steep hill, then to persuade him not to run at all. The truth of both these, we see in David, a man after Gods own heart, for when he was purposed to shed blood, 
1 Sam. 25.22.33.  and to destroy all that pertained to Nabal by the morning light: he blessed God that had kept him from coming to shed blood, and from avenging himself with his own hand. Lo here the preventing grace of God to stay him, that was running and making haste to commit sin. Again, when he had given himself over to commit one sin after another, 
Luc. 11.22.  as it were to add drunkenness unto thirst, the strong man bagan to possess the house, but a stronger than he came, and overcame him, and took from him all his armour wherein he trusted, and so recovered him out of the snare of the Devil, which he laid to entrap him. He had, as much as lay in him, cast himself into the mouth of the roaring Lion that gapeth after his prey: it was therefore the special mercy of God to reclaim and recover him out of the snare of the devil, who after a sort was taken captive by him at his will. last, we must labour that sin may not reign in our mortal bodies. For albeit we cannot be without sin, because we carry about the flesh, yet we must take heed it exercise not a kingdom in us: it hath an easy entrance, an easy continuance, but it is hard to get out and to rid ourselves from the tyranny thereof, as we may see in Esau, Gen. 26. in Saul, 1 Sam. 14 & 15. and in judas, who passed from one degree to another, till at last they filled up the measure of their sin. It is an easy matter to pull up the banks and throw down the walls, whereby as by fences or bulwarks the sea is kept out from overflowing the land, and so to let in the water: but it is not so easy to let it out again: so it is with sin, it is no hard thing to make shipwreck of faith and a good conscience, and to pull up the banks of the fear of God whereby sin is kept out: but we shall find it one of the hardest things in the world to cast it out of the heart, when it hath gotten firm possession: and therefore it must be our labour and wisdom to prevent sin in the beginning, lest by continuance it take root and be as a disease that is incurable.  
Secondly, it serveth as an instruction to the Ministers of God, that we cease not with the Dresser in this place to dig about them that remain unfruitful, and dung them, that is, to labour 〈◊〉 byeth in us to further their conversion. Let us all follow the example of Peter, when the Lord had said unto him Launch out into the deep, and let down your nets for a draught, he answered, Master, 
Luk. 5.5.  we have toiled all night, and have taken nothing: nevertheless at thy word I will let down the net: 
Matt. 13.27.  so must we cast out the net of the Gospel into the sea, and gather the good into vessels, but cast the bad away. And if it fall out that we draw none to the shore, 
2 Cor. 2.15.  yet are we the sweet savour of God, as well in them that perish, as in them that are saved: and God no less accounteth of our labours, if we have been faithful and conscionable, then if we had converted many thousand souls. To this end, the Lord himself commandeth Paul not to hold his peace at Corinth, 
Act. 18.10.  but to speak boldly, because he had much people in that City. The husbandman must dig and dung his ground, and cast the seed into the earth, but he cannot give the early and the latter rain: and albeit he find a thin harvest, he may be greeved, yet het he is not discouraged. We are commanded to feed the flock committed unto us, & woe to us if we preach not the Gospel: but we must evermore commit the success to him, that hath the hearts of all men in his own power. 
Mat. 3.11.  john Baptist did baptise with water to the remission of sins, but he could not Baptise with the holy Ghost: So we may teach and preach the word of the kingdom, but as it fell out with the sour that went out to sow, some fell by the high way side, 
Matt. 13.4.5.7.  some in stony ground, and other among thorns, so must we make our account it will be with us: yet this is our comfort, our judgement is with with the Lord, and the reward of our work with our God: 
Esa. 49.4. 1 Pet. 5.4.  and when the chief shepherd shall appear, we shall receive a crown of glory that fadeth not away.  
Lastly, it teacheth generally a good duty and direction to all the faithful, namely, that upon this ground we exhort and admonish one another, and seek to win and gain them to God, that so we may bring home the lost sheep upon our shoulders. This the Apostle prescribeth, exhort one another daily, 
Heb. 3.13.  while it is called to day, lest any of you be hardened through the deceitfulness of sin. Who accounteth not him a merciless man, that having escaped danger of robbing or drowning, yet giveth not warning to him which traveleth that way, lest he fall into the hands of thiefs and be rob, or pass by the waters and be drowned? but much more is he without mercy, and guilty of the blood of the soul, that seeing his brother overtaken in sin, and taken in the snare of the Devil, ever seeketh to set him at liberty? Now we have sundry motives to move us to this work of mercy, fare more profitable to men, and acceptable to God than the sacrifice of Almes-giving that toucheth the body, in respect of God, in respect of ourselves, and in respect of others. In respect of God, 
Rom. 11.23  for it maketh manifest his power to be infinite, that he is able to graft them in again, as the Apostle speaketh of the unbelieving jews, albeit through unbelief they were broken off; and it turneth to the greater praise of his glory, and the honour of his name, which we ought to seek above all things. The more dangerous the disease is, and the longer it hath continued, the more doth the skill and learning of the Physician appear: 
Rom. 5.20  so are we the more to magnify the mercy of God, in that where sin, bounded, grace doth much more abound. Touching ourselves, we thereby exercise the gifts that God hath given, do not as wicked and slothful servants, 
Mat. 25.26.  dig them in the earth and hide our Lord's money: beside, we know not how soon it may be said to us, Come, give an account of thy steward-ship, 
Luk. 16.1.  for thou mayst be no longer steward. Lastly, we shall free our own souls, and not make ourselves partakers of other men's sins: for by convivence and holding our peace, we draw guiltiness upon our own souls. In respect of others, we may be means to save a soul, as jam. 5. 
jam. 5.19.20.  If any of you do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins.  
Vers. 9 And if it bear fruit, well: and if not, then after that, thou shalt cut it down.) We heard before of the entreaty and intercession of the Dresser: now the condition followeth, which is double: first, if after all his labour, it bring forth fruit. Secondly, if it bring not forth fruit: one of the twain it must of necessity do, there is no third: either it must be fruitful, or unfruitful: either we must make the tree good, or evil. The first part of the speech is defective, for there is nothing in the original to answer to the Condition: the translators have supplied the word, Well: and somewhat is necessary to be supplied, to make the sense and sentence perfect. I would think a word might be borrowed and supplied out of the former verse, where the Vine-dresser saith, Let it alone this year also; so in this place, If it bring forth fruit, Let it alone, or thou shalt let it alone: as also appeareth by the contrary condition in the last words. If not, thou shalt cut it down. He expresseth bearing fruit first, before he mention the cutting of it down, because it was the chief and principal in the dressers intention, and because all his labour of digging and dunging tended to this end and purpose. Now he intreateth that it may be let alone, if it bring forth fruit: he yields to the cutting of it down, Doct. if it continue unfruitful. This teacheth in both the conditions, 
Promises and threatenings are both of them condicional. 1 King. 8.25.  that as well the promises of grace & mercy, as all the threatenings of judgements and punishments are conditional, and to be understood with limitation. See this 1 King. 8. Now O Lord God of Israel, keep with thy servant David my father, that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel, so that their children take heed to their way, that they walk before me as thou hast walked before me. Of this did David himself put his son Solomon in mind, 
1 Chro. 28.9.  Know thou the God of thy father and serve him with a perfect heart and with a willing mind, for the Lord searcheth all hearts, etc. if thou seek him, he will be found of thee: but if thou forsake him, he will cast thee off for ever. So doth our Saviour threaten the Church of Ephesus to remove the Candlestick out of his place, except it did repent. 
Revel. 2.5.  The reason is plain, both of the one and of the other. He promiseth mercy with condition, that we should be stirred up to obedience, that no defect might be on God's behalf: and again he threatneth judgement, that he might not enter into judgement; and denounceth punishment, that he might not punish, but that we should repent and amend our lives, and remember from whence we are fallen. 
Revel. 2.5.  This appeareth evidently in his threatening against Nineveh, who can tell, 
jonah. 3.9.  if God will turn and repent from his fierce wrath, that we perish not? When we repent, he repenteth: we of the evil of sin, he of the evil of punishment: but if we repent not of our sin, he will never repent him of the punishment that he hath threatened to bring upon us.  
It reproveth all such as remember what God hath promised to us, but forget what he requireth of us. Use. 1 God hath made a Covenant with us, as he did with Abraham, 
Gen. 17.7.1.2.6.  and we bind ourselves interchangeably one to another. He said unto Abraham, I will be a God unto thee and to thy seed after thee: but how? on this condition, Thou shalt keep my Covenant; and what was that? Obedience, whereof circumcision was a sign; walk before me and be upright. If Abraham had called unto God to perform his part, to bless him as his God, and in the mean season had never performed his own part of the Covenant, to walk before him in the uprightness of his heart had he not dallied with God, and deceived himself? But thus the case standeth with us, we are ready to complain & murmur, if the Lord do not bless us, when in the mean season we forget what promise we have made to him. If we should deal so with men like unto ourselves, would not all accuse us of folly?  
Secondly, let us not flatter ourselves and bear ourselves bold and presume, because we have many precious promises of grace and help in time of need. These promises, howsoever they be in themselves surer than the heavens, and more stable than the earth, yea be ratified & confirmed by an oath, that by two unchangeable things, wherein it is impossible that he should lie, 
Heb. 6.18  we might have strong consolation: I say these promises are no promises to us, if we do not keep the Covenant; it is all one as if they had never been made. 
Mat. 6.25.33.  Our Saviour willeth us to take no thought what to eat or what to drink, or wherewith to be clothed; he promiseth that he will never leave us nor forsake us, but it is with condition, first seek the kingdom of God, and then all these things shall be ministered unto us; then he saith, my mercy will I keep for them for evermore, my promise shall stand with them: my covenant will I not break, 
Psal. 89.28.34.  neither alter the thing that is gone out of my lips.  
Lastly, let us serve him with a perfect heart and a willing mind: seek to know his will, and serve him when we do know it. Let us not be discouraged in his threatenings, seeing they also are conditional, as well as his promises. Let us break off the course of our sins, and amend our lives, than we may be well assured, he will turn from all his wrath, and remember our sins and iniquities no more. For he is faithful, he never forsaketh us until we forsake him. This is it, that the Prophet is sent to tell Asa and all judah and Benjamin, The Lord is with you, while ye be with him: 
2 Chr. 15.2  and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you. And is it not just with God to deal with us, as we deal with him? and to measure to us again, as we have measured to him? Let us therefore seek him while he may be found, and call upon him while he is near: let us forsake our evil ways, and return unto the Lord: then he will have mercy upon us, and he will abundantly pardon all our sins.  
If it bear fruit, well.) Doct. 
The barren estate is very dangerous, near to be burnt up.  The figtree in this place is not said expressly to be dead, but to be barren and to bring forth no fruit at all, which is all one. This teacheth that the barren condition hath no life nor comfort in it, but is full of danger, even near to burning. This john the Baptist teacheth, Every tree which bringeth not forth good fruit, is hewn down and cast into the fire, Math 3.10. 
Math. 3.10.  So the Apostle Heb. 6.6. The earth which beareth thorns and briers is rejected, and is nigh unto cursing, 
Heb. 6.7.8.  whose end is to be burned. A man may say of such, as the Disciples of the figtree, 
Math. 21.29.  against which the curse was passed by the mouth of Christ, How soon is the figtree withered away? Such than do lie under an heavy curse. We think we have said much in praise and commendation of many, and indeed of many it is too much, to say they are harmless men, they do no man any hurt, you may live long among them, and you shall receive no wrong nor jniury from them: but is this enough? no doubtless: for what shall this profit, if we bring forth no good fruit? jer. 17.8. Ezek. 47.12.  
The reasons are plain: for first, Reason. 1 the law of God is not only negative, but also affirmative: it commandeth good, as well as forbiddeth evil. The negative part is but half the Commandment: and he that performeth so much, hath done but half his duty, like a Dove that flieth with one wing, or like a lame man that hoppeth upon one leg. The Commandment which saith thou shalt not kill, saith also inclusively. Thou shalt preserve thy neighbour's life. Secondly, to omit the duties which a man ought to perform, is a kind of contempt against God. For not to honour or obey, is to contemn. A servant which will not do what his Master commandeth, 
Mal. 3.6.  (because a servant honoureth his Master) it is joined with open contempt of him; no marvel therefore, if disobedience to God, be also a contempt against God, as the Prophet saith, If I be a Master, where is my fear, saith the Lord of hosts?  
This teacheth that doubtless many stand guilty of a multitude of sins which they never thought of, Use 1 neither once dreamt upon. Many men haply will grant there is some conscience to be made of committing evil, who never think it a sin to omit a good duty. Such will confess it a sin to worship a false god, but never consider, they are commanded to unite their affections to the true God, to trust in him, to believe him, to love him, to fear him, and to depend upon him: that it is an heinous Crime to pray to a strange God, or to Saints and Angels, or to bow down to an image, who regard not to worship God in truth and sincerity, and to call upon him in the day of trouble. Many will refrain from working on the Sabbath day, and profaning it by riding about their business, or running after their sports and pastimes, they would be loath to do these: but in the mean season how do they sanctify and keep it holy? when they care not to hear the word, or to perform public and private duties of religion upon it? We must all give account at the great day of the Lord, as well what good we have done, as what evil we have done. That good governor of the people Nehemiah desired the Lord to remember him concerning the good deeds which he had done for the house of his God: 
Neh. 13.14.  It had been small comfort to him if he had only done them no hurt, and gone no farther: for so much might be said of an image, or of the bruit beast; but his comfort was, he had endeavoured and employed himself to do them good. And how did Obadiah show his religious heart in the days of persecution toward the Lords Prophets? what, did he rest in this, that he had done them no hurt? No, 
1 King. 18.13  he did an hundred of them by fifty in a cave, and fed them with bread and water. Or how did Rahab the harlot testify her faith toward the spies, that were sent to search the land? did she content herself to offer them no injury, and to bewray them, or deliver them into the hands of their enemy? No doubtless, she was justified by her works, 
jam. 225. Heb. 11.31.  when she had received the messengers with peace, and had sent them out another way. But the religion of most men in our days is a negative religion, they have little positive, you may sooner observe what they do not, 
Gal. 6.10.  then understand what they do. We must observe the rule of the Apostle, As we have opportunity, let us do good unto all men, especially unto them who are of the household of faith.  
Secondly, it reproveth such as content themselves with idle shows and appearances of obedience and sincerity: It will not serve our turn to be Christians only in outward profession, if we be fruitless and faulty in conversation. It is not enough to make us sound Christians to come to Church, to be at prayers, to hear the word, and receive the Sacraments, when we yield no fruit of obedience, as if it were sufficient, that the figtree were planted in the Vineyard, albeit it bore nothing but leaves: 
Psal. 1.3.  but we must be as trees of righteousness, planted by the river's side which bring forth fruit in their season: True it is, the Church hath always had such painted Sepulchers, or gilded tombs outwardly, as the jews that had the Temple of the Lord always in their mouths, who yet remained wicked and profane persons in their lives. The sound Christian is not discerned by the leaves of outward appearance, but by the precious fruits of the spirit: not by his profession, but by his practice: and they are the true Israelites which are so within, whose praise is of God and not of men. The figtree had leaves good flore which were seen a fare off, 
Mar. 11.13.  and seemed to promise great store of fruit, but when Christ drew near and looked for fruit, & found none, he said, Never more fruit grow upon thee. Let us take heed, in time, of such a woeful sentence. For may not Christ jesus, trow you, find store of such fruitless figtrees in this Vineyard of his? nay, when he cometh to look upon his Vineyard, will it not be a rare thing and an hard matter to see a figtree with any fruit upon it? Nay, are we not for the most part come to this pass, that we have scarce any leave at all to be seen, that a man may take a Candle and search for leaves, and yet find none upon them? This is the state and condition of sundry among us: how near are such to the curse, and to be burned up, which have neither fruit nor leaves, neither substance nor show, neither body nor shadow, neither truth nor appearance: but openly and evidently make plain Demonstration of wild and wicked fruit, 
Deut. 32.32.33.  their grapes are grapes of gall, their clusters are bitter, their wine is the poison of Dragons, and the cruel venom of Asps: Such shall never be suffered to remain within the Vineyard, the axe is laid to the root of the tree, to cut them down.  
Thirdly, this checketh and controlleth the slanderous mouths and pens of the Romish Church opened wide and enlarged against our doctrine, which they knew not or will not know: who bear the world and their ignorant Disciples, the multitude in hand, that our religion destroyeth good works, 
Math. 5.16.  whereas we call upon the people to bring forth the fruits of the Gospel, and to let our light so shine before men, that they may see our good works and glorify our father which is heaven. Nay we teach a necessity of good works, as well as they, to be in all true believers, that they which have believed in God, might be careful to maintain good works, these things are good and profitable unto men. Wherein then lieth the difference between us! they teach them to be the causes of our justification; we that they be lively fruits and effects of faith: they do not go before him that is to be justified, but they follow him that is already justified: they are not necessary in the act or office of justification, but they are necessarily required to be in every justified person.  
Lastly, let us all be provoked to the diligent practice of good works. No man must think himself exempted or privileged from good works, albeit he be never so poor or simple. The most sort post over this duty from one to another, and think when we call for good works it is a doctrine that toucheth only rich men and such as have the wealth of this world at will, and none other: as if there were no good works of charity, that did deserve the name of good works; which nevertheless are neither the only good works, nor the chiefest good works. For we look upon ourselves in the glass of the law, and try ourselves thereby. These works are of two sorts; some general, and others special. The general are such as concern all, among which the works of the first Table, being the first and great Commandments, 
Math. 22.38.  must have the first place, to love God above ourselves, to fear him, to believe in him, to trust in him, to pray unto him, to serve and worship him, to reverence his name, and to sanctify his Sabbath: and the works of the second Table are like; 
Gal. 5.22.23.  for the fruits of the spirit are manifest, love, joy, peace, long-suffering, gentleness, faith, meekness temperance, and such like. These belong to all, and must be practised of all persons, high and low, rich and poor, none may excuse themselves. The special works are such as belong to every man in his particular calling. For as we have all a general calling as we are Christians, so we are set in several callings, such as are superiors and inferiors, as the Magistrate and subject, the husband and wife, father and son, master and servant: we must labour to be found faithful in these, how low so ever our place be, if we be found careful and conscionable, even the meanest servant that drudgeth in the Kitchen, if his calling be nothing but to scour spits, 
Eph. 6.6.7.  or to wipe shoes, yet if he be obedient to his Master as unto Christ, not with eye-service, as men pleasers, but as the servant of Christ, doing the will of God from the heart, with good will doing service as to the Lord and not to men: he is no less accepted of God in his place, than he that preacheth the word, or he that ruleth a kingdom.  
Well; or thou shalt let it alone.) These words are expressly mentioned; but they, or some such like must necessarily be understood, as if it were said, let it stand and continue in the Vineyard, that it may bring forth more fruit, as joh. 
joh. 15.2.  15. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Doct. This teacheth us, that the fruits of repentance obtain the pardon and forgiveness of all sins and offences, 
Repentance obtaineth forgiveness of sins and the favour of God.  and prevent God's wrath and judgements, and procure his love and favour. He hath made a sure promise of remission of former offences to all such as truly turn unto him. Thus the Prophet hath, Wash you, make you clean, take away the evil of your works from before mine eyes, etc. then though your sins were as crimson, 
Esay, 1.16.18 & 55.6.7.  they shall be as wool; and though they were as scarlet, they shall be as white as snow: and chap 55. Seek the Lord while he may be found, and call upon him while he is near: let the wicked forsake his ways, and the unrighteous his own imaginations etc. let him return unto the Lord, and he will have mercy upon him, 
Ezek. 18.23.  And the Prophet Ezekiel chap. 18. I will not the death of a sinner, but rather that he repent and live: where he coupleth these two together. The truth of this point is farther confirmed by sundry examples, as 2 Sam. 
2 Sam. 12.13  12.13. When David had acknowledged his sin against the Lord, the Prophet said for his comfort, The Lord also put away thy sin. The like we see in Manasseth when he was carried away captive and clapped up in prison being in great tribulation, prayed unto the Lord, 
2 Chr. 33.12  and humbled himself greatly be fore the Lord God of his fathers, and God was entreated of him and heard his prayer, and brought him back again to jerusalem, and set him upon the throne of his fathers. The Publican smote his breast, saying, Lord, 
Luk. 18.13.14.  be merciful to me a sinner: I tell you this man went down to his house, justified rather than the proud Pharisee. The like I might say of Paul, 
1 Tim. 1.13.  he obtained mercy and forgiveness when he was converted: so the penitent thief upon the Cross, said to the Lord jesus, Lord, 
Luk. 23.42.43.  remember me when thou comest into thy kingdom? and jesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise. 
Mar. 1.4.  Hence it is that the Evangelist witnesseth that john did baptise in the wilderness, and preach the baptism of repentance for the remission of sins: where we see he knitieth repentance and forgiveness of sins together.  
The reasons: first, Reason. 1 all penitent persons shall have the blood of Christ jesus to wash & cleanse their souls from all their sins: a singular benefit. This reason the Prophet urgeth, Esay, 1.17.17.18. For to speak properly, nothing can cleanse us but Christ's blood, so foul and filthy we are; and therefore it is called clean water, 
Ezek. 36.25. 1 joh. 1.7.9.  I will pour clean water upon him: and thus the Apostle john saith, If we confess our sins, he is faithful and just to forgive us our sins; and the blood of jesus Christ his Son cleanseth us from all sin. Secondly, such shall have right to carthly blessings and to a right use of them to their everlasting comfort, as Esay, 1. Ye shall eat the good things of the land: 
Esay 1.19.20  but if they refused and rebelled, they should be destroyed, for the mouth of the Lord hath spoken it.  
Let us apply these things. First conclude, Use 1 that all impenitent persons are out of God's favour and protection, and lie under all the plagues and punishments that God denourceth against sinners. This is a fearful estate and condition, 
Deut. 28.16.  to be cursed in the whole course of our life, at home and abroad, in the City and in the field, in all that we put our hand unto, Deut. 28. The curse of God bringeth with it all miseries of this life and of the life to come. If then we repent not, we die.  
Secondly, they, that are truly penitent, are truly happy: for that man is blessed, 
Psal. 32.1.2. & 38.4.  whose transgressions are for given, and whose sin is covered: Blessed is the man unto whom the Lord imputeth not iniquity. There cannot be a greater blessing befall us in this world, then to get pardon of our fins: for all the burdens that we can bear, are not to be compared to the burden of sin, and therefore to be lighted of it, is one of the greatest blessings: of all the spots & stains that can stick unto us, 
jam. 1.21.  sin is the filthiest, and therefore to be cleansed and washed from it, maketh us clean in his sight.  
Lastly, hence ariseth matter of comfort to all such as earnestly endeavour this work of cleansing and purging of themselves, 
The way and the means to attain to repentance.  to bring forth good fruit. They shall have God himself to help, strengthen, and assist them, to cause them go through with that work. If any ask what is the way, and what be the means to attain unto it, and to lead us by the hand to enter into that course? I answer, First, to account no sin in it own nature light or small. This is that withholdeth us from repentance, and draweth iniquity with cords of vanity, 
Esay, 5.18.  and sin as it were with a cart-rope, to suppose it to be a slight thing, that we may do a little, that we need not be so precise to stick at a little, like the sluggard that giveth way to a little sleep a little slumber, 
Pro. 6.10.  a little folding of the hands to sleep: but we must assure ourselves, that though there be difference between sin, yet all fin is heinous, none to be accounted little, 
Rom. 6.23.  as Rom. 6. the wages of (all) sin is death. Secondly, to avoid all occasions and allurements that may draw and entice us to sin, as we are commanded to abstain from all appearance of evil: and jude saith, Others save with fear, 
2 Thess. 5.22 jude vers. 23.  pulling them out of the fire, hating even the garment spotted with the flesh. Thirdly, to accustom ourselves to subdue the smaller and lesser sins, that at the last, we may subdue and overcome the greater: like a captain who to hearten & encourage his soldiers, bringeth them where the weakest enemies are encamped. Fourthly, to oppose the law, the curse, the last judgement, and such like, against all sin whatsoever: and therefore Solomon saith, 
Pro. 28.14.  Blessed is the man that feareth always: but he that hardeneth his heart shall fall into mischief. Lastly, to remember that the least sin cost the blood of Christ our Saviour to make satisfaction: and brought him from the bosom of his father to take our nature upon him, and in that nature to dye for us: 
Psal. 49.7.8.  No man can by any means redeem his brother, neither give to God a ransom for him, so precious is the redemption of the Soul.  
And if not, then after that thou shalt, etc.) This latter clause of the sentence is defective in the former part, as the former was in the latter part. The meaning is, if this figtree will not bring forth fruit, that is, of repentance, after all the labour of digging and dunging bestowed upon it, after this thou shalt cut it down. Doct. This teacheth that all trees, which are in the Vineyard are not fruitful trees: 
All that are in the Church are not true members of the true Church.  neither are all which are in the Church members of the Church; but many hypocrites in it, as there are evil humours in the body, which are no parts of the body. So it was in the house of Abraham; so it was in the house of Isaac: for all are not Israel, which are of Israel: 
Rom. 9.6.7. & 2.28.  neither because they are the seed of Abraham, are they all children, but in Isaac shall thy seed be called. So there is a jew which is one outwardly, and there is a jew which is one inwardly; as there is a circumcision which is in the flesh, and a circumcision of the heart, in the spirit, and not in the letter, whose praise is not of men but of God.  
This will farther appear by the title given to the Reason. 1 visible Church, It is the garden of God; in a garden all are not good and wholesome herbs: and on the tree, all is not fruit, but some leaves. The Church is the floor, where in is both corn and chaff: 
Mat. 3.12. & 13.24.47.  the field wherein groweth both wheat and tares: the net that catcheth all sorts of fishes both good and bad: the pasture where in feed both sheep & goats: some are sheep in show and semblance, that inwardly are ravening wolves in sheep's clothing, others are sheep indeed and in truth: some by outward calling and profession and in the eye of the Church, others by grace and inward regeneration and in the eye of God. Secondly, all that be within the Church be not the elect of God, 
Math. 20.16.  therefore all cannot be believers: for many are called, but few are chosen. It is the house of God, in a great a great house, 
2 Tim. 2.30.  there are not only vessels of Gold and of Silver, but also of wood and of earth, some to honour and some to dishonour. Thirdly, it is compared to the Ark of Noah; wherein as there were both clean beasts and unclean: and men clean and unclean: So all that are in Church are not by and of the Church, 
1 joh. 2.19.  as 1 john. 2. they went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us, etc.  
This serveth for reproof, Use. 1 and that of sundry sorts. First it confuteth them that hold the godly alone to be members of the visible Church: whereas the barren figtree was planted in the vineyard as well as the other trees. Secondly, it reproveth such as forsake the visible Church, for the wickedness of them that live in it, and do in that respect condemn it for no Church. Thirdly, it convinceth such as dream of perfection in the Church. The floor cannot be throughly purged in this life, that there should be nothing but wheat in the Church of God: the servant cannot pluck up all the tares in this life, 
Math. 13.28.29.  lest while they gather up the tares, they root up also the good seed with them. This serveth to pull up by the roots the dotage of the Anabaptists and family of Love: for never was there such a Church in this life, as they dream off, neither shall there be hereafter.  
Secondly, see here the difference between the Church in this life and that in the life to come: between the Church militant & triumphant. For here the Church complaineth that it is black both in regard of the affliction and infirmities thereof in this life, albeit it be also comely: 
Cant. 1.5.  black in respect of itself, but comely or lovely in respect of Christ. But after this life, all blackness and imperfections shall be done away, when Christ jesus shall present it to himself a glorious Church, not having spot or wrinkle, or any such thing, 
Eph. 5.27.  but that it should be holy & without blemish. No unrighteousness then shall enter therein, 
Revel. 21.27.4.  neither any thing that is unclean or any thing that defileth▪ then God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away.  
Lastly, it exhorteth us never to give rest to our souls, until we become the Israel of God, true members of the visible Church: because to such & to none others, the promises of grace & life by Christ be fruitful & effectual. Let us then be warned, that we do not content ourselves to live in the Church, for so false Israelites do, and hypocritical Christians, who profess Christ in word, 
Tit. 1.16. Revel. 3.1.2.  but deny him in their works, who have a name that they are alive, but indeed are dead. Let us therefore be watchful, & strengthen the things which remain, that are ready to die, & repent speedily, because we know not what hour he will come upon us. This is the use that the Apostle teacheth, having showed that in a great house are sundry vessels, some to honour & some to dishonour, he addeth, 
2 Tim. 2.21.  Let us purge ourselves from these, that we may be vessels unto honour, sanctified, & meet for the master's use, and prepared to every good work. 
Math. 3.8.  Let us strive to bring forth fruit worthy amendment of life. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, and purging our consciences more and more from dead works, that so we may gather comfort and assurance that we are vessels to honour, and for our better assurance, let every one depart from iniquity, that nameth the name of Christ. 2 Tim. 2.19. Doct.  
After that thou shalt cut it down) Here is the final doom of this figtree without any farther repriving or sparing thereof, 
Though the Lord suffer long, yet he punisheth at the last.  if it cannot be made fruitful. From whence I might observe, that the Lord, howsoever he be very patiented and doth forbear long, yet at the last he will come to visit and punish men for their sins, jer. 5.7.9. How shall I pardon thee for this? thy children have forsaken me and sworn by them that are no gods: when I had fed them to the full, they then committed adultery, and assembled themselves by troops in the harlot's houses. So Esay 42.14.15. 1 Sam. Reason. 1 5.6. The reasons, first, in regard of his love and mercy to his children, he will not suffer them to live in their sins unpunished: thus he doth manifest his goodness, yea that he is goodness itself, and consequently opposite to evil, and so will visit them for their sins. Secondly, his justice will not suffer him to let the wicked escape, but he will and must punish. He is just, nay justice itself, and therefore cannot but do justice, 
Rom. 2.6. & 3.5.6.  and give to every one according to his works, as Rom. 3. Is God unrighteous who taketh vengeance? I speak as a man: God forbidden: for then how shall God judge the world?  
This teacheth the children of God, Use. 1 that they have no cause at all to be envious against the wicked for their prosperity and happiness in this world: for let them wait a while, and abide but a short time, which the Lord in his providence hath appointed, they shall behold him coming against them with his drawn sword, and visit their iniquities to the full: 
Exod. 34.7.  for he will by no means clearethe guilty. Secondly, it admonisheth every man to labour to break off his sins whatsoever they be, and not to harden himself, because God spareth him: because howsoever God spareth him, and maketh as though he did not perceive him: yet at the last he payeth home. How near hath God's hand been to many in this great visitation, in the same house, and in the same bed, when the one hath been taken away, and the other spared, and his life given him for a prey. O consider this, ye that have already forgotten this mercy of God, and labour to appease his wrath before ye come to his judgement-seate, for than it will be to late to call and cry for mercy: let us labour too repent betimes here, that so we may find mercy before the throne of God hereafter. Lastly, it warneth us of the woeful estate of all such as despise his patience: for what do such, but heap up wrath against the day of wrath? Rom. 2.  
Thou shalt cut it down.) Dcto. The Lord of the Vineyard waited year after year to receive some fruit; 
Such as grow desperate are near to destruction.  and the dresser thereof obtained the continuance of the standing thereof another year, if nothing will serve, none will entreat any farther, it must be cut down. This teacheth us, that when once we grow desperate without hope of amendment, and past recovery, God is determined to destroy us, and to pull us up by the roots, as trees that are altogether withered, dead, and rotten. Thus it was with the sons of Eli, the sons of Belial, 
1 Sam. 2.12.25.  they knew not the Lord, neither would they give ear to the warning of their father: but what was the end? They harkened not to the voice of their father, because the Lord would slay them. This we see also 2 Chro. 36. the Lord gave his people over into the hand of the Calde●s: but when came the wrath of the Lord upon them to the uttermost? when there was no remedy. He had sent his Prophets continually and successively one after another among them, 
2 Cor. 36.15 16.  but they could do no good with them they grew worse, as those that are desperately diseased, & cannot be healed. There was therefore no remedy, neither other way with them, then to cut them off utterly. Thus our Saviour speaketh, 
Math. 23.37.38.  I would have gathered you together, but ye would not: behold your house and habitation is left unto you desolate, 
Esay. 6.10  so that it came to pass as the Lord had threatened, Make the heart of this people fat, and make their ears heavy, and shut their eyes: lest they see with their eyes, and herewith their ears, and understand with their heart, and be healed.  
The reasons are; first because there is nothing left that can do them any good. Reason. 1 All the means that the Lord hath used or can use will not profit them, but like Dogs and Swine they tread the precious pearls of the Gospel under their feet. 
jer. 17.6.  They are like the heath in the wilderness, which shall not see when any good cometh, but shall inhabit the parched places in a salt land and not inhabited. The heath hath good means coming upon it to make it good, the Summer cometh, the Sun shineth, the rain falleth, the influence of the heavens descendeth, yet evermore it remaineth the same, a dry and barren heath: It is with the barren soul as with the barren soil; the word, the Ministers, the Sabbaths, the Sacraments, the days of grace, nay Christ jesus himself can do them no good: no good? nay the Word, which in itself is the savour of life to life, becometh to them the savour of death to death: 
2 Cor. 2.16.  Christ himself is a reck of offence, and a stone to stumble at: and all the rest of the means ordained to Salvation turn to their final destruction. 
1 Pet. 3.8.  Secondy, such have filled up the measure of their sin, being disobedient, and to every good work reprobate, 
Math. 23.32.  it is now come to the top, and his judgements lie even at the door, ready to fall heavy upon them: then will God fill up the vials of his wrath, and pour them down upon their heads.  
To apply these things to ourselves, it ought to move us to turn to the Lord betimes, Use 1 while there may be an healing and binding up of the wounds, lest the heart be hardened through the deceitfulness of sin, which of all judgements is the most grievous. If it be once said of us as it was of the jews, That the Lord sent to us his servants rising up continually and carefully, because, 
2 Chro. 36.15.16.  he hath compassion on his people: but we on the other side mock his messengers & ministers, & despise his words; what remaineth but that the wrath of the Lord arise against us, either by the plague & pestilence, as he hath upon our brethren, or by the sword of the enemy which will have no compassion upon the young the maiden, or him that stooped for age. He hath other man or secret judgements which the world taketh no knowledge of, neither judgeth them to be any judgements at all, these, as they are more secret, so they are more sharp: as when he taketh away his word from us, or if he continue it, yet maketh it unprofitable through our abuse and contempt of it.  
Secondly, woeful is their estate which go forward in their evil ways: are not these nigh destruction? Doubtless there is but a step between death and them: nay, they have as it were one foot in hell already, being readier to draw the other after a thousand times, then to withdraw the other from thence. Hence it is that the Prophet saith, 
jer. 30.12.  Thus saith the Lord, thy bruise is incurable, and thy wound is grievous, there is none to plead thy cause that thou mayst be bound up, thou baste no healing medicine: there is no Balm in Gilead to heal them, whom the Lord seethe thus without remedy, and thus past recovery. They are like a man desperately sick, whom all the Physicians have forsaken: The husbandman taketh his weeding instruments, and laboureth to grub up the thorns and thistles and weeds out of his ground, that the good corn might the better prosper and flourish; but when once he seethe there is no end of his work, nor fruit of his labour, but the more he toileth and moyleth, the more they grow and increase, he is without hope to overcome them, and so withdraweth himself, and letteth all alone. For why or to what end should he busy and bestir himself in vain? Thus it is with the Lord, he sendeth his messengers, and chargeth them to warn his people in season, to admonish and exhort them: but when they stop their ears, and pull away their shoulders, and refuse to hearken, what can we think but that the Lord is determined to lay waste his Vineyard, that it shall not be pruned or digged or dunged any longer, but there shall come upbries and thorns, 
Esay, 5.5.  and to command the clouds that they rain down no more rain upon it; yea, to take away the hedge thereof, that it may be eaten up: and to break down the wall thereof, that it may be trodden down, as he threatened to the Vineyard of the house of Is●ael, when he looked for judgement, but behold oppression: and for righteousness, but behold a cry.  
Thirdly, let not the Ministers nevertheless be discouraged, though they see oftentimes they must be driven to plough the waste and barren wilderness, and then sow among thorns and thistles. The sower goeth out to sow his seed, and it falleth not all or always in good ground, but some by the highway side, some in stony ground, and other falleth upon thorns without any fault either of the sour or of the seed. We may not not be ou●own choosers to choose our ground where we will sow, neither lay our plot-form where we will build: much less can we make the earth fruitful, or the building healthful. The Prophet complaineth, 
Esay. 53.1. & 49.4.  that no man believed his report: and prophesying of the labours of Christ jesus to plant the Gospel, who was the best labourer in the field, and the best shepherd of the sheep, he bringeth him in complaining, that he had laboured in vain, and spent all his strength in vain: nevertheless he was not discouraged, but comforted himself in this, that the reward of his work was laid up in heaven. Solomon giving directious for works of charity, 
Eccl. 11.1.6.  chargeth them that have this world's good to cast their bread upon the waters, because they should find it after many days: and afterward he addeth to the same purpose, In the morning sow thy seed, and in the evening withdraw not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good: much rather should it be thus with us; we should cast the bread of life upon the waters, even when we have small hope to find it again, as if a man should sow his seed in the sea, and use all diligence, and take all occasions to do good, leaving the issue of our labours to the chief husband man. And the rather we ought to do it, because we are unto God the sweet savour of Christ, in them that are saved, 
2 Cor. 2.15.  and in them that perish, that is, in all persons, because all men whatsoever, either are such as shall be saved, or such as shall be condemned: and the reward shall be according to the faithfulness of the Ministers teaching, not according to the fruitfulness of the people's hearing.  
Lastly, it behoveth us in time to take heed how we hear; not only what we hear touching the matter, Mark 4.24. 
Mar. 4 24. Luk. 8.18.  but also how we hear, touching the manner, Luk. 8.18. and regard how it be performed, as well as that it be performed. The more the word of God soundeth in our ears and we respect it but as a sound, the more our hearts are hardened, like the anvil that is beaten and hardened by the continual strokes of the hammer. God's word is in regard of the effects resembled & compared to fire & to an hammer, as jer. 23. Is not my word like as a fire, saith the Lord, 
jer. 23.29.  and like an hammer that breaketh the rook in pieces? There is more hope of men that never heard the word, and never lived under the ordinary ministry and preaching of it, then of such as have had their ears beaten with it, & yet it cannot enter into their hearts, as our Saviour speaketh to the chief Priests and Elders of the people, 
Math. 21.31.  Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you, If the word do not convert us, it doth condemn us: and if it make us not better, it maketh us worse. A soft heart is a singular blessing: they are thrice happy that have attained unto it: on the other side, the sinner that is as brass and iron, and past feeling, lieth under an heavy curse. 
Pro. 20.12.  Hence it is, that Solomon saith, The hearing ear, and the seeing eye, the Lord hath made even both of them. We cannot see what is before us, until God direct us, Gen. 21.19. Luk. 24.16.31. We cannot hear the voice that soundeth, until he open our ears, Act. 22.9. If then he have opened our ears, that it may be said of us, My sheep hear my voice, 
joh. 10 27.  and I give unto them eternal life, and they shall never perish: and if withal he opened our hearts as he did the heart of Lydia, 
Act. 16.14.  that we may attend to the things which are spoken; We have received such a blessing as many thousands do want, and for which we are bound to give continual thankes to almighty God, to whom be praise in the Church for ever, Amen.  
FINIS.   

A Recapitulation of the Doctrines handled in this Scripture.  

THe way to prevent God's judgements, is to repent.  
Doubtless such as continue in sin without repentance shall perish.  
We are rather to look to ourselves, then to censure others.  
Outward judgements neither always seize upon the worst sort, neither always free the best men.  
God hath many ways to take away man's life, and that suddenly, when pleaseth him.  
The wicked are by nature bloody and cruel.  
Examples of God's judgements upon some are profitable to others.  
It is lawful for the Minister of God to use parables and similitudes.  
The end of God's patience ought to be our repentance.  
The favour and patience of God toward his Church is infinite.  
Patience neglected and abused bringeth destruction.  
Evil minded men are altogether unprofitable to themselves and others.  
God's children make intercession for others, and are heard.  
We should not utterly despair of the salvation of others, howsoever they run astray.  
The promises and threatenings of God are conditional.  
The barren estate is very dangerous, near to the fire.  
Repentance obtaineth for givenesse of sins, and the favour of God.  
All that are in the Church are not true members of the Church.  
The Lrod, though he suffer long, punisheth at last.  
Such as grow desperate and are past recovery, God is determined to destroy.   
FINIS.   

PHYSIC AGAINST FAMINE. OR, A SOVEREIGN Preservative against all distrustful thoughts and cares touching the things of this life, prescribed and administered by the best Physician of soul and body, Christ jesus:  
Comfortable in these days.  
Opened and expounded in certain Sermons, by WILLIAM ATTERSOLL, Minister of the Word of God.  PSAL. 37.25. I have been young, and now am old: yet have I not seen the righteous forsaken, nor his seed begging bread. ROM. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 
LONDON, Printed by E. A. for Michael Spark the younger, dwelling at the blue Bible in Green Arbour. 1632.   

TO THE RIGHT Worshipful and worthy Lady, the Lady DOROTHY SHURLEY, all happiness in this life, and in the life to come.  
Madam;  
THe saying of the Apostle is remarkable and never to be forgotten, 
1 Tim. 4.8. & 6.6.  Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come: and afterward in the same Epistle, Godliness with contentment is great gain. For what can it profit a man, if he should gain the whole world, and then lose his own soul? Now the drift of this ensuing Treatise (as appeareth by the Title) is to show to a godly Christian, received already into the love and favour of God in this life, & looking for happiness in heaven after this life, by what holy means he may support his heart, as posts do the house, with sufficient contentment against all the miseries that do or may assault him in time of necessity. The crosses and tentations, wherewith the life, especially of a poor Christian is distressed, are manifold, and Satan worketh upon their several wants, to surprise them, and make them often cry out, What shall we eat? 
Matth. 6.31.  or what shall we drink? or wherewithal shall we be clothed? Every calling in the world, from the highest to the lowest, is assaulted with his proper and peculiar tentations, and there are certain unlawful and ungodly courses practised by wicked man, which we may not unfitly call The special sins of such a calling. Hence it is, that the Apostle among other precepts beateth upon this, 
Heb. 13.5, 6. Gen. 28.15. Deut. 31.6, 8. Iosh. 1.5.  Let your conversation be without covetousness, and be content with such things as ye have; for he hath said, I will never leave thee, nor forsake thee: so that we may boldly say, The Lord is my helper, I will not fear what man shall do unto me: and our Saviour, to comfort us against fear of famine, sendeth us sometimes to God, sometimes to ourselves, sometimes to the Heaven, sometimes to the earth, and sometimes to the Gentiles, that by all these we might have strong consolation and rest in him, that hath given us both our lives and our bodies. Consider a little the History of the Creation, as it is described in the Book of Genesis: God made all the Creatures to serve for man's use, before he made man himself, wherein we may behold a perpetual pattern of his providence, that he never bringeth any into the world, but that first he ordaineth things needful for them, for the time allotted them to be there; even as milk in the Mother's breasts for the child to suck, before ever the child be borne to suck the same. A very gaod pattern always to have before on eyes, against that distrust and infidelity which commonly hangeth on, and haunteth the nature of man in those matters. Let us also take heed of setting our heart upon the world, and the things in the world, and be ready evermore to confess in word, and show it by our, practice that we account ourselves to be but as Strangers and Pilgrims in this world: 
Heb 11.13. Psal. 62.10.  if riches increase, we must look to it, that we set not our hearts upon them: and we must use the world, as if we used it not, because the fashion thereof passeth away. And if we do not set our hearts and affections upon our riches, sundry good fruits will follow thereupon. First, it bringeth comfort and contentment with our estate, as being that portion which God allotteth unto us, & maketh us not to repine against his providence, because we have not a larger allowance; for he that doth not too much affect their presence, will not too much bewail their absence, neither be discontent because he hath not abundance of that which he doth not much regard; but as the Apostle saith, 
1 Tim. 6.8.  Having food and raiment, will therewith rest contented. Secondly, having store of this world's good, if we do not set our hearts upon them, than we will be content to leave them, whensoever God the supreme and sovereign Owner calleth again for them, and not excessively mourn for them when they leave us. And as we will not refuse and reject them when we have them, seeing they are the gifts of God, so when they betake them to their wings and flee away, we will look after them with a quiet mind, as it was with job; who, because he rejoiced not when his substance was great, 
job 31.25. & 1 21.  and when his hand had gotten much, therefore he did not much grieve when his wealth was taken away, but in his greatest loss praiseth the Lord. So also it was with Paul, who, because he used this world as not abusing it, and esteemed the best things thereof no better than dung in comparison of Christ and his benefits, 
1 Cor. 7.31. Phil. 3.7, 8. & 4.11, 12, 13.  it was no great pain to him to take forth a farther lesson, in what state soever he was, therewithal to be content: he could be abased and abound, every where in all things he was instructed, both to be full, and to be hungry, to abound, and to have want: yea, he could say, I can do all things through Christ which strengtheneth me. Thirdly, if worldly riches be wanting, we will not seek them by evil means, nor glory in them when we have them to make us high minded, or to put our trust and confidence in them. Lastly, it will make us keep a vigilant eye over them, that through our abuse they doc not degenerate from their own nature, and become Satan's baits to allure us, nor his snares to entangle us, nor his thorns to choke us, that the seed of the Word cannot prosper, neither the graces of God grow in us. Hence it is that I go about to persuade to lay hold on God's special providence watching over his children, to secure and relieve them out of hopeless and remediless troubles, when they appear destitute of all succour, and in a manner in a desperate estate, without all means left unto them. When the Sons of jacob stood gazing one upon another, that is, 
Gen. 42.1.  they fared as men amazed, and at their wit's end, that they know not what to do for themselves, their wives, and their children; then the Lord by his good hand opened a way for their relief, that there was plenty of Corn in Egypt, when there was none in the Land of Canaan, verifying his gracious promise, Gen. 8.22. So when the poor widow in time of a great famine was brought to that extremity, 
1. King. 17.12, 13.  that she had but an handful of meal in a barrel, and a little oil in a cruse, and was now going purposely to gather a few sticks to dress it for herself and her son, that they might eat and die; when she was in this great perplexity, necessity, and extremity, the Lord (that never leaveth his) by his good providence directed the Prophet Elijah (who immediately before had himself been fed by Ravens that brought him bread and flesh in the morning, 
verse 6.  and bread and flesh in the evening) to tell her good news, that the barrel of meal should not waste, 
verse 14.  neither the cruse of oil fail, until the Day that the Lord sendeth rain upon the earth. Thus it was with the widow of one of the sons of the Prophets, she was left so fare in debt, that her children were to be sold to satisfy the griping and greediness of the merciless Creditor: and she had nothing to discharge it, 
2 Kings 4.2.  but a little pitcher of oil: yet she was provided for by wonderful means: all which examples, as a cloud of witnesses, do verify the saying of the Psalmist, 
Psa. 33.18, 19 and 37.25.  Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy, to deliver their soul from death, and to keep them alive in famine: and Psal. 37. I have been young, and now am old, yet have I not seen the righteous forsaken, nor his seed begging bread.  
But if there were no other reasons or considerations, than such as are handled in this Scripture, to be as a preservative or counterpoison against diffidence and distrust, touching earthly things, which do more disquiet & disturb, not only the natural man, but even the Regenerate themselves oftentimes, than any thing in the world beside, herein we may find matter sufficient to take from us the carnal fear of future wants: first, because we are his Flock, and he is our Shepherd. Will the good Shepherd starve his Sheep, and not make them lie down in green pastures? This confidence in God doth the Prophet show, and concludeth from this ground the point in hand, The Lord is my Shepherd, 
Psal. 23.1.  therefore I shall not want: how then can they assure themselves to be in the number of the Sheep of Christ, that do not rely upon the care of this great Shepherd? As then the Prophet saith in another case, 
Esay 40.11. Ezek. 34.2.  Should not the Shepherds feed the Flock? So we may be assured, that the Shepherd of Israel, that leadeth joseph like a Flock, will never be wanting to his sheep, that call and cry unto him. Secondly, because the Title given to God, assureth us hereof, he is called a Father. 
Psal. 80.1, 2.  Will the father give over the care of his children, and forsake or forget the fruit of his own body? nay, doth not the Prophet say, 
Esay 49.15.  Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget: yet will I not forget thee, whom I have graven upon the palms of my hands. And Christ our Saviour speaketh to the same purpose, What man is there of you, 
Matth. 7.9.10.11.  whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a Serpent? If ye then being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Lastly, because we have the promise of a Kingdom, and of the glory of heaven which is unspeakable, incomprehensible, and everlasting. He that hath promised us a Kingdom, will he withhold from us food and raiment? nay, 
Rom. 8.32.  as the Apostle teacheth us to reason, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? So should we conclude, that seeing he hath called us to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven, 1 Pet. 1.4. He will never leave us nor forsake us in this life, but if we first seek the Kingdom of God, 
Matth 33.  all other things shall be added unto us. He that promiseth and provideth the greater, can he fail us and not perform the less? He that maketh us Kings unto his Father, and hath promised a Crown, 
August. de verb. Domini Qui dabit regnum, non dabit viaticum?  will he deny us a bit of bread, and a cup of drink?  
These points are more particularly discussed and opened in the ensuing Treatise, which I have presumed to dedicate to your Ladyship, and not without good and weighty reasons. You heard the public preaching of them with special attention, (though many years since,) and therefore I must needs acknowledge you among my best hearers and friends, and withal consecrate unto you some part of my labours, which I have bestowed in writing. Besides, considering your earnest desire, to know that God, whose goodness you have always tried, your zeal to glorify him, on whom you have always called, your care to walk in his ways, whom you have always served, and the fruits of a lively faith, that have plentifully flowed from you, whereof there are so many eye-witnesses among us, the hearts of many distressed Ministers, and the loins of many poor people being ready to bless you, and God for you: I cannot but beseech your Ladyship, to accept of this small testimony of my unfeigned observance of your many praises in the Gospel, and as a pledge of my thankfulness, which I leave behind me to the world, being now ready to go out of it. The God of eternal glory, the Father of our Lord Jesus Christ, make you abound yet more and more in all the riches of his saving graces in this life, and fill you with the inward comforts of the blessed hope of the appearance of Jesus Christ.  
Your Ladyships in all Christian duties to command, WILLIAM ATTERSOLL.   

PHYSIC AGAINST FAMINE.  LUKE 12.32. Fear not, little Flock: for it is your Father's good pleasure to give unto you the Kingdom. 
THe occasion of these words is to be taken from the 15. 
The occasion of the words.  verse of this Chapter, wherein our Saviour exhorteth to take heed & beware of covetousness, for as much as no man's life standeth in the abundance of those things he possesseth. True it is, this lesson is short, and set down in few words: howbeit it is not so soon learned, and easily practised, as it is spoken and delivered. Wherefore, he propoundeth a parable, and telleth what happened to a certain rich man, who, in the plentiful increase of his goods and fruits of his ground, blessed himself the possessor, but not the Lord the giver of all: for he said to his soul, 
Luke 12.19, 20.  Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. But what said the Oracle of God unto him? Thou fool, this night thy soul shall be required of thee; than whose shall these things be, which thou hast provided? This example he applieth to all, Verse 21 so is he a stark fool that layeth up treasure for himself, but is not rich toward God. Then he goeth forward to lay before us the care that God hath over his Children, both toward their lives and their bodies, Verse 24 who feedeth the Ravens that cry unto him, and clotheth the Lilies of the Field that cannot cry unto him; Verse 27 so that Solomon in all his royalty was not arrayed like one of them. But what is all this, if we make not use thereof? if we do not apply it unto ourselves? doubtless, it is no better than the covetous man's hidden treasure, which he heapeth and hoardeth together, but doth neither to himself nor to other any good. We have therefore the direction of Christ himself, who draweth and deducteth sundry conclusions from hence. Verse 31 One use is taught in the verse 31. First of all seek the Kingdom of God, and then all these things shall be added unto you. Another use is in these words of the text, fear not, for you have a Kingdom prepared and provided for you.  
Thus we are come to the words that are to be handled, 
The interpretation of the words.  being the use that the best Teacher and Master maketh of his doctrine he had delivered: Now let us see the meaning and interpretation thereof.  
Fear not.) This is to be restrained according to the circumstances aforegoing, the general being put for the special. We are sometimes commanded to fear, Psal. 34.9. O fear the Lord, ye his Saints: and Rom. 
Psal. 34.9. Rom. 11.20. Matth. 10.26, 28. 1 Pet. 3.20. Psal. 2.11. Luke 1.74.  11 Be not highminded, but fear. And again sometimes, not to fear, Matth. 10.26, 28. 1 Pet. 3.20. Sometimes we are charged to serve the Lord in fear, and to rejoice in trembling, Psal. 2. Likewise sometimes to serve him without fear, Luke 1.74. These phrases may seem the one contrary to the other. But they are easily reconciled, if the words going before, and following after be diligently marked. In this place he meaneth the fear of want of earthly things, as if there were none in Heaven above to provide, nor promise made in the Word to strengthen, nor example of the godly to direct, or as if every one were left to shift and scamble for himself. So then he meaneth a corrupt and carnal fear, whereby a man feareth lest he lack such things as are needful for the maintenance of this life, and thereby is so distracted in the service of God, that he employeth all his time in the business and affairs of this present world.  
Flock) That is, my people, whom I have undertaken to maintain, nourish, keep, preserve, and feed, as a good Shepherd doth his Flock: for these are as it were the sheep of his pasture.  
Little) God's heritage is called little in three respects: first, in regard they are few in number, because the multitude of the wicked world is the gnats, and replenisheth all palces of the earth. Secondly, in regard of the small account and estimation wherein they are; there is little reckoning made of them: 
Matth. 10.42. 1 Cor. 4.13.  for in the judgement of the ungodly, they are as the filth of the world, and the off-scowring of all things unto this day. Hence it is, that Christ saith, Matth. 18.14. 
Matth. 18.14.  It is the will of your heavenly Father, that none of these little ones should perish. Thirdly, they are little in their own eyes, and think more lowly of themselves, than any other, or then of any other, 2 Sam. 6.22. 1 Chron. 29.14.  
Fathers.) That is, God, the Father of his Church, whom he tendereth as the apple of his eye, and loveth as a Father doth his Children, and therefore cannot see nor suffer them to want any thing that is good.  
Kingdom.) That is, the Kingdom of Heaven, the Kingdom of glory, for Christ's Kingdom is not of this world, john 18.36. Touching the good pleasure of God see more afterward.  
In these words observe two points: 
The division of the words.  first, the counsel or commandment of Christ which is delivered. Secondly, a reason whereby it is enforced. In the counsel consider these particulars.  
First, an earnest dehortation or dissuasion, fear not. Secondly, a loving appellation by way of an Apostrophe, or a turning of his speech, belonging to those hearers that are called from fear, the Flock of God.  
Thirdly, a strict limitation, or word of restraint, it is a little Flock, that God taketh charge and care of. The Shepherd regardeth not the Goats and wild beasts of the field and forest: it is enough for the Shepherd, that he feed his Sheep and his Lambs.  
The second point is a reason, and that reason is a promise, and that promise is of a Kingdom. For so gracious is our good God unto us, that he annexeth his promise to our obedience, to give us encouragement in doing our duty. And herein observe diverse branches; for the promise containeth the Author, the application, the groundwork, the manner, the object, and the subject.  
First, the Author of the promise, who also is as able to perform it. Many men do make large and fair promises, but are not able oftentimes to make them good. This promiser is God, described unto us by a word of relation, he is in nature a Father.  
Secondly, the special application thereof to our selves, he is our Father, so that as he is able, so likewise he is willing to perform his promise, because he loveth us. For what Father will forsake his children?  
Thirdly, the ground and original of it, his own good pleasure, and not any thing in ourselves as of ourselves to move him to favour us.  
Fourthly, the manner of it, he giveth it, he doth not sell it, or exchange and barter with us, to receive the like again, or the worth of his promise in some other commodity at our hands; it is his free gift, it is not for any merits done, or works and worthiness foreseen: so that we cannot say to God, as Abraham did to the Hittites, Give it me for so much money as it is worth, Gen. 
Gen. 23.9.  23.9. and if any be so foolish, 
Acts 8.20.  we may answer them as Peter doth to Simon Magus, Act. 8. Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.  
Fiftly, the object of the promise, to wit, the persons to whom it is given, to You: but to what You? not to the wise and prudent of this world, but to babes and simple ones: not neither to all in general, for he hath made no such large promise to all the sons of men, but to You, called before, the little Flock.  
Lastly, the subject or matter of the promise, the Kingdom of Heaven, without which, all other promises are of no value. This is promised and bestowed upon a few only. And thus much touching the occasion; the interpretation, and the division of the words. Now let us come to the particular handling of them in order as they have been unfolded unto us.  
Fear not) The first point that cometh to be considered, is the dehortation, wherein our Saviour showeth what we may not do. This is the ground of all diffidence and distrust, a causeless and needless fear. This is the root of all doubting and distraction, and therefore he laboureth first of all to pull it up by the root, and to cut it off with the sword of God's providence. Doct. 1 This teacheth that God's servants have no cause to fear the want of God's hand or help in temporal things. We need not be afraid to be forsaken or forgotten of God, as if he neglected us, or had cast us off in time of distress. True it is, when we look upon our present estate with fleshly eyes, and can see no end, nor issue out of our troubles, like a Sea that hath neither bank nor bottom, we are oftentimes assaulted with doubting, and sometimes with despair: but when we cast up our eyes to Heaven, and behold the providence, the purpose, the promise, the protection, and preservation of God, we have a staff of comfort put into our hands to stay us up, that we fall not to the ground. The Israelites being brought out of Egypt, lifted up their eyes, and beheld the Egyptians marching after them. Then they were sore afraid, and began to murmur against Moses, not without a bitter taunt likewise, 
Exod. 14.10.11.  Exod. 14.10. Because there were no graves in Egypt, hast thou taken us away to dye in the wilderness? Wherefore hast thou dealt thus with us to carry us forth out of Egypt? then Moses said unto them, Fear ye not, stand still and see the salvation which he will show to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever: the Lord shall fight for you, and you shall hold your peace. Thus the Prophet speaketh, 
Psal. 34.9, 10.  Psal. 34. They that fear the Lord, shall need to fear no lack: the Lion's lack and suffer hunger, but they that seek the Lord, shall want nothing that is good. Where no fear of God is, no marvel if there be fear of all things else: but where the fear of his name is, there is a counterpoison to expel all other fear. Hereunto accordeth the saying of Christ, I say unto you, 
Matth. 6.25.  be not careful for your life what ye shall eat, or what ye shall drink, nor for your body what ye shall put on: is not the life more worth than meat, and the body than raiment? It is the manner of the most sort, when they begin to feel any want, especially in times of famine, to cry out, Oh, we are undone! what shall we do? how shall we live? wherewithal shall we maintain our families and households? As if there were no God in Israel that looked upon us, or cared for us, or knew our wants. But who is it that gave thee thy life? or from whence receivedst thou thy body? have we not our breath and being from God? doubtless he will therefore maintain our lives, and  our bodies, so that we may say with the Apostle, 
Phillip 4.6.  Be careful for nothing, but in every thing by prayer and supplication with thanksgiving, let your request be made known unto God.  
This truth receiveth farther strength from the titles given to God. Is not he the Husband, the Shepherd, Reas. 1 and Father of the Church? It is the duty of the Husband to provide all necessaries for his Wife, 
Ephes. 5 31.  For no man hateth his own flesh, but nourisheth and cherisheth it, Ephes. 5.31. Will a good Shepherd take charge of a flock, and then starve it? God hath taken charge of all that are his: when we are once become his Sheep, in that very moment, we live under his protection, as Psal. 23.1, 2. The Lord is my Shepherd, 
Psal 23.1. & 80.1.  and he maketh me lie down in green pastures, he leadeth me beside the still waters, and Psal. 80.1. Give ear, O thou Shepherd of Israel, thou that leadest joseph like a Flock. Will not natural Fathers and Mothers sustain their Children, and supply all their wants? can Parents see them perish, or miscarry, and never be moved at it? Our Saviour telleth us, What man is there, if his son ask him bread, 
Matth. 7 9, 10, 11.  will he give him a stone? or if he ask a fish, will he give him a serpent? If ye then being evil, know how to give good gifts unto your Children, how much more shall your Father which is in Heaven, give good things to them that ask him? And the Lord by the mouth of the Prophet, 
Esay 49.15, 16.  Can a woman forget her sucking Child, that she should not have compassion on the son of her womb! yea, they may forget, yet will I not forget thee, Esay 49.15. The love of God therefore toward his, is greater than the love of men is, or can be to their Children: he that toucheth them, toucheth the apple of his eye, and shall not escape his hand, his revenging hand.  
Secondly, God will work above and beyond all ordinary means, rather than such as are his shall perish, and after the course of nature to do them good, and to preserve them from evil, who hath all creatures in his own hand. A memorable example hereof we have in the Israelites, while they were in the wilderness, he fed them with Manna for the space of 40. 
Exod 16.15. Numb. 20.8.  years, and opened the hard Rock to give them water, whereof they and their Cattles drank, Exod. 16. Numb. 20. Consider this further in the example of Eliah, 1 King. 19 when he was constrained to fly for his life from the persecution of Jezabel, and desired to dye, the Angel of the Lord came unto him and said, 
1 King 19 ●. & 17.6.  Arise, and eat: and he went in the strength of that meat 40. days and 40. heights unto Horeb the mountain of God. The like we read before, that is, The Word of the Lord came unto him, Hid thyself in the brook Charith, and thou shalt drink of the brook, and I have commanded the Ravens to feed thee. So he did according to the Word of the Lord, for he dwelled by the brook, and the Ravens brought him bread and flesh in the morning, and bread and flesh in the evening, and he drank of the brook. But be hold how the Lord tried him! for he had not tarried there long, but the brook dried up, because no rain fell in the Land. What then did the Prophet of the Lord? did he murmur against God? No, he waited with patience his leisure, and he sent him other means for his maintenance; he directed him to the widow of Sarepta, where he was fed in that famine. She had indeed but an handful of meal in a barrel, and a little oil in a cruse, and he saith unto her, Verse 14 Thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. Thus he commandeth to lay aside fear, and to submit herself to the will and pleasure of Almighty God. Thus also the Lord dealt with her, that had been the wife of one of the children of the Prophets, after his decease, 2 King. 
2 King. 4.1, 43, 44. joh. 6.5, 6, 10, 11.  4. he dying indebted, the merciless Creditor came to take unto him her two sons to be his bondmen: but the mercy of God was such in her extremity, that having in her house a pot of oil only, it was so increased and multiplied, that she received more than she desired, through his abundant blessing that giveth more than is asked, so that she, not only paid the debt, but herself and children lived of the residue.  
Thirdly, God will sanctify a little, and that of the worst, and coursest sort, to serve and suffice those that are his: that albeit they have but short Commons and a poor Pittance, yet a little that the righteous hath, shall be better unto them, than all the store and abundance of the ungodly. This Moses teacheth, Deut. 8. Man liveth not by bread only, but by every Word that proceedeth out of the mouth of the Lord doth man live. We have a lively example hereof in Daniel and his fellows that did eat nothing but pulse (a grain that beareth his fruit in pods) yet were they fairer and fresher, fuller and fatter at the end of ten days, 
Dan. 1.15.  than all the children which did eat the portion of the King's meat, Dan. 1.15. This also we may see by experience in rich men's and poor men's children, and in themselves also as well as in their children. For whereas the poorer sort have scarce one good meals meat in a month, but keep a perpetual Lent, not eating a bit of flesh in their own houses once in a year, and feed hardly and homely with brown bread, and yet have not enough of that neither: 
Eccles. 5.12.  yet is their labour pleasant, and their sleep sweet: whereas the richer sort that far deliciously every day, are many times oppressed with raw humours, and are neither so strong and healthy as the other.  
Fourthly, nothing shall be able to hurt God's servants. For as all things tend to the hurt of the wicked, and nothing shall do them good: so contrariwise nothing can hinder the salvation of the Church, 
Rom. 8.28.  Rom. 8. But all things shall fall out for the best to them that love him. For what shall separate us from the love of God? shall tribulation, or distress, or persecution, or famine, or nakedness, or perils? no doubtless: forasmuch as we are more than conquerors through him that loved us. 
Psal. 90.5, 6, 7.  So likewise, Psal. 90. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, neither for the pestilence that walketh in darkness, nor for the destruction that wasteth at noon day, a thousand shall fall at thy side, and ten thousand at thy right hand, but it shall not come nigh thee: there shall no evil befall thee, neither shall any plague come nigh thy dwelling. Object. But it may be objected, Do not these befall the righteous, as well as the unrighteous? nay, do not the godly often fall by them, while the ungodly escape out of them, or never enter into them? Answ. I answer, Divers ways. First, albeit all these may befall, and do befall the Faithful, yet do they not come upon them as evils. They may dye of the plague, but to them the plague is no plague. True it is, of themselves or in the nature of them they are evil, and the punishments of evil; but to God's children they are only chastisements and correction of a good and gentle Father, and that for their further good, to prevent sins to come. Contrariwise, to the wicked, they are the heavy strokes of a just judge, or of a revenging enemy. Secondly, God pulleth out the sting of them, that they cannot hurt them. True it is, 
1 Cor. 15.55.  all things fall out alike to the godly and ungodly, to him that sweareth, and to him that feareth an oath, so that no man knoweth love or hatred by these outward things, yet the venom and poison is pulled out from these Scorpions, so that albeit they may hisse at us, yet they shall never hurt us. 
Gen. 2.17. Rom. 6.23.  Death is of itself the wages of sin, Gen. 2. Rom. 6. It came into the world by sin, and is the last enemy that shall be subdued: howbeit it hath already received his deaths-wound, and the nature of it is quite changed to the godly. Indeed death remaineth as a cup that all must taste off: but behold the difference, to the ungodly it is the reward of sin, the suburbs of hell, the separation of the soul from God, and the guide that conducteth them into everlasting torments. To the godly it is no punishment of sin, but the abolishing of sin, the path and passage to a better life, the haven of our rest, the end of all our labours, and the way by which we must come into the presence of Christ. He is become the death of death, so that they are bold in him to look death in the face, because they look beyond death. For he that will not fear it, must cast his eye further than it; as they feared not the fiery Serpents, that lifted up their eyes to the brazen Serpent. Thirdly, if any means to uphold their life be wanting, the Lord doth strengthen & arm those that are his, with patience, contentedness, and inward comfort and consolation, that he maketh them able to bear them; he layeth heavy burdens upon them, yet he supporteth them with his hand, that they sink not under the weight thereof. Albeit famine do pinch and press hard upon their bodies, he feedeth their souls with the precious food of his Word to eternal life, and they are ready to answer with their Lord and Master, joh. 4.32. I have meant to eat, 
john 4 32.  that ye know not of. Albeit they be vexed with war, yet he giveth them peace of conscience that passeth all understanding, even peace with himself, which the world cannot take away from them. Albeit they fall into times of perils and dangers, yet are they made to dwell in the secret place of the most high, 
Psal. 91.1.  and to abide under the shadow of the Almighty, Psal. 91.1. The name of the Lord is a most strong tower and place of refuge, the righteous fly unto it, and are preserved. Albeit they be sometimes enforced to endure nakedness, yet even then he clotheth them with the precious robes of Christ's righteousness, 
Psal. 45.8.  all whose graces smell of Myrrh, Aloes, and Cassia, whereby they are more adorned, then with all the silver and gold in the world. Lastly, if he take away this temporal life, he recompenseth the loss thereof with eternal life and happiness.  
We learn from hence first of all, Use 1 what need we have all of us of faith, to lay hold on the promises of God made in Christ jesus to such as are in him, and have him dwelling in them. For what is there can drive us out of this fear, 
1 Tim. 4.8. & 6.6.  but faith? Indeed godliness is profitable to all things, and hath the promises of this life, as well as of the life to come. Of this life, with condition, so far as it shall be good for us: of the life to come, without any condition. This godliness is great gain, nay, the greatest of all other. But what of all this, if we have not the hand of faith to receive them? Offer meat never so much to the hungry soul, yet if the hand be closed, and the mouth stopped, he can receive nothing. Pour water upon a Vessel all the day long, it remaineth empty, if the entrance thereof be shut up: so let us hear of the promises of God to sustain us in times of famine, want, loss, and necessity; yet it is all one as if you spoke to a dead man, except we have faith to quicken us, and to put life into the soul. For as the Apostle concludeth from the suffering of the Saints, 
Hebr. 10.34.  who endured with joy the spoiling of their goods, knowing they had a better inheritance reserved for them in the Heavens, that we have all need of patience, that after we have done the will of God, we may receive the promise, Hebr. 10. So from this consideration that we are ready every foot to faint, and to fear want and beggary (or else this dehortation were vain and needless) we are to gather, that we may not cast away our confidence in God, which hath great recompense of reward. The just shall live by faith, 
Hebr. 11.1.  which is the substance of things hoped for, and the evidence of things not seen. Take heed therefore, and beware of infidelity. For as covetousness is the root of all evil, 1 Tim. 6. 
1 Tim. 6.10.  so is infidelity the root of covetousness. What is the cause that we fear the lacking of earthly things, which the greatest sort do more fear than the lack or loss or lessening of the feeding of the love and favour of God? Doubtless this is nothing but the want of faith. Let them lose but a trifle, or the least pin and profit that cometh to the purse, what crying and complaining have we? how much ado have we to persuade them to be contented? to be resolved to submit themselves to the pleasure of Almighty God? and to believe that he is able to give them more than that? All the armour and furniture that we can bring out of the Storehouse of the Scripture, is too little to settle their unbelieving hearts upon the promises of God. But these men can be content without any scruple or touch of conscience to absent themselves from the house of God, to lose many Sermons, and much wholesome doctrine which is according to godliness, many exhortations, many instructions, many comforts: nay, they may apparently feel their decaying and declining in knowledge, in faith, and in obedience, yet it troubleth them no more than it did that profane Esau, 
Gen. 25.34.  who when he had sold his birthright, contemned and despised it. The true cause of our carnal and corrupt fear is this want of a true lively faith, when we dare not believe him that hath promised, who yet is able to perform, and is not as man that he should lie, or as the son of man that he should deceive. Hence proceedeth fear of the loss of life and living, that we are afraid to commit our state and standing to the safe guarding of God, as manifestly appeareth by the contrary, 
Psal. 27.1, 2.  Psal. 27. The Lord is my light and salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? Though an host shall encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. What made the Prophet bold to overstride all dangers, that he could not be dismayed by them, but because his heart was fixed in God to depend upon him, and to look for salvation from him? On the other side, what doth discomfort and dishearten many men, what maketh them to doubt, to murmur, and many times to blaspheme, but because they imagine the Lords hand is shortened, 
Numb. 11.23.  and is not able to supply their wants? It is an easy matter, when we have store and abundance, when the Lord blesseth us on every side, and our substance is increased, when he washeth our steps with butter, 
job 29.6.  and the rock poureth out rivers of oil upon us, to flatter ourselves that we have a strong faith, and a full persuasion and assurance of his love, that we put our whole trust and affiance in him, and will never be brought to rapine against him. But be not deceived, these are not the days of trial of our faith, these are not the times of the patience of the Saints. Before trial, Peter was most confident; but in the brunt of the battle he was a coward, and gave over in the plain field. So do we triumph before the victory: but when we see persecution, famine, peril, and sword, we give over fight, and fear possesseth our hearts. When Elisha the man of God was sent with a comfortable message at the siege of Samaria, that two measures of barley should be sold for a shekel, and a measure of fine flower for a shekel to morrow about that time, one of the Princes believed not the Word of the Lord, Behold, 
2 King. 7.1, 2.  if the Lord would make windows in Heaven, would this thing be? the Prophet answered, Because thou sayest so, thou shalt see it with thine eyes, but shalt not eat thereof: and according to his Word so it came to pass. The Disciples being in danger to be drowned, when a storm arose, they came to Christ their Master for help, and he saith, Why are ye fearful, 
Ma●th. 8.26.  O ye of little faith? He accuseth them not to be faithless men, or to have no faith at all: for believing and doubting, faith and fear may stand together in one subject, as they met together in these, but he layeth to their charge to have little faith. The like we read touching Peter, when he saw the winds blow, and the waves arise, he was sore afraid, and beginning to sink, he cried out, O Master, save me! 
Matth. 14.30, 31, & 6.30.  Then Christ stretched out his hand, caught him, and said, O thou of little faith, wherefore didst thou doubt? And in a like case wherein we deal, he saith, If God so cloth the grass of the field, which to day flourisheth, and to morrow is cast into the Oven, will he not much more clothe you, O ye of little faith? Thus doth Christ evermore upbraid such as are fearful, doubtful, and distrustful, with want or with weakness of faith to rest upon him. For as the Apostle speaketh of perfect love: 
1 joh. 4.18.  so may I say of perfect faith, that it casteth out fear. Where such fear is, there is little faith. These testimonies teach us, where to seek and find the true cause of all our wavering and doubting: it springeth from an evil heart and unfaithful, 
Hebr. 3.12. 1 joh. 5.4, 5.  to departed away from the living God, this is the ground of all. Therefore this shifting for ourselves, and pensiveness for worldly things, is a strong argument of a weak faith: for whatsoever is borne of God, overcommeth the world, and this is the victory that overcommeth the world, even our faith: and who is he that overcommeth the world, but he that believeth that Jesus is the Son of God? 1 john 5.4, 5.  
Secondly, it is our duty to rely upon God's providence for earthly things, as Children do upon their Father's love and care for them, in like manner as Abraham speaketh to his Son. When Isaac said, My Father, where is the sacrifice? he answered with words of faith, 
Gen. 22.8.  My Son, God will provide. Do we not see how little Children, albeit they have nothing, and know not to day what they shall have to morrow, never disquiet themselves what they shall eat, or what they shall drink, or wherewith they shall be clothed? And the reason is, because they know, their Parents provide for them, and will not see them want. Shall we rely less upon our heavenly Father, than these do upon their earthly? or shall we think that God hath less care of his Children, than the sons of men have of theirs? Nay, as great as the difference is between that which is infinite, and that which is finite; so much greater is his love then the love of men, 
Psal. 103.11, ●3.  and consequently so much greater ought our dependence to be upon him. His love is infinite as himself is: for the love of God is God, and every way as great as himself, nay, it is himself: it is no quality in him, as it is in us. To work this resting upon God as upon a rock, we have sundry exhortations in holy Scripture, all of them tending to the same purpose, Commit thy way to the Lord, 
Psal. 37.5. 1 Cor. 10.13.  and trust in him, and he shall bring it to pass, to wit, when we can see no end or issue out of our dangers, yet he can: we see but before our eyes, he seethe the most hidden things of the world. And again, 
Psal. 35.22.  Cast thy burden upon the Lord, and he shall sustain thee. Let us not therefore content ourselves to depend upon him in light and slight troubles, but even then, when we have the greatest tentations and afflictions upon us: and let us not cry out in anguish of spirit, O what an heavy burden do I bear! no man is so troubled as I am. No man knoweth what sorrow I sustain, what misery I feel! But be it never so tedious and toilsome, as weighty and wearisome as a mountain to carry, cast thy care and cross upon the Lords shoulders, he is able to bear it, albeit we be not, and he hath promised to help us to bear it, who never faileth of his promise in time of need. Thus Solomon speaketh, Prov. 16.3. 
Prov. 16.3.  Commit thy ways unto the Lord, and thy thoughts shall be established. And 1 Pet. 5.7. Cast all your care on him, 
1 Pet. 5.7.  for he careth for you. If a Prince should utter any such gracious words of comfort to any of his poor people, and give such a precept accompanied with such a promise, O how would they accept of it, and rejoice in it, as we see an example in Barzillai, 2 Sam. 19 David promising to show kindness to his Son, I will do to him whatsoever thou shalt require of me, 
2 Sam. 19.38.  and whatsoever shall seem good to thee: how did his heart rest in the King's word? and how willing was he to trust the King with him? God hath made a faithful promise to us to care for us, and shall not we cast all our care upon him? or shall we think he will, or can falsify his Word? True it is, the chief promise that we lay hold upon, is touching the remission of sins and eternal life: but when by a true faith we lay hold upon the principal promise of God, and believe it, touching salvation in Christ, we apprehend by virtue thereof the promise of God for temporal blessings also, as food, raiment, health, peace, liberty (all which depend upon the former main promise of Christ) so fare forth as God seethe them behooveful for us. This we see in Abraham, who, believing in God and having his faith imputed unto him for righteousness, doubted not of the particular promise that God would give him a Son, 
Gen. 15.6. Heb. 11.12.  and that his seed should be as the Stars in Heaven for multitude, and as the sand upon the Seashore that cannot be numbered. The heart that hath truly learned to say by faith, God will pardon my sins and save my soul; will easily also say by force of the same faith, God will give me food and raiment, provide things necessary for my body, and sufficient for this present life. If we have not learned to believe in God touching his mercy in feeding and in clothing of us, which are matters of fare lesser moment and importance, we have not yet learned to depend upon him for the remission of our sins, and the imputation of Christ's righteousness, which are of infinite more price and value then the other. If we will not trust him for our bodies, how should we trust and rest in him for our souls? And if we commit not to him the things of this life, how can we credit him with heavenly things? We must all therefore learn to say with the Apostle, I know whom I have believed, 
2 Tim. 1.12.  and I am persuaded that he is able to keep that which I have committed unto him against that day.  
Lastly, seeing we ought not to fear at all touching earthly things, we may be well assured he will give us all things needful for our souls, which are of an higher nature, and of a greater price. If he that sitteth in the Heavens, vouchsafe to look down so low, and to abase himself to order every creature serving for the safety of our bodies, doubtless he will not pass over the provision for our souls: he, I say, who hath forbidden to tithe mint, and rue, and all manner of herbs, 
Matth. 23.23.  and then pass over judgement, and the weightier matters of the law. If he will not deny us the lesser, certainly he will bestow upon us the greater blessings, without which it cannot go well with us. For as he knoweth what we have need of, so he knoweth, we may better be without earthly then spiritual blessings. What folly were it for a man to be careful for the garment, and careless of the body itself? to respect the , and to neglect the foot? We must therefore all of us, from this fatherly care of God for our bodies which are transitory and must turn to dust, learn to ascend higher, to see his care toward our souls, which bear the lively prints of his image, and come nearer to his nature. Earthly blessings indeed are special pledges of his love, whereby he taketh us by the hand, and leadeth us farther to behold his eternal favour in his own Son: but if we do not make this use of them, his blessings cease to be blessings to us, whatsoever they are in their own nature.  
Flock.) In this word we have the second point in the Counsel, which is the appellation or title of the people of God, being called the Sheep of God. Properly a Flock is a company of Sheep gathered together into one pasture. A Flock presupposeth a Shepherd, a Sheepfold, and the Sheep themselves. The Shepherd is God: the Sheepfold is the Church: the Sheep are the faithful. Christ jesus is the door of the Sheep, by him if any man enter, he shall be saved, 
joh. 10.7, 9 Ephes. 3.12.  and shall go in and out, and find pasture, joh. 10.7, 9 The wrath of God against sin hath clozed up against us all entrance into Heaven, and hath shut us up under sin and damnation. The death of Christ hath opened the door, and not only satisfied the wrath of God, but merited for us mercy and forgiveness, grace and favour for ever. This is the preeminence of the passion of Christ. Now they enter by him that believe in him. The Sheep of Christ are of two sorts: one outward in the account of the visible Church consisting both of good and bad: the other inward, consisting only of the Elect, being members of the invisible or Catholic Church. Doct. 2 Hence we learn, that all the Elect are the Sheep of Christ, and his Flock, beloved of him, dear to him, as his portion and possession, and in the account of him, his chief jewels, and principal substance, Cant. 1.7. Joh. 10.14. Heb. 13.20. many other testimonies do follow after. The reasons are plain.  
First, Reas. 1 Christ jesus paid a dear price, and gave his life for them, for it cost him much to redeem the same, 
Act. 20.28.  as Act. 20. He purchased the Flock with his precious blood: precious indeed, because it was the blood of him that is God, as well as man, and therefore of infinite value and estimation, sufficient for the whole world.  
Secondly, because they resemble Sheep, and that in many particulars: First, Sheep are by nature straying and wand'ring out of the way, and ready to be made a prey to the Wolf: so it is with men, yea even the Elect and such as are called, in which respect the Apostle Peter saith, 
1 Pet. 2.25.  Ye are as Sheep going astray through ignorance of the doctrine of salvation, and prone to be surprised by the Devil that great wolf, but are now returned to the Shepherd and Bishop of your souls. 
Act. 20.28, 29.  Secondly, Sheep oftentimes wander out of the right way, so that there seemeth small hope of their safety, and in the judgement of man, they are esteemed to be as good as utterly lost without any redress, or recovery: so it is among such as are the Sheep of Christ, some do so fare swarve, and are so entangled in the snare of the enemy, as a Sheep in the brambles, that their estate seemeth desperate and forlorn: Hereunto cometh the parable, Matth. 18. How think ye? 
Matth. 18.22. Luke 15.4.  If a man have an hundred Sheep, and one of them be gone astray, doth he not leave the ninety and nine which went not astray, and go after that which is lost, till he find it? Such a Sheep was Manasseh, that filled jerusalem with innocent blood, 
2 King. 21.16. 2 Chron. 33.6.  and did much evil in the sight of the Lord to provoke him to anger: yet he found mercy upon his prayer and humiliation. Such a Sheep was Paul, who had been an oppressor and blasphemer, 
1 Tim. 1.13.  yet he was called and converted to the faith, and of a persecuter became a Preacher, because he did it ignorantly, through unbelief. Such were the hearers of Peter, Act. 3. who denied the holy One and just, and desired a murderer to be granted unto them, They killed the Prince of life, 
Act. 3.14, 19  when Pilate was determined to let him go; yet when they repent, their sins (albeit most heinous) were blotted out, when the times of refreshing came from the presence of the Lord. Such Sheep were the Gentiles, joh. 10.10. Other Sheep I have which are not of this fold, 
john. 10.10.  them also I must bring. He runneth fare that never returneth: so doth the sinner that never repenteth, Such God calleth at all hours, Matth. 20. That where sin aboundeth, grace may abound much more, Rom. 5.20. Thirdly, Sheep do hear and know the voice of their own Shepherd, but the voice of a stranger they will neither know nor hear, after they be once thoroughly acquainted with the voice of their own Shepherd: so men Elect in the Church, when they have had the voice of their Shepherd sounding in their ears rightly circumcised, they know it and discern it, 
joh. 10.27, 28.  and they follow him, who before their regeneration were as wild beasts and savage creatures. For no man is borne a Sheep of Christ, but a Goat of the Devil. When he is become a Sheep, he is by regeneration form or reform to be so: forasmuch as by nature we are no better than others, but the children of wrath as well as others, 
Ephes. 2.3. Tit. 3.3.  we are rather of ourselves wolves, living in malice and envy, hateful and hating one another, Tit. 3.3. Lastly, the resemblance standeth in meekness, gentleness, simplicity, innocency, harmlessness, being profitable to many, hurtful to none, subject to the injuries of other creatures to be rend and torn in pieces of them, but of all other most patiented in bearing: so the faithful in the Church, are a people innocent, 
2 Sam. 14.17.  and harmless, 2 Sam. 24. These Sheep what have they done? they profit such as hurt them, they do good to those that do them evil, they forgive their enemies, they pray for their persecuters, they lie open to open wrongs, and yet possess their souls with patience when they are wronged. Hence it is, that Christ himself is said to be led as a Sheep to the slaughter, 
Act. 8.32. Esay 53.8.  and like a Lamb dumb before his shearer, not to open his mouth. Nevertheless, the Sheep of Christ must be in such sort simple as Doves, that they be also wise and prudent as serpents, in taking heed of the wiles of their enemies, who can abide neither Shepherd, nor Sheep, nor Sheepfold.  
Acknowledge from hence to our great and endless comfort, Use 1 that Christ jesus, the great Shepherd, will judge all the adversaries of his people. It goeth fare better with them than it doth with all other Flocks of Sheep that are unreasonable creatures. True it is, the care of such as have the oversight of such Flocks, hath been great day and night, 
Gen. 31.40. Luke 2.8.  Gen. 31. Luk. 2. But what is this to the love of Christ the Arch-pastor of his Sheep, who guideth them to eternal life, and suffereth no man to do them harm, but often rebuketh Princes and people for their sakes? Howsoever therefore no creature lieth open to more dangers and disadvantages than they do, yet Christ is their guide and governor that will judge between the Lambs and the Goats, 
Ezech. 34.17.  As the Shepherd seeketh out his Flock in the day that he is among his Sheep that are scattered, so will I seek out my Sheep, saith the Lord. The like we read in the prophecy of Amos, 
Amos 3.12.  As a Shepherd taketh out of the mouth of the Lion two legs or a piece of an ear: so shall the Children of Israel be taken out that dwell in Samaria: and so will our Shepherd take his Sheep out of the jaws of our adversary the Devil, who goeth about like a roaring Lion, seeking whom he may devour: 
1 Pet. 5.8.  Indeed it cannot be denied, some of them are often in pitiful case, some lost, Matth. 10. some broken, Gal. 6. 
Matth. 10.6. Gal. 6.1. Rom. 14.1. & 15.1.  some weak, Rom. 14.1. some sick, and some driven away, Ezek. 34. But here is matter of much comfort, he will seek that which is lost, he will bind up that which is broken, he will strengthen that which is weak, he will bring again that which is driven away, and he will cure that which is sick. Woe then to all such as are any way injurious to this Flock. The more the servants of God lie open to injuries, the more will God be in the midst of them ready to uphold them. This we see in Paul, whiles as a ravening Wolf he preied upon the poor Sheep, the Shepherd cried out unto him from Heaven, Saul, Saul, 
Act 9.4.  why persecutest thou me? All such therefore as are the enemies of this Flock must understand, that they have to do, not only with the Sheep that may be massacred, but with the Shepherd himself that cannot be overmastered. Be it that they may overcome them, yet it is impossible to overcome him. The Apostles were sent out as Sheep in the midst of Wolves, Matth. 10.16. 
Matth, 10.16.  yet nevertheless they prospered and prevailed in the work whereunto they are employed: and when the faithful, that believed through their word, were carried as Sheep to the slaughter, they multiplied and increased even under the cross, as the Israelites did in Egypt when they were oppressed.  
Secondly, let us all be like unto Sheep, and thereby examine ourselves, whether we be in the number of the Elect of God, or not. For we are all of us either Sheep, or Goats. This shall be made manifest at the latter day, when our Saviour shall sever the Sheep from the Goats, which are here blended and mingled together, and set the Sheep on the right hand, and the Goats on the left. We must know therefore, we are either Elect or Reprobates. For as there are but two places, Heaven or Hell: so there are but two sorts of persons, we are either Saints or Devils. I speak of them as the Lord doth of Judas, 
joh. 6.70. & 17.12.  Have not I chosen you twelve, and one of you is a Devil? Some of the Disciples were Sheep, were Elect, were Saints; one of them was a Goat, a Reprobate, a Devil, the son of perdition. 
The properties of Christ's Sheep. joh. 8.47.  Now the Sheep of Christ are known by these properties. First, they hear his voice, and follow him. This is as it were their eare-marke, as joh. 8.47. He that is of God, heareth God's Word: ye therefore hear it not, because ye are not of God. Every man hath some mark whereby to know his Sheep. This is God's mark whereby he knoweth his, to hear him, and to obey him. As the Sheep are Gods, so the Goats are the Devils, and belong to him, to whom they shall be sent at the last day: he knoweth his vassals by the contrary, they will not hear the Word of God, nor follow after it: they will hear his voice, and obey him as their lord and master, but God's voice they cannot abide, neither will they hear it, and he rejoiceth in it. Secondly, they are profitable to many, they do every way what good they can, as Gal. 6.10. As we have opportunity, 
Gal. 6.10.  let us do good to all men, especially unto them who are of the Household of Faith. They consider they are borne to do good to others, much more that they are borne again to that end. This is the nature and property of love, 
1 Cor. 13.3.  It seeketh not her own. It is a corrupt love so to live, as if we were borne for ourselves alone, which the very Heathen abhorred. Thirdly, we must be patiented in bearing wrongs, we must not be desirous of revenge. This was in the Shepherd of the Sheep himself, 1 Pet. 2.23. When he was reviled, he reviled not again: 
1 Pet. 2.23.  when he suffered, he threatened not: but committed himself to him that judgeth righteously; These are notes of the nature of the true Sheep: the contrary are evident signs and marks of stinking and unsavoury Goats. And if we will try and prove ourselves, and examine others by these badges of Christian profession, we shall find many jetting up and down like Sheep, who challenge to themselves the name, but are not indeed the Sheep of Christ, because we cannot find the former properties in them. For few hear his voice with diligence, and yield obedience with conscience. Few labour to do service to the Saints, while they have time, but are idle and unfruitful. Now it is day, we know not how long it will last: The night cometh, wherein no man can work. 
joh. 9.4.  Alas, when the Lord shall demand an account of his Stewards, what good they have done; what will they answer? shall they not be taken speechless? Few can put up the least injury and disgrace, every one of us is ready to breathe out threatenings, or to dissemble our malice until we may revenge, as we see in Esau, Gen. 
Gen. 27.41.  27.41. and in Absalon, 1 Sam. We are taught another lesson of our Lord and Master, to be meek and gentle, 
Matth. 11.29. Esay 11.9, 10. & 65.25.  and lowly in heart, that we may find rest to our souls. I never knew or have observed any meek and mild in spirit, ready as a Lamb to endure wrongs, and unmindful of injuries for Christ's sake, but he bore a deep impression of grace, and a lively character of God's Spirit in his heart. This we may see in all the Saints as in a glass, the Scripture having set before us a cloud of witnesses, that in them we should behold our faces. Consider Abraham, Isaac, and Jacob, how they behaved themselves patiently, when their enemies oppressed them, and filled up the wells, which they with great labour and industry had found and digged, Gen. 26. 
Gen. 26.18.  How often did the unthankful Israelites murmur against Moses, and sought sometimes to stone him to death, 
Numb. 12.3.  yet was he the meekest man upon the face of the earth? He never desired fire to come down upon the heads of his enemies to destroy them, but oftentimes prayed for them. 
Gen. 50.19. 1 Sam. 24.12 & 26.10, 11. 2 Sam. 16.10. Psal. 7.4. Acts 7.60. Heb. 12.2. Luk. 23.34.  What should I say more? for the time would fail me to tell of Joseph pardoning the treachery of his brethren; of David, passing over the injuries of Saul, and the curses of Shemei; of Stephen, praying for them that stoned him to death; of Christ himself, an example fare above all these, the Author and finisher of our faith, enduring mocks, buffetting, and crucifying, and yet he prayed to his Father to forgive them. The contrary to all these are evident marks and signs of Goats. And if we search into the ways of men by these former notes, we shall find few Sheep indeed, but store and plenty of Goats every where. Gedeon seemed to have many stout Soldiers in his Army, 
judg. 7.3.  but after they were once tried, there remained few with him: so many are disguised in Sheep's clothing, but when they come to be proved, they appear to be rather ravening Wolves, or filthy Goats, wild Beasts of the forest, or cruel Boars out of the wood; then any true Sheep. How rare are they that hear the voice of Christ with diligence, attention and obedience? The Word is no more regarded of the most, then if it were a tale or a toy, as appeareth by their palpable ignorance, ordinary absence, and notable disobedience. Every light pleasure, every slight profit, every foolish occasion, every frivolous business is sufficient to lead them from the house of God, and yet they would be accounted such Sheep of Christ as hear his voice. How rare are they that labour to do what good they can to the Church of God, albeit God have enabled them with plentiful means to do much! Where are they that can say with godly Nehemiah, Think upon me, my God, for good, 
Nehem. 5.19.  according to all that I have done for this people; or if they should, what do they but pray fearfully against themselves? When the Lord jesus shall come to judgement, and all flesh shall appear before him, will he inquire of them, what goods they have gotten, or how much ground they have purchased, or what lands they have left to their posterity, and how richly they have provided for their heirs? No, no, we must give up unto Christ jesus other accounts, and that of other things, to wit, what good we have done with our goods, what members of his we have fed, clothed, harboured, or visited. O what an heavy reckoning then have thousands to make, when they must give up an account of their Stewardship! and yet they would be accounted the Sheep of Christ? O that they could think of these things betimes, before it be too late! How rare also are they, almost as black Swans, that will forbear, forgive, and forget the wrongs that are offered, 
Ephes. 4.32. Col. 3.12, 13.  as Christ forgiveth them that offend him? but if any of us have a quarrel against another, we are ready to pursue it with all greediness, and watch all occasions of advantage many years sometimes, as we see in the example of Absalon, 2 Sam. 
2 Sa●. 13.22, 23.  13.22, 23. and yet they would be accounted the Sheep of Christ. There cannot be a more fearful mark and cognizance of a Goat than this is; beware of it.  
Thirdly, conclude the safe estate and condition of the Sheep of Christ: 
john 10.28.  for who shall be able to take them out of his hand, joh. 10.28. or who shall fight against his Sheep, and the Flock of his pasture, and prevail? This the Prophet teacheth, 
jer. 2.3.  Israel was holiness unto the Lord, and the first fruits of his increase: all that devour him, shall offend, evil shall come upon them, saith the Lord. jer. 
job 1.3.  2 3. The Sheep of Job are reckoned in the account of his substance: so are God's Sheep a part of his substance which he chose to himself: so great is the kindness and mercy of God toward us, For why doth he take them for his Sheep, and let the rest go as Goats, being by nature no better? Is it any worthiness, or excellency in them before others? 
Rom. 2.12, 19  No, we are all gone out of the way, there is none that doth good, no not one, that every mouth might be stopped, and that all the world may become guilty before God. Is it for their multitude? 
john 14.6.  No, they are called by Christ in this place, a little Flock, and he is the truth itself that speaketh it. Thus Moses showeth, that the Lord did not set his love upon Israel, neither choose them, because they were more in number then any people, 
Deut. 7.7.  For they were the fewest of all people, Deut. 7.7. Is it for their strength, might, and power they have? 
Ezek. 16.5, 6.  No, he found them weak and wallowing in their blood, none eye pitied them to have compassion upon them; so that we may not say in our hearts, 
Deut. 8.17, 18.  My power and the might of mine hand hath gotten me this wealth, but we must remember the Lord our God, for it is he from whom we receive all good things. What then? is it because we are more righteous? The Israelites are charged not to speak so in their hearts, Deut. 9.4, 5. 
Deut. 9.4, 5.  because It was not for their righteousness or uprightness of heart that they entered to possess the Land, but for the wickedness of those Nations which were driven out before them. Who is it among the sons of men, that will not spend land, and limb, and life itself, to defend that which he hath bought and purchased with a great price, and at a dear rate? And will not God defend and avenge his Children, whom he knew to be his before the foundation of the world was laid, though they be oppressed for a time, and he bear long with the vessels of wrath, who cry out against them, Down with them, down with them, even to the ground? 
2 Tim. 2.19. Rom. 11.1, 2, 3  howbeit the foundation remaineth sure, and hath this seal, The Lord knoweth who are his, and he will not cast off the care of them for ever.  
Fourthly, here is matter offered unto us to stir our hearts to thanksgiving, considering the infinite mercy of God toward us, who hath vouchsafed to make choice of us to be his Sheep, passing by so many thousands in the world. Of this duty the Prophet putteth us in mind, arising from this doctrine, Psal. 100 
Psal. 100.3, 4.  It is the Lord that hath made us, and not we ourselves: for we are his people, and the Sheep of his pasture. What followeth? he maketh this use thereupon, Enter into his Gates with thanksgiving, and into his Courts with praise, be thankful unto him, and bless his Name. It is no small token of his love toward us, to make us to be his Sheep, that are by nature Lions, Leopards, Bears, Bulls, Dogs, 
Psal. 22.12, 13, 16, 21. Matth. 15.26.  Wolves, and wild Beasts, and what not? Is not his love (who loved us first) worth our love to him again? If it be a great blessing, that we are made to be reasonable men, how much greater is it to be received and regarded as his own inheritance, than which nothing is dearer to him, nothing ought to be better to us? The unfaithful are the work of God by natural generation, but they are the new-worke of God by spiritual regeneration. It is not our own free will that can frame and fashion us to be the people of God, for than we might say, It is we ourselves that have made us, and not the lord 
Particular branches of thankfulness.  This thankfulness consisteth not in words only, but in diverse other particular branches noted by the Prophet in that place. First, let us give to him our hearts, that our tongues may be guided thereby: let us first offer him all that is within us, and then all that is without us will follow also; for other worship God accepteth not. In vain they worship him, 
Matth. 15.8.  that draw near unto him with their mouth, and honour him with their lips, when their hearts are fare from him. Secondly, we must never be ashamed to praise the Lord, and to confess his wonderful works to the children of men. We see how men are not ashamed to sin before the Lord, openly, publicly, proudly, presumptuously, and profanely, and they blush at nothing but at godliness, prayer, profession, hearing the Word, and such like works of Christian piety. These men glory in their own shame, 
Phil. 3.19. jer. 6.15.  but they are ashamed of their glory, nay of God's glory, and even of their own good. Thirdly, the service which we perform to God, we must yield willingly, readily, joyfully, 
2 Cor. 9.6.  and with a glad heart, for he loveth a cheerful giver. Thanks constrained, or wrung and wrested from us, are rejected of God. We must give unto him back again, as he giveth to us. But how is that? and in what manner bestoweth he upon us? he giveth us his gifts freely, we must therefore return to him our thankes frankly. Lastly, he calleth us to the assembly of his Saints, which he nameth the Court and presence of God, which was the place appointed for his public service and worship. Indeed God is not confined to a certain place, 
Act. 7.48. john 4.21.  neither is there any place wherein he is not to be worshipped: nevertheless, such as are endued with true faith, must follow the communion of the Saints, as Sheep that feed not alone, but with their fellows. God's Sheep and servants must show themselves in the public Assemblies, being publicly thankful for public benefits received at his merciful hands, 
Psal. 84.10.  considering that one day in (a) his Courts is better than a thousandelsewhere.  
Fiftly, all that are Pastors and Teachers under Christ are bound to feed the Flock that dependeth upon them. They are Vnder-shepheards, as it were Christ's Vicars or Curates: he is the great Shepherd of our souls, to whom the rest must be subject, for the Sheep are his. This use is gathered from the exhortation that Paul giveth to the Elders of Ephesus, Act. 20. Take heed unto yourselves, and to all the Flock, 
Act. 20.28.  over the which the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. Where he reasoneth thus, It is the Flock of God, therefore feed it: for he maketh the Church of God and the Flock of God all one. So when the Lord jesus ascended, and led captivity captive, he gave gifts to men, and appointed Vnder-pastors and Vnder-teachers, 
Ephes. 4.11.  for the work of the ministry, and the edification of the whole body. This is the charge he gave to Peter, To feed his Sheep: as if he should say, Feed them, because they are my Sheep. 
2 Tim. 2.2.  Now as Paul speaketh to Timothy; The things that thou hast learned of me, the same commit to faithful men, who shall be able to teach others also: so Peter having received so earnest a charge himself, is careful to deliver the same to others, himself an Elder, to the Elders, 1 Pet. 5. 
1 Pet. 5.2.  Feed the Flock of God which is among you, taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind, etc. And that we may perform this the better, we must consider that we are sundry ways provoked to our duties by this title. For as we have showed that the people must resemble the Sheep, 
Wherein the Minister is to resemble a Shepherd. Matth. 18.12.  so we must remember that spiritual Pastors and Teachers must be like to other Shepherds, bestowing great labour and pains among the sheep, for that is not an idle calling. First, the Shepherd overseeth the whole flock in general, and every part in particular; forasmuch as to overlook one, and overslip another, is the part of a lose and careless Shepherd. Thus must the Minister of God look to all, and exempt himself from instructing of none that are of his fold. For as the soul quickeneth every member of the body from the highest to the lowest, from the greatest to the least: so must he seek the good of all, both high and low, great and small, one and other, so fare as lieth in him to the utmost. Hence it is, that Paul willeth the Elders to take heed to all the flock. Whosoever scorneth in his deeper skill to stoop down to teach the least, the lowest, the poorest, the simplest, & to be familiar with them to win them to God, serveth not his Master Christ, neither savoureth of his Spirit, 
Comment. on Numb. pag. 699.  but rather of the spirit of Antichrist. But of this more at large elsewhere. Secondly, the Shepherd looketh to the lambs as well as to the sheep, which are as the hope of the flock, as we see in Jacob, Gen. 33.13. So is the Minister to teach the youth, that he may have comfort of them in their age, as Moses would not go out of Egypt without their little ones to offer sacifice to the Lord, 
Exod. 10.9.  Exo. 10.9. As Christ willeth the Disciples to suffer little children to come unto him, 
Mark. 10.14.  because to such belongeth the Kingdom of God, Mark. 10.14. And he willeth Peter to feed his Lambs as well as his Sheep, 
joh. 21.15. Prov. 22.6.  Joh. 21.15. If a child be taught what trade to take when he is young, he will not forget it when he is old; as a vessel retaineth the taste of that liquor wherewith it was seasoned when it was new. Thirdly, we see that as the Shepherd feedeth the flock, so it feedeth him again, whereby the Minister of the Word hath warrant to live of the Gospel, as he preacheth the Gospel. This similitude is pressed by the Apostle, 1 Cor. 9 Who goeth a warfare any time at his own charges? 
1 Cor. 9.7.  who planteth a vineyard, and eateth not the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? If we feed the flock, we have warrant to be fed therewith? but we have no power and authority given us from God to eat thereof, if we labour not. 
1 Thes. 3.10.  For he setteth us to work, he calleth us not to idleness. Fourthly, the Shepherd looketh to the sheep that are weak and feeble, and laboureth to cure them, and therefore is never without his remedies and medicines to heal them: so the Minister of God must receive the weak, restore such as are fallen, warn them that are unruly, comfort the feeble-minded, support the tender-hearted, and be patiented toward all men, 
2 Tim. 2.26.  proving if God at any time will give them repentance, that they may come out of the snares of the Devil, of whom they are holden captive to do his will. These do especially stand in need of the help of the spiritual Shepherd. Fiftly, as the Shepherd preserveth the sheep from the violence and invasion of the Lion and the Bear, 
1 Sam. 17.34.  of the Wolf and the Fox, that would pray upon both the sheep and lambs; so must the Minister keep his hearers from the infection and contagion of seducers and false teachers, who oftentimes come in sheep's clothing, 
Matth. 7.15.  but inwardly are either crafty Foxes, or ravening Wolves. To this purpose it is said, Cant. 
Cant. 2.15.  2 Take us the Foxes, the little Foxes, that spoil the vines: for our vines have tender grapes. Thus we must give all diligence, earnestly contending for the faith, 
jude 3.  which was once delivered to the Saints. Sixtly, as the Shepherd is to give an account of his sheep, 
Gen. 31.39.  as appeareth in Jacob, so is the office of the Minister an office of account, and therefore woe unto us if we preach not the Gospel, because a necessity is laid upon us, 
1 Cor. 9.16. Ezek. 34.2.  1 Cor. 9 Eze. 34. Thus saith the Lord God unto the Shepherds, Woe be to the Shepherds of Israel that do feed themselves, should not the Shepherds feed the flocks? On the other side, if we feed the flock willingly, and readily, we shall receive a crown of glory that fadeth not away, 
1 Pet. 5.4. Dan. 12.3.  when the chief Shepherd shall appear in glory. If this great Day of the Lord were always before us, it were sufficient to make them that are idle to be diligent, and such as are diligent, to be yet more diligent; and such as are faithful, to be yet more faithful.  
Lastly, conclude from hence, that the faithful cannot want any thing that is good for them. The title given to the faithful, that they are Christ's Sheep belonging to their All-sufficient Shepherd, serveth to assure them of his never-failing care toward them. For albeit they be simple and innocent, yet their Shepherd is wise and full of discretion to search and see into their wants, as Esay 40.11. 
Esay 40.11.  He shall feed his flock like a Shepherd, he shall gather the Lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. They are his chief treasure, a royal Priesthood, a chosen generation: they are chosen of him to life, and distinguished from all people of the world, 
Revel. 2.17.  graven in the palm of his hands: They have a new name set upon them, which no man knoweth saving such as have received it. How then can they be forgotten of him that knoweth them all by their names? Thus David reasoneth, 
Psal. 23.1.  Psal. 23.1. The Lord is my Shepherd, I shall not want. Observe the conclusion of the Prophet in this place: the Lord was his Shepherd, and he one of his sheep, therefore he is assured he shall never want, therefore he will have a special care of him. For what, I pray you, can they want, who have God to be their Shepherd? Hence it is, that he saith elsewhere, I am poor and needy, 
Psal. 10.17.  yet the Lord thinketh upon me. But it will be objected, Object. Do we not see many of God's servants live in want? to suffer hunger, thirst, nakedness, cold, and an heap of many miseries? to be driven from house and home, and to wander from place to place? and doth not the Scripture teach us as much? 2 Cor. 11.27. Heb. 11.37. I answer, Answ. God feedeth his in such extremities as these, another way: he strengtheneth and stayeth them up with his grace, that they cleave unto him, and depend upon him, for he is their portion, and never forsaketh them. They have such inward peace that the world knoweth not of; which made the Apostle say, 
Phil. 4 11, 12.  I have learned in whatsoever state I am, therewith to be content: I know both how to be abased, and know how to abound: every where and in all things I am instructed both to be full, and to be hungry, both to abound, and to suffer need. This he expresseth more at large, 2 Cor. 6.8, 9, 10. What then? is there nothing required on our behalf? Yes doubtless, for we have no promise of earthly things, 
Matth. 6 32.  except we seek first of all the Kingdom of God and his righteousness. If our chiefest care be of heavenly things, all these temporal things shall be added unto us. And this must be our chiefest care for these causes. First, the soul is of more excelelnt price than the body by many degrees, Matth. 16.26. and draweth nearer to the nature of God, because it is a Spirit immortal, and invisible. Secondly, corporal and earthly blessings are common blessings, 
Luke 12.16. & 16.19, 23. & 18.18, 23.  the ungodly are partakers of them as well as the godly, nay oftentimes they have the greatest share and portion of them, Luk. 12.16. & 16.19. & 18.23. Thirdly, temporal blessings serve only for this present life, but spiritual belong to the life to come. As then the life to come aught more to be desired which never shall have end, than this present which is transitory and cannot continue, but passeth away we know not how soon: so we should much more desire the blessings of the next life which abide for ever, 
2 Cor. 4.18.  2 Cor. 4. For the things that are seen, are temporal, but the things that are not seen, are eternal. Fourthly, we may have earthly blessings, and yet they may lie dead by us, and we have no use at all of them, either to ourselves or to others: it is not so with heavenly blessings, such as possess them, always do good with them. Fiftly, spiritual things are simply and absolutely necessary to salvation, so that without them we cannot be saved: the other not so. For albeit they be required for the use of this life, yet they are not necessarily requisite to bring us to salvation. Nay, sometimes through the abuse of them, and sometimes through the want of a special sanctifying grace, they become hindrances, and clogs, and snares, and thorns unto us, as lamentable experience in the world teacheth. Lastly, spiritual blessings once received shall never be taken away from us, because his own, 
john 13.1. Rom. 11.29. Luke 22.32.  whom he loved in the world, he loveth to the end, his gifts and graces are without repentance; and their faith shall never fail; whereas temporal things are only left and lent unto us, but the time shall come when they must leave us, and we them. These two points last remembered, are concluded out of the words of Christ himself, 
Luke 10.42.  Luk. 10. touching the necessity and perpetuity of spiritual graces; as for temporal blessings, they are indeed convenient and profitable, but not simply necessary, so that we may be saved without them, as many are condemned with them. For the soul of Lazarus was carried into Abraham's bosom, that wanted them, and the soul of the rich man to hell and torments that had them. Lastly, we are moved to seek God's Kingdom before and above all earthly things, because as earthly things are Gods gifts, so they belong rightly and properly to the faithful. They only have the promise, that they shall not want, and therefore they have the truest title and tenure whereby they hold them, as Esay 65.13. This made the Prophet say, Psal. 37.25. I have been young, and now am old, 
Psal. 37.25.  yet have I not seen the righteous forsaken, nor his seed begging bread. The Lord hath made no such promise to ungodly men. True it is, they have earthly blessings oftentimes more than the godly, to make them without excuse, but they have them not by virtue of his promise. For where hath he given to them any such promise? or how can they show us their charter? nay, they and their children have a contrary judgement waiting upon them, 
Psal. 109 9, 20.  Let his children be continually vagabonds and beg, Psal. 109. Such as will not hearken unto the voice of the Lord to observe all his Commandments, shall be cursed in the City and in the Field, 
Deut. 28.15, 16, etc. 2 Sam. 3.29. 1 Cor. 3.22. Rom. 8.32. Matth. 5.5.  in their basket and store, in all their fruit and increase, Deut. 28. 2 Sam. 3.29. As for the godly, it is not so with them, Christ jesus is theirs, and therefore no marvel, if all things else be theirs, and that they shall inherit the earth. The Sheep of Christ have all by a right of donation, the ungodly hold all by a wrong of usurpation. Can there be a better or truer title than God's gift, by which Israel possessed the Land of Canaan? or can there be a meaner or worse hold, then to usurp that which is not their own, as the thief doth the true man's purse? All that the godly man hath, is his freehold touching the Conscience, 
john 8.36. Gal. 4.26.  as themselves are made free by the Son, and as his service is perfect freedom: his food is free, his house and land (if he have any) is free, his dwelling is free, all that he putteth on, or any way belongeth unto him, is of a free tenure. Howbeit understand thus much, that this freedom of the faith full exempteth them not from Prince's laws, but is wholly spiritual; and this is their advantage, that which they have, is their own, and they may use it to their comfort. For they have an interest both from God and man; from Heaven and earth, to enjoy the things of this life. It is not so with the ungodly, who are in bondage to sin, to Satan, to their own lusts and corruptions, which bringeth all that they possess into bondage with them. True it is, they may show their warrant from men, and bring forth their evidences, or leases, their writings and seals, their bonds and indentures; but what is all this to their right and claim from God, and to a sound sanctified use of them before him? For the bondage of their persons bringeth with it the bondage of their possessions. All therefore that they have and hold, is a bad and a bond hold. They can fetch their title no further then from men, and from their courts and customs. Howsoever such are ready to cry out with the jews, 
john 8.33.  We were never in bondage to any, yet while they take themselves to be the freest men upon the earth, and to have liberty to make others free, 
2 Pet. 2.19.  they are themselves the servants, nay slaves to their own corruption: for of whom a man is overcome, of the same is he brought into bondage.  
Flock.) 
Another observation arising from the number here used.  Another observation fitly ariseth from the name and number here used; as the former did from the borrowed speech, and title ascribed to the faithful. For he calleth not his people flocks, as speaking of many, but he singleth them out in the singular number, as speaking of one only by the name of a flock, my little flock; one flock, not many or several flocks. True it is, there are many sheep, yet they make but one flock or sheepfold. This teacheth us, Doct. 3 that the Church of Christ is only one, and not diverse. So we profess in the Articles of our faith, to believe one holy and Catholic Church, not many Catholic Churches. This Christ himself showeth plainly, joh. 10. there is one Shepherd, and one Sheepfold. 
john 10.16.  The Shepherd is but one, so the flocks are not many. Thus also the Apostle speaketh, 1 Cor. 12. 
1 Cor. 12.12. Ephes. 1.10. & 2.16.  There be many members, yet but one body. This we find often repeated in him in many places, he purposed to gather together in one all things both which are in Heaven and in earth, Ephes. 1.10. we being many, are one body in Christ, Rom. 
Rom. 12.5. Gal. 3.28. 1 Cor. 10.17. john 17.21.  12.5. Ye are all one in Christ Jesus, Gal. 3.28. We being many are on bread and one body, 1 Cor. 10.17. This is the effect of our Saviour's prayer, That they all may be one, as thou, O Father, art in me, and I in thee, that they also may be one in us. This also Solomon setteth down, Cant. 6. My Dove, my undefiled is but one, 
Cant. 6.9.  she is the only one of her Mother, she is the chief one of her that bore her.  
The tr●th hereof better appeareth, Reas. 1 if we consider the titles given to the Church. 
Psal. 87.2. & 48.2. Cant. 4.9, 12. & 5.2. Esay 2.2. &. 5.7. 1 Cor. 6.19. Numb. 12.7. Heb. 3.2. Ephes. 3.15. G●l. 4.26. 1 Tim. 3.15.  It is called the City of God, Psal. 87.2. The City of the great King, and the joy of the whole world, Psal. 48 2. The body of Christ, Ephes. 1.22, 23. & 5.23. 1 Cor. 12.27. Col. 1.18. The spouse of Christ, Cant. 4.9. The Mountain of the Lord, Esay 2.2. The Temple of God, 1 Cor. 6.19. The house of God, Numb. 12.7. Heb. 3.2. The pillar and ground of the Truth, 1 Tim. 3.15. The vineyard of the Lord of Hosts. Esay 5.7. The whole family in Heaven and Earth, Eph. 3.15. A garden enclosed, Cant. 4.12. as Christ also oftentimes in that Book calleth it his Sister, his Love, his Dove, his Undefiled, chap. 5.2. The heavenly Jerusalem, the mother of us all, Gal. 4.26. and many other such like titles, all singular signifying one, none plural as pointing out many.  
Again, the privileges of the Church are one and the same: for albeit there be many Citizens in this City, many subjects in this Kingdom, many members in this Body, many dwellers in this House, many plants in this Vineyard, many Sons and Daughters in this Family, many trees in this Garden, and many children of this Mother, yet the milk they suck, the meat they eat, the garments they put on are one and the same, as Ephes. 
Eph. 4.4, 5, 6.  4.4, There is one God, one Head, one Saviour, one Redeemer, one Sanctifier, one Husband, one Hope, one Heaven, one Way, one Door, one Lord, one Baptism, one Supper, one Faith, and one Father of all, who is above all, and through all, and in you all. Here are many unities, which make the Church fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, etc.  
But it may be objected, Object. How is it then that we read of sundry Churches, 1 Cor. 11.16. Likewise of the seven Churches of Asia, Revel. 1.4, 13. as also of the Churches of the Romans, Corinthians, Galatians, etc. I answer, Answ. These are only several parts of the Church militant, which is the company of Elect or faithful living under the Cross, desiring to be dissolved and removed hence, to be with Christ. Now as the Ocean Sea which is but one, is notwithstanding divided into sundry parts, according to the Countries and Kingdoms by which it runneth: so the Church dispersed over the whole earth, is divided into many particular Churches, according as the regions are several in which it is seated. Or as the body of man is one, but in this body there are many several members that make all of them but one body: so it is with the body of the Church itself, 
Psal. 122.3.  as the Prophet teacheth, that Jerusalem is builded as a City that is compact together in itself, Psal. 122.3.  
Acknowledge from hence a difference between the true Church, Use 1 and all other false conventicles and synagogues of Satan, not worthy to be called by the names of Churches. The true Church is only one, as God is one, that calleth it, as Christ is one that redeemeth it, as the Spirit one that sanctifieth and preserveth it. But the false churches have Satan and his angels for their head and king: and as he is called the god of this world, so he may be called the god of disorder and confusion, the god of hatred and malice; these are at enmity with God, with the truth, with the true Church, and one with another, 
judg. 7.22.  as the swords of the Midianites were drawn out against the Midianites their own fellows. This use is concluded in the song of Solomon, chap. 6. There are threescore Queens, 
Cant. 6.8, 9  and fourscore Concubines, and Virgins without number: yet my Dove, my Undefiled is but one, the only one of her Mother. Here is an objection and an answer to it. As if it were said, There are indeed multitudes of other assemblies in the world, which seem to be in more favour with God than the true Church, by reason of their multitudes, by reason of their pomp and glory, by reason of their flourishing estate, and freedom from inward and outward terrors: nevertheless, though there be such an innumerable sort of Queens and Concubines as these, yet the true Church is only one, and indeed the only one dear beloved, and tenderly regarded of the true God, as that which walketh in the truth, and professeth the Word truly. As for all other societies, they are no better then as routs of Rebels, and conspiracies of wicked men gathered together, and risen up against the Lord, and against his Anointed, breaking the bonds, 
Psal. 2.3, 9  and casting away the cords of doctrine and discipline, who in the end shall be broken to shivers with a rod of Iron, and dashed in pieces like a Potter's vessel. Such are all the assemblies of the Turks, Saracens, Savages, jews, Persians, Pagans, and the like, who are no Churches. Such are the congregations of the Papists, the meetings of the Arrians, Anabaptists, Libertines, Familists, Antinomies, Tritheits, Samosatenians, Swinkfieldians, all which are false Churches, some like the Israelites or ten tribes, after they were fallen from the house of David, and others worse: all of them no true Churches of God, but multitudes of horrible Infidels, detestable Idolaters, and abominable Heretics departed out of the true Church, with whom we must hold no communion, with whom we must have nothing to do, but rather shun them, and separate from them, nay abhor and abjure them, as men that walk in the pathway that leadeth to death and destruction. A man will not willingly go into an infectious house, but these assemblies are a rout and receptacle of pestilent and profane persons, who have made shipwreck of faith and of a good conscience. Hence it is that the Church speaketh in respect of such, 
Cant. 1.7.  Cant. 1.7. Why should I be as one that turneth aside by the flocks of thy companions? she meaneth swarms of Idolaters, heaps of false Worshippers, and societies of schismatics and Heretics, 
2 Tim. 2.17.  whose doctrine fretteth as a canker, soureth as a leaven, and spreadeth as a leprosy over the whole body. Therefore he calleth these evil companies flocks, because they are many in number, and not that one flock, which hath Christ jesus to be the only Master, the only Shepherd, the only Teacher of the true service of God. There always have been, and now are, 
Revel. 3.9.  such as are no other, nor no better than the synagogue of Satan, who say they are virgins, but are harlots: who say they are Jews, that is, the true Church and people of God, and are not, but do lie.  
Secondly, the Church being but one, this point and principle is to be holden, that there is no salvation out of the Church, as there is no condemnation to them that are of the Church, and consequently every one that looketh to be saved by Christ, must necessarily range himself in that number, that so he may become a member and Citizen of this one Catholic Church. For as out of the Sheepfold are Goats, Dogs, Swine, Wolves, and such like, 
Revel. 21.15.  so out of the Church are Sorcerers, and Whore mongers, and Murderers, and Idolaters, and whosoever loveth and maketh lies, Revel. 22. Such albeit they may be in the Church for a season, yet are not of the Church, for they remain not in it. They that were not in the Ark of Noah, perished in the waters: so out of the Church, and out of this flock and sheepfold all are condemned. Hence it is that Luke teacheth, 
Acts 2.47. Cant. 4.12.  The Lord added to the Church from day to day such as should be saved. So Solomon, Cant. 4. A garden enclosed is my Sister, my Spouse, a Spring shut up, a Fountain sealed. This is plain in these four respects. First, 
Why there is no salvation out of the Church.  because Christ jesus is the only head of the Church, by whom all parts as by certain joints and sinews are knit and coupled together: but out of the militant Church there is no Christ, 
Revel. 1.13.  for he always walketh in the midst of the seven golden Candlesticks: out of the Church there is no faith in Christ, no obedience to Christ, no justification through Christ. This reason may be thus concluded, 
Where no Saviour is, there can be no salvation.  
But out of the Church there is no Saviour: Therefore  
Out of the Church there can be no salvation.  So then where no head is to quicken or make alive, there can be no body or members that are alive: but out of the Church there is no head to quicken or make alive: therefore there is no body or members quickened or made alive, but dead members which are so only in name. Secondly, out of the Church who ruleth as King, 
2 Cor. 4.4. Ephes. 2.2.  but the prince of the air, and god of this world, that ruleth in the hearts of the children of disobedience? and therefore such as are justly cast out of the Church by the censure of excommunication, and cut off by that spiritual sword of discipline, 
1 Cor. 5.5. 1 Tim. 1.20.  are said to be delivered to Satan, that they might learn not to blaspheme, 1 Cor. 5.5. 1 Tim. 1.20. This reason may be thus framed. 
Where Satan ruleth, nothing beareth sway but destruction:  
But out of the Church Satan ruleth, Therefore  
Out of the Church nothing beareth sway but destruction,  and consequently there can be no salvation. Thirdly, out of the Church there are no ordinary means to come to salvation. Now what are the means to attain salvation? They are these, Hearing, Faith, Prayer, the Sacraments, and such like. But out of the bosom of the Church there is no sound preaching of the Word, no true believing in Christ, no devout calling upon God, no right partaking of the Sacraments, no sincere holiness of life, no brotherly communion of Saints, no pure worshipping of God according to his Word. These are the privileges of the Church, and the marks whereby it is known, 
Acts 2.42.  Act. 2. They continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers. Where these are not, there can be no Church, nor salvation. Fourthly, the Church and the world are quite contrary the one to the other. 
john 17.9, 14. Ephes. 5.27. 1 Pet. 2.9.  Christ prayeth not for the world, as he doth for the Church, and for all the parts and members of it, John 17.9, 14. the whole world lieth in wickedness, only the Church is an holy company, which followeth the ways, and practiseth the works of godliness.  
Lastly, labour to be of this Church, and join thyself to it, as a part and member thereof. If any ask, By what signs we may discern whether we be members of the Church: or not? I answer, It is not hard, much less impossible to establish our hearts in this truth. For first, such are separated from the world, and are called with an holy calling by the voice of their Shepherd, and set apart by the power of the Word, as the Nazarites were by their vow. To this purpose it is said of the Church, Lo, the people shall dwell alone, 
Numb. 23 9  and shall not be reckoned among the Nations; If then we join ourselves with the world, we disjoin ourselves from the Church. Secondly, true holiness is begun in their nature. We believe this in our hearts, and we must practise it in our lives, Tit. 3.5. 
Tit. 3.5. 2 Pet. 1.10. Matth. 5.16.  Hereby we make our election and calling sure, 2 Pet. 1.10. Matth. 5.16. No sanctification, no salvation. Thirdly, the holiness of Christ and his righteousness is imputed unto them, 
Heb. 10.10.  being washed and bathed in his blood, Heb. 10.10. These rely wholly upon his merits for their righteousness and salvation, not upon themselves. Fourthly, they cleave unto such as fear God, and work righteousness with unchangeable affections, as the only people in the world, with whom they become one body, Rom. 
Rom. 12.5.  12.5. For as they are one in Christ, so they are one among themselves, and love one another in deed and in truth, as fellow servants of the same family, as fellow berthren of the same Father, and as fellow Citizens of the same City, with all meekness, patience, gentleness, lowliness, long-suffering, love, concord, and unity. As sheep will not be alone, so neither will they sort with Swine, or Bears, or Lions, or Wolves. Let all our delight therefore be in the Saints, Psal. 16. 
2 Cor. 6.16. 2 Thes. 3.14. Heb. 10.39.  On the other side, let us avoid the society of the wicked, Come out from among them, and touch no unclean thing, separate from them, and have no familiarity with them. Fiftly, they strive with might and main by sanctification and holiness of life to exceed and outstrip the deeds and practices of Turks, Papists, and profane persons of the world, 
1 Pet. 2.9. Phil. 2.15.  that these may see their good works, and glorify their Father which is in Heaven. For except our righteousness exceed the righteousness of the Scribes and Pharises, 
Matth. 5.20.  we cannot enter into the Kingdom of Heaven. Our works, not our words only must speak for us, and witness with us, that we are of this one Church. And let us take heed, lest by our sinful lives we slander our profession, blaspheme the Name of God our Father, dishonour Christ our Head, and disgrace the Church our Mother, Ephes. 1.4. Lastly, we must acknowledge ourselves to be Pilgrims and strangers in this world, 
Heb. 11.9, 10.  as the Patriarches and holy men of God did. For albeit we are in the world, yet we are none of the world: and albeit we live on the earth, yet we must not be earthly-minded, 
Phil. 3.20.  but have our conversation in Heaven, and from thence look for our Saviour, to change our vile bodies, and to fashion them like to his glorious body. We live here as in a strange Country, but we look for a City which hath foundations, whose builder and maker is God. We must therefore use this world as though we used it not. 
1 Cor. 7.31.  And thus being members of the Church militant in this life, we shall be parts of the Church triumphant in the life to come, there to remain with Christ jesus our Head for ever.  
Little flock.) The third point of the division followeth, which is the limitation, it is little. Though it be a flock, yet it is but a little flock. It is a company, yet but a small company. Touching the company or compass of the Church, we are to consider two things: First, the errors that stand on both sides, and the strength of the reason that Christ maketh against all carnal fear of want and famine. Touching the errors on both hands, as well on the right hand as on the left, some go about to shrink up the sinews of this little flock, and so contract it into a lesser room than Christ himself hath folded it into. True it is, he hath shut it up into a narrow fold, but many have gone about to pin it up, and to tie it shorter than he hath done. Thus the jews that were of the Circumcision offended, who went about to gather it into a shorter sum than they ought to have done: for they contended with Peter, and took it grievously, 
Acts 11.2, 3.  that he went in to men uncircumcised, and did eat with them. They falsely persuaded themselves, that the promises concerning the Messiah pertained to themselves alone, because they heard in the Scriptures that they were called the peculiar people to whom pertained the adoption, 
Rom. 9.4, 5.  the covenants, the giving of the Law, and the service of God, and so they dreamt that the Gentiles were quite excluded from salvation, and severed from the Church of God. Howbeit this is contrary to the ancient promise and prophesy, that God will enlarge japhet, 
Gen. 9.27.  that he shall dwell in the Tents of Shem: and hereunto do other Prophet's accord. Thus also did the Donatists shut up the Church into a corner of the world only, to wit, in afric, 
August. De Haeres. cap. 69.  as if it had been utterly perished out of the whole earth beside. Thus do the Anabaptists and sundry of the Separation, as if there were no true Church upon the earth, but among themselves, who in truth are the true Donatists of our time, as whosoever knoweth the history of them will easily acknowledge. For these Sectaries were Separatists, who had their Conventicles apart under colour of great corruptions in other places, persons, and Churches, and they imagined contagion and infection to arise by communicating with all others. This is a generation that say as it is in the Prophet, 
Esay 65.5.  Stand by thyself, Come not near to me, for I am holier than thou. But here good and evil are mingled together, as clean & unclean in the Ark, as wheat and chaff in the floor, and must so continue to the end of the World. So likewise do the Romanists abridge it, who fasten the Church to the sleeve of the See of Rome, and therefore define it to be a company of men under one Pastor, 
Bellar. lib. 3. De Eccles. cap. 2.  and subject to the jurisdiction of the Bishop of Rome: so that let men believe never so orthodoxally and sound otherwise, yet they hold them out of the account of the Church, and brand them to be no better then damnable Heretics, who do not acknowledge their lord god the Pope to be the Vicar of Christ, the head of the Church, and their chief, nay universal Pastor. Thus Catholic and Roman with them, general and particular shall be all one; which Church when it was at the best, 
Rom. 1.8.  and their faith spread abroad throughout the whole world, was never taken to be the Catholic Church, but a part thereof, which now is no sound part or member thereof, being fallen from that faith. For neither did that Roman Church believe as this doth, neither yet this as that did, as it were easy to show by sundry particulars. But to leave all these, the jews, the Donatists, the Anabaptists, the Separatists, and the Romanists that thus restrain the Church: on the other side there are others, who pull up the fence, and dig down the wall wherewith it is fenced and defended, and lay it out as common ground, and set it wide open to the beasts of the field. Now they stretch it too wide, and extend it too fare, who will have all men saved in their religion (whatsoever it be, true or false) so that they be zealous, and serve God with a good intention and devotion. These err on the contrary part, who lest they should seem to condemn any rashly, they proclaim a general pardon, and offer salvation unto all. They see and confess that there are manifold contentions touching faith and religion, but because all aim at one and the same end, and desire both to serve God, and to be saved by him, therefore they hold that their error and ignorance shall be no hindrance or impeachment unto them. This perverse and peevish opinion is very plausible, and wellpleasing to flesh and blood, and to the politic wise men of the world, and therefore findeth many followers: the ground whereof they take out of the Words of Christ, There shall be one Shepherd, and one Sheepfold. But this he understandeth not of all men generally, but of the Elect only, or sheep gathered of jews and Gentiles; whereby he represseth the vain boasting of the jews, who presumed that they were the Children of Abraham, and that the promises of salvation belonged to themselves alone. These do indeed pretend devotion, and think it enough to serve God with a good intention: howbeit neither are they devout, neither yet have they any good intent. For how unreasonable is it once to imagine, that God will be pleased with good intents, that saith by the Prophet, Who required these things at your hands? 
Esay 1.12.  or as though the Church were a kennel of Dogs, or a sty of Swine, or a den of wild Beasts, which receiveth a mixture or confusion of all sorts without difference or distinction. If God be God, we must follow him alone, there is no dallying with him, nor halting between two opinions: 
1 King. 18.21  and if the Scripture be the Word of God inspired by him, we must follow the direction thereof. The Christian religion is the only true religion, 
Acts 4.12.  there is no name under Heaven whereby we can be saved, but by Christ jesus, the Lamb slain from the beginning of the world, 
Revel. 13.8.  neither is there salvation by any other then through him alone.  
Now concerning the reason that Christ useth in this place, it is indeed contrary to carnal reason, and seemeth rather to destroy that which he would persuade, then persuade that which he would destroy. For he showeth in this place, to whom he maketh this dehortation, even to his little flock: whereby he may seem rather to discourage them, then to encourage them; and to work distrust and infidelity in them, then to draw them from their fear, forasmuch as the reason standeth thus, Fear not: Wherefore? Because ye are a little flock. If a Captain should say thus to his Soldiers, Ye are a little Army, and your Enemies are many, therefore fear not their fear, neither be ye discouraged, what comfort could be gathered by such reasoning? But God useth not reasons according to man's reason; his Works are contrary to the wisdom of men, 
john 9 6.  as Christ cured the blind man by making clay of the spittle, and by anointing his eyes therewith. Thus also are his arguments, his promises, his threatenings, and his punishments oftentimes contrary to humane understanding. We are ready to judge them to be no promises, which notwithstanding are great and precious promises, if we consider of them aright. As for example, 
Psal 89.32.  Psal. 89.32. If thy children forsake my Law, then will I visit their transgression with the rod, but my loving kindness I will not utterly take from him: and this God would do in mercy, 
1 Cor. 11.32.  as 1 Cor. 11. that we should not be condemned with the world. So David's afflictions were medicines and blessings unto him, and as a precious balm, Psal. 119.67, 71. Again, we many times suppose those to be no threatenings, nor punishments at all, which nevertheless are deep and grievous judgements, as Hos. 
Hos. 4.14.  4.14. I will not punish your daughters, when they commit whoredom. Where he threatneth to let them alone, so that he will not punish them, but suffer them to run on without punishment, that thereby he may punish them the more sharply and irrecoverably. His hand is most heavy, when it is thought most light; and he striketh us with a deadly blow, while we are senseless and feel nothing. Thus the wound is deepest, when it is not seen at all. 
These do seem paradoxes to natural men.  And as sometimes he will not punish, that he may punish: so sometimes he will bless, that he may not bless. Thus no punishments become punishments, and blessings become no blessings, but curses upon us. These considerations may seem paradoxes and strange positions to natural men, 
Psal. 92.7. Mal. 2.2.  but the regenerate understand them well enough, and feel the truth of them by experience, and wonder at the unsearchable wisdom of God, and tremble under the stroke and deep judgement of his right hand upon the world. To escape scotfree whiles other men smart for their sins, the most sort interpret to be no punishment at all, but rather a special privilege, and notable blessing: howbeit such shall know and feel in the end to their eternal woe and destruction, that it had been a thousand times better, they had lain under the rod, and been chastened of the Lord all the day long For as it is said of an earthly Father, 
Prov. 13.24. & 19.18.  He which loveth his child, chasteneth him betimes, Prov. 13.24. and 19.18. so it is with God, those whom he loveth, he also chasteneth betimes, Heb. 12. which made David say, 
Psal. 119.67, 71.  It is good for me that I have been afflicted, that I might learn thy Statutes: because, before he was afflicted, he went astray. In like manner, the reasons that the holy Ghost useth in his Word, are not like our reasonings, as his thoughts are not like our thoughts, neither his ways like our ways. If we consult with flesh & blood, we shall never allow this for a strong and a substantial reason, Ye are a little flock, therefore fear not: but rather conclude the contrary, therefore fear. We would rather argue on this manner; as they did in the Prophet, 
Ezek. 33.24.  We are many, therefore fear not, Ezek. 33.24. We are wealthy, therefore fear not. We have many friends, therefore fear not. We have houses and lands, therefore fear not. We have much laid up for many years, and we want nothing, therefore fear not. But the reason standeth otherwise with God. He will draw faith from the consideration of our frailty; hope out of despair; and strength out of weakness; as once he brought light out of darkness, 
Gen. 1.2, 3. Rom. 4.17. Heb. 11.3. 2 Cor. 12.9.  and all things out of nothing. As if he should say, Ye are few and little regarded of the world, therefore ye shall be the more regarded of me, my power shall be perfected in your weakness, and the more ye lie open to the wide world, the more ye shall be under my protection, and the less ye shall need to fear: so that howsoever ye be every way little in the judgement of men, yet ye are every way great in mine eyes. Thus doth Christ our Saviour understand more than he expresseth. Now to come to the words themselves, we have showed before in what sense the flock of God is called little. The first consideration is in regard of the number; ye are a few in number, yea a very few, and as it were a little handful: yet notwithstanding as a little corn is more of worth then great heaps of chaff, and one sheep then many goats: so this small company is more precious in God's sight then all the multitudes of the ungodly. Doct. 4 This teacheth, that the flock of Christ is but a small and little flock: the number of God's children is few, thin swoon, and soon told. We may easily perceive and prove the truth hereof, if we observe the state of the Church from the beginning of the world. 
Gen. 4.8, 25.  The family of Adam the first man was little, and he remained childless a long time after Abel was made away by his own brother, while the posterity of Cain (a carnal and cursed seed) increased in power, in strength, in number, and in estimation of the wicked world. When the flood came, the house of Noah only (whom he saw righteous in that generation) consisting of eight persons was saved, 
Gen. 6.9. & 7.1 1 Pet. 3.20. 2 Pet. 2.5. Gen. 19.24. 2 Pet. 2 6.  whiles all the rest were miserably drowned in the waters. When Sodom was destroyed with fire and brimstone from Heaven, all the rest of the City were consumed and burnt to ashes, and only the house of Lot escaped with their lives as a prey. Of all the multitude that came out of Egypt amounting to six hundred thousand, none entered into the Land of Canaan, but Caleb and joshua. 
Numb. 14.22, 23.  True it is, all the rest were not condemned: howbeit if we consider their often provocations, discontentment's, murmurings, and open rebellious against God, we shall easily discern that the fewest number did truly believe, and sound cleave to God, and entered into the heavenly Canaan, as jude 5. 
jude 5.  The Lord having saved the people out of the Land of Egypt, afterward destroyed them that obeyed not. The holy Scripture is full of such testimonies, examples, parables, and comparisons both in the old and new Testament. Those whom God reserveth as a portion to himself, are called a tenth: 
Esay 6.13. & 17.6. & 24.13.  they are compared to the shaking of an Olive tree, Two or three berries are in the top of the utmost boughs, and four or five in the high branches. The Church itself complaineth, that it is as the Summer gatherings, 
Mic. 7.1.  and as the grapes of the Vintage, there is no cluster to eat. If there be four sorts of hearers, 
Matth. 13.23. Luk. 18.18.  one only among them all is the saving hearer that hath a good and honest heart. And if ten lepers be cleansed, one of them only among them all is found to return back to give glory to God. 
Gen. 18.32. jer. 5.5. Matth. 7.13. Luk. 13.24. Rom. 21.3, 4. 1 King. 19.14.  When Abraham made intercession for Sodom, if ten righteous persons had been found in it, the whole City had been spared for their sakes; See more, Jer. 5.5. Matth. 7.13. Luk. 13.24. Rom. 11.3, 4. compared with 1 King. 19.14. Rom. 
Rom. 9.27, 28. Esay 10.22, 23. & 1.9. Revel. 3.4.  9.27, 28. Though the number of the Children of Israel be as the sand of the Sea, yet a remnant shall be saved: for he will finish the work, and cut it short in righteousness, because a short work will the Lord make upon the earth. And as this hath been in former times, so is it in our days. If we would take a view of the state of the world as it is known and daily discovered in our days, and sever from places where the face of a Church is, the state of Mahometans, Barbarians, Savages, jews, and Idolaters, what is it but a poor handful, as a brand taken out of the midst of the fire, or as a little flock driven into a corner of the world? Again, to leave out the rabble of those that are without, experience teacheth that where the face of a Church is settled and established, and Christ jesus is professed, if you take away such as are open enemies, Libertines, Epicures, lukewarm Professors, profane men, Atheists, Newters, Halters, carnal Gospelers, ignorant persons, hypocrites, Antichristians, Anabaptists, false-brethrens, mere civil men, that trouble not themselves with God or godliness, and such like, that meddle not any way with matters of religion; we may truly cry out with Christ our Saviour, 
Matth. 20.16. Luke 18.8.  Many are called, but few are chosen. Neither may we think it will be better or otherwise hereafter: for Christ jesus admonisheth us, that when the Son of man cometh, he shall scarce find faith on the earth.  
This will farther appear by reasons; Reas. 1 First, because as the way to the earthly Canaan was thorough a solitary wilderness; so the way that leadeth to the heavenly Canaan and to everlasting life is narrow, 
Matth. 7.13, 14.  and the gate strait, and that in diverse respects. It suffereth not a man to sleep sound in his sin, and to wander whither he listeth, but shutteth him up within the close bounds of the Word of God, which telleth him that he must suffer persecution, deny himself, 
Matth. 16.24. Col. 3.5.  mortify and crucify the old man, and all the affections of the flesh, which is as irksome and unpleasant to the flesh, as if a man should betake himself to perpetual imprisonment, put manacles and fetters upon hands and feet, and thrust himself into the Stocks or Gaol, whereas he might live abroad at liberty without restraint and resistance, or without controlment and contradiction of any man whatsoever,  
Secondly, such as are faithful and fear God, live for the most part in contempt and disgrace of the world, which hateth and contemneth them, mocketh and scoffeth at them, as Ishmael did at Isaac, so do they that are borne after the flesh, 
Gal. 4.29.  persecute them that are borne after the Spirit, and therefore they must take up their Cross, and follow after their Master. They are chosen out of the world, no marvel then if the world hate them, 
joh. 15.18, 19  which hated Christ before ever it hated them. The world loveth only her own, the godly must be ready to be under the cross, and to suffer persecutions, 
2 Tim. 3.12. Acts 14.21.  knowing that through manifold tribulations they must enter into the Kingdom of Heaven. The Head is gone before that way, and all the members must follow after him, bearing his Cross.  
Thirdly, the way to godliness is unknown to the natural man, and to carnal reason. Hence it is, that few embrace it and entertain it any further than standeth with their own pleasures, honours, humours, profits, preferments, or corruptions. 
1 Cor. 2.14.  The natural man knoweth not the things of God: but whatsoever we are ignorant off, we do not hearty desire, or earnestly delight in: 
Matth. 10.37. Luke 14.26.  whereas we should be willing to leave and lose all, when the Lord calleth and commandeth us, as Abraham did, Gen. 22.4. rather than forsake him and the Gospel.  
Lastly, few carry about them the marks of Christ's sheep before spoken off, which are, to hear the voice of the Shepherd, to obey him and follow him, to account themselves never better than when they feed in his green pastures, 
Psal. 1.2. & 23.2. & 27.4. & 119.24. & 26.8.  to delight in the Word above all things, to be patiented in adversities, and toward their adversaries, and to call upon God in the day of trouble. When a sheep sticketh in bushes and brambles, and is any way holden in thorns and thickets, it bleateth and cryeth, and the Shepherd, hearing the voice thereof, soon delivereth it: so when we are in any distress and calamity, or want of earthly things, we must show ourselves the sheep of Christ by calling to our great Shepherd: if he once hear us cry unto him out of the depths, he will deliver us out of our distress, and set us in safe places.  
If it be objected, Object. that many are said to be redeemed by Christ, 
Matth. 26.28. Revel. 7.9.  Matth. 26. and that an infinite number not to be reckoned, are sealed up for the Lords servants, Revel. 7. Now many are not few: a great multitude is not a little company: 
Esay 53. 1●.  if no man can number them, they cannot be a small number. How then can these things stand together? Answ. I answer briefly: The faithful are both many and few. Many, being considered simply in themselves, more than the sand upon the Seashore, and the stars in the Firmament, as I have showed more at large elsewhere: and they are few, in respect of the reprobate: and both these are taught in this title, for the Word flock importeth that they are many, the word little that they are few.  
First, Use 1 this serveth for reproof of the Church of Rome, 
The first reproof.  which standeth upon outward pomp and glory, upon universality and multitudes of men, all which are no sure and certain marks of the Church of Christ, 
Bellarmine. lib. 4. De Eccles. cap. 4.  but rather badges of the synagogue of Satan and his eldest son Antichrist. For why may not Turks and Infidels boast of this, as well as the Romanists? In all societies for the most part the least number is the best, the greatest number is the worst. Secondly, 
The second reproof.  it checketh such as are offended with the fewness of the godly, because they are no more in number, as if Adam should repine that the Garden, wherein God had planted, and wherein he was placed, was no greater: or the jews murmur that the Church was bounded within the Territories of judea: or as if earthly men should complain that the world was created in no greater compass. These would as soon be offended with Christ himself, if he were among them, and lived upon the earth: for in the days of his flesh, few followed him and his doctrine, He came to his own, 
john 1.11.  and his own received him not, but for the most part rejected him, nay, in the end they crucified the Lord of glory, and preferred a robber and murderer before him. 
john 18.40. Luke 23.19.  And those few that did cleave unto him, as wisdom is always justified of her children, what, I pray you were they? were they Kings and Princes, and Potentates, and Priests, and Prelates? were they the chiefest, the choicest, the highest, the noblest, the richest, and those in greatest authority? was it Herod, or Pilate, or the Scribes, and Pharises, the Rabbis and great Doctors of the Law? No, no, these above all others were his deadly enemies, and persecuted him and his Disciples unto death. Who then were his followers? Verily the poorest, the lowest, 
Matth 11.5.  and such as were the basest in the eyes and estimation of the former fellows; these were they that received the Gospel, these were they that believed in him; 
Matth. 2.16.  Indeed one Herod wished to find him, but it was not to worship him, but to kill him. 
Luke 23.8.  Another of them had desired of a long time to see him, and when he saw him, rejoiced, but it was for his miracles, not for his doctrine. The Pharises indeed came unto him to hear him, but it was to tempt him and entangle him in his words: so that they say, and not only confess, 
john 7.48, 49.  but glory in it, joh. 7. Have any of the Rulers, or of the Pharises believed in him? but this people that knoweth not the Law, are cursed. Blessed are they therefore that are not offended at him. 
Matth. 11.6. The third reproof.  Thirdly, they are reproved, which are troubled and disquieted at the great company and prosperity of the ungodly, whereat the faith of the Elect hath oftentimes staggered and started back, never remembering that God is ever good to Israel, 
Psal. 73.1, 12, 13.  even to the pure in heart, though they be very few in number, as Psal 73.12, 13. and Jer. 5.1, 2. Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? 
jer. 12.1.  So Hab. 1.13. Wherefore holdest thou thy tongue, when the wicked devoureth the man that is more righteous than himself? 
Hab. 1.13.  Howbeit they are set in slippery places, albeit for a time they may flourish, and spread themselves like a green Bay three, 
Psal. 37.35. The fourth reproof.  and in the end shall be horribly consumed, as a dream when one awaketh. Fourthly, such as lay the fault where it is not, and not where it is. Some upon Christ, as Adam did upon God, as if he were tied to give repentance: who notwithstanding offereth the means to draw them, but they will not be drawn; 
Matth. 23.37.  he would, but they would not, albeit he be bound to none. Some upon the Word, as if it were of no force and power, or at least not sufficient to convert the soul; which notwithstanding hath the working of the Spirit joined with it in all that are saved. Some upon the Minister, as if it were in him to convert the heart: he soweth the seed as the spiritual Husbandman, but he cannot make it grow, as also he washeth the body, 
Matth. 3.11. & 13, 19, 20.  but cannot baptise with the holy Ghost, & cleanse the soul. But the Parable of the Sower serveth to rectify and reform our judgement and understanding, that the fault is not in the Seedman, nor in the seed, nor in the sowing, but in the ground of men's hearts, so that we may say with the Prophet, 
Hos. 13.9. The fift reproof.  Thy destruction (O Israel) is of thyself. Fiftly, such as will stay till all men be agreed. For if the number of the sheep be few, we may look long enough, before all will meet in the unity of the Spirit. Woe then to such as wait for the coming in of all to join together, and will resolve upon nothing, so long as any remain unresolved, as if they strove to be the last that should be added to the Sheepfold. When all men think one thing, then will they join and jump with them in practice and opinion: but in the mean season they will hang and hover in the air in suspense, and expect a general agreement. And that they may do, until their eyes fall out of their heads, and be never the wiser, but rather the worse, and the wickeder. For this is to look for Heaven upon earth. Thus indeed it shall be when we come to know, even as we are known: then we shall have and hear a perfect harmony of all voices, singing with one mind, and with one mouth, Hallelujah: 
Revel. 19.1, 3.  but here our music hath many jars, and we meet with sundry rubs in our way: for we know only in part, 
1 Cor. 13.9, 10.  and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away. Howbeit, it availeth little, to speak to such of spiritual things, being wholly carnal themselves: and therefore set us deal with them in their own language, that is, speak to earthly-minded men of earthly things, and so keep ourselves within their own element. If these would never buy or sell, until all men be agreed of the due price and just value, they should never have any doings or dealings in the world, that now overburden themselves with the world. If they would never purchase foot of land, neither husband their ground, or plough, or mow, or sow, until all men were consenting about the matter, or manner, or time, when to begin, and where to make an end, or other like circumstances; their fields would be all grown over with thorns, and thistles; and nettles would cover the face thereof. How then are these so senseless and sottish as not to consider that there never was, nor never will be a general concord in any thing under the Sun? If then there will never be a full agreement, no, not in temporal things, wherein notwithstanding the senses of carnal and worldly men are expert and wholly exercised: how much less is it to be looked for in heavenly things, which are supernatural, and cannot be conceived of mere natural men? I may therefore say unto such, according as our Saviour reasoneth, 
john 3.12.  joh. 3. If I have told you earthly things, and ye believe not; how shall ye believe, if I tell you of heavenly things? If these had lived in the days of Christ, when some spoke one thing of him, and some another according to their several fancy and folly, 
john 7.12, 40, 41, 43.  some said he was a good man; some, of a truth he is a Prophet; some, this is the Christ; but others, nay, for he deceiveth the people, so that there was a murmuring, and a division among them because of him; doubtless they would have denied and refused him, at least till they had seen the Scribes and Pharisees, and other learned Lawyers among the jews, wholly to receive him. But how many among them, think you, were damned for this device, albeit they had fully as much to plead for themselves as these men have? And if Noah had never set upon the Ark to build it, until the whole world of the ungodly had consented unto him, and counselled him, he had perished with them in the waters. 
The sixth reproof.  What good thing ever was there, that all men allowed and approved? Lastly, another sort (the worst of all the rest) are here reproved, who make a scoff and derision at these Words of Christ, as Pilate did, when Christ jesus shown, that he came for this cause into the world, that he might bear witness unto the truth, he said, What is truth? 
john 19 20.  So do profane persons upbraid the faithful servants of God with this title as with a taunt, O, you are of the godly ones! O, you are one of these holy folk! you have the Spirit of God, and are one of the little flock! thereby scorning and deriding such as honour the Word, and frequent the hearing of it; nay mocking at the preaching of Christ, and bringing the Word itself into contempt, and as it were flouting God to his face. But he that sitteth in the Heavens, shall laugh at them, 
Psal. 2.4.  the Lord shall have them in derision, nay in detestation. For this differeth not from open blasphemy, nor these from wretched blasphemers, who make scoffs and jests at God's Word, whereby they shall be judged, nay condemned at the last day, except they repent. It is ill jesting with a sharp two-edgedsword that cutteth as a razor, 
Heb. 4.12.  which in the end shall cut them in pieces. These raise a nickname upon the Word, 
Psal. 138.2.  which He hath magnified above all his other Names, and are come to the height and top of sin, and take the name of God in vain in the highest degree, not only walking in the counsel of the ungodly, 
Psal. 1.1.  and standing in the way of sinners, but even sitting down in the seat of the scornful, whereby they fill up the measure of their sin, that God may fill to them the full vial of his fierce wrath and indignation. These do notoriously belch out their own shame, and manifestly renounce their own salvation, and prove with their own mouths, that they look for no other, but the portion of reprobates, together with the Devil and his angels. For I would gladly be informed, and receive answer from them, whether they believe in their hearts, that themselves have any true holiness in them, and are in the number of this little flock, or not? If they do, than their own words convince them, and by their own mouths (as the evil servant) they shall be condemned. If they do not, than they must be foul and filthy goats that shall stand at the left hand, as damned creatures, and receive an horrible curse denounced and executed against them: and all this by their own verdict and confession. For as Christ jesus at the last Day shall say to the reprobate, Inasmuch as they shown no mercy to his brethren, they did it not to him; so may I say to these scoffers, In as much as they do it against the Word, they do it against the Lord himself, whose Word it is. To conclude, I will speak to them in the words of the Prophet, 
Esay 57.3, 4.  Draw near hither, ye sons of the Sorceress, the seed of the Adulterer and the Whore, against whom do ye sport yourselves? against whom make ye a wide mouth? and draw out the tongue? are ye not children of transgression, a seed of falsehood?  
Secondly, here is peace and comfort against all discouragements that arise in the world from profane persons, and a sovereign preservative to all those that truly fear God, though they see themselves alone like a Pelican in the Wilderness, like an Owl in the Desert, and like a Sparrow upon the house top. If we be as a sign and wonder in Israel, 
Esay 8.28.  yea as a monster among men, yet let us not be discouraged, but remember that the Lords portion hath been but as the tenth, that is, in comparison of the multitude in all ages the least part, as it were an handful. If then we have heretofore run into all excess of riot with the world of the ungodly, and made conscience of nothing that is good or pleasing to God, and now have learned better things by the direction of the Word, to refrain from every evil way, to have respect to all the Commandments of God, and to make conscience of all, even the least sins: albeit we find ourselves left alone, as Eliah the Prophet did, when they had killed the Prophets of the Lord, and digged down his Altars; and walk in a rugged and untrodden path like Jonathan and his Armour-bearer, having few to follow us, 
1 Sam. 14 13.  or to accompany us, many to dissuade and discourage us, and some ready to hinder us, and to pull us back; yet let us say with Peter, Though all men should forsake thee, 
Matth. 26.32. john 6.68.  yet will I never leave thee: and elsewhere, Whither shall we go? thou hast the Words of eternal life; when jesus said unto the Twelve, Will ye also go away? And let this be our comfort, and give us rest, that thus it hath gone evermore with the faithful, this hath been the state of Religion, and few in comparison of the rest have found the true pathway that leadeth to life and salvation to their endless comfort.  
Thirdly, learn that the number of the wicked and reprobate is exceeding great, and the way to Hell hath many people and passengers that thrust and throng by heaps that way. The way is broad, and the gate wide that leadeth to destruction, 
Matth. 7.14.  and many there be that enter in thereat, Matth. 7. We are ready to follow a multitude to evil, but Christ jesus giveth us counsel to shun that way, as a dangerous rock, which the multitude treadeth. Hence it is, that the Apostle teacheth, 1 Cor. 1. Not many wise after the flesh, not many mighty, 
1 Cor. 1.26, 27.  not many noble are called, but the foolish things, weak, and base, and despised, and things which are not, hath God chosen, to confound and bring to nought the glory of the world. The worst courses have commonly the most followers, and the worst number is for the most part the greatest number: forasmuch as the greatest part are left out of the Book of Life, and the Catalogue of God's election. And as in the old world, when the flood came, 
2 Pet. 2.5. Gen. 6.22. Luke 18.8.  all flesh had corrupted his ways upon the earth; so at the coming of the Son of man, shall he find faith upon the earth? The greatest part shall be given to carnal security, and worldly profits, without any respect to heavenly things. Such as came out of Egypt, were for the most part of them murmurers, and therefore perished. There were four hundred and fifty false prophets standing to plead Baal's cause, 
1 King. 18.19.  when one only Elias stood for the honour and glory of the true God of Israel. 
1 King. 22.6.  There were also four hundred flattering prophets against one plain Preacher Michaiah, that spoke the truth from his heart, yea even for the good of the King himself, if he had known the things that belonged to his own peace, but they were hidden from him. Hereby than we learn the vanity of all such as go about to excuse themselves, because they have many fellows that are followers of their folly, and multitudes of companions in throngs and heaps, partakers of their evil courses. They say, We are not alone, We have a world of people in the same case. If this be all they can allege for themselves, and their sins, and their consorts, woe unto them: for as they have many join with them in evil, so they shall have multitudes partake with them in punishment. God will judge all the ungodly, he regardeth neither might nor multitude. What store of carcases perished in the waters, and what heaps went to Hell among them? and at the last Day the Lord will give judgement against all men, 
jude 15.  and rebuke all the ungodly among them, of all their wicked deeds which they have ungodlily committed, and of all their cruel speaking, which wicked sinners have spoken against him. Every man shall receive the things which are done in his body, 
2 Cor. 5.10.  according to that he hath done, whether it be good or evil, 2 Cor. 5.10. He hath evermore plagued multitudes as well as a few persons, with whom it is easy to do execution, inasmuch as he cometh with thousands of his Saints and Angels, Judas 14. The worst ways have evermore found the greatest applause, consent, and countenance of the world. When it was agreed to compass Lot's house, they assembled together both young and old, 
Gen 19.4.  all the people from every quarter, Gen. 19 When the golden calf was to be made, 
Exod. 32.3.  all the people broke off the golden earing which were in their ears, Exod. 32. When Pilate demanded what should be done with Christ, 
Matth. 27.22.  they all cried out, Let him be crucified, Matth. 27. So in maintenance of Idolatry, the zeal was so great, 
Acts 19.34.  that all with one voice cried out, Great is Diana of the Ephesians. Every place is full of evil; the greatest part ready to back and bolster it; to uphold and countenance it; 
Esay 59.15.  and such as never so little oppose against it, make themselves a prey. Who seethe not what plenty is every where of Atheists, unbelievers, ignorant persons, disobedient, swearers, blasphemers, profane, breakers of the Sabbath, contemners of the Gospel, and what not? It is not their multitudes that can protect and patronise them, but shall rather increase their sorrow and punishment.  
Lastly, it is our duty to seek, nay, to strive to enter in at the strait gate, that we may find ourselves among the little flock, and join with those few that live well. And the rather, because many will seek to enter in, and shall not be able, because it is too late, 
Luke 13.23.  like the foolish Virgins, who, when the Bridegroom had shut the doors, desired to have them opened: but the Lord answered, Verily, I say unto you, I know you not. 
Matth. 25 12.  It must be our study to be in this little number. We commonly and for the most part sit still as a secure and senseless people, 
No easy matter to come to Heaven.  as though it were the easiest matter in the world to step to Heaven, or as if all the world should be saved. If multitudes were not of this mind, they would not spend all their days in vanity, in pleasures and pastimes, in chambering and wantonness, in playing, in gaming and rioting, in eating and drinking, in surfeiting and drunkenness, and idleness, which was the life of the Sodomites; 
Ezek. 16.49.  as if they were borne to no other end: or as if they should continue here for ever; or as if this were their vocation and calling; or as if there were no other Heaven; or as if this were the way to the Kingdom, which is the beaten path to Hell; or as if diverse passing this way, were not now already in torments. It is commonly thought of these, that Heaven is as easily gotten and obtained, as for a man to open his mouth and breathe, and receive in the common air; their lose practice discovereth their opinion to be no other. What then, I beseech you, is become of the Words and warning of Christ? is his counsel and wisdom any way disproved? what is now become of the narrow way? where is the strait gate that we have given us in charge to search after? is the way now grown at last to be wide and broad, when there are a few only that tread in it? Doubtless, either it is so, or else these men glory in themselves that they are wiser than He, who is Wisdom itself, and that they have found a nearer cut, and shorter passage to Heaven, than He ever knew or commended to men. But if he be the wisdom of the Father, 
1 Cor. 10.30. Col. 2.3.  and have all the treasures of wisdom dwelling in him, certainly these men are stark fools, and wholly ignorant of the right Way that leadeth to salvation. 
Facilis d●scensus Averni: at superare gradum, superasque evadere ad auras, hic labour, hoc opus est. Aeneid. lib. 6.  It is an easy matter to go to Hell: we are all by nature in the way unto it, and we have many helps and guides that offer themselves to take us by the hand, and to conduct us, ●●d to accompany us thither. It is the hardest matter that can be in the world, to come to Heaven. All excellent things are hard, the more excellent the harder: but nothing more excellent than a Kingdom. It is a difficult matter and very uneasy to climb up to the top of an high mountain, or a steep rock; it requireth puffing and blowing, and labouring, and striving, and struggling, and sweeting; contrariwise it is an easy matter to run down an hill without any staying and stopping, without any hindrance, or interruption, or intermission. So is it the easiest matter in the world to throw ourselves down, and to plunge ourselves headlong into the pit of Hell, as it was to throw one's self down from the pinnacle of the Temple: but to get up to the holy Hill of God, and to attain to the Kingdom of Heaven, this is a labour, this is a work indeed; this cannot be done without taking up of the Cross, without denying of ourselves, without mortifying of the old man, 
Hebr. 12 1.  without laying aside the sin that doth so easily beset us, without using violence to shake off the hindrances that stand in the way: so that I may say with the Apostles, If the righteous scarcely be saved, 
1 Pet. 4.18.  where shall the ungodly and the sinner appear? 1 Pet. 4.18.  
Little Flock.) Another observation from this limiting and restraining title, that the flock is little, is, that it is so called, because it is little regarded in the world. Now observe in this place, that the Scripture speaketh of things, sometimes as they are in themselves and in their own nature; 
Tolet. in Luc. 9 pag. 788.  and sometimes according to the account and estimation of men. A lively example of them both we have, 1 Cor. 1. concerning the preaching of the Word. For when the Apostle speaketh of it as it is by the ordinance of God, 
1 Cor. 1.24, 23, 2●, 25, 18, 2●  he calleth it the power of God, and the wisdom of God, Verse 24. but when he speaketh of it as it is in the corrupt account of the sinful world, he calleth it a stumbling block and foolishness, Verse 23. and the foolishness of preaching, Verse 21. the foolishness of God, and the weakness of God, Verse 25. What then? is the publishing of the Gospel in itself either a stumbling block, or foolishness, or weakness? No, in no wise, being mighty to throw down all strong holds: but thus the men of this world account and judge of it. 
Rom. 1.16.  To whom then is it the power of God? To them that are called, Verse 24. to them that believe, Rom. 1.16. And to whom is it foolishness? To them that perish, 1 Cor. 1.18. So touching the flock of God, in the estimation of God it is great, but in the estimation of the world it is as little. Thus the faithful are called by Christ our Saviour, 
Matth. 10.42. & 18.6.  The little ones that believe in him, Matth. 10.42. & 18.6. But howsoever they be tendered of God, and highly in his favour, yet they find hard entertainment at the hands of the profane men of the world. Doct. 5 This teacheth, that the faithful are hated, contemned, and little regarded of wicked men. Howsoever, 
Zach. 2.8.  they that touch them, touch the apple of his eye, yet the ungodly account basely and vilely of them, as if they were the scum and filth of the world, or unworthy to live, or to breathe among men, or to tread upon the earth. 
Psal. 22.6.  Thus the Prophet David complaineth concerning himself, Psal. 22. I am as a worm, and a wonder among many, a reproach of men, and despised of the people. Thus also speaketh the Prophet Esay, Chap. 8. Behold, I and the children whom the Lord hath given me, are for signs and for wonders in Israel, from the Lord of Hosts which dwelleth in mount Zion. So the Prophet Zachary complaineth, speaking of the Priests and Levites that were earnest to lay open the sins of the people before God, 
Zach. 3.8.  Thou and thy fellows are men wondered at, or they are accounted as monsters among men. Thus Christ speaketh, 
joh. 16.2.  They shall put you out of their synagogue, yea the time cometh, that whosoever killeth you, will think that he doth God service. The Apostle Paul was no sooner converted, but by and by he was hated, reviled, and persecuted, who before lived in peace and preferment, in credit and countenance, in favour and friendship with the greatest men. Whereupon he saith, 1 Cor. 4. 
1 Cor. 4.9, 13. 2 Cor. 11.23, 24, 25.  I think that God hath set forth us the Apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to Angels, and to men, even the offscouring of all things unto this day. And thus it is with others also.  
And no marvel. For first they follow goodness, Reas. 1 which the men of this world cannot abide, but hate unto the death, and therefore how can it be otherwise? The Prophet saith, Psal. 38. 
Psal. 38.19, 20.  They that hate me wrongfully, are multiplied, they also that render evil for good, are mine adversaries, because I follow the thing that good is. If he had followed evil, he had been loved of the evil.  
Secondly, they refuse to follow wicked men in the works of the flesh, so that they think it strange that they run not with them into all excess of riot, 
1 Pet. 4.4, 5.  and they speak evil, because they are evil, of such as are better than themselves: but they shall give an account to him that is ready to judge the quick and the dead, 1 Pet. 4. If we were of the world, the world would love his own, but because we are not of the world, but we are chosen out of world, therefore the world hateth us, 
john 15.19.  john 15.19. As then, the friends of the world are the enemies of God, so the enemies of the world are the friends of God, Jam. 4.  
Thirdly, the servant is not greater than his Lord, nor the Disciple than his Master, neither he that is sent, 
john 13.16. & 15.20. Luke 11 18. Matth. 10.25. Luke 7.34. & 23.32.  greater than him that sent him, John 13.16. & 15.20. If then they have called the master of the house Beelzebub, a Samaritane, a Wine-bibber, a friend of Publicans and sinners, Luke 7.34. How much more shall they call them of his household? And if they do these things to the green tree, what shall be done to the dry and barren? Luke 23.32. and if they have persecuted him, they will also persecute them that belong unto him.  
Fourthly, they know not the Father, neither his Son jesus Christ, and therefore no marvel if he will not know them, no marvel if they do not know his Children. The world doth not know the Sons of God, neither the love of the Father toward them, neither their love toward the Father, because they know not the Father himself, 
joh. 15.21. & 16.3.  Joh. 15.21. & 1 Joh. 3.1. God is not their Father, neither they his children, and therefore his children are strange to them.  
Lastly, the ungodly are the seed of the Serpent, that is, 
john 8.44.  the children of the Devil, and he their father, whose lusts and will they perform, and whose express Image they represent, Joh. 8. This the Lord saith, Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed, it shall bruise thy head, and thou shalt bruise his heel. To this purpose Solomon speaketh, Prov. 29.27. 
Prov. 29.27. & 28.4.  & 28.4. An unjust man is an abomination to the just, and he that is upright in the way, is abomination to the wicked. The wicked hate the godly wrongfully, and without cause, the godly hate them worthily, (not simply their persons, but so fare as God's Image is defaced) as the old Serpent's brood, and therefore account of them no otherwise then they do of their Father. For as every one that loveth him that begat, 
1 john 5.1.  loveth him also that is begotten of him: so they that hate him that begetteth to his corrupt image, hate them also that are begotten of him. The hatred of the ungodly, whereby they abhor the faithful, for their faith's sake, which is good: nay, for their Father's sake, which is God, is implacable, and never can they be reconciled; it may not therefore seem strange, if the godly do not only hate ungodliness, but the desperate ungodly also themselves for their ungodliness, as we hate not only the poison of the Serpent, but the Serpent for the poison's sake. But it will be said, Object. We are commanded to love our enemies, to bless them that curse us, to do good to them that ●ate us, and to pray for them that persecute us, Matth. 5. If then we must love them, 
Matth. 5.44.  we may not hate them. I answer, It is true, Answ. we are charged to love our enemies, but not Gods enemies, nor the enemies of godliness, so fare as they may be discerned so to be. For we must make a difference between his enemies and ours. We must love them that are enemies to our persons, but not those that are enemies (so fare as they are enemies) to our profession, and for the profession sake. It will be objected further, Object. Are we not bound to love every creature of God, 
Gen. 1.31.  seeing he saw them all to be very good? and are we not charged to love all men as they are men? 
2 Pet. 1.7.  and not only to embrace brotherly kindness, but love in general? I answer, It is true, Answ. we are commanded to love all men as men, and every creature as it is a creature created of God, and not to hate and abhor any of them as they are the work of his hands: but so fare as the Image of God is deformed and disfigured in them, we may hate them, and we ought to hate them: Nay, the more this Image of God is stained and corrupted, the more we are to dislike them, and detest them. 
Rom. 9.13. Mal. 1.3.  God himself hateth the wicked with a perfect hatred, Rom. 9 Mal. 1. Now we are entered into a covenant with God, to have the same friends, and the same enemies: his friends must be our friends, and his enemies must be our enemies. This made the Prophet say, Do not I hate them, O Lord, 
Psal. 139.21, 22.  that hate thee? and am I not grieved with those that rise up against thee? I hate them with perfect hatred, I account them mine enemies, Psal. 139. We must therefore be at peace with them that are at peace with him, and we must have continual war with them that are at war with him, even as the Lord himself professeth to Abraham, 
Gen. 12 3.  that he will bless them that bless him, and curse them that curse him, Gen. 12.3.  
First, Use. 1 conclude from hence, that we must take heed we despise not one of these little ones. For though they be little, yea nothing at all, and less than nothing in the eyes of the world, yet we may not set them at nought, whom the Lord jesus will at the last day set at his right hand; neither make them our footstool, that shall sit upon seats, 
Matth. 18.10. 1 Cor. 62, 3.  and judge the Angels, nay the world. There are sundry motives to move us to beware of hating and despising them, all of them of great force and moment. First, their Angels in Heaven do always behold the face of the Father which is in Heaven, and they are ready, 
Heb. 1.14.  as ministering spirits, to minister for them that shall be heirs of salvation, and are armed with power against them that are their enemies, and heirs of wrath and destruction. For wherefore are they said to behold the face of God, but because they stand about the Throne of God as their King, waiting his appointment to do his will, and to send them to safeguard his servants that are so smally set by of the world? Secondly, the Son of man came to save them, 
Matth. 18.11.  therefore we may not condemn them; he loved them with perfect love, therefore we may not hate them with perfect hatred, Mat. 18.11. It is God that justifieth? who shall dare to condemn? 
Matth. 18.5.  Thirdly, such as receive them, do receive him; and contrariwise, such as hate them, do hate him: such as persecute them, 
Acts 9.5.  do persecute him: such as revile them, do revile him, because he accounteth this as done to himself, and esteemeth himself wounded thorough their sides. Fourthly, woe to such as any way offend these, though they be little ones, it were better that a millstone were hung about their neck, 
Matth. 18.6.  and that they were drowned in the depth of the Sea. An offence is sometimes taken, and sometimes given. An offence only taken, is not to be regarded, as not being given, Matth. 15.14. neither yet in itself any sin. The Pharises were offended, but Christ jesus giveth a precept, to let them alone. 
Matth. 15.14.  For no man must be hindered from doing his duty, because offence is taken thereby, forasmuch as that were to subject the Precepts of God to the pleasure of man. Christ himself and his Gospel were a rock of offence, and a stone to stumble at, Esay 8.14, 
Esay 8.14, 15. Rom. 9.32. 1 Pet. 2.6. Luke 2.34. 1 Cor. 1.23.  15. Rom. 9.32, etc. Offence was taken sometimes at the meanness of his person, and sometimes at the matter, or manner of his doctrine, howbeit the fault was not in Christ, but in the jews and Pharises themselves, who looked for a Messiah, not such as is described in the Scripture, but such as they had framed and hammered in their own brains by misunderstanding the Scriptures. An offence given is in the nature thereof a sin, of which Christ jesus speaketh in that place of offending the little ones. This is sometimes barely given, but not taken, God preveting the evil that might come thereof, & sanctifying those with his grace that behold the offence, that they are not corrupted by it, or entangled in it: and sometimes it is both given and taken, so that others are taken and overtaken in the same manner. This is a sin against God and man, which becometh so much the greater, when it is both offered and accepted, of which Paul giveth a charge, 1 Cor. 10. Give none offence, neither to the Jews, nor to the Gentiles, 
1 Cor. 10. 3●.  nor to the Church of God, that is, to none, either within or without, to believers or unbelievers. Object. But doth the offence given, excuse those from all fault, to whom it is given? or doth it give them freedom from guilt and punishment, being drawn away, and enticed by others? I answer, Answ. No, in no wise. This was the sin of Elies' sons, who by their evil life caused the people to abhor the offerings of God: yet notwithstanding God threatneth to bring an heavy judgement upon Israel, at which, 
1 Sam. 3.11.  both the ears of every one that heareth it should tingle. As then a woe is denounced against such as give offence, so is a woe due to such as take it when it is given. For the Commandment of God ought to be of more force with us, to keep us within the compass of our duty, than all the evil examples of men to corrupt us, and hinder us from it, that so we may show ourselves to be the Sons of God in the midst of a froward and crooked generation, among whom we must shine as lights in the world, Phil. 2.15.  
Secondly, let us not marvel that the world hateth us: rather it were to be marveled, if they should not hate us, that hate the Lord, and cannot abide to be tied to his Commandments, which are most grievous and irksome, and toilsome unto them. Neither let us wonder concerning the fiery trial, 
1 joh. 3.13. 1 Pet. 1.7. & 4.12.  which is to try us, and to make our faith much more precious than gold that perisheth, as though some strange thing had happened unto us: but rather let us rejoice, inasmuch as we are partakers of Christ's sufferings, that when his glory shall be revealed, we may be glad also with exceeding joy, 1 Pet. 1.13. Such is our weakness and infirmity, yea such is our love and liking to ourselves, and our own ease, that we desire freedom from all troubles, and rather are ready to join with the wicked, than we would willingly suffer any thing, or be hated of them. We are prone to say in our prosperity, 
Psal. 30.6.  I shall never be moved; and therefore when we begin to be evil spoken off for righteousness sake, and hear slanders and reproaches on every side, we take the matter so heavily and heinously, and look so strangely upon it, as if we had never heard of any such condition; or as if the Saints of God had never endured like persecution; or as if the Word of God had never spoken word of enduring affliction; or as if it were not the beaten path that bringeth us to salvation; or as if Satan and his instruments had put on a new affection, and altered their former disposition. How have we forgotten, that all the servants of God from righteous Abel to these present times have suffered tribulation? and therefore it may not be thought any novelty, 
Matth. 5.12.  forasmuch as they have done this to the Prophets and people that were before us. We have forgotten what befell our Lord and Master, who endured the Cross, and despised the shame, 
Heb. 12.2.  and is set down at the right hand of his Father. We have forgotten that we must walk through good report, and evil report, through honour and dishonour. 
2 Cor. 6.8.  We have forgotten that the holy Apostles went away from the Council rejoicing, 
Acts 5.41.  that they were accounted worthy to suffer any thing for Christ's sake. 
Heb. 10.34.  We have forgotten that the believing Hebrews suffered with joy the spoiling of their goods, knowing that they had a better inheritance reserved for them in the Heavens, and an enduring substance that should never fade, nor fail, nor fall away.  
Thirdly, give no occasion of offence to wicked worldlings to open their mouths against us, to speak evil both of us, and of our profession. The Apostle warneth us to cut off occasions from them that seek occasions, 2. Cor. 11. 
2 Cor. 11.11.  And he warneth young women to guide their houses, 
1 Tim. 5.14.  and to give no occasion to the adversary to speak reproachfully, 1 Tim. 5. These are they that watch for our halting and slipping, as the Fowler doth for the Bird, or the Hawk for his prey. They lay nets and snares to catch the simple and heedless soul. It is meat and drink to them, if they can take them at any advantage. If we suffer reproof and reproach wrongfully, happy are we, and great is our comfort, we have no cause of grief and sorrow, but rather of rejoicing, resting in the testimony of a good conscience, 
Psal. 37. & 44.11, 12, 13, 17.  and the approbation of God's Spirit, who shall bring forth thy righteousness as the light, and thy judgement as the noon day. Thus we see in the faithful, Psal. 44. Thou hast given us like sheep appointed for me●t, thou makest us a reproach to our neighbours, a scorn and derision to them that are round about us; thou makest us a byword among the Heathen, a shaking of the head among the people, etc. all this is come upon us, yet have we not forgotten thee; neither have we dealt falsely with thy Covenant, etc. But if we suffer as evil doers, we have no comfort at all in any such sufferings, but rather much discomfort, and matter of sorrow and mourning.  
Fourthly, let us from the hatred and harsh entertainment we find in the world, be persuaded to knit ourselves more closely to the rest of the faithful, that are brethren of the same Father, servants of the same Master, and members of the same body. Forasmuch therefore as we are hated in the world, and of the world, let us cleave the more closely to God our Father, and to Christ our head, 
joh. 15.17, 18. & 17.26.  John 15.17, 18. who commandeth us to love one another; Hence it is that Christ saith, I have declared unto them thy Name, and will declare it, that the love wherewith thou hast loved me, may be in them, and I in them. Touching this brotherly kindness, observe these three circumstances, the manner, the time, and the persons. The manner of it must be earnestly, fervently, constantly, and in truth: not faintly, not coldly, not hypocritically, not in show only; for so did Cain love his brother. The time must be at all times, every season is the season thereof fit to practise it: not in prosperity only, and when they have little or no need at all of us, but chiefly and especially in adversity, in time of dearth, and famine, which is the time of the trial of our love, as Pro. 17.17. & 18.24. 
Prov. 17.17. & 18.24.  A friend loveth at all times, and a brother is borne for adversity. And touching the persons, whom are we to love? all the brethren, not only the rich and wealthy, but the least, the lowest, the meanest, the poorest, among them especially, whom the Lord hath chosen to be rich in faith, 
jam. 2.1, 2, 5.  and heirs of the Kingdom of Heaven. To this end, we are warned not to have the faith of our glorious Lord jesus Christ in respect of persons, forbidding us to despise poor Christians, and to respect only the richer sort of higher places that abound in earthly blessings. Now, to effect this brotherly love the better, 
Motives to work true love in us.  and to work it the sooner in our hearts, we must consider sundry motives to move us thereunto, laid before us in holy Scripture. First, we shall be all known to be the Disciples of Christ by this charity, 
joh. 13.35.  as a servant is by his livery to what Master he belongeth, John 13.35. Secondly, hereby we know that we are translated from death to life, 
1 joh. 3.14.  and from the state of damnation to salvation, because we love the brethren. They are all no better than dead men, stark dead in sins and trespasses, and lying under condemnation, that are destitute of this love. Thirdly, whosoever hateth his brother, the Son of his heavenly Father, is another Cain, a very murderer: 
1 joh. 3.15.  and ye know that no murderer hath eternal life abiding in him. If we would scorn to be blotted and branded with such an odious name, it behooveth us to avoid and beware the like practice, as well as the title. It is in vain for us to go about to shun and shake from us the name, so long as we resemble his nature. Nay we are like the Devil himself, 
john 8.44.  who was a murderer from the beginning, Joh. 8. When the Prophet told Hazael of his barbarous and horrible cruelty that he should show against the children of Israel, he seemed to scorn it, and to startle at it, as at an hideous matter, Is thy servant a dog, 
2 King. 8.13.  that he should do this great thing? but what availed this? or was he one inch the further from it, because he put it away from him? No doubtless. So what shall it profit these men to cast from them those names of Cain and his father the Devil, and think they have wrong offered them to be so esteemed: when in the mean season they nourish malice and mischief in their sinful hearts? Fourthly, hereby we know that we are of the truth, 
1 joh. 3.19.  and shall assure our hearts before him, by the opposition of the world, 1 Joh. 3.19. so that from hence we should gather great consolation and assurance to ourselves, that we are not married to the world, but are divorced from the world. 
jam. 4.4.  If we be the friends of the world, we become the enemies of God, because the friendship of this world is enmity with God. Fiftly, love is of God, 
1 john 4.21. john 17.3.  and every one that loveth, is borne of God, and knoweth God; whereas he that loveth not God, knoweth him not, 1 Joh. 4.21. howbeit this is eternal life, to know him, Joh. 17.3. Sixtly, God hath loved us first, when we deserved no love, 
1 john 4.9. Rom. 5.8.  but to be hated, whereas we often hate those that deserve to be loved: yea he so loveth us, that he sent his Son, his only begotten Son, whom he loved, and in whom he is exceedingly well pleased, that we might live through him. Is not this love of his toward his enemies strong enough, to work love again in us toward our brethren? O what a little feeling have we in our hearts of the love of the Father, if it cannot work thus much in us, to cause us for his sake to love his children? The bright beams of the love of the Sun of righteousness did never shine upon us to quicken us, if we do not also warm his Sons with the comfortable heat thereof. Seventhly, 
1 john 4.17.  we have boldness to lift up our heads in the Day of Judgement, because as he is, so we are in this world; if we be regenerate, we are partakers of the heavenly nature, ready to render love for love. Lastly, if we say we love God (as who will not say it, and how many ready to swear it) and yet hate our brother, 
1 john 4.20. & 5.1.  we are liars, and speak not the truth: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? forasmuch as every one which loveth him that begat, loveth him also that is begotten of him, 1 Joh. 5.1. All these are as so many chains, whereunto I might add sundry other links, to couple us together, and to hold us close one to another. If we break these bands in sunder, that nothing will hold us, like the man distempered and distracted in the Gospel, How can we have any communion with God, that have no fellowship with the brethren?  
Fiftly, we all have need of patience, seeing we are assured to find such as will be sure to exercise it, and we must earnestly crave it of the God of patience. For how shall we go thorow-stitch with our profession, for which we shall not only be little esteemed, but hated of all men, 
Luke 21.19. Heb. 10.36.  except we possess our souls with patience against the contempt, which all for Christ's sake are subject unto in this present world? We are commonly esteemed as the refuse and off all of all others, but let us keep faith and a good conscience, and then say with the holy man Job, whose patience and constancy was many ways proved; and sundry false imputations charged upon him, Behold, my witness is in Heaven, 
john 16.19. 1 Cor. 4.3.  and my record is on high. And with the Apostle, With me it is a very small thing that I should be judged of you, or of man's judgement: yea, I judge not mine own self. The Faithful are Gods hidden Ones, dear to him, and beloved of him. And as they are the members of Christ, so he accounteth his body after a sort maimed and unperfect, without us, for He is the Head over all things to the Church, 
Ephes. 1.23.  which is his body, the fullness of him that filleth all in all, Eph. 1.23. where the Apostle showeth, that his body is his fullness. Is it not a blemish and deformity in the natural body, wherein one member only (if it be but a little finger) is wanting? so Christ jesus should be unperfect, as a body maimed and disfigured, if any of his members should be missing, which he will not suffer to be taken from him. If at any time great men favour and respect us, we pass not greatly, what inferior persons think of us. So should it be with us concerning the matter in hand, we ought to digest the disgraces and reproaches of the world more easily and with all patience, considering the mighty God and Christ his Son and our Saviour have us in such estimation. 
Rom. 8.31.  For if God be on our side, who shall be against us? We commonly affirm, A friend in the Court is as good as a penny in the purse, and we find it so. If then we have a friend in the Court of Heaven, which is the highest Court, and from whence lieth no appeal, we shall not need to fear, or be disquieted, what man doth, or can do unto us. And if we had the greatest friends that can be upon the earth, what benefit can we promise to ourselves by it, when he that is higher than the highest, is our enemy?  
Lastly, as we are hated, and shall be hated in the world, so we must learn and acknowledge that it is not lawful to avenge ourselves, or to recompense and requite like for like, 
Matth: 5.44. 2 Cor. 2.10. Acts. 7.59. Luke 17.3. Rom. 12.19.  but we must love our enemies, Matth. 5.44. and forgive them, Luke 17.3.2 Cor. 2.10. and pray for them, Acts 7.59. Hence it is that the Apostle teacheth, Rom. 12.19. Avenge not yourselves, but rather give place unto wrath, for it is written, Vengeance is mine, I will repay, saith the Lord. He is the judge of the whole world, and to him it belongeth to punish: and shall not the Judge of the whole world deal uprightly? 
Gen. 18.15.  He judgeth without all passion or perturbation, whereas we are partial and passionate, and sometimes peevish in our own causes. It is the office of God that properly belongeth to him, 
Psal. 94.1.  to revenge all our wrongs whatsoever, who will more sharply and severely right our causes, than any other man can do; whereas if we be avengers of our own private injuries, we make ourselves judges of the earth, we take upon us the perfect knowledge of all things, we make ourselves searchers of the heart, we wrist the sword of justice from the Magistrate, nay, we usurp the office of God, and make ourselves to be witnesses, parties, and punishers in our own matters, which was never allowed in any Court where there was any colour of upright dealing, and we cannot expect the Divine revenge, which only keepeth due measure and proportion between too much, and too little.  
Little flock.) The last observation taken from the limitation added to the flock of Christ that it is little, and arising from the former interpretation, is, that it is said to be little, in respect of the opinion that these poor sheep have of themselves. Their hearts are not haughty, neither are their eyes lofty, 
Psal. 131.1, 2.  neither do they exercise themselves in great matters, or in things too high for them, but they behave themselves as a child, that is weaned from his mother, their soul is even as a weaned child. This teacheth us, Doct. 6 that the faithful are little and lowly in their own eyes. This we learn by sundry examples in the Old and New Testament. Jacob an holy Patriarch saith of himself, Gen. 32.10. I am not worthy of the least of all the mercies, 
Gen. 32.10. & 18.27.  and of all the truth which thou hast showed to thy servant. Thus doth Abraham the Father of the faithful confess in his prayer, I have taken upon me to speak to my Lord, which am but dust and ashes, Gen. 18. Ezra the learned Scribe of God was ashamed and blushed to lift up his face to God, 
Ezra 9.6. job 1.1. & 4.3, 4. & 42.6.  Ezra 9.6. Job a just and upright man, one that feared God, and eschewed evil, who had none like to him in the earth, answered the Lord and said, I am vile, what shall I answer? I will lay mine hand upon my mouth, once have I spoken, yea twice, but I will proceed no further; yea, I abhor myself, and repent in dust and ashes. 
Esay 6.6.  The Prophet Esay cryeth out, Woe is me, for I am undone, because I am a man of unclean lips, Chap. 6.6. The like we might say of Moses, 
Exod. 4.10, 13 jer. 1.6. Dan. 9 8. I hn 1.27. Matth. 11.11.  Exod. 4.10, 13. of Jeremy, chap. 1.6. and of Daniel, chap. 9.8. John Baptist maketh it known, that he was not worthy to unloose the shoes latchet of Christ that came after him, albeit among them that were borne of women, there hath not risen a greater than he. The Prodigal Son, being come to himself, 
Luke 13.21. & 18.13.  and to his Father, confesseth, Father, I have sinned against Heaven, and in thy sight, I am no more worthy to be called thy Son. The Publican, being come up to the Temple to pray; stood a fare off and would not lift up so much as his eyes unto Heaven, but smote upon his breast, saying, O Lord, be merciful to me a sinner. So Paul testifieth that he was as one borne out of due time, 
1 Cor. 15.8, 9  not worthy to be called an Apostle; not only the least of the Apostles, 
Ephes. 3.8. 1 Tim. 1.15.  1 Cor. 15.8. but the least of all the Saints, Ephes. 3.8. and the greatest of all sinners, 1 Tim. 1.15.  
The reasons are many and weighty. Reas. 1 For first what have we to be proud of? or wherefore should we advance ourselves? 
2 Cor. 3.5.  we are not able of ourselves to think any thing that is good: and without the help and assistance of Christ we can do nothing at all, Joh. 6. so that to be proud of ourselves, is to be proud of nothing.  
Secondly, they know their sins to be more in number then the hairs of their head, that they provoke him every day, and are not able to answer him one of a thousand: their iniquities are increased over their heads, 
Ezra 9.6. Lam. 3.22.  and their transgressions are gone up to the Heavens, Ezra 9.6. so that it is his mercy, that they are not utterly consumed. The more the Lord vouchsafeth his grace unto them, the more they behold their own ways, and are privy to their own wants. They know they have many known and open sins. They know they stand in need to pray to God to cleanse them from their secret faults. They know they must beg of him, 
Psal. 19.12, 13.  to keep his servants from presumptuous sins, that they may not have dominion over them. They know they are daily to crave pardon for their errors, ignorances, and negligences, for omitting good, for committing evil. They know their own hearts smite them, 
1 joh. 3.20.  and if their own hearts condemn them, God is greater than their hearts, and knoweth all things. And have they not therefore cause in all these respects to hang down their heads, and to humble themselves in the sight of God? As for the ungodly, it is not so with them, they are blind and can see nothing; they are deaf and will learn nothing; they are senseless and can feel nothing, be it never so palpable.  
Thirdly, Christ jesus hath left himself as a pattern and precedent unto us, for he is meek and lowly in heart, 
Matth. 11.29.  Matth. 11.29. who being in the form of God, and thinking it no robbery to be equal with God, took upon him the shape of a servant, 
Phil. 2.6, 7.  and made himself of no reputation. Thus he humbled himself, and became obedient unto the death, even the death of the Cross. Yea, he disdained not to wash the feet of his Disciples, 
joh. 13.5, 15.  and gave them an example what they should do, even as he had done to them. Thus he that was both God and Man, the Lord of Heaven and earth, the eternal Son of the Father, the brightness of his glory, 
Heb. 1.3.  the express Image of his person, the Heir of all things, upholding them by the Word of his power, the King and Priest of his Church, did stoop down and abase himself for us, even to the death, and that also the cursed death of the Cross, 
Luke 21. 27.  and was in the world as he that serveth, Luke 22.27. Ought not we therefore to set evermore his example before our eyes, as a glass to look upon, and in lowliness of mind each one of us to esteem of others better then of ourselves, that the same mind might be in us which was in him?  
Fourthly, we are but dust and ashes, whether we consider our rising or our falling, our beginning or our ending, 
Gen. 3.19. job 1.21. 1 Tim. 6.7.  our first or our last: for dust we are, and to dust shall we return, Gen. 3. We brought nothing with us in this world, and it is certain we can carry nothing out. Is not the baseness of the matter out of which we were form, and into which we shall be resolved, argument weighty enough to pull down every high conceit of ourselves, and to preach humility unto us?  
Lastly, God giveth all men somewhat to humble themselves in soul, or in body, or in name, or in some that are near unto them, or in all these combined together, at least if they know themselves. It is an hard matter to know ourselves aright, for few do it. We are for the most part ignorant of ourselves, and strangers at home, how quicksighted soever we are abroad. We cannot look upon ourselves, or cast our eyes about us, but we have causes and occasions of humiliation, as Jacob, after he had wrestled with God, had his thigh out of joint, 
Gen. 32.25, 31. 2 Cor. 12.7, 8, 9  and he halted of it all the days of his life afterward, Gen. 32. So had the holy and blessed Apostle Paul asplinter in the flesh, the messenger of Satan to buffet him, lest he should be exalted above measure through the abundance of revelations that were given unto him. And albeit he besought the Lord thrice that it might departed from him, yet he obtained in not, but received this gracious answer, My grace is sufficient for thee, for my strength is made perfect in weakness. The best servants of God therefore have had something to cast them down even to the ground, and if we have not eyes to see this which every where offereth itself before us, we are blind, and can see nothing at all.  
First of all this serveth for reproof, Use 1 and that of sundry sorts of persons. It giveth a check to all justiciaries and Merit-mungers, who, like Pharises, being ignorant of God's righteousness, 
Rom. 10.3.  and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. Such men swelling very big with the wind of their own works, are fare from the humility and humbleness of mind which we read to have been in all the Saints of God from the beginning. The continual song and saying that hath been evermore in the mouths of all the godly, of the Patriarches, of the Princes, of the Kings, of the Captains, of the Priests, of the Prophets, of the Apostles, and of all true Converts and penitent persons, when they speak of themselves, hath been this, I am not worthy, as we have noted before. On the other side, as they take away all worthiness from themselves, 
Rev. 4.10. 11.  and east down their Crowns at the feet of him that sitteth upon the Throne; so when they speak of God, they give all praise and honour, and ascribe all worthiness to him, Thou art worthy, O Lord, to receive glory and honour, and power, for thou hast created all things, and for thy pleasure they are, and were created. Secondly, 
Rom. 1.30. 2 Tim. 3.21.  all such as are boasters and proud persons, heady, highminded, and there are not a few of those, whose practices cannot stand with true humility. Some are boasters of false liberality, like clouds without rain, or bubbles of water that rise up and suddenly vanish away. Such were Ananias and Saphira his wife, 
Acts 5.3, 8.  who kept back part of the price of the Land they sold, and yet boasted of their bounty, as if they had brought the whole price, and had sold it for so much only. Some are boasters of false obedience, as if they had dealt sound and sincerely with God, and yet offer unto him a lame service, as it were a blind and maimed sacrifice which he abhorreth. 
Mal. 1.8. 1 Sam. 15.13, 20.  Such was saul's oblation, which was indeed rebellion, yet he gloried that he had done all that the Lord commanded, and had left nothing undone. This boasting of his sincerity was a notable discovering of his hypocrisy. Some are boasters of perfection, as if they had gone as fare as God prescribed, like such as think themselves at their journeys end as soon as they are set forth out of doors. 
Matth. 19.20.  Such was the young man in the Gospel, that professed he had kept the whole Law from his youth, 
Rom. 8.3.  which notwithstanding is not possible through the flesh; who said to our Saviour, All these things have I performed, what lack I yet? Such was the Church of Laodicea, Revel. 3.17. which boasted she was rich and had need of nothing, 
Revel. 3.17.  and knew not that she was wretched and miserable, and poor, and blind, and naked. Such also are they that boast of works of supererogation, swelling like a bladder till they be ready to burst again, as if they were able to do more than God requireth at their hands, and had more strength than ever he gave them. These make themselves over-iust, 
Eccles. 7.16.  and are indeed over-unjust. Some boast of their sin and wickedness, in filthiness and profaneness, in whoredom, in drunkenness, and beastliness, as if a sick man should glory in his sickness, in his wounds, and ulcers, in his boiles, and blains, and blisters, in his running and putrifying sores, which no man that is sober and well in his wits would do. Sins are the ulcers and sores of the soul, 
Psal. 38.5.  at which we should rather blush then boast: and of which there is cause why we should be ashamed rather than any way enamoured. Some  souls boast of their ignorance, that they know nothing, neither God, nor themselves, neither any thing pertaining to the salvation of their souls, as if a man should glory that he liveth in a dungeon or in the dark, and thank God he never had the Sun shining in his face all the days of his life: or as if a subject should boast, he never knew any of the Prince's Laws, or a servant that he never regarded to know the will and pleasure of his Master. Such are silly fools, and love their own folly, and are to be pitied for their simplicity. Some boast of their hypocrisy, that they can carry matters so closely and so cunningly, as not to be espied; 
Luke 12.2.  never considering that there is nothing covered that shall not be discovered and revealed. Some boast of their felicity and prosperity, some of their riches, some of their honour and nobility, all which the Apostle esteemed as dung in comparison of the righteousness of Christ, that he might win him: 
Phil. 3.8.  nay, he would not glory in divine revelations, lest he should be exalted, but rather in his infirmities, 
2 Cor. 12.9.  that he might be humbled by them, and that the power of Christ might be magnified in him.  
Secondly, let us not think highly of our own gifts, neither yet be high-conceited of our abilities, as proud persons that rise early to praise and admire themselves, because no man else will do it, or can do it. We have sundry exhortations and admonitions in holy Scriptures to this purpase, as Rom. 12.2, 16. 
Rom. 12.3, 16  Mind not high things, but condescend to men of low estate, be not wise in your own conceits. And again, Verse 3. Let every man think soberly of himself, according as God hath dealt to him the measure of faith, and let him not think more highly of himself than he ought to think. So likewise, 
Prov. 3.7.  Prov. 3.7. Be not wise in thine own eyes, fear the Lord, and departed from evil. So we are also charged, in giving honour, 
Rom. 12.10.  to go one before another, Rom. 12.10. for there is little hope of a conceited fool, that thinketh better of himself then any beside, and is so blind that he cannot see his grossest corruptions that are as beams in the eyes; nay, is so weak in judgement, that he thinketh his blemishes to be ornaments, and his vices to be virtues in himself. Therefore Solomon saith, 
Prov. 26.12.  Prov. 26.12. Seest thou a man wise in his own conceit? there is more hope of a fool then of him. Let us examine ourselves, whether we be indeed lowly or not, 
Matth. 5.3.  and that by these rules. First, if we be poor in Spirit, knowing and evermore meditating upon our infirmities, insufficiences, weaknesses, imperfections, defects and faults, labouring thereby to understand them better, and better, and to heal them the sooner; this is one sign of humility. Secondly, if we despise and disgrace none, though never so mean, and reject not the opinion and judgement of any, though much more unlearned than ourselves, and fare inferior to ourselves. 
Gen. 21.12.  Abraham must sometimes be content to hearkon to the voice of Sarah, the higher to the lower, the man to the woman, the husband to the wife. Moses the great Prophet of the Lord and the Church, must learn of Jethro his Father in law. 
Exo●. 18.24. 2 King. 5.1, 4, 12.  Naaman a Master and great Captain, and honourable, thought it no disparagement to himself and his high place, to follow the advice first of his poor Maidservant, and afterward of his Man-servants, or else that foul leprosy had cleaved unto him for ever. David, a mighty man of war, and anointed to be King, disdained not the wise counsel of Abigail a woman, 
1 Sam. 25.33.  and therefore kept himself from shedding of blood, and blessed God for it. Apollo's was an eloquent man, fervent in the Spirit, and mighty in the Scriptures, who watered where the Apostle planted; 
Acts 18.24. 1 Cor. 3.6.  yet Aquila and Priscilla took him unto them, and expounded unto him the way of God more perfectly. It was an evident sign that Job was humble in his own eyes, 
job 31.13, 15.  in that he did not despise the cause of his Manservant, or of his Maid, when they contended with him, but considered with himself, that he which made him in the womb, fashioned them also, and that one form them all. Thirdly, if we submit ourselves to be governed by the wisdom of God revealed in his Word. This submitting and subjecting of ourselves, maketh simple men become wise, young men to be wiser than their Elders, and such as have been taught, 
Psal. 119.98, 99 & 19.7. Prov. 1.4.  wiser than their Teachers, and such as have enemies, to go beyond all their deep policies, and to prevent all their cunning devices. On the other side, if we reject the Word, and will not be obedient unto it, making it a lamp unto our feet, and a light unto our paths, 
Psal. 119.105. jer. 8.9. 2 Tim. 3.15.  there is no true wisdom at all in us, Jer. 8.9. The Word is able to make us wise to salvation, 1 Tim. 3.15. which is the greatest wisdom that can be. He that is not wise for his soul, is a fool: let him be never so wise and wary for the body, and let him have never so great reputation for a wise man in the world, yet is his wisdom disproved. Fourthly, if we deny ourselves, and our own natural and fleshly wisdom. It is a very hard matter to deny ourselves, and our carnal wisdom, but it must of necessity be done, if ever we desire to come to the Kingdom of Heaven. Therefore the Apostle saith, Let no man deceive himself: 
1 Cor. 8.13. 2 Cor. 10.32.  If any man among you seem to be wise, let him become a fool, that he may be wise. For our high thoughts must be cast down, that exalt themselves against the knowledge of God, and be brought into captivity to the obedience of Christ.  
Lastly, let us study to deck ourselves with humility, as with a precious robe, and to crown ourselves with humbleness of mind, as with a garland. And so much the rather, because this adorneth all other graces, yea without this, grace is no grace. This is the direction of the Apostle Peter, 
1 Pet. 5.5, 6.  Humble yourselves under the mighty hand of God, that he may exalt you in due time, and clothe yourselves with humility, 1 Pet. 5.5, 6. And we have sundry motives to stir us up unto it. First, no good thing dwelleth in our flesh, 
Rom. 7.18.  but evil dwelleth in us abundantly, and plentifully. All the thoughts of man's heart are only evil, 
Gen. 6.5.  and that continually. The water can arise no higher than nature will give it leave: so there is an impotency and disability in our nature to ascend above itself to that which is good, as impossible as for the stream to climb up to the top of an high mountain, or for a stone by its own strength to mount into the air. For that which is of the flesh, is only flesh. Our nature is stained and defiled with all manner of sin, and a proneness to all sorts of sins from our birth, 
job 14.4. & 15.14. Psal. 51.5.  nay, from our conception, which hath overspread us as a filthy leprosy. The mind and understanding, the will and affections, the memory and conscience, the whole soul and body are infected, 
Rom. 8.7.  so that the natural man understandeth not the things of God, for they are foolishness unto him, and are spiritually discerned. Secondly, God resisteth the proud, and professeth himself to be an enemy to them, 
jam. 4.6. Prov. 3.34. 1 Pet. 5.5.  but he giveth grace unto the humble, jam. 4.6. Thirdly, our best gifts are wonderfully tainted and defiled. We know nothing, if we be ignorant hereof. What is our faith, our repentance, our sanctification, our love, our temperance, our patience, our hope, our knowledge, but as it were the foundation or beginning of a great building, or the seed of grace sown in our hearts, rather than grace itself, being compared with perfection. We know nothing as we ought to know, 
1 Cor. 8.2.  howsoever we may think we know all things. Our faith is little, and soon shaken with many doubtings, and with much unbelief. Lastly, 
Mark 9.24.  such only as are humble, shall be exalted and lifted up in due time. 
Luke 1.51.  As the proud are scattered in the imagination of their hearts, so the humble shall be advanced. It is a common saying of Christ, oftentimes uttered by him, and repeated by the Evangelists, 
Matth. 23.12. Luke 24.11. & 18.14.  He that lifteth up himself, shall be cast down, and he that humbleth himself, shall be exalted. As pride goeth before destruction, and an high mind before the fall, Prov. 16. so on the other side, humility goeth before exaltation, and leadeth the way before it. All are desirous to pass into the house of glory, but they are unwilling to enter in at the gate of humility. By this gate Christ himself entered, and this way he hath consecrated to all his children.  
For it is your Fathers.) These words contain the reason, which is the promise of a great and wonderful blessing, greater than all the world beside. For what is this world, without respect and reference to the World to come? or what is all the glory of this life, without the glory of the next Life? or what is an earthly Kingdom, without the Kingdom of Heaven? Now touching the force and strength of this reason, see afterward in the last branch. This promise, which is a promise of promises, or the perfection of all promises, as a spring or fountain, hath many streams or channels issuing out of it, as hath been observed before in the beginning. The first is the Author of the promise, not Man, not Angels, not Princes, not any creature; for this is greater than all the Angels of Heaven, and all the Kings and mighty men of the earth are able to promise and perform; it is God that hath promised, who also will accomplish whatsoever he hath spoken. And to the intent this promise might take the deeper root in our hearts, Christ I●sus doth not call him the mighty Lord, the righteous judge, the God of revenge, or such like, but a merciful Father. For as before we shown, that God showeth himself a Shepherd, to teach that his Sheep shall not want: so here the Lord jesus calleth him a Father, 
2 Cor. 12.14.  to show that as a Father provideth for his Chlldrens, so God loveth his, and will provide for all of them. He were a bad Shepherd that would feed himself, but starve and famish his Sheep: so he were an evil father that would be careful for himself, but careless altogether for his children. 
The meaning of the word Father.  Now touching the meaning, this word (Father) so fare as it is ascribed to God, is taken sometimes personally, and sometimes essentially. Personally, when it is restrained to one of the Persons, as to the first Person in the holy and blessed Trinity, 
Matth. 28.19. Ephes. 2.3. 2 Cor. 13.13.  to wit, God the Father begetting the Son, and sending forth the holy Ghost, whensoever mention is made of any of the other Persons also. Thus likewise it is taken, when it is limited to the second Person in Trinity, to wit, God the Son, begotten of the Father before all worlds, 
●say 9.6.  as Esay 9.6. Unto us a Child is borne, unto us a Son is given, his Name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father. And in this sense, the holy Ghost the third Person proceeding from the Father and the Son, may also be called Father, because he together with the Father and the Son giveth being to all things. Sometimes the Word is taken essentially without consideration of any personal relation, and then it is referred simply to God, and is extended to all the three Persons, 
Deut. 32.6.  as Deut. 32.6. Do ye so reward the Lord, 
Mal. 2.10. jam. 1.27.  O ye foolish people? is not he thy Father that hath bought thee? and Mal. 2.10. Have ye not all one Father? and thus it is taken in this place for the whole Godhead, the Father, the Son, and the holy Ghost, who have a Sovereign Fatherhood over the Church, loving it, defending it, delighting in it; caring for it, bestowing all blessings upon it, and withholding nothing that is good from it. Doct. 7 This title teacheth us, that God is the Father of his Church and Children. As a Father loveth his Children, to whom he hath given breath and being, as he feedeth and clotheth them, nourisheth and layeth up for them: so God loveth his Children to whom he hath given their first life, their second life, and to whom he will give a third life. The first life is in the flesh; the second in grace; the third in glory. The first is a natural life; the second a spiritual life; the third an eternal life. The first is their generation; the second their regeneration; the third shall be their glorification; and therefore he loveth them with a love infinitely above the love of all Parents toward their Children; whose love must needs be as finite as themselves, when it is at the highest. What the love of Parents is toward their Children, the Scripture setteth down by sundry examples, 1 King. 3.26. 
2 Sam. 18.23. 1 King. 3.26. Esay 66.13. Zach. 12.10. 2 Sam. 19.37. Gen. 17.18. & 49.1. 1 King. 14.2. Esay 49.15. Psal. 103.13, 17. & 68.5. Esay 63.16. & 69.8. 2 Thes. 2.6.  2 Sam. 18, 23. they rejoice at their good, Prov. 101. they moutne for their trouble and evil that befalleth them, Zach. 12.10. they comfort them in sorrow and anguish, Esay 66.13. they procure them what good and preferment they can, 2 Sam. 19.37. Gen. 17.18. they provide for the time present and to come, Gen. 49.1. they tender them in sickness and in health, 1 King. 14.2. they prevent dangers that do hang over their heads, and may befall them, Gen. 27.43. & 28.2. they regard them in prosperity and adversity, in wealth and in poverty, so that they cannot leave them, nor forget them, nor forsake them, Esay 49.15. All these, being only in part, and unperfectly in men, are fully, infinitely and perfectly in God, as his nature and essence, and therefore he commendeth his love to us above all this, Esay 49. Matth. 7. of which places before. The Prophets and Apostles are full of such testimonies, as Psal. 103. As a Father pitieth his Children, so the Lord pitieth them that fear him: and as the Heaven is high above the earth, so great is his mercy toward them that fear him. And 68.5. A Father of the Fatherless, and a Judge of the Widows is God in his holy habitation. So Esay 63.16. Doubtless thou art our Father, our Redeemer, thy Name is from everlasting. And 64.8. Thou, O Lord, art our Father, we are the clay, and thou our Potter, and we all are the work of thine hand. Thus the Apostle, 2 Thes. 2.6. The Lord jesus, and God even the Father which hath loved us, and hath given us everlasting consolation, comfort your hearts.  
This title is indeed proper to God alone; Reas. 1 that albeit there be that are called Fathers, as indeed there be many upon the earth, Magistrates, Ministers, Masters, natural Parents, 
Exod. 20.12.  and all Superiors, Exod. 20.12. Yet to us, as there is but one God, and one Lord, so there is but one Father (as we heard before out of the Prophet) to whom this name is properly and peculiarly belonging. 
Matth. 23.9.  This Christ himself teacheth, Matth. 23.9. Call no man Father upon the earth, for one is your Father which is in Heaven; neither be ye called Masters, for one is your Master, Object. even Christ But is it unlawful to call any Father? the Apostle calleth himself the Father of the Corinthians, 
1 Cor. 9.15.  1 Cor. 9 Though ye have ten thousand Instructours, yet have ye not many Fathers, for in Christ Jesus I have begotten you through the Gospel. Answ. I answer, He doth not simply forbid the appellation, but restrain them from ambition: neither condemneth he properly the title, but absolutely the affecting of the title. We may not therefore imagine, that Christ would utterly abolish from among Christians the name of Father, or Master, or Teacher, as if it were unlawful for Children to call those their Fathers, of whom they received their being; or for Servants to call any their Masters, to whom they own their service, forasmuch as the Scripture willeth Children to honour their Fathers, and Servants to be obedient to their bodily Masters: but his purpose is to forbid these names, in such sort as the Pharises were called by them, who loved or desired to be called Rabbis, Fathers, and Masters, and challenged the names as proper and peculiar to themselves. It is not therefore the bare title, but their vain glory that is condemned. Again, so to be called Rabbi, Father, or Master, that the people of the Lord should wholly and absolutely depend upon their mouths, 
1 Cor. 7.23.  to become servants of men, and rest slavishly in their opinions and traditions, as the only true Teachers and Fathers of the Church (as the jesuits would be accounted in these days) may not be admitted in any case; or that their doctrines were not subject to trial and examination by the Scripture, is wholly to be rejected, forasmuch as the spirits of the Prophets are subject to the Prophets. 
1 Cor. 14.32.  Thus to be called Father or Master, agreeth to no mortal man, but God is the only true Father, and Christ jesus the only true Master, as the only Lawgiver, that is able to save and to destroy, Jam. 4. whose Precepts we must receive, and are bound to obey, though all the world should teach otherwise. God then must be held to be supreme; others are subordinate unto him.  
Secondly, God hath set his whole delight on his, to love them above all other people, 
Deut. 10.15, 21.  and doth great things for them that he hath not done for the whole world beside. He hath given his own Son for them, and to them, which is the fountain of all his love, Joh. 3.16. For he so loved the world, 
joh. 3.16.  that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. And 1 Joh. 4.9, 10. in this was manifested the love of God toward us, because God sent his only begotten Son into the world, 
1 joh. 4.9, 10.  that we might live through him. Herein is love, not that we loved him, but that he loved us, and sent his Son to be the propitiation for our sins. From hence flow all spiritual and eternal blessings, as reconciliation, and atonement, sanctification, and likewise our justification consisting in the forgiveness of sins, and the imputation of his righteousness unto us: yea hence do flow temporal blessings to us, as they are blessings, so that he careth for us, as the Eagle for her Birds, Deut. 32.11, 12. and tendereth us as the apple of his own eye, Zach. 2.5.  
Thirdly, this truth further appeareth unto us by the titles given to the faithful. For as the Names of God set forth his nature toward us, so also do the names that are given to the Godly. The names that he giveth, are not like names given by men, who only hope or desire to find them as they are named, but they often prove the contrary, as we see in Abshalom, who had his name of his Father's peace, but he sought the destruction of his Father. It is not so with God, he doth not deceive, neither can be deceived in calling his Children by their names. They are called, sometimes the Lords portion, 
Deut. 32.9. Exod. 19.5.  and the lot of his inheritance, Deut. 32. Sometimes his chief treasure above all people, though all the earth be his, Exod. 19 5. sometimes his Sons and Daughters, 
1 joh. 3.1.  begotten of him to a lively hope of an inheritance unspeakable and glorious, 1 Joh. 3.1. sometimes the Spouse of Christ, 
Hos. 2.19, 23. joh. 15.24.  Hos. 2. sometimes his Jewels, Mal. 3. and sometimes also his friends labouring to do whatsoever he commandeth them, Joh. 15.14. All these titles and testimonies teach us, how dear he loveth, and accounteth of his people.  
The uses of this point serve, Use 1 partly for information, partly for instruction, and partly for consolation. First, for information or bettering of our knowledge; we must consider, that from hence we have boldness and confidence in prayer to approach near to the Throne of Grace, that he will give us whatsoever we ask according to his will. Hence it is, that in the Lord's prayer, we are willed and warranted to beg the sanctifying of his Name, the coming of his Kingdom, etc. and whatsoever serveth for his glory, or our own good, and to call him by the name of our Father, 
Matth. 6. ●.  to stir up our faith to come with assurance, and without doubting to be heard and helped. Will a Father deny his Child any thing that is good for him? God is our Father, and we his Children: he our Shepherd, and we his Flock: he the Creator, and we his creatures. He seethe what we have need of, and he knoweth better than ourselves what is good for us, so that we may boldly come in faith, and not waver, as the Romanists would have us to do. Now to the end we may approach and appear before him aright, and come unto him as to a Father, we must come partly with cheerfulness and boldness, and partly with awfulness and reverence. And these two must be compounded and mingled together, boldness with reverence, and reverence with boldness, that we may pray and make supplication to him with a reverend boldness, and with a bold kind of reverence; lest boldness severed from reverence, breed baseness and contempt, and reverence severed from boldness turn into a slavish and superstitious fear. To work in us boldness and willingness, the Scripture layeth before us the promises of God, whereupon we must build as upon a sure foundation. To strike in us reverence, it propoundeth sundry threatenings and admonitions, which we ought to call to mind so often as we go to prayer, to prepare us thereunto. First, we must acquaint ourselves with the gracious promises of God which he hath made to us in his holy Word, that our dull and dead spirits may thereby be quickened, and our unbelieving hearts may be fully persuaded, that he will deliver our soul from death, 
Psal. 116.8.  our eyes from tears, and our feet from falling. For as the amiable Word of a Father implieth a readiness and willingness in God to show mercy, so it should stir up in us a forwardness to come unto him, and to ask whatsoever we want. The Scripture is full of such heavenly promises, 
Psal. 50.15. Matth. 7.7.  Call upon me in the day of trouble, and I will hear thee, Psal. 50.15. Matth. 7.7. If we humble ourselves in his presence, and turn from our sins and wicked ways, than He will hear in Heaven, 
2 Chron. 7.14. & 15.2. Esay 65.24.  and be merciful unto our sins, 2 Chron. 7. If we seek him, He will be found of us, 2 Chron. 15. Before we call, he will answer, and while we speak, he will hear, Esay 65. If we which are evil can give good gifts to our children, 
Luke 11.13.  how much more will our heavenly Father give the holy Ghost to them that desire him, 
Rom. 10.22.  Luke 11? He that is Lord of all, is rich unto all that call upon him, Rom. 10. Draw near to God, and He will draw near to you, 
jam. 4.8.  jam. 4. All these are so many encouragements to draw us, and to drive us to God, who by these and a thousand such other promises inviteth us into his holy presence: Again, on the other side we must consider, that the Scripture withal giveth us sundry advertisements and threatenings to admonish us to come to him with fear and reverence. The name of a Father is a title of familiarity: but familiarity many times breedeth too much boldness, and boldness breedeth contempt, and contempt a base estimation of God: and therefore it must be seasoned with other considerations, lest we come to him in vain, and to our own hurt. Hence it is, that as Christ our Saviour teach thus to call God our Father when we fall down before him, so withal he willeth us to remember that he is in Heaven, that is, of infinite glory, power, and majesty. Let us therefore have before us these and such like meditations, If I regard wickedness in my heart, 
Psal. 66.18. & 26.6. Prov. 1.28. & 15.8. & 21.27.  the Lord will not hear me, Psal. 66.18. & 26.6. and often in the Proverbs, They shall call upon me, but I will not answer: the prayer of the wicked is abominable. And joh. 9.31. We know that God heareth not sinners; 
joh. 9.31.  but if any man be a Worshipper of God, and doth his will, him he heareth. Thus James speaketh, Chap. 4. 
jam. 4.3.  Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. So Christ himself teacheth, This people draweth near to me with their mouths, 
Matth. 15.8, 9  and honour me with their lips, but their heart is fare from me: in vain do they worship me. And the Prophet long before, When ye spread forth your hands, 
Esay 1.11, 12, 15.  I will hide mine eyes from you; yea, when ye make many prayers, I will not hear. These and such like places coming every where to hand, are so many threatenings and watchwords, and must be our continual study and meditation, whensoever we go to prayer, to awake us, and rouse us up to come unto God as to a Father, with the more reverence and godly fear, and to assure us, that if we take not good heed, we may tread in his Courts, and appear in his presence, and yet receive no gracious answer from him, because we do no other, nor no better, then take his name in vain.  
Secondly, hence proceed sundry instructions to sundry duties, which we may refer to these heads, 
Our duty to God learned out of this Title.  some belonging to God, some to ourselves, and some to our brethren. Touching God, it leadeth us as it were by the hand to honour, reverence, and obey him, as Children do their earthly Parents, Ephes. 6.1, 2. This the Prophet Malachi teacheth, 
Mal. 1.6. 1 Pet. 1.14, 15, 16, 17.  Chap. 1. A Son honoureth his Father, and a Servant his Master; If then I be a Father, where is mine honour? and if I be a Master, where is my fear, saith the Lord of Hosts? And if we take his name in our mouths, and call him Father, let us not fashion ourselves according to the former lusts, but pass the time of our sojourning here in fear, and as he that calleth us is holy, so let us be holy in all manner of conversation, because it is written, Be ye holy, for I am holy. If then we believe God to be our Father in Christ jesus, we must as good and obedient Children submit ourselves to his holy Will and pleasure. He that doth the Will of the Father that is in Heaven, he is the Child of God, and every one that calleth him Father: 
joh. 4.44.  he that doth the will of the Devil, is the child of the Devil, joh. 8. For know ye not, that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, 
Rom. 6.16.  whether it be of sin unto death, or of obedience unto righteousness? It is a grievous and heavy charge to have it said to us, as Christ doth to the jews, Ye are of your father the Devil. But do we think that this charge lieth heavy upon them alone, or that they only may justly be upbraided with this reproach? Nay doubtless, all such as follow their steps, must be content to bear and borrow the same name. If then this saying fall fully upon us, Object. woe unto us. But now how may we know, whether we be the Children of God, or not? for all will lay claim unto it alike, even the children of the Devil will usurp it; wherein then lieth the difference? I answer, Answ. We shall know it by these particulars. First, if we labour to know his will, 
How to know whether we be God's Children?  which is the groundwork of the doing thereof. First, we regard not to know it, how or when shall we practise and perform it? He that hath not as yet laid the foundation, when will he set up the rest of the building? Hence it is that Christ saith, joh. 13.17. If ye know these things, happy are ye, 
joh. 13. 1●.  if ye do them. The Son and Heir will search and know the Will and Testament of his earthly Father, that he may not be ignorant what is left unto him. So ought we to do, we must be always looking into the Will of our Heavenly Father, that we may know what is befallen us, and what is acceptable in his sight. This is one evident sign of our adoption. Secondly, 
The second sign. Psal. 119.6.  if we labour to please him in all things, and have respect to all his Commandments. If we regard his will in some things, but displease and despise him, and dispense with ourselves in the rest, he hath no respect to us, neither to our obedience. For this is not the obedience of Sons, but rather to serve two Fathers, 
Matth. 6.24.  while we love the one, we hate the other, and while we cleave to the one, we neglect the other, and therefore God will not be a Father to such. Thirdly, 
The third sign.  we must fear to offend him, because he is a Father, and loveth us, and because we love his Commandments. If we fear him only, because he can and will and doth punish such as commit sin, we are rather slaves than sons. For this is a servile fear, not a childlike fear. Wicked men oftentimes fear to offend, but it is only or chiefly for fear of punishment, 
Rom. 8.15.  which proceedeth from the spirit of bondage that engendereth fear, not from the Spirit of adoption, whereby we cry, Abba, Father, Rom. 8.15. The godly fear to offend, because they love God and his Laws, and they know he loveth them again: they know he is ready to forgive, and not to pour out all his wrath, and therefore they fear him. Fourthly, if we unfeignedly take God for our Father, 
The fourth sign. Psal. 119.136.  we must be greatly grieved when by sin we displease him, or see others displease him, and transgress his Commandments. No other cross or calamity should go so near us, as to dishonour and disobey him. No loss of friends so great, as to lose his favour. No want so great, as to want his love and protection, and the light of his countenance. The greatest grief that possessed the Prodigal Son was this, that he had offended his loving Father by sinning against him; 
Luke 15.20.  this strooke him more to the heart, than the wasting of his wealth, and that he began to be pinched with poverty. This was the beginning of his repentance, and of his coming to himself. And as it was with him, so it must be with us also. This must be our grief, and hereby we must show our repentance. 
The fifth sign.  Fiftly, we may not, nay, we will not, nor cannot be silent, when we hear the holy Name of God dishonoured. His love hath so ravished our hearts, 
Cant. 5.8.  that we are even sick of love; it is such a fire kindled in our breasts, that much water cannot quench it: for albeit we would hide it, it cannot be smothered; and though we resolve to hold our peace, yet it will break out. This we see in the Prophet, when the Word of the Lord became a reproach unto him, and a derision daily, he said within himself, 
jer. 20.9.  I will not make mention of him, nor speak any more in his Name: howbeit his Word was in his heart as a burning flame in his bones, and he was weary with forbearing, so that he could not stay, jer. 20.9. It is not enough for us to mourn in secret for the abominations committed openly, but it is our duty to reprove those that dishonour him, and such as sinne openly, should be reproved openly, as the Apostle teacheth both by precept, 
1 Tim. 5.20. Gal. 2.14.  1 Tim. 5.20. and by example, Gal. 2.14. Can a good Child, that loveth his Father, hear him in his presence reviled, traduced, and evil spoken of, and yet hold his peace, as if he were a deaf man, and heard nothing? doth he not thereby after a sort give consent to such reproaches, and make himself partaker of those evils, as it were a party, and join himself to his Father's enemy? Or will a good Servant hear his Master disgraced before him, and yet say nothing at all? How then shall we hear the Lord blasphemed, who is both our Father and Master, and his Name taken in vain, and yet keep silence, and not answer a word? How shall we dare once to call him Father, and not blush at the naming of him (if there be any shame in us) when we have no care to maintain his honour? but suffer it to lie in the dust, and trodden under foot as a polluted thing? How shall God open his ears at our prayers to pour on us his graces, when our mouths are quite shut up and stopped at his disgraces? or how shall we look to have him confess us before his Father, 
Matth. 10.32.  and the elect Angels in Heaven, when we are ashamed to confess him before the sons of men upon earth? Alas, how jealous are we of our own names? and upon what nice and tender points of saving credit and reputation do we stand, to maintain them? And ought not the Name of God to be much more dear and precious unto us? Either let us cease once to take the name of a Father in our mouths, or else let us show a more Son-like affection toward him in our hearts. Either let us forbear to profess ourselves his Children, or else let us bear ourselves as Children, and carry in us a readiness every way to honour him. 
The sixth sign.  Sixtly, we are bound to love God again, and to answer love for love. And so much the rather, because he commendeth his love toward us, that when we were his enemies, he sent his Son into the world to die for us. O how great was his love toward us! O how little is our love toward him! were not he a very unnatural child, that tasting abundantly of his Father's kindness, recompenseth it with unkindness, stubbornness, unthankfulness, and disobedience again? Thus do we, foolish people, deal with the Lord, and reward him hatred for his love, and enmity for his friendship. 
How to know whether we love God?  But how shall we know, whether we love him, or not? Is every man's claim, and entituling himself unto it, a certain and sufficient rule to know this? No doubtless, this is a mark too general, and may soon deceive us, if we lean upon it, as a broken staff, or a reed of Egypt. If we love him indeed and in truth, we will love him, even when he chasteneth and afflicteth us. It is an easy matter for us to say, we love God greatly, when he blesseth and prospereth us, and when he mercifully supplieth all things unto us that we desire. Such love the hypocrites may pretend, and make greater show thereof, than the true Children of God. This may all such do as live in peace and prosperity, and yet notwithstanding deceive themselves and others also. This corruption doth Satan discover to be in us naturally, 
job 1.9, 10.  job 1.9, 10. Doth job fear God for naught? hast thou not made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the Land: but put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. But we must testify our love toward him, that we can love him when he chasteneth us, and bear the cross patiently, whatsoever he shall lay upon us, and look for deliverance from him alone. And so much the rather, because he chasteneth in love toward us, and if we endure chastisement, 
Heb. 12.7.  God offereth himself to us as unto children, Heb. 12.7. especially considering he doth it evermore for our good. And if his chastisements proceed from love, why should they not work the same in them that are chastened? we have had the fathers of our bodies which corrected us oftentimes for their pleasure, and yet we gave them reverence: shall we not then much rather be in subjection to the Father of spirits, and live, who chasteneth us for our profit, that we might be partakers of his holiness? Lastly, 
The seventh sign.  we must come out from the society and company of evil men, and have no fellowship with the unfruitful works of darkness. If we delight as much in the company of the ungodly, as of the godly, of the children of the Devil, as of Gods, we are become one body with them, we cannot be assured that we are Gods Children: but he that is their Father, is become our Father; and he that ruleth in them, ruleth in us also. This note not only giveth light to ourselves, but holdeth out the candle to others, to know whose we are, and to whom we belong. 
Psal. 16.3. & 15.4.  If our greatest delight be in the Saints, we are also ourselves in the number of the Saints: and if we honour them that fear the Lord, it is an evident token ourselves fear him, and that a vile person is contemned of us. But if we be never more merry then with them, whose conversation would make us sorry and sigh, if the zeal of God's glory were before our eyes; how can we assure our hearts that God is our Father, seeing his enemies are our greatest friends, and best welcome unto us? This doth the Apostle teach at large, 2 Cor. 6. who upon the promise that God will be a Father unto us, and we shall be his Sons and Daughters, concludeth, 
2 Cor. 6.17, 18.  Be not therefore unequally yoked with Infidels? what fellowship is there between righteousness and unrighteousness, between Christ and Belial? wherefore come out from among them, and separate from them, and touch no unclean thing, and I will receive you. But it may be said, Object. What needeth this separation to be urged so hotly unto us that live not among any Infidels mingled pell mel with Christians, as it was in the Apostles times? for we are all Christians, we have been all baptised, we meet in the House of prayer, Answ. we come freely to the Lords Table, and we look for salvation in Christ jesus. True it is, we are all Christians by outward profession, but we do not all show it, as we ought to do, by an holy conversation. For do we not practise the quite contrary? What profit is it to bear the name of Christ in words, and to deny him in our works? 
Tit. 1.16.  to be washed with water, and not to be cleansed from our wickedness? to come to the Lords Supper, and yet to cleave to our sins? to look for salvation from Christ, and never labour for true sanctification of the Spirit? For if he be made to us justification, he must also be made to us sanctification: and if he be our righteousness, it cannot be, but he worketh also righteousness in us. The jews were a separate people from the Nations, yet if there were not a further separation among them, even jew from jew, the holy from the profane, the clean from the unclean, and one of Abraham's seed from another, they could not be the people of God. 
Rom. 9.6, 7.  They were not all the Israel of God, that were of Israel, according to the flesh, because even among the jews themselves were many found that did justify the Gentiles, 
Ezek. 16.51, 52.  and lived more profanely and abominably than they. So must it in like manner be with us, the Word, if once it be sincerely embraced and received, will fan away the chaff from the wheat, and sever Christian from Christian, yea, neighbour from neighbour, acquaintance from acquaintance, 
Gen. 21.10. Gal. 4.30.  and friend from friend, so that the Bondwoman and her son shall be thrust out of the house of Abraham, and find no more place in it.  
Thus much touching our duty respecting God: 
Our duty toward ourselves learned out of this Title.  the next concerning ourselves. For hence also we must learn to beware of excessive cares for earthly things, and to have our conversation without covetousness, which is the main scope of Christ our Saviour in all these words, that we should not fear want, because God is our Father. And doubtless if we had hearts to believe, and could have this comfortable assurance, that he is indeed our Father and we his children, we need no more, we could not but rest in his care and providence over us, and provision for us. We cannot be ignorant, that in the family, the father provideth for all. If then we be of his family, we shall be assured to have him our Father, and to spread the wings of his protection over us. Will the father suffer his children to starve, when he hath store in his own hand, and can give the staff of bread? 
Matth. 6.25.  When Christ our Saviour showeth that our heavenly Father feedeth the Ravens, and clotheth the Lilies of the field, which is the doctrine here delivered, he draweth this exhortation from thence, Be not careful for your life, what ye shall eat, or drink, or put on, Math. 6. O, the folly therefore of such as have their hearts oppressed and overcharged with the cares of this life, and so forget the Kingdom here promised by our heavenly Father! The danger of covetous persons may be considered in these particular points. First, it is a sin alive, when other seem mortified, as appeareth in the example of Judas, and by lamentable experience of many Professors wholly addicted to the world. For when other sins have left them, this sticketh fast unto them, as a disease bred in the bones. Secondly, it is a sin seldom repent of, because it is so close and secret, that it is hardly discerned: and therefore Christ himself saith, 
Matth. 19.23.  A rich man shall hardly enter into the Kingdom of heaven. Many there are that follow after it, but few confess it. For where shall you have a rich man, though covetous in the highest degree, that will acknowledge himself to be covetous? The rich man that had many possessions, came to Christ, and seemed, (no doubt) to himself and to others very religious; and a diligent observer of the Commandments, yet when he detected him of his covetousness, he went away sorrowful, and repent of nothing, but happily that he had gone so fare. We have particular examples of many grievous sinners that have turned to God, and not been ashamed to lay open their sin to their own shame; 
* Gen. 19.33. with 2 Pet. 2.8 2 Sam. 12.13. 2 Cor. 2.7. Acts 3.15. Gen 9.21. 2 Chron. 33.6, 12. Numb. 12.1. Matth. 26.75. 1 Tim. 1.13. Luke 23.40. Matth. 21.29. Philem. 18.  some adulterers, and incestuous, Gen. 19 2 Sam. 12. 2 Cor. 2. some murderers, 2 Sam. 12.9. Act. 3.13.19. some drunkards, Gen 9.21. Some Idolaters, sorcerers, enchanters, witches, and wizards, 2 Chron. 33.6, 12. Some envious, and murmurers, Numb. 12.1. Some cursers, swearers, and deniers of Christ, Math. 26.75. Some persecuters, blasphemers, and oppressors, 1 Tim. 1.13. Some stubborn and disobedient to Parents, Matth. 21.29. Some thiefs and injurious persons, that rob other men of their goods, Luke 23.40. Philem. 14. but among all these, very few that are covetous, enter into the Kingdom of God, who bless themselves when God abhorreth them. Some examples indeed we may find of God's mercy upon them, that none should despair, but they are very few, that none should presume. For when, or where almost shall you have a covetous person repent, and confess with his own mouth, I have been covetous? And how can they repent of their sin, who do acknowledge themselves to be sinners? we may therefore say of such, as Christ speaketh of the High-priests and the Elders, 
Matth. 21.31.  Verily I say unto you, that the Harlots go before you into the Kingdom of heaven, Math. 21.31. They hear the Scriptures, again and again, threatening and thundering against this sin, to beware and take heed of covetousness, and the Ministers laying it open, but they have neither ears to hear, nor hearts to believe, and therefore they regard them as the Pharises did Christ himself, who being covetous, heard all these things, 
Luke 16.14.  and they derided him. Thirdly, these men, so much as lieth in them, do cancel the whole Law and abrogate it, and therefore it worthily may be called the root of all evil. Let us briefly run over the Commandments. 
Covetousness the breach of the whole Law.  They break the first Commandment, because they make their Mammon to be their Master, they love their money above God, and put their trust in their treasure, and so make to themselves a strange God, and commit Idolatry unto it, worshipping it as an Image, 
Mark 10.24. Ephes. 5.5. Psal. 62.10.  Mark 10.24. Ephes. 5.5. Touching the second, it keepeth the heart so enthralled to the World, that they have no leisure to intent the worship of God. What a deformity were it in the body, to see one eye lifted up to heaven, and the other cast down to the earth? It choketh the Word as a rank Thorn, and stoppeth, yea, stuffeth the mouth so full with earth, that it cannot be opened to pray to God, Psal. 14.4. Ezek. 33.31. Psal. 119.36. The third is broken, because it draweth men to cursing and swearing, and forswearing, in buying and bargaining, and that sometimes to get a penny. Hence proceed false weights and false measures, making the rules of justice, to be the means of injustice. Such oftentimes take the name of God in vain. The fourth is trangressed, because it thrusteth men headlong to the breach of the Sabbath: they think it cometh too soon, they judge that it beginneth too early; they suppose that it lasteth too long; they imagine that it is urged too strictly, being ready to join with those in the Prophet, 
Neh. 13.20. Amos 8.5.  When will the Sabbath be gone, that we may set forth wheat, & c? The fifth Commandment maintaineth the dignity of our person, which the covetous man defaceth. If we should see Kings and Princes, or the children of Kings and Princes, that are heirs to a Kingdom, busy themselves in base Trades, or handicrafts and occupations, 
Turk. History, in the life of Aemet.  (as the Turkish Emperors do,) what a reproach would we think it to their high calling? God hath made his children Kings, and prepared for them a Kingdom; shall we therefore be so base & bad-minded, as to follow after this world, and forget the things of the World to come? The sixth Commandment is pulled up by the roots, because this sin is often a bloody sin, and taketh away life from the owners thereof, as we see in Ahab and in Judas. When a man is once covetous, it cannot be but he shall give himself to hatred, malice, cruelty, violence, rage, and revenge. It causeth the breach of the seventh Commandment: for when whoredom hath taken away the heart of many, to maintain their unbridled lusts, they oftentimes oppress rich and poor, small and great without difference, so that sometimes whoredom is the cause of covetousness, and sometimes covetousness of whoredom. The vl Commandment is principally broken by this sin above the rest. Here the covetous are, as it were, in their proper element, and make shipwreck upon it, as upon a rock. They devise all mischief, they regard no Contracts nor Covenants, their word is yea, and nay, as standeth most with their own profit. They rush against the ninth Commandment, because they are faithful to no man, they are void of all true dealing, they stick not to lie and bear false witness, as appeareth in Gehazi, 
2 King. 5.25.  and in those that were hired for money to dissemble & deny the resurrection, and to make report that the Disciples came by night, 
Matth. 28.13, 15.  and stole away the body of jesus out of the Sepulchre while they slept. The tenth Commandment striketh at the root of all these evils, and forbiddeth the covetousness of the heart before consent, which is throughly settled therein. All these things considered, what a blot is it to our holy profession, that we should profess ourselves Christians, and yet live as the Gentiles, Infidels, and Pagans? as Christ himself speaketh, Matthew 6.32. After all these things do the Gentiles seek, whereas our heavenly Father knoweth that we have need of all these things. If we should see a young man rake and scrape all he can together, shifting for himself, and no other upon the earth providing for him, or looking after him, or mindful of him, we would presently conclude, Doubtless his father is dead. Even so when we see men in this world bestow all their thoughts, studies, endeavours, and practices, reaching and overreaching day and night for the things of this world, it argueth plainly, that they take God no longer for their Father, but imagine in their unbelieving hearts, that he hath cast away the care of them, and will no longer provide for them, otherwise they would not thus shift and shave for themselves.  
Hitherto of our duty respecting ourselves: 
Our duty toward our brethren learned out of this Title.  now we have somewhat to learn from hence in respect of our brethren. For if we have all of us one Father, are we not to demean and behave ourselves uprightly and lovingly toward those that are his Children, and our own brethren? We must be like our heavenly Father, if we bear his Image: and not as bastard-childrens, that carry but the Image of his Image. And first, we must imitate him, and walk in his steps that hath gone before us, 
1 joh. 4.11. joh. 13.34. & 15.12.  loving them hearty that are his Children, as well as ourselves, Jo. 4.11. Beloved, if God so loved us, we ought also to love one another. And again, This is my commandment, that ye love one another as I have loved you. This duty must appear, especially in two points: first, in loving them that hate us, and in doing good to them that persecute us, Math. 5. That thereby we may show ourselves to be the Children of our heavenly Father. 
Matth. 5.45. Luke 6.32.  For if we love them only that love us, what reward have we, or what singular thing do we? for sinners also love those that love them. And if we do good to them only which do good to us, what thank have we? for sinners also do even the same. And if ye salute your brethren only, what do ye more than others? do not even the Publicans so? We must therefore labour to go beyond them, and to be perfect as our heavenly Father is perfect, who maketh his Sun to shine upon the good and bad, and the rain to fall upon the godly, and ungodly. Secondly, we must do good and show mercy to the poor and impotent, 
Luke 6.76.  that we may also be merciful to others, as our heavenly Father is merciful unto us, who is a Father of the Fatherless, of the Stranger, and of the Widow.  
Lastly, hence ariseth much comfort to all the Children of God, that he is become their Father. Consider first from hence, the dignity and prerogative of all true believers. Is it not a great honour to be the Son and Heir of a great King? an honour doubtless that belongeth and befalleth to a few. Thus doth David debate the matter with saul's servants, 
1 Sam. 18.23.  Seemeth it to you a light thing to be a King's Son in law, seeing that I am a poor man, and lightly esteemed? howbeit, it is a thousand times greater honour, to be the Sons and Daughters, and consequently Heirs of the King of Kings, the eternal God. This Christ our Saviour showeth, Joh. 1.12. 
joh. 1.12.  As many as received him, to them he gave prerogative to be the Sons of God. So the Apostle saith, and speaketh it with admiration, 
1 joh. 3.1.  Behold what love the Father hath showed to us, that we should be called the Children of God This preeminence ought so much the more to be magnified, if we consider what we are by nature, to wit, the children of wrath, the heirs of damnation, the sons of Satan, the servants of sin, so that we may say, not only with Abraham, 
Gen. 18.27. Luke 15.21.  I am but dust and ashes: but with the Prodigal Son, I am not worthy to be called thy Son. For what are we, from the crown of the head, to the sole of the foot, but a very lump of sin and corruption? It is by grace and adoption, that we are made the Brethren of Christ, and fellow-heires with him, and not much inferior to the very Angels in Heaven, Psal. 8. Secondly, in that God professeth himself a Father of all the faithful, observe that with him there is no accepting of persons. 
Acts 11.36. job 34.19. Gal. 2.6.  The poor man hath as great right and interest in God's Kingdom, and in this Title to call him Father, as the rich man whose corn and cattles is increased, whose wine and oil is multiplied. The weak brother may comfort himself herein, knowing that God is a Father to him, as well as he was to Abraham, to Isaac, to Jacob, to David, to Peter, or to Paul. As all the Faithful have obtained like precious faith, 
2 Pet. 1.1.  so have all of them a like or equal right in this Fatherhood, the low as well as high, the poor as well as rich, the simple as well as wise, the bond as well as free are allowed and warranted to speak to him as to a Father, as we are also taught in the Lord's prayer: which is a perfect platform for all to use that come before him. For there is neither Jew nor Gentile, 
Gal. 3.28. Col. 3.11.  male nor female, circumcision nor uncircumcision, Barbarian, Scythian, but Christ is all, and in all, and they have interest in him alike, who shed his blood as well for the one as for the other, and paid the same price for them all. And thus it shall be at the last Day, when no outward thing shall commend us to God, neither birth, nor blood, neither learning, nor riches, neither great revenues, nor golden crowns, nor large Kingdoms; none of these shall help, no not the outward calling of a Christian, if there be no more in us. Let us therefore comfort ourselves in this, that the love of God is as great toward us, as to those that are greater in the world. True it is, all men have not, neither can have free access into the presence of Kings and Princes to stand before them, and to hear their voice: but all men, even of low degree, have liberty to come into the presence of Almighty God to hear his Word, which is his voice, nay, they are called and invited unto it. All men have not liberty to sit down at the Table of great Personages: howbeit God admitteth all true believers, and penitent persons, though never so poor, to sit at his Table, and to partake of his Supper: yea, they are the guests that he inviteth and entertaineth, and welcommeth, he will sup with them, and they shall sup with him. Thirdly, from hence we have assurance, that God will accept of our service and obedience, albeit it be maimed and unperfect, and many ways defective. The father that commandeth his child to serve him, albeit he fail oftentimes in the manner of doing, yet when he beholdeth his care and endeavour to please him, he praiseth his doing, and passeth by his misdoing, as if he saw it not: so it is with God, he requireth at our hands to obey him; and albeit we fail and offend many ways in our obedience, yet when he seethe a ready and willing mind, 
2 Cor. 8.12.  and an unfeigned desire in us to do our duty, he accepteth us according to that we have, and not according to that we have not. 
Psal. 203.13.  This the Prophet teacheth, He pitieth them that fear him, no less than a Father doth his Children. Doth the Father accept of nothing but that which is on every side perfect, and every way absolute? Yes, he commendeth the heart, when the foot halteth: so God accepteth of our sincerity, even when it is mingled with much infirmity. This the Prophet Malachi witnesseth, Chap. 3.17. They shall be mine, 
Mal. 3.17.  saith the Lord of Hosts, in the Day when I make up my Jewels, and I will spare them, as a man spareth his own son that serveth him. This serveth as a great encouragement to us, to cause us to serve him, and to put forth all our strength and utmost endeavour to do his will. last, he will not cast away any of the faithful finally, and for ever: neither shall any fall away from his favour. True it is, they may many ways fall, but they shall rise again, Mic. 7.8. he may chastise them with the rods of men, but his mercy he will never take away from them, neither purposeth he to cast them away utterly out of his sight. He may suffer them to be winnowed, 
Esay 54.8. Luk. 22.31, 32.  as men winnow wheat, but he hath prayed for them, that their faith shall not fully nor finally fail, as Christ our Saviour speaketh unto Peter, Luk. 22.31, 32,  
Your Father.) The second point in the promise is the application. Christ jesus contenteth not himself to say, It is the Father's pleasure, but your Fathers, as when we pray, we are taught to say, Our Father. Neither doth the reason run in this manner: It is my Father's pleasure, as he might have spoken, as indeed sometimes he speaketh, and as the Scripture calleth him, the Father of our Lord Jesus Christ, 
joh. 20.17.  but to set the better edge upon it, and to make it pierce the deeper, he saith, It is your Father's good pleasure. 
Ephes. 1.3.  It is not enough to believe, that God is the Father of Christ, or the Father of the Church, but we must further believe that he is our Father, and every one for his part must say, He is my Father. It is a matter of knowledge, only to confess him a Father: but it is a matter of faith to confess him to be our Father. Doct. 8 This teacheth that it is a duty belonging to the faithful, to apply the promises of God to themselves particularly, as jer. 3.19. Thou shalt call me, 
jer. 3.19.  My Father, and shalt not turn away from me. Christ also sendeth Mary to his Brethren to say unto them, 
joh. 20.17, 28.  I ascend unto my Father and to your Father, to my God and to your God, joh. 20. This was the confession and application of Thomas, 
Luke 1.47. Gal. 2.20.  My Lord and my God. This was the faith of the blessed Virgin, My spirit rejoiceth in God my Saviour. Even so the Apostle, Gal. 2.20. The Son of God, who liveth in me, loved me, and gave himself for me. It must be thus with every soul in particular, not only to say, Christ is the beloved Son of the Father, but as it was with the Church to say as it is, 
Cant. 2.16.  Cant. 2.16. My wellbeloved is mine, and I am his, as Christ himself saith, I know mine, and am known of mine. See the like, Ruth 1.16. Jer. 31.33. Ezra 25.9.  
The reasons are evident. Reas. 1 First, every man is commanded in the Gospel to believe, Mark 1.15. 1 Joh. 5.13. Now it is not sufficient to make us true believers, to know the promises, except we also love them, desire them, delight in them, and make application of them, otherwise we believe no better than the Devils: and our faith is no other than the faith of the Devils, for even they believe God, 
jam. 2.19.  yea one God, and Christ, and all the promises to be true. They know all the Scriptures, 
Matth. 4.6.  and as they are perfect, so are these perfect in them; they can allege them more readily and easily a thousand times, than ten thousand in the world. They know all the promises recorded in the Scriptures, and believe that they shall come to pass. But let us see what faith they have. There are four sorts of faith, the historical, the miraculous, the temporary, and the justifying faith. The historical is, to have the knowledge of God's Word, and to give assent that the histories and doctrines therein contained are true. The miraculous is, 
1 Cor. 13.2.  to be able to work miracles. The temporary, to believe in Christ in a confused manner for a time, like the man that having a glimmering light, saw men walking like trees; to bring forth some fruits, 
Mark. 8.24.  and the fruits may seem fair and beautiful in their own and other men's eyes, like the Apples of Sodom, yet are neither sound, nor lasting; to submit themselves willingly to the Word, 
Luke 8.13.  and to take some delight in the hearing thereof. The justifying faith goeth beyond all the former, and it standeth in laying hold upon Christ, and making him to be their own. Among all these, the Devils have only the historical faith, 
What manner of faith the Devils have.  to believe all in the Scripture to be most true, wherein notwithstanding they go beyond many men. They have not the miraculous faith: for albeit they effect many wonders, yet they can work no miracles, nor change the nature of things. They want the temporary faith, because as the tree is wholly evil, so they can bring forth no good fruits, they have no taste of the good Word of God, neither show any joy they take in it, neither yield they any outward obedience. Much more therefore do they want the justifying faith, to stretch out their hand to receive Christ jesus, and to take him to themselves: for notwithstanding their belief, they tremble, as the Apostle teacheth: so that their faith faileth in this particular, which is more than they can do, to make particular application of Christ and his promises, to say, Christ is mine, and I am his; his promises are mine; and belong to me; I have remission of my sins by his death; he is my Father; and he will give to me the Kingdom. The Angels, that were the first Preachers of the Gospel, were sent to the Shepherds, and they taught them this lesson, Behold, 
Luke 2.11.  I bring you glad tidings of great joy which shall be to all people, that to you is borne a Saviour, Luke 2. They do not only tell them, they brought good tidings, good tidings to others, but good tidings to them: and not only that Christ was borne, but that he was borne to them; 
Esay 9.6.  as the Prophet had done long before, Unto us a Child is borne, unto us a Son is given. And except the Shepherds had believed, and applied it to themselves, they might have been instruments of salvation unto others, but they could never have believed, or have had benefit by it themselves, like those that builded the Ark to save others, but were drowned in the waters themselves.  
Secondly, the promises of God, howsoever they be delivered in general terms in the Word, yet are they particular, and every man out of the general, both may, and must gather a particular unto himself. As in a Pardon or Proclamation, though it be delivered in general, yet the matter contained in it, is that which belongeth to every person in particular, and every one may apply the Proclamation as truly to himself, as if he read his own name therein expressed. So then, although the promises of God be general, yet are they particularly true to every true believer that can truly apply them to himself. For whatsoever is spoken to all believers, is spoken to every particular: as also whatsoever is spoken to all penitent persons, may be applied to each penitent person. We see this in the exhortation given to Joshua, 
Iosh. 1.5. Heb. 13.6. 1 Chron. 28.20. Deut. 31.6.  I will not fail thee, nor forsake thee; which also is given to others: yet the Apostle applieth it as spoken to the Hebrews, so that the same which was spoken to him, was in him spoken to all. The Gospel is as it were a pardon published to sinners, and faith layeth hold on that pardon particularly: so that the believer doth as truly apply it to himself, as if his own name were written therein, and it were said to him, 
Matth. 9.1.  Thy sins are forgiven thee, as it was said to the man sick of the palsy, Matth. 9.1.  
Thirdly, there must be particular application, because God hath given unto us his Sacraments, to be Seals of the Righteousness that is by faith, Rom. 4. 
Rom. 4.11.  Now as God hath established them in the Church, so he hath ordained, that they should be delivered particularly to every one, that every man should be baptised, and every man receive the Supper of the Lord in his own person; which showeth that the proper use of a Sacrament is to assure a man's conscience of the promises in particular. When we come once to believe, and to know that Christ offereth remission of sins by his death, then by receiving of the Sacraments particularly, we come to apply Christ and his merits to ourselves, so that the delivering and receiving of the Sacraments is thus much in effect: if thou believe the promises of life and salvation, then take this, that thou mayst be assured that they belong unto thee, as certainly as if thy name were specified therein. Now than all these things considered, the use of faith, the use of the Word, and the use of the Sacraments; it must necessarily follow, that it is not only a general notion, but a particular application of the promises that do belong to salvation.  
First, Use 1 there ariseth from hence a plain confutation of a Popish error, touching faith, that a man may not, nor cannot without presumption, apply the promises of the Gospel to himself, nor believe that God is his God, that Christ is his Saviour; wherein with one dash of the pen, or with one breath of the mouth, they cancel all the Articles of the faith, and take away comfort from every Christian soul, and leave them in state no better than the damned, nay, than the Devils. 
Difference between the faith of Devils and true believers.  To this purpose, I pray you, consider briefly what is the faith of the Devils, and what is the faith of true believers touching the Articles of the Creed. For the Devils believe, and man believeth. But as Christ telleth his Disciples, Except your righteousness exceed the righteousness of the Scribes and Pharises, ye cannot enter into the Kingdom of heaven: so may I say, Except our faith exceed the faith of the Devils, and of all the Romanists and Reprobates, we cannot be saved. For there is no faith taught in the Church of Rome, but a man may have it, and yet be damned. Now I will show what the Devils believe, and how fare they proceed. They believe there is one God, that God is a Father, that Christ jesus is a Saviour and Redeemer, and the holy Ghost a Sanctifier: they believe there is now, hath been before, and ever shall be a Church, a true Church; they believe the Communion of Saints, and forgiveness of sins; they believe there shall be a resurrection of men's bodies, and everlasting life. All these they steadfastly believe without any wavering or doubting. Object. But some will say, Is not this enough? is not this faith sufficient? Answ. what is then wanting? I answer, A man may believe all these, and yet go to hell as a damned creature, that it had been better he had never been borne, as it is said of Judas. For this is but the historical faith, to believe the Scriptures to be true. The Devil himself doth this, and yet hath no benefit by it, Object. nor comfort in it. What then? Is this common faith to be condemned, because the Devils have it? Answ. No, in no wise. For albeit we cannot be saved by it, yet we cannot be saved without it, and therefore it is not to be condemned, nay, the Apostle James commendeth it, 
jam. 2.19.  Thou believest one God, thou dost well in it. This indeed must be embraced, but there is more than this, not to be omitted. Christ our Saviour saith, If ye love them that love you, 
Luke 6.32.  what thank have ye? for sinners also love those that love them. What then? doth he forbidden us to love such again as love us? or doth he reject this as evil? No: but he meaneth, this is not sufficient, if we proceed no further: as Lot's wife is punished, not because she went out of Sodom, not because she pased it for a time with her husband, not because she went so fare, but because she stood still, and looked back, 
Gen. 19.26.  and went no further. So then, where the Devils end, we must begin, or rather proceed. True it is, we must have this common faith, not because the Devils have it, but because God hath commanded it, as Peter confessed Christ to be the Son of God, not because the Devils confessed it, but because the Father had revealed it unto him. This common faith is a good preparative to saving faith, and layeth after a sort, the foundation thereof, and we must have it, not because of itself it is sufficient: or we may not rest there, as if we were come to our journey's end, but must proceed forward in our way. For we must believe, not only that there is a God, but likewise that he is our God: not only that he is a Father, but that he is our Father: not only that Christ is a Saviour, but that he is our Saviour: not only that there is a Church, but that we are parts and members of it; that we are of the Communion of the Saints, and that our sins shall be forgiven: that our bodies shall be raised, and that we shall have eternal life given unto us. This truth, the grounds before delivered, are sufficient to manifest, if any thing can be sufficient, and to show that there must be of necessity an application. Object. But the Romanists allege against these things, that in the Gospel all runneth in general, and that it is not therein written, that such a man is Gods, and such a man shall have his sins forgiven, and have benefit by Christ. I answer, Answ. whereas they confess there is a general in the Gospel, we conclude, that therefore there is of necessity a particular included in the general; As for example, the Gospel teacheth this, Whosoever believeth and repenteth, 
Mark. 16.16.  hath Christ jesus for his Saviour: therefore there is this particular, Peter, Paul, Cornelius, and the rest did believe and repent: therefore certainly they are saved by this their application. The Apostle Paul saith to the jailer, 
Act. 16.31.  Act. 16. If thou believest in the Lord Jesus, thou shalt be saved, and all thine house. But he might presently have rejoined (by the doctrine of these doting Doctors,) to the Apostles, Sirs, how do you know this? is my name written in so many letters and syllables in the Scripture? But doubtless Paul and Silas would have shaped him this answer, This is as true and certain by the general rules, as if thy name were written therein. As for the particular faith, it is written in our hearts, not in the Scriptures. But let us deal with them according to their own practice. The Romish Priests take authority to themselves to forgive sins, to bind and to lose; Ask any particular Priest for his warrant, 
joh. 20.23. Matth. 18.18.  he will allege a general Commission, Whose sins ye remit, they are remitted, and whose sins ye retain, they are retained, John 20.23. And he supposed this to be sufficient, albeit his own name be not read and registered therein. So then, if a man should demand by what authority they absolve? or who gave them this authority? they think they have answered fully, that they are the successors of the Apostles, and that therefore whatsoever they did, they also have power and authority to do the same: and yet neither their names, nor of such as are absolved by them, neither of the pardoners, nor of the pardoned are written in holy Scripture. What then? May not we apply to ourselves and to our comfort and salvation, that which they do to others for gain and for money? Lastly, this objection overthroweth all piety and Religion. For if we be not bound to be assured of our salvation, because it is not said in the Scripture by name that we shall be saved; then it will follow that we are not bound to be holy, nor to fear God, nor to be religious, because it is said in Scripture by name, that we ought to be so. O, but it will be said, Object. Many are deceived, that apply the promises to themselves, when indeed and in truth, they do not belong unto them! Answ. I answer, Be it so, yet a false claim cannot bar by any Law the true owner from his right. This aught to drive us to take heed we do not deceive ourselves, but it cannot wrest from us this application. What if a frantic man should boast and brag abroad, that all the wares which are landed in such a Port, are his, will the right owner be thereby discouraged, or brought to think that they are none of his, and so leave to lay claim unto them? If an Usurper should challenge the Crown as his own, and belonging unto him, must we therefore believe him, or should this unjust claim bar the right and lawful Heirs, and enforce them to give over their just title? Or what if some shall show false and counterfeit Pearls, will the Goldsmith be dismayed by it, and begin to doubt whether his own be good, and think they are naught? so we may say, What though others do not believe, or will not apply Christ to themselves, or falsely make account of the promises to be theirs, which indeed are none of theirs: or what if Satan have deluded such with the spirit of error? what though dogs and whelps lay claim to the children's bread? shall we therefore suffer ourselves also to be mocked, and brought to think we are deceived, and that we have no faith or confidence in particular to ourselves? So then to conclude, we affirm that the Devils, 
jude 6.  who are reserved in everlasting chains under darkness unto the judgement of the great Day, have notwithstanding as much faith as the Romanists, for they can say, I believe there is a God, one God, remission of sins sealed up by Christ to salvation, but neither they, nor the Romanists ever came to make any paticular application of these or any other promise to themselves. But what was it the better for the Prodigal son, to know there was bread enough in his father's house, whiles in the mean season he had no part of it, 
Luke 15.17. 2 King. 7.4.  but was in danger to perish for hunger? or for the four Lepers to know there was plenty enough in the Host of the Syrians, whiles themselves sat at the gate of the City ready to die? but when once they came to taste thereof, they soon found strength thereby. So it shall avail us nothing at all to know there is much good in the Church for the Children of the Church, while there is none at all in our own hearts.  
Secondly, it behooveth every man to examine himself hereby, whether his faith be true or not. And how can we better do this, then by trying whether we have a particular application of the promises of God to ourselves, or not? Where this is done truly, there is true faith: Where it is not, men deceive themselves with an opinion or imagination of faith, whereas indeed they have nothing less. Now, for as much as we must be brought unto this try all, as it were into the field, it is to be feared, that it will descry and discover a great measure of infidelity to be in the world. For how many are there that condemn this doctrine, touching the applying of Christ, and all the promises that in him are, Yea, & Amen unto the glory of God, to be either a doctrine of presumption, or the beaten path to desperation, and therefore are afraid of it, and dare not meddle with it? They will hope well, as the Romanists do, and think well of themselves, as civil men do, and thereupon persuade themselves they shall have well. But all this while there is no talk of special faith, nor of particular application. Their case must needs be lamentable, and they in a damnable condition. Such are like to some sick men, who out of an evil humour, and distemperature of the brain, persuade themselves that they may not eat or drink, and that they are unworthy to touch and taste their meat, and by this means are the causes of their own death and destruction: yet they think they may see it, and look upon it, they may hear of it, and talk of it, and they may reason about it, but by no means taste it, and touch it, and eat of it. Thus it fareth with common Christians, and this is the faith that is commonly to be found every where: a sick faith, God wots; they think they may hear of the promises by others, and talk of them to others, but by no means they may apply them, which is as much as to feed upon them. These are in a dangerous and damnable estate, like to a man that hath an excellent remedy and receipt for his wound, but he never applieth it to the sore; or ●o a man that hath meat, but never taketh it; such a one must needs famish himself, and perish. For as our Saviour saith, He that eateth me, 
joh. 6.57, 58.  even he shall live by me: he that eateth not of this bread, that came down from Heaven, shall not live for ever. If any of the Israelites being mortally stung with the fiery Serpents should have said, I know, 
Numb. 21.6, 9  God hath appointed a sovereign remedy to heal me, but I am not worthy of it, and therefore I dare not be so bold and presume to look upon the brazen Serpent; would we not say, he perished justly? so may we be bold to say in this case. 
1 Tim. 1.15.  All men among us know that God hath sent his Son into the world to save sinners: howbeit if we go no further, we have no more benefit by it, than a man that barely beholdeth food, but never feedeth of it: can such food nourish him? or such meat strengthen him? If we do not apply Christ and his death, and all the promises of mercy and salvation to ourselves, we are in the high and broad way to destruction, his judgements follow us at the heels, and shall overtake us. Object. If any ask, how we shall know, whether we do truly apply the promises made by Christ, or not? because the heart of man is evil, and deceitful above all things, and the secret corners of it hard to find out? Answ. Jer. 17.10. I answer, We shall know it by these few notes. 
How we may know whether we have true faith or not?  If we have the true faith, first we shall find the Devil an open enemy unto us in the matter of this special faith. He will fight with us hand to hand, and set foot to foot against us, and strive with us in the matter of our assurance, as he did with Michael about the body of Moses, Judas 9 We are therefore seriously to examine ourselves, whether we find any doubts or distrust, and whether we have not many questions arising in our hearts, which are ready to call our faith into question, suggesting unto us, that we have no faith at all, thereby shaking the very foundation of the house. If we find these wrestlings and struggle in us, as Rebecca did of the twins that were in her womb, it is an argument we have a true faith conceived in us. This rule is drawn out of Christ's Words to his Disciples, 
Luke 22.31.  Luke 22. Satan hath desired to have you, that he may sift you as wheat. If then we find and feel these assaults, these tentations, these buffet, it is a plain proof that we have received faith, which maketh the Devil so earnest and diligent to interrupt us and intercept us. Secondly, if we have faith applying the promises, it will purge the heart, and mortify the corruptions thereof: the death of Christ crucifieth the flesh, and all worldly lusts, our best beloved sins, our dearest sins, and most desired, and those whereunto we are most inclined, and wherewith we are most infected, as most consonant and agreeable to our corrupt natures. This is one infallible token that we are true believers: and this rule is taken out of the words of Peter, 
Acts 15.9. Gal. 5.6.  He put no difference between Jews and Gentiles, purifying their hearts by faith, Acts 15. which worketh by love, Gal. 5. Thirdly, Christ giveth himself to the believer, so that his holiness belongeth to him. Never any husband could endow his wife with such a dowry, to say as Christ jesus doth, 
Hos. 2.19, 20.  I will betrothe them to me for ever in righteousness, in faithfulness, in judgement, in loving kindness, and in mercy. Thus they are married to him in holiness, and they become to be the members of Christ: for Christ cannot be the head of a polluted body, or of defiled members. As from a corrupt head proceed corrupt things to the members: so from a pure and holy head, which is Christ, must necessarily proceed holiness to all those that are his members. The Vine cannot but communicate of his juice or sap to the branches. There was never any that did truly apply Christ, but Christ truly applied himself to him again: neither was there ever any that embraced him, but he likewise by and by took hold of him, His left hand is under his head, 
Cant. 2.6. & 8.3.  and his right hand doth embrace him. The believer applieth Christ, and Christ holdeth the believer, so that as the believer saith, I am Christ's, and Christ is mine: so on the other side Christ saith, I am the believers, and the believer is mine. This application is mutual and mystical, there is a double work in it, one is of the believer, the other of Christ. A man layeth hold upon a staff that he carrieth in his hand to stay himself up from falling, but the staff cannot lay hold upon him again. Or a man claspeth and embraceth the tree with both his arms, but the tree cannot embrace him again: but it is not so between Christ and the true believer: we hold him fast, but he holdeth us faster, and giveth unto us of his holiness, even grace for grace; even as the child holdeth the Father fast that leadeth him, howbeit the father holdeth him faster, and stayeth him up from falling away from him, otherwise he were every foot in danger. True it is, we cannot say, that all our blackness of sin is quite gone, and removed, but that we have still many spots and wrinkles, we have not yet received perfect holiness from him. The Moon receiveth all her light from the Sun, yet is not her body without some spots: so it is with us, though we be black, 
Cant 1.5.  yet he accepteth us as comely. Lastly, we have the true faith, if we hold fast the promises, and cleave close to him, even then, when he seemeth to frown upon us, and to be angry with us, to hide his face from us, and to withhold his loving countenance, as the Sun that is hid in a cloud out of our sight. We must rest upon him in time of affliction. We must see hope through despair, and Heaven through Hell: we must behold his mercy through his indignation, yea, life through death, and salvation through damnation, 
job 13.15.  as it was with Job, Though he slay me, yet will I trust in him: though he hide his face for a time from us, yet the bright beams of faith will shine thorough the thickest fogs and mists that arise in us. Thus we may by these notes prove our faith, and try the truth thereof. But if these be not in us, but the contrary, we cannot assure ourselves, that we are yet come to a true faith. For first of all, if we live in quiet and at rest, at peace and ease all our days, without any fears, doubtings, wrestlings, bruisings, buffet, and assaults of Satan, we have cause to fear we have a false faith. This rule is grounded upon the Words of Christ, 
Luke 11.21.  Luke 11. When a strong man armed keepeth the Palace, his goods are in peace. If Satan never assault us to pull down the buttress and fortress of our faith, we are at peace and league with him, and he with us, and we have just cause to suspect ourselves. True it is, there may be many doubts and tentations, and yet no faith: but there can be no faith, where are no doubtings or tentations at all. If we have faith, 
Wheresoever there is true faith, there will be doubts and tentations.  there will arise doubts, yea, albeit we have a great and a strong faith: for it is not so strong, but That strong man armed will try the strength thereof: and so much the rather, because it is ever mingled with some infidelity. Such then as can cry out, What? a doubt touching my salvation? Out upon it! O it is a great sin once to make a doubt! I thank God I never doubted any whit of my salvation since I can remember, neither yet of Christ to be mine: I doubt not to pronounce of all such without any doubting at all, they never knew what faith meaneth, it is an evident demonstration of great and gross infidelity. Again, if sin be living in us, that there be no mortification at all, 
2 Cor. 7.1.  no cleansing of ourselves from the filthiness of the flesh and spirit, we can have no true faith. It is open impiety to imagine, that the death of Christ truly applied to any soul, should not be of force to kill sin in it; and therefore it is great folly to say, We can rightly apply Christ and the promises of the Gospel, 
Col. 3.3, 4, 5.  and yet can show never a sin mortified in us. No man is come to that height of sin, that he dareth either speak or think, that there wanteth power in the death of Christ to kill sin in us, and therefore we must needs hold him for an unbeliever, that talketh of particular application, and yet hath sin as a tyrant reigning in him. Besides, if Christ have not united us to himself in holiness, we are yet faithless men. For he uniteth himself to none, but he putteth holiness in some measure into them. This rule is expressed by the Apostle, Gal. 5.24. They that are Christ's, 
Gal. 5.24.  have crucified the flesh, 
2 Cor. 4.17.  with the affections and lusts, and are become new creatures. Lastly, if we rely upon God, and upon his love and favour no longer than we have a lively and sensible feeling of the same, while we live at ease and in prosperity, 
job 29.6.  while we wash our steps in butter, and the Rock poureth out rivers of oil, shall we call this a true faith? 
Tit. 1.1.  The faith of the Elect, to make show of many good things in us so long only, as God bestoweth good things upon us, and no longer? but if he once change our estate, to be ready to repine against him, and to rend him in pieces, like mad Dogs that fly in their Master's face? This rule ariseth from Satan's false measuring of the practice of Job, 
job 2.5.  Chap. 2.5. Put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. This is contrary to the application of God's servants, who when he doth afflict them, and his hand is most heavy upon them, even than they stick fastest unto him, as the Traveller that claspeth his cloak closest unto him in blusterous winds, and stormy weather. The hypocrites will do this in time of prosperity only, whereas in trouble and persecution they fall away, and are offended, Matth. 13.21.  
Lastly, this is comfortable to every one that is able, though it be with much weakness, and with many infirmities, 
A weak faith applieth as truly, as the strong faith.  to apply in particular the promises of God to himself. These may be comforted, yea, these only, for they shall be sure to find God gracious unto them in the end. If they be stung, they shall be sure to be healed, because they are able to look up to the Brazen Serpent, that God had commanded to be showed. If they be hungry, they shall be satisfied and saved, because they can in part apply God's promises to themselves. It is a rule that the Civilians have, that mine is better than ours: so we say in this case of faith, for a man to say by particular application, Christ is mine, is better than to say in general, Christ is ours, or others: and God is my Father, then to say he is our Father, or their Father. Nevertheless, we must not on the other side be discouraged, to think or to fear we do not believe, when indeed we do believe. True it is, unbelievers doubt, and true believers doubt, and yet there is great difference between the doubting of the one, and of the other. The hypocrites or temporary believers are like a man that is in a dream, 
Esay 29.8.  that thinketh he eateth, and behold, when he awaketh, he is hungry: that thinketh he drinketh, and behold, when he awaketh, he is thirsty; that he enjoyeth many good things, and when he awaketh, he is disappointed, and findeth no such matter. Or like one, who, being in a deep sleep supposeth he holdeth somewhat in his hand, and that he claspeth and gripeth it so fast, that none shall be able to wring it, or wrest it from him by any means: howbeit when he awaketh, his hand is empty, and he perceiveth plainly, he hath nothing at all in it. So do all temporizers, they have many a pleasant dream, they think verily they have true faith, when indeed they have nothing less: they are without the fears, and terrors, and tremble, that God's Children do often, even in their best meditations find in themselves, whom Satan will not suffer to be quiet. If any ask, How cometh this to pass, Object. that the true believers should thus doubt and stagger, and the unbelievers no way so much distressed? may not the state of these seem to be much better than of the other? I answer, This ariseth from sundry considerations. Answ. Sometimes the effects of God's grace are not so lively in them as formerly they have been, as we might easily show in the examples of Job, of David, and of diverse others, that we might learn to walk by faith, 
2 Cor. 5.7.  and not by sight or feeling. Sometimes, the heart of man, too full of corruption, will cast forth doubts, as the Furnace doth sparkles, concerning his faith, seeking as it were to throw mire and dirt in the face of his faith: and sometimes Satan is ready to interrupt us, and to hinder the course of our believing, because he is evermore an enemy unto us. For the life of a Christian is like the days of the year; one while the days are very fair, another while they are full of clouds, of storms, and of showers. So a man that doth believe, shall sometimes find all fair, as when the Sun shineth in his strength, and have a long time of breathing and gathering new strength, lest he should be swallowed up with overmuch heaviness. For as God will not suffer the rod of the wicked to rest upon the back of the righteous, 
Psal. 125.3.  lest he should put forth his hands to iniqiuty: so he will not suffer the tentations of Satan to dwell evermore with him, and to continue upon him, lest he should be discouraged and disheartened. Sometimes again, whiles storms and tempests of doubting are raised, and the waves and floods of infidelity threaten to drown, or at least to shake the four corners or pillars of the house, that it may fall down: and we are like a troubled Sea, 
job 7.19.  we have not leisure so much as to swallow our spittle; this falleth out, lest we should grow secure, and that he might draw us, or drive us thereby nearer to himself. Then the Sun hideth his face in a cloud: then we are full of wavering. Notwithstanding, this may be no matter of discouragement, but rather of much comfort and encouragement, forasmuch as this is a token of true faith; and God doth it for these ends, to make us more certain of our faith afterward, to cause us to lay better hold on the promises of God, and to find more joy in them at the latter end.  
Good pleasure.) Here is the third branch of the promise, noting the ground thereof; not the free will of man, but the good pleasure of God. From hence are all good things conveied unto us. This is called in holy Scripture, His grace, his mercy, his love, his kindness, his purpose, his will, the purpose of his will, the good pleasure of his will, and such like, all of them pointing out the supreme and highest cause of all the good meant toward us, and bestowed upon us. Doct. 9 This teacheth that the good pleasure of God is the fountain of all good gifts and graces whatsoever. His free love and favour is the first and principal cause of all blessings external, internal, eternal. This Moses showeth, Deut. 7.8. The cause why the Lord brought his people out of Egypt with a mighty hand, and redeemed them out of the house of bondmen, and from the hand of Pharaoh, was because he loved them. 
Deut. 7.8. Revel. 1.5. Luke 2.14.  This is the saying of the Angels after the birth of Christ, Luk. 2. Glory to God in the highest, on earth peace, good will toward men. The Apostle James teacheth this, 
jam. 1.18.  Of his own will begat he us with the Word of Truth. And Paul to like purpose, He hath opened to us the mystery of his Will, and hath made us accepted in his Beloved, 
Ephes. 1.6. Phil. 2.13.  according to his rich grace. And elsewhere, It is God that worketh in you both to will and to do of his good pleasure. This will further appear to be the first mover that setteth forward the other second causes. For our whole salvation proceedeth from the grace of God, as election, Christ himself, vocation, faith, justification, regeneration, love, good works, conversion of sinners, the final perseverance of the Saints, and eternal glorification. Even as the body and branches of the tree, issue from the root: so is the good pleasure of God the root, out of which all these blessings grow, which in due time we partake. Let us see this better by induction of particulars. No man can be saved and obtain eternal life, except he be predestinated & chosen unto it. For the Kingdom is not given but to such, for whom it is prepared, 
Matth. 25.34. & 20.23. Ephes. 1.4.  Matth. 25.34. & 20.23. but this is done according to the good pleasure of his will, Ephes. 1.4. No man could be saved, except Christ jesus had come, and had satisfied the wrath of his Father for the sins of the world: 
Acts 4.12.  for there is no other name under Heaven, whereby we can be saved. But this benefit proceedeth from the grace of God, 
joh. 3.16.  and his everlasting love toward us, joh. 3.16. For God so loved the world, that he gave his only begotten Son for all that believe in him. There is none saved that is come to years of discretion, except he be effectually called to Christ and his Gospel; but whence cometh this but from his grace? for he hath called us with an holy calling, according to his own purpose, 
2 Tim. 1.9. Gal. 1.15.  which was given us in Christ jesus, before the world began, 2 Tim. 1.9. No man is saved except he have faith, and believe in Christ, for the Just shall live by his faith, 
Hab. 2.4. Heb. 11.6.  and without it, It is impossible to please God: and whatsoever is not of faith, is sin. But from whence have we faith? it is by grace, 
Ephes. 2.8.  Ephes. 2. By grace ye are saved through faith, it is the gift of God. No man can be saved, except also he be justified, 
Psal. 34.15.  for the eyes of the Lord are over the just, but the face of the Lord is upon the evil, to root out the remembrance of them from the earth, Psal. 34. Now whence is this, but from his free grace, Rom. 3.24? We are justified freely by his grace. 
Rom. 3.24.  No man can be saved, except he be regenerated and sanctified by the holy Spirit: for except a man be borne again, of water and the holy Ghost, he cannot enter into the Kingdom of God, 
joh. 3.3.  Joh. 3.3. But whence is this also but from grace, that we should be holy, and without blame before him, 
Ephes. 1.4, 5. Tit. 2.11, 12. 1 Cor. 16.14, 22.  Ephes. 1.4, 5. Tit. 2.11, 12? No man can be saved without love toward God and our neighbour. 1 Cor. 16.14. For he that loveth not the brethren, abideth in death, 1 Joh. 3.14. 
1 joh. 3.14. & 4.7, 19  But this love proceedeth from grace, for love is God, 1 joh. 4.7, 19 and we love him, because he loved us first. No man can be saved without bringing forth good works, 
Ephes. 2.10.  and walking in them, for we are his workmanship, created in Christ Jesus unto good works, which God hath ordained, that we should walk in them: But this cometh from his grace, who hath promised to give us his Spirit, Ezek. 36. 
Ezek. 36.27.  I will cause them to walk in my ways. No man can be saved without remission of sins, for in many things we all offend daily, Jam. 3.2. 
jam. 3.2. Ephes. 2.7. Esay 43.25.  but this is from grace, Ephes. 2.7. Esay 43.25. No man can be saved, except he persevere and continue in faith, in good works, and in all Christian duties: for he that continueth unto the end, shall be saved, Matth. 24.13. 
Matth. 24.13.  but when the righteous turneth away from his righteousness, and committeth iniquity, all his righteousness that he hath done, shall not be mentioned, but in his sin that he hath sinned, he shall die, Ezek. 18.24. 
Ezek. 18.24.  Now whence is this, that we stand fast? Is it from ourselves? No, it is from his grace, who will give them an heart to fear him for ever, 
jer. 32.39. Phil. 1.6.  that they shall not departed from him, Jer. 32.39, 40. Phil. 1.6, Lastly, no man can be saved without eternal life, for what is our salvation, but our glorification? now this is also of grace, for here Christ saith, It is the good pleasure of our heavenly Father to give us the Kingdom; and the Apostle elsewhere, Eternal life is the gift of God, Rom. 
Rom. 6.23.  6.23.  
The reasons; first, Reas. 1 because God will have the praise of all his works, Ephes. 1.11, 12. 
Ephes. 1.11, 12. Rom. 11.36.  All things are from him, and through him, and for him, To him be rendered all glory for ever, Rom. 11.36. But if our salvation were any way of ourselves, that we did part stakes with him in the grace, there were reason we should also share with him in the glory. Hence it is, that the Apostle saith, Rom. 4.2. If Abraham were justified by works, he hath whereof to glory, but not before God.  
Secondly, grace otherwise were no grace at all, and salvation were not of his good pleasure, but of our own good pleasure. For grace is not grace, except it be every way gracious or free, 
Rom. 11.6.  Rom. 11.6. If it be of grace, than it is no more of works, otherwise grace were no more grace: but if it be of works, than it is no more grace, otherwise work is no more work. Thus the Apostle reasoneth from the contrary.  
Thirdly, God oweth nothing to any man, neither taketh he aught of any man: so that he may give, or not give, what, when, where, to whom, and how much it pleaseth him, being independent upon any creature, and free from all obligation, which might bind him to any of them. He hath absolute right and jurisdiction over all men, as the Potter hath over his clay. He may do with his own what he please, and who shall say unto him, 
job 9.12. Rom. 9.20. Esay 10.15. & 45.9.  What dost thou? Shall the thing form say to him that form it, Why hast thou made me thus? Shall the clay say to him that fashioned it, What makest thou? Shall the Son say to the Father, What begettest thou? or to the Woman, What hast thou brought forth? Shall the Axe boast itself against him that heweth therewith? 
jer. 18.6.  Or shall the Saw magnify itself against him that shaketh it? As if the Rod should shake itself against them that lift it up? or as if the Staff should lift up itself, as if it were no wood? Woe unto him that striveth with his Maker. Let the Potsherd strive with the Potsherds of the earth. Wherefore albeit he shown no mercy on Cain, Esau, Saul, Ahab, Judas, and sundry others, yet is he not herein unjust, for he was indebted unto them nothing at all. Nay, more than all this, had he denied mercy to all mankind, and appointed all the sons of Adam (of whom they come, as out of a corrupted mass) to endless torments, as he did the Angels that fell, yet had he done them no wrong, but executed upon them just judgement, and their deserved punishment, so that no man can justly utter a word of complaint against him. 
Rom. 11.51.  Hence it is that the Apostle saith, Rom. 11. Who hath first given to him, and it shall be recompensed unto him again?  
This reproveth two sorts. First, Use 1 such as set up man's free will, and make the beginning of our salvation to come from ourselves. This crosseth the doctrine of the holy Scriptures, which teach that in our will is no good at all, until God from above give it, and graft it in us, as the earth is dry and barren, the driest of all the elements, until it receive the showers from Heaven, to make it fruitful. This error setteth up man's nature, and puffeth up flesh and blood. It abolisheth the grace of God, and derogateth much from the glory of his mercy, because we are no more able of ourselves to do good, than the stone can of itself mount up aloft. If you take it, and throw it into the air, it flieth upward: so if the Son take us and make us free, 
Cant. 1.4.  than we will, and work freely; and if we be drawn, Object. we run after him. What then, may some say? Are we stocks and stones without will, without life, without motion? I answer, Not so: Answ. we are not utterly as blocks or stones without understanding. For our will is capable of good, when once it is wrought in us, whereas stones, senseless creatures, and bruit beasts are not. Nay, we have a certain freedom and liberty in natural, and civil things, and some Ecclesiastical, so fare as both sense and reason may guide us. But to any thing that is simply good, and wellpleasing to God, before he make us willing, that are unwilling, we are worse than stocks, I mean, to do good in a good, holy, and sanctified manner. For not only we have stony hearts, but also we rebel against God, and lift up ourselves against him, which stocks and stones never do against their Maker: 
joh. 15.5. Ephes. 2.1.  so that Christ saith, Without me ye can do nothing. And the Apostle, We are borne dead in sins and trespasses. Whosoever therefore shall tell us, and persuade us, that we have power of ourselves to do that which is good, and that we stand in need of nothing, but to be gently helped with the hand, to walk in his ways, and need not to be wholly assisted and prevented by grace, they are lying spirits, and false prophets, believe them not, bid them not God speed, neither receive them to house. What a stir hath there been heretofore, and is yet in the Church of Rome, and among other Sectaries (and who is ignorant of it?) about the matter of free will? Were he not a fond man, who being fast bound in chains and irons, would talk of nothing but of his present freedom and liberty? Yet this is the case with us; we are bondmen, and yet we hold ourselves to be free men: we have just cause therefore utterly to abolish this name of , and learn to reason of our bond-will another while. For we are as unfit to begin any good in our own selves, as the green wood is to kindle in itself and of itself any fire or heat: which being kindled, it is rather apt to be put out again. These never knew the greatness of the fall of man, and the deadly wound that nature hath received: for it is God that worketh in us the will and the deed. And if both the deed and will itself be Gods gifts, I would gladly know, what good gift we have left unto us in nature? or what we can rightly challenge to ourselves? God is Alpha and Omega, the first and the last, the beginning and the ending, and therefore all power and ability is taken from us quite and clean of doing any thing that is good. True it is, the first man Adam, before his transgression, had free will to choose the good, and to refuse the evil, but by his fall he lost both it and himself, both his liberty and his innocency. 
Man's freedom is a very bondage.  For now our freedom is only to be free to sin: too free (alas) we are to it, if that may be called a freedom, which indeed is the most miserable and slavish bondage, while we can do nothing else but sin, lying as it were fast bound in chains and fetters hand and foot. O, but a man that is fettered, hath at least a will and desire to be loosed. It is true of bodily captives and prisoners, but it is not so with the natural man that is unregenerate. For as he is fettered, so of himself he is willing and desirous to be so, he doth evil, and he will do it: he loveth his chains as if they were of gold or silver, 
Ephes. 5.14. 2 Tim. 2.26.  and hath no will to be raised from the dead sleep of sin. He thinketh himself at liberty, and as free as the best, when he is faster holden than the worst Galleyslave. He is the servant of corruption, and yet he is offended with him that moveth him to shake off those heavy bolts and fetters, and to come out of that bad and bond condition. The Apostle showeth, 
1 Cor. 2.14.  that the natural man perceiveth not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Secondly, it reproveth such as teach, that faith and works foreseen, are the causes of our election to life and salvation. This were for us to choose God, 
Faith foreseen is not the cause of our salvation  and not for God to choose us, whereas he witnesseth the contrary. This is to reject all infants from God's Election, who are taken away by untimely death, as corn that is reaped down in the green blade. This maketh election to be uncertain, and to depend upon the will and pleasure of men. This teacheth that grace is not the total cause of faith. This is as much as to begin our spiritual life at our selves, and to give the praise to ourselves, at least in part, and not to God for the blessings that we receive from him. This is to be afraid, lest we should be too much beholding to God for our salvation, and too little to our own selves. 
1 Cor. 1.29. The doctrine of the new Sectaries.  This is to rejoice in an arm of flesh, and not in the mercy of God, 1 Cor. 1.29. The new Sectaries teach that Election resteth and dependeth upon the foreknowledge of faith, and that it is made for faith foreseen, which the sounder sort of Papists begin to be ashamed of, as appeareth in Bellarmine. The Apostle teacheth plainly, 
Ephes. 1.3, 4.  that all spiritual blessings whatsoever are given us according to Election, before the foundation of the world, Ephes. 1.3, 4. and therefore Election must of necessity be before those blessings. Again, we are elected, that we should be holy, and without blame: he saith to holiness, not for any holiness, and consequently to faith, not for faith. So Paul obtained mercy, 
1 Cor. 7.25. Acts 22.14.  That he should be faithful, 1 Cor. 7.25. not because God considered him as already faithful. Christ jesus chose his Disciples not already bearing fruit, but that they should bring forth fruit, 
joh. 15.16. Acts 13.48.  joh. 15.16. This also Luke showeth, that such as were ordained to eternal life believed, Act. 13. Election therefore is before faith, and it is the cause why men do believe: whereas our new Sect-masters and Strife-makers set the Apostle and the rest of the Church to School, and teach him to speak, as they do young children, that they believed, & afterward were ordained to eternal life. 
Rom. 9.16.  The words of Paul, It is not of him that willeth, nor of him that runneth, but of God that showeth mercy, could not be true, if God had mercy on men for faith foreseen. For what could he foresee but his own gifts, which himself determined to bestow upon us?  
This teacheth us also to pull down all high conceits of our own worth, as if our salvation depended upon our own selves, and that we were able to guide our ways, and order our steps to life: and on the other side, admonisheth all God's Children to think humbly of themselves, and of all that they can do, or have done touching the cause and foundation of their salvation, and withal to magnify highly the riches of the mercy of God, and the abundance of the love of jesus Christ our Saviour, shed abroad in our hearts, acknowledging the beginning, proceeding, continuing, and finishing of our salvation to spring from him only. True it is, our destruction is not of God, 
Hos. 13.9. jam. 1.13, 14, 15.  but of our own selves, but our salvation is not of ourselves, but of God. Wherefore then hath God chosen us and refused others? made us vessels to honour, 
2 Tim. 2.20. Rom. 2.5.  and left others to be vessels to dishonour? why hath he taken away the hardness of our stony hearts, and given over others to walk in their hardness, and hearts that cannot repent, as he did Pharaoh? Wherefore hath he sanctified us with his Spirit, and passed by many thousand others, that they might work out their own destruction and damnation? Doubtless he hath not done all these, nor any one of all these things for any good he saw in us, nor for any goodness he foresaw would be in us, nor for any inclination to goodness he could perceive in us, nor for any works of preparation to make us fit for grace: for what could he see in us, though he be of pure eyes, but matter of his wrath to feed upon, as the fire doth upon the fuel? It was not greatness of wealth, nobleness of birth, highness of estate, worthiness of condition, multitude of friends, that he respected, who respecteth no man's person: so that when we consider what we are of ourselves, and how graciously God hath dealt toward us, we should cry out with the Apostle, 
Rom. 11.33.  O the depth of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out, Rom. 11.33.  
Lastly, seeing it is of God's good pleasure that he saveth us, and not any thing that is in ourselves that moved him, this aught to stir us up to thankfulness, and our thankfulness to dutifulness, and obedience toward him. The greater his mercy is, and the more free his grace is, the more we ought to praise and magnify his great Name. It is he that hath given us all, let him therefore have the praise of all. We have nothing in ourselves, therefore let us challenge nothing to ourselves. The work is his own, and properly belonging to him: let us take heed we commit not sacrilege, and rob him of the glory due to his Name. They are pure, or rather impure natural men, that set up nature: and they are destitute of grace, that pull down the post or pillar of God's grace, which holdeth up the whole building. We cannot ascribe too much to him, we cannot detract too much from ourselves. We cannot deny too much to Nature; we cannot ascribe too much to grace. Our good thoughts, our good desires, our good deeds, our good words, (if we have any) come from without, 
Matth. 15.18.  as evil thoughts come from within, and do defile us, as water coming from an unclean fountain. All our good is of his good pleasure, and therefore it is good reason, that he should be honoured and glorified in it, and for it. Hence it is, that the Apostle saith, What is it that thou hast not received? We are so fare from coming to our iournyes end without his direction, that we cannot set one foot forward in the right way. We are so fare from being able to practise any thing that is good, that we have no power to prepare ourselves to it, 
Psal. 10.17.  forasmuch as it is he that prepareth the heart, Psal. 10.17. And the Apostle saith, We are not sufficient of ourselves to think any thing as of ourselves, 
2 Cor. 3.5.  but all our sufficiency is of God. This use doth Christ our Saviour point unto, Mat. 11. I thank thee, O Father, 
Matth. 11.25, 26.  Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes; even so, Father, for it seemed good in thy sight. That which Christ our Saviour doth, ought we all to practise and perform. It belongeth to all the Elect and godly to show great love to him that hath loved us first, and continual thankfulness toward him, because we hold ourselves and all that we have of his gracious favour. We enjoy not any good through our own deservings, but all besides our merits, nay directly against our merits. For by the guilt of sin, we deserve to be in the same condition with the reprobate; and it is the great goodness and mercy of God who hath separated us, and allotted unto us a better estate, and that it goeth better with us. How often do we requite his love with unkindness? for we give him nothing, but he giveth us all: neither do we prevent his liberality, but he preventeth our ability (if any were) to work in us such duties as may please him.  
To give.) The fourth branch of the reason. These words contain the manner of bestowing the promise, and the means how it is conveyed unto us. As the fountain of it is Gods good pleasure, so the channel to convey it, is his free gift. Some kind of gifts are given, but they are first well deserved by them that receive them. Again, some things are given, 
Luke 14.11.  but it is with hope and expectation to have as great or greater bestowed upon them again, as they that give to Kings and Princes. Some things are said to be given, when a sufficient recompense is tendered and offered withal, as Gen. 23.9. Give me the cave for as much money as it is worth: 
Gen. 23.9.  and 1. King 12.2. Give me thy Vineyard, and I will give thee for it a better Vineyard than it. This giving by way of commutative justice, is no other than bargain and sale or exchange. But it is not thus with the gifts of God, who is a free giver and bestower, he doth not alter them, neither barter them for other, he doth not chop and change, buy and sell his blessings, as men do Bullocks in a market, that he should be as much beholding to us, as we to him: He offereth with a willing heart, Doct. 10 and performeth with a free hand. This teacheth us, that all spiritual gifts and graces are bestowed upon us frankly and freely. They come unto us neither by inheritance, nor by exchange, nor by bargain and sale, nor yet by purchase. True it is our Salvation and Redemption were purchased by Christ, who paid a dear price to bring us to God, (because his justice required it,) 
Ephes. 1.7.  yet was this also of mere grace. We have Redemption through his blood, the forgiveness of our sins, according to the riches of his grace. So then, albeit Salvation were purchased, and as I may say, dear bought in respect of Christ, yet neither the whole work, nor any part or parcel thereof was purchased in regard of ourselves, who are made partakers thereof through God's special grace. We confer nothing toward the attainment of Salvation, to procure to ourselves this unspeakable benefit. We cannot gratify Christ jesus again in any matter or measure, 
Esay 63.3.  who trod the winepress of the wrath of the Father alone for us, and hath paid the utmost farthing that could be required of us, and therefore it cometh as a mere gratuity unto us without any purchase or payment, without any money or satisfaction. 
Rom. 3.24. & 6.23.  This the Apostle teacheth, Rom. 3.24. Being justified freely by his grace, through the Redemption that is in Christ, and Chap. 6.23. The gift of God is eternal life through Jesus Christ our Lord. And Peter speaketh to the same purpose, 
2 Pet. 1.3.  According to his divine power he hath given us all things that pertain unto life and godliness, 2. Pet. 1.3. Thus the Prophet long before proclaimed the free gift of God, without either money or money-worth, or any price; all that are a-thirst may come freely to the waters of life, Revel. 22.17. 
Esay 55.1, 2.  John 7.37.  
The reasons are, Reas. 1 first from the general to the special, All good gifts and perfect gifts whatsoever are from above, and come down from the Father of lights, Jam. 1. They spring not out of the earth, 
jam. 1.17. joh. 3.27.  as John 3. A man can receive nothing, except it be given him from above; neither yet come unto Christ, except the Father draw him, John 6.  
Secondly, we cannot obtain a bit of bread to do us any good, but we must have it by God's gift, as appeareth in the Lord's Prayer, where we are taught to come to him to have our daily bread given unto us. 
Matth. 6.11. Deut. 9.5.  The Israelites could not inherit the Land of Canaan by any inherent righteousness in themselves, & the uprightness of their hearts, neither yet conquer it by their own sword, Psal. 44.3. 
Psal. 44.3.  They gate not the Land in possession by their own sword, neither did their own arm save them, but thy right hand, and the light of thy countenance, because thou hadst a favour unto them; much less than are we able to possess the heavenly Canaan by any godliness in our own persons.  
This doctrine overthroweth all justification by our own works and merits, whether done before grace, Use 1 or in the state of grace. The Apostle saith, Rom. 3.20. By the deeds of the Law shall no flesh be justified in his sight, for by the Law is the knowledge of sin. And Tit. 3. 
Rom. 3.20.  The kindness and love of God appeared, 
Tit. 3.4, 5.  not by works of righteousness which we have done, but according to his mercy he saved us: and again, 2. Tim. 1.9. He hath saved us and called us by an holy calling, 
2 Tim. 1.9.  not according to our works, but according to his own purpose and grace which is given us in Christ Jesus before the world began. What can works before a man's conversion avail, for as much as we are borne dead in sins and trespasses, as we have showed before, being without faith, without hope, without any good, so that we should be justified by our sins, and our righteousness should be by unrighteousness, if we should be justified by these or any such works? Neither can works of righteousness done in faith, and after our conversion present us as righteous in the sight of God, because they are all unperfect, even the best and the holiest of them, that we cannot challenge righteousness by them, 
Psal. 143.2. & 130. 3. &. 32.1, 2.  but must with the Prophet cry out, Lord, enter not into judgement with thy servant, for in thy sight shall no man living be justified. And again to like purpose, If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? but there is forgiveness with thee, that thou mayst be feared. This is our justification to obtain remission of our sins, Psal. 32. The Servants of God do not in the pride of their hearts advance themselves against God through their own righteousness, but they ask forgiveness for their unrighteousness. The Apostle John saith, 
1 job. 1.10.  If we say that we have not sinned, we make him a liar, and his Word is not in us. All our righteousness is as a menstruous cloth, 
Esay 64.6.  spotted with the flesh. Object. But the Adversaries object, that the Scripture never saith, We are justified by faith only: and complain that this word is fraudulently foisted, and cunningly thrust into this Question, as an Addition of our own, whereupon notwithstanding the chief state of the Controversy between us and them dependeth. I answer, Answ. The putting to of that word is not always an Addition to the Text, but rather an exposition, or explication, 
Luke 4.8. Deut. 6.13.  as we see the like case in Christ our Saviour, Luke 4.8. compareth with Deut. 6.13. who addeth that word without any correction, or corruption, or without any violence to the Text. Again, the Scripture teacheth, that we are justified without works, not by the works of the Law. If then works be excluded, what can be included? or what is there established but faith? what can have place in our justification beside the same? For to say that a man is justified by faith only, and to say that a man is justified by faith without the works of the Law, are equivalent and in effect all one thing. Even as he that saith, The husband ought to be master of the house, and not the wife, saith in effect that the husband only ought to be master, especially when the Question ariseth, whether the man or the woman ought to be master: for albeit he express not the word (only) yet all men know it is necessarily to be supplied: So he that saith, a man is justified by faith without works, implieth withal that a man is justified by faith only, when the Question standeth, whether a man be justified by faith, or by good works, or by the one and the other joined together, albeit he do not expressly add the word only. But it is further objected, Object. that the works which Saint Paul excludeth, are the works of the Ceremonial Law, and that sometimes he excludeth the works of Nature only, and not of Grace. I answer, Answ. As though the Churches of God after their embracing the Gospel, and walking many years in the ways of godliness, were so simple and so foolish, as to make any Question, whether they could be justified by works wrought before their conversion, when they were poor miserable Idolaters, having no hope, and being without God in the world? Wherefore, the Apostle, as if of purpose he would prevent this trick of evasion, 
Rom. 4.2, 6.  bringeth in the example of Abraham and David, even when they were in God's favour. Observe farther for the clearing of this point, that he, in all his treatises of justification which are many and large, never exhorteth us to be justified, no more than he doth to be elected. Search the Epistle to the Romans, to the Galatians, and other his Epistles; or the Epistles of Peter and John, and James, ye shall never find an exhortation to be justified; but in these and other Scriptures, we have a thousand exhortations to be holy and sanctified. True it is, we are warned to make our election and calling sure, as also we may be, to make our justification sure. But what may be the reason hereof? doubtless, because justification is not a virtue in man, but a grace of God, whereby he absolveth sinners in beholding his Son, as in Civil Courts, justification is an Act of the judge, not a virtue in him that is to be judged. 
Rom. 5.9.  Therefore he saith, We are justified by the blood of Christ; but if by justifying he had meant sanctifying or regenerating of us, he would rather have said, we are justified by the Spirit of Christ: beside they are expressly distinguished elsewhere, 1 Cor. 1.30. Again, the same Apostle concluding, that a man is justified by faith without the works of the Law, 
Rom. 3.20.  must be understood to understand the Moral Law, to wit, the same Law, by which he teacheth that those which have sinned shall be judged. And afterward, that the Gentiles which have not the Law, 
Rom. 2.12, 14. & 4.2.  do by Nature the things contained in the Law. And again, chapter 4. when he insisteth upon the example of Abraham, that he was not justified by works, it had been in vain to go about to prove, that he was not justified by the works of the Ceremonial Law. For what had this been, but to fight with his own shadow, seeing the Ceremonial Law was not then ordained, neither was established, until four hundred years afterward? The like I might show out of the Epistle to the Galatians; For when he teacheth, 
Gal. 2.16.  that a man is not justified by the works of the Law, he excludeth the works not only of the Ceremonial Law, but of the Moral Law especially, as appeareth in the next Chapter, where he showeth, that Christ jesus hath delivered us from the curse of the Law, even of that Law which saith, 
Gal. 3.26. & 5.14.  Cursed is every man that continueth not in all things which are written in the Book of the Law to do them; where only the Moral Law is spoken of. And in the 5. Chapter he telleth them, that all the Law is fulfilled in one word, which is this, Object. Thou shalt love thy neighbour as thyself. O, but it may be said, This is no better than to abolish and destroy good works utterly, when they are excluded from justification: and to make ourselves enemies to good works, that we may live as we list, because we teach that we cannot stand righteous by them in the sight of God. God forbidden. Nay, Answ. we hold that no man can be justified being without good works, albeit he cannot be justified by good works. Even as the eyes are not without the ears in the body, yet the eyes only see, and not the ears: So faith only hath the virtue to justify us, that is, to cause us to be absolved from our sins, and to be accounted just before the judgement Seat of God, because it hath this property, and nothing else but it, to apprehend the benefits of Christ jesus, and to apply and appropriate his righteousness to the person that hath it. And that we are not enemies to good works, neither reject them as superfluous, let Bellarmine himself as a witness no way partial to us, speak for us, lib. 4. the Justif. cap. 7. 
Bellarm. lib. 4. De justific. cap. 7  Adversarij in eo conveniunt, etc. ut opera bona fieri debeant, quoniam alioqui fides non esset viva, nec vera, nisi fructus bonos faceret, quomodo ignis non est ignis nisi calefaciat: that is, It is agreed by our Adversaries, that goodworkes, in regard of the necessity of their presence, are necessary to salvation, and aught to be done, because otherwise faith could not be lively and true, unless it doth bring forth good fruits, as fire cannot be fire, except it give heat. So then, we cannot be judged to condemn good works, even our Adversaries themselves being judges: yea we confess a necessity of them, as themselves confess. Besides, the same Bellarmine, after all his magnifying of the dignity of good works to the highest strain, as the wring of the nose bringeth forth blood, 
Prov. 30.33.  so he teacheth they are able to endure the justice and judgement of God: yet I say after all this, he witnesseth and confesseth thus much in his own words, 
Bellarm. De justific. lib. 2. cap. 3  Justificamur à Deo gratis, id est, ex mera ejus liberalitate, quantum ad nostra merita, nullo enim nostro opere meremur justificari, that is, We are justified of God freely, that is, of his mere liberality, as touching our own merits, for we deserve by no work of our own to be justified. Now what, I pray you, ye Romanists, do we teach more than he teacheth in those words? And yet farther touching works he showeth, as I have showed elsewhere, 
Bellarm. De justific. lib. 5. cap. 7 propos. 3.  that for the uncertainty of our righteousness, and the danger of vain glory, it is a most safe thing to put our whole trust in the mercy and bountifulness of God only. And immediately after, Nemoabsque revelatione certò scire potest habere vera merita, aut in eyes ad finem usque perseveraturum, that is, No man can without a revelation know certainly, that he hath any true merits, or whether he shall continue in them unto the end. I wonder therefore how they can warrant the works of suprerogation in any of the Saints, and how they dare take upon them to dispense the overplus of their merits, when they avouch, that no man knoweth himself whether he have any true merits? do they know the merits of other better than of themselves? or can they dispense that whereof the Saints themselves are ignorant? and what do they then mean to boast so much, and babble so often of their merits, when this great master at Rome, and a Cardinal of that purple Whore affirmeth, that no man, and therefore not himself, certainly knoweth, whether he hath any merits at all, or not: and that it is therefore the safest course for all men to rely upon the mercy of God only? Thus they say and unsay, they affirm and deny, they bind and lose, they blow hot and cold at their own pleasure.  
Secondly, acknowledge from hence, that as salvation itself is freely bestowed, so also are all the means that serve to bring us to salvation, as it were from our setting out, to our journey's end. Christ jesus was sent into the world freely, and the preaching of the Gospel is conveyed and made known unto us freely. Faith is given freely, regeneration is given freely; of them all we may say with Christ our Saviour, joh. 3.8. 
joh. 3.8.  The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is borne of the Spirit. This truth the Apostle teacheth, pointing out the steps whereby we attain to salvation, as it were to the top of a mountain, he taketh the beginning of all at God, who sendeth out Pastors for the work of the ministry, 
Rom. 10.15. Ephes. 4.12.  and the edification of the body of Christ. And that the work might every way appear to be free, he causeth it to rain upon one City, 
Amos 4.7.  and causeth it not to rain upon another: one piece was reigned upon, and the piece whereupon it reigned not, withered away. And as it is his gift that we have the Word, so it is a gift no less than the former, to clear the eyes of our understanding, that the Word vanish not away, as the corn that is blasted: otherwise we may hear it, and yet have no profit by it. The jews were as sheep without a Shepherd, scattered abroad: what was the cause that they were gathered together? 
Matth. 9.36. Acts 16.9, 10, 6, 7.  Christ jesus had compassion upon them, Matth. 9 The Apostle had a vision, A man of Macedonia stood by him, and prayed him to come among them: whereby he gathered that the Lord had called them to preach the Gospel unto them. Again, they were forbidden to preach the Word in Asia, and the Spirit suffered them not to go into Bythinia. This putteth us in mind of sundry other duties, as branches thereof: 
Heb. 5.11.  First, we are by nature dull of hearing; we have ears, but we cannot hear, until the Lord open them, 
Acts 16.14.  as he did Lydias, that she attended to the words that were spoken: we have hearts, indeed, but we cannot understand, until God open them, as he did the hearts of the two Disciples that were going to Emaus, who said, Did not our hearts burn within us, 
Luke 24.32.  while he talked with us by the way, and while he opened to us the Scriptures? And likewise of those that heard Peter, who were pricked in their hearts, 
Acts 2.37.  and said to the Apostles, Men and brethren, what shall we do? We have eyes indeed, but we are stark blind, until he open them, who came into the world, 
joh. 9.39.  that they which see not, might see, joh. 9 and he sent the Apostle to open the eyes of the Gentiles, and to turn them from darkness to light, Acts 26.18. Secondly, we know not the mysteries of God's Kingdom: for albeit they be the wisdom of God, yet to us, that are by nature foolish, they are foolishness, 
Mark 4.11.  therefore it must be given to us to know them, whereas to them that are without, all things are done in parables. Thirdly, we must beg of God to take away the scales from our eyes, and the stone out of our hearts, and to give us hearts of flesh. Thus the Prophet prayeth oftentimes to God, 
Psal 119.18, 27, 34.  to give him understanding. Fourthly, it is our duty to come into the house of God, the School of all spiritual wisdom. This is the House of prayer and preaching, the place where his honour dwelleth. This is Mount Zion, wherein he pleaseth to reside, and hath promised to dwell. God is present with such, and in the midst of them that hear his Word. But how can we look to have his graces bestowed upon us, if we resort not to his gate where they are distributed? Fiftly, harken and attend to the things taught and delivered with all diligence, 
Heb. 2.1.  lest they slip from us, as wholesome liquor out of a rent or riven and broken vessel, Heb. 2. Lastly, the greater that the means are which are offered, the greater is his mercy toward us: and the greater his mercy is, the greater obedience he requireth at our hands. He dealeth not so with every people: but if these be rejected of us, the greater is our sin: the greater our sin, the greater is his wrath: and the greater his wrath, the greater shall be our punishment, as Luke 12. 
Luke 12.48.  Unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more.  
Thirdly, from hence cometh much comfort to weak and troubled consciences, as it were light arising out of darkness, and life springing out of death, that find no worthiness in themselves, that know they own, as desperate debtors, and poor bankrupts, a great sum, even ten thousand talents, Matth. 18. 
Matth. 18.24.  and yet have not one penny or mite to make payment, and to discharge the debt, considering that God offereth his gifts frankly and freely unto us, and standeth not as a merciless creditor upon our own satisfaction. This putteth us in mind, first of all of our own disability, to give any ransom or recompense unto him: for then his gifts should not be free. Secondly, God offereth and propoundeth his gifts to such as have nothing to give, and pronounceth the poor in spirit to be blessed, 
Matth. 5.3. Esay 55.1.  so that our buying of him is without any money: nay, the offering of him money, and tendering any payment to him, is like Simons offering money to buy the gifts of the holy Ghost, which is such a bar lying in our way, that we may be sure never to attain unto them. True it is, the graces of God are many in number, excellent in value, and great in measure: yet if they were open and offered to none but to such as can well deserve them, and thoroughly recompense them, what profit should we have thereby? Thirdly, his grace is set forth and magnified by our want and weakness, 2 Cor. 12. 
2 Cor. 12.9. Rom. 6.20.  and where sin aboundeth, his grace much more aboundeth, Rom. 6. Fourthly, we must be humble in our own eyes, considering that we have nothing which we have not received: 
1 Cor. 4.7.  and therefore why should we boast, as if we had not received the same? He that hath nothing at home, must seek abroad, as Jacob that wanted corn, was glad to send far for it to the King of Egypt. Solomon saith, 
Prov. 18.23.  The poor useth entreaties, or maketh supplications. If we could thoroughly be brought to know, to feel, and to sigh for our own barrenness and emptiness, it would constrain us to go out of ourselves, and to have recourse to God for the supplying of our wants. Lastly, we should freely yield him our obedience, as he freely yields to us a plentiful measure of his grace. We have all of us freely received; let us therefore likewise freely give to him the honour that is due to his name. If we will not do this, we will do nothing.  
Fourthly, let us go to God the Author of grace, and pray to him to give us his graces, 
joh. 6.68.  who giveth liberally, and reproacheth no man. For as the Apostle saith, To whom shall we go? thou hast the words of eternal Life: so I may say, The Wellhead is in Heaven, whither then shall we go, but to God that dwelleth in the Heavens? This doth the Apostle teach, If any man want wisdom, let him ask of God, Jam. 1. True it is, God hath a treasury of his graces, and he is also by nature full of bounty, and his hands always open and extended to bestow somewhat: but what shall this help or further us, if we do not duly and daily make suit and supplication unto him? The graces of God are offered and bestowed: but to whom are they offered, and upon whom are they bestowed? doubtless upon them, and to them only that ask after them, 
Matth. 7.7.  that seek for them, and knock at the Gate of God to receive them, as poor men do for an alms at rich men's doors. If then we be destitute of them, where is the fault of our emptiness, but in ourselves, that never desire them? or if we do, it is so coldly, as if we cared not whether we obtain them or not? If we did in that manner crave any thing at the hands of mortal men, we should teach them to deny us that which we crave. The treasures of God being precious, are kept locked up, prayer is as the Key that openeth the Closet, that we may take up so much as we need. Again, they are in Heaven, and therefore we ought to be more in Heaven than we are, and to carry our souls thither with us, and not ever lie groaning, and grovelling upon the earth. Prayer is a familiar communication and conference with God, and that with boldness, yet with reverence, as it were to bind him to his own word, that is gone out of his own mouth. The greatest enemy thereunto is the Devil, 
Zach. 3.1.  that standeth as it were at our right hand to resist us, when we would call upon God. 
Acts 16.16.  When Paul and the Disciples prepared to go to prayer, the Devil, that had possessed a Damsel, stirred her up to call and cry after them, and so to disturb and destroy that holy action. And no marvel. For he knoweth, as well as if he were of our secret counsel, what we desire and demand, and what we aim at, namely, to gather strength, and get supply against him; and therefore Christ saith to the seventy Disciples returning from preaching and praying, 
Luke 10.18.  I beheld Satan as lightning fall down from Heaven, as the Amalekites at the prayer of Moses were discomfited. 
Exod. 17.11.  So he teacheth us to pray daily, Not to be led into tentation, but to be delivered from evil: and thereupon he bestirreth himself, not only to corrupt the doctrine, but to hinder the practice and performance thereof. And if he can draw us to live in some open and known sin, he thereby stoppeth our mouths, and stifleth our prayers, and shaketh our confidence to obtain that which we desire, forasmuch as God heareth not sinners, as we noted before.  
Lastly, from hence we are stirred up to offer the sacrifice of praise and thanksgiving unto God. For as he sendeth down his gifts upon us, so ought we to send up our prayers and praises to him: and as his blessings descend to the earth, so should our blessing of him ascend to the Heavens. We are oftentimes ready to ascribe too much to men, 
joh. 3.26. Acts 10.25. & 14.11.  as John's Disciples did to their Master, as Cornelius to Peter, and as they of Lycaonia to Paul and Barnabas, and to forget God the Author and Fountain of all good things. This made the Apostle say, 
1 Cor. 3.7.  Neither is he that planteth any thing, nor he that watereth, but God that giveth the increase. God is all in all, and let him have the glory for all. This the Prophet teacheth, Psal. 103.1. As then the former use directeth us to ask such things as we want, so this teacheth us to return praise and glory when they are obtained, 
Psal. 50.23.  forasmuch as he that offereth praise, glorifyeth him: he that offereth him not praise, glorifieth him not. The Prophets and Apostles seldom mention the great works of God the Father, and of his Son jefus Christ wrought for our redemption, and salvation, but they break out into the praises of God, Esay 12.1, 2. Gal. 1.5. Ephes. 3.21. Revel. 1.5, 6. 1 Tim. 1.15, 16, 17. It is a fearful sign of little or no grace received or regarded, that we are so cold and seldom in : whereas he that hath received much, will also be much in offering to God the calves of his lips. If we can open our mouths to pray for our own good, and then presently shut them again, so soon as we have obtained our suit, (like the unthankful Lepers) and should render thankes to him for them, we are unworthy either to receive any new blessings, or to retain the old, having justly forfeited them into his hands.  
Unto you.) In these words we have a description of the object of the promise, You; that is, the little Flock mentioned in the words before. In the former words we heard of the Donor or Giver of the promise, to wit, the Father: now of the donee, or persons to whom the Kingdom promised is given, and for whom it is prepared, for the Sheep of Christ. Wherein observe, that our Saviour saith not, The Father will give to all men the Kingdom without any limitation or exception, without any difference or distinction. This were an happy matter and joyful news, to hear that all shall inherit the Kingdom, that all shall be made Kings, and wear Crowns of gold: but such are devilish Teachers and spreaders of false news, who will have this Kingdom equally prepared for all, and equally propounded to all. For Christ hath made an enclosure, and separated it as with an high wall from the world, as he did the Garden of Eden from the rest of the earth, wherein the beasts abode, that it lieth not open for the unclean and profane. This reward shall be given to the Sheep of Christ, and to them only, To you it shall be given. Doct. 11 This reacheth that the Kingdom of heaven is not given to all persons whatsoever, but only to his own, as Dan. 12. Many of them that sleep in the dust shall awake, 
Dan. 12.2, 3.  some to everlasting life, and some to shame and everlasting contempt. All indeed shall arise, but all shall not arise to everlasting life, but some only. And Revel. 21.27. There shall in no wise enter into it any thing that defileth, 
Revel. 21.27. Matth. 19.28, 29. joh. 10.28. & 17.22, 24.  neither whatsoever worketh abomination, etc. So Christ speaketh John 20.28. My Sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, and Chap. 17. Christ praying for all that shall believe in him, saith, The glory which thou gavest me, I have given them, that they may be one as we are one. And afterward, Father, I will, that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. And Matth. ●5. 46. They which do not . nor feed, nor visit poor distressed Christians, 
Matth. 25.46.  shall go into everlasting punishment, but the righteous into life eternal. See more, 1 John 3.2. Colos. 3.3. 2 Tim. 2.19. John 3.16. 1 Pet. 1.3, 4.  
This will farther appear by reason. Reas. 1 First, it is given to none, but for whom it is prepared. But it is prepared only for the Sheep of Christ. For when the Sheep shall be set on the right hand of Christ, he shall say to them, 
Matth. 25.34.  Come ye blessed of my Father, inherit the Kingdom prepared for you before the foundation of the world. So then, such only as are Elected shall be glorified: but all are not Elected, because a general election is no election. For he that taketh all, doth not make any choice of any; and many are called, but few are chosen. Hence it is that the Apostle saith, Rom. 8. Whom he predestinated, 
Rom. 8.30.  them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified. But all are not glorified, because all are not justified: all are not justified, because all are not called: and all are not called, because all are not predestinated.  
Secondly, such as are Goats, shall be set on the left hand, and then shall Christ their judge say unto them, Depart from me, ye cursed, 
Matth. 25.45.  into everlasting fire prepared for the Devil and his angels, Matth. 25. Seeing therefore everlasting destruction is prepared for all the Reprobate, it cannot be that the Kingdom of heaven should be given unto all men.  
Thirdly, such only are saved as have faith, because that giveth us entrance into the Covenant, and openeth the Kingdom of heaven unto us. But all men have not the grace of faith, 2. Thess. 3. He would have the Thessalonians pray, that he might be delivered from unreasonable and wicked men, 
2 Thes. 3.2.  because all men have not faith. And if we cannot please God without it, doubtless we cannot be saved without it.  
Fourthly, only such are saved, as have the mystery of the Kingdom revealed unto them. For the Lord will teach the meek his way, and the secret of the Lord is with them that fear him: but this mystery is not known to any that are without, 
Mark 4.11.  but all things are done to them in Parables, Mar. 4.11.  
Conclude from hence the damnable heresy of such as hold, That all men shall be saved, Use 1 yea even the Devils themselves. These dream of such a mercy of God overflowing all banks and bounds, as the Scripture alloweth not, nor establisheth, nay overthroweth utterly. Besides, this is such a fantastical mercy, as pulleth up his justice by the roots. If a man should imagine such a Magistrate, and set him up to rule a Kingdom, as is whole composed of mercy, would he not be laughed to scorn? and bring both himself and the Commonwealth to ruin? We may not therefore so extend the mercy of God at large, that we shrink up the sinews, and cut short the cords of his justice. Heaven is commonly presumed by these, to be as a common Inn, in which all shall stay and rest that list, without difference or exception: or as the earth which is a common mother, in the womb whereof all must take up their lodging. This is a notable illusion of the Devil, who, being damned himself, and deprived of the glory of God, seeketh to deceive men, and to draw them into that estate into which he himself is fallen. If he can once bring his disciples and followers to this folly, nay impiety, nay the top of all impiety, to persuade them that they may do what they will, and live as profanely as they list, because (forsooth) all shall be faved: he hath gotten full possession of them, they are become his own, he hath them fast bound to him in chains and fetters, that they cannot break away from him. For who will regard godliness of life, that is persuaded that all men must be saved? as if the punishment of hell so often threatened in the holy Scriptures, were old wives fables, to make men merry, or an idle scarecrow to make them afraid; or else a poetical fiction to delight the reader. But while such men dream of salvation in heaven, let them take heed they have not their portion in hell. The Apostle Paul laboured more abundantly than the rest, yet after all his labours and sufferings, and care of all the Churches, he gained not all: he submitted himself to the condition of all, both jews, and Gentiles, yea, 
1 Cor. 9.22.  he became all things to all men, that he might by all means save (not all, but) some, 1 Cor. 9 And what some this is in comparison of the rest; the Acts of the Apostles sufficiently declare, sometimes one, sometimes two, Object. and sometimes none at all. But did God create any man to be damned? If not, than they shall be saved. To say he did, maketh him unjust. I answer, Answ. He created all for his own glory, yea, 
Prov. 16.4.  even the wicked for the day of evil, as Solomon teacheth: So it is said of Pharaoh Ro. 9 For this same purpose I have raised thee up, 
Rom. 9.17, 18,  that I might show my power in thee, and that my Name might be declared throughout all the earth: therefore He hath mercy on whom He will have mercy, and whom He will, He hardeneth. Secondly, God doth consider man as fallen, and thereby having lost the happiness wherein he was created. This befell him for his own grievous sin, Gen. 3. The more grievous, by how much the goodness of God toward him was the greater, and the power whereby he was enabled to stand the stronger. Besides, by the sin of our first Parents, we all were defiled, no less then if Satan had tempted us in the Garden, and we in our persons had hearkened to his voice, had tasted of the forbidden fruit actually, and had stretched out our hand to receive the same, as Rom. 5.12. By one man, sin entered into the world, 
Rom. 5.12, 15, 17.  and death by sin, and so death went over all men, for as much as all men have sinned. Thus also afterward, By the offence of one, the fault came on all men to condemnation, and by one man's disobedience many were made sinners, as by the obedience of One, many are made righteous. Object. But it will be further objected, that the Apostle saith, God hath concluded all in unbelief, that he might have mercy upon all, Rom. 11.32. If upon all, than none, no, 
Rom. 11.32.  not one shall be condemned. I answer, Answ. The purpose of the Apostle is not to teach, that it is God's purpose to save every particular person, but some of all sorts, some jews, some Gentiles, even all the faithful of every Nation, Tongue, and Language, 
Rom. 10.12, 13. Gal. 3.22.  as appeareth by comparing of other Scriptures, as Rom. 10, 12, 13. He is rich to all that call upon him: and Gal. 3. where all is limited and restrained to all believers, to all the Elect, and to them only.  
Secondly, woe to all impenitent persons, the whole company of the Reprobate, for they shall be shut out of the Kingdom, as the foolish Virgins were out of the Bride-chamber. As the Kingdom of heaven is the height of happiness, so to be shut out of it, is the greatest misery that can be. It had been better for such that they had never been borne. It is a sore punishment to be banished out of a man's Country. Our Country soil is pleasant and welcome to all men, therefore to be exiled from it, is worthily accounted a great judgement: how much more to be cast forth of the City which hath foundations, 
Heb. 11.10.  whose builder and maker is God, Heb. 11? It is a sore punishment to have judgement to be burned, notwithstanding that the fire quickly consumeth the body to dust and ashes: how much more to be cast into the fire that never goeth out? Who knoweth not what a fearful judgement it was to be cast into the Den of Lions, 
Dan. 6.16.  as Daniel was? how much more to be cast into the dark Dungeon and Den of the Devils, which are Lions always roaring after their prey? A sore judgement to be committed to perpetual imprisonment, and to lie there with bolts of iron as many as he can bear, and to have none suffered to come to comfort him: how much more to be cast into the prison of hell, 
1 Pet. 3.19. Revel. 20.7.  in which there is no release, out of which there is no recovery? nay all these punishments, if they could be put together, what are they but as painted fires, painted dens, painted prisons, painted pains, in comparison of the everlasting punishment in hell, and those unspeakable torments? It is a grievous punishment to be thrust out of the visible Church in this life, 
Gen. 4.14. & 21.10.  as Cain was out of the house of Adam, as Hagar with her son Ishmael out of the house of Abraham: but a thousand times more fearful to be thrust out of the house of God in heaven, from the glorious presence of God and his Angels? Alas, what benefit or comfort shall these have, to know that God hath prepared a Kingdom and an Inheritance, immortal, and undefiled, and that fadeth not, 
Matth. 8.11, 12. 1 Cor. 6.9.  and to see Abraham, Isaak, and jacob, and all the Prophets and people of God in the Kingdom of heaven, and themselves shut out of doors, Math. 8.11. 1 Cor. 6.9? This cannot but be a terror, nay, a terror of all terrors, to consider that God hath appointed a certain day, 
Acts 17.31. Rom. 2.5. jude 15.  in which he will judge the world in righteousness, Act. 17. He will rebuke the ungodly of all their wicked deeds, which they have ungodly committed. This terror will be acknowledged the greater for these causes. First, they shall hear the dreadful thunder of Christ's fearful voice summoning them to judgement. 
1 Cor. 15.52.  For the Archangel shall blow the Trumpet so shrill, that the dead shall hear the sound thereof, and hearing it, 
1 Thes. 4.16.  shall arise and come to judgement. Secondly, they shall be all compelled, though sore against their wills, to appear before the judgement Seat of Christ, being gathered and assembled from the four winds of heaven. If malefactors be hardly drawn before Magistrates to receive worthy punishment for their offences: how much more will the Reprobate strive and struggle, to keep themselves (if it might be,) from the presence of him that sitteth upon the Throne? and rather say to the mountains, Fall upon us; and to the hills, Cover us? Thirdly, 
Luke 23.30.  they shall stand as poor caitiffs at the left hand of Christ, as a sign of miserable disgrace, especially when they shall behold the Righteous on his right hand, in token of their honour and advancement, whom they in their life time have despised. For as the right hand hath been taken for a token of acceptation and receiving into favour, 1 King 2.19. So on the other side, the left hand hath been accounted ominous, and a token of rejection. 
Psal. 50.3. 2 Thes. 1.8. Exod. 19.18, 19, 16. & 20.18.  Fourthly, a fire shall devour before him, and it shall be tempestuous round about him, Psal. 50. So it was at the giving of the Law in mount Sinai, which was altogether on a smoke, because the Lord descended upon it in fire, and the smoke thereof ascended, as the smoke of a Furnace, and the whole mount quaked greatly: there were thunders and lightnings, and the voice of the Trumpet exceeding loud and sounding long, so that all the people trembled. But the fire and the fear shall be much greater at the last day, when the Lord jesus shall appear in great glory, when the Elements shall melt with fervent heat, 
2 Pet. 3.10.  the earth also, and all the works therein shall be burnt up, 2 Pet. 3.10. Fiftly, they shall have shame and perpetual contempt poured upon them, so that they shall be shamed for ever before many witnesses before men and Angels, even before all the world, Dan. 12.2. Forasmuch as there is nothing secret, that shall not be evident and come to light. This the Lord teacheth by the Prophet, These things hast thou done, 
Psal. 50.21.  and I kept silence, thou thoughtest that I was altogether such a one as thyself, but I will reprove thee, and set them in order before thine eyes. Lastly, they shall have the Sentence of death and damnation pronounced against them; the misery whereof standeth in three points. First, in feeling pains intolerable, unspeakable, and unsupportable, not to be uttered by the tongue of man. We see how terrible and tedious many diseases are, and what torments they bring to the body in this life: but what are they to the torments of hell? For as all the comforts and pleasutes of this life, are nothing in comparison of the joys of heaven, 
1 Cor. 2.9.  the eye hath not seen them, the care hath not heard them, the heart cannot comprehend them: So I may say of the punishments of damned souls. Neither hath the eye of man seen them, neither the ear of man heard them, neither can the heart fully conceive of them as they are indeed. Only the Scripture expresseth them by things most bitter and violent, that we might in some sort attain to the knowledge of them: and therefore the Apostle saith, Rom. 2. 
Rom. 2.9.  Tribulation and anguish shall be upon the soul of every man that doth evil. Secondly, in a separation from God, from Christ, from the Angels, from all the righteous, from all comfort, and from eternal glory. A pain and punishment no less than the former, to see the Saints, whom they throughout their whole life have mocked and misused, and judged to be fools and mad men, now honoured and advanced to the Kingdom of God, and themselves in greatest disgrace for ever. The sight doubtless of the felicity of others, shall aggravate and increase their own misery. Thirdly, in the fellowship that the Reprobate shall have with the Devil and his angels. They that now will seem to shake and tremble at the very naked naming of the Devil, and cannot abide to hear of him; they that are ready to defy, and deny, and detest him in words, yea, to bless themselves when any mention is made of him: alas, alas, now they must be constrained to abide this, as a part of their cursed condition, to have the continual fellowship of the Devil, and the rest of the damned crew, and of none other but of them. David complaineth of it, as of a great misery, and a woe much to be bewailed and lamented, that he did sojourn in Mesech, and dwell in the Tents of Kedar: but woe, wo, wo, again and again, to those, that must not sojourn for a season, but dwell for ever and ever; not in Mesech or Kedar, but in the house of darkness, with the Devil the Prince of darkness, where they shall be cast into utter darkness; 
Mitth. 8.12.  there shall be weeping and gnashing of teeth.  
Lastly, acknowledge the wonderful mercy of God toward his Children, who hath loved them with a special and unspeakable love. True it is, the Reprobate have many blessings in this life, because they live among the godly, and for their sakes, because God would leave them without excuse, and stop their mouths for ever, because he would teach his own servants not to place any happiness in them, but to look for greater blessings in the other life: howbeit they have not such among them all, 
Gen. 25.5, 6.  as do accompany salvation. For as Abraham gave sundry blessings to the sons of the Concubines, but he made Isaak the son of the free woman to be his heir: so God bestoweth common gifts, 
Matth. 5.45.  and many temporal blessings upon the Reprobates, he maketh his Sun to rise on the evil and on the good, and sendeth rain upon the just and unjust: howbeit he maketh them not his heirs, for as much as spiritual and eternal graces are communicated to none, but to the Elect, which shall be inheriters of Salvation, and for them he hath prepared the Kingdom. Why may we not therefore cry out with the Prophet, 
Psal. 144.3. & 8.5. & 3, 4.8, 9  Lord, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him? who is like to vanity, and his days are as a shadow that passeth away, Psal. 144. And elsewhere, O, taste and see, for the Lord is good: blessed is the man that trusteth in him! O fear the Lord, ye his Saints, for there is no want to them that fear him. If God must have praise for the least of his blessings, how much more for this, that is the greatest of all, wherein the Lord hath enlarged his love towards us? and without which, our faith had been in vain, yea, Christ jesus had died, risen again, and ascended in vain, and all the work of our Redemption were frustrate; so that without consideration of the Kingdom of heaven, (of which we come now to consider in the last place,) blessings were no blessings, and graces were no graces at all.  
The Kingdom.) This is the last, but not the least branch of the promise, which containeth the highest stair and top of our felicity and happiness. The ungodly think faithful men unworthy to breathe, or whom the earth should bear: but behold, God, even the Father, vouchsafeth of his grace and good pleasure to account them worthy of heaven. The ungodly deem them not to be worthy to live in the world: but the Lord esteemeth not the world worthy of them, 
Heb. 11.38.  and therefore he will translate them out of the world, that they may enjoy his presence. Now as before we heard of the object of the promise, the Flock of Christ: so now we come to consider of the subject or principal matter of the promise, the Kingdom of heaven. And in this word we have the substance of the reason used by Christ our Saviour, to keep us from fear of falling away from him, for fear of future wants: and therefore we have deferred to consider of the strength thereof to this place. The reason may be thus framed, and put into form, that we may see the force of it, 
If God will bestow upon us the Kingdom, then fear not the lack of earthly things.  
But God will bestow upon us the Kingdom, Therefore  
Fear not the lack of earthly things.  Or more plainly after this manner: 
Whosoever have a Kingdom promised unto them, need not fear the lack of lesser blessings;  
But the faithful have a Kingdom promised unto them,  
Therefore the faithful need not fear the lack of lesser blessings.   
The power and strength of this reason is good and exceeding great. Christ our Saviour doth never argue weakly, who ministereth strength to all his that are weak. In this reason, the giving of heavenly things to us, is made an argument to prove the not withholding of earthly things from us. We may not fear or faint in our faith and profession, as though God would quite forsake us, or give us over. And wherefore? Because he hath promised to us the Kingdom, so that there is nothing so great that he will stick at, or doubt to bestow upon us. Doct. 12 The force of this reason layeth before us this instruction, that the consideration of the Kingdom of Heaven, and of the eternal joys prepared for the faithful, aught to be a strong and sufficient reason to stay us up in all trials and troubles whatsoever. True it is, the righteous have many troubles, and we have likewise many promises fitted to every estate, as it were medicines applied to the diseases, but among them all, there is none more forcible and effectual than this promise in this place, which is the accomplishment of all promises, to wit, the Kingdom of Heaven. Do we find our faith at any time weak and faint, fearing tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? or to be separated from the love of God and his Son jesus Christ? 
Rom. 8.35. ● Cor. 11.27.  or to be oppressed and overburdened with weariness and painfulness, with hunger and thirst, with fastings, with cold, with watchings, with poverty, with reproaches, with fear of death, and such like? behold the promise here set before us: let us lay fast hold upon it. Let us with joy and comfort lift up our eyes, or rather our hearts to Heaven, and remember that we have the reversion of a Kingdom promised unto us by him that did never falsify his Word, in regard whereof, we are more than Conquerors through him that loved us, whereby we may easily see an issue out of the former tentations. Hence it is that Abraham, Moses, and all the Prophets, in the midst of all their afflictions wherewith they were afflicted, did comfort themselves hereby, they had respect to the great reward they knew to be laid up for them in the Heavens. The Hebrews took joyfully the spoiling of their goods, while they were made a gazing-stocke by reproaches and calamities. This is no easy thing to bear, but hard for flesh and blood to do. For no doubt their goods and good names were as precious unto them, as ours to ourselves, or to any other. What then was the cause that made them able to bear all these injuries and indignities? Surely this; they knew in themselves, that they were Heirs apparent to a Kingdom, and had in Heaven a better and an enduring substance, Heb. 10.34. 
Heb. 10.34. & 11.9, 10, 24, 35.  than they knew, that what tears soever they shed, he would not only keep them in his bottle of remembrance, but then he would wipe them away from their eyes, that they should shed them no more, Revel. 7.17. & 21.4. Here is their time of weeping, but then shall be the time of their rejoicing: here is their time of sowing, but then shall be the time of their reaping; as Lazarus while he was here was distressed, but after this life he was comforted. 
Luke 16.25. joh. 16.20, 21, 22. 1 joh. 3.2.  Then there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away, Revel. 21.4. the sorrow of the Saints shall be turned into joy, and their joy shall no man take from them.  
The reasons follow. First, Reas. 1 the greatest blessings assure the lesser, and take away all doubt from us that might any way stay or stagger us in our obedience. No man, having a promise of a greater benefit from an honest man that he knoweth hath ever been wont to be as good as his word, can or will make any doubt of his performance of the lesser: so ought we to learn to strengthen our faith against the fear of earthly wants, by consideration of the heavenly promises that are found in the Word of God, none of which did ever fall to the ground, 
Rom. 8.32.  as the Apostle teacheth, Rom. 8. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?  
Secondly, all the sufferings of this present time are not worthy to be compared with the glory which shall be revealed, 
Rom. 8.18.  Rom. 8. Let the meditation of this glory be once thoroughly laid up as a treasure in our hearts, and we have thereby a sovereign preservative against all dangers whatsoever which beset us round about: whereas such as are daunted and distressed with every blast or bruit of danger, like men that are at their wit's end, it is plain they were never well grounded in the Article of everlasting life.  
Thirdly, all calamities and troubles how many and great soever, are short, temporal, and momentany, they endure but a little season, as Christ comforteth the Church, 
Revel. 2.10. Psal. 30.5. Esay 54.7, 8.  Ye shall have tribulation ten days. And the Prophet, Psal. 30. His anger endureth but a moment, in his favour is life: weeping may endure for a night, but joy cometh in the morning. But the Kingdom of Heaven is not for a night, nor for one year, nor two years, nor five years, neither ten years, nor twenty years, nor as a flower that flourisheth for a season, and suddenly fadeth away; but it is unchangeable, incorruptible, and everlasting, 
2 Cor. 4.15, 18.  as the Apostle showeth, 2 Cor. 4. Our light affliction, which is but for a moment, worketh in us a fare more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal, but the things which are not seen, are eternal.  
Lastly, this is as a staff of sufficient force put into our hands to uphold us and stay us up, because the Kingdom of Heaven is the end of all sorrows and miseries whatsoever: 
1 Cor. 17.54  for then this mortal shall put on immortality, and death the last enemy shall be destroyed and swallowed up in victory. The Traveller that hath a great way to go, and to pass thorough many troubles, not without much labour and sweeting, oftentimes comforteth himself with the remembrance of the end of all his journey. We are Pilgrims and strangers in this world, and we pass our days in travelling toward the Kingdom that is everlasting. We should make this reckoning and account, that our life, from our birth day to our dying day, is nothing else but as a pilgrimage thorough the wilderness to the Land of Canaan, that is, our journey and passage toward Heaven. Here we must resolve with ourselves to meet with many enemies and crosses, as it were rubs and stumbling blocks to hinder us, and turn us out of the way. Except therefore we often call to mind our heavenly Canaan the end of all our labours, when all our sorrows shall be finished, we shall never be able to go forward, but we shall be discouraged in the midst of our race, and sit still as a wearied man that is quite tired and out of heart.  
First, conclude from hence, Use 1 that God's Kingdom is certain. It is no deceivable promise, neither do we run as uncertainely, or as one that beateth the air: but as we run for an uncorruptible Crown, so we do run that we are sure to obtain. For we have a sure Word of Christ, surer than the Heavens, because they shall pass away as a scroll, 
2 Pet. 3.10.  and the elements shall melt with heat, but his Word shall never pass, but it must be fulfilled and accomplished. It is not the manner of Christ, neither of the Apostles of Christ to use deceitful reasons, like subtle Sophisters, to blind or blear the eyes of the simple, they build the souls of men upon the strong rock that cannot be shaken. Let us therefore be well grounded in this article of our faith, which should never have been applied to drive away fear, except it had been in itself certain and infallible. For a certain disease cannot be expelled by an uncertain remedy.  
Secondly, let us walk before the Lord in fear and trembling, who, being privy to all our infirmities, and knowing whereof we stand most in need, hath provided this as an effectual remedy against all distracting thoughts and troubles that arise in the world. God hath not left us without comfort; nay, he hath ministered the greatest comfort, where the greatest discomfort remaineth. He knoweth what tentations arise in our minds touching worldly wants, he sendeth us not therefore naked and unarmed into the field, to buckle and wrestle with enemies that would be too strong for us. For whereas he might have ministered unto us a thousand other comforts, he singleth this out as armour of proof, which is able to withstand all the fiery darts of the Devil. For as the Hushandman is careful to make the fence strongest, and the hedge highest, where the beasts are most busy and ready to enter: so Christ our Saviour, understanding that we lie most open to assaults of fears and cares, and to have our faith battered by the engines of our spiritual adversary, reacheth how to resist him by keeping this in remembrance, that it is our Father's good pleasure to give unto us the Kingdom. And doubtless nothing in this world will more provoke us to stand in awe of God, and to get grace in our hearts then this, 
Heb. 12.28.  as Heb. 12. Wherefore, we receiving a Kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear. What will move us to submit ourselves unto him, and to walk in obedience before him, if the consideration of this promise of a Kingdom to banish fear of want from us, cannot do it? If an earthly Prince should thus comfort any of his people, Fear not poverty, I will promote thee to honour and glory, how would it refresh his soul? how would it revive his spirits? and how would it provoke him to do him the best service he could? Take an example hereof in David toward Mephibosheth the son of Jonathan. When the King, after inquisition for some left of the house of Saul, that he might show him kindness for Jonathans' sake, had called him unto him, and said, Fear not, 
2 Sam. 9.7, 8.  for I will show thee kindness for thy Father's sake, and will restore thee all the Land of Saul thy Father, and thou shalt eat bread at my Table continually: He had no sooner heard these gracious words, and received this comfortable promise, but by and by he bowed himself before him. Thus ought it to be with every one of us, when we consider what promise of honour and advancement we have received, we should in all humility cast down ourselves, and walk in reverence and godly fear, all the days of our lives before him. The driving out one fear, should work in us another kind of fear. If we have not this grace here, we deceive ourselves, if we look for glory hereafter. The Kingdom of grace goeth before the Kingdom of glory. If we belong not here, to the Kingdom of grace, we shall never enter into the Kingdom of glory hereafter.  
Lastly, learn from hence that we are saved by hope; by hope, I say, which is a gift of God, whereby we wait with patience for good things, nay the best things to come. For seeing we are armed and strengthened against fear of wanting worldly wealth by the consideration of a Kingdom to come, where there is no want, we are taught in all waves and storms of this life, to put our trust in God, and to cast anchor in heaven. Whereby, behold by the way, a great difference between the godly and the ungodly. The godly man hath the best things to come, it is worst with him at the first and in the beginning, the farther he goeth, the better it is with him; and the best of all is after this life. 
Eccles. 7.1.  This made the Wise man say, The day of death is better than the day of ones birth. And the Apostle testifieth, 
Rom. 13.11.  Now is our salvation nearer than when we believed. It is not so with the ungodly, his best is in the beginning. True it is, it was never good with him, nor never will be: but he is best at the first, the longer he liveth and the farther he proceedeth, it is worse and worse with him, for he heapeth up sin upon sin, until it come to the full, and withal treasureth up wrath against the Day of wrath, and the worst of all remaineth for him in the world to come. So then, we must acknowledge that we hold our salvation by hope, and therefore it is not present, 
Rom. 8.24.  but to come; for hope that is seen, is not hope, for what a man seethe, why doth he yet hope for it, as the Apostle showeth? We have it not therefore in possession, but in expectation: and therefore he addeth afterward, If we hope for that which we see, we do with patience wait for it. We must all do as Abraham is commended to have done, 
Rom. 4.18, 19  believe above hope, being strong in faith, Rom. 4. we have so many hindrances of our salvation. It is with us as it was with David: he had a Kingdom promised, and he was anointed unto it, yea, in the end had full possession of it. But in the mean season he found many storms and tempests going over his head, and ready to drown him, and sink his ship in the very Haven: so have we a Kingdom promised of another nature, not earthly, but heavenly; and we have an unction from the Holy one also, 
1 joh. 2.20.  that persuadeth us of the certainty of the promise to be performed: nevertheless, 
Hos. 2.6. Acts 14.22.  the way to it is hedged with thorns, and we must through manifold tribulations enter into the Kingdom of heaven, and wait with patience the Lords leisure, till we may enjoy it: in the mean season let us say with the Prophet, Why art thou cast down, 
Psal. 42.11.  O my soul, and why art thou disquieted within me? hope in God, for I will yet praise him, who is the health of my countenance, and my God. The sum of that which we have showed, is this: Christians have not their perfect estate in this present life. This is their property, and the voice whereby they are known; they say, My conversation is in heaven, my hope is in the next life, I look for better things. For albeit God often bless them with honour, with riches, with friends, and all that heart can desire, yet do they not place their happiness in these, they look still for better things than these. They cannot find any contentment in the world to rest in, their greatest profits and pleasures have their satiety, they always aim at higher things, even when they are at the highest. The worldly man thinketh he is well enough here, he accounteth a bird in hand better than a thousand in the bush; he saith, Give me things present, let them that list, take things to come; let us eat and drink while we may, for to morrow we shall die I give me to day, let him that list, take to morrow. A most profane speech of profane men, whereby they may be known what they are, if there were nothing else. Worldly men deride the faithful, and laugh them to scorn, for contemning earthly things: but on the other side, the faithful which hope for things not seen, mourn for these worldly-minded men, because they set light by heavenly things.  
Give you the Kingdom.) Thus much of the strength of the reason: the ruth of the words followeth, as they are set down without reference to the point that is argued. Doct. 13 Now, as they are taken in themselves, they teach us this point, that God will bestow upon all his Children, (after all their labours, sighs, and sorrows,) the Kingdom of glory. God promiseth not to every one an earthly Crown and Kingdom, nay, this befalleth to a very few: howbeit, that which is better, is assured them, to wit, an heavenly, even to all that are his Children. 
jam. 5.7.  Nevertheless with the Husbandman we must labour, before we can be partakers of the precious fruits of the earth: 
2 Tim. 2.3, 6, 11, 12.  as good Soldiers we must fight the Lords battles, before we can get the victory: we must here wear a Crown of thorns, before we can wear a Crown of glory: we must dye with Christ, before we can live with him: and we must suffer with him, before we can reign with him. For as it was with the Head, so it must be with the members: 
Luke 24.26.  the servant must not be above his Master, he first suffered and so he entered into his glory. It is an honour unto us to be made conformable unto his image. He was made like unto his brethren, that he might make them like unto himself. This truth of doctrine that is here delivered, is confirmed unto us by all the testimonies and consents of holy Scripture alleged before. 
Luke 23.43.  Besides which, observe the words of Christ to the penitent thief, Luke 23. Verily I say unto thee, this day shalt thou be with me in Paradise. This is the promise made to the Disciples and to all that cleave unto him, 
Rom. 2.  Matth. 10.42.32. So Rom. 2. To them who by patiented continuance in well doing, seek for glory, 
joh. 10.27, 28.  and honour, and immortality, eternal life. And Christ teacheth the same, John 10. My sheep hear my voice, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hands. This is an Article of our Christian faith, set down indeed in the last place, because it is last of all to be accomplished, that eternal life shall be given to us, and to every true member of the Church, and is therefore firmly to be holden and believed of us without any doubting or wavering. Reas. 1  
For first of all, Christ jesus is ascended and gone up into heaven fare above all Principalities and Powers, and hath taken possession of the Kingdom in their names, as he saith to his Disciples, 
joh. 14. ●.  In my Father's house are many mansions, if it were not so, I would have told you; I go to prepare a place for you, Joh. 14.2.  
Secondly, it is a just thing with God, to give deliverance to his Servants, peace for their trouble, joy for their sorrow, and glory for their shame. But we see not this in this present life: 
2 Thes. 1.6, 7.  for here they are troubled, and the ungodly are exalted, as 2. Thess. 1. It is a righteous thing with God to recompense tribulation to them that trouble you: and to you, who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty Angels. Thus Abraham answereth the rich glutton, Son, remember that thou in thy life time receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented.  
Thirdly, if our happiness were in this life, we were of all other men the most miserable, 1. Cor. 15.19. 
1 Cor. 15.19, 32.  For what were our happiness, but a very unhappiness? It were better we joined with the world, and said with the Epicures, Let us eat and drink, for to morrow we shall dye. And the life of the rich man were rather to be chosen, who was clothed in purple, and fared deliciously every day, then of the beggar that lay at his gate full of sores, and desired to be fed with the crumbs only that fell from the rich man's table. Howbeit the future estate of them both altereth the case: for the rich man, after all his pomp and glory, was cast into torments, 
Luke 16.19, 20, 22, 23.  and the poor man, after all his want and misery, was carried by the Angels into Abraham's bosom, Luke 16. True it is, the Infidels, Pagans, Epicures, and such like that live without Christ, are wretched and miserable, that have no hope of eternal life: howbeit of all others, Christians should be most miserable: for whereas the other enjoy the profits and pleasures of this present life, and suffer not hatred, banishment, persecution and martyrdom for Religion, but flourish in the wealth, honour power, and estimation of the world; these are hated of all men for Christ's sake, and live in continual disgrace and affliction, waiting patiently for the hope of reward to come, laid up for them. Now, if this hope should fail them and deceive them, were they not doubly miserable, being destitute of the happiness of the present life, and of that to come also?  
Lastly, God beginneth their salvation in this life. He maketh them here Kings and Priests, 
Revel. 1.6. 1 Pet. 2.5.  and therefore he cannot but hereafter give them a Kingdom: And he beginneth their salvation, and entereth them after a sort into the Kingdom, partly by giving them a lively taste and joyful feeling of that heavenly glory, wherewith they are ravished, and partly while he blesseth them with such spiritual blessings in heavenly things as accompany salvation, 
Ephes. 1.14.  which are as a pawn, or earnest-penny to assure them of his true mind and meaning toward them.  
We may learn from hence to reason from the greater to the lesser; Use 1 from the better to the base; from the Heaven to the earth. If he have given us a greater blessing, we may be assured he can and will much more give us the lesser and lighter. If he can give us the Kingdom of Heaven, he will not withhold from us food or raiment, neither any thing which is good for us. It is a rule among the Civilians, 
Lib. 2. ff. De jurisdictione.  To whom the principal is granted, to him the accessary that dependeth upon it, seemeth to be granted also. If a Prince make any of his servants Governor of his Kingdomr, he granteth to him by virtue thereof, all rights, and privileges, and means which are needful to that office, and for the managing of the State. So the Lord hath appointed his to be Heirs of eternal life, he giveth them therefore all things belonging to this present life, and things necessary to bring them to his Kingdom. If then we have the more noble assured unto us, how can we, without great infidelity and impiety, doubt of the performance of the lesser and base? For what are all the blessings of this transitory life better than trifles, being valued and prized with immortality? Let us therefore evermore have before our eyes this promise, It is your Father's good pleasure to give unto you the Kingdom: and certainly being mingled with faith, it will give us assurance of his help in all time of need, how great soever our assaults and afflictions shall be. Let us call to remembrance what the Prophet speaketh to Amaziah King of judah, when he had hired a great Army of Israel to help him against the Edomites, and given them an hundred talents of silver, when he was charged to dismiss them, and was in danger to lose the money which they had received for their pay: when the King said, What shall we do for the hundred talents? the man of God answered, 
2 Chron. 25.6, 7, 9  The Lord is able to give thee much more than this. Was this spoken for that King alone? No, it was written even for us also, upon whom the ends of the world are come. For as when he was in doubt, and feared to lose his money, the Prophet casteth him upon God's providence, and calleth upon him to wait upon God in an holy obedience to his Commandment to receive a greater blessing at his hands: so if we shall rely upon him by faith in all our troubles without murmuring and grudging, this heavenly consolation is written for us, and to us, as well as to the King; The Lord is able to give us much more than this. If we suffer any losses, or spoiling of our goods, he can restore whatsoever hath been taken away, and make us recompense to the full, as we see in the example of job. For as he submitted himself to His good pleasure in all his crosses, 
job 1.21. & 42 ●0.  and said, The Lord hath given, the Lord hath taken away, blessed be the Name of the Lord, and sinned not against him with his lips: so having tried his faith, his patience, and obedience, the Lord gave him twice as much as he had before. And this is his promise which he will perform, Mark 10.29, 30. Yea, what can be more forcible to work in us patience in troubles, and contentment in poverty, submitting ourselves humbly to God in all losses and wants whatsoever, then to consider that God hath laid up for us treasure in Heaven, and will bestow upon us a Kingdom? If then at any time we be carried into strange thoughts and cares for the things of this life, it is certain we were never well grounded in the doctrine of everlasting life. For how can we look for heavenly things from him, when we doubt of earthly? How can we look for the life to come, when we fear to lack for this life? or how shall we depend upon him for our souls, when we dare not trust him with our bodies? Whatsoever therefore we may seem to others, or to ourselves to do, it is certain, we deceive both ourselves and others also, to think that we rely upon him wholly for the greater and better things, when we rest not upon him for the slightest and smallest matters.  
Secondly, use the means carefully that may further us in our journey toward this Kingdom. All men are willing to be at their ways end, but all men are not willing to know the way, or if they know it, it is death to them to walk in it. But if any say as Thomas did to Christ, How can we know the way? I answer, 
joh. 14.5.  We are brought in to the Kingdom by the means of the Word, as the Traveller is to the place of his lodging by his Guide. Christ jesus is the Way, the Word of God is our Guide, and it is the Rule by which we must walk. The Carpenter is no body without his square, his work can never be right, if it be not laid unto it: so it is with the faithful, he can do, he will do nothing without his rule, which is so excellent, that it is called the rod of God's mouth, and the breath of his lips, Esay 11.4. 2 Thes. 2.8. The Gospel of the Kingdom, 
Esay 11.4. 2 Thes. 2.8. Matth. 9.35. Mark 1.14. Heb. 1.8. Psal. 45.6.  Matth. 9.35. and the Sceptre of righteousness, Heb. 1.8. Christ is the King of his Church, to rule it, and give Laws unto it: howbeit he is not our King, except we suffer him to reign in us outwardly by his Sceptre, and inwardly by his Spirit. All men will seem desirous to come to Heaven, but they will choose their own way, and their own guide, they will not submit themselves to the wisdom of God, 
1 Cor. 1.25.  as if the foolishness of men were wiser than God, or the weakness of men were stronger then God. They would gladly attain eternal life, and with him in the Gospel, they account him happy that shall eat bread in the Kingdom of Heaven: 
Luke 14.15.  but they regard not the Gospel of the Kingdom. These dream of a Kingdom without the Word: but this is an imaginary Kingdom of their own. If we travel without the Word, it will bring us to Hell, the kingdom of darkness; but never to the Kingdom of Heaven; and of God who dwelleth in the light, which no man can approach unto. No man by nature knoweth the way to Heaven; neither can possibly find it without his guide; there are so many odd lanes, and blind turnings, and bypaths, and cross ways, that we are sure to miss: the Devil standeth at one corner and telleth us, This is the way: the World calleth to us at another, I will lead thee: and sin sitteth at anoother, ready to persuade us to follow it. We know the way that leadeth to Hell well enough, nature is a sufficient guide to instruct us, and direct us, if we have no other, we cannot miss it, the way is so broad, and the gate so wide that leadeth to destruction, and the company so great going before us, that thrusteth and throngeth to enter into it. Wherefore it standeth us upon to do nothing without our guide. Howbeit, this is an hard matter, men will not stoop down when God holds out his Sceptre ready to lead them, neither will they draw near, when God stretcheth out his arm to receive them, 
The causes why we follow not the guidance of the Word.  but hang back many ways. And will we understand and learn the causes that stop up our way, and hinder us from following the guidance of the Word? Ignorance, negligence, and contempt have so possessed the greatest part, that they are a small remnant that make conscience to seek knowledge, to use diligence, and to perform obedience. These lead us by the hand to the Kingdom, the former are the greatest enemies to our souls. 
Ignorance of the Word, the first hindrance to the Kingdom. Heb. 5.12.  Of these three that block up the way, and stop our passage, I will speak in order. And touching the first, I will say with the Apostle, Heb. 5.12. When for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. After all our hearing and learning, after so many years teaching and preaching, 
Heb. 6.1.  the greatest part know not the principles of the doctrine of Christian Religion. The rain and dew of Heaven hath fallen upon the ground, and yet it remaineth dry and barren. The Hammer of the Word hath beaten upon our hearts, yet they are hardened as the Anvil. Many gracious showers have dropped down upon the grass of the field, and yet (alas) it is ready to whither away. The Sun hath shined clearly in our eyes, and yet (alas) we remain in palpable darkness. O, what a deep and secret judgement is this, that the rain should make us dry, and the Sun make us blind: that the light should cause darkness, and the sound of the Gospel should make us deaf! But thus it is, and thus it must be, when we regard not to know the will of our God. Certainly such blind sottish people, that remain willingly, nay, wilfully blind in the midst of the means of knowledge, like those that having meat before them, arise empty from the Table, cannot assure themselves to be true members of the Christian Church. The Prophet foretelleth, touching the Church of Christ, that the earth should be full of the knowledge of the Lord, 
Esay 11.9. & 2.3. joel 2.28.  as the waters that cover the Sea: but these have their hearts as full of ignorance, as the Sea is of water. True it is, a man may be ignorant of many truths, and yet be saved. 
1 Cor. 13.9.12.  And it is true likewise that here we know in part, and we see as thorough a glass darkly, and so we shall, until we come to know, even as also we are known. Howbeit we must understand that there is difference between truth and truth. There are some such truths as are like the heart in the body, without which there is no life, or like the foundation of an house, except it be well laid, no building can be reared and erected: Or like the Pillars on which Samson leaned, if they be shaken, the house falleth, and is overthrown, and the fall thereof is great, and draweth with it the ruin of others. So it is in Religion. There are sundry such principles and grounds of the faith, that whosoever is ignorant of them all, or of any one of them, it is impossible he should be saved. These are to Christians as the A. B. C. is to Children, except the Child know his letters, he can never be able to read, yea, albeit he be ignorant but of one of them: so except they which be rude, be well and thoroughly grounded in the Rudiments and first Principles, 
1 Pet. 2.2.  as it were the first milk that they suck from their Mother's breasts, that they may grow thereby, they are not yet in the way to the Kingdom, they have not set one step forward to Heaven. Notwithstanding, if a thorough view and exact examination were taken of the most places, I fear, the greatest number, even of such as are of years of discretion, would be found faulty and guilty, that they know not so much as every Christian must know that shall be saved, and see Christ jesus his Saviour to his comfort. And therefore I may conclude that the greatest number of them yet stand in the state of damnation. I will not say, they shall be condemned, neither dare I, because God hath given to us no such warrant, 
Deut. 29.29.  and secret things belong unto him, but rather I hope better things of them, though I thus speak: howbeit, this I affirm, and dare be bold to pronounce, that such do as yet stand through their ignorance in the state of condemnation. What though many of you be of great age? what though ye have been baptised, and been admitted to the Lords Supper? what though ye have been long hearers of the Word? I beseech you by the mercies and patience of God toward you, deceive not yourselves: do not flatter your own souls: persuade not better things of yourselves then there is just cause: be not as Children that know not the right hand from the left: be not always blind in your understanding: but rather examine yourselves, and call yourselves to an account what ye have heard and learned, lest ye be like those that are always learning, 
2 Tim. 3.7.  but never able to come to the knowledge of the truth. The Lord complaineth by the Prophet, 
Hos. 4.1, 6.  My people are destroyed for lack of knowledge. And again a little before, There is no knowledge of God in the Land, and therefore the Inhabitants thereof shall be cut off.  
Thus much of ignorance the mother of error: 
Neglect of the Word, the second hindrance to the Kingdom.  the second hindrance that stoppeth up the way to the Kingdom, is the neglect of the Word, a farther degree of sin then the former. This is the sin of our time, the common sin of every place, yea, almost of every person. The light is come among us, but we love darkness more than the light, and are lukewarm, 
Revel. 3.16.  as reckless men that care not which end goeth forward. God will spew out such out of his mouth, as evil humours out of the stomach. Solomon teacheth us in the Proverbes, that he which is slothful in his work, 
Prov. 18.9.  is brother to him that is a great waster: so is it with such as are slothful in the Lords work, and in their own duty, they are companions and brethren with such as are open and obstinate contemners of the Word, and make haste a pace after them, they follow them close at the heels, and in short time will overtake them. There is such carelessness and security , in the matters of God among us, as if every man were left to do what he list, as if the soul were the least matter of a thousand, as if Religion were last of all to be regarded, or as if there were no day of account to come hereafter. Among those that come to the place of God's worship, many indeed are kept in awe and in order: but how? and wherefore? Is it by any conscience of their duty, or by love to the Word? Nay, nay, but for sinister ends: some by force of the Law, because they fear to be presented: some by awe of their Superiors, because they would not be thought stubborn: some come for custom and fashion sake, because it is Sunday: some for company of others, because they would do as their honest neighbours do, and love not to be singular: some for that they would not be accounted Papists, because the State favoureth them not: some lest they should be esteemed Atheists, and so be pointed at with the finger: some to please their Parents, because they should leave them a better portion: some to content their Masters, lest they should be thrusted out of their doors, or because they hope to gain by them: some to pass away the time, because they have nothing else to do: some to meet with their friends and acquaintance, because they are loath to spare another day: some to meet with their debtors, because they would demand their money: but the fewest number to meet the Lord in his own Ordinances, because they love the habitation of his house, and the place where his honour dwelleth, 
Psal. 26.8.  who hath promised to be in the midst of them that are gathered together in his Name. 
Matth. 18.20.  Happy are we, if we be in the number of these few. If such reckless men were left to themselves without any bridle of Law, or fear of Superior and authority (of whom we spoke before,) and suffered to do what they pleased without any check or controlment, we should have our thin Assemblies a great deal thinner, and our streets, and fields, and houses, and Alehouses, fuller-stuffed and thronged, than our Churches. And this may appear hereby, that notwithstanding we have Laws, and Magistrates, and Officers, and good examples of the chiefest and principal among us, yet they are few, a very few, in comparison of the rest that are constant and conscionable in their hearing, some, if their presence and absence were balanced together, the weightier school would be given to their absence, and would weigh down their presence, as being found too light. Others, albeit they dwell near enough, are starting away at every turn, and when they make show of going to the Church, turn aside another way. Others are more careful to fill the body, then to feed the soul, who take every, even the least, occasion to feast with their friends, forgetting the feast that God hath prepared in his house, and not regarding it, though they even starve their own souls. Others are gadding, yea, madding in a manner after every vanity, and do delight much more in the pleasure of the body, then in the profit that cometh to the Spirit. Others are weary of the Word, as the Israelites that loathed Manna. 
Numb. 11.6.  Others have hired ground, and they must needs go see it: others have bought five yoke of Oxen, 
Luk. 14.18, 19 Matth. 22.5.  and they must go to prove them: others must visit their Farms, or attend their Merchandise, and yet every one must be holden excused, though all set light by the Word, and run after their own ways, like the guests in the Gospel that were bidden to the wedding, and to the great Supper. God sendeth out his Servants to invite them, Come, for all things are ready, I have prepared my Dinner, my Oxen and my fatlings are killed; but they neglect the Lords sending to them, and his calling of them. But what followeth? The Lord pronounceth, 
Luke 14.24.  I say unto you, that none of those men, which were bidden, shall taste of my Supper. These are they that are arraigned, as guilty of the neglect of heavenly things, who will sometimes seem to bear some affection to the house of God, but partly their profits, and partly their pleasures carry them another way: of all which the Prophet speaketh, 
jer. 48.10.  Cursed is he that doth the work of the Lord negligently or deceitfully. All these stand under this heavy curse of the Lord, and therefore I counsel them to look to it betimes, to seek the Lord while he may be found, and to meet him by unfeigned repentance while he is here.  
Lastly, 
Contempt of the Word, another hindrance to the Kingdom.  touching the contempt of the Word, who seethe not how common it is, which notwithstanding is the top of impiety, and that many have filled the measure of their sins till it be full, that the cry of them is come up to heaven? If any ask the cause, I answer, Our great negligence and general coldness have brought this evil upon us, and God doth hereby, in his deep, and yet just judgement, revenge our carelessness in his Service, by giving us over into all profaneness. The Word of the Lord, by which we shall all be judged at the last Day, is so fare from holding men in awe, and from having their lives and hearts in subjection, that they reject it from them as a needless thing, and regard it no longer. The Minister may teach what he will, and threaten as long as he list, but these Gallants, like Gallio in the Acts of the Apostles, 
Acts 18.17.  care for none of those things. The time hath been, when the Word hath been reverenced, even by such as were not converted by it, nor transformed into the obedience of it, yet it hath held them in some awe: but now in these our days, looseness, and licentiousness have generally prevailed in every place, and sin is grown to such an head and height, as if the Word were but a Scarecrow, and all Religion but a fable. We are come to this pass, to mock at zeal and Religion, and to contemn the Professors of it. And who are they? Verily not only such as are wise in their own eyes, but also such as cannot themselves give the meaning of one Precept of the Law, or of one Petition of the Lords Prayer, such as cannot render any account of their faith, neither an answer to any that asketh them a reason of the hope that is in them, through want and contempt of knowledge; yet have they knowledge enough to deride such as labour earnestly after knowledge. Every base and debauched fellow, full of profaneness and impurity, hath learned to upbraid such with purity, that any way love Religion: so that we may see with our eyes, and hear with our ears, such as are truly religious, no less scoffed and scorned, even at home among their own brethren, neighbours, acquaintance, and friends, then if they lived among the very Savages. It is well known to those that are but little conversant in History, how the Christians are taunted and reviled, that live among the Turks and Saracens, for the Christian Religion, and what an heavy burden they bear. But is it much better think you, with many poor Christian souls, though they live among their own people? if they be any whit zealous in the Truth, and will not run riot with the multitude, if they will not swear commonly, and be drunk for company, if they will once fall to reprove sin in others, what is this reckoned but flat or rank Puritanisme? and such are no less hated and persecuted, no less taunted and traduced, then if they lived among the Infidels and Barbarians, the Pagans and open professed enemies. Nay, I would this were all. For Religion itself, (to set aside men's persons) becometh in very many places, a very byword, and a matter of reproach. True it is, the jews sinned with an high hand against God, they loved not the Oracles of God, neither walked they worthy of his calling and choosing of them before other Nations; and therefore worthily deserved to be forsaken of God, who had first forsaken him: howbeit they never proceeded to this top of sin, to make a mock of their Religion itself, they never scorned the Word of the everliving God. But we have learned to stick at nothing, we are come thus fare, to tread under our feet, like Dogs and Swine, the precious jewel of the Gospel, as if it were a curse, rather than a blessing unto a Kingdom. O, how happy were it for these men, that God would give them eyes to see these their sins, and hearts to bewail them betimes, which now are hidden from them, before the time of judgement come, which doubtless cannot be fare off from every one of them!  
Thirdly, let us all account, that our happiness standeth above, not beneath: in heaven, not upon the earth: in being partakers of the Kingdom, and enjoying the blessed presence of God, not in riches, or abundance, not in honour or worldly dignity. Such as will have true comfort in this life, must learn to look beyond this life, 
Heb. 11.27.  that he may see him that is invisible, as the Scripture speaketh of Moses, Heb. 11. For albeit a man flow in wealth so much as heart can wish, albeit he abound in honour, and glory, and estimation, that the world esteem him the only happy man, yet shall he find in the midst of all, sundry discontentments, perplexities, crosses, and vexations, and himself far from true happiness: so that he must not only behold the things present and before his feet, but must look further than this life. He that will not fear death the king of terror, 
job 18.14.  as Job calleth it, must look beyond death, and see the Land of Canaan before he come into it, as Moses did from the mount. Death is dreadful and fearful to the flesh, when we see no more in it, but the dissolution of the soul and body; but if we have the eyes of faith to look further, and consider both from what evils it freeth us, and to what good it bringeth us, we have great comfort and consolation in it, so that we may triumph over it. So he that will have true and sound joy in this world, must look beyond it, to the joys of the World to come: He that would have comfort in trouble, must cast his eyes beyond trouble, and look up to this Kingdom, which Christ jesus promiseth in this place, like the Mariner, who being tossed in the Sea, comforteth himself with the remembrance of the desired Haven where he would be. Now this point, to wit, of esteeming our happiness to consist in heaven, hath many particular branches. First, we must long earnestly for it. If the Saints account them blessed that dwell in the house of Prayer, and of his worship, how much more to dwell in the house of his glorious presence? He that loveth the Kingdom of Heaven will long for it: he that loveth it not, longeth nor for it. The Crown of righteousness is laid up for such as love the appearance of Christ. For whiles we are at home in the body, 
2 Tim. 4.8. 2 Cor. 5.2.  we are absent from the Lord, 2 Cor. 5. He that is from home, longeth greatly to be at his house. This body is but a poor cottage, that must shortly be dissolved and laid down: our chief mansion and habitation is above in the heavens. Secondly, we must pray for this Kingdom of glory. It is the meaning in part of the second Petition, Thy Kingdom come. For we pray therein not only for the Kingdom of grace, but for the Kingdom of glory also. This is the prayer and request of all the Saints, Come Lord Jesus. 
Revel. 22.20. 1 Cor. 15.25. Heb. 1.13. Acts 2.35.  The Kingdom is as yet come only in part, we see not all things put under his feet: sin and Satan are not yet subdued, many oppositions are made against it; have we not just cause therefore, to crave both the enlarging of the territories, and stretching the Curtains thereof, and likewise the finishing of these days of sin? Thirdly, let us endure with joy all sorts of afflictions, whereunto we are called, and which it shall please God to lay upon us, and to try us withal, considering that they are no way comparable to the glory that shall be revealed to the sons of God. We are all, that will be the Disciples of Christ, forewarned of troubles and afflictions that abide us, and that we shall be hated for his Names sake; howbeit, the next life will make amends for all, we shall have a super-abundant recompense for all our sufferings; It is our Father's pleasure to bestow upon us the Kingdom. He that loseth his life for his sake, shall find it. Fourthly, let us rejoice and comfort ourselves daily in the expectation of our full and final deliverance and Redemption at the last day. Many defects and many sins do yet hang about us, many wants and works of darkness compass us on every side, all these together with the remnants of sorrows shall quickly be done away in the great Day of the Lord, when the time of refreshing shall come from the presence of God: 
2 Thes. 1.11.  then indeed he shall be made marvellous in all them that believe. And as the ends of the world are come upon us, and the Day of our perfect reconciliation draweth near, so ought we to rejoice the more, and to lift up our heads the higher, that as we have said in our trouble, 
Psal. 22.15.  Thou hast brought us into the dust of death; so we may say again, with joy of Spirit, Thou, Lord, hast drawn us out of many waters, His right hand hath done great things for us, for which we rejoice.  
Lastly, it is our duty to walk worthy of such a Kingdom, and to live godly in Christ jesus, that so we may have comfort in that Day. Such as look and hope hereafter to be made like unto Christ, must wash their hands, 
1 joh. 3.3.  and cleanse their hearts, and purify themselves even as he is pure. But it may be said, We may repent at leisure, and at the last Day, and that is fare off. Nay, the Scripture putteth such foolish conceits from us, and telleth us that the Lord is at hand, 
1 Pet. 4.7.  the coming of the Lord draweth near. Besides, then is not the time of mercy, but of justice to the impenitent. For as death leaveth us, so shall the judgement Day find us, Rom. 2.5. 
Rom. 2.5.  We must all appear before the Judgement Seat of Christ. But wherefore? to bring us to repentance? and to see whether we will turn from our sins to him? No, that is not the end: but to receive the things which we have done in our body, whether good or evil. The old world no doubt, when they saw the rain that fell, were desirous to enter into the Ark, but the flood was come, and it was too late. 
Exod. 14.23, 25.  The Egyptians pursuing Israel into the midst of the Sea, were desirous to turn back, and to fly from the face of Israel, but the Lord took off their Chariot wheels that they drove them heavily, and it was too late. The foolish Virgins cried, Lord, Lord, open unto us, 
Matth. 25.11, 12.  but the door was shut, and they received this uncomfortable answer, Verily, I say unto you, I know you not: which verifieth the saying of Christ elsewhere, Many, 
Luke 13.24.  I say unto you, will seek to enter in, and shall not be able. Such as can wish for Heaven, should also study to learn the way to Heaven. It was the wish of Balaam the false prophet, though himself were unrighteous, that he might dye the death of the righteous. 
Numb. 23, 10.  For albeit he regarded not to lead the life of the righteous, yet he could be content to die their death: though he were at war with God, yet he was desirous to enter into their peace: and though he would not be like them in the beginning of his days, yet he was willing his latter end should be like theirs. But as he was ignorant of the way, so he was as careless to enter into it. This putteth us in mind of sundry meditations. First, it is our duty to consult with the Word, and to try all our actions by it, whether they please God, as the gold is tried by the touchstone, whether it be currant or counterfeit, and as the work is tried by the rule, whether it be right or crooked. Hence it is that Christ teacheth, 
joh. 3.21.  He that doth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God: but he that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. For naturally men love darkness rather than light, because their deeds are evil. 
1 Cor. 11.31.  Secondly, we ought to judge ourselves here, that so we may escape the judgement of God hereafter. If we will not judge ourselves, we shall be condemned with the wicked world, for the Lord himself will enter into judgement with us. We must to this purpose summon, accuse, examine, convince, and condemn ourselves, that he may acquit us, discharge us, and absolve us. We must try and examine ourselves by the Touchstone of the Law, and look into it as upon a glass, whereby we may see the least spot and wrinkle. Thirdly, we must watch and pray always, 
Luke 21.36.  that we may be found so doing, when the Lord cometh, Luke 11. and be accounted worthy to escape all these things that shall come to pass, and that we may stand before the Son of man. But if the evil servant say in his heart, My master deferreth and delayeth his coming, 
Luk. 12.45, 46.  and shall begin to beat his fellow servants, and to eat and drink, and to be drunken: the Lord of that servant will come in a day when he looketh not for him, and in an hour when he is not ware, and will cut him in sunder, and will appoint him his portion with the unbelievers. Fourthly, we must practise the works of mercy toward the members of Christ, and bountifulness to the godly in all their distresses. Happy will that Day be, and joyful to them that have fed, and clothed, and visited Christ in his members, that have come to such as have been sick and in prison; which works of mercy the Lord jesus will account, accept, and reward as done to himself. But woe shall it be to such as shall have this charged upon them by Christ himself the judge of quick and dead, 
Matth. 25. 4●  I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Neither will it serve their turn to excuse their want of charity, to say, Lord, when saw we thee an hungered, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? For than it shall be answered them, Verily I say unto you, in as much as ye did it not to one of the least of these, ye did it not to me. Lastly, let us hold fast the faith, and the heavenly graces given unto us, and not give over, neither suffer them to be wrested from us by any illusion of Satan, for than we lose all our labour, and all the pains that we have taken. Let us stand out to the end, 
Revel. 3.11.  and be faithful unto the death, and then we shall receive the Crown of eternal life. This is the exhortation to the Church in Philadelphia, Hold fast that which thou hast, that no man take away thy Crown from thee. And the Apostle John, Look to yourselves, 
2 john 8. 1 Cor. 15.58.  that ye lose not the things that ye have done, that so ye may receive a full reward. The Lord God Almighty, who hath promised to reward our service, even to a cup of cold water, grant, that we may be steadfast, and unmovable, always abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord, Amen.  
FINIS.