OUr Saviour CHRIST being demanded by one of his Diſciples, how they ſhould pray; He here teaches them theſe two things. Firſt, a Platform of prayer, in the 2. 3. 4. verſes; Say, Our father, &c. Secondly, he teaches them the importunity of Prayer, which he ſets forth by the ſimilitude of a man who having a gueſt come to him at midnight, and had nothing to ſet before him, he went to his friend to intreat him to lend him three loaves, and at the firſt he nakedly intre • ts, Lend me three loaves: The door is ſhut, ſayes his friend, and I cannot open it now. Secondly, he falls to intreat and to beſeech him to do him this favour, He had a gueſt come to him, and he knew not what to do: Why, 'tis midnight, ſayes he, is there no other time to come but now? Thirdly, he begins to knock, he muſt needs have them, though it beat an unreaſonable hour. Why, I tell you I am in bed. Then he intreats him as a friend. Friend me no friends, ſayes he again. Yet the man would not leave knocking: at laſt with much adoe the man riſes, ſaying, Will you never be anſwered? and he lends him three loaves, becauſe of his importunity. Now, ſaith our Saviour, I ſay unto you, though he would not give him as a friend, yet becauſe of his importunity he will.

The ſimilitude is this: Thou art that man, oh Chriſtian ſoul, this gueſt is thy ſelf: Now then come home to thy ſelf with the Prodigall, who when he was come to himſelf, goes to his father and friend. This friend is Chriſt, that thou art to pray unto; theſe three loaves are grace, mercy, and peace: Theſe thou art to pray for; it may be Chriſt anſwereth thee in thy conſcience, It is midnight, thou commeſt too late, there is no mercy for thee. The ſoul prayes ſtill, Oh Lord awaken and help me: it may be the Lord will anſwer thee by terror in thy ſoul, The door of mercy is ſhut, thou ſhouldeſt have come rather. Yet Lord, open unto me, ſayes the ſoul: Nay, ſaith the Lord, all my children have mercy already; now mercy is aſleep, I have converted them already; they came in due ſeaſon, thou commeſt at midnight, there is no mercy for ſuch a hell-hound as thou art. Up Lord, have mercy on me, ſayes the poor ſoule, and look on me, &c. Look me no looks, ſaith the Lord; I came to ſave the loſt ſheep of the houſe of Iſrael: there was a time when I would have converted thee, when I called unto thee early and late: But now I am aſleep, and my mercy is aſleep, it hath been awake as long as it could well hold open its eyes; and commeſt thou now? Oh the ſoul cries ſtill, and will never give over: if mercy be to be had at the throne of grace, he will have it. Even as a begger being at a gentlemans door, they bidding him be gone, there is nothing to be had: nay, ſayes the begger, I will not be gone, here is ſomething to be had, and I will have ſomething, or elſe I will die at the door: The gentleman hearing him ſay ſo, thinks it would be a ſhame for if him if he ſhould die at his door, and gives him ſomewhat: So when the ſoul is thus importunate, becauſe of importunity it ſhall be granted. Verily I ſay unto you, if you thus aske, it ſhall be given unto you.

Theſe words contain in them the main duty of importunate prayer. Ask; if asking will not ſerve turn, ſeek; if ſeeking will not ſerve turn, then knock: try all meanes.

Another parable our Saviour put forth, Luke 18. 1, 2. that men ought alwaies to pray, and not to faint. There was a poor woman wronged by her adverſary, and there was no Judge to right her but a wicked one, ſo that ſhe had but poor hopes; yet ſhe reſolves to go, or elſe ſhe ſhall be undone; therefore if ſhe periſh, ſhe will periſh at his feet. He cals her all to nought. Oh, for Gods ſake help me, ſayes ſhe. I care not for God nor man, ſays the Judge: Nay, good my Lord, ſaith the woman. The Judge ſeeing her thus importunate, ſaid, I ſhall be troubled with her if I do her not juſtice. How much more (ſaith the text) ſhall not God avenge his elect that cry day and night?

obj. But ſome man may demand, what is importunate prayer?

Anſ. I anſwer, it is a reſtleſſe prayer, which will take no nay, nor contumelious repulſe, but is in a holy manner impudent untill it ſpeed; and there are in it foure things:

Firſt, it is reſtleſſe: he that is importunate, cannot reſt till he ſpeed in his ſuit before God: as the poor woman of Canaan, ſhe ſought the Lord God of heaven and earth, (ſhe was of the curſed ſtock of Cham whom the Lord commanded to deſtroy; yet ſhe repented, and became of the faith of Abraham) to ſee if the Lord would own her: but the Lord ſeemed to reject her, and ſuffer'd the devil to poſſeſſe her daughter. Now, what, might not this poor woman think ſhe had made a ſorry change of religion, ſeeing that God the author of of it would not own her, but ſuffered the devil to poſſeſſe her daughter. But ſee the importunity of this woman, ſhe would not be quiet untill ſhe had found Chriſt, Mark 7. 24, 25. Chriſt could not be hid. No? What, could he not hide himſelf in ſome corner? No, no, thinks ſhe, there is a Chriſt, and if he be to be had under the cope of heaven, I will have him. Even ſo it is with the ſoul that is importunate in prayer, it is reſtleſſe. What if Chriſt do hide himſelf in the Word, &c. and will not owne a poor ſoule; yet the poor ſoule knowes there is a Chriſt, and if he be to be found in the whole world, he will have him: I will, ſaith he, turn over all duties, I will go to all the Miniſters that are neer, I will uſe all the means. Now Chriſt cannot be hid from ſuch a ſoule that is thus importunate.

Now as it is a Prayer that will take no nay, ſo firſt it will take no privative nay of ſilence; Secondly, no poſitive nay of denial.

Firſt, no poſitive nay of ſilence: A man that is importunate in prayer, muſt and will have ſome anſwer; he is not like Baals Prieſts, that could get no anſwer, 1 King. 18. 26. nor like wicked men that pray in their pewes, they know not what, nor whether God hears them or no: but an importunate prayer will have an anſwer, like the woman of Canaan: Have mercy on me O Lord (ſaid ſhe); but Chriſt anſwered not a word. Hath ſhe done then? No, ſhe cries ſo much the more; Have mercy on me ô Lord: yea ſhe was ſo importunate, that his Diſciples were aſhamed to heare her; yet ſhe cryed, Have mercy on my daughter; the devil hath my daughter, and miſery will have me, unleſſe thou with have mercy on us. Chriſt anſwered her never a word. It was much trouble to her to have her daughter vext with a devil▪ but this troubled her much more, that Chriſt in whom all her hopes was, would not hear her, nor lend her one look. What? might ſhe think, Is this the mercifull Saviour, that is ſo full of pitty and compaſſion? Is this he that hath made proclamation to all the world, ſaying, Come unto me all ye that are weary, &c? and I am tyred and wearied by reaſon of the devil that poſſeſſes my daughter &c. yet he regards me not. Thus ſhe might have ſaid: yet theſe diſcouragements could not put her off, but ſhe cried ſo much the more, yea ſo that the Apoſtles were aſhamed that Chriſt ſhould let her ſtand on that faſhion; yet ſhe ſtood it out, and prevailed.

Secondly, it will taken no 〈◊〉 of denial: For when ſhe had an 〈◊〉 , and that flat againſt her, it was like bellowes to the fire, ſhe was to much the more inflamed, ſhe doubles her forces, Have mercy on me ô Lord, &c. Chriſt put her off with a denial, I am not ſent but to the loſt ſheep of the houſe of Iſrael; I come for ſheep, not for goats; you are of the Canaanites, on whom I have ſet a brand of damnation, a ſervant of ſervants, a ſlave of hell and darkneſſe: Theſe are all of your blood; but I come to ſave them of the houſe of Iſrael. But the denial of an importunate ſoul is like the ſtop in a paſſage of water; the more it is ſtopt, the more violent it is: ſo this poor woman is ſo much the more eager with Chriſt; ſhe did but crie before, now ſhe worſhips him, verſ. 24. 25. as if ſhe ſhould have ſaid, Lord help me now, I am one of thy loſt ſheep; I confeſſe I am a Canaanite, I am of that damned blood; yet Lord help me; I am perſwaded that thou canſt take a courſe whereby to help me, Thou canſt caſt ſome mercy on a Canaanite.

Thus you ſee, an importunate ſoul will toke no denial, but will renew its forces at the Throne of grace.

Thirdly, an importunate prayer will take no contumelious repulſe; ſuppoſe God ſhould anſwere never a ſyllable of thy prayer, yet thou wilt pray; ſuppoſe he doe anſwer, and that againſt thee, yet ſtill thou wilt pray, Nay ſuppoſe he call thee all to nought making thy conſcience tell thee of all thy ſins and abominations, making thee think that heaven is ſhut up againſt thee, and God hath ſhut his eares, calling thee Dog, hell-hound, and wretch, &c. yet nothing can breake thee off if thou be importunate indeed. So this woman was not beaten off with Chriſt ſending the Devill into her Daughter, nor with Chriſt hiding himſelfe when ſhe ſought him; nor with Chriſts anſwering never a word, nor with the Apoſtles frumps, nor with his denyall, nor contumelious repulſe, for he called her dog, verſ. 26. Hence dog, I had as lieve fling my mercy on a dog, as on thee. What creature but an importunate one, could have gone ſo far? But ſee here the nature of importunity, it gets within Chriſt and takes advantage: ſhe confeſt the cauſe, ſaying, Truth Lord, thou haſt hit me right, I am a dog, or a wicked woman; let me then have the priviledges that dogs have; though dogs may not be equal with children at the table, yet they may wait under the table: I acknowledge that thy children are ſo plentifully fed, that ſome crummes fall from the table, therefore let me have the priviledge of a dog. Naaman the Syrian was a dog, as well as I; Rahab the harlot was a dog, as well as I; Ruth a dog, as well as I; yet theſe got crummes: truth Lord, I am a dog, yet thy mercy can metamorphiſe a dog: Of theſe ſtones thou canſt raiſe children to Abraham. Thus it is with an importunate ſoul; though God call it all to naught, and caſt all ignominious terms upon it, as, I had as lief thou ſhouldeſt offer me ſwines blood, as to ſpeak in my hearing; yet if thou be importunate, thou wilt beare any contumelious repulſe.

Fourthly, an importunate prayer is in an holy manner: And as an impudent begger that is needy, counts it no manners to hold his peace from begging, although he be bidden; Or as a poor petitioner to the King, the King bids him hold his peace, yet he will not, but ſtill he goes on: The officers ſay, Thou filthy fellow, wilt thou never have done? doſt thou not ſee that the King is angry? Yet he ſtill cries, Help me Lord, ô King. So the Canaanitiſh woman, or an Importunate prayer, is an impudent prayer, yet in a holy manner.

I remember a ſtory of a poor woman in Eſſex condemned to die: ſhe falls to crying and ſcreeching, as if ſhe meant to pierce the heavens; the Judge and thoſe on the bench bid her hold her peace: O my Lord, ſaid ſhe, it is for my life I beg, I beſeech you, it is for my life. So when a ſoul comes before God, and begs for mercy, he muſt conſider that it is for his life, O Lord it is for my life. Now though the Lord will not anſwer, and though he call the ſoul all to nought, letting it go up and down with a heavy heart; yet the ſoul crying out, 'Tis for my life; if I muſt go to hell, I will go to hell from the throne of grace, weeping and wailing for my ſinnes, and catching hold on the horns of the altar: this ſoul ſhall find mercy.

I have wondered at the ſtory in the 5. chapter of Luke, it is a ſtrange paſſage, where this godly kind of impudencie was ſeen. Our Saviour Chriſt was preaching in the houſe to the people, and there was a poor man that could not tell how to come to Chriſt; ſo the poor man got ſome to lift him up to the top of the houſe, and to untile it, and ſo to let him down; now the rubbiſh could not chooſe but fall either on Chriſts head, or on the heads of ſome of his hearers; Was not this impudent action? could not this man have ſtayed untill the ſermon had been ended? But importunity hath no manners: And although he did interrupt Chriſt, yet Chriſt asked him not why he did ſo, but ſayes, Man, be of good comfort, thy ſins be forgiven thee. Let us therefore come with boldneſſe unto the Throne of grace, Heb. 4. 16. with freedom to talk any thing; Not as if God had given us leave to be irreverent, but as to a loving generous man, of whom we uſe to ſay, He is ſo kinde, you may ſay any thing unto him; come to him at dinner, he will riſe up and hear you, or what buſineſſe ſoever he be about, yet he will hear you. Even ſo it is with God: he is ſuch a God that all poor ſouls may be bold before him to ſpeak what they will, they may lay open their caſes, and ſhew their eſtates. Now when ſoules come boldly, and give the Lord no reſt till he eſtabliſh them, Eſai. 62. 7. then ſaith God, How now, cannot I be at reſt for you? &c. This holy kind of impudencie is in prayer, and it will give the Lord no reſt.

Reaſons why wee muſt ſeek importunately, are three.

Firſt, in regard of Gods majeſty, he loves to be ſought unto, and it is fit he ſhould be ſought unto. Among men, we account it a matter of too much ſtatelineſſe to be much intreated; and we uſe to ſay he loves to bee intreated; this is a fault among men; yet for all this, Quis veſtrum, &c. as Seneca ſpeaks, what man of us can be content to be but once, or ſleightly entreated? when a man comes to intreat a kindneſſe of a man there is Ifing and Anding and ſhall I, &c. nothing but importunitie can get a kindneſſe of a man; and this is a ſinne among men, becauſe men are bound to doe good; but the Lord is not bound to us. If we ſinne, he is not bound to pardon us therefore; the Lord being a God of majeſty, lookes to be ſought unto of us for his mercie, and he lookes that wee ſhould be importunate; and hence it is that God ſaith I will give you a new heart, Ezechiel 36. I will vouchſafe you all theſe favours, yet I will look to be inquired for of you. verſe 76. I will look that they ſhall ſend to me for theſe things.

Suppoſe a man ſhould need a 1000 pound; What, ſaith the gentleman, doth he think a Thouſand pound is nothing? I will have good ſecurity for it. So when we come for ſuch high mercies as theſe, for ſuch infinite compaſſions; theſe are ſomewhat, and God looks to be ſought unto for them; and Chriſt the ſon of God is a great heire, and thoſe that are faulters to him, muſt be importunate with him, if they mean to be at peace with him.

If one will marry a rich heir, who hath all the preferment & dignity that the country can afford, he looks to be well ſued unto. So the Lord Jeſus is a great heire, heire of the whole world; if thou goeſt to be married unto him, thou muſt ſue unto him, and he looks for prayer, he loves to heare his children crie: this is one of his titles, though he be a God, yet he is the hearer of prayer, Pſal. 65. 2.

Again, we have wronged his Majeſtie. Suppoſe thy ſervant wrong thee, thou wilt ſay thou wilt pardon him, but firſt thou wilt make him humble himſelf unto thee, he ſhall & muſt know that be hath wronged a good maſter: So God is willing to pardon thee, but yet he will make thy bowels know that thou haſt ſinned againſt a good God; he will make it appeare by thy prayer, he will make thy ſpirit melt, he will fill thy face with ſhame and confuſion, he will make thee know what a patient God thou haſt rebelled againſt, or elſe the Lord will never pardon thee. Doeſt thou think to pacifie God with a lazie prayer, with comming to Church and ſaying, Have mercy upon me, moſt merciful Father? Doeſt thou think that the Lord will have mercy upon thee for this? No, no, he may ſend thee quick to hell for all this; he will make thee cry and cry again with groans; he will make thee cry out and pray on another gates faſhion, and he will make the ſoveraignty of his mercy to be ſeen in thy ſalvation: therefore in regard of Gods majeſty, he loves men ſhould be importunate.

Secondly, in regard of Gods mercy; it is a diſgrace for Mercy to be begged frigidly; 'tis a diſgrace to Gods bounty, for a man to beg it with lukewarm importunity. What makeſt thou of the mercy of God? doſt thou think that it is not worth a groan, with the running over of a Pater-noſter? doeſt thou make Gods mercy of ſuch baſe reckoning? this is a diſgrace to Gods goodneſſe, to be ſo cold or frigid in prayer. Thou haſt offered many offerings, yet I ſcorn them, ſaith God, Eſa. 43. 23. Thou haſt not honoured me with them, thou haſt not called on me, thou haſt been weary of calling on me, thou haſt too ſhort a breath in thy prayers, thou careſt not how ſoon thou commeſt to an end? Do you come and lay lazie prayers upon my altar? Thou haſt not honoured me.

It was a cuſtome among the Romans, when any was condemned to die, if he looked for mercy, he was to bring father and mother, and all his kinſmen and acquaintance, and they ſhould all come with teares in their faces, and with tattered garments, and kneel down and beg before the Judge, and cry mightily; and then they thought Juſtice was honoured. Thus they honoured juſtice in man, for a man condemned to die; and ſo the Lord loves his mercy ſhould be honoured, &c. and therefore he will have prayer to be importunate, that it may appear by groans how highly we eſteem of grace; our ſoules muſt pant and gaſp after grace, the breath of the Lord being the ſoul of our ſouls, our hearts will die without it: This is to the honour of mercy, therefore the Lord will have us importunate.

Thirdly, as importunity muſt be in regard of Gods mercy, ſo it muſt be in regard of our ſelves, elſe we cannot tell how to eſteem it: Soon come, ſoon gone; lightly gotten, ſuddenly forgotten; I have it, come let us be jovial and ſpend it, when this is gone, I know where to have more. But if he had wrought for it, and alſo muſt work for more, if he meant to have more, he would better eſteem it. The world little eſteems Mercy; what's the reaſon? The greateſt covetous men are they that once were poor; when a poor man hath gotten ſtore of riches, he is more covetous then he that was borne to hundreds or thouſands; they are careleſſe of it, and ſpend laviſhly, whilſt a covetous mans teeth water at it; and the reaſon is, becauſe they come lightly by it. Therefore the Lord loves that we ſhould come hardly by our mercy; not as if he ſold mercy for our pains, but for our good: yet we are not capable of it. See Jer. 31. 9. where the Lord ſpeaks thus to his people: They ſhall come with weeping, and with ſupplication will I lead them. This is a fine phraſe, God leads a ſoul up and down with ſupplication, before he grants his requeſt; juſt as a begger on the high-way, a gentleman comming by, he begs of him, the gentleman goes on his way as if he took no notice, but the begger goes on crying, For Gods ſake (ſir) beſtow ſomething on me; yet he goes on ſtill, till at laſt the gentleman comes to his houſe, and then he gives him his deſire. Even ſo God leads a ſoul up and down from one good duty to another, till he have brought the ſoul to that paſſe that he would have it to be, and then he hears it, and ſayes, What is thy ſuit? I will pardon thee.

What then is the reaſon, may ſome man ſay, why ſo few are importunate in prayer?

I anſwer, firſt, becauſe men count Prayer a penance: there is a naturall kind of Popery in mens breaſts; the Papiſts, when men ſin, their Prieſts enjoyn them penance, as pilgrimages and ſcourgings, ſo many Pater-noſter's, and ſo many Ave-Marie's, where they reckon Prayer to be a penance. This naturall Popery is in mens breaſts; they count Prayer laborious unto them, and they are weary of it, they are not eager upon prayer, they look not on Prayer as a bleſſing, but as a yoak; behold what a weariſome thing it is, Mal. 1. 13. They were weary of the ſervice of God; Oh, ſay they, that the Miniſter would once have done! they had rather be in an Alehouſe, or about their buſines; all good duties are as penance unto carnal men. If a man be to do penance, he cares not how litle he does of it; a Rogue cares not for too much whipping.

Secondly, Men content themſelves with formality. Many men pray, as Haman ſpake the Kings words before Mordecai, for he had rather have led him to the gallows, than to have ſaid, Thus ſhall it be done unto the man whom the King will honour: but he thought it would be the worſe for him if he ſpake them not, and therefore he only ſpake them for forme. And ſo men for the moſt part go to church, to hear the Word, to Pray, to receive the Sacraments &c. even for forme, or becauſe it is the faſhion, and they think if they do not thus and thus, they ſhall not be ſaved.

You ſhall have the Drunkard ſay, I am ſorry for my drunkenneſſe; but he lies; for the next day he will be at the Alehouſe again: ſo the Whoremaſter ſayes, Lord I am ſorry that I have ſinned againſt thee; but he lies; for the next Quean that he meets with, having opportunity, he falls to whoreing again: So the Covetous man will ſay, I am ſorry I am ſo full of earthly thoughts; yet he lies; he is not ſorry; for you ſhall have him carking and caring all the day long, and he hath a thouſand proclamations in his head; He only prayes for form with the reſt, they only ſay prayer, they pray not. I deny not ſaying of prayer, if they pray; Our Saviour Chriſt ſaith, When you pray, ſay Our father. The proud man diſhonours Gods name, ſaying, Thy will be done; whereas he ſhould be humble, for that is Gods will; it is Gods will he ſhould be zealous, yet he prayes not: He ſayes, Forgive us our treſpaſſes, &c. but he prayes not ſo; for he wrongs his neighbour, and his neighbour wrongs him, and he does not forgive thoſe that treſpaſſe againſt him. He ſayes, Lead us not into temptation; but he prayes it not; for he runs preſently into temptations, and hath no care to avoyd them. And this is the reaſon why men are not importunate, viz. becauſe they do make formality of it.

Thirdly, becauſe they are Gentlemen-beggers. Of all the beggers in the world, I would be loth to meet with a gentleman-begger, for he is the proudeſt of them all; if a man tell him that he hath been an ill husband, and hath abuſed himſelf, preſently he ſets his hands to his ſide, ſaying, I am not as every begger, I am thus and thus deſcended, I am as good a man by birth as your ſelf: a gentleman-beggers heart will not ſtoop. So men are gentlemen-beggers to God, they were (ſay they) borne of Chriſtian parents, and they have been baptized the children of God already; What, are none the children of God, but a company of Puritans? We are deſcended as well as the beſt of you all. Theſe are proud and not as yet brought to a ſenſe of their own miſery.

When John did preach to, and baptize the Scribes and Phariſees, he calls them all to nought, O ye vipers and full of poiſon, who hath forewarned you to flee from the anger to come? Viper, ſay they? Viper in thy teeth; we are the children of Abraham, we are better deſcended then ſo; we are Believers, and do you call us Vipers? then indeed we might crie out, Oh we are damned! then we had need to crie for mercie. And in this ſenſe, men are Gentlemen-beggers.

Another reaſon why men are not importunate, is, becauſe they have wrong conceits of Prayer. I will tell you the ſundry conceits of men,

Firſt, they have high conceits of their own prayers; they cannot pray in a morning, between the pillow and the blankets, half aſleep and half awake, but they think that they have done God good ſervice; ſo that he cannot afford to damne them: At night he ſaies, Lord have mercie on me, and ſo goes to ſleep, and then he thinks God muſt keep him untill the morning: So when he goes to dinner, he ſaies, Lord bleſſe theſe creatures unto us, and ſo falls aboard, and he thinks that God muſt needs ſanctifie them unto him; and after ſupper he goes to prayer, and ſo to bed, and thinks that he ſhall be heard for his much babling ſake, Mat. 6. they think God will have mercy on them. But poor ſoules, if they knew how unſeemingly they prayed, how unfitly, and what want there is in ſeeing their own eſtate, they would ſay, is this to pray for my ſoul, for ſuch infinite mercie? Lord, how do I abuſe the throne of grace? how do I abuſe thy ſabbaths, thy houſe, thy name, and all the holy ordinances which I go about? A man that is importunate in prayer, is aſhamed; but when they think highly of their prayers, they are inſolent, their prayers are damned, and they too.

Secondly, as men have high conceits of their prayers, ſo they have mean conceits of their ſinnes, they think not their ſinnes ſo bad as they are. Theſe men are like Abner, who ſaid, Let the young men ariſe and play before us, 2 Sam. 2. 14. They account murder a ſport, and dancing and muſicking little worſe then Davids playing on the harp; Amos 6. 5. And if they commit adulterie, they ſay that's but a trick of youth; if they tell a lie, it is only at a dead lift when they have no other ſhift. That man that doth not think of every ſinne he commits, as David did of his, even to make his heart to ake for it, that man ſhall never ſpeed well before God.

Thirdly, as men have mean thoughts of their ſinnes, ſo they have baſe thoughts of God. They cannot think that God ſhould damne a man for drinking a pot with his friend; I cannot think God will be ſo ſtrict; No, no, I love God with all my heart, ſay they; and they think that God is of their mind; and if they were as God, they would not be ſo ſtrict. So, Pſal. 50. They thought I was ſuch a one as themſelves; they think God will pardon them, and therefore becauſe of this, men are not importunate with God. God hath ſent me a croſſe (ſaith one) but I hope to rub it off well enough. Why? God will not keep his anger for ever, Jer. 3. 5. Suppoſe a man be abſent from Church, or break out into ſome unſavoury ſpeech, will God be angry for this? Suppoſe a man be negligent in a good duty, will God require every dayes work? Tuſh, tuſh, God will not, Pſal. 10. 13. A company of Puritans ſay he will, but I know he will not: and hence it is, that men will not be importunate.

Laſtly, becauſe they have wrong conceits of importunity. If a man knock once or twice, or thrice, and none anſwer, preſently he will be gone; this is for want of manners; thou wilt knock ſeven times, if thou be importunate with them: They within may ſay, Hold thy peace, be gone, &c. but thou wilt not ſo be anſwered.

Beloved, men are cloſe-handed, they are loth to give; and they are cloſe-hearted too, they are loth to take the pains to ask of God; they are loth others ſhould be be importunate with them, and therefore they are loth to be importunate with God. Examine your ſelves then in this duty; for importunate prayer is ever more the prayer of an importunate man.

THE EFFICACIE Of Importunate PRAYER The ſecond Sermon.

BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.

TO proceed then: There be ſix ſignes to know whether our Prayers be importunate, or no.

Firſt, importunate prayer is evermore the prayer of an importunate man; and the man is importunate, if his praier be importunate: But how can a man importune God for mercy, when his perſon importunes God for vengeance? It muſt be the prayer of a godly heart; Preſerve my ſoule, for I am holy. Pſal. 86. 1, 2. David makes a prayer, and he was holy when he made it; his prayer could tell him that he was one that labored to work in holines. Therefore when thou goeſt to God in praier, conſider, whether thou canſt ſay, Lord hear me, for I am holy, and I would fain be holy: but if the ſaying of theſe words choak thee, then thy prayer condemns thee.

Of all begging, it is a great matter who it is that begs at the door: Who is that, ſaith the indweller? and when he opens the door and ſees it is a thief, &c. Oh, is it you, ſaies he; you may ſtand long enough, you ſhall never have alms of me. So in praier, it is all in all who it is that prayes.

The woman in the Goſpel having an iſſue, touched our Saviour; he looking about, asked who touched him; and when he ſaw the woman, Oh is it you, ſaies he, bee of good chear, Luk. 8. 48. So when a man prayes to God, Who is that, ſaies God, that would have theſe mercies? And when the Lord ſees it a Drunkard, or a covetous man, &c. is it you? ſaies the Lord; you may ſtay till Dooms-day, and yet never find mercie. The ſpirit of ſupplication and the ſpirit of prayer, is called the ſpirit of grace, Zach. 12. 10. If then thou haſt not the ſpirit of grace, thou canſt not pray. The text ſaith not, Whoſoever asketh the Father in my name, but, whatſoever you ask the Father in my name? there is many a man may uſe the name of Chriſt at the throne of grace, but certain it is none but thoſe that are in Chriſt can pray, and with them every thing operates. A man that will walk with God in obedience to his laws, muſt be a holy man: hence is that ſaying of our Saviour, John 15. 7. a place fit for the purpoſe; If you abide in me, and my word abide in you, &c. as if he ſhould have ſaid, You may ask what you pleaſe, & intreat God all the daies of your life; yet unleſſe you abide in me, you cannot ſpeed. That man that walks not in holineſſe of life, can never be an importunate orator as was Moſes the man of God; but a wicked mans prayer (as Auguſtine ſpeaks) is tanquam latratus canum, &c. no betrer then the barking of dogs, or the grunting of ſwine: therefore you whoſe conſciences tell you that you live in ſin, your praiers never ſpeed at the throne of grace for eternal mercie.

Secondly, an importunate praier is the praier of a pure conſcience. Suppoſe a man doth not ſee that he lives in ſin, yet if his conſcience crie guilty, if he have a foul conſcience, his praier never prevails with God. If I regard wickedneſſe in my heart, the Lord will not hear my praier, ſaith David, Pſal. 66. 18. that is, if I can ſay, or my conſcience can tell me that I regard iniquitie in my heart, the Lord will not hear me. A man muſt have a pure conſcience, 2 Tim. 1. 3. elſe let him not look God in the face beg he may, but he ſhall never ſpeed as long as he goes on with a conſcience that can tel him he regards iniquitie.

There be many pray, (for indeed their conſcience will make them pray) but they may pray till they come to hell, yet they ſhall never be delivered, if there be but one ſin unrepented of.

I remember a ſtorie of a poor woman being troubled in conſcience, and many Miniſters uſing to viſit her, at laſt came one which (after much talk and praying) hit upon one ſin which ſhe was guilty of, and loth to part with; Then the woman cried out, Till now you have ſpoken to the poſt, but now you have hit the mark, my conſcience tels me I have been loth to part with this ſin, but I muſt leave it, or elſe I cannot be ſaved.

Mala conſcientia bene ſperare non poteſt. The Pagans had ſo much divinitie, as to ſay The gods muſt be honoured with puritie; therefore they wrote on the doors of their temples, Let none having a guilty conſcience enter this place,

Thirdly, Importunate prayer is evermore a prayer that is full of ſtrong arguments. And hence it is that Job ſaith, I will fill my mouth with arguments, Job 23. 4. like an importunate man, who will bring all reaſons and arguments to effect his cauſe; even ſo an importunate man at the throne of grace, will bring all arguments to perſwade God. If a man be to pray for any particular grace, he will bring all the arguments he can deviſe to get it; as, Lord, it is a grace of the Covenant, for the want whereof I endure many temptations; thou haſt made me a Miniſter, I cannot work on mens conſciences untill I have it; he preſſeth all arguments he can deviſe. A good orator before God, muſt be a good logician. It was noted of the High-Prieſts that were to pray before God, they were to have Vrim and Thummim, and that was two parts of Logick, viz. knowledge and perfection: ſuch a one ſhould a Miniſter be, he muſt be a good Logitian at the throne of grace.

Fourthly, importunate prayer is a ſtout prayer; Continue in praier, ſaith the Apoſtle, Col. 4. 2. a weak-hearted praier is a cold praier, a praier without a ſpirit; yet theſe men that have weak ſpirits to pray, have ſtrong enough to ſin, and wit enough to ſin, and knowledge enough to ſin; but bring them to grace, then they have no ſtrength. Thou canſt not ſtrive to prevail with God, unleſſe thou ſtand to it. How came Jacob to prevail with God, but by wreſtling▪ Prayer is called fighting, it is a holy kind of violence. Thou canſt not obtain a mercie at Gods hand, unleſſe thou lay all thy force on it. Even as a Father who hath an apple in his hand, and his child would fain have it; he firſt opens one finger, then another, till the apple drop out. So is it with a poor ſoul at the throne of grace: the Lord opens his hands, and fills all things living with plenteouſneſſe; What is the meanes that is uſed? why, the praiers of his children; they by their praiers open Gods hand, and ſo make the bleſſings to deſcend. Go for grace; why, the Lord will ſay unto thee, Thou art proud, thou muſt be humble, and ſo open that finger; Thou art careleſſe, thou muſt go quicken thy ſelf, and ſo open that finger: God ſaies, thou wilt not make much of this grace when thou haſt it, but thou wilt turn it into a wantonneſſe; then thy ſoul muſt learn to mortifie its members, and ſo open that finger; thou canſt not get grace at Gods hand, unleſſe thou do open all his fingers, and then it will fall down. There is a ſeverall power in all Gods children, ſome have more, ſome have leſſe, yet all muſt be powerful, elſe none can prevaile with God.

Fifthly, if thou pray importunately, thou praieſt wakefully; he muſt be deeply awake that praies; his ſoul, his heart, his underſtanding muſt be awake: that man that praies drowſilie, praies not powerfullie; Watch therefore, ſaith Chriſt, and pray, Luk. 21. 36. Watch to pray. q. d. for as there is a ſleepie head, ſo there is a ſleepie heart. As a Begger who is begging, is all awake, head, feet, hands, &c. all is awake to beg; ſo muſt that ſoul be that means to ſpeed in praier.

Sixthly, importunate praier is an aſſureance-getting praier; a praier that will not be quiet till it have got aſſurance that God hath heard it. Wicked men pray, and preſume that God hears them, but God hears them not; nay, many of Gods dear children pray many times, and are not heard. How long wilt thou be angry with thy people that praieth? Pſ. 80. 4. Not only with their perſons, but with their praiers alſo. How then, think you, is the praier of ſuch as live in their ſins taken? who pray, but their praiers vaniſh away in the aire like clouds: theſe may pray and pray, but they get nothing.

Behold he praies, ſaith the voice to Saul Act. 9. 22. What, did he not pray before? Yes, he had made many a long praier, elſe he could not have been a Phariſee; but now he did not onlie pray, but he praied unto God as David did, who did lift up his heart to God, Pſal. 25. 1. or elſe his heart could not have praied; and then in the next verſe David begins his praier. Our hearts are juſt like a bell, which ſo long as it lies on the ground will make no muſick, till it be lifted up; Our hearts are not like the bell of Rochea, which (they ſay) will ring of its own accord; but our hearts muſt be lifted up, elſe they will make no delightful muſick in the eares of God. Wherefore if you pray, and labour not to bring your hearts home to God, that ſo he may hear them in mercie, he will (it may be) heare them, but it will be to your condemnation, as he hears the praiers of wicked men: therefore if thou praieſt, pray ferventlie.

There be ſix or ſeven marks of Praier that is not importunate, and he that praies ſo, may go to hell, for ought I know.

The firſt is a lazie praier; An importunate man works hard to bring up his ſuit; his underſtanding, his counſel, and all his policie works: ſo if the ſoul be importunate, then it is a working praier. Praier is a labour, 2 Cor. 1. Labour with me in praier. That man that plowes his field, and digs his vineyard, that man praies for a good harveſt; if a man pray to God never ſo much, yet if he do not uſe the meanes, he cannot obtain the thing he praies for. Even ſo it is with grace; A man may pray for all the graces of Gods ſpirit, and yet never get any, unleſſe he labour for them in the uſe of the means. God cannot abide lazie beggers, that cannot abide to follow their calling, but if they can get any thing by begging, they will never ſet themſelves to work. So, many there be, that if they can get pardon of ſin for begging, then they will have it; but let ſuch know that the Lord will not give it for ſuch lazie kind of praying; but if thou wilt have pardon of ſin, thou muſt labour for it, thou muſt get it with thy fingers ends; God gives not men Repentance, Faith &c. by miracles, but by means: Thou muſt then uſe the means, and keep watch and ward over thine own ſoul, that ſo thou maieſt get the grace thou praieſt for.

Secondly, a praier that is not a full praier never ſpeeds with God; but an importunate praier is a full praier, it is a pouring out of the heart, yea of the whole heart, Pſal. 62. 8. the Pſalmiſt ſaith, poure out your hearts before him, truſt in him at all times, poure out your hearts (the addition is made in the Lamentations of Jeremie) like water. It may be thou poureſt out thy praier like tar out of a tar-box, half ſticking by the ſides; but when thou praieſt, thou muſt out with all before God. When thou giveſt thanks, doſt thou labour to remember all the bleſſings of God? when thou doſt petition to God, doſt thou poure out all thy heart before him? doſt thou caſt all thy care on God?

Thirdly, Snatch-prayer is no importunate prayer; when men pray by ſnatches, or peecemeals, by breaking off a limme of their praier, becauſe of ſluggiſhneſſe, or becauſe their hearts are eager about other buſineſſe; it is not good to truſt fits of devotion; 'tis a baſe kind of praying, when men gallop over their praiers, that ſo they may come to an end quickly. Should I accept this at your hands, ſaith God by his Prophet? when they brought a ſheep, it wanted a lim, they were loth to give God a whole offering, Mal. 1. 13. Many pray a peece of a praier in the morning, and then they go after the world; he down's on his knees, and gives God a rag of a praier, a companie of ragged ends; And God counts it an indignitie; ſhall I accept this (ſaith he)? What, a lame praier? No, no, the Lord looks for a prayer that hath its full growth; it is a ſhame to ſpeak in the congregation what men do in ſecret before God, which many have confeſſed after they have been converted, how they have gone into Gods preſence, and have ſhuffled over their praiers, thinking every houre ſeven, untill they had done.

Fourthly, Silent praiers are never importunate. I mean by ſilent praier, when a man is ſilent in that which God looks he ſhould moſt inſiſt upon. David made a praier, Pſal. 32. and the Lord looked that he ſhould ſtand much upon his adulterie and murther which he had committed, to ſee what ſhame he took on him for it; but he ſhuffled it over: and what ſaith the text? When I kept ſilence; what, did the Prophet roare, and yet keep ſilence? theſe are contradictions. Yea, the Prophet roared, and kept ſilence; as if he ſhould ſay, the Lord counted his praier but roaring, ſo long as he laid not open that ſinne which the Lord lookt he ſhould have ſtood on; the Lord let him roare, and roare he might long enough, but (ſaith he) I brake my ſilence, I ſaid I will confeſſe my tranſgreſſions, and then thou forgaveſt the wickednes of my ſin. So many go to God, and tell God they muſt needs have mercie, and fain they would have mercie, and yet they are ſilent in confeſſing the ſinne they ſhould. I ſay, the Lord will never hear that man; he may pray to God all his life, and yet go to hel in the end. Haſt thou been a drunkard, and doſt thou think that the Lord will forgive thee for crying, Lord forgive me &c? No, no, thou muſt inſiſt on it, and ſay, Againſt thy word I have been a drunkard; my conſcience told me ſo, but I would not heare; I haue felt the motions of thy holy ſpirit ſtirring againſt me, and I regarded not; Now if thou ſhouldeſt turn me into hell, I were well requited; ſo many Sermons have I neglected; I have wronged others in this kind, and I have been the cauſe why many are now in hell, if they repented not. I have praied for mercie, yet with the dog to his vomit have I returned, and therefore for all my praiers thou maieſt caſt me into hell for ever; and now I haue praid, yet it is a hundred to one but I ſhall run into my old ſin again; yet as I expect forgiveneſſe, ſo I deſire to make a covenant to give over all my ſinful courſes, and I am juſtly damned if I go to them again. Such a kind of praier the Lord loves.

Fifthly, Seldome praier is no importunate praier; when the ſoul contents it ſelf with ſeldome comming before the throne of grace; an importunate ſoul is ever frequenting the way of mercie, and the gate of Chriſt; he is often at the threſhold before God, in all praier and humiliation.

The reeling'ſt Drunkard in the world ſometimes can do ſo too; the baſeſt Adulterer in the world ſometimes can be chaſte: the Devil is quiet ſo long as he is pleaſed, and the wicked may ſometime have a fit in praier. But this is the condition of an importunate heart, he is frequent at the throne of grace. The Propher David praied ſeven times in a day; and Hannah continued in praier night and day.

Sixthly, Lukewarm praier is not an importunate praier; when a man praies, but is not fervent, when a man labours not to winde up his ſoul to God in praier. That man that praies outwardly only, that man teaches God how to denie his praier. Though you make many praiers, ſaith God, yet I will not hear you; why? Your hands are full of blood. Qui frigidè orat, docet negare. They are like luke-warme water, that never boils out the blood: So they have been guiltie of murder and abundance of other ſinnes, and they did indeed pray againſt them, but they were never but luke-warme, they never boiled away the blood of their ſins. Thou muſt pray fervently, with a ſeething-hot heart, if thou meaneſt to get pardon for all thy ſinnes, as ſecuritie, and deadneſſe of heart, &c. And as it is Jonah 3. let every man crie mightily unto the Lord.

Seventhly and laſtly, Bie-thoughts in praier, keep praier from being importunate; as when a man praies, and let his heart go a wooll-gathering. I remember a ſtorie of an unworthy Oratour, who being to make an acclamation, O earth! O heaven! when he ſaid O heaven, he looked down to the earth; and when he ſaid O earth, he looked up to heaven. So, many when they pray to God in heaven, their thoughts are on the earth: theſe praiers can never be importunate. When a man praies, the Lord looks that his heart ſhould be fixed on his praier; for our hearts will leake, and the beſt child of God, do what he can, ſhall have biethoughts in praier:

And that,

Firſt, from corrupt nature.

Secondly, from nature curbed.

Thirdly, from Sathan.

Fourthly, from a mans own ſluggiſhneſſe.

For the firſt; The beſt children of God have corrupt natures, and when they have done what they can, diſtractions will faſten on them. They would performe good duties better, if they were able, ſaying with Paul, The good which I would, I do not, &c.

Secondly, from Nature as it is curbed; The more grace binds nature to its good behaviour, the more ruſtling it keeps. Even as a Bird being at libertie keeps no ſtir, but being in a cage, it flutters about, becauſe it is abridged of its libertie: ſo when thou haſt curbed thy corrupt fleſh, it will be skittiſh in every good dutie thou goeſt about; and hence it is that the Apoſtle uſeth this phraſe, viz. I find another law in my members rebelling againſt the law of my mind, &c. When grace curbs the law of ſinne, then nature rebels.

Thirdly, from Satan; as in Job, Satan ſtands at his right hand as a Plaintiffe, as Aegidius compares it, which puts in all Caſes to hinder the Defendant; Even ſo the Devil puts in all bie-thoughts that he can deviſe, to hinder a mans ſuit for going on before the throne of grace. But thou muſt do as Araham did, when he was ſacrificing; when the birds came, he drave them away; ſo muſt thou do by they biethoughts, if thou wilt have fruit of thy ſupplications before God.

Fourthly, they come from ſpiritual ſluggiſhneſſe that creeps on the beſt, if they take not heed: And this was the reaſon the Apoſtle cryed, O wretched man that I am, &c.

I ſpeak not now to the children of God, who are troubled wth bie-thoughts in their praiers; For they, the more bie-thoughts they have, the more earneſt they are in praier; they mourn, with David, in their praier. Conſider ô Lord (ſaith he) how I mourn, Pſal. 55. There was ſomething in the Peophets praier that did vex him, and that made him ſo much the more to mourn before God.

But as for you that can have bie-thoughts in praier, and let them abide with you, your praiers are not importunate; the Heathen ſhall riſe up againſt you and condemn you.

I remember a ſtorie of a certain Youth, who being in the temple with Alexander when he was to offer incenſe to his god, and the Youth holding the golden Cenſer 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 with the fire in it, a coal fell on the Youths hand and burnt his wriſt; but the Youth conſidering what a ſacred thing he was about, for all he felt his wriſt to be burnt, yet he would not ſtir, but continued ſtill to the end.

This I ſpeak to ſhame thoſe that can let any thing, though never ſo ſmall, to diſturb them, yea (if it were poſſible) leſſer things then nothing; for if nothing come to draw their hearts away, they themſelves will employ their hearts. Ba • ls Prieſts ſhall condemn theſe, who did cut themſelves with knives, and all to make them pray ſo much the more ſtronglie. What a ſhame is it then, that we ſhould come on life and death to pray for our ſouls, and yet come with ſuch looſe and lazie praiers! Think you that a malefactor when he is crying at the Bar for his life, will be thinking on his Pots and Whores, &c? Was it ever heard of, that a man at deaths-doore, ſhould be thinking on his Dogs? can he then think on them? Do you think that Jonah prayed on this faſhion, when he was in the Whales belly? or the Thief on the croſſe, or Daniel in the Lions den, or the three Children in the fierie furnace, or Paul in priſon? Do ye think that theſe prayed thus? What, ſhall I be at prayer, and my minde in the fields? No, no; if I will pray, I muſt melt before God, and bewail my ſins, and be heartilie affected in prayer. But as long as I pray thus, I pray not at all. And as God ſaid to Adam, where art thou? ſo may he ſay to thee, Man, where art thou? art thou at prayer, and thy mind at mill? is thy mind on thy Oxen, and art thou at prayer before me? what an indignity is this? Should a man come to ſue to the King, and not minde his ſuit? will not the King ſay, Do you mock me? know you to whom you ſpeak? The Lord takes this as a hainous ſin, when men come into his preſence with ſuch looſe hearts.

Now ſeeing theſe things are thus, take a word of exhortation to labour for importunate Prayer.

Prayer is the art of all arts; it enables a man to all other duties, it is the art of Repentance, &c. Samuel confeſſed, if he had not had the art of Prayer, he could not have had the art of Preaching, 2 Sam. 12. 23. See the antitheſis between theſe two words. God forbid; as if he ſhould ſay, God forbid that I ſhould ceaſe to pray for you, for then I ſhould not teach you the right way. A Miniſter can never preach to his people, that prayes not for his people. It is the art of Thankſgiving; a man cannot be thankfull, if he cannot pray. Pſal. 116. 12. It was the meanes whereby the Prophet David would be thankfull to God; he would take up the cup of ſalvation, and call on the name of the Lord. A man hath not a good ſervant, unleſſe he can pray for his maſter; ſee the ſtorie of Abrahams ſervant, Gen. 24. Prayer helps to perform all other good duties. How doſt thou thinke to have benefit by the Word, unleſſe thou be fervent in prayer with God to get a bleſſing upon it. We can do nothing but by begging.

Secondly, as Prayer is the art of all arts, ſo it is the Compendium of all divinitie. Therefore to call zealouſlie on the name of the Lord, is to be a Chriſtian; Whoſoever ſhall call on the name of the Lord, &c. It includes repentance, humiliation, ſorrow for ſin, joy in Gods goodnes, thankſgiving for mercies, obedience to his commandements, yea the whole dutie of man; therefore we muſt labour to be importunate in prayer. A Reaſonable ſoul is eminently all ſouls; ſo Prayer is eminently all good duties. Pſal. 72. The prayer of David the ſon of Jeſſe; that is, all his repentance, in all paſſages; he did humble himſelf before God; all Davids duties are included by the name of the prayer of David the ſon of Jeſſe. And therefore thou hadſt need to make much of Prayer; for thou canſt never repent, unleſſe thou pray well.

Thirdly, Prayer is a mans utmoſt reference; a man cannot have Chriſt, but only by Prayer. 'Tis bad enough for a man to be a Drunkard, or to live in any other ſin; but yet after all this, if a man have the ſpirit of prayer, there is hope of this man; if after all his ſinnes committed, he can pray to God, there is hope. But for a man to ſinne, and not to be importunate in prayer, is dangerous. What ſaith the Pſalmiſt? They are corrupt and become abominable, they have not called on the name of the Lord, Pſalm 14. 4. Oh fearfull condition!

Fourthly, Prayer is that which Gods people have, though they have nothing elſe; it is the beggers diſh (as I may ſo call it.) A begger hath no way to live, but by beging; thererefore he had need beg hard: ſo we have nothing to live on but praying; I mean nothing that is to be done on our ſide; all the promiſes of God are to be gotten by prayer. Suppoſe a man have nothing to live on but his fingers ends, no houſe nor land, nothing left to maintain his wife and children, but his fingers ends; will he not be toyling all the day? he is a day-labourer, as we uſe to ſay. So, to pray earneſtly, is a Chriſtians fingers ends. When a houſe ſtands but upon one pillar, will not a man be fearfull and carefull of that pillar? why, Prayer is a mans pillar; iſ this be gone, down falls all the hope of ſalvation.

Fifthly, Prayer is that which hath the command of Mercie; we are ſuch unprofitable ſervants, that Mercie will not meddle with us, unleſſe it be commanded. Patience is loth to beare; we have ſo provoked God that Mercie is loth to make or meddle with us; for unleſſe it have command from God, it will not admit of any ſoul. When David begged for loving kindneſſe, he was importunate; elſe mercie and loving kindneſſe would not look on David, Pſal 42. 8.

Sixthly, Prayer is Gods delight. The ſupplication of the wicked is abomination to God, but the prayer of the upright is his delight, Prov. 15. 8. The Lord muſt have ſomething to pleaſe; Kings (you know) muſt be pleaſed; ſo the King of heaven would be pleaſed by all that come unto him. Now nothing is more pleaſing unto him then prayer.

Seventhly, Importunate praier is a willing prayer. There be many that pray to God for mercie, and yet they are loth to have it; why? becauſe they are not importunate. When a mans luſt runs on the world and worldly pleaſures, &c. he ſpeeds not. When the woman of Canaan was importunate, Chriſt ſaith unto her, Woman, be it unto thee as thou wilt: ſhe had a will to grace, Mat. 15. 28.

Eightly, Importunate prayer is the only faithfully prayer. A begger never goes away from a gentlemans door, ſo long as he believes he ſhall have an alms: ſo, as long as a ſoul is importunate with God, it is a ſigne that it is a believing ſoul. O woman, (ſaith Chriſt) great is thy faith. Why? Becauſe her importunitie was great, therefore Chriſt concludes her faith was great.

The means to get importunitie in prayer, are theſe:

Firſt, Labour to know thine own miſery. See Epheſ. 6. 18, 19, 20. They could not have prayed importunately, unleſſe they had known how it had ſtood with Paul; ſo unleſſe thou know thy miſerie, thou canſt not be importunate. If a Drunkard, or Whoremaſter, or Sabbath-breaker, or Swearer, &c. knew that they ſhould be damned, they would get out of their ſins.

Secondly, You muſt be ſenſible of your miſerie. Simon Magus knew his miſerie, yet becauſe he was not ſenſible of it, he ſayes, Pray ye to the Lord for me, Act. 8. 24. If he had been ſenſible, he would himſelf have fallen down before the congregation, and he would have confeſſed how he had committed that ſinne, in a more apprehenſive manner.

Thirdly, Obſerve the prayers of Gods people, as here the diſciples of Chriſt did; they hearing Chriſt pray, ſay unto him, Maſter, teach us to pray; they were ſo affected with Chriſts prayer, that they ſaid, Oh that we could pray thus! Oh that we had ſuch a ſpirit! Maſter, teach us to pray. So I ſay, conſider Gods people, how they pray; they can pray as if they would ſoare up to God in ſupplication; they pray as if they would rend the heavens. If men did but conſider this, it would quicken them.

Fourthly, Get a ſtock of prayer. That man muſt needs be rich, that hath a ſtock in every market. So if a man have a ſtock of prayer, it is a ſigne he is like to ſpeed, as I Cor. 4. 2. If God did lend his ears to the Corinthians when they were crying for Paul, then certainly Pauls prayers were importunate.

Fifthly, If thou wilt be importunate, labour to be full of good works. Qui benè operatur, bene orat; as Act. 10. Cornelius his alms and prayers were come up to God: now if he had committed drunkenneſſe, that had come up to God with his prayer; therefore was it happy for Cornelius that he was full of good works; ſo thou canſt not be importunate, unleſſe thou be full of good works; take heed that ſwearing, and lying, &c. crie not louder in Gods eares then thy prayers.

Sixthly, If thou wilt be importunate in prayer, labour to reform thy houſhold. VVhen Jacob was to call on God, he ſaid to his houſhold, Put away your ſtrange gods, Gen. 35.

THE NECESSITIE OF GOSPEL OBEDIENCE. In two Sermons.

BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.

THere is a double ſenſe in theſe words:

Firſt, wherein we may not, not cannot walk worthy of GOD.

And ſecondly, there is a ſenſe, wherein we may, and muſt walk worthy of Him.

The firſt ſenſe, wherein we cannot walk worthy of God, is twofold.

Firſt We cannot walk worthy of God, with an abſolute worth of exact proportion; for in this ſenſe the Angels of heaven cannot walk worthy of God: they bleſſe God and praiſe him unceſſantly; but God is above all bleſſing and praiſe, Nehem. 9. 5. Their holineſſe &c. had a beginning; but God is infinite. Oh then, how much leſſe can we walk worthy of God!

Secondly, We cannot walk worthy of God, with a ſinleſſe worth of a mortified condignitie, ſo worthily as we might have done if we had not had ſinne; for we are compaſſed with the fleſh and ſinne, which leads us on to all impieties. And in this reſpect John ſaith, I am not worthy, &c. Luk. 3. 16. It was no idle complement in that good man, That he was not worthy to untie Chriſts ſhoo-tyers, or to carry his books after him, as we uſe to ſpeak; but it is certain, in regard of ſinne which makes us unfit to do any dutie to God; God is worthy of better ſervice then the beſt of us can performe, and to have better attendance then we can give him.

Nevertheleſſe, there is a ſenſe wherein we may and muſt walk worthy of God. And this is alſo twofold:

Firſt, quoad dignitatem non repugnantiae, As a niggard or a ſparing ſervant is an unworthy ſervant to a bountiful maſter, or a drunkard to a ſervant of God: there is a repugnancie between a maſter and ſuch a ſervant. He that will not take up his croſſe and follow me, is unworthy of me, Mat. 10. 37. And in this ſenſe we muſt walk worthy of God, that is, not contrary to God.

Secondly, This worthy includes dignitatem condecentiae; Walk worthy of God, i. e. ſutable unto him. A correſpondencie there muſt be between Chriſt and thoſe that are his, between the children of God, and God; we muſt walk anſwerable to him; God is holy, gracious, mercifull, &c. now we muſt walk worthy, (viz,) ſutable to thoſe attributes; and not to deal baſely wiſh God, who hath dealt bountifully with us, and hath delivered us from hell, and helps us to heaven. Let us not then put unworthy tricks on God, but let us walk as men renewed. So much for the ſenſe.

This ſpeech is directed to the profeſſors of the goſpel of Chriſt in Coloſſe; for firſt, Epaphras had given out that there were godly ſoules in that city.

Secondly, as it was reported; ſo this report came to Paul; he heard that there were a company of men, that went for Gods ſaints: We have heard, ſaith he &c. verſ. 4. I Paul heard ſo; and hence it is that Paul directs his ſpeech. As if he ſhould ſay, (for ſo it is in the ninth verſe) I hear that there are profeſſors among you; Now I pray God that you walk worthy of God; You profeſſe Chriſt and his word, I pray God you may walk worthy of the maſter you ſerve. Hence obſerve,

That thoſe that profeſſe Chriſt, muſt walk worthy of chriſt; worthy of Chriſt whom you ſay you ſerve, or they ſerve.

This is further commanded, and that expreſly in I Theſſ. 2. 12. That you would walk worthy of God. Think not that this is a duty left to your choiſe no, no, ſaith the Apoſtle, you know how we have exhorted & charged you; as if he ſhould ſay, I have given many exhortations to this purpoſe, I have begged that you would do ſo, ver. II. I have encouraged and comforted them that have done ſo; I commanded the unwilling, and you know it, and I tell you that this is a duty of great conſequence.

Firſt becauſe he hath called you to be criſtians; now it is a ſhame for you to be unworthy of your calling whereunto you are called. It is fit, if a man be called unto a calling, that he be worthy of it. When a wicked and an unjuſt man is preferred to be a Judge, God knowes he is a very unworthy man for that calling: A licentious Divine for a pulpit, is unworthy of that vocation. It is a ſhame a man ſhould be unworthy the calling whereunto he is called. We are called to be Chriſtians; is it not a ſhame a man ſhould be unworthy the vocation the Lord hath called him unto? I beſeech you, ſaith the Apoſtle, Epheſ. 4. 1. You are called to be Chriſtians by Chriſt: I beſeech you conſider this, and be worthy of this calling. Art thou a Chriſtian, and art thou not loving and kinde? Are you Chriſtians, and yet are you careleſſe and ſecure, and will you not walk as Chriſt walked? What, ſhall a man be a Chriſtian, and carry himſelf diſhoneſtly, otherwiſe then the Goſpel commands? What a ſhame is this?

A ſecond ground or reaſon is; The Goſpel of God whereby we are called, this is a bleſſed cailing. The Lord Jeſus tels thee what goſpel is, Luke 4. 18. itis riches to the poor, ſight to the blind, deliverance to captives, a goſpel of peace and libertie &c. It hath many excellent names in Scripture. Now this is the goſpel whereby you are called from being damned wretches, to be the ſons of God. That man is unworthy of freedome, that is content to be a ſlave; he is unworthy of theſe bleſſed things which the goſpel brings, that will walk in ſinne ſtill. What, will you be captives to hell ſtill? will you go on in your old faſhion ſtill? will you live after the imaginations of your own hearts ſtill, notwithſtanding you are called by the goſpel? Have you the goſpel of a Kingdome, and will you not obey it, when it cals you to be Kings? what an unworthy thing is this, that a man ſhould not behave himſelf worthy of the goſpel whereby he is called? Phil. 1. 27. This is a main one, that your converſations be worthy of the goſpel of God. For men to be covetous proud, drunkards &c. ſtill, when we have the goſpel to draw us out of theſe ſinnes; ſurely it is a ſhame, and we are unworthy of this goſpel.

Thirdly, becauſe we are called to Repentance. For as we are called by the goſpel, ſo by the goſpel we are called to repentance; therefore we muſt walk worthy. Is it repentance enough, to heare a Sermon, or do any good duty? No, no, theſe are not fruits worthy the name of repentance, Luk. 3. 8. I mean not worthy to be repented of, but, not worthy the name of repentance. For a man to put finger in the eie, and crie, Lord; is this worthy the name of repentance? No, no, it is othergates mourning then this. True it is, many repent, but they repent not enough; they muſt bring forth fruits worthy repentance.

Fourthly, becauſe if we walk not worthy of God, the wiſdome of God will not hold us for his ſervants. A maſter, if he be wiſe, will not keep a ſervant that will not do his buſineſſe; if the maſter have cattell to be looked unto, and other buſineſſe abroad to be done, if his ſervant do lie and ſleep all day, or lie at the alehouſe and neglect his maſters buſineſſe, ſure I am, if he be but worldly-wiſe, he will not keep ſuch a ſervant. In 1 Sam. 30, 31. an Amalekite did turn away his ſervant becauſe he was ſick; this was hard dealing; Nevertheleſſe, that man that will not walk worthy, that will not look to the charge that God hath given him, he is unworthy to be Gods ſervant. The Lord hath abundance of buſineſſe to be done; Commandments to be perform'd, Sacraments to be received, & abundance of imployment; & ſhal he hire ſervants & do his work himſelf? will any keep a dog, & bark himſelf? That man is not worthy of God, that will not do his buſines: therfore the wiſdom of God will turn us out of doors, becauſe we leave his work, and fall to wrangling within our ſelves. What diviſion is there amongſt us? what heart-burning between neighbours and neighbours? what growing cold in religion, &c? And God hath haſte of buſines to be diſpatched; why are not his Commandements regarded, his Promiſes deſired, his Judgements feared? Certainly, the Lord expects that we ſhould goe about theſe things, and wee are unworthy, if wee doe them not.

Fifthly, if we will not walk worthy of God, then 'tis for his glory to caſhiere us out of his ſanctuarie. It is not for a maſters credit to keep a ſervant that will diſcredit him; as to keep a whoremaſter, or a ſharking companion; what will honeſt men think? Is not he naught himſelf, that keeps ſuch ſhag-rags about him? All the diſhonour lies on the maſter. So it is not for the honour of God, to ſuffer ſuch to be within the company of profeſſors of his Name, that diſhonour his Name, and cauſe the goſpel of God to be blaſphemed by them that are without. So ſoon as Eliſhai his ſervant had abuſed him, he ſent him packing, He went forth from his preſence, &c. 2 King. 5. 27. He ſhould ſtay no longer with him; why? becauſe he had diſhonoured him; and what might Naaman think? Will he now have ſomething? and even now he would have nothing; he hath ſoon repented him of his kindnes. Though Naaman did not argue thus, yet thus he might, and, for ought we know, ſuch thoughts he had; but howſoever, Geh • zi greatly diſhonoured his maſter, and therefore his maſter ſent him out of his preſence. Even ſo, if we walk not worthy of God, he will turn us put of doors.

Note. You that be the ſervants of God, and be taken with a Lie, undermining one another, or that live uncharitably one with another; this is a diſhonour to God, this is not to walk worthy of God: no, It is to diſgrace the Goſpel, and to caſt aſperſions on it. Therefore as it concerns the glory of God, ſo we ought to walk worthy of God. What may the world think, if Profeſſors walk looſely, and be taken tripping? what will the world ſay? God keep me from being a Puritan; I had rather be a Papiſt: and thus the name of Chriſt comes to be blaſphemed for your ſakes. Theſe ſay, Come, come, I warrant you for all this, yet he will lie for a need, though he ſay Yes verily. And thus Religion and the goſpel of Chriſt is called into queſtion by the men of this world, even for your ſakes that walk not worthy of God; nay, by reaſon of this, God cannot hire ſervants to do his work. Beloved, God hath ſent us out to hire ſervants; now many would come in willingly, but becauſe they ſee & think that thoſe that profeſſe the name of Chriſt be diſſemblers, Puritans, and hypocrites; and therefore they ſay as ſometimes the Indians did of the Spaniards, If theſe men be the ſervants of Chriſt, I will never be his ſervant; So, if theſe men be the ſervants of God, Lord bleſſe me from them. What a damned thing is this?

Sixthly, If we walk not worthy of God, we put great indignity upon him. A worthy man cannot abide to meddle with unworthy things; and ſhall a Chriſtian ſerve God after an unworthy faſhion? Note. No maſter, either in heaven, earth or hell, will have a ſervant unworthy of him; and this is the reaſon why men ſweare, and lie, and live like devils incarnate, becauſe the Devil will have them worthy of hell. So the world lets men cozen and diſſemble, for no other cauſe but becauſe the world will have them worthy of the world. So that all maſters, whether the world, the fleſh, or the devil, look that their ſervants ſhould be worthy of them; and do you then think that the Lord will not have his ſervants walk worthy of him? Be not deceived, God is not mocked, Gal. 6. 7. Doſt thou come into his houſe, heare his Word, and wilt thou not obey it? Comeſt thou to a Sacrament, and haſt thou drinking, carding and dicing, at home? Thou goeſt under the name of a good Chriſtian, yet thou liveſt in thy ſins, having a ſecret luſt, either to ſweare, or lie, or to commit adulterie. Take heed, I ſay, God will not be mocked. For men to go in the name of Gods children, and yet not to ſerve & obey him, this is to make a mockery of God; but God will not be mocked.

Oh, ſaith one, my Father will never like it, if I be ſo ſtrict and preciſe; and as for my Mother, ſhe cannot abide a Puritan. Another ſaith, I cannot keep my children unleſſe I put my money to uſe, &c. But what ſaith Chriſt? He that loveth father or mother, &c. more then me, is not worthy of me, Mat. 10. 37. Doſt thou argue on this faſhion, and yet hopeſt to be a Chriſtian? Doſt thou plead ſelf-reſpect, and doſt thou hope to go for a Chriſtian? what a mockerie is this? nature abhorrs it.

I remember a ſtorie of a Boy, who being at Lyons, and ſaw two men, one tall, and he had a ſhort cloak, the other ſhort, and he had a long cloak; and thought it very unſeemly; ſo he took the long cloak and put it on the tall mans back, and the cloak on the ſhort mans back, and then it liked him. So, is it ſeemly that any of us ſhould weare the long robes of Chriſtianitie, and yet be ſhort in Obedience? that we ſhould go for the people of God, and not behave our ſelves ſutably?

In this place there is no room for Papiſts to eſtabliſh merit for themſelves; the Apoſtle intends no ſuch matter in this place; for we are not our own men, and therefore cannot merit. We are taught to pray, Give us this day our daily bread; we have not one bit of bread but we muſt beg it; and when we have done all we can, (as who doth?) yet we are but unprofitable ſervants. But ſuppoſe we could merit all righteouſneſſe; yet all our ability is from God. Again, ſuppoſe we be righteous, what is that to him? if we be holy, what is that to him? If we be damned, he is never the worſe, if we be ſaved, he is not the better; if we keep all his commandements, yet it is his mercy to ſave us. He ſhews mercy to thouſands; to whom? not to them that ſin, but to them that love me and keep my commandements, Exod. 20. 6. To one that keeps Gods commandements, it is his love to ſave him, it is his love that he hath mercy on him. The Church of Rome do talk much of their well-doing; but in the mean while what becomes of their ſins? they ſhould go and ſuffer for their ſins, and then come and talk of merit; Do they talk of merit before they have ſatisfied for their ſinnes? the Law will be ſatisfied firſt; and when they have endured hell-fire world without end, then let them talk of merit. The Lord doth not mean that we muſt walk worthy ſo as to merit any thing: for ſuppoſe that al1 the ſufferings of this life, and all the torments of the world that all the Saints of God have ſuffered, were put on one man, and he to endure them all; yet they are not worthy the glory that ſhalbe revealed Rom. 8. 18 Here then is no room for Papiſts merits. Yet we muſt walk worthy of God with ſutableneſſe; and if we do not ſo, the Lord will not owne us. You know the ſtory of the gueſts in the Goſpel, and how they were invited to the ſupper; one pretended one thing, another another thing; one had married a wife, he could not come, yet ſure I am he might have brought her with him: another had bought oxen, &c. But what followes in the text, Mat. 22. Thoſe that were bidden were not worthy, therefore they ſhall not taſte of my ſupper. So ſome ſay for their ſinnes, it is their nature, or one occaſion or other puts them off, they could not come. None that are unworthy of God, ſhall taſte of the mercy of God, neither in the pardon of their ſins, nor ſalvation; no, you get not ſo much as a taſte of Chriſt, if you walk not worthy of the goſpel of Chriſt.

The truth of this will appeare in the Uſe, if we conſider what this worthy walking is.

Vſe. Firſt, We muſt be as it were even the very nature of God; we ſhould, as Peter ſpeaks, ſhew forth the vertue of him that hath called us, that we may ſhew what a glorious God, what a bleſſed Redeemer, and righteous Judge we have, and admire his goodneſſe that hath called us out of darkneſſe into this glorious light; and we muſt be holy as he is holy, 1 Pet. 1. 15. How doth this ſute with the nature of God, when we walk not worthy of God? God is juſt, 2 Cor. 1. 3. how unworthy then are we that are cruel, unmerciful, and unjuſt? God is a God of peace, 1 Cor. 14. 22. how unworthy then are we of him, that live in heart-burning one with another? We are the image of God, if we pleaſe him, 1 Cor. 11. 7. What a ſhame, diſhonour, and wrong then is it to God, that we ſhould have his image, and yet be nothing like him? Should a glorious King ſee a deformed picture of himſelf, ſurely he would make that man ſmoke that pictured him ſo: And ſhall we go for the image of God, the God of all glory, and ſhall we be vile and unclean, negligent and careleſſe, and yet go for Gods picture? what do we make of God? will not God be angry, and will not his wrath burn like fire? What, am I a drunkard, a whoremaſter, &c. is this my picture? Sure I am God cannot endure this.

Secondly, conſider the relation we have with God; we are the children of God, we are the begotten of the Father: doth God beget monſters? doth God beget ſuch children? We profeſſe our ſelves ſervants to God; the ground of that relation is, that we are at Gods command: did God command us to do the duties of Religion▪ thus? No, no, beloved; if we be ſervants, we muſt be at his command. We profeſſe our ſelves ſheep of his paſture; but do we live as if we fed on his Commandements? Is this to live worthy the commons that Chriſt hath put us in, which is ſuch rich food of ſalvation? How unworthy is this? If I be a father, where is mine honour? If I be a maſter, where is my feare? Mal. 1. 6. Is not this rather to diſhonour God, that a childe ſhould have a worthy man to his father, and be a lout himſelf? what indignity is this that we put on God? Let us examine our ſelves whether we walk worthy of God, or no. I ſpeak to the profeſſors of the goſpel; for it is certain, that they that profeſſe it not, are unworthy; you that are yet in the gall of bitterneſſe, and in the bond of iniquitie, are not worthy.

For firſt, Chriſtianitie is a trade. What profeſſion ſoever thou art of, that is thy trade: will a man ſay to a Phyſitian, what, cannot you keep your Phyſick to your ſelf? muſt you needs make profeſſion of it? Or will a man go to a ſhoo-maker and ſay, Cannot you keep your ſhooes and trade to your ſelf? So Chriſtianitie is a Profeſſion, and thou art unworthy of it unleſſe thou profeſſe it.

Secondly, To what end is a trade? it will do a man no good unleſſe he profeſſe it; Every man in his calling lives on his calling; then, if he live by it, he muſt walk worthy of it. A Lawyer may die for all his calling, if he profeſſe it not: Doſt thou walk in no calling nor profeſſion? Undoubtedly, thou wilt get no living by it?

Thirdly, Chriſtianitie is an Order. If a man be a Papiſt, yet he cannot be a Franciſcan, unleſſe he profeſſe himſelf to be of that Order. So if we be Chriſtians, Chriſt is the father of that order. Jeſus Chriſt the High-prieſt of our profeſſion, Heb. 3. 1. he is the Father of all Chriſtianitie, and thou canſt not be a Chriſtian, unleſſe thou profeſſe that Order. Let your light ſo ſhine &c. ſaith our Saviour, or elſe you walk not worthy of God. I ſpeak this to thoſe that profeſſe Chriſt; for a man may profeſſe a trade, and yet not walk worthy of it.

For firſt, If we walk worthy of God, then our labours anſwer all the coſt God hath been at. That ground is unworthy tillage, that will not pay the coſt that is beſtowed on it; that Scholler is not worthy to be maintained, that doth not anſwer the coſt of his Parents. So, my beloved, if you walk worthy of God, anſwer the charges that God hath been at with you. It hath coſt God his Son to redeem you, and what are you the better? The work of his Spirit comes to enlighten us; the labour of his Miniſters to teach us: Now what are we the better for all this? It hath coſt God abundance of Mercie to allure us, abundance of Judgement to terrifie us, many Corrections, and above all he is patient to beare with us; and this is a mercie of mercies. A man will ſhew all he hath, before he ſhew his patience; a man may ſhew himſelf kind, and if he be much wronged, he will ſay, What, will you try my patience? I tell thee, God hath ſuffered his patience to be tyred by us a long time, and he hath been at a great deal of coſt with us; but have we anſwered it? if we have not, we are unworthy of God. God hath been at a great deal of coſt to make you love one another, and ſhall there be heart-burning ſtill? Good ground brings forth good herbs meet for uſe, not only herbs, but meet herbs: ſo if you be good children to God, you will bring forth fruit meet for God; otherwiſe, if God have been at all this coſt, and you ſecure, and ſtrangers ſtill one from another, and never the better, you are neer unto curſing, your labour is not to profit in the Word, and ſo you anſwer not God the coſt that he hath been at with you. I fear me, God will remove his candleſtick, or if he continue it, you shall have hardneſſe of heart with it: For ſince thoſe rents have been, how hath the number of believers decreaſed? when was one converted? when was a whoremaſter or a drunkard renewed, unleſſe it be to take a higher degree in ſin? No, no, the Goſpel hath done child-bearing; and ſurely this is the cauſe; We walk not worthy of it.

Secondly, If we walk worthy of God, then we walk with God in white. I have a few names, &c. Rev. 5. 4. for they are worthy, &c. In white, (i. e.) in true love and holineſſe, with white robes of puritie, clothed with the righteouſneſſe of Chriſt: but if you be of the black qualities of the world, you walk not worthy, you edifie not your ſelves, nor others; this kind of walking is for the men of the world, 'tis for them to ſtand at a ſtay in religion; 'tis for them to hear and not to practiſe; theſe are black qualities; but if you walk aright, you walk with me in white, ſaith God; thoſe that walk aloof, walk unworthy, like baſe Rogues who are not admitted into the Kings preſence.

Thirdly, if we walk worthy of God, we do not diſappoint Gods account. God accounts us ſincere and undefiled, as a Virgin unſpotted pure in heart; Such as are renewed, the Lord calls all that are his children by this name. Now if you walk ſo, as the world may tax you for pride, covetouſneſſe, hatred, or any other vice; this is not to walk worthy of God, but to diſparage Gods account; God counts you righteous, and the world cenſures you, and ſayes you are not, and that becauſe of your ill carriage, and ſo Gods judgement ſeems not to be right. they that ſhall be counted worthy, &c. Luk. 20. 35. they that enjoy Gods glory, are counted worthy; God counts them worthy, Chriſt counts them worthy, conſcience and the world counts them worthy: but do you think that the wicked ſhall ſay at the laſt day that they were worthy? No, no, this were a diſparagement to God.

Fourthly, If we walk worthy of God, then we are importunate beggers; that begger that will not beg hard, is unworthy of an alms; ſo we are unworthy of mercie, if we beg not hard for it: Watch therefore and pray alway, that you may be counted worthy, &c. Luk. 21. 36.

Fifthly, If we walk worthy of God, then we adde humiliation to every dutie we doe to God. It is true, all our prayers are not accepted, unleſſe they be worthy; our receiving the Sacrament is curſed in Gods ſight, unleſſe it be done worthily; but yet not as if there were any inherent righteouſnes in man; no, no. Luk 6. 6. I am not worthy, that is, I think not my ſelf worthy. Here is the worthines of all our wages, if we pray in faith, and adde humiliation to our prayers; we muſt obey God, and adde humiliation thereunto, we muſt adde unto every good duty humiliation; ſo that if we be worthy, we are the more humbled. This is a dutie, as of great moment; it is ſuch a dutie, as if we walk not worthy of God in humiliation, we are not capable of the goſpel, nor pardon of ſinne, if we be not content to be ruled by Chriſt. If the houſe be worthy, let your peace abide upon it, Mat. 10. 11. The peace of Gods Miniſters is peace to the conſcience; and the conſcience is at peace, if ſinne be pardoned: So that if this place, this congregation, be not worthy that they ſhould have pardon of ſin preached, they are not capable of it. The world muſt be pulled down, ſelf-will and ſelf-luſt muſt be lamed and mortified, to do as the Lord will have it; that man is not capable of the goſpel, that will not be ruled by it.

In the ſecond place, let us conſider, If we walk not worthy of God, we walk worthy of ſomewhat elſe; if not of God, then of hell, vengeance, and condemnation: Let us aſſure our ſelves, of whatſoever we walk worthy, that we ſhall have. I ſpeak not of worth of proportion. Let a man be ignorant, if he be thought worthy of hell, then to hell he ſhall go; none ſhall go to hell, but thoſe that are unworthy of heaven; and none ſhall go to heaven, but thoſe that have the tokens of heaven about them. Fill her with blood (ſaith God) Rev. 15. 6. as ſhe was worthy of blood, ſo God would give her blood her belly-full; ſo when men walk on in their ſinfull courſes, as they are worthy, ſo ſhall they have

Secondly, You are guilty of Chriſt, if you walk not worthy of Chriſt. It is a damnable thing for a man to be thought or found guilty of perjurie; but to be thought or found guilty of Chriſt, this is the greateſt of all. Beloved, you are guilty of Chriſt, if you walk not worthy of Chriſt: ſee it in one branch of a Chriſtians walk. If a man receive the Sacrament unworthily, he is guilty of Chriſt, 1 Cor. 11. 27. If a man walk unworthily in any one dutie, he is guilty of Chriſt, and the death of Chriſt ſhall be laid upon him: Oh, what then will become of them who walk unworthily in all the duties of Chriſtianitie? Judas betrayed Chriſt, and thou art guilty; Pilate condemned him, and thou art guilty; ſo &c. His blood lies on thy ſoul, and thou ſhalt anſwer for it, if thou get not into Chriſt. Thus you ſee, if we walk not worthy in one dutie, we are guilty if all.

Thirdly, If you walk not worthy of Chriſt, you ſhall be condemned; the ſentence of condemnation is on you for ever. He that eateth and drinketh unworthily, eateth and drinketh his own damnation; and this is but one branch. So he that prayes, or profeſſeth the name of Chriſt unworthily, what ever duty it be, if a man labour not to do it ſutable to God, it is his damnation. That priſoner is unworthy of a pardon, that will not ſtand to the conditions of his pardon, and be ruled by the Judge. Even ſo, you that will not walk holily according to the conditions of the goſpel, you are not worthy of pardon, and you ſhall never enjoy it; for the Lord knows beforehand who are worthy walkers before him. Hath God children here, and vvould they be ſo accounted? Let them vvalk worthy of God, let their light ſhine, &c. let them labour to quit the coſt that God hath been at; vvalk vvith Chriſt in all thy vvaies, for this is to vvalk vvorthy of God in all pleaſing. Let this ſuffice for Exhortation.

THE NECESSITIE OF GOSPEL OBEDIENCE. The ſecond Sermon.

BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.

THe Apoſtle having delivered unto us the ſundry duties of walking worthy of God, concerning which we have ſpoken; he comes now to amplifie it, and that he doth theſe two wayes. Firſt generally, unto all pleaſing; Secondly particularly, in the ſundry duties wherein we are to pleaſe God; namely, to walk worthy, and then to be fruitfull in every good work, and increaſing in the knowledge of God unto all pleaſing (as it is in the Original.)

Some would have all pleaſing to be meant of pleaſing all men; but this were a ſin; for if a man will be a man-pleaſer, he cannot pleaſe God. What then doth the Apoſtle exhort us unto? to ſin? God forbid. Would he have us ſtrive to pleaſe all men? this were but flatterie: No, no, there is no ſuch matter in the Original; it is not the adjective, in all pleaſing, that is, pleaſing to all: but in the ſubſtantive, unto all-pleaſing, that is, unto all manner of pleaſing: Labour to walk ſo according to the goſpel, being directed in all your wayes according to the light thereof, that ſo you may pleaſe God in all things. It hath reference to the walking worthy of the Lord, that is, in all manner of pleaſing to the Lord. And this is not impoſſible;

Firſt, becauſe God is not a rigorous God, but kind, loving and amiable, full of compaſſion and kindneſſe, a God eaſie to pleaſe. There be ſome men that a man cannot pleaſe, they are ſo captious, and ſo ful of exceptions, and ſo humorous, that a man can never pleaſe them; but God is a kinde God, full of compaſſion, abundant in goodneſſe and truth, and therefore 'tis poſſible for a man to pleaſe God. True it is, if God ſhould require obedience in rigour, holineſſe in rigour, &c. if he ſhould do thus, then it were impoſſible to pleaſe him, then he muſt have othergates ſervants then we; but the Lord deals in eaſie terms, he demands obedience according to the goſpel: When a mans wayes pleaſe the Lord, ſaith the wiſe man, Prov. 16. 7. where we may note, that it is poſſible for a man ſo to walk, as that his wayes may pleaſe God.

Secondly, as God is not a rigorous God, ſo there is a way to walk wherein we may pleaſe him, and that is the way of ſincere walking. It was Gods advice to Abraham Gen. 17. I. We muſt be faithfull in our calling: ſee it in David; I will magnifie God with thanksgiving, and this alſo ſhall pleaſe the Lord, &c. Pſal. 69. 31. To be thankfull and to obey his commandement is the way to pleaſe God.

Thirdly, the Lord hath ſhewed us this way; he might have been at choice whether he would have told us what would be pleaſing in his ſight or no; he might have left that for us to have ſtudied out, or elſe he might have ſent us to hell for our ignorance in it; he might have choſen whether he would have come and taught us our horne-book or no. Like as a Maſter once in a comedy, when his ſervant could not pleaſe him, ſaith the ſervent, pray Maſter tell me what I ſhall doe to pleaſe you; nay ſaith the Maſter, Sirrah, look you to that; ſo God might have made us look to that our ſelves, and that moſt juſtly too; but here appeares the love of God; as there is a way ſo he hath ſhewed us this way, ſaying this is my beloved ſonne, heare him. Mat. 12. 3. As if he ſhouid ſay, goe to my ſonne, he will tell you what you ſhall doe to pleaſe me, for in him I am well pleaſed; he doth not ſay with him, though that had been true, yet but halfe the meaning; but in him; get to him, be governed by him, be ingrafted into him, this is the courſe you are to take to pleaſe me; this is my beloved.

Laſtly, as God hath ſhewed us this way, ſo there be ſome that have walked in this way before us. The children of God, in all ages have laboured to pleaſe God, and that as a child laboureth to pleaſe his Father Heb. 11. 5.

Thus you ſee it is poſſible to pleaſe God.

Secondly, as it is poſſible, ſo likewiſe it is a fit duty, it is very fit we ſhould all labour to pleaſe God.

For firſt, God is a great king; now great ones you know looke to be pleaſedi a man cannot ſpeake to a great man without he ſay and if it ſhall pleaſe you. Eſther. 1. 19. If it pleaſe the King, &c. ſuch as have greatneſſe, looke for this ſtile; and it is fit it ſhould be ſo, that greatneſſe ſhould have the companions of it, which is to be pleaſed. Now who is ſo great as God? and therefore 'tis fit his ſervants ſhould pleaſe him.

Secondly, as God is a great God, ſo his pleaſure is a good pleaſure, ergo it is fit hee ſhould bee pleaſed; hence it is called the good pleaſure of his will, Epheſ. 1. 5. Look what ever Gods pleaſure is, 'tis alwayes good, ergo it is fit hee ſhould be pleaſed, becauſe it is alwayes agreeable • o reaſon; 'tis not alwayes fit we ſhould pleaſe men, for they are wicked many • imes in their deſires. See it in Ahaſhuerus; his pleaſure was one while utterly to extirpate the Jews; It was Darius pleaſure to ſeal an idolatrous Decree; it was Pharohs pleaſure to ſet hard tasks on Gods people, and Herods pleaſure was to put James to death, and it pleaſed the Jewes too; thus you ſee all their pleaſures were wicked; nay, all men, their pleaſures are not always good, and therefore not fit at all times to pleaſe them; but God is alwayes good, and therefore it ſtands with equity that he ſhould alwayes be pleaſed.

Fourthly, if we will not, our betters wil, and therefore it is fit we ſhould; Chriſt was and is our better, and he did thoſe things which pleaſed God, John 8. 29. The Angels of heaven think it fit, they bleſſe the Lord, and they alſo are our betters, ſee Pſal. 103. 21. If theſe think it fit to pleaſe God, it if much more fit that we ſhould ſerve and pleaſe him. We argue thus, Will you not do as I bid you? your betters will: ſo then you ſee they are our betters that will pleaſe God.

Fifthly, it is moſt ſutable with our conſcience that we ſhould do ſo; for if wee ſhould not pleaſe God, our conſciences would find fault with it. If our conſciences condemne us not, &c. John 3. 21. then we doe thoſe things that are pleaſing in his ſight; the pleaſing of God is ſet down as a pleaſing thing to our conſciences; and can we deſire a more fit duty then that which our own ſelves will charge us with rebellion if we be not conformable unto it? ſuch is the pleaſing of God; it is naturally in the conſcience of all men that God is to be pleaſed; how often read we in heathen books, if it pleaſe God? and it is a common phraſe in moſt mens mouths, and therefore a fit duty.

Sixthly, it is a duty moſt ſutable with humane ſociety; if all men would labour to pleaſe God there would be no hatred, no tale-bearing, no falling out: Oh what a bleſſed life might we lead if we would labour to pleaſe God? this is the true ground of all good fellowſhip: But what was the reaſon the Jewes were contrary to all men? It was this, becauſe they did not pleaſe God, 1 Theſ. 2. 15. when every one pleaſeth himſelf in his luſts and deſires, then there muſt needs be a contrariety among men; for one mans will is contrary to anothers; one will have this, another that; but if all would referre their will to Gods will, and agree in one, there would be no contrariety among men.

Thirdly, as it is a poſſible and a fit duty, ſo it is a large duty; it runs along as Expositors obſerve, in all our thoughts, words and deeds. It muſt be at all times and in all places, and in all regards. It is I ſay a large duty, and I will ſhew it in ſixe things.

Firſt, it is the end of all our duties; what duty is there for a Chriſtian to undertake, but he is to pleaſe God in it? why do we hear, pray, receive the Sacrament, beleeve, repent, ſuffer injuries for Chriſts ſake, but that we may pleaſe God? why muſt children obey their parents, but that they may therein pleaſe God? I can go about no duty; but if I mean to do it aright, I muſt propound this end, that I may pleaſe God.

Secondly, it is large in that it is the moſt acceptable of all duties; and indeed it is the forme and life of all performances; prayer is abomination to God, unleſſe we pleaſe God in that action; the pleaſing of God is that which puts life in that duty which we undertake, Philip. 4. 19. the Apoſtle combines theſe two, acceptable and well pleaſing; and they cannot well bee ſeparate; if any Sacrifice be wel-pleaſng, it muſt needs be acceptable unto God; therefore it is pleaſing, becauſe it makes every duty acceptable.

Thirdly, it is large, in that it is unconfinable to place or time, we muſt not only be godly at Church, but at home alſo; not only faire carriaged in the company of the godly, but we muſt be holy in all companies, pleaſe God in all places; we muſt labour to pleaſe him whereſoever we are; it is a duty not conſcribed to any place; ſhall a man pleaſe God at a Sermon and diſpleaſe him abroad by drunkenneſſe and whoring, &c? ſhall we think to pleaſe God in ſuch a place where we cannot for ſhame break out into unſavory ſpeeches, and at another time, and in another place endure any ungodlineſſe? this is not to pleaſe God, but rather the contrary. No, no; it is not limited to time, not place; we muſt pleaſe God not onely in prayer time, but alſo when prayer is ended; not in Sermon time only, but when the Sermon is ended alſo. Labour therefore to pleaſe God at all times; not on Sundayes only, but on the week dayes alſo; many will read on the Sabbath, but never elſe; but this is a duty to be performed at all times; 'tis not as hearing, that cannot be performed alwayes: no, it is a generall duty, Ariſtotles Univerſals: and Pſal. 116. 5. I will walk before the Lord, &c. Placebo Dominum, will pleaſe the Lord in the land of the living. This contains the ſumme of all Religion.

Obj. The largeneſſe of it appears in this, that it is in all things: 'tis larger then the ſervants duty to pleaſe their maſters; yet ſervants muſt labour to pleaſe their maſters in all things, 2 Tit. 9. 9. But if ſervants muſt pleaſe their maſters in all things, then how can the duty of pleaſing God be larger? Sol. True it is, ſervants muſt pleaſe their maſters in all things, (i.e.) in all that are commanded of God; otherwiſe they may not; for when the thing is forbidden by God, 'tis nothing but the privation of the thing. Sinnes are privations: an Idol is nothing; all ſinnes are as idols, they are nothing; 'tis not an action, bur the privation of the image of God that ſhould be there, and of agreeableneſſe to the Word in all things that are not contrary to the Word: the duty of pleaſing man muſt be bounded within another, but we muſt pleaſe God without limitation.

Fifthly, it is large, in that it is an everlaſting duty; it ſhall be a duty, when other duties ceaſe. Prayer, belief, repentance, weeping and mourning, &c. muſt ceaſe, when Gods children come to heaven; they muſt pray no more, faſt no more; no, theſe duties muſt ceaſe; but this is & muſt be a duty when they are dead and gone, it is an everlaſting duty, it is that which we muſt carry to our graves, yea into another world with us. It is the fruit of all other duties; we are tryed by prayer and hearing, &c. as by apprentiſhip, that ſo we may learn this art of well-pleaſing God; if we have not learned this art, we are not capable of entring into life, ſo that in ſome ſenſe it is above the commandements: we will keep the commandements, that we may pleaſe God; this is the crown of all our obedience, not as if it could be more, but the pleaſing of God in theſe is the upſhot of all our obedience to God.

Sixthly, It is large, in that it is the whole duty of the new man; only new men in Chriſt can pleaſe God, unregenerate men cannot pleaſe God; let them give alms, &c. yet if they be not new treatures, they cannot pleaſe God; let them do actions, though never ſo good for manner or meaning, yet they are worthleſſe in the hand of an unregenerate man. They that are in the fleſh cannot pleaſe God, Rom. 8. 8. He ſpeakes not of ſuch as are married; for Zacharie and Elizabeth were married, and they pleaſed God: but thoſe that walk after the fleſh as unregenerate, unſanctified, unpurified, ſuch as live in ſin, none of theſe can ever pleaſe God. Thus you ſee it is the whole duty of the new man.

Fourthly, as it is poſſible, fit, and large, ſo it is a neceſſary duty. The Apoſtle ſets a muſt, and an ought upon it, 1. Theſſ. 4. 2. It muſt be done, there is a neceſſary laid upon it. It muſt be done.

For firſt, we have no ſaving grace, unleſſe we labour to pleaſe God; it comes from God good pleaſure, and it goes to Gods good pleaſure. God is well pleaſed in his image, and grace is the image of God: Now then, if a man pleaſe not God, it is becauſe he hath no grace: Thou thinkeſt Chriſt did die for thee, thou thinkeſt a lie, why? thou haſt no ſaving grace. Let us have grace, ſaith the Apoſtle, that we may ſerve God, Heb. 12. as if he ſhould ſay, without grace it is impoſſible to pleaſe him: therefore you ſee it is very neceſſary to pleaſe God, 'tis as neceſſary as grace, and without it we are damned.

Secondly, if we do not pleaſe God, we may ſee what a wofull caſe we are in; it God be not pleaſed to ſpare us, we cannot be ſaved. Now a man will be ſure to pleaſe that man that can hang him if he pleaſe; he will not pull his diſpleaſure upon him. Acts. 12. when Herod was diſpleaſed, they laboured to turn away his diſpleaſure, and made friends; ſo we depend on God, and therefore our ſouls, bodies, and everlaſting happineſſe or deſtruction depends on God; and if he be not pleaſed, what benefit can we wretches expect? Wouldeſt thou have mercy, and wilt thou not pleaſe God? thou ſhalt be deceived. Becauſe Heſter pleaſed the King, he ſhewed her kindneſſe; and God will never ſhew us kindneſſe, unleſſe we pleaſe him. There is no man ſo mad, to heap good turnes upon a mans head that will not pleaſe him; how can we have the good pleaſure of God, when we will not ſeek to pleaſe God? Before Enoch was tranſlated, it was ſaid he pleaſed God? Heb. 11. 5. God would never have brought him to heaven, if he had not been pleaſed with him. So before he tranſlates thee from earth to heaven, before he delivers thee from, damnation, thou muſt be ſure to pleaſe God.

Thirdly, if we labour not to pleaſe God, God knowes what infinite dangers we are ever in; in the morning he may brain us, or wee may die and periſh in our ſleep, or in any action; God knowes what miſcheif may befall us if we pleaſe not God. If a man prove a Traitour to the King, God knowes what the King will do unto him; the wrath of a King is as the roaring of a Lion; Oh then what is the diſpleaſure of the judge both of quick and dead? If God be diſpleaſed with us, God knowes what will become of us, we cannot eat a meales meat ſafely, wee. may be choakt for ought we know; we cannot be ſecure one moment; It may be this is the moment he meanes to diſgrace thee, to lay rottenneſſe on thy heart; It may be he will lay the curſe of heaven upon thee before thou goe home and be no more ſeen; but if thou pleaſe God Eccleſ. 9. 7. come what can come, nothing can come amiſſe to them that pleaſeth the Lord but if thy wayes pleaſe not the Lord, thou liveſt in a damnable condition.

Is it ſo that the duty of pleaſing God is ſo poſſible, fit, large, and neceſſary? here then three ſorts of men are condemned,

Firſt thoſe that pleaſe not God. Do you thinke then that this is pleaſing to God that there ſhould be ſo many Ale-houſes in the Towne, or in any ſuch place as this where the Goſpel hath been ſo long taught, that there ſhould be ſo many prophane Eſaues which walke after the ſtubbornneſſe of their owne hearts? Do you think that it is pleaſing to God that you ſhould think hardly of them that think beſt of the Word? Think you, is it beſt pleaſing to God, that you ſhould have inordinate courſes in your families, that after ſo much preaching, yet many of you ſhould be ſtill in your ſinnes? Is this pleaſing to God? Oh conſider what you pull upon your ſelves, viz. wrath, yea wrath to the utmoſt. It is a grievous thing for a man to pull the wrath of a King upon him; You ſhall not do this on pain of Our diſpleaſure. Do then, if you dare. If the wrath of a King then be ſo great, and ſo to be feared; what then is the wrath (and that to the utmoſt) of the ever living God? Deſtruction and damnation to the utmoſt; God will ſhew no mercy to them that make no conſcience to pleaſe him.

Secondly, this condemns thoſe that pleaſe men. If it be ſo neceſſary to pleaſe God, what will then become of men-pleaſers, as ſuch there are, and too too many amongſt, us, that carry tales, &c? why? becauſe they will pleaſe ſuch and ſuch men: Such are many of your children and ſervants in Alehouſes, that can fill pot after pot, and that becauſe it is their maſters pleaſure that it ſhould be ſo: But what will become of this in the end? If I ſhould pleaſe men, &c. Gal. 1. 10. If not the ſervant of God or of Chriſt, then I muſt needs be the ſervant of the Devil. I, even I Paul, if I ſhould ſeek to pleaſe men, I were none of the ſervants of Jeſus Chriſt.

Thirdly, this alſo condemns thoſe that pleaſe themſelves. Many there are that are ſelf-pleaſers, which walk after their ſelf-wils, ſelf-conceits, ſelf-deſires, and ſelf-affections. It is pleaſing to them to drink, to ſwagger, to dice and to card; It is pleaſing to them to ſhuffle over the ordinances of God; why? becauſe they have other things to do. Oh think, I beſeech you, what a grievous evil you pull on your heads, that are ſelf-pleaſers; You draw down upon you more then ſwift damnation. How can that be, will you ſay? Yes, a man may pull down more then naked damnation; double damnation is more then ſingle; now if you pleaſe your ſelves, live as you liſt, do as you liſt, you pull on your ſelves damnation with a miſchiefe. God will reſerve all the wicked for the day of judgement to puniſh them, 2 Pet. 2. 9. but chiefly them that are ſelf-pleaſers, unto whom he gives ſpecial marks; as firſt, unclean perſons; 2. ſuch as rebel agianſt God; 3. Preſumptuous, ſuch as build caſtles in the aire (as we uſe to ſay) on Gods mercy; 4. He reckons the ſelf-willed, in the Original ſelf-pleaſers (i.e.) when a man follows his own will and pleaſure. Theſe are they that God will chiefly caſt into damnation: this is to pull damnation, and more then damnation upon thee. And thus, by Gods aſſiſtance, you have ſeen the proſecution of this Point.

A CAVEAT AGAINST LATE REPENTANCE. In a SERMON

BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.

THis is ſpoken from the good Thief on the Croſſe, And be ſaid unto, &c. Extraordinary caſes never make a common rule: The ordinary rule is this, As is a mans life, ſo is his death. 'Tis a common axiome, and it is as true as common, Qualis vita, finis ita; a good life cannot chooſe but have a good death, and a wicked life a curſed end: this is the ordinary rule.

Nevertheleſſe there are extraordinary caſes wherein it may be otherwiſe, and theſe caſes are referred to four heads.

Firſt, when it pleaſeth God to ſhew his prerogative royall, he may convert a man at the laſt gaſpe, and give unto the laſt even as unto the firſt, Mat. 20. 13. his grace is his owne, Chriſt his owne, Heaven is his owne, and he may doe with his owne as he will; this is Gods prerogative; as a King may pardon an old beaten Traitor, and thereby ſhew his prerogative: but this is not ordinary.

Secondly, when a ſinner hath not had meanes of ſalvation in this life, but only at his death; as when S. Paul came unto Corinth, many were there lying on their death-beds, S. Paul converted ſome of them, 1 Cor. 15. 29. Alas, they were Pagans before, they never had the means of ſalvation before; yet ſo it pleaſeth the Lord ſometimes to ſtep in and convert a ſinner that never had the meanes before: but this caſe is not ordinary neither; for now we have the means and health.

Thirdly, when it comes to paſſe that a ſinner is made an example to all the world, as when a theef is brought to the gallows, & the Lord converts him: And for ought we know, this was the caſe Of Achan, Joſ. 7. 25. he was converted perhaps, when the ſtones flew about his eares.

Another extraordinary caſe is, when the Lord may be as much honoured by a mans death, as he hath been diſhonoured by his life. In ſuch a caſe ſome live, and it pleaſeth the Lord to giue repentance unto life: And this was the caſe of this Thief; he did as much honour God at his death, (as you ſhall ſee in his repentance) as many whoſe lives were ſpent in all holineſſe.

The priviledges of a few men make no common rule; men deal with repentance (as a Divine ſpeaks) as they do with their Wills, they put them off to the laſt gaſp; ſo they put off repentance to the laſt hour, like A chitophel, that never ſet his houſe in order till he went and hanged himſelf. As it is ſaid of the ſerpent, it growes crooked all the dayes of his life, and when it dies then it ſtraightens it ſelfe: So many walke perverſly while they are well, and then to ſtraighten all, cry God mercy when they are a dying, as the heart of oak, that never growes ſoft till it is dead and rotten; ſo they never ſoften their hearts with repentance, till they ſee they muſt die, and then they fall to their beads and ſay, Was not the Thief converted at the laſt? and did not the Thief on the croſſe find forgiveneſſe? and why then may not I? Thus they bear themſelves on the example of the Thiefs converſion. I dare be bold to ſay, that this Thief never ſtole more goods in his life, then his example hath ſtollen ſouls from heaven after his death. Therefore I have choſen this Text, to let you all know that the repentance of this Thief was no ordinary thing, nay, to us an extraordinary wonder, and therefore there is no truſting to it; For, for a man to be careleſſe while he is well, hoping to ſpeed with repentance at the laſt, is vain.

Now that this his repentance was extraordinary, I prove it by five arguments.

Firſt, becauſe it was one of the wonders of Chriſts paſsion: now Chriſts paſſion was full of wonders, and they were of two ſorts, Corporall and Spirituall.

The firſt wonder was in the heavens, the Sun was ecclipſed, the Moon the being at the full, which is a miracle in nature. To ſhew that Chriſt the Sun of righteouſneſſe was ecclipſed at that time; for there was darkneſſe over the face of the whole earth, Mark 15. 33.

The ſecond wonder was in the temple, the vale of the temple did rent, verſ. 38. to ſhew that the ceremonies therein contained were abrogated, the ſubſtance being then preſent.

The third wonder was in the rocks, the hard rocks clave, to convince the hardnes of thoſe that did not rent their hearts.

The fourth wonder was in the earth, Mat. 27. 31. the earth did quake at the ſight thereof, to upbraid thoſe that quaked not.

The fifth wonder was in the ſepulchres, many graves were opened, to ſhew the vertue of Chriſts paſſion.

And as there were wonders corporall, ſo there were wonders ſpirituall.

Firſt, the Centurion glorified God, ſaying, This was the Son of God, Mat. 27. 54. Secondly, there was a wonder among the people, beholding the things that were done; they ſmote their breaſts, and returned. A third wonder was on this thief, for he was converted; To day ſhalt thou be with me in paradiſe. Thus you ſee that Chriſts paſſion was full of wonders, ſo that there is no ground for a man to delay his repentance, hoping to repent as this Thief did, unleſſe he will look for wonders. Canſt thou expect, when thou lieſt a dying, that that he will rent the rocks again, or open the graves, or create new wonders? No, no, thou canſt not look for forgiveneſſe, if thou deferreſt thy repentance: This repentance was extraordinary, and one of the wonders of Chriſts paſſion.

Secondly, that this repentance was extraordinary, it may appear by the number; for of all numbers of men from the creation to that houre, it was never read that any one was converted thus at the laſt, as was this Thief; ſo that for all that we know, for this one Thief that was penitent and ſo ſaved at the laſt, the whole world of the wicked and ungodly, that delayed their repentance, living and dying in ſin, were damned for ever. For all that we know, Er and Onan, Jeroboam and Pharaoh, as they lived in ſin, ſo the Scriptures plainly ſhew that they died in their ſinnes. What need I ſpeak of thoſe hundred fourſcore and five thouſand, 2 King. 19. 35. all clapt to hell in one night, for all we know? What need I ſpeak of the old world? As they were diſobedient in the dayes of Noah, ſo they are now in chains. What need I ſpeak of Admah, Zeboim, Sodom and Gomorrah, burnt with fire and brimſtone? ſo that as they lived in ſin, ſo they died and were damned in their ſins, for all we know. Now what poor ground is this for a man to deferre his repentance, thinking to repent at the laſt houre, when among ſo many millions of men, only this Thief found repentance? Thus you ſee it was extraordinary, in regard of the number.

Thirdly, in regard of the ſuddenneſſe of it. Repentance the work of grace ordinarily takes up the whole time of life, and will require as many dayes as a man lives; this is a great work and it cannot be performed on the ſuddain; and yet that this work ſhould be attained unto in that while he was on the croſſe, this muſt needs be wonderfull; nay he had not ſo much time; for it ſeems he did hang on the croſſe in his ſin, the thieves (ſaith the text) reviled him, Mat. 27. 44. both caſt the ſame thing in his diſh, therefore he was not working repentance all the time; this then muſt needs be wonderfull, that this work ſhould be diſpatched in one houre, and God knowes it might have been in leſſe time effected. Is it not a wonder that a man that hath no ſkill in muſick ſhould learne that Art in one houre? Is it not a wonder that a boy that knowes not a letter in the book ſhould learne to write and read well and ſpeak good latine in one houre? Is it not a wonder that a man that is an errant ignoramus, ſhould attaine to be a good Lawyer in one houre? Theſe are wonders: So I tell you repentance, grace and converſion, are hard artes, harder then muſick or divinity, harder then all artes; there is no arte ſo hard as to learne to goe to heaven, and can a man learne this in one houre? if he doe, it is a wonder; It coſt David all his life time; Timothy from his youth ſtudied the Scriptures, and Hillary ſaid, 90. yeares have I been learning to die. If a man had Methuſalahs dayes he could no more then con this leſſon, now ſeeing repentance is ſo long an arte, and we think to repent as the thiefe, becauſe Philip was carried to Azotus at a trice, Acts 8. 30. which was as ſome affirme 16 miles, doth it follow that another ſhall doe ſo too? the way to heaven is a long way, and if the thief diſpatcht it in one houre, it was a miracle.

This repentance was extraordinary in regard of the Evangelicall perfection of it, though diſpatcht on a ſuddaine, yet it was not done to halves, but was perfect conſiſting of theſe ſeven parts.

For firſt, there was his penetentiall confeſſion, as you may read verſe. 41. we indeed juſtly receive the due reward of our death, q. d. Tis juſt with God that I am brought to the gallows, & juſt it were with God if I were damned; I have lived all my dayes in roving and hunting up and downe, in breaking Gods commandements, and now God hath juſtly found me out; this is his open penitentiall confeſſion.

Here is his penitentiall profeſſion, but this man hath done nothing amiſſe, all his Doctrine was true, not one jot amiſſe in all his life, there was nothing amiſſe; but you Scribes have cryed crucifie him amiſſe; thou wretched Judas haſt betrayed him amiſſe; he is the Son of God; here he confeſſeth Chriſt to be the Meſſiah, and thus he ſtood for him againſt all the world.

3. Here is his penitential ſatisfaction; as he had been partner with the other thiefe in ſin, ſo now he labours to make him ſatisfaction in turning him to God; in the 40 verſe, doſt thou not feare God, ſeeing thou art in the ſame condemnation? Alas thou and I have plaid the villanes againſt God, and are juſtly damned; But as we have been theeves together, ſo now let us repent together, and call on God together; doſt thou not feare God ſeeing that thou art in the ſame condemnation? and thus he labours to convert his fellow thief.

4. Here is his penitential ſelf-denyal; he denyes himſelf, he loves the glory of God more then his owne ſoule or ſalvation, mark here how he labours to convert his fellow thiefe and to make him give all the glory to God; he was ſo wounded to the ſoule that his fellow thief ſhould diſhonour God, as that he laboured to turn him before he prayed for his own ſoule; doſt thou not fear God? &c. this he ſaid, before he ſaid, Lord remember mee; he lets his owne ſoule lie at the ſtake while he labours to glorifie God; ſo that it is plaine he loves God more then his owne ſoule.

5. Here you may ſee his penitential faith, he beleeves not with a generall faith, but with a ſaving and particular faith, with faith and aſſurance he lookes on Chriſt as his Jeſus; he ſaid unto Jeſus; there is not one idle word in this text, the holy Ghoſt ſayes he ſaid unto Jeſus, he ſaid not that he thought to ſay ſo, but the Spirit of God witneſſeth that he ſaid ſo indeed, he ſpake to Chriſt as to a Jeſus.

6. Here is his penitential resolution of newnes of life & new obedience for time to come; Lord, remember mee; he acknowledgeth Chriſt to bee his Lord, q. d. I have followed the imaginations of my owne will hitherto; all my ſtealing and other ſins have been to fulfill my owne will; but now I confeſſe thee to be my Lord, and were I to live againe, or any longer, I would for ever ſerve thee.

Laſtly, here is his penitential prayer, Lord remember me; he acknowledges Chriſt to be his Lord, nay he did not only pray thus, but ſaith Baſil, he offered much prayer unto God, even as much as his ſhort time could permit; theſe words are but the ſumme of what he ſpake, Lord remember mee, &c. thus you ſee he was no more a thief but a convert and confeſſour, as Auguſtine obſerves, a wicked thief to ſteal earthly things, but a good thief (as we call him to this day) to break through into the Kingdom of heaven, he ſteals Paradiſe; thus you ſee what a wonderfull repentance he had in regard of the perfection of it; faith was in it, humiliation was in it, turning to God was in it, felfe-denyall was in it, ſatisfaction was in it, and glorifying of God in the face of the world was in it; nay he was the only profeſſor of Chriſt, to the Nations at that time; he had never a ſervant but this; never a word at this time ſpoken for Chriſt, but that which this Thief ſpake; none to back Chriſt but this Thief; he was the only profeſſor and confeſſor of Chriſt at this time, the only man on the earth that glorified GOD. Therefore unleſſe thou expect ſuch a death, to bring ſuch glory to God as this Thief did, never beare thy ſelf upon his example.

Fifthly, This repentance was extraordinary, in regard of the incomparableneſſe of it; Never was there ſuch a repentance ſince the world began, nor ſhall be while the world ſtands: for when all the world, Jews and Gentiles, ſtood in their obſtinacie, Prieſts and Rulers, great and ſmall, all cryed Crucifie him; and when the Diſciples doubted, this Thief believed; and when Peter denied Chriſt, this Thief repented and confeſſed Chriſt; nay, when all the Apoſtles ſhewed their heeles, this Thief ſtood to his tacklings, this Thief maintains Chriſt againſt them all; nay when Mary Magdalen, out of whom Chriſt had caſt ſeven devils, when ſhe was afraid to come neer to the Croſſe, Mat. 27. 55. and the mother of Zebedees children, who ſhould have come neer, yet they ſtood a far off; only this Thief published the goſpel of Jeſus Chriſt, and makes open acknowledgement of him to be the Saviour of the world, when all his Diſciples and the world forſook him in their obſtinacie, and, as the Papiſts obſerve, God then had no viſible Church upon the earth; ſo that this Thief on the croſſe put down all the world for repentance, yea the Apoſtles of Chriſt. Now ſhew me ſuch a repentance whereby thou maieſt put down Peter and all the Apoſtles of Chriſt; either ſhew me ſuch a repentance, extraordinary, incomparable, and wonderfull, to make them all aſhamed: I ſay, either ſhew me ſuch a repentance, or never truſt on the Thieves example on the croſſe. If a man have a hundred miles to go for his life, and but a ſhort time allotted unto him, he had need make haſte. Now the way to heaven is a long way, and he that can begin and end that journy when he lies a dying, is the quickeſt man of foot that ever yet was heard, this Thief only excepted. If thou run to obtain, thou hadſt need to have the art of prayer and repentance, or elſe thou canſt not overtake them, for they are before thee much.

Vſe. This may ſerve to condemns thoſe that rely upon this example. Oh, ſaith one, did not the Thief on the croſſe repent at the laſt houre? and God is the ſame God ſtill; and if he repented at thee laſt, why may not I? How many wreſt this Scripture to their own damnation? that live in ſin with this Thief that went to heaven; yet die and are damned, with the other Thief that went to hell.

I will demonſtrate this and make it plain, becauſe I deſire to convince all that hear me.

Firſt then, tell me when this Thief was converted? was it not when Chriſt hung on the croſſe? Mat. 27. 33. Chriſt hung then on the croſſe, and was to be inaugurated King over all. Now, when Kings are inaugurated into their kingdoms, they ſhew that bounty, then, which they will not do again all the time of their raigne. We have of this a ſufficient ſtory in the Chronicles of England, of King Henry the fourth, who when he was inaugurated King, he created 55 Knights, he hung all the ſtreets and lanes in London with cloth of gold, he made all the Conduits in London to run with Sack. Claret and White wine: this he did when he was inaugurated King, which he never did all his life time afterwards. Even ſo Chriſt was pleaſed to ſhew mercy and grace unto this Thief, unto life eternall, when he was inaugurated King over principalities and powers, over hell and darkneſſe. Now as K. Henry never created ſo many Knights again • never hung London ſtreets ſo again, never made the Conduits run ſo with wine again; even ſo the Lord ſhewed ſuch a bounty then, as, for ought we know, he never did before, nor will do the like again.

Secondly, Kings when they are inaugurated, they pardon ſuch offences, forgive ſuch taxations, wrongs, injuries, treaſons and fellonies, as they will never pardon again as long as they live in the kingdome. So we read of Charles the 3. King of France, that day that he was crowned, he pardoned all thoſe that had ſinned againſt the Crown, in what kinde ſoever they had offended; Why? becauſe he was crowned King, and ſo he would make that day a day of rejoycing. And thus it was when Chriſt triumphed over hell, he forgave the ſins of this Thief, the like whereof we never read of, and for ought we know will never do the like again.

3. Tell me where was this thief pardoned? Was it not in Golgotha, where Chriſt was crucified, the place where Chriſt did triumph, where he was crowned, where he forgave tranſgreſſions and ſins? there it was where Chriſtpardoned him. Now as it is with a Captain when he hath gotten the victory, he will ſet up ſome monument at the place, that it may be a token thereof; ſo Chriſt having wrought the ſalvation of the world, ſet up a monument there where he wrought it, whereof none greater then this could be, not the rending of the rocks, nor the earthquake, nor any of the wonders beſides did ſo honour the death of Chriſt, as the converſion of this Thief; who like a Phyſitian having made an excellent medicine, and deſirous to try it, will do that for nothing; which he will not do again for much: ſo Chriſt having made an admirable ſoveraign plaiſter for the ſalvation of mankinde, ſo ſoon as ever he had made it, he makes an experiment thereof on this Thief; as if he ſhould have ſaid, Now you ſhall ſee what my death can do. So then you ſee that the converſion of this Thief was no ordinary, but an extraordinary wonder.

Fourthly, tell me how he cures by forgiveneſſe, not by bare repentance only, but by repentance with Martyrdome; he did not only nakedly repent of his ſin, but he died alſo a Martyr for Chriſt; hee was a Martyr on the croſſe; for although he was firſt hung on the croſſe for his evill deeds, yet afterwards when he repented and confeſſed the Lord Jeſus Chriſt, and maintained him to be the Meſſias, and condemned Pilate, Herod, and the Jewes, by publiſhing that he was unjuſtly crucified, and that he was the ſon of God; I ſay though at the firſt he was hung on the croſſe for his ſin; yet now they let him hang for his religion, as by their own law it was manifeſt; for they had a law that whoſoever confeſſed Chriſt, ſhould be puniſhed; ſo that now he confeſſing Chriſt, they let him hang for his religion to Chriſt, ſo that he died a Martyr; and verſe 20. what a witneſſe he gave unto Chriſt? The other anſwering, he rebuked him, ſaying, Doſt not thou feare God? &c. As if he ſhould ſay, thou ſeeſt the Scribes and Phariſees feare not God, they have conſpired againſt the Son of God. The Jewes that ſhould have beleeved on him cryed crucifiy him; Herod: hath mocked him, Pilate condemned him; doſt thou not yet feare God? what not thou that art in the ſtate of condemnation, thou that art to be damned within this houre? is it not enough for them to crucifie Chriſt, but doſt not thou feare God neither; Oh what a witneſſe was this unto Chriſt; no wonder if he found mercy when it pleaſed the Lord to enlarge himſelfe ſo in bringing his ſoule unto him.

Obj. But it may be objected, why is this Scripture recorded, if I may not make this uſe of it to repent as this thief did, ſeeing all Scripture is for our learning?

Sol. You know the common anſwer, it is once recorded that none might deſpaire, and but once, that none might preſume. Chriſt ſaved him at the laſt caſt, that when a man is at that pinch hee might not deſpaire if he repent and become a new creature; and but one was ſaved that none might preſume.

There are many reaſons why this Scripture is recorded.

Firſt, to ſhew the ſoveraignty of Chriſts death, and as Chriſt healed all manner of ſickneſſe in his life, ſo his death is able to heale all manner of ſins; it is the leaves of that tree only that can heale the Nations, Rev. 22. 2. and therefore the Scripture ſets downe a deſperate example of a thief; for a man muſt be a deſperate man, if he be a thief: and Chriſt did this to ſhew that he can ſhew mercy even to a thief; that ſo all the world may take notice of the vertue of Chriſts death.

Secondly, it is recorded, that no poor ſoul ſhould cry out of his ſinnes, ſaying, I am damned, I am accurſed, I am more ſinfull and graceleſſe then any man, more wicked then any man. I ſay, do not thus reaſon; for here is an example ſet down of the thief, and you know what Chriſt ſaid to the multitude, of a Thief; Do you come unto me as to a thief, with ſwords and ſtaves? as if he ſhould have ſaid, You deal baſely with me, as if I were as bad as a thief, implying, that a thief is the worſt of all men, nay as bad as the devil, Joh. 12. 6. And it is reckoned as one of their damnable uſages againſt Chriſt, that they hung him between two thieves, two of the vileſt creatures of all: ſo that a thiefe is an example of a deſperate man; and yet you ſee Chriſt hath mercy, and gives it to a thief; Therefore if the LORD have enlarged thy heart to repent, be not diſcouraged, but lay hold on CHRIST.

Thirdly, this Scripture is recorded, that we may not caſt off all men that come to the laſt caſt; all men, though great ſinners, muſt not deſperately be caſt off: For ſuppoſe a man have been a Drunkard, yet prayer and ſupplication may be made to God for him, and God may open his eyes, and there is ſome poſſibility that he may be ſaved, though it be a thouſand to one; yet I ſay there is ſome poſſibilitie; for there was one thief ſaved at the laſt caſt: and therefore a Drunkard, &c. is not to be given over for quite gone. It may be there are a wonderfull company of improbabilities in it, yet we cannot tell but that this may be the ſecond to whom the Lord will give repentance, and therefore the Lord converted this thief.

Laſtly, this ſtory is recorded, that by it we may be encouraged to believe, and to be converted betimes. for if the Lord were ſo willing to receive the thief that ſought him but at the laſt houre, how willing will he be then to receive thee that ſeekeſt him betimes? But as for thee that liveſt in thy ſins, and beareſt on the example of this Thief; let me tell thee, this ſtory was never penned for thy comfort. The Lord knew how men would abuſe this ſtory; therefore S. Matthew, S. Mark, and S. John omit it; and if we had none to teſtifie it, all the world would ſay both the theeves were damned; nay, S. Matthew ſaith, the thieves, both the thieves caſt the ſame thing in his teeth: only S. Luke, he pens it for the comfort of the godly; he was loth (as it ſeems to me) to leave it out quite, becauſe ſome poor ſoule might ſtand in need of it. Therefore let me here rap off the fingers of all thoſe that would lay hold on this example of the thief, to deferre their repentance: this ſtory belong not unto ſuch.

Firſt, because this thief had not the means of life and grace before; for where do you read in all the goſpel, that ever this Thiefe had the meanes of life? perhaps when Chriſt was preaching, he was pilfering; where do you read that ever he heard any of the Apoſtles, or Seventy, or John the Baptiſt, or any Sermon in all his life? No, no, he went roving up and down, we have not one title to imply that he had the means of ſalvation; and therefore this is nothing to thee, that haſt the preaching of the Word, which reproves thee of thy ſins and therefore if thou wilt go on, thou ſhalt dye, Ezech. 3. 19.

Secondly, this ſtory belongs not unto thee; for, where doſt thou read that ever this thief did build upon this hope? do you think that this thief ſaid I will ſteal as long as I can, I know I ſhall be impriſoned, and I ſhall be crucified with Chriſt, but while I lie in priſon, I will repent, and then he will have mercie on me? did this poor thief ever dreame of theſe hopes; did he preſume of mercie, and ſo ſin againſt mercies, and therefore thou that buildeſt on this example, whoſoever thou art, it belongs not unto thee.

Tuſh, tuſh, ſayes the Drunkard ſhall I be damned? the thief was ſaved. Thou curſed caitiffe, what though thou ſhouldſt repent and cry for mercie? art thou ſure the Lord will heare and pardon thee? when I ſpake to you ſaid Moſes, you would not heare, but rebelled, and were preſumptuous, Deut. 1. 43. Doſt thou preſume on Gods mercie that hee will convert thee at the laſt? I tell thee that Gods mercy is good mercie, it is not like the mercie of a wicked Iudge; that is wickedly mercifull, and ſuffers Rogues to be pardoned; No, no, Gods mercie is good, pſal. 109. 21. mercie and juſtice are all one with God, and they have all one name in ſcripture. There is a crown laid up for me ſaith Paul which the Lord, the juſt Judge ſhall give me (viz) which God the mercifull Judge ſhall give unto me; God is juſt in his mercie, and therefore thinkeſt thou to live in thy ſins, to ſweare, to lie, to be drunk, &c. and yet hope to have mercy? thou art deceived; the Lords mercy is juſt mercy, and he will damne thee for evermore, if thou repent not in ſincerity. You never read in the Scripture, that there is mercy in the wayes of the devil: But, Pſal. 25. 10. all the wayes of the Lord are mercy and iudgement, &c. So long as thou walkeſt in the wayes of the Lord, there is mercy to thee in every ſtep; mercy in Prayer, mercy in hearing the Word, and in receiving the Sacraments; but in the wayes of the devil there is no mercy; for as long as thou walkeſt in darkneſſe, ſecurity, and all ſinfull and vain courſes, which are the wayes of the devil, there is no mercy for thee; for, the Spirit of God ſaith, thoſe that follow their vanities, forſake their own mercies; you muſt turn from your own wayes; for the way of mercy lies in another road, in the road of holineſſe, humiliation, and repentance, in the road of forſaking all your vain imaginations and thoughts; If thou follow thy own wayes, God will have no mercy on thee, Jonas 2. 8. He will not tell a lye, to have mercy on thee: Gods mercy is true, and mercy and truth go together, Pſal. 98. 3. Now if thou be a Drunkard, and doſt live and die in that ſin, God hath ſaid that he will damn thee, Gal. 5. 21. Now he ſhould be a liar, if he ſhould not do it, and thou knoweſt that mercy and truth go together in him: Therefore in time repent. Piſh, piſh, ſayes the Drunkard, &c. I hope the Lord will be more merciful; theſe Preachers preach nothing but damnation, I hope the Lord will pardon me. Pardon thee; ſaith God? how ſhall I pardon thee for this? Thy children have forſaken me, and ſworne by them that are no gods, and though I fed them to the full, yet they committed adultery, and aſſembled themſelves by troopes in the harlots houſes, Jer. 5. 7. As if God ſhould have ſaid, I cannot pardon thee. No: why? Thou wilt not come at me, thou haſt forſaken me in mine ordinances, &c. Will a Phyſitian cure a man that will not come at him? why, they have forſaken me, ſaith God, and they will not come at me; as if he ſhould ſay, I am willing to pardon, I ſend out my commandements, but they will not bend their mindes to keep them, they forſake theſe wayes of mercy. Have mercy on them? nay, ſhall I not rather viſit for theſe things, ſaith the Lord? Jer. 5. 9. If thoſe that diſobeyed Moſes law dyed without mercy, Heb. 10. how then lookeſt thou for mercy, that deſpiſeſt the Lord Jeſus, even the goſpel of his kingdome? Nay, the croſſe of Chriſt cals thee, he wooes thee by his death and paſſion, and now it thou wilt not obey, thou ſhalt die without mercy. Oh what a curſed concluſion is this: I have a mercifull and a good Father, and therefore I will lift up my head againſt him; I know he will forgive me; I will break my head, I know where to have a plaiſter to heal it; I will offer ſuch a man a wrong, I know he will nnot ſue me? Thou curſed wretch! though the Lord pardon ten thouſand, yet he will not pardon thee; no, no, thou ſinneſt with a high hand. But keep your ſelves in the love of God, looking for the mercy of our Lord Jeſus Chriſt, Jude 21. Keep your ſelves there, if you be wiſe; for if Gods patience be abuſed, it will be turned into wrath and wormwood, and it will burn like fire unto the nethermoſt hell: to a man that ſins againſt mercy, there is no redemption; this ſtory belongs not unto ſuch.

Thirdly, this ſtory is nothing to thee, becauſe at that time God was in a way of working miracles, but now he is not in that way; then he rent the rocks, opened the ſepulchres, and raiſed the dead, &c. Now unleſſe thou take God in this way again, never look to have thy ſinnes pardoned, if thou goeſt on in thy ſinnes with a high hand. It may be God will not be in the way of working of miracles, when thou art a dying; No, the Lord will ſhew ſalvation to no man but unto him that orders his converſation aright, Pſal. 50. 23. thy life muſt be right, and all thy wayes muſt be upright, if thou mean to find mercie.

But the Thief was converted, without ordering his wayes aright.

I anſwer, one Swallow cannot make Spring, nor one fair day a harveſt; One example cannot make a rule, one inſtance concludes nothing. This example breakes no ſquare; but it is onely hee that lives uprightly, that ſhall ſee the ſalvation of God, and none elſe. And if thou doſt mean to go to heaven, thou muſt go in the way that leads thither, and thou muſt do thoſe things that are between thee and heaven: there is but one way to heaven, and all that go to heaven muſt walk that way; there is one faith, one newneſſe of life, one kinde of regeneration, and God will have thee go all theſe over, he will have thee run through every Commandement; all that come to heaven muſt travell thither: therefore never beare thy ſelf on this or that example, for 'tis a wonder of wonders, one of the miracles of Chriſts paſſion.

I remember the ſtory of an ancient Confeſſor which proved a worthy Chriſtian, 300 years after the Apoſtles time: this man was an old man, and had been a Pagan all his dayes, and in his old age he hearkened after Chriſt, and ſaid he would be a Chriſtian. Simplinus hearing him ſay ſo, would not believe him; but when the Church ſaw him to be a Chriſtian indeed, there was ſhouting and dancing for gladneſſe, and Pſalmes were ſung in every Church, Caius Marius Victorius is become a Chriſtian: this was written for a wonder, that he in his old age and in his gray haires ſhould become a good Chriſtian; ſo this is a great wonder, and an extraordinary example, that this Thiefe was converted. Do you not think that there were a thouſand thieves that at that time lived and dyed in their ſins, and ſo were damned? Were there not many widows in the dayes of Eliah, and yet to none of them was he ſent but to the widow of Sarepha? Were there not many Lepers in the dayes of Eliſha? yet none of them were cleanſed ſaving Naaman the Syrian. So there were many thouſands at that time, and yet for all that we know they were all damned, only this one is excepted. Now, ſhall a man ruſh into a den of Lyons, becauſe Daniel did eſcape? or will a man caſt himſelf into a fiery furnace, becauſe the three Children were caſt in and had no hurt? Shall a man venture to caſt avvay his juels or his purſe, becauſe one among a thouſand did ſo, and found it again? No, no, theſe are wonders, and therefore beare not thy ſelf on this, or the like example.

The common rule is this, Live in ſinne, and die in ſinne; you that live in ſinne now, ſhall then be damned in ſinne for ever, if you repent not. St. Paul knew well that this thief was converted; and yet he ſaith, Be not deceived, neither Drunkards, nor Fornicators, nor Theeves, &c. ſhall inherit the kingdom of God. 1 Cor. 6. 9, 10. St. Peter alſo knew that this thief was converted, yet ſaith he, If the righteous ſcarcely be ſaved? where ſhall the ſinners and ungodly appeare? 2 Pet. 2. 9. St. Iames alſo knew this ſtory, Jam. 5. 12. yet if we ſweare, we may fall into condemnation. This is a moſt ſweet example, if by it we return unto God; but thou makeſt a damned uſe of it, if by it thou makeſt thy ſelf ſecure in thy ſinfull courſes, hoping to be ſaved at the laſt, as this thief was. Conſider with your ſelves, wherefore are the commandments of God? are they, think you, to be diſobeyed while men live, and then when men are dying, to cry God mercy? Again, why hath God given you Miniſters to preach the Word of eternal life? Never to preach it to men till they are a dying? No, no, deceive not thy ſelf; thou muſt hear Gods Miniſters preach whilſt thou art well. What, hath God given you dayes, that you ſhould ſpend your lives in ſin? No, no; ſaith God, I gave her time to repent, but ſhe repented not, Rev. 2. 21. And this is the leaſon that God gives thee time; That thou mighteſt repent. The Lord could have ſent thee to hell as ſoon as thou waſt borne, but that in mercy he gives thee life and time to repent, that ſo thou mayeſt find forgiveneſſe with God, and chat thou mayeſt become a new creature, before thou go hence and be no more ſeen. You that think to repent, reſting on the example of this thief, take heed leſt the Lord put you off: therefore labour to obey whilſt it is called to day, and make uſe of the Word whilſt it is ſounded in your eares, before theſe things be hid from your eyes.

THE SOVERAIGNE VERTUE OF THE GOSPEL. In a SERMON

BY That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex.

HEre are two things contained in this Text: the Patients, and the Phyſitian.

Firſt, the Patients; the broken in heart.

Secondly, the Phyſitian, Chriſt, it is he that healeth and bindeth up their wounds.

The Patients here are felt and diſcerned to have two wounds or maladies; Firſt, brokenneſſe in heart; Secondly, woundedneſſe: He binds up ſuch.

Brokenneſſe of heart preſuppoſeth wholeneſſe of heart: Wholeneſſe of heart is twofold; either wholeneſſe of heart in ſinne, or wholeneſſe of heart from ſinne.

Firſt, wholeneſſe of heart from ſinne, is, when the heart is without ſinne; and ſo the bleſſed Angels have whole hearts, and ſo Adam and Eve, and we in them before the fall, had whole hearts.

Secondly, wholeneſſe of heart in ſinne; ſo the Devils have whole hearts, and all men ſince the fall from their conception, till their converſion, have whole hearts; and theſe are they that our Saviour intends, The whole need not the phyſitian, but they that are ſick. The hearts that are whole, need not the phyſitian, but they that are broken and ſick. Sinne is in the godly, and they are ſick of it; even as when poyſon is in a man, it makes him ſick; why? becauſe the poyſon is contrary unto him. But ſinne is in the wicked, and they are not ſick of it; as poyſon is in a toad, and the toad is not ſick, becauſe a toad is of that nature which the poyſon is; and therefore he needs not a phyſitian. Will a Phyſitian go to cure a Toad? ſurely no, he will rather kill it, he wilt not cure it. So, as long as a man is not ſick at the heart of his ſin, Chriſt will rather kill him than cure him. When a man ſayes he is ſick, and yet can ſleep, eat, drink, and work, and look as well as ever he did, feels no pain, nor any thing to trouble him, what need hath this man of a phyſitian? So when a man lives in ſinne, yet never breaks his ſleep for it, but mindes his pleaſures, his profits, hath never the more pain nor anguiſh in his ſoule, he is ſoule-whole, and heart-whole, what need hath he of a Phyſitian? This is a man whole in his ſins.

The wholeneſſe of the heart is called fallow-ground, Jer. 4. 4. for it is like an unbroken field, not tilled nor manured; there can be no harveſt, becauſe the ground doth lie fallow; ſo there can be no harveſt of grace in that man, whoſe heart is fallow and unbroken; and therefore to repent and to break the heart, in Scripture is called the putting of ones hand to the plough, Luke 9. 62. to plough up the fallow ground of the heart.

Brokenneſſe of heart may be conſidered two wayes; Firſt, in relation to wholeneſſe of heart in ſinne: ſo brokenneſſe of heart is not a maladie; but an inchoative cure of a deſperate maladie.

Secondly, in relation to wholeneſſe of heart from ſinne; and ſo it is a maladie or ſickneſſe, and yet peculiar to one blood alone, namely Gods elect; for though the heart be whole, yet it is broken for its ſins: as a man that hath a barbed arrow ſhot into his ſide, and the arrow is pluckt out of the fleſh, yet the wound is not preſently healed; ſo ſinne may be pluckt out of the heart, but the ſcar that was made with plucking it out, is not yet cured. The wounds that are yet under cure, are the plagues and troubles of conſcience, the ſighs and groanes of a hungering ſoule after grace, the ſtinging poyſon that the blow hath left behind it; theſe are the wounds.

Now the heart is broken three wayes. Firſt, by the Law: as it breaks the heart of a thief to heare the ſentence of the Law, that he muſt be hanged for his robbery; ſo it breaks the heart of the ſoule, ſenſible to underſtand the ſentence of the Law: Thou ſhalt not ſin; if thou do, thou ſhalt be damned. If ever the heart come to be ſenſible of this ſentence, Thou art a damned man, it is impoſſible to ſtand out under it, but it muſt break. Is not my word a hammer that breaks the rocks in peeces? Jer. 23. 29. that is, Is not my word, my Law a hammer? Can any rock-heart hold out and not be broken with the blowes of it? Indeed thus far a man may be broken, and yet be a reprobate; for they ſhall be all thus broken in hell, and therefore this breaking is not enough.

Secondly, by the Goſpel; for if ever the heart come to be ſenſible of its blow, it will break ail to ſhatters. Rent your hearts, for the Lord is gracious, &c. Joel 2. 12. When all the ſhakes of Gods mercy come, they all cry, rent. Indeed the heart cannot ſtand out againſt them, if it once feel them: Beat thy ſoule upon the Goſpel: if any way under heaven can break it, this is the way.

Ariſtotle obſerves, that a hammer may eaſily break a hard ſtone againſt a ſoft bed; but if it be laid on an anvil, which will not give way underneath, ſtrike it as hard as you will with the hammer on the top, the anvil underneath props it from breaking, or if it do break, it will not break into ſhatters; for the anvil below helps the ſtone to hang faſt together: but if you ſmite it againſt a ſoft bed, it breaks it all to ſhatters. So, ſmite thy ſoule upon the Goſpel; preach the Law as much as you will, preach hell and damnation as much as you will, let that be the hammer; but then be ſure lay thy ſoule on the Goſpel, drive it to the Goſpel, ſmite againſt this ſoft bed, and then (if ever) it will break. If you ſtrike a ſtone againſt a hard anvil, though the parts thereof would fall aſunder, yet how can they flie off, when as the hard anvil will not give way? the hard anvil on the one ſide, and the hard hammer on the other ſide, ſtop up its way from falling aſunder, So, ſtrike the ſoule with the blowes of Gods wrath as much as you will, and let it be upon the Law; alas whither ſhould the Law open it ſelf that it might break? the Law doth but fear it on the one ſide, and the wrath of God doth terrifie it on the other, yet all this while it is not broken; the ſoule all this while knowes not what it ſhall doe: but ſmite it on the Goſpel, and this, with the Law, rents it and breaks it indeed. So Ioel he preached hell and damnation to the people of the Jews, and laid their hearts upon mercie, and then the hammer cries rent; for he is mercifull, &c. he laid them on the ſoft bed of the Goſpel, and then he ſmites them.

Thirdly, the heart is broken by the skill of the Miniſter in the handling of theſe two, the Law, and the Goſpel: God furniſheth him with skill to preſſe the Law home, and gives him underſtanding how to put to the Goſpel, and by this means doth God break up the heart: For alas, though the Law be never ſo good a hammer, and although the Goſpel be never ſo ſoft a bed, yet if the Miniſter lay not the ſoul upon it the heart will not break; he muſt fetch a full ſtroke with the Law, and he muſt ſet the full power of the Goſpel at the back of the ſoul, or elſe the heart will not break.

It is a pretty obſervation of Aristotle, Lay (ſaith he) an axe upon a block, and a great and mighty weight upon it, yet it will not enter into the block to cleave it; but if you lift up the axe and fetch a full blow at the block, then it enters preſently. So if the Miniſter have not skill to fetch a dead blow at the heart, alas he may be long enough ere he break it; but let him fetch a full blow at the ſoule, then doth he break it, if ever. I took unto me two ſtaves, ſaith the Prophet, the one I called beauty, the other I called bands, and with theſe I fed the flock, Zach. 11. 7. There is the courſe of a true feeder of the flock, he feeds them with the Law and the Goſpel; he takes his two ſtaves, and he layes about him, till the hearts of his hearers feel him: and this is the way to feed them, and to break them off from their ſins. Thus you ſee the means that God uſeth to break your hearts. He healeth the broken in heart. Hence obſerve,

That Chriſt juſtifies and ſanctifies. For that is the meaning.

Firſt, becauſe God hath given Chriſt grace to practice for the ſakes of the broken in heart; and therefore if this be his grace, to heal the broken-hearted, certainly he will heal them. The ſpirit of the lord is upon me, &c. He hath ſent me to heal the broken in heart, &c. Luk. 4. 18. If he be created maſter of this art, even for this purpoſe, to heale the broken in heart, he will verily heale them, and none but them. He is not like Hoſander and Hippocrates, whoſe father appointed them both to be Phyſitians; he appointed his ſonne Hippocrates to be a phyſitian of horſes, yet he proved a phyſitian for men; he appointed Hoſander to be a phyſitian for men, and he proved a phyſitian for horſes. He is not like theſe; no, no, he will heale thoſe whom he was appointed to heale: now God appointed him to heale thee that art broken in heart, and therefore without doubt he will do it.

2. Becauſe Chriſt hath undertaken to do it. When a skilful Phyſitian hath undertaken a cure, he will ſurely do it: indeed ſometimes a good phyſitian may fail, as Trajans phyſitian did, for he died under his hands; on whoſe tomb this was written, Here lies Trajan the Emperour, that may thank his Phyſitian that he died. But if Chriſt undertake it, thou maieſt be ſure of it, for he tels thee that art broken in heart, that he hath undertaken it, he hath felt thy pulſe already Thus ſaith the high and holy one whoſe name is holy; I dwell in the high and holy place, and with him that if of an humble and broken ſpirit, &c. Iſa. 57. 15. He doth not only undertake it, but he ſaith he will go viſit his ſick patient; he will come to thy bed-ſide, yea he will come and dwell with thee all the time of thy ſicknes; thou ſhalt never want any thing, but he will be ready to help thee: thou needeſt not complain and ſay, Oh the Phyſitian is too far off, he will not come at me. I dwell in the high places indeed, ſaith God, but yet I will come and dwell with thee that art of an humble ſpirit. Thou needeſt not fear, ſaying, Will a man cure his enemies? I have been an enemy to Gods glory, and will he yet cure me? yea, ſaith Chriſt, if thou be broken in heart, he will bind thee up.

Thirdly, becauſe this is Chriſts charge, and he will look to his own calling; To this man will I look, even to him that is of a broken heart, Iſa. 66. 2. Mark; I will look to him, I will tend him and keep him. Neither needeſt thou feare thine own povertie, becauſe thou haſt not a Fee to give him; for thou maieſt come to him by way of begging, he will look to thee for nothing; For, to him will I look that is poor, &c.

Fourthly, none but the broken in heart will take Phyſick of Chriſt. Now this is a Phyſitians deſire, that his Patient would caſt himſelfe upon him; if he will not, the Phyſitian hath no deſire to meddle with him. Now none but the broken in heart will take ſuch Phyſick as Chriſt gives, and therefore he ſaith, to him will I look that is of a broken heart, and trembles at my words, Eſay 66. 2. When I bid him take ſuch a purge ſaith God, he trembles, and he takes it. I bid him take ſuch a bitter Potion, or ſuch an untoothſome vomit, to feare him from ſinne; he trembles at my word, and he dares not but off with it: But when a ſoule doth not tremble, then the Phyſitian may ſay let him bloud; but he cares not for being let bloud; he cares not for corroſives, he cares not for his adviſe and counſell, he trembles not at his word; Chriſt will never come at ſuch a one; Chriſt bids thee follow ſuch a diet as to watch, to pray, to faſt, to mourne, &c. to keep in and to take heed to catechizing, grow not cold by being lukewarme, &c. If thou tremble at his word, well; If not, but that thou wilt go on in thy ſinnes, and be damned for ever, then thank thine owne wilfulneſſe. But if thou beeſt broken in heart, Chriſt will aſſuredly heale thee. Suppoſe thou ſhouldeft come unto Chriſt, be his phyſick never ſo ſoveraign, and thou ſhouldſt take it: yet if thy heart be againſt it, the phyſick cannot work. Imagination or fancie is a great thing in the good or ill ſucceſſe of phyſick. If thou carpe at his precepts, as too ſtrict, and except againſt his word as if it had an ounce of wormwood too much in it; If thy imaginations thus run againſt the phyſick, Chriſts phyſick will never cure thee; why ſo? thou art not broken in heart, to tremble at his word; he will help thee without faile; but then thou muſt tremble at his word, and take his directions, though he preſcribe thee to eate thine owne dung, and drink thine owne piſſe; take it I ſay what ever it be, and I will warrant thee health.

Obj. But thou wilt reply, I have but a little faith.

Sol. I anſwer, ſo had Peter; O thou of little faith wherefore didſt thou doubt? ſaith our Saviour, Matth. 14. 13. There is a little faith, and there is a great faith; O woman great is thy faith, Matth. 15. 28. whether it be a little faith or a great faith, ſo it bee true ſaving justifying faith, it is good phyſick, & it will aſſuredly cure thee. It is not the quantity of faith that ſaves a man, but the quality of faith. True it is, a great quantity of faith, becauſe it hath more of the quality, more of the truth, it heales more ſtrongly and more ſteadily; But faith whether it be great or ſmall, ſo it be true, that doth the deed. Shall the Patient doubt of his recovery becauſe of the ſmall meaſure of phyſick that the Phyſitian gives him? The Phyſitian gives but a dram of ſuch powder, but perhaps the Patient would have a pound, when as it may be the ſtate of his body will not bear it. The Phyſitian obſerves his meaſures in preſcribing ſo many ounces of this, ſo many ſcruples of that; there lies his skill in giving the true meaſure; ſo there is a true meaſure of faith, Rom. 12. 3. one man hath ſo much, and another man hath not ſo much faith. Abraham had more faith then Lot; the reaſon is, becauſe the ſtare of Lots ſoule would not beare ſo much as Abrahams. It is one of Hippocrates Amphoriſmes, Not too much at once.

A Phyſitian finds it dangerous ſometimes to empty the body at once, or to fill it all at once, or to heat it or to coole it all at once; it is the ſafeſt way to give by little and little; ſo God by little and little deales with thee; now he gives thee ſome faith, and then a little more.

Object. O but my faith is ſmothered; how then can I expect to be healed?

Anſw. I anſwer, a man is ſick, and Violets will cure him; now the Phyſitian makes a compound confection, ſo that the Violets doe not appeare, but onely in oyle; Now, will the Patient thus argue, I cannot ſee one leafe of a Violet, no nor yet ſo much as colour, therefore I will none of it, it will not heale me? So God gives many a ſoule unguentum fidei, an oyle of faith; now it may be the ſoule cannot ſee one jot of faith in himſelfe, yet he ſhall be cured becauſe there is faith in a confection, a mixed faith though there be none in manifeſtation. Thou weepeſt, mourneſt, doubteſt, and complaineſt, and thou canſt not beleeve as thou ſaieſt; yet thou never giveſt over crying my God my God: well, here is faith in a confection, but it may be it is ſo compounded with other ingredients that thou canſt not perceive it; for you muſt know that there is faith ſo great that it breakes out into a flame, and there is faith which is ſo ſmall that it does but ſmoak out a little; now whether thy faith be an inflamed faith or a ſmoaking faith, be of good comfort, thou ſhalt be healed. The bruiſed Reed ſhall not be broken, Mat. 12. 28.

Obj. But I am broken all to ſhatters, and I have no faith at all, how then can I hope to be cured?

Anſ. I anſwer, as thy heart may be broken, and yet be a right heart; ſo thy faith may be broken, and yet be a true faith: For it is ſometimes bound up in the whole, ſome; times it is broken, and all to peeces; A man that is broken in heart, although he have not faith bound up together in one act, yet he hath it broken in ſunder; never a part is miſſing, though no part cloſing one with another. The one whole act of faith is this, I beleeue that God is my God in Chriſt. Indeed it may be thou haſt not this faith in the whole, but if thou beeſt broken in heart, thou haſt this whole broken in peeces.

Firſt, thou beleeveſt that God is a God, there is one peece.

Secondly, thou beleeveſt that to whomſoever God is a God unto, it is only in Chriſt.

Thirdly, thou beleeveſt that he that truly repents, may ſay ſay that God is his God in Chriſt.

Fourthly, thou beleeveſt that repentance is a true hatred of ſinne as it is ſinne.

Fifthly, thou beleeveſt, and thy conſcience tels thee it is ſo indeed that thou hateſt ſinne, not only as it is able to damn thee, but alſo as it is ſin, and diſhonourable to God; now theſe are the parts of faith in the whole. Thou haſt all the parts of the whole, though thou haſt not theſe parts in the whole. Well then, thou haſt all the parts of true faith; as thou canſt not deny if thou beeſt broken in heart. Totum non diſſert realiter a partibus ſimul ſumptis. All the parts and the whole doe not differ really, ſayes the Philoſopher; he that hath three groats, cannot complaine hee wants a ſhilling; he that hath ruffe and ſtock and ſtring, can he be farre to ſeek for a band? ſo then if thou have faith in the parts on this faſhion, it is certaine thou haſt faith in the whole, though it appeare not yet to be whole.

Ariſtotle asketh this queſtion, whether the parts be before the whole or no; as for example, whether a man or a finger be firſt. I will not ſtand here to determine this queſtion; but this is certaine, that the whole is a relative thing, ſpoken in relation to its parts, & it is like the relation begins in the whole; for firſt, we ſay that a whole is that which conſiſts of parts, and then the parts are they that make up the whole, and therefore if thou verily beleeveſt in part, thou verily beleeveſt indeed. Thus David was a beleever in part, my very ſoule ſaith he is conſumed with grief Pſal. 31. 9. my ſtrength faileth me becauſe of mine iniquity, &c. verſe 10. I am forgotten as a dead man, &c. verſe 12. he was a veſſell of election, but yet you may ſee he was a broken veſſell; he could not beleeve in the whole, for he was afraid that God had caſt him out of his mind, like a dead and an undone man; neverthelesse he was a beleever in part, he was Gods broken veſſell.

Object. But I am ſure I have no faith, I goe whyning and crying up and down, I look upon my ſins with horror, I look upon Chriſt with horror, not a minume of faith that I have, how then can I be healed?

Anſw. Haſt thou a grounded reſolution to ſeek after God come what can come of it? Doſt thou deſire and long to be united with Chriſt? Then let me tell thee, ſuppoſe thou haſt no faith yet in being, yet thou haſt ſomething to ſecure thee from wrath; there is difference between Fides creditura and Fides credens, between faith about to beleeve, and faith that doth already beleeve. It is belief believing that ſaves a man: But belief about to believe, cures a man from being a reprobate. Though the fruit in the wombe be not yet quickened with reaſonable ſoule, yet it growes in the wombe, feeds in the wombe, and yet it hath no other life in it then may bee in a beaſt; yet becauſe it is in fieri a man, the Mother complaines not ſaying Oh I am afraid I have a beaſt in my wombe; no, ſhe will wait Gods leiſnre to quicken it; it is ſecure enough from being a beaſt; for it hath ſuch diſpoſitions as will not long be without the ſoule of a man in the ſame, though as yet there be nothing in it, but what may be in a beaſt; But yet the Mother is ſecured becauſe ſhe is perſwaded ſhee beares a babe in her wombe. So many poor ſoules are too haſty to cenſure themſelves; for grant thou haſt no faith as yet, yet if thou beeſt broken in heart, thou art about to have faith; only let the word have his full work on thee, unto which thou muſt diligently attend, and then this fides in fieri will be quickly fides in factum eſſe. Thus the blind man in the Goſpell was about to beleeve before he beleeved; he had a time of a fieri of faith; he was no beleever this time; for he had as yet no faith; neither was hee an unbeleever; for he was about to beleeve. Doſt thou beleeeve on the Son of God? ſaith Chriſt John 9. 35. he anſwered, who is hee Lord that I might beleeve on him? verſe 39. Beleeve? yea that I would with all my heart, who is he, and where is hee that I might beleeve? I have been hated for his names ſake, I have been caſt out of the Synagogue for his ſake; Lord thou knoweſt I would beleeve on him; but who is hee and where is hee? and he is vaniſhed away from me; I have ſought him; but I cannot find him. Then Chriſt told him, I am hee that now talketh with thee; and then he beleeved; and Saint Chryſtome obſervs that this blind man was about to beleeve, before he did deſire it in his ſoule; and ſo it may be it is now with thee; doſt thou beleeve in Chriſt? who is hee? ſaieſt thou, where ſhall I find that Chriſt is in me that I may beleeve in him? I weep and hunger, and I thirſt after Chriſt; but who and where is hee? I have ſought him in the word; but I find him not; I have ſought him in prayer and in all other his ordinances; but I find him not; I would beleeve with all my heart if I could find him. Thus the ſoule may be about to beleeve, though it doe not already beleeve; haſt thou gotten this ſame about to beleeve? be not thou diſmayed, the plaiſter is come; and it will heal thee.

Conceive theſe words aright I beſeech you; a ſpeech is not as it is taken, I mean only the broken in heart; for otherwiſe a man may be about to beleeve, yet never beleeve; about to be healed of his ſins, yet never be healed. Even like the wretch that Zophar ſpeakes of, who ſhall be about to fill his belly, and not be able to fill it, Job 20. 23.

There is a twofold about to bee; Firſt, either ſuch a thing as is about to bee, and that is the nature of it, and it will never be otherwiſe; but ſtill only about to bee. Secondly, or els ſuch a thing as is about to be, and that is the progreſſe of it, and not to reſt there, bun at the laſt to bee indeed.

Fear you then, all you that are vain, and as yet in your ſins; you are about to beleeve, and that is the nature of your faith; it is only about to beleeve; like the officers of the next yeare, who are about to be officers and yet are not. Beloved, never look to bee healed, if you be not broken in heart; It may be thou art broken from ſome of thy ſins; but if thou be not broken from them all, it is nothing; and thou cauſt not be healed. Alas thou maiſt be broken in ſome ſence, and yet never be healed. There is a double breaking, ſaith Ariſtotle, either breaking into great parts, as wood is broken into logs; or breaking into ſmall parts, as a ſtone is broken into powder; it may bee thy ſtony heart is broken, but it is only into leſſer ſtones, thou art fallen from greater ſins to leſſer, from bouzing and company keeping, to drinking and ſipping; from playing and gaming on the Sabbath, to talking of worldly affaires on the Sabbath; from praying not at all, to pray coldly. Alas, alas thou haſt a hard heart ſtill; when a great ſtone is broken into leſſer ſtones, the leſſer ſtone is as hard as the great ſtone; thy heart muſt bee broken to powder, if ever God heale thee.

Firſt, becauſe Phyſick wil never cure a man, unleſſe it may enter and run into the veines; and when it is entred into the body, and diffuſed up and down through all the diſeaſed parts thereof, then it cures; now if thy heart be not broken, the Phyſick cannot enter; give a purgation to a ſtone, it may moyſten the outſide, but it cannot ſoake in, to ſoften the ſtone; why, becauſe the ſtone is cloſe; but if the ſtone were broken into powder, then it would ſoake even into the heart of the ſtone.

God opened the heart of Lydia, and then the word entred. Acts 16. 14. Brethren, you have been under the hands of Chriſts Phyſitians ever ſince you were borne; but where is the heart that is broken? all the Phyſick is loſt, the word hath no entrance, it hath ſkinned the wound; and ſeared the outſide indeed; but the hardneſſe of the heart is not cured. How long have you been under Phyſick for the curing of your earthlineſſe and vanity? how long have you lien by it for your anger and malice, &c. under the means, yet never the neerer? whoſe hearts are broken? I feare the Phyſick doth not ſoake, it comes no neerer then the outſide. The Lord is nigh unto them that are of a broken heart Pſal. 34. 18. why? becauſe their hearts are open and broken, and Chriſt and his word comes neere, yea ſo neere that it toucheth them to the quick; But if yee be not broken in heart, no Balme, no Phyſick can come neare enough to cure you.

Secondly, thou canſt never be cured unleſſe Chriſt cure thee; now Chriſt will never take thee in hand till thou be broken in heart. A Phyſitian will not meddle with a deſperate cure, ſuch a one who is not capable of Phyſick. Let not any Phyſitian ſaith Hippocrates ſet upon a fruitleſſe cure. Now it is fruitles to give thee any Phyſick it is fruitleſſe to poure grace into thee, or to vouchſafe pardon to thee; this Phyſick will never heal thee ſo long as thou art not broken in heart; and therefore Chriſt ſcorns to take thee in hand. True it is if thou wert broken in heart, God would not deſpiſe thee; for the ſacrifice of God is a broken ſpirit; ſo ſaith the Pſalmiſt, A broken and a contrite heart O God ſhalt thou not deſpiſe, Pſal. 51. 17. ſo then if thy heart be not yet broken it is yet incurable. Indeed if we conſider Chriſts abſolute power, no heart is uncurable; for he can heale it what ever it bee, for all is at his command. But God doth not go according to his abſolute power, but according to his expreſſion and meaning of, and in his word; now the method that God ſets down in his word, is thus; firſt the heart muſt be broken and then it muſt or way be healed; ſo then ſo long as thou art not broken in heart, thou art incurable.

Thirdly, ſuppoſe Chriſt ſhould begin to heal thee, thou being not broken in heart, wilt alwayes be taking off the plaiſter before thou be cured; ſometimes God terrifies thee with the law, and then thou pulleſt off that plaiſter; Even like unto a dainty Dame, who having taken phyſick, and feeling it begin to wamble in her ſtomack, puts a feather in her throat to cauſe her to vomit it up before it have its full working. And thus many take hopes and comforts and promiſes before the ſet time.

In ſome phyſick, a quarter of an houres difference may coſt one his life; when a man is to be cut of the ſtone and he bee bound hand and foot, yet if he doe but ſtirre or ſtruggle before the Chirurgion hath quite done with him, it is a thouſand to one but he dies for it; ſo they in the ſecond Pſalme had a ſtone in the heart; Chriſt would have cut them for the ſtone, but they would not be bound, they would not endure their cutting, no let us break his bonds aſunder, and caſt away his cords from us, Pſal. 2. 3. men cannot be ſmitten at a Sermon, but oh they muſt preſently have comfort; as ſoon as once the phyſick beginnes to make the head to ake, and the ſtomack to be ſick, and the man to be exceeding ill, it is a ſigne that the phyſick doth now begin to worke; but if this man ſhould deviſe how to vomit it up, or to gliſter it out, he looſeth all the benefit of the phyſick; keep this plaiſter on as long as thou canſt, if ever thou meane to be healed. If the wound be throughly whole, the plaiſter will fall away of it ſelf. Should a man have never ſo good a plaiſter and ſhould every foot be taking it off, it would never do him any good. If God have ſhot an arrow into thy heart, bind the plaiſter to the ſore, and let it there reſt till the malignity of the ſore and venom of the wound be put out. But if thou be not broken in heart, it is in vain to miniſter or to ſay any thing unto thee, becauſe thou wilt not abide the phyſick within thee, nor ſuffer the gripes that thou muſt ſuffer if ever thou be healed. And therefore all you that are broken in heart, in any meaſure or manner, be of good cheer, the Lord will heal you; he health the broken in heart.

See here theſe particulars.

Firſt, for the ſeaſonableneſſe of it, when it is a ſeaſonable time to be healed, and that is when the heart is in need, and it is in need when it is broken; as a man is in need of meat, when hee is hungry; ſo a man is in need of meat, when hee is broken in heart: God will give thee that which thou needeſt, and that in due ſeaſon ſayes Auguſtine. In an acceptable time have I heard thee, Eſay 49. 8. God lookes when it will be moſt ſeaſonable to give grace, and then he gives it; therefore wait, never complaine of Gods delaying his hand; if he do, it is but for a better ſeaſon; I have need of healing already ſayeſt thou; but if God do nor yet heal thee, then thou muſt know it is not yet ſeaſonable, and the more need thou art in, the better welcome is help when it commeth.

Secondly, when it is moſt profitable for thee; when he is broken in heart, it will do him good to be healed; but if God ſhould heale thee before, it would hurt thee; when the Corroſive hath wrought out his worke, then it is good to have a Cordiall; now the Cordiall will help the man; but if the Phyſitian ſhould give him a Cordiall firſt, it would helpe the diſeaſe, and endamage the man. Comfortable Cordials before the time have bin the damnation of many ſoules. Oh thou wouldſt fain have comfort for thy ſoule; what? before the Corroſive hath eaten out the ſin? thou wiſheſt thine own poyſon; If God let thee wait for thy healing, underſtand that he doth it for thy good; only let his Corroſives work their full courſe, and then he will heal thee. Wait on the Lord ſaith David Pſal. 27. 14. give not over waiting how long ſo ever it be, and he will heal thee aſſuredly when it ſhall be beſt for thee.

Thirdly, in puncto, euen juſt in the very nick of thy brokenneſſe in heart will his healing come. It is well obſerved that the word in the originall is put in the participle indifferent to any time, whether paſt, preſent or to come, he doth not ſet down any time, becauſe he will doe it punctually, juſt at the pinch, when thou art broken in heart; Oh then if thou be not yet healed, know then that thou art not yet come to this punctum; but when thou art come to it, then thou ſhalt be healed. What if thou doſt lie under the heavy and frowning hand of God? doe not ſhake it off, but kiſſe that rod, & humble thy ſelf the more: Sometimes God lets a broken heart ſhake off his hand a little too ſoon, ſometimes again he will not let them. David would faine have ſhaken it off; but he could not; God would not let him. Lord rebuke me not in thine anger, ſaith hee, &c. Pſal. 38. 1, 2. How did he know that Gods arrowes ſtuck in him faſt? It ſeemes that he had been pulling at them; he would faine have had them out, he would have been comforted all on the ſuddaine, but he could not; God would not let him. Lord rebuke me not (ſayes he) in thine indignation, &c. Rebuke meas much as thou wilt, but let it not be in thine indignation; chaſten me as much as thou wilt, but let it not be in thy heavy diſpleaſure. Oh pluck out thine arrowes, take off thy hand; I pluck at them, but they ſtick faſt; I ſhake and rub to get off thy hand, but it preſſeth me ſo ſore that I cannot get it off. Beloved, it is neceſſary that ſome while Gods own people ſhould bleed under Gods wrath; for by this means the corruption of ſin is purged out. Thus you ſee in ſome God will not let them ſhake off his hand; others, if they will needs have it off, they ſhall, that they may afterwards ſee their own folly. Thus many a poor childe of God, in conflict of conſcience and ſenſe of Gods wrathfull diſpleaſure, ſcrapes comfort too ſoon, and God lets them take it before he gives it: he would have had them firſt throughly cured, but they were loth to be humbling their ſoules ſo long: but ſee the event of it, the ſore is only skinned over, and at the laſt the wound it breaks forth afreſh, and then it may be they lie ſeven years together and get no comfort, yea ſometimes twenty yeares, yea, I have known ſome that have lived ſo thirty yeares. Now they may thank their own folly; for if they would have been ruled by Chriſt, and been humbled all together at the firſt; they might have eſcaped this ſcouring; but now they repent it every veine in their hearts, and can hardly claw it off untill death. I call theſe the children of God, becauſe they have lyen a long while under Gods hand, and yet ſtil cry after God, it is a ſigne they are his children; for Gods children are many times in affliction a long while; ſee it in Job, &c. Neither can I belive, but that all thoſe that lie ſundry yeares on this faſhion ſtill crying after God, are the children of God; or at the leaſt, it is ſo to be hoped: for if they were reprobates, and had ſhaken off Gods hand, pluckt out his arrows, and ſcraped after comfort, he would either let them fall into a perpetuall fools-paradiſe of preſumption or ſecurity, or elſe let them moulder away in deſpaire, not caring to ſeek after God in the means at all. And therefore, beloved, pluck not out Gods arrowes too ſoon: I ſpeak net to all, for ſome will not pluck them out when they ſhould; but I ſpeak to all ſuch as are over-haſtie for to get Cordials before the Corroſive have had his full working. If men be never ſo little humbled, reformed, or wrought upon, preſently they think they be in very good caſe: the very Heathen could ſay, we are commonly deceived with ſeeming vertue and grace; and hence it is that wicked men are humbled by halves, They think, they are throughly humbled, when their hearts are broken by halves; they think they are broken in heart. And as a ſtick that is half in the water, and half above the water, ſeems to be broken or bent in the middeſt; ſo theſe men when they are half in their ſinnes, and half out, ſeem to themſelvs to be broken-hearted: But if the ſtick were either al in the water, or al out, would appeare as it is: it ſeemes to be broken, when as it is not: ſo, many being half in their ſinnes, and half out, ſeem to be broken-hearted, when indeed they are not.

But (beloved) before I can give you the healing here in, this Text, it is good reaſon that I examine you whether you be broken in heart, or no. Prognoſtica praecedunt Therapeuticen, ſayes Argaſtus; Prognoſtiques, and telling the ſignes and ſymptomes of the diſeaſe, are before the healing of the diſeaſe. When we believe a thing to be ſo, we have a proverb to ſay 'tis a ſigne 'tis ſo. Doeſt thou ſay thou art broken in heart? 'Tis a ſigne 'tis ſo, 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 thy carriage is ſo mortified; A ſigne tis ſo, thy communication is ſo heavenly; A ſign tis ſo, thy companions are ſo holy &c. If a man cannot caſt thy water on this faſhion, thou art not broken in heart. And therefore Signa tibi dicam, &c. I will help thee with the ſigns and ſumptomes of a broken heart, that ſo thou maieſt examine thy ſelfe.

The ſignes I reduce to theſe two heads.

Firſt, a breaking from ſin, as a rotten member is broken from the body; ſo that the heart is then ſaid to be broken indeed, when it is broken off from ſin.

Secondly, a breaking in it ſelfe, ſo that the heart is ſaid to be broken when it is broken with ſorrow and ſelfe-denyall, ſo that nothing can peice it up againe, but the favour of God. Theſe two made up a broken heart, and therefore they ſhall be the heads of examination.

Firſt, then doe thy ſins goe thick away from thee? when the cold is once broken, wee uſe to ſay, now it is going away, not in the rhume as before, but in thick fleam. If thou be broken in heart, then thy pride, thy earthlineſſe, thy ſelfe-love, thy deadneſſe to good duties, and all thy ſins go thick from thee. It may be thou haſt ſome poares in thy heart, and thy ſins fall away from thee in the rhume, but if they goe not away from thee in thick fleame, the cold of thy frozen heart is not yet broken. The ſins of Zacheus were injuſtice and oppreſſion, &c. but as ſoone as ever he was broken in heart, theſe ſins went away thick from him, not dropping as if he were loth they ſhould part but in great flakes, Zacheus ſtood (ſayes the text) and ſaid unto the Lord, behold half of my goods I given unto the poor, &c. Luke 19. 8. ſee how his ſins went away; every word voids thick fleam.

Firſt, he ſtood; before he clymed and gazed after Chriſt, but being broken in heart, he ſtood ready preſt to doe what ſoever Chriſt would command him. Secondly, he ſaid unto Christ; before Chriſt might have ſaid unto him what he would; what cared hee? but now that he is broken in heart, here is hardly a word that Chriſt ſaid unto him of any ſuch matter yet he ſaid to Chriſt.

Thirdly, Behold before his behold was carnall, hee did what he did to be ſeen of men, if ever he gave ought, he loved that men ſhould behold, but now all his care was that Chriſt would behold it.

Fourthly, I give. Before hee thought, I will give was enough, I will give when I dy, I will build hoſpitals when I am dead; but now that he is broken in heart he gives it forth-with.

Fifthly, the halfe of my goods; before he counted a penny or a farthing to a poore body, a great matter, a great dole, if given now and then; but now that he is broken in heart, the halfe and not only of the ſuperfluitie, but alſo of Eſaus very ſubſtance and goods, as it is in the originall, I give to the poor, not as men commonly doe, light come, light goe; it may be they feaſt their rich neighbours, but hee gives halfe his ſubſtance to the poor Saints of God.

Sixthly, And if I have taken any thing wrongfully, though it were not much; If I have taken any thing, though not from the rich and great ones, but from any, rich or poore, young or old, ſtranger or not ſtranger, no matter who; if I have taken any thing from any man by falſe accuſation, not only againſt Law where the Law binds me to reſtitution, but if I have taken any thing by forged cavillation, though the Law will boulſter me out, yet I reſtore him; he did not ſay, I give him, as many will do, calling that which ſhould properly be called reſtitution for wrong, a gift I give, ſay they; he ſayes not ſo; but he caſteth off the thought of a gift, and doth what he doth by way of reſtitution.

Seventhly, If I have taken any thing; before he could ſwallow down the known wrongs that he did; but now that he is broken in heart, he makes a mends for the wrongs which peradventure he did not, to be ſure, If I have taken, I reſtore, his reſtitution goes abſolute; although his wrongs goe upon ifs, I reſtore him ſaies he; and that not nigardly or ſcantly, or no more the needs muſt, but four-fold▪ Thus he reaſons; now he is broken in heart; his ſins go thick away from him.

The text but even now called him little Zacheus, before he had ſeen Chriſt; merito adhuc puſillus quia nondum viderat Chriſtum. Iuſtly might he be ſaid to be little Zacheus, becauſe then he had not ſeen Chriſt; but as ſoon as ever hee had ſeen Chriſt whom he had wronged by theſe wrongs; as ſoon as ever he was broken in heart, he became a great repenter, his ſins ran thick away from him. As ſoon as the boyle is broken out comes the matter; As ſoon as the vein is broken, out comes the blood; true it is adrop of blood may come though the veine be not broken; if the finger be but rac'd a few drops may come, but if the veine be once broken, out comes the blood thick and threeſold; If thou doſt but prop off thy ſins now and then, thy hear was never broken; for if thou waſt once broken in heart, thy reformation would come apace, thy repentance and thy amendement would come thick and threefold; but if we preach and exhort, and yet ſee but thin reformation in thee, as a ſight or ſo, thou was never yet broken in heart: if thy heart be yet full of thy ſelf-love, full of thy pride, luſts, &c. if thy affections bee yet full of earthly deſires, worldly delights, vaine hopes, carnall feares; if thy backe be yet full of thy gariſh and humerous apparell, thy heart is not yet broken; why? becauſe the filthy matter runs not out.

Zacheus when he was broken in heart, his corruptions ran out apace; both his unreadineſſe to good duties, and his deadneſſe and dulneſſe to holy duties: Chriſt need not ſay much unto him; for he ſaid unto Chriſt; his deſire of the credit of the world ran out, for he gave the halfe of his goods to the poore; his backwardneſſe and delaying ran out; for he made preſent diſpatch, I give, his very ſecret and unknowen iniquities ran out, if I have taken, &c. All his ſins ran thick away from him. why? becauſe a broken heart can hold no ſin; this is the firſt ſigne of a broken heart from ſin; if it be broken from its ſinfull courſe.

The ſecond is, if it be broken from its wildneſſe; the Hauk is then broken when it is made fit for the Lurk, and the colt is broken when made fit for the ſaddle; if he be not broken, he will not be willing the rider ſhall come on his back; man is borne like a wild Aſſe colt, Job. 11. 12. ſo thou waſt borne, and ſo thou haſt been, and art thou not as yet broken from it? if thou be broken in heart, then thy heart is tame to every commandment, to every truth, and thy affections are tame to every precept. It is Calvins ſimilitude, thou art not yet (ſaith hee) fit for Gods ſaddle, if thou let the Devill, the world, 〈◊〉 luſt ride thee, thou muſt be broken 〈◊〉 thy wildneſſe, or elſe thou art not broken in heart; it may be thou art a 〈◊〉 bridled from thy luſts; alas ſo thou maieſt be, yet be wild for all that. Bee not like thoſe beaſts Pſal. 32. 9. For though they be bridled and held in, yet they are wild ſtill, Be not like horſe and mule, ſaith Ambroſe, for though they ſuffer bit and bridle, yet had they rather be at rack and manger, or a graſſe in the field, they delight not to be ſadled.

Doſt thou not deſpiſe to be curbed by the word, to be bitted by reproof, wouldſt thou not rather be free; God caſteth in good motions into thy heart, and thou caſteth them out, and they vaniſh; God pu • in good purpoſes into thy heart, but thou flingeſt them off, and doſt not fulfil • • hem, like a wild horſe that flings off 〈◊〉 rider. Thou canſt not be croſt a little but preſently thou art wild with choller and anger; thy fleſh and blood cannot endure it, and doſt thou yet ſay that thou art broken in heart? no, no; thou waſt born a wild Aſſe Colt, and ſo thou art ſtill. Thou wert borne a wild olive, and ſo thou art ſtill. Thou was never yet broken in heart, never yet broken from ſin; if thou wert broken from thy wildneſſe, then every exhortation would tame thee; then thou wouldſt be glad to bee reprooved, and controuled by the word; Thou wouldſt leap at every commandement, were it never ſo ſtrict, But if thou count it preciſeneſſe and too much ſtrictneſſe to be holy amd zealous, I ſay thou art yet but a wild colt. Oh my brethren we have many amongſt us who are like Iſhmael, who was a wild man, Gen. 16. many wild men, who pray wildly, and thinke wildly, and heare wildly; their hearts are wild gadding hearts; while the word is preaching, they follow their own imagnations.

Dareſt thou venture upon any ſin againſt the Goſpell of Chriſt, and dareſt thou live in it till thou art a wicked Bedlam, The Pſalmiſt brings all ſuch in as if they were mad Bedlams, ſaying; why doe the heathen ſo furiouſly rage, &c. Chriſt would have bound them, but they forſooth were too wild; they would not be bound; but ſay they let us break his bonds, and fling off his cords: they will not bee bound to ſuch ſtrictneſſe dareſt thou ſweare and lie and covet, and be drunk, &c? alas man man thou art in a mad vaine. Dareſt thou break the ſabbath; live in thy luſts, &c. a fury hath taken thee, thou art a mad man; God muſt breake that wild heart of thine, elſe thou canſt not be tamed, it may be thou art bridled from ſin; but doſt thou bridle thy ſelf; if not, thou art wild for all the bridling thou haſt: you never ſaw a horſe bridle himſelf; no, no; it is wilde, peradventure thou doſt bridle they ſelfe when thou art not much tempted; but if thou beeſt broken in heart, thou wilt refraine all provocations whatſoever. I will keep my mouth, &c. Pſal. 39. 1. while the Devill was before him, as Hierom expounds it, or while Shimei was before him to tempt him with wicked reproaches and diſgrace full ſpeeches, as Baſil and Theodoret expoound it, then would David keep his tongue as with a bridle when he was greatly tempted to ſin. Here then is all the triall; canſt thou bridle thy ſelfe from ſin when thou art tempted to ſin? if thou bee broken in heart, thou canſt; but if thou canſt not, thou art wild unto this day. The wild beaſts are tame enough till a prey comes before them, and ſo thou maiſt be tame when temptations are down; but art thou tame when a temptation is before thee. This is a ſecond ſigne of brokenneſſe of heart if thou bee broken from thy wildneſſe.

Thirdly, if thou bee broken in heart, then thou art broken from thy pride, and thou wilt ſtoop to Gods word in all things. A broken heart is an humble heart, I dwell with him ſaith God Eſay. 37. 15. pride is the root of all ſin; what is the reaſon that any dare ſin, but becauſe they think better of themſelves in their ſins then they do deſerve? for did a man but thinke he were accurſed and a damned wretch in ſinning againſt God, be durſt never ſin, or did a man feele that every ſin makes a man filthy; yea more filthy then a toad; did a man feele his owne damned condition, he durſt not live in ſin? a man thinkes better of himſelfe then hee deſerves whenſoever he ſins againſt God. Heare and give care and be not proud, for the Lord hath ſpoken it, Jer. 13. 15. If the Lord ſpeake, and thou doe not heare and obey, thou art proud, Oh but I am not proud, then thinkeſt thou, for I will heare the pooreſt body in the ſtreet when they ſpeake to me; yea and I will and do give the wall to my betters, wilt thou ſo? wilt thou give man the wall and take the wall of God? is not this pride? ſweare not ſayes God; yet thou wilt take the wall of that commandement, and ſweareſt. Let not the Sun go downe upon thy wrath ſayes God; thou takeſt the wall of that commandement too; and canſt remember an ill turn, a moneth after, ſo, &c. This is execrable and abominable pride. Thou ſeekeſt after thy profits and pleaſures more then after the glory of God. I cannot live elſe, ſayes one; I cannot be merry elſe, ſayes another; and I muſt tell a lie now and then, and muſt ſuffer bouſing and ſwearing in my houſe, or elſe I cannot live. Thou proud wretch, what muſt thy mirth and thy credit perke above the commandement of Chriſt? The wicked through the pride of his countenance will not ſeeke after God, Pſal. 10. 4. It is wicked pride indeed when thou ſeekeſt thy ſelfe more then God. I tell thee the word hath not broken the heart untill it hath broken the neck of this pride of thine; never tell me that thou art not proud in thy apparell; if a ſervant goe never ſo meanly in apparell, yet he is proud if he obey not all his Maſters lawfull and good commandments, never tell me thou boweſt to God or thou kneeleſt in prayer to God; cluck & crouch, bow and bend thou never ſo much, yet thou art proud, if every corruption of thine will not yeild to every commandement of God; thou art not broken in heart; for if thou wert broken in heart thou wouldſt ſtoop to all Gods commandements. Doſt thou mock at preaching, &c. tuſh, thou wilt not be ſo preciſe, If ever thou be one of his, thou wilt not only obey him, but alſo be circumſpect in all thy obedience; nay if thou be broken in heart, thou wilt not only ſtoope to every commandement of God, but alſo count it thine honour and glory, though it be the meaneſt office in his ſervice. Thou art my glory ſayes David, David that was broken from his pride, counted it his glory to obey God, his glory to ſerve God, yea his glory to be reproached for his ſake, Thou art not broken in heart till thou count it thine excellency to ſerve We uſe to ſay ſuch a ones excellency is in his learning or wit, &c. but he is too preciſe and too holy as if it were not a mans excellency to be pure and zealous, and to ſerve God: But I tell thee if thou count it not thine honor to be forward for God, and to be nicknamed for Chriſt, thine excellency to lie in this that thou art godly and heavenly, thon art a proud fool; when John Huſſe was to write upon the Epiſtle of Saint Iames, he counted it ſuch an high office of dignity that he was confounded at his owne indignity, ſaying unto God, Hei mihi laudare to contremiſco; he counted it ſuch an honour to doe any thing for God that he was aſhamed at his owne vildneſſe. O my brethren God is called the excellency of Jacob; it was not their valour nor wiſedome, but this was their excellency, that God was their God; thy riches are proud riches if thy excellency lie in them more then in God; if thou doſt not go about every commandement as thine excellency, thy obedience is proud. This is a third ſigne of a heart brokeu from ſin if it be broken from its pride.

IN the end of the former chapter the Prophet reproveth the ſpeciall ſinne of Idol▪ ſhepheards who followed their own pleaſures and profits, not regarding their flock. Now he reproves the generall ſin of ſecurity in the people, and namely in this, that whereas the righteous periſh, yet no man layeth it to heart; and mercifull men are taken away, none conſidering, &c.

This verſe is a complaint of the Prophet touching the people in generall, for that they conſidered not the Iudgements of God upon them in taking away the righteous from among them.

In the words themſelves we are to conſider.

Firſt, the work of the Lord, viz. the righteous periſheth and merciful men are taken way.

Secondly, the peoples ſin in not conſidering it, not regarding this work of the Lord, which is, that the righteous may be delivered from the evill to come.

By righteous is here meant not ſuch as are legally righteous by the workes of the law; for ſo no man is righteous, but by righteous is here meant ſuch as are Evangelically righteous, by the righteonſneſſe of faith in the Goſpell.

Periſheth, that is, from the earth; for otherwiſe the righteous periſh not.

No man conſidering, that is, no man lamenting, mourning, or grieving for the loſſe of them.

The firſt thing then to be conſidered, is from the firſt part; and it is plaine out of the words of the text, That all men muſt dye; even the moſt holy and moſt righteous; for they are all ſubject to the ſtroak of bodily death as well as the wicked; There is no remembrance ſaith Solomon of the wiſe more then of the fool; and how dyeth the wiſe man? even as the fool, Eccleſ. 2. 16. ſo Zacha. 1. 5. Your farhers, where are they? and the Prophets, doe they live for ever? ſo that we ſee Prophets and fathers dye as well as other men; yea thoſe Worthies recorded in the Scripture, Noah, Abraham, David, &c. they are all gone the ſame way, they are all dead.

The firſt reaſon is, becauſe it is appointed unto all men once to dye, and after that comes the judgement, Heb. 9. 27. God hath thus decreed it, and therefore itmuſt be ſo.

Secondly, becauſe all men and women are of the dust; and therefore muſt return to the duſt again; duſt thou art, ſaith God, and unto duſt thou ſhalt return, Gen. 3. 19.

Thirdly, becauſe, all have ſinned, even the moſt righteous man; now the wages of ſin is death, Rom. 6. 23. the moſt righteous man muſt dye.

Fourthly becauſe, as death came into the world by ſin, Rom. 5. 12. ſo ſin muſt goe out of the world by death; and therefore it is needful that the righteous die, that ſo they may be freed from ſin.

Object. But ſome may object and ſay hath not Chriſt aboliſhed death? why then do the righteous die.

Anſw. I anſwer he hath aboliſhed death; as he hath aboliſhed ſin; now he hath not taken ſin quite away from us, for we ſee it doth ſtill remain in us; neither hath he quite aboliſhed death from the righteous, for we ſee they all dye; but hee aboliſhed the dominion of ſin, ſo that it doth no longer raign in us; and ſo hee hath taken away the dominion of death, ſo that it doth not rage as a Tyrant over us, ſo that it is not hurtfull unto us as a puniſhment, but as a means to convey us into a better life. Chriſt hath taken away the ſting both of ſin and death; though not the things themſelves away from us; yet he will one day free us from them both; ſo then the righteous muſt ſuffer death as well as the wicked, though not in the ſame kind.

Let no man then look to be exempted from death for his righteouſneſſe, nor from any outward miſeries that may befall the ſons of Adam; nay if we are the ſervants of Chriſt, we muſt look for a greater ſhare in theſe then other men; greater croſſes, greater afflictions, greater ſickneſſe and harder pangs of death do oft befall the righteous, as it did unto this our brother, who though he were old and ſtricken in yeers, yet the pangs of death were ſtrong upon him. Thoſe whom God will make heires of Eternall life, he ſuffers them to have a greater portion in theſe afflictions. But the wicked are fat and full, and die with their bones full of marrow, as Job ſpeakes; they commonly have little ſickneſſe and an eaſie death: but the godly do ordinarily undergoe greater pangs; let none therefore think that for his righteouſneſſe he ſhall be free.

Secondly, conſider we here how few amongſt us have learned this Arithmetique, namely to number our dayes, and they are but ſhort, even a ſpan long; who is there almoſt that thinkes on death? who prepares himſelfe for it? and yet all, even the moſt righteous muſt die; for God hath placed that fiery blade of death at the entrance into the Paradiſe of heaven, ſo that none can enter before they taſte of death, and all muſt taſte of it, yea the moſt righteous are not exempted from the ſtroak of death. This then ſhould teach us to labour to draw our hearts from the love of this preſent life; and what can better perſwade us and wean us from the love of this world, then a due conſideration of death? wee know we muſt all die, and therefore we ſhould prepare our ſelves for it. If any prophane perſon amongſt us knew that this night muſt be his laſt night, and that now hee had no longer to live, would not this amaze him and make him bethink himſelfe and to prepare for death? If rich coveteous men which ſpend the whole courſe of their life in providing for the things of this life, did truely conſider of death, and that their end draweth nigh, would they doe as they do, when this life and all the things of this life, and all our joyes and pleasures of this world ſhall ſhortly have an end? for when death comes, they ſhall all be taken from us, or rather we from them. Oh how excellent a thing is it then for us to be drawne from the things of this life unto a due conſideration of death, and of thoſe heavenly Ioyes and happineſſe to come! Oh you that look for theſe things, what manner of men ought you to be in holy life and converſation?

Thirdly, ſeeing wee all muſt die, and this preſent life muſt come to an end, this ſhould teach us to prepare our ſelves for a better life; to provide for a ſurer building, a better eſtate which ſhall never periſh. Philoſophers who were but heathen men, could meditate on death, ſetting it alwayes before their eyes. But this is not enough for us that are Chriſtians; wee cannot truly prepare our ſelves for it unleſſe we firſt build a ſurer foundation in providing for a better life, which ſhall never have an end; and this no Heathen or wicked man can ever do. Oh how wofull would that meſſage be unto a wicked man, that was brought unto good King Hezekiah, Comes, ſet thy houſe in order, for thou muſt die, and not live; and why ſhould it be terribl unto him? ſurely becauſe he hath no hope of a better life, he hath not provided for a better habitation. Conſider then with what comfort thou couldſt entertain this meſſage; with what comfort canſt thou meet with death? for he is no Chriſtan that cānot in ſome meaſure willingly meet with death, for by it we paſſe unto a better life: for as this our brother ſpake often, hee that would have comfort in death, muſt look beyond death; he muſt not fix his eyes on the terrors of death, but he muſt look beyond to that glorious inheritance to which wee are paſſing through death, and there ſhall he behold his Saviour putting forth his hand ready to receive him; there ſhall he ſee the bleſſed Saints and Angels whoſe company he ſhall enjoy, beſides an infinite heap of Ioyes and happineſſe that is prepared for him alſo. O my beloved, nothing will make us willingly to entertaine the meſſage of death, but only the comforts of the life to come. Oh let us labour then for theſe comforts that ſo we may be provided againſt death; were it not a fooliſhneſſe for a man who being a tennant at will, and ſhortly to be turned out of his houſe, never to take care for another until he is caſt out of doors? Beloved we are all tennants at will and we are very ſhortly to be caſt out of our dwelling houſes of clay, and ſhall we not provide for a ſurer habitation? Death is at hand, and our life muſt ſhortly have an end; let us therefore labour to be aſſured of a better life, when this is ended, that ſo with comfort we may meet with death.

Now we come unto the ſecond point which is here to be conſidered; taken from the complaint of the Prophet that the people did not conſider nor lay it to heart. viz the death of the righteous, whence I note, that The death loſſe of good men muſt be laid to heart as a ſpecial cauſe of grief and ſorrow.

We ought juſtly to be grieved at the death of a righteous man, when God taketh him from amongſt us. How did the Prophet Jeremy and the people lament the death of that good King Joſiah, 2 Chron. 35. 23. ſo devout men made great lamentation for the death of Stephen, Act. 8. 2. ſo all Iſrael lamented the death of Moſes Deur. 34. 8. And Joaſh the King of Iſrael weept for the death of the Prophet Eliſha, 2 Kings 13. 14. and thus wee ſhould lament and ſorrow for the death of any righteous man, yet not in reſpect of themſelves, as if their caſe were worſe now then before, for they are now more happy.

But first, in regard of Gods glory whereof they were inſtruments to ſet it forth; for ſince they were taken away, Gods glory is impaired; becauſe there are the fewer left which doe truly ſerve and worſhip him; for as David ſaith, the dead praiſe not the Lord, &c. Pſal. 115. 17. ſo then they being dead, do not praiſe the Lord among the faithfull on earth any longer.

Secondly, in regard of the great loſſe that others have by their death, who have alwayes received much good by them in their life; for the godly doe ſo order and behave themſelves in all their wayes that they doe good whereſoever they come; therefore when they die, it muſt needs be a great loſſe unto ſuch who might if they had lived, been bettered by them.

Thirdly, we ought to lament the death of the righteous in regard of the evill to come; for while they live, they are as a wall about us to keep Gods judgements from us; if there had been but ten righteous men in Sodome, it had not been deſtroyed Gen. 18. 32. If there be a meſſenger one among a thouſand, ſaith Elihu, to ſhew unto man his uprightnes, then is God gracious unto him Job 33. 23. Run ye to and fro in the ſtreets of Jeruſalem ſaith God, and ſee if you can find a man, if there be any that executeth judgement, and ſeeks the Lord, and I will pardon it, Jer. 5. 1. ſo that if there had been but one righteous man among the people in that city, the Lord would have ſpared them even for that ones ſake; and therefore the Lord ſpeaking of the righteous, ſaith, I will faſten him as a naile in a ſure place, he ſhall be as a glorious throne unto his fathers houſe. Eſay. 22. 23. Oh conſider then what a loſſe we have when the righteous dye; we are like to periſh, when the naile that was in the ſure place is remooved, cut downe and falles; for then the burden that was upon it, ſhall be cut off, Eſay, 22. 25. You therefore of this Congregation, conſider, and lament for this your loſſe, in that this good man is taken from among you; for who knowes whether God ſpared this congregation even for this good mans ſake? for it is the righteous only that God reſpects, and for their ſakes he will ſpare a whole people; therefore ſurely as Solomon ſaith, the righteous is better then his neighbour, yea though never ſo poore and deſpiſed in the eyes of the world, yet are they precious in Gods account; when I make up my Jewels (ſaith God) I will ſpare them Mala. 3. 17. ſo that the righteous are Gods Jewels, the excellent of the earth, are precious in Gods ſight; and have we not great cauſe then to lament for the loſſe of ſuch?

Seeing then it becommeth all Gods children to lament the death of the righteous; O how farre then are all ſuch from the ſpirit of God, who are ſo farre from lamenting, that on the contrary they rejoyce at the death of the godly man, becauſe he ſtood in their way? they could not follow their workes of darkneſſe as they would, but hee hindered them, he ſtood in their light, they could not run on in ſin and wickedneſſe, but he would be reproving, admoniſhing, and telling them of their faults, and this makes them long for the good mans end, and to rejoyce in it when it doth come; theſe doe not conſider that when the righteous is taken from the earth, then they lie open unto the judgemens of God; But as the Sodomites thruſt out juſt Lot out of their city, that ſo Gods vengeance might fall the ſooner upon them; for till he was gone, the Lord would not deſtroy them Gen. 19. 21. Even ſo doe theſe men deſire to bee rid of the righteous, and rejoyce when they are taken from them, not conſidering that they are open to Gods vengeance which hangeth over their heads ready to devoure them.

We ought then to be moſt grieved for the death of the righteous, when any of the Saints are taken away by death; Oh what a comfort is a righteous man to the children of God? what a feeling of grace is there in ſuch a one? what comfortable words come there from the mouth of ſuch men? how full of comfortable ſpeeches was this poore man alwayes miniſtring comfort to thoſe that came to viſit him? what a loſſe is this then unto us? it is more then if thouſands of the wicked had gone together; and ſhall wee not mourne for the loſſe of ſuch a one? If one of our family or friends dye, wee can mourne for them; and good reaſon; and ſhall wee not mourne for the loſſe of one of Gods Saints, one of the ſpirituall family, one of our fellow members.

In this then examine thy ſelfe how it is with thee; when thou heareſt of any of the faithfull that are taken away, art thou greived for it, doſt thou lament and mourn for it? if thou doeſt not, ſurely thou art no true Chriſtian; for the children of God cannot chooſe but lay it to heart and lament, when any of the righteous is taken from among them. As Iſrael lamented the death of Samuel. 1 Sam. 25. 1.

Now concerning the ſin of the people in not regarding nor laying it to heart, this was a great ſin of ſecurity in them, in that they did as it were reſt on their pillowes and cryed peace unto themſelves, notwithſtanding Gods judgements upon them, in taking away the righteous, and freeing them from the evill to come, wee note that,

Doctr. When God will bring any great judgement upon a People or Nation, he will ordinarily take away his faithfull ſervants from among them, that ſo they may be freed from the evill to come. Thus good Joſiah muſt periſh in his young yeares, that ſo he might not be taken with the evill to come; I will gather thee unto thy fathers faith God, and thou ſhalt goe to thy grave in peace, and thy eyes ſhall not ſee all the evill that I will bring upon this place. 2 King. 22. 20. So when God told Abraham of the bondage and captivity whereunto he would bring his poſterity, he ſaith thou ſhalt go to thy fathers in peace Gen. 15. 13. And thus it was with the ancient Father Saint Auguſtine; when the cruell Vandals beſieged his city, he prayed that the Lord would either take him away, or cauſe them to leave the ſiege; and the Lord heard him, and tooke him away, and preſently after the Vandals deſtroyed the city. So Luther writing upon this text, ſaith that the Lord after his death would bring great affliction upon Germany, and two yeares after it ſo fell out indeed. Thus ordinarily God takes away his ſervants from the evill to come.

See here the mercy of God unto his children in that hee takes them away from among the wicked, he calls them out of this world that they may not pertake of the evill to come; ſhall any one then think it a curſe to be taken away betimes, in his young yeares? nay happy is hee that is taken away from theſe miſerable and fearfull times wherein the judgement of God, for our ſins hangeth over our heads; and is ready every day to ſeize upon us.

Secondly, ſeeing that God when he meanes to bring any heavy judgement upon a people, doth ordinarily take away the righteous from the evill to come, this ſhewes that when the righteous are taken from amongſt us, wee are certainly to expect ſome judgement of God upon us. For theſe are they which ſtood in the gap and kept off the fire of Gods wrath from us, that it ſhould not conſume us: but now being gone, wee lie open to the judgements of God; and therefore when any righteous men are taken from us, the loſſe of them ought to drive us to repentance, leaſt Gods judgements come presently upon us and conſume us, therefore we muſt forſake our ſins and evill wayes, and performe new obedience unto God, ſo will he be mercifull unto us, yea he will bee a ſhield of defence unto us, and a wall of fire about us, and hee will turne away his judgements from us.

Beloved in the Lord wee are here aſſembled to perform this laſt Chriſtian duty of burial to the Saint of God now deceaſed, whoſe ſoule I am as certainly perſwaded is at reſt with Chriſt in glory, as I am ſure his body is in this coffin. When I conſider thoſe excellent graces that were in him, his great knowledge in the word of God, his love, zeale, patience and humility; when I conſider his excellent gifts in comforting, exhorting, admoniſhing, with his heavenly gift of prayer, &c. and withall conſider that he was unlettered, hee could neither write nor read, I cannot but call to mind that in the Acts. 4. 13. where it is ſaid of the Prieſt and Phariſees that they ſeeing the boldneſſe of the Apoſtles how they anſwered and ſpake, perceiving them to be unlearned and ignorant men, they knew that they had been with Ieſus: Even ſo may we know that this our brother had been with Ieſus: not in the fleſh, but in the ſpirit, and that from him he received theſe things, that book-learning could never have taught him; for he was a good man and full of the holy Ghoſt, as it is laid of Barnabas; Truly verifying that of the Apoſtle that God hath choſen the poore of this world, that they ſhould be rich in faith; he was a true follower of Chriſt, of whom it is ſaid hee went about doing good; ſo this Diſciple of Chriſt did good whereſoever he came; how many by him have been ſtirred up, comforted and admoniſhed and quickened unto good duties, feeding them with the lips of knowledge who fed him with bodily food? how often have I my ſelf through him been ſtirred up to good duties? how often have I been refreſhed and comforted in my heavineſſe by this poore man! ſo lively did he beare the Image, of God in him, that me thought Chriſt Jeſus walked in him alive upon the earth; how much true ſervice; ſincere obedience, fervent and faithfull prayer had the Lord out of that poore cottage wherin he lived? If ever there were a true child of Abraham, and an heire to the promiſe, this was hee; if ever there were among us a true Israelite in whom there was no guil, this was hee; If ever there were amongſt us a true Chriſtian that ſhined as a light to thoſe amongſt whom he lived, this was hee; If ever there were amongſt us a poor man rich in faith, this was hee. In his life he was a patterne to all that knew him, ſo contented with his eſtate, ſo diligent in the duties of his calling whilſt health ſuffered; In ſickneſſe untill death whilſt ſpeech continued, ſo comfortable that I never came to him, but I went away bettered by him. O how did hee exhort and ſtirre up all thoſe that came to viſit him, to hold out conſtantly unto the end, to grow and increaſe in thoſe good beginnings which they had made? how often and how excellently would he ſpeake of the benefits which wee have by Chriſt, even the pardon of ſin, more like a Divine then a common Ghriſtian, and ſo feelingly did hee expreſſe the certaine pardon of his owne ſin, even the ſweete aſſurance thereof, that it did my heart good to hear him. Often did he deplore the ſtate of theſe evill times, in which we live, from which the Lord hath now taken him away; Often did hee with tears bewaile the ſtate of this congregation, and their unfruitfulneſſe under the miniſtry of the word. How did hee even with teares pray for his enemies? he had ſome enimies, but they were ſuch as his piety, religion and care to keep a good conſcience made enimies unto him, touching whom I muſt ſay that which without trembling I cannot ſpeak, that as they refuſed his ſociety while he lived, and ſought to thruſt him from among them, ſo I feare that where he now is, they ſhall never come except they repent. O it is a fearfull thing to hate a man for his religion and piety; but ſuch was his love and compaſſion towards them, that he did often with teares lament their eſtate and pray for them. At the mention of death he would ſtill repeat the point not long ſince delivered; that he that would have comfort in death, muſt goe beyond death; even to that glorious inheritance to the which we are paſſing through death? and never in my life did I ever ſee any man ſo comfortably and contentedly adreſſe himſelf to encounter with death as he did. O ſaid he, this is the time that I have long waited for; and as the pangs of death grew neerer, ſo uſed he the more comfortable ſpeeches, ſaying with Paul, I deſire to be diſſolved and to be with Chriſt; now ſhall I ſee my ſweet Saviour whom I have longed for; and when death was even upon him, he ſaid come Lord Jeſus come quickly, and ſo with admirable patience endured the pangs of death after prayer with him when his ſpeech began to faile, I exhorted him now to look up to his Redeemer, who was ready to receive him into his Maſters joy; and I ſpake ſomething out of the Revelations, touching the happy eſtate of thoſe that die in the Lord, adding further that all this comfort we have by Chriſt, He anſwered with theſe his laſt words which with much difficulty he ſpake; ſaying, bleſſed be his glorious name, bleſſed be his glorious name, and thus this faithfull ſervant of Chriſt and heire of bleſſing, gave up his breath in bleſſing God and died, praiſing that God to whoſe praiſe he had lived. And what ſhould I ſay more but as David ſaid of Abner, died Abner as a fool dieth? died this our brother as a fool, as a worldling, as a wicked man dieth, of whom no reckoning is to be made? no, precious is his death in the eyes of the Lord, and in the eyes of all that fear the Lord, and bleſſed ſhall his memory be, yea all that knew him well, will call him bleſſed. And for my own part ſo often as I ſhall think of his death, and often I muſt think thereon, my ſoul ſhall wiſh and pray, Oh let medie the death of the righteous, and let my laſt end be like unto his Amen.

THE SIGNES OF GODS forſaking a people.

Preached by That laborious and faithfull Meſſenger of CHRIST, WILLIAM FENNER, Sometimes Fellow of Pembroke Hall in Cambridge, and late Miniſter of Rochford in Eſſex. Being the laſt Sermon that he preached.

TWo things (Brethren and beloved in Chriſt Jeſus) are intended and expreſſed by the holy Prophet from the firſt verſe to the 13. verſe.

There is firſt a denomination of a judgement, and that is dearth or famine from the firſt verſe to the ſeventh.

Secondly, the ſword is threatned to the thirteenth verſe; he will ſend the famine, then the ſword, and he will not bee intreated.

Then in the eighth and ninth verſes we have the importunate prayer of the Church to turne away theſe judgements: And the prayer is marvellous ſweet, in confeſſion, where they confeſſe their ſins, and ſeek to God for ſuccour.

Firſt, they deſire God that he would not take his providence from them, why, ſtayeſt thou but for a night? verſe the 8, as if they ſhould have ſaid, it is marveilous ſtrange, that thou behaveſt thy ſelf ſo like a ſtranger; thou ſeeſt our ſorrowes, and doſt not help us; thou perceiveſt our troubles, and thou regardeſt us not; It is ſtrange, it is ſtrange; that the God of Iſrael ſtands as a man aſtoniſhed; that thou that haſt heretofore received us, ſhouldſt now ſtand as a man amazed and aſtoniſhed, as if thou wert weary of this thy work, and couldſt do no more, as if thou ſhouldſt ſay Ieruſalem cannot be ſaved, and Judah cannot be ſuccoured.

Secondly, they deſire that God would not take away his preſence from them; leave us not to our ſelves ſay they; let us ſee thy face; though we die, yet let it be in thy preſence; yea though thou help us not, yet it doth us good to look upon our Saviour, and thou canſt help us; and thus you ſee the arguments wherewith they preſſe the Lord how, ſweet they are, viz.

Firſt, thou art the hope of Iſrael; Alas if thou forſake us we are all loſt; our hope is not in the meanes only; but our hope is in thee, leav us not, for thou art the hope of Iſrael, it is the taſk that thou haſt taken upon thee, leave us not therefore.

Secondly, thou haſt made thy ſelfe a Saviour, and now is the time of trouble, therefore now performe what thou haſt undertaken.

Thirdly, thou art in the midſt of us, that is, thou art a great Commander amongſt us, alwayes ready to ſuccour us; and wilt thou now ſee us periſh? thou art more neer to us then the Ark in the middeſt of the Campe, 1 Sam. 4. 6. As if they ſhould ſay he lives in the midſt ofus, and will hee not ſave us?

Fourthly, we are called by thy name, and therefore wee have intereſt in thee, to whom ſhould wives go, but to their husbands? to whom ſhould children go, but to their fathers? to whom ſhould ſervants go, but to their Maſters? to whom then ſhould we go, but to thee our God and Saviour? leave us not therefore and wee will meddle with none but thee.

Secondly, though God might leave them, yet they beg that he would not; that is, the A men to their prayers; though thou ſtand and wilt not help us; yet let us die in thy preſence; and this is the great requeſt of the Saints, they deſire not to be left of God, although God might leave them; whence learne that God might caſt off a people.

Iſrael did feare it, and it is that which they prayed againſt, God might leav them: I doe not ſay that God will caſt off his elect ones eternally, but thoſe in outward covenant. ſee Eſay 1. verſe 2. &c. Heare O Heavens, Hearken O Earth, I have nouriſhed and brought up children, but they have rebelled againſt mee; The Oxe knoweth his Owner, and the Aſſe his Maſters Crib, but Iſrael hath not knowen, my People have not underſtood, &c. and verſe the ſeventh; ſee the judgement; your cities are burnt with fire; ſtrangers devoure your land in your preſence, and it is deſolate like the overthrow of ſtrangers.

There is an outward Calling, as well as an effectuall Calling; God may reject; for many are called, but few choſen ſaith our Saviour. My brethren caſt your thoughts afarre off, and ſee what is become of thoſe famous Churches of Pergamus and Thyatira and the reſt mentioned Rev. 1. verſe 11. And who would have thought that Jeruſalem ſhould have been made an heap of ſtones and a vagabond people? and yet we ſee God hath forſaken them, ſhewing us thereby that although God will never forſake his own elect ones; yet hee may forſake ſuch as are in outward covenant with him.

The Lord is ſaid to diſ-church or diſcharge a people Hoſea. 1. 9. there God ſaith call his name Loammi for yee are not my people, and therefore I will not bee your God. And as I may ſo ſay, he ſues out a bill of divorcement; as it was in the old Law, they that had any thing againſt their wives, they ſued out a bill of divorcement againſt them, and ſo doth God, ſee Hoſea. 2. 2. Plead with thy Mother, tell her ſhee is not my Spouſe nor my beloved; but let her caſt away her fornications out of her ſight, and her adulteries from between her breaſts, leſt I make her as at the firſt, that is, as ſhee was in Egypt, poore and miſerable. As if God ſhould now ſay to England, plead, plead with England all yee that are my Miniſters in the way of my truth, and ſay unto her, let her caſt away her rebellions, leaſt I leave her as I found her in the day of Captivity and bondage under the blindneſſe of popery and ſuperſtition.

Ob. But how doth God caſt off a people?

Sol. I anſwer, firſt when he takes away his love and reſpect from a people; and as his love, ſo the token of his love, which is his Word and Sacraments, the meanes of ſalvation.

Secondly, when he takes away his providence, I meane when he takes downe his walls, that is, his Magiſtracy and Miniſtry.

Thirdly, when in ſtead of Councelling there comes in Bribing; and in ſtead of true teaching there comes in daubing with untempered morter; when God takes away the hedge thereof, Eſay 5. 5. or the ſtakes growe rotten and are not renewed then is God going away.

Fourthly, when God takes away the benefit of both theſe helps, they are ſignes of Gods departure.

Vſe May God un-church or diſcharge a People and caſt a Nation off? Oh then let this teach us to caſt off all ſecurity; for miſeries are nigh at hand in all probability; when wee obſerve what God hath done for us, all things are ripe to deſtruction, and yet we feare it not, but wee promiſe to our ſelves ſafety, and conſider not that England is ready to be harrowed, and yet wee cannot entertaine a thought of Englands deſolation; when there are ſo many htopheſies in it of its deſtruction, yet wee cannot be perſwaded of it, but in our Iudgements it muſt not be, it muſt not be as yet; as if it were unpoſſible that God ſhould leave England, as if God were a cockering Father over lewd children; God may leave a Nation, and his elect may ſuffer, and why may not England? Englands ſins are very great, and the greater, becauſe the meanes are great, and our warnings are and have been great; but yet our mercies are farre greater; England hath been a mirrour of mercies; yet now God may leave it, and make it the mirrour of his juſtice. Look how God ſpake to the people that did brag of their temple Jer. 7. 4. ſaith God, Truſt not in lying words, ſaying the Temple of the Lord, this is the Temple of the Lord; but what ſaith the Lord by the Prophet in the twelfth and fourteenth verſes, Goe now to my place which was in Shiloh, where I ſet my name at the beginning, and behold what I did unto it for the wickedneſſe of my people Iſrael, &c. Even ſo England, thou haſt the Temple and the Prieſts; and yet may not God that deſtroyed Shiloh, deſtroy thee? Goe to Bohemia; and from thence to the Palatinate, and from thence to other parts of Germany; Doe but imagine that you were there or doe but mark what travellers ſay. Gods Churches are made heapes of ſtones, and thoſe Bethels wherein Gods name was called upon, are now defiled Temples; For Satan and ſuperſtition to raigne in, you cannot goe three ſteps but you ſhall ſee the head of a dead man; And goe a little further, and you ſhall ſee the heart pickt out by the fowles of the ayre, or ſome other ſad ſpectacle? and then ſurely you will say, Tylly hath been here or there; now are theſe Churches become deſolate, and may not England? Doe but goe into their Cities and Townes, and there you may ſee many compaſſed about with chaines of Captivity, and every man bemoaning himſelf. Doe but look under a tree, and there you may ſee a poor fatherleſſe child ſending out his breath and crying unto his helpleſſe Mother; ſtep but a little further, and you ſhall ſee the helpleſſe Wife, the ſad Wife bemoaning her Husband, and this is her miſery, ſhe cannot die time enough, but ſhee ſhall ſee greater miſery; for either ſhe ſhall (as ſhe thinks) ſee her little ones daſht againſt the ſtones, or toſſed upon the Pikes, or if they live, that then they ſhall be brought up in Popery, and then ſhee weeps again, and thinks that if her Husband be dead it is well: But it may be he is upon the rack, or put to ſome other torment, and then ſhe dies an hundred times before ſhe can die; Thus if you can ſet your ſoules in their ſoules ſtead, and imagine you were in their condition, and ſay, may not this bee the condition of England, and who knowes but it may? O my beloved, bee not high minded; but feare; for as we have Gods bountie on the one ſide, ſo (for ought I know) we may have his ſeverity on the other ſide, Pranck not then your ſelves with fooliſh imaginations ſaying, who dare come to hurt England? the Spaniard hath his hands full, and the French are too weak. But beloved be not deluded; who would have thought that Jeruſalem the Lady city of all Nations, whither the tribes went up to worſhip, ſhould become a heap of ſtones and a vagabond people? but yet you ſee it was, and is to this day; And I pray, why may it not be Englands caſe? Learne therfore, heare, and feare God, for aſſuredly God can be God without Englands proſperity; Doe not ſay here are many good Chriſtians; doe you think that God is beholding to you for your religion? ſurely not: For rather then he will preſerve ſuch as profeſſe his name, and yet hate to be reformed; he will raiſe up of theſe ſtones children unto Abraham, he will rather go into Turky and ſay unto them, Thou art my people, and I will be your God.

But wilt thou let God goe England? are you ſo content, and will youlet Chriſt goe and God goe? O no, no; lay heart and hands upon him as they did upon Paul; every one of you lay hold on him and ſay thou ſhalt not goe from us, for we are called by thy name, therefore leave us not; And for my part I will pray that he doth not take his leave of us. Doe you thihke that Rome will forſake or part with her Gods? no, they will rather looſe their lives; and wilt thou let thy God goe O England? plead with thy God and let him not depart, but part rather with thy rebellions.

You ſee the Church is very importunate to keep God with them, they lay hold on God with Coards of arguments; O thou hope of Iſrael, doe not leave us; they beſet God with their prayers, and as it were they watch him at the townes end that he ſhould not goe away, and they ſay, thou ſhalt ſtill abide with us, they are importunate that he doe not leave them, whence obſerve, Doct. That it is the importunate deſire of the Saints of God, ſtill to keepe God preſent with them. They cared not ſo much for ſword or famine, as they did for the loſſe of Gods preſence; O Lord, leave us not ſay they; this was their prayer; and blame them not; for conſider what a grief it is that God ſhould ſtand by and not help them, Good Lord (ſay they) leave us not, wee cannot abide to thinke that God ſhould leave us, much leſſe can we endure to feele it or taſte it; thus they did, and thus the Saints of God ſhould doe, Exod. 33. 14, 15. Moſes ſaith if thy preſence goe not with us, carry us not hence; alas, Moſes might have gone upon faire termes; yee ſhall (ſaith God) poſſeſſe the land in peace with proſperity; But what ſaith Moſes? though wee might have Canaan and all the delights there, yet carry us not hence unleſſe thy preſence goe with us; this is the ſtay and the ſtrength that he ſtickes too. So Pſal. 80. 18, 19. Turne us again O Lord of hoſts, make thy face to ſhine upon us; here is a man, a David, a heart worth gold, hee makes not many ſuits, but hee comes home, he ſues to the purpoſe, make thy face (ſaith hee) to ſhine upon us; as if he ſhould have ſaid that is proſperity enough, for it endureth for ever.

But what is the preſence of God? In a word, it is the particular favour of God which hee expreſſeth in his Ordinances, it is all the good and ſweetneſſe that flowes from the purity of Gods worſhip, whereby God reveales himſelfe unto us. It is not gold, wealth, nor proſperity, that makes God to be our God; for there is more gold in the Weſt Indies, then in all Chriſtendome, but it is Gods ordinances purely adminiſtred that brings Gods preſence to a people. God forſooke Shiloh becauſe his ordinances were not purely kept there; when the people left the Arke (viz) hs pure worſhip, then God left the people; when the Arke of Godspreſence was among them, the word in the purity of it, then his face was there, and there God was principally preſent; hence it was that Cain is ſaid to be caſt out of Gods preſence; becauſe he was caſt out from the Church, hee was caſt out from Gods ordinances; if a people doe outwardly reforme, and ſincerely worſhip God they may remaine; if Sodom and Gomorrah had but legally repented, they had remained, they had not been deſtroyed; And hence it is that the Saints are ſo urgent for Gods Ordinances in the purity of them: But the wicked ſay once a Sabbath is enough, and once a week is too much; by this we may ſee that England; is ripe; and is ſhee nor weary of God? nay, ſhee is fat fed to the ſlaughter. But it was not ſo with the Saints and people of God in former times; it was Davids grand requeſt, that hee might dwell in the houſe of the Lord, Pſal. 27. 4. And Pſalme the 42. and the firſt verſe hee ſaid, his ſoule did pant for Gods ordinances. Thus you ſee that the Saints of God are marvellous importunate to keepe God in his ordinances.

Queſt. But may not a man bee ſaved without preaching?

Anſw. I anſwer, the argument is clear, the Saints maintain God in his ordinances, the want of which is under the penalty of death and damnation, becauſe wee have more need of God in his ordinances than of all the gold in the world; for all the gold in the world will not ſatisfy a hungry man; It is bread that hee muſt have, becauſe hee hath need of it; ſo the Saints have moſt need of God and of Chriſt; for though they have but ragged coats, and their bodies pincht with hunger, yet God is hee that they ſtand moſt in need of. In Pſalme the 37. and the 25. verſe David fretted at the proſperity of the wicked; but at the laſt he breaks of kindly, ſaying, whom have I in heaven but thee? As if hee ſhould have ſaid, let them have what they will, I will have nothing but thee. And why ſo? why? thou art my ſtrength and my portion for ever; marke, hee ſaith that God is his ſtrength, yea the ſtrength of his heart, hereby ſhewing that all the helps in the world cannot help the heart of man, if God and Chriſt bee wanting; you were as good offer a journey to refreſh a weary man, or the ayre to feed a hungry man, as to offer riches, honours and eaſe to help a diſtreſſed ſoule. Theſe will never help a man; hee may well dote upon them, but his ſoule and conſcience will be galled and troubled ſtill; it muſt bee the God of peace that muſt ſpeak peace to troubled ſoules. It muſt bee the God of peace that muſt ſpeak peace to a diſtreſſed ſoule, to a ſoule that is damned in it ſelfe; it is hee that muſt ſay, I will bee the ſtrength of their hearts, and their portion for ever; no marvell then if a poor ſoule cryes to God, when happily the heart is full, when the ſoul gnaws and cries within it ſelfe, I am damned, I am damned; happily the palate is pleaſed with delicates, when the poor ſoule for ought it knowes muſt goe down to hell; oh then beloved, if you will have ſafety, goe where God is; for every good gift comes in with him; if once a man hath got God into his company, hee hath all good things with him. God bleſſed Obed Edoms houſe for the Arkes ſake; now the Arke was a type of Chriſt, and where it came, many bleſſings came with it; even ſo when God comes unto a people they are married unto him in righteouſneſſe, in judgement, in loving kindneſſe and in mercies for ever, Hoſea 2. 9. When a man is married to a wife, all is his; ſo get Chriſt and all is thine, and then what wouldſt thou have more?

God ſpeaks to the raine, and it heares; to the corne, and it heares; but if thou be in Chriſt, hell and death are thy ſervants; but they that have outward things only, as profits, pleaſures or the like, they have their ruine, unleſſe they have Chriſt with them; get Chriſt therefore, for if hee be wanting all outward and inward dangers befall that man; or that Nation; woe be unto him or them that are without God. For though they bring up their children, yet will I bereave them, that there ſhall not bee man left; yea woe alſo to them, when I doe depart from them; Ephraim, as Tyrus is planted in a pleſant place: but Ephraim ſhall bring forth his children to the murderer, Hoſea the 9. 12, 13. verſes. True indeed, woe bee unto that heart, County or Kingdome, that God is departed from; when God who is the God of mercies and all conſolation, is departed away, who can but pitty that ſoule, County or Kingdome who will not ſubmit to Gods peace conſolation and ſalvation? when God parts, all miſeries follow; for that man that makes no conſcience in outfaceing God in the Congregation, mark what the text ſaith Dent. 28. 15. I will forſake them, and many miſeries ſhall overtake them, and when the floud gates are once up, then comes in all evils; And then they ſhall ſay, are not theſe things come upon us becauſe God is not with us? If therfore we would avoid woe and ſorrow, ſlaying and killing one another; if the wife would not ſee her husband killed before her tender eyes, and the man ſee his wife ſnatcht out of the world by the hands of wicked men, then leave not God, but hold him faſt, and then evill dayes, will depart from us; It is our holding of God that keepes miſeries from us; oh then what ſhall wee think of them that are weary of God, and that ſay to the Almighty depart from us? Job 22. 17.

Ob. But are there any amongſt us that are weary of God? I hope there are none ſuch amongſt us.

I anſwer, thou that art a ſervant, and rejecteſt the Command of thy Maſter, in it thou doeſt reject God, and all ſuch as have a mean conceit of the worſhip of God and the word of God, and thinke that prayer or preaching is continued too long; I ſay, theſe men know not what they thinke or ſay, but certainly it is becauſe they would be freed from the Ordinance; of God: well, God will free thee from them one day, I will warrant thee, and then thou wilt bee in a miſerable condition; oh that thou wouldeſt pitty thy poor condition; but thou that art weary of Gods ordinances and of his mercies, his preſence and patience, know thou that thou ſhalt bee deprived of Gods goodneſſe, and thy portion ſhall bee with thoſe that hate God in this life here, and after this life (if thou repent not) thy portion ſhall bee with them in Tophet where the worme dyeth not, and where the fire goeth not out, and then thy crying will not availe, God will bee God over thee in deſtruction, yea when he hath ſpurned thouſauds and ten thouſands into hell, ſuch as thou art, then ſhalt thou bee the everlaſting object of his never dying wrath, then notwithſtanding all thy ſhrill cryes, though thou couldeſt be heard out of that dungeon, yet were thy help never the near; for God is God ſtill. I adviſe thee therefore what to do, whilſt thou art here in this life, make thy peace with God in Chriſt, and lay thy ſelfe low before him, and bear patiently his hand in his wrath which thou haſt deſerved. And marke what I ſay, thou haſt deſerved to bee in hell an hundred times, that is the leaſt; and therefore bee contented with thy condition; for thou haſt choſen death rather than life: and God ſhould wrong himſelfe and thee alſo, if he ſhould not let thee have thy chooſing.

Will not theſe things move you, my brethren? Me thinks I ſee your colours riſe, I am glad of it, I hope it is to a good end; you may be wiſe, and happily ſo wiſe as to chooſe life rather then death: Now the Lord grant it, for ſee delights not in your deſtruction.

I will adde one word more, to leave the more impreſſion in your hearts; my deſire is the health of your ſoules; though my meat ſeem ſowre, yet my minde is the will of God. Thou man or woman, that canſt not abide ſo much Preaching, but ſtandeſt upon thorns whilſt it is preaching: Too much of one thing (you ſay) is good for nothing; You do as much as ſay you will not have God with you; you will have a little of God, but you will have more of your pleaſures: is this your deſire, your delights? Know then, whoſoever thou art, that haſt an ill will to God and his Ordinances, and wilt not have the goſpel in the purity of it; thou ſhalt have thy deſires: Thou ſayeſt, depart Preachings, and ſo it ſhall, thou ſhalt, have thy deſires. When thou ſhalt hear the trumpets ſound, and when thine eares ſhall tingle with the ſound of war; then depart for ever, you that are weary of God, get you down to hell for ever: Fulfill your baſe luſts (then will God ſay) for I have fed you on earth this twenty, thirty, forty, fifty, nay ſixty yeares and upwards, and my milde Word could not rule you nor prevail with you, and therefore now get you to hell, and there remain for ever. Think thus with your ſelves; will God ſerve me thus? yea that he will, for he hath prepared a place, for the proudeſt Kings, Princes, Monarchs Captains, &c. that are, or ever were in the world, if they will not be ruled nor guided by God, and his word. See Iſa. 30. 33. the Text doth as good as ſay, he delighteth to make bonfires about their eares: And muſt this be the way to glorifie God?

But ſome may ſay, ſurely Kings and Monarchs are exempted, they need not fear that ſuch torments ſhall come upon them.

To this I anſwer, that God will ſay unto them, raign there if thou wilt, and then they ſhall know that there is a King that laughs at their deſtruction. Take notice of this I beſeech you, and reaſon thus with your own ſoules: Is he a good ſonne that cannot abide the preſence of his own father? is ſhe a good wife that cannot abide the company of her husband? and is he a good Chriſtian that cannot endure the company of Chriſt in his ordinances?

Vſe. This may ſerve to rebuke Gods people for their neglect. You ſee the Goſpel is going, Chriſt is departing, he is going to ſeek better entertainment. (But I marvaile you give no better attendance; I pray hearken what I ſay and have to ſay, ſtand up and heare, and the Lord give you grace to believe.) I will deale plainly with you; as ſure as God is God, God is going from England. Shall I tell you what God told me? nay I muſt tell you on pain of my life; Will you give eare and believe me? I am a poor Ambaſſador ſent from God to do his meſſage unto you; and although I be low, yet my meſſage is from above, and He that ſent me is great, and from above; and oh that He would grant that this my meſſage might be believed! What if I ſhould tell you, that God told me (yeſternight) that he would deſtory England and lay it waſte? What ſay you to this, my beloved? it is my meſſage, by meditation is Gods word, that he bid me do to you, and he expects and anſwer from you: I do my meſſage as God commanded me; what ſayeſt thou unto it, England? I muſt return an anſwer to my Maſter that ſent me, yea this preſent right I muſt return an anſwer; for the Lord hath appointed a ſet time, ſaying, To morrow the Lord will do this thing in the Land, Exod. 9. 5. Why ſpeak you not? an anſwer you muſt give: Do you think well of it? will you have England deſtoyed? will you put the aged to trouble, and your young men to the ſword? will you have your your young women widows, and your virgins defiled? will you have your deare and tender little ones toſſed upon the pikes and daſhed againſt the ſtones? or will you have them brought up in Poperie, in idolatrie, under a neceſſity of periſhing their ſouls for ever, which is worſt of all? Will you have theſe Temples wherein we ſeeme to worſhip God, will you have them and your houſes burnt with fire, and will you ſee England laid waſte without inhabitants? are you well contented it ſhall be ſo? I am an importunate ſuitor for Chriſt, oh ſend me not ſad away, but ſpeak comfortably and cheerfully, what are you reſolved of? Are you willing to enjoy God ſtill, and to hve him dwell with you? it is well, I am glad of it if it be ſo; but you muſt not only ſay ſo, but you muſt uſe the means, and you muſt plead importunately with your God: for although his ſword be drawn, and in his hand, lifted up and readie to ſtrike; yet ſuffer him not to deſtroy, but rather to ſheath his ſword in the blood of his enemies. I would be glad to have England flouriſh ſtill; but if deſolation do come, thank your ſelves for it, it is your own fault if you bee deſtroyed, and not Gods, for he delights not in the death of any. We may juſtly take up the complaint of the Prophet Eſay, who ſaith, No man ſtirreth up himſelfe to lay hold on God, Iſa. 64. 7. But this is our comfort, or rather our miſery, that we have quiet proſperitie, with eaſe and commoditie, our bellies full, our coffers full, and our backs curiouſlie clothed, &c. not remembring the afflictions of our neighbour Nations; but all is well with us, and it will ſerve our turnes: and if we do humble our ſelves a little, we think it is well. And thus we play mockholiday with God and with his gospel, in making it out pack-horſe. Well, look to it, for God is going, and if he do go, then our glorie goes alſo; and then we may ſay with Phineahs wife, I Sam. 4. 22. Glory is departed from Iſrael, ſo glory is departed from England; for England hath ſeen her beſt daies, and the reward of ſin is comming on apace; for God is packing up of his goſpel, becauſe none will buy his wares: God begins to ſhip away his Noahs, which propheſied and foretold that deſtruction was neer; and God makes account that New-England ſhall be a refuge for his Noahs and his Lots, a rock and a ſhelter for his righteous ones to run unto; and thoſe that were vexed to ſee the ungodly lives of the people in this wicked Land, ſhall there be ſafe. Oh therefore my brethren, lay hold on God, and let him not go out of your coaſts; look about you I ſay, and ſtop him at the townſ-end, and let not thy God depart, O England, lay ſiege about him by humble and heartie cloſing with him; and although he be going, he is not yet gone; ſuffer him not to goe farr, ſuffer him not to ſay farewell or rather fare ill England; therefore becauſe I will doe thus unto thee, prepare to meet the God of Iſrael O England. Amos 4. 12. Now God calls upon thee, as he did ſometime upon Jeruſalem Jer 6. 8. Bee thou inſtructed therefore O England, leaſt my ſoule depart from thee, and leaſt I make thee deſolate like a Land that none inhabiteth; and thus we ſee what the godly have done before us, and now let it bee our Coppie, and let us with Mary claſpe cloſe about Chriſt; they have broke the Ice, let us follow them: this is our day of atonement; this preſent day is ours, wee have nothing to doe with tomorrow; wee are at odds with God; and this is the day of our reconciliation this is the day wherein we are to make our peace with our God; and to end all controverſies, let us labour therfore to prevail with God, and that we may not loſe his preſence, doe as the ſpouſe Cant. 3. 1. ſhe ſought him, but ſhe could not find him, yet ſhe gave not over but ſhee followed him till ſhe found him; So our God is going, and ſhall we ſit ſtill? would you have the Goſpel kept with lazie wiſhes, Oh no, no; ariſe, ariſe from your downy beds, and fall down upon your knees, and intreat God to leave his Goſpel to you and to your poſteritie; ſhall wee by our ſins diſinherit our Infants and poſteritie of ſuch a bleſſing which is or ſhould bee the life of there lives? and ſo have them brought up in ſuperſtition? no, no; Lord we cannot abide this, Oh give us neither wealth nor any other bleſſing but thy Goſpell; this is our Plea Lord; and when have found God then let us bring him home to our houſes, and there retaine him, that ſo he may be our God and the God of our poſterity, in all our and their afflictions; and this will make you to rejoyce exceedingly; Oh my beloved carry God whom with you, and let him be a Father to you and to your poſterity.

Queſt. But now may wee keep the Lord, it would he worth our labour; for at his right hand there are pleaſures for evermore.

Anſ. Firſt, wee muſt be ſure to prepare a room for him; for he is a King, and a King you know ſends his harbinger before him to prepare a roome for him; ſaying come out of her my people and touch no unclean thing, and then I will be thy God and thou ſhalt be my people 2. Cor. 6. 17. ſo my beloved brethren, come out of all ſinfull courſes, pleaſures, and practiſes, and you may expect Gods comming unto your houſes; And when you ſit downe by your fires, or lie downe in your beds, think thus with your ſelves, what an equall condition doth God propound, it is but only to part with a ſin, a luſt, a Dalilah, which I may very well ſpare, as well as I may ſpare water out of my ſhooes, or a coale out of my boſome; I ſay thinke thus with thy ſelfe and ſay in thy heart, will God keep Company with mee, if I will not keep Company with ſin? are the termes no harder? this is a good offer; I will at once then bid ſin adue; for now I am upon another bargaine; here is an offer that I was nor aware of; I will quickly diſpatch this bargaine and make my peace with my God; and thus if you would have God to bee yours, then let your ſoules and bodies be his by forſaking all ſins; and when you ſhall call, God will come and ſay here am I, Eſay. 58. 9.

Secondly, as you muſt prepare a room for God, ſo you muſt give him content too; let God have his will croſſe him not. Where the King is, he will have all things to his minde, even ſo it is with God, If he may have his own worſhip, you pleaſe him wonderous well; you muſt dreſſe his diſhes according to his tooth; but if you put poyſon into his meat, if you mingle the traditions of men with Gods worſhip, then you diſcontent him. Lay aſide therefore all your ſuperſtitions, and erronious opinions of God and his worſhip, and do it according to his will in his word reuealed, and then yon pleaſe him indeed; when a Nation or a ſoule ſubmits to God and to his truth in all things. To bow at the name Jeſus, is not meant at the word Jeſus for ſo to give him the bow is to commit ſyllabicall Idolatrie; but the meaning is, wee ſhould worſhip him in ſpirit and in truth, humbly ſubjecting our ſelves unto Chriſt.

Thirdly, as we muſt give him his mind, ſo wee muſt give him welcome, if you diſpleaſe God and look loweringly or ſowerly upon him, and grudge at God or at his truth, no wonder then if God goe away; land ſurely this is the ſinne of England, we bear an ill will unto God and his word, and God hath done well for this Land, and what could hee have done more then hee hath done for this Land, as hee ſaith of his vineyard? Eſay 5. 4, 5. but it brought forth contrary fruit; even ſo wee doe all contrary to Gods expectation; mark therefore what God ſaith, hee will take away the hedge, and it ſhall be trodden down; and for ought that may be collected, ſo it is like to bee with us, if his mercy prevent it not; for, are wee better than the old world? the ſame ſins that were found in the old world, are found in us; Sodom's and Gomorahs ſinnes were but ſtrawes in reſpect of ours; and yet God rained down fire and brimſtone upon them; tell me, are there not as great ſinnes amongſt us as were in Jeruſolem, who were carried captives, their city deſtroyed, and they a vagabond people untill this day? Are we better then other Brethren and neighbour Nations, that have drunk ſo deeply of Gods wrath? I tell you truly, we area burden to God, he cannot long beare us, and he will think his burthen well over when he hath deſtroyed us. You know all men are glad when their pain is over; even ſo it is with God, we are a pain and a trouble unto him and why ſhould God go continually pained with us, which are worthy to be deſtroyed? Then ſhall England ſeek peace, but ſhall not find it, God ſhall not pity us: Oh, my beloved brethren, what a pitifull thing it is, when a mercifull God ſhall ſhew himſelf unmercifull when his patience ſhall be turned into impatience? There is a hard time ere long befalling England, if God in mercy prevent it not; but we do not conſider it, lamentable is our time. Chriſt wept over Jeruſalem; Oh (ſaith he) that thou hadſt known in this thy day of viſitation, the things that do concern thy peace! but now thy are hid from thine eyes Beloved, what do you think we ſhall do, when Gods mercies are turned into juſtice? Look to it England, the Lord hath wept over thee in mercy many years; What ſhall we do when we have leiſure to conſider what once we did enjoy? for Gods patience is never truly prized, till we want it; and then the poor ſoul will thus ſay: There was a time when we might have been at peace with this patient God, but now he is hid from our eyes, now the gate is ſhut, barred and locked up. thus when a people doth abuſe Gods mercy hee ſends the contrary judgements, and then it will grieve and wound our ſoules to think what once wee did enjoy; but that ſoule that will bid God welcome to his heart, may goe ſinging to his grave.

Fourthly, You muſt be importunate with God to tarry, and account it a great favour if he will ſtay: For God hath roome enough in heaven, and therefore you need not lodge him for want of lodging, but you muſt be beholding to him to tarry with you (yet in theſe dayes men doe not love to be beholding;) Jacob wreſtled with God, and by that meanes he held him till he bleſſed him: you live under the meanes, and know the way, and will you not doe it? what greater condemnation can there, be, and how great will your judgement be unto you, more then unto them that have no meanes? and as it was ſaid of Capernaum, ſo ſay I to England, Thou England that was lifted up to heaven with meanes, ſhalt be brought down to hel; thou ſhalt be abuſed for it; for if the mighty works which hath been done in thee, had been done in India or Turkie, they would have repented ere this time; And therefore Capernums place is Englands place, which is the moſt ſcaldings tormenting place of all, if it repent not; And marke what I ſay, the poore native Turks and Infidels ſhall have a more coole ſummer Parlour in hell then England ſhall have, for we ſtand upon high rates; therefore thy torment ſhall be the more intollerable to bear.

Now the Lord write theſe things in our hearts by the finger of his holy ſpirit for his Chriſts ſake, under whom I would we were all covered. Amen.