when it groweth wheat with chaffe againe Therefore when any man hath children of evill disposition he must acknowledge his owne jmage in them and when he hath good children Ioh. 1.13 he ought to admire the worke of God in them to coÌ„fesse their goodnes to be his jmage who are not borne of blood nor of the wil of the flesh nor of the wil of man but of God to whom all Glory and praise is due The Lord Iesus alone was free from this common contagion and corruption who derived not originall sinne from his mother True it is that all men sinned in Adam it is as true that Christ was in Adam as being one of his posterity Neverthelesse that sentence of the Apostle doth not concerne Christ because the person of Christ was not in Adam but onely his humane nature neither was he conceived after the common maner of other men but by overshadowing of the holy Ghost What originall sinne is He therefore is excepted out of the common condition all are borne in Originall sinne which is nothing else but the depravation of mans nature contracted from the very generation it selfe and derived from Adam into all mankind Now herein are two things the want or privation of originall righteousnesse and the inclinablenesse or pronenesse to evill as sicknesse is not onely a privation of health but also an evill affection or disposition of the body arising from the distemper of the humours so this hereditary blot as a sicknesse is not only the want of righteousnesse but likewise a pronenesse to unrighteousnesse from whence ariseth blindnesse in the mind frowardnesse in the will the losse of supernaturall gifts and the corruption of those that are naturall The third rule followeth that all Evill The third rule even the whole body of sinne is in man as we heard before that the whole man is in evill In every man are the seedes and beginnings of all sin by nature Not in one man a pronenesse to some sins an in another to some other sins but a pronenesse to all in all and every one not onely in the worst or most wicked in the unregenerate and carnall men but in the regenerate and best men even to the most odious heinous and abominable sinnes All that know themselues know this to be true and such as know not the truth of it doe not as yet know themselues neither can they truely repent As the matter first made called a Chaos had the seedes of all creatures in it so the masse of sinne that is in us hath the fountaine and roote of all other sinnes Matter of wonderfull hâ—miliation O how should this humble us to thinke what vile and venemed natures we have never was there any grosse sinne or impiety committed in the world by desperate deboshed and develish men albeit we have not committed it already neither intend to commit it hereafter but doe hate and abhorre it yet there lyeth hid in our hearts a fitnesse and forwardnesse a pronenesse and disposition thereunto All ground is not fit to beare and bring forth all kinde of fruit but some yeeldeth one sort and some an other it is not so with our hearts they are Seminaries or seed-plottes of all sinnes We complaine and cry out of the Apostacy of the Angles of the murther of Caine of the filthy lustes of the Sodomites of the hard heart of Pharaoh the murmuring of the Israelites of the conspiracy of Korah of the rebellion of Absolom of the envy of the Pharesees of the horrible treachery of Iudas and such like vices and villanies but let us never accuse or accurse these and cry out against them rather it behooveth us wisely to returne home to our selues and to enter into our owne hearts where we shall see that we carry them all within us every man hath a Caine a Sodomite a Pharaoh a Pharisee an Absalom a Iudas nay a devill nay all these together in his own breast and bosome These are indeed most wicked and wretched men howbeit they serue as glasses to behold our owne faces For as in the water face answereth to face so doth the heart of a man to man Pro. 27.19 their heart answeareth to our hearts and ours to theirs And as there is the same nature of cruell and savage Lyons so there is betweene the heart of Caine of Pharaoh of Iudas of our selues and any other man For as the Apostle speaketh are we better then they Rom. 3.9 No in no wise We complaine against Annas and Caiaphas the high Priests against Herod and Pilat the chiefe Governours against Iudas and the Iewes the cursed instruments that crucified the Lord of life and accuse them as notorious wicked and hard hearted men but do we judge our selues any better by nature or of our selues or shall we say with the proud Pharisees Math. 23.30 if we had been in the daies of our fathers we would never have done as they did we would not have been partakers with them in the blood of the Prophets nay had we lived in their times and stood in their places doubtlesse we would have put upon us their persons and by the sway and swing of the same corruption we would have done none otherwise unlesse Gods grace did prevent us and restraine us If he should leave us as he did them to our selues and not stay us up being ready to fall if he did not hold us in the armes of his mercy Exod. 19.4 as a father doth the child and beare us as it were on Eagles winges we should quickly fall downe as deeply as ever they did and plunge our selues headlong into all iniquity The fourth rule to be knowne of every one that would amend his wayes is The fourth rule that every one borne of Adam lyeth under the curse of God Eph. 2.3 is the child of wrath by nature as well as others yea of hell and damnation Have we not then need of repentance As then the Egges of the Aspe are justly broken and Serpents new bred are justly killed albeit they have yet poysoned none so even infants much more others are guilty before him Object and worthily subject to punishments But it may be said the Apostle maketh the Iewes better then the Gentiles Rom. 3.1 and to have many preheminences above them I answer Answ they were preferred in respect of God and his manifold benefits and blessings upon them above the other nations but they were both equall in respect of naturall corruption Rom. 3.9 being alike sinners by nature in regard whereof he saith they were in no sort better then they The Iewes had a preferment of favour to be Gods chosen or peculiar people Deut. 4.34 to have his Law and Prophets the Ceremonies and Sacrifices the Arke and the Covenant but touching grace and justification through grace before God by faith not by workes it was all one to Iew and Gentile because all
soone be changed the difference wil soon be espied They are now as a Lyon within a grate or a Wolfe kept in a chaine Let the Lyon loose set the Wolfe at liberty ye shall soone see him as fierce and cruell as ever he was Remember what they were when they bare sway such as they were then such they are now in heart affection such as the fathers were such are their children a cruell a barbarous a bloody generation ever delighted with shedding blood Blessed be God the father of our Lord Iesus Christ who hath not given us as a pray unto their teeth and let them fulfill the measure of their sinnes that upon them may come all the righteous blood which they have shed upon the face of the earth Above all the Galileans c. or those eighteene c. The examples of others and the miserable event upon them are propounded to teach the Disciples and all others to turne o God these men judging these punishments to be the wages of unrighteousnesse Doct. Examplesf Gods judgments upon some are profitable to others This teacheth that the example of Gods judgements which he useth and executeth upon nations kingdomes cities families houses and particular persons are profitable meanes to stay from that euil which God hath chastised in others In the glasse of others wee may looke upon our owne faces We see this Deut. 24. Remember Miriam Deut. 24.9 what the Lord thy God did upon her by the way 2 Sam. 11.20 21. after ye were come forth out of Egypt the Like is noted 2 Sam. 11. Wherefore approched ye so nigh the City when ye did fight knew ye not that they would shoote from the wall who smote Abimelech the sonnes of Ierubesheth 2 King 9.31 did not a woman cast a piece of a Mil-stone upon him from the wall that he died c. Math. 24.37 The words of Iezabel are grounded upon this foundation Luc. 17.27.32 Had Zimri peace that slew his master Christ our Saviour chargeth all to beware of excesse propounding the examples of Noah and Lot to tye up their hearts to looke after the appearance of Christ in glory and to draw them from the love of the world and afterward he addeth to the same end Remember Lots wife So that we see Dan. 5.20.22 the examples of Gods judgment in former times are profitable to them that come after to hold them in the wayes of righteousnesse and to keepe them from the pathes of death This is proved plainely from the unchangable nature of God Reason 1 he is one and the same now as he was in former times his words are not yea and nay but yea and amen he is not variable and unconstant Mat. 3.6 Iam. 1.17 like a reed shaken with the winde hither and thither but remaineth ever the same Psal 102.27 With him is no variablenesse neither shadow of turning he is the Lord he changeth not and his hatred against sinne is no way diminished 1 Cor. 10.11 6. Secondly from the end of Gods chasticements which is to respect others as well as those that are chasticed for they are written for our admonition upon whom the ends of the world are come Rom. 15.4 and these things are our examples to the intent we should not lust after evill things as they also lusted Now let us apply these things Behold here the great kindnesse of God who teacheth and instructeth us many wayes Vse 1 not onely by his word by his mercies by his present judgments by his promises by his threatnings but even by examples of things recorded that have fallen out all of them were written for our good The moe wayes we have the moe meanes God hath used the more inexcusable we are We are giuen to looke upon examples and to behold what is done by others and to follow them even in evill but as we see the examples so let us beleeve the punishments that befell them also Woe unto them and wretched is their estate that are not moved by examples of Gods judgements What will move and peirce our stony hearts if these things will not move us to turne unto him neither the hammer of his word nor the iron rod of his judgements Nay while we lye under a grievous visitation are we any whit softned or do our hearts relent What teares have we shed or what hath our behaviour beene or what sinnes have we forsaken O what can be said of us but that we are brasse and iron a stubborne and stiffe necked generation a people that are secure and senselesse and have our consciences as it were seared with an hote iron God hath executed sundry judgments upon us he hath given us cleannesse of teeth and want of bread in all our places Amos. 4.6.9 yet we have not returned unto him he hath smitten our great Gardens and the fruits of the earth with blasting and mildew yet we have not returned unto him he hath sent among us the pestilence after the maner of Egypt and now threatneth us with the sword of the enemie yet we have not returned unto him what marveill then when we profit by none of them and nothing will doe us good if he make us fearefull examples to others This we read Deut. 29. When God hath brought all the curses of the law upon the land the generation to come of their children that shall rise up after them when they see the plagues of the land and the sicknesses which the Lord hath laid upon it made like the overthrow of Sodome and Gomorah shall say Deut. 29.24.25 Wherefore hath the Lord done thus unto this land what meaneth the heat of this great anger then men shall say because they have forsake the Covenant of the Lord God of their fathers c. The Lord God setteth former examples before our eyes to teach us and he will teach our posterity by the examples of his judgments before our eyes to teach us and he will teach our posterity by the examples of his judgements fallen upon us When the generation to come shall read and heare of his great judgments upon us that he hath smitten downe many thousands of us in his great wrath and heavy displeasure so that the former plagues will be forgotten in comparison of this if yet we will not returne and repent he will double and trebble his strokes and encrease his plagues yet seven times more and cause this to be forgotten in comparison of those to come and when any shall aske wherefore hath the Lord done this unto his people shall not men say as the truth is because they were warned and they would not be warned Is it not for the raigning sinnes in it that cry to heaven He hath spoken unto us and besought us by innumerable his mercies but they will not enter now he is constrained to send his destroying Angel and to scourge us with furious mortality and yet our dul
hand Ioh. 10.28 or who shall fight against his Sheepe and the Flocke of his pasture and prevaile This the Prophet teacheth Ier. 2.3 Israel was holinesse unto the Lord and the first fruits of his increase all that devoure him shall offend evill shall come upon them saith the Lord. Ier. Iob 1.3 2 3. The Sheepe of Job are reckoned in the account of his substance so are Gods Sheepe a part of his substance which he chose to himselfe so great is the kindnesse and mercy of God toward us For why doth hee take them for his Sheepe and let the rest goe as Goats being by nature no better Is it any worthinesse or excellency in them before others Rom. 2.12 19. No we are all gone out of the way there is none that doth good no not one that every mouth might be stopped and that all the world may become guilty before God Is it for their multitude Iohn 14.6 No they are called by Christ in this place a little Flocke and hee is the truth it selfe that speaketh it Thus Moses sheweth that the Lord did not set his love upon Israel neither chuse them because they were moe in number then any people Deut. 7.7 For they were the fewest of all people Deut. 7.7 Is it for their strength might and power they have Ezek. 16.5 6. No he found them weake and wallowing in their blood none eye pittied them to have compassion upon them so that wee may not say in our hearts Deut. 8.17 18. My power and the might of mine hand hath gotten me this wealth but wee must remember the Lord our God for it is he from whom wee receive all good things What then is it because we are more righteous The Israelites are charged not to speake so in their hearts Deut. 9.4 5. Deut. 9.4 5. because It was not for their righteousnesse or uprightnesse of heart that they entred to possesse the Land but for the wickednesse of those Nations which were driven out before them Who is it among the sonnes of men that will not spend land and limme and life it selfe to defend that which hee hath bought and purchased with a great price and at a deare rate And will not God defend and avenge his Children whom he knew to be his before the foundation of the world was laid though they bee oppressed for a time and he beare long with the vessels of wrath who cry out against them Downe with them downe with them even to the ground 2 Tim. 2.19 Rom. 11.1 2 3 howbeit the foundation remaineth sure and hath this seale The Lord knoweth who are his and hee will not cast off the care of them for ever Fourthly here is matter offered unto us to stirre our hearts to thanksgiving considering the infinite mercy of God toward us who hath vouchsafed to make choise of us to be his Sheepe passing by so many thousands in the world Of this duty the Prophet putteth us in minde arising from this doctrine Psal 100. Psal 100.3 4. It is the Lord that hath made us and not we ourselves for we are his people and the Sheepe of his pasture What followeth he maketh this use thereupon Enter into his Gates with thankesgiving and into his Courts with praise be thankefull unto him and blesse his Name It is no small token of his love toward us to make us to be his Sheep that are by nature Lyons Leopards Beares Bulls Dogs Psal 22.12 13 16 21. Matth. 15.26 Wolves and wild Beasts and what not Is not his love who loved us first worth our love to him againe If it be a great blessing that we are made to bee reasonable men how much greater is it to be received and regarded as his owne inheritance then which nothing is dearer to him nothing ought to be better to us The unfaithfull are the worke of God by naturall generation but they are the new-worke of God by spirituall regeneration It is not our owne free will that can frame and fashion us to be the people of God for then we might say It is we our selves that have made us and not the Lord. Particular branches of thankfulnesse This thankfulnesse consisteth not in words onely but in divers other particular branches noted by the Prophet in that place First let us give to him our hearts that our tongues may bee guided thereby let us first offer him all that is within us and then all that is without us will follow also for other worship God accepteth not In vaine they worship him Matth. 15.8 that draw neere unto him with their mouth and honour him with their lippes when their hearts are farre from him Secondly we must never bee ashamed to praise the Lord and to confesse his wonderfull workes to the children of men We see how men are not ashamed to sinne before the Lord openly publikely proudly presumptuously and prophanely and they blush at nothing but at godlinesse prayer profession hearing the Word and such like workes of Christian piety These men glory in their owne shame Phil. 3.19 Ier. 6.15 but they are ashamed of their glory nay of Gods glory and even of their owne good Thirdly the service which we performe to God wee must yeeld willingly readily joyfully 2 Cor. 9.6 and with a glad heart for hee loveth a cheerefull giver Thankes constrained or wrung and wrested from us are rejected of God Wee must give unto him backe againe as he giveth to us But how is that and in what manner bestoweth he upon us hee giveth us his gifts freely we must therefore returne to him our thankes frankly Lastly he calleth us to the assembly of his Saints which he nameth the Court and presence of God which was the place appointed for his publike service and worship Indeed God is not confined to a certaine place Act. 7.48 Iohn 4.21 neither is there any place wherein he is not to bee worshipped neverthelesse such as are indued with true faith must follow the communion of the Saints as Sheepe that feed not alone but with their fellowes Gods Sheepe and servants must shew themselves in the publike Assemblies being publikely thankefull for publike benefits received at his mercifull hands Psal 84.10 considering that one day in a his Courts is better then a thousandelsewhere Fiftly all that are Pastors and Teachers under Christ are bound to feed the Flocke that dependeth upon them They are Vnder-shepheards as it were Christs Vicars or Curates hee is the great Shepheard of our soules to whom the rest must be subject for the Sheepe are his This use is gathered from the exhortation that Paul giveth to the Elders of Ephesus Act. 20. Take heed unto your selves and to all the Flocke Act. 20.28 over the which the holy Ghost hath made you overseers to feed the Church of God which hee hath purchased with his owne blood Where he reasoneth thus It is the Flock of
lived in the mountaines and in the tombes crying and cutting himselfe with stones They then wander wide out of the right way and are ignorant what the true revenge is neither let them looke for any reward at the hands of God who bring sorrow upon themselues and are executioners or tormenters of themselues Or what commendation of patience can arise to them that afflict themselues and suffer willingly from their owne hands Secondly let us see wherin this revenge standeth Vse 2 how we may use it aright in what particulars it consisteth First there cannot be a greater revenge than to spoile our adversary of his chiefest delight and to vexe him with the contrary The flesh in every one hath oftentimes some darling sinne at least wherein it most delighteth which most properly we may call our iniquity above all the rest Psal 18.23 and which is as the right eye or the right hand the right eye in respect of pleasure the right hand in respect of profit This right hand and right eye must be cut off and pulled out Thus did Zacheus when hee was conuerted Luk. 19. his gainfull and profitable sinnes of wrong and oppression being his master sinnes he shaketh off and renounceth Luk. 19.8 Behold Lord the halfe of my goods I give to the poore and if I have taken away any thing-from any man by false accusation I restore him foure-fold This taking of revenge was the counsell that Daniel gave to Nebucadnezzar Dan. 4.27 to breake off his sinnes by righteousnesse and his iniquity by shewing mercy to the poore The maine sinne of Paul was persecution and wasting of the Church but loe how he revenged the flesh after his Conversion as fast as hee had destroyed and plucked downe so fast he builded up againe even with both his hands and laboured more abundantby than all the rest yea he never traveiled so farre to persecute the faithfull but he tooke a thousand times more paines to preach the faith Act. 9. Rom. 15.19 Gal. 1.23 1 Cor. 15.10 The great labours which he tooke in planting Churches in perils in watchings in wearinesse 2 Cor. 11.26.27 in hunger and thirst in cold and nakednesse were nothing else but his revenge upon the flesh for the paines he had taken before in persecuting Secondly this revenge consisteth in converting those very things which have beene the matter or object of sinne and abused by the flesh to sinne to the seruice of God to be the matter of our repentance as the siluer gold that was abused to Idolatry was afterward employed to the worship of the true God David in his adultery defiled the mariage-bed in his repentance he washed his bed with teares Psal 6.6 yea all night long he made it to swim So the Ephesians that had used curious artes when once they beleeued came and confessed and shewed their deedes for they made a sacrifice to the Lord of their Conjuring bookes of exceeding value Act. 19.19 esteemed to be worth fifty thousand pieces of siluer And as the Israelites had sinned greeuously in offering their earings of gold to make therewith a Calfe so repenting of their Idolatry Exod. 35.22 they offered likewise gold and earings to the Tabernacle willingly whose heart made them willing to bring an offering to the Lord untill there was more then enough Exod. 36.5 Thirdly when with the same members and instruments of our bodies which the flesh most of all hath abused to sinne and wickednesse wee in speciall sort seeke and endeauour to glorifie God Zachariah the Priest sinned with his mouth in giving God the lie whiles hee beleeved not the Angell sent unto him that God would give him a sonne but so soone as hee could speake for he was striken dumbe he glorified God with his mouth and praised his name Luk. 1. Luk. 1.64 So the woman which is thought to have abused her eyes her haire his lippes to wantonnesse and uncleannesse for she was a greevous sinner when she repented she revenged her selfe upon the flesh in shewing her love to Christ she ceased not to kisse his feet to wash them with the teares of her eyes and to wipe them with the haires of her head O how happy were it for such as have used their tongues to deceit whose mouthes have beene full of cursing and blasphemy their throate an open sepulcher if they would circumcise their lips and make their tongues their glory to glorifie the name of God! that whereas they have cursed bitterly Eph. 4.29 now they may learne to blesse graciously that our communication may be good to the use of edifying and minister grace unto the hearers And such as have had feet swift to shed blood to carry them to places of vanity and impiety of drunkennesse and uncleannesse happy were it if they would take revenge of themselues and use their feet to carry them into the house of God Psal 122. â— and say to the Lord Our feete shall stand within thy Gates O Ierusalem Psal 122.2 Fourthly we take revenge on the flesh when we oftentimes refraine ourselves and bridle our affections from the use of things otherwise lawfull because we have offended therein As if we have offended in gluttony and drunkennesse we should punish our selues with fasting and abstinence from strong drinke as we take knives from children when they cannot use them without hurting of themselues The last point of this revenge is when we upbraid the flesh and cast it in the teeth with those afflictions which God sendeth as the wages of sinne For though we may not draw punishments upon our selues to mortifie the flesh yet when God imposeth them upon us for our good we should make benefit and advantage thereof and insult over the flesh and triumph over it when God punisheth it rating and checking it as the cause of all our smart Ah thou vile flesh I may thanke thee for all this paines and sorrow I could not turne thee but I hope God will now tame thee I could not convert thee but I trust God will now evert thee and turne thee quite out of dores thou liftedst up thy selfe aloft but God will bring thee under thou rebell Thus we should joyne with God helpe him to whip our sinnes harder and oftner by taking his part justifie him in all his dealings drive his chasticementes home to our hearts as the nailes to the head and impute all the causes of our afflictions to our selues If we would try our repentance by this revenge and our revenge by these few notes alas where shall we find the repentance that is required among the greatest number doe we mortifie our beloved sinnes or are they as bitter as gall and wormewood unto us doe we turne those things times and place which we have abused to sinne to be matters and witnesses of our repentance doe we turne those members of our bodies abused to sinne to be instruments of righteousnesse and
Israel when they saw the wrath of God kindled against them the chosen men of Israel smitten down Iosh 7.8 the Canaanites to preuaile against them to cry out O Lord what shall I say when Israel turneth their backes before their enemies And when the people were smitten by the children of Benjamin with a greeuous slaughter they went up and came to the house of the Lord and wept and sate there before the Lord Iudg. 20.26 and fasted that day untill the even The third cause is Gods threatning to destroy for some generall or notorious sins reigning in the land crying unto God for vengance This moved these Ninevites to fast when Ionah the Prophet cryed out against them Chap. 1.2 because their wickednesse was come before the Lord. This is so urgent a cause that it prevailed with Ahab who by the instigation of wicked Iezabel sold himselfe to worke wickednesse for when he heard the fearful threatning denounced against him by the Prophet against his house he rent his garments put on sackcloth fasted 1 King 21.27 and humbled himselfe whereby he obtained a respit of the judgement a temporall reward for a temporal repentance The fourth cause is the calamity and misery of the neighbour Churches lying under the Crosse Psal 80.13 when the boare out of the wood doth waste them and the wild beast of the field devoure them to witnesse our communion of Saints and to shew a fellow feeling of their sighes and sorrowes that they also may doe the like for us This seemeth to be the cause of the assembly of the Congregation at Antioch they laboured mightily in praier fasting for the people of God dispersed among the Gentiles Act. 13.2.5 and specially for the poore Saints at Ierusalem persecuted through the cruelty of Herod Act. 12. The last cause why the Churches assembled in this manner was to crave a blessing from God when they did enterprize or execute any special work which highly cōcerned the church or cōmon wealth Act. 13.3 When the Church did lay their hands on Paul Barrabas they fasted and prayed cōmended them to the grace of God that he would prosper their ministery These were the reasons of such solemne assemblies And are not the same causes found among us Yes doubtlesse all of them presse us to the practise of this duty and call upon us for humiliation to move the Lord to shew mercy in these daies of trouble heavinesse Are not dāgers threatned on every side nay are they not already inflicted upon us Hath not the Lord a controversie against us for our common sinnes hath not iniquity the upper hand and is not godlinesse troden under foot And as for the miseries and desolations of the neighbouring Churches are they not in paine like a woman in travaile bring forth nothing but wind Psal 79.1.2.3.4 may we not say The heathen are come into thine inheritance thine holy Temple have they defiled and shed the blood of thy Saints like water that they are become a reproach to their enimies a scorne and derision to them that are round about them who say where is their God Lastly we enterprize great things how can we looke for a blessing if we crave it not with fasting and prayer doubtlesse this is the cause why we have no better successe in our endeavours because we trust in our multitudes munition pollicies and seeke not aright the God of heaven Let us come to the uses Vse 1 First it reproveth such as hold fasting to be meerly Iudaicall and ceremoniall a part of the rudiments of the Law which are shadowes of things to come and that it hath no use in the times of the Gospel And true it is this exercise had in it somewhat ceremonial and proper to the Iewes annexed unto it as one certaine and fixed day of the yeare Levit. 16. Levit. 16.29 Zach. 7.5 This shall be a statute for euer unto you in the seuenth moneth on the tenth day of the moxeth ye shall afflict your soules c. and it had sundry legal rites and facrifices annexed unto it But may we not say the like of the Sabbath is it to be holden wholly ceremoniall not to be obserued as moral because the day is changed and all the rites abolished together with the strict rest No doubtlesse there remaineth a Sabboth and holy day of rest for the people of God to the end of the world or else religion would soone perish out of the earth So we may say touching fasting true it is we find no setled time in the new Testament appointed and set apart to fast by the ordinance of Christ neverthelesse because the causes of fasting remaine which we noted before as great a necessity lyeth upon us as ever lay upon the Iewes when the like occasions shall be offered unto us that were offered unto them Now where the causes of the institution remaine there the things themselues must continue but the causes of the institution remaine therfore fasting it selfe must continue Be sides when our Saviour was blamed by the Pharisees Disciples the Disciples of Iohn because his disciples fasted not doth he exempt them vtterly from it discharge them from such practise as impertinent unto them No doubtlesse he only sheweth the unfitnesse of the present time Math. 9.15 but layeth a commandement upon them to do it afterward then shall they fast And they performed it accordingly Act. 13. Secondly it reproveth the Popish fasting to whom I may say as Paul sometime did to the men of Athens Act. 17.22 I perceive that in all things yee are too superstitious And indeed here is one mystery of iniquity The chiefe points of religion remaine in the Church of Rome howbeit in name onely not in nature in shew not in substance in appearance not in truth I may say therefore of them as Iohn doth to the Angel of the Church in Sardis I know thy workes Revel 3.1 that thou hast a name that thou livest and art dead They have the name of Christ of justification of the Scripture of prayer of faith of the Sacraments of repentance but they have set up a mock-Christ they have overthrowne his humanity and destroyed all his Offices they beleeve justification but it is by their owne workes they receive faith but it is nothing but a beleeving the word to be true which also the Devils doe they admit repentance but it is nothing else but penance and corporall chasticement they acknowledge the Scriptures but they have patched their Apochryphal additions unto them and their owne Traditions as unwritten verities to be of equall authority with them they use prayer but it is in an unknowne tongue they have the Sacraments but one of them they have defiled the other they have destroyed and turned it into the idolatrous and blasphemous Masse And herein lyeth the depth of Satan For if he should utterly have
full of earth or clay before so it is with our hearts when they are forestalled and fore-possessed with the world they cannot recive the least measure of grace Let us therefore set before us evermore the Counsell and Commandement of our Saviour Math. 6.33 1 Tim. 4.8 6.17 First seeke the kingdome of God and the righteousnesse thereof and all these things shall be ministred unto you An other impediment is the quiet and peaceable end of obstinate sinners who hauing led a wicked and wretched life yet in outward appearance to the eye have died peaceably and as it is judged very happily From hence they encourage theÌ„selues in doing evill to go on in their sins so keep theÌ„selues from repentance These are diligent observers for their owne endes how the vngodly oftentimes go away like Lambes there are no bandes in their death and on the other side how such as have repented have unquiet endes and much discomfort at their death and so by them both are kept from making hast to turne to God But we must learne and consider it well that the quiet endes of wicked men proceed partly from the secret justice of God partly from the cunning subtilty of Satan and partly from their owne corruption so to blind their eyes and harden their hearts that they imagine as men in a dreame that they stand in good state and are as well the children of God as they that have never so much repented Thus God sendeth them strong delusions least they should be converted and be saved Esay 6.10 Whereas all outward things fall out alike to the righteous and to the wicked to the cleane and to the uncleane to the good and to the sinner Eccl. 9.2 He arose from his throne and he laid his robe from him and covered c. The next point to be considered is the beginning of this wonderfull conuersion from the highest to the lowest The beginning was from the King himselfe Ier. 13.18 and from him proceeded to the people As the head giveth life to the rest of the members and one wheele giveth motion unto others so the action and forwardnesse of the King Doct. as the head of the common wealth Great men should be forwardest in all godlinesse and be examples to others of lower places stirred up all the people to fasting and prayer by his example Hereby we learne that superiours men of high place must by their practise give good example to others It behoveth them whom God hath placed in authority and lifted up their heads above their brethren to give good example to others and goe in and out before them in that which is good and holy The more high worthy and excellent their calling is the more zealous and forward they should be in Godlinesse and thankfulnesse to him that hath exalted them The Prophet Ioel beginneth first with the Elders or Ancients and from them descendeth to all the inhabitants of the land when he exhorteth all persons to repentance Ioel. 1.2 Hag. 1.1 2.2.21 This we see in the Prophet Haggai he beginneth with Zerubbabel the governour and then with the people The cause why the Gospel so much florished and prospered in Thessalonica is rendred because the cheefe men were most forward and received the word with all readinesse of mind Act. 17. Act. 17.11 And there is great cause why it should be so Reason 1 For first they may more easily draw on others to the best things by their good example as by their evill example they do draw backe others so that they offend doubly by their sinne and by their example So Ieroboam set up Idolatry and thereby made Israel to sinne Lips in polit For as we have light or darkenesse from the Sunne so we have vice or vertue from superiors And as the high and tall Cedars of Libanus while they stand fast well rooted in the earth are a shield and defence to the lower shrubbes that are underneath them but if they fall downe they beare downe all that are within their reach so suâ—ch as are of higher estate and calling so long as they continue firme in the feare of God and in the wayes of godlinesse are as notable proppes and pillars to such as cast their eyes upon them and great meanes to draw on others by their authority and example but when once they fall away and give themselues to wicked wayes they walke not in that way alone but are an occasion of falling to many others by their followers and inferiors Secondly it is well knowne by daily experience that such as are under others are led more by examples than by edictes and looke upon the lives of superiors rather than upon their Lawes Claudian Componttur orbis regis ad exemplum c. True it is we should live by the precepts of God rather than by the practises of men but for the most part we see it otherwise Hence it is that Salomon saith Pro. 29.12 If a ruler hearken to lies all his servants are wicked Thirdly superiours must give an account of their government to God who is the great master and commander in heaven and earth of whom they have received their place and power for promotion commeth neither from the East Psal 75.6.7 nor from the West but God putteth downe one and setteth up another and he will streightly enquire not only how just and civill Ezek. 18.4 1 Sam. 2.13 but how holy and religious their gouerment hath beene True it is the soule that sinneth shall die the death yet their blood shall be required at the hands of all them that have not done their duty to bring them to God but beene a meanes to draw them and drive them from God Fourthly if such as be superiours and have jurisdiction to prescribe rules to others be not brought to a conscience of their owne duties in the first place they might by the abuse of their authority frustrate and make void all the good care conscience that might happily be begun in their children servants by urging commanding them to do otherwise than â—he law of God and their own consciences would permit them First of all Vse 1 this reprooveth such as being unmindfull of their high calling unmindfull that the Lord bringeth low and lifteth up 1 Sam. 2.7 unmindfull that he maketh them inherit the throne of Glory unmindfull that they are as a City set upon an hill to be seene a farre off and unmindfull of the great account which they are to make at the great day of account for to whom much is given of him the more shall be required do give themselues over to all manner of evill as if their authority were a priviledge or sanctuary for impiety and thereby draw others into the same excesse of riot untill both they and their followers perish as it is noted of Theudas and Iudas Act. 5.36.37 who drew away much people after them
holy Sabboths so they are still They were drunkards and filthy livers ignorant and blind in matters of faith and religion so they are still Are these humble and repentant sinners do these turne to God where you saw them long a goe and where you left them twenty or thirty yeares a goe there you shall be sure to finde them never a whit changed unlesse happily from evill to worse But let such marke how it hath beene with other penitents and in them behold themselues as in aglasse I meane Paul the woman of Samaria Lydia the jaylour Zacheus the Iewes that crucified Christ the Lord of life Let him that talketh of Repentance boasteth of it and chalengeth it to himselfe even for his owne assurance shew the like fruites in himselfe for it worketh such a change and alteration that both our selues and others may discerne it as easily as light from darknesse So then as the Apostle saith Shew me thy faith by thy workes Iam. 2.18 so may I say shew me thy repentance by thy change For what shall it profit a man to say he hath repentance when he hath no friutes can such a repentance comfort him The third reproofe Thirdly it condemneth civill men that remaine in the state of nature and glory in their outward vertues that they are alwayes the same but these glory in their owne shame These cannot say they are become new creatures they cannot say they were ever borne againe yet without the new birth they cannot enter into the kingdome of heaven Ioh 3.3 They cannot say Old things are passed away 2 Cor 5.17 behold all thinges are made new yet no other are in Christ and made members of his body Such civill men that content themselues with civill honesty and have nothing wherein to rejoyce but nature stand as yet in a dangerous and damnable estate neither can they come out of it untill they begin to deny themselues and to loath and detest even these outward vertues forsamuch as the trust and confidence in them is no better then a selfe deceiving Secondly it serveth for information in other truthes First that no sinne is great and heinous but there is place for repentance if they can repent This was the end of Christes comming to call sinners to repentance Math. 9.13 he sayth sinners without exception This we see in Manasses a Sorcerer an Idolater a murtherer and almost what not yet he humbled himselfe and obtained mercy according as he prayed 2 Chr. 33. 2 Chro. 33.19 Paul confesseth that he was sometimes a blasphemer and a persecutour and an oppressour yet he obtained mercy because he did it ignorantly in unbeleefe 1 Tim. 1.13 1 Tim. 1. The conspirators against Christ and his kingdome are called to kisse that is Psal 2.12 to embrace and obey him and his doctrine and accordingly they which shed his blood by murthering of him did drinke his blood by beleeving him Act. 2. Act. 2.37 A singular comfort for such as feele the burden of their sinnes lying heavy upon their consciences that they goe mourning all the day long and cannot lift up their heads to God unto such the Lord speaketh Esay 1. Come let us reason together Esay 1.16 if ye will wash and clense your hearts though your sinnes were as red as crimsin they shall be made white as wooll And Christ our Saviour calleth such as are heavy laden Math. 11.28 and promiseth to give them rest Math. 11. Sinne often bringeth us to the brimme or border of hell but it cannot bring us so low but Christ Iesus is able to bring us backe and to raise us vp againe by repentance Secondly there in no sinne so small and little though it seeme in our eyes as a more but it is able to bring to hell and therefore craveth repentance The world of naturall men judgeth that repentance is proper to none but to heinous and hideous sinnes as murther theft periury treason rebellion whordome and such like and that if they be free from the outward act of these they justifie themselues like the Pharisee and thinke repentance belongeth not to them as for others if they have any they hope to be dispenced with all It is nothing so with Gods children they have beene touched to the heart for such sinnes as the world taketh no notice off and never sticketh at as for the evill which appeareth in their best workes that they cannot do them as they would but infirmities creepe upon them and defile them not onely for committing evill but for omitting good things Rev. 2.4.5 the Church of Ephesus is called to repentance for leaving their first love they watch over their idle thoughts and idle words Gen 6.5 remembring that every imagination of the heart is onely evill continually and the threatning of Christ that for every idle word that men shall speake Math. 12.36 they shall give account thereof at the day of judgement Davids heart was smitten for cutting off the lappe of Sauls garment privily 1 Sam. 24.4 1 Sam. 24. Every thing is layd to heart of Gods children which he hath softned by the touch of his holy spirit by giving unto them an heart of flesh they will be troubled for the least sinnes accounting no sinne little which is committed against so great a God which offendeth so holy a law which deserveth eternall death as the just wages thereof and brought Christ Iesus from the bosome of his Father to suffer death for them and lastly they are grieved touched to the quick because they encrease not in grace according to the good meanes and occasions that God hath given knowing that the more is given and committed unto them the more is required at their hands and the streighter shall their account be Lastly let us examine our selues whether we be turned from evill to good and from the power of Satan to God This will appeare by these signes and tokens First there is a turning of the heart upward to heaven and a fastning of the eye upon God that it may be sayd of every true repentant that his behaviour is as of one that is journying going up to the heavenly Ierusalem the mother of us all Luk. 9.53 as it is said of our Saviour that his face was as though he would go to Ierusalem Phil. 3.20 So our conuersation must be in heaven and our whole life a travelling thither and a wandering in the wildernesse of this world untill we be brought into the true Canaan that is aboue But if the hearts of all were tried by this rule it would shew how little repentance is in the world when in all our thoughts workes and employments we are carried wholly downeward which way will bring us to hell in the end forasmuch as we have prophane hearts not savauring the things that are of God like prophane Esau Secondly we grow every day better and better when once we
being borne in a forraine land are willing to forsake it to come and dwell where the word of God is truly and plentifully preached being peacable to the state and proselytes to the same religion and serue the same God with us doubtlesse God will be avenged of such as hurt or oppresse them for he will not have such vexed wrenged This was forbidden to the Iewes Exod. 22. Exod. 22.21 Levit. 19.33 Thou shalt neither vexe a siranger oppresse him for ye were strangers in the land of Egypt Levit. 19. If a stranger sojourn among you ye shal not vexe him he shal be as one borne among you thou shalt love him as thy selfe for ye were strangers in the land of Egypt so Deut. 24. Deut. 24.18 Thou shalt remember that thou wast a bondman in Egypt and the Lord thy God redeemed thee thence therefore command thee to doe this thing This was often remembred and repeated to the Iewes But what may some say doth this belong to us who were never in Egypt Ioh. 8.33 much lesse strangers in Egypt or any other land as the Iewes said We were never in bondage to any man I answere though we were not yet we know not whether we shall be neither how soone we may be Pro. 27.1 Math. 7.12 we know not what hangeth over our heads neither what a day may bring forth Besides the common rule leadeth us to this homanity Whatsoever ye would that other men should doe unto you doe ye even so to them for this is the law and the Prophets Our forefathers have for the truths sake beene driven from house and home and beene constrained to forsake wife and children lands and goods and have received comfort and releefe in a strange land where God inclined the hearts of the magistrates to favour them is it not then reason that we now should doe the like and shew mercy But how many wicked and envious men are there among us which murmure and grudge that such should come over and dwell among us who have left their countrie for their conscience sake and the Gospels They pretend and plead that they grow rich and wealthy they see it and grudge and grieve at the fight of it For answere unto these 1 Sam. 2.8 observe these few points First who made them so 1. Tim. 4.8 Is it not God he maketh poore and maketh rich he bringeth low and lifteth up and doe we envy them and repine at them Or shall our eye be evill toward them because his is good Secondly it is Gods blessing upon them no doubt for the faiths sake because they have preferred the Gospel of God before their owne goods And indeed godlinesse is profitable to all things and hath the promise of the things of this life and of that which is to come To this purpose our Saviour teacheth Every one that hath forsaken houses Math. 19.29 Luc. 18.29.30 or bretheren or sisters or father or mother or wife or children or lands for my names sake and for the kingdome of Gods sake shall receive manifold more in this present time and in the world to come life everlasting Thirdly Is it not better they should be rich then poore better I say not for them onely but even for others If they were poore they must be releeved for we are debters to Iew and Gentile even to the Turkes and infidels so farre as we doe not helpe them against Christ and Christianity If they be rich they will not be chargable to any of us but will rather be helpfull unto others Fourthly What is the cause they grow so rich because they are painfull and industrious And wherefore are many poore and in need among us but because they are idle and will not labour nor use the meanes that these do Lastly I am perswaded that God blesseth us and the land the better for giving entertainment to the distressed members of the Churches scattered abroad We have done some good to them but much more to our selves as the Shunamite that entertained the Prophet of God did him and his servant good but she did more to her selfe and her owne house Thus we see what sundry branches there are of cruelty all which as we should alwayes consider so most especially in these dayes of our publike humiliation when we make solemne profession of our unfained repentance Secondly judge by this note and property of the religion of the Church of Rome Such as have not understanding to judge of the doctrine let them open their eyes and behold their practises for by these fruits ye shal know them Whom have they in their fury spared What age what sexe what person Surely neither high nor low infant nor suckling no not such as never saw the light neither living nor dead neither distressed nor distracted sheading the blood of the Saints as water spilt upon the ground and making themselves drunke with the blood of poore Christians a thousand times better and more righteous then themselves Never did the Turkesand savages shew themselves so beastly and barbarous as these counterfeit or bastard-Christian-Papists who boast they serve Christ but serve Antichrist They can suffer the Iewes that daily blaspheme Christ Iesus our blessed Saviour to dwell among them but they will not suffer those to buy or sell or abide among them that professe Christ as wel as themselves nay better and looke for salvation and eternall life wholly through his merits and not their owne The soules that lye under the Altar cry unto God without ceasing day and night for vengeance against such blood-suckers saying Revel 6.10 How long Lord holy and true doest thou not judge avenge our blood on them that dwel on the earth Their king-killing doctrine is of the same stampe that Princes have forfeited their crowne and Scepters their subjects discharged of the duty of alleageance whensoever the Pope pleaseth to pronounce them heretickes and to thunder against them his Excommunications The Gun-powder treason shall remaine for ever as a monument of this unmatchable cruelty It is and hath beene ever otherwise with the true Church of God there shal no such murtherings and massacres be found and commited in all the mountaine of Lord Esay 11.9 but the Wolfe shall dwell with the Lambe they shall not hurt nor destroy in all mine holy mountaine saith the Lord. Lastly let us earnestly and often desire of God to preserve us from such unreasonable and wicked men Object nay wild beastes in the outward shape of men 2 Thess 3. It wil be objected touching those of the Romish religion though they be enemies to the Gospel and to our profession yet we see no such matter in them they live as peaceable men and the quiet of the land they meddle not with others or against others Answ But what is the reason or where is the cause doubtlesse not in the persons but in the times Charge the times and the persons will
sanctifieth all Gods creatures unto our use It obtaineth a good right and title to them and a blessing upon them 1 Tim. 4.5 Our callings our labours our actions and the workes of our hands are sanctified by it as Psal 127. Except the Lord keepe the City Psal 127.1.2 the watch-man waketh but in vaine it is in vaine for you to rise up early to sit up late to eate the bread of sorrowes c. Seing these things be thus that these be the fruits of prayer Ezr. 9.6.10.11.13 Neh. 9.32.33 Psal 79.8.9 80.3 Dan. 9.7.8.18.19 let us put it in practise and double our zeale and never cease to follow the example of this Dresser to cry to the Lord for our brethren Lord let them alone this yeare also spare thy people and give them not over into the hands of the destroyer we are ashamed and blush to lift up our faces to thee O our God for our iniquities are increased over our head and our trespasses are growne up unto the heavens And now O our God what shall we say after this for we have forsaken thy Commandements which thou hast commanded and all this evill is come upon us for our evill deedes and for our great trespasses for asmuch as thou our God hast punished us lesse then our iniquities deserue Now therfore O our God the great the mighty and the terrible God who keepest Covenant and mercy let not all the troubles which are most heavy upon us and our chiefe Cities seeme little before thee howbeit thou art just in all that is brought upon us for thou hast done right but we have done wickedly and dealt foolishly and frowardly with thee O remember not against us former iniquities let thy tender mercies speedily prevent us for we are brought very low helpe us O God of our Salvation for the glory of thy name and deliver us and purge away our sinnes for thy names sake wherefore should the enemies of the Gospel say where is their God turne us againe O God and cause thy face to shine and we shall be saved O Lord God of hostes how long wilt thou be angry against the prayers of thy people O Lord righteousnesse belongeth unto thee but unto us confusion of faces to our Princes to our fathers to our people incline thine eare and heare open thine eyes and behold our desolations and the City which is called by thy name For we doe not present our supplications before thee for our righteousnesses but for thy great mercies O Lord heare O Lord forgiue O Lord hearken and doe deferre not for thine owne sake for the City and thy people are called by thy name Now is the time of this humiliation now God calleth to us to call upon him now is the time of trouble and affliction Let us give him no rest you that are the Lords remembrancers stand in the breach which his right hand hath made Numb 16.48 as it were betweene the living and the dead let us never give over neither let him alone untill we have received a gratious answer that our iniquities be pardoned his present judgments removed and his ancient favours recovered Till I shall digge about it and dung it The labour of the Lord of the Vineyard hath beene before expressed so that the complaint of the Prophet may be renewed Esay 40.4 53.1 65.23 I have laboured in vaine I have spent my strength for nought and in vaine and in another place who hath beleeved our report Doct. and againe I have spread out my hands all the day unto a rebellious people which walke in a way that is not good We must have hope touching the salvation of others albeit they runne aâ— stray yet the barren fig-tree is not forsaken and given over so long as there is any hope but the Dresser wil still be digging about it and dunging of it This teacheth that we must not despaire of the salvation of any howsoever they have long gone astray We see this in the example of Manasses he built altars for all the host of heaven he caused his children to passe through the fire he used Witch-craft and enchantment he dealt with a familiar spirit and with wizards 2 Chro. 33.5.6 he shed innocent blood very much till he had filled Ierusalem from one end to another and wrought much evill in the sight of the Lord to provoke him to anger yet the Lord was intreated of him 2 King 21.16 and heard his supplication when he had learned by wofull experience that the Lord was God Act. 2.37 10.11.12.13.14.15 Thus it was with those that crucified the Lord of life they were pricked in their hearts and had Salvation preached vnto them Hereunto commeth the vision of Peter he saw heaven opened and a certaine vessel descending unto him as it had beene a great sheet knit at the foure corners wherein were all manner of foure-footed beasts of the earth wild beasts and creeping things and soules of the aire and there came a voyce to him Rise Peter kill and eate And when he refused because he had never eaten any thing that is common or uncleane the same voyce answered What God hath clensed that call not thou vncleane This was the interpretation of the vision that which is uncleane God is able to cleanse Paul before his conversion was a blasphemer and a persecuter and a great oppressour 1. Tim. 1.13 but he obtained mercy because he did it ignorantly through unbeleefe The Gentiles wandred many yeares even thousands of yeares in superstition and Idolatry yet at length when the time of their conversion was come Gen. 9.27 Ioh. 10.16 God perswaded Iapheth to come and dwell in the tents of Shem Gen. 9. and our Saviour speaking of them saith Other sheepe I have 2 Tim. 2.25 which are not of this fold them also I must bring and they shall heare my voyce and there shall be one fold and one shepheard So the servant of the Lord must not strive but be patient and gentle unto all proving if God will give them repentance The reasons are plaine First Reason 1 because God calleth at all houres of the day who hoth the times and seasons in his owne power Math. 20.3.5 6. some at the third some at the sixt some at the ninth and some at the eleventh houre and we have a notable example thereof in the penitent theefe converted by the powerfull word of Christ upon the Crosse Luc. 23.34 he that was running a pace to hell hath promise to be carried into Paradise whereby the common proverbe is verified if in any thing else that he runneth far which never returneth Secondly God waiteth the time that he may be gracious unto us Esay 30.18 and have mercy upon us for he is a God of judgment and blessed are all they that wait for him Esay 30. ought not we therefore to follow his example and to hearken who will
with him God hath made a faithfull promise to us to care for us and shall not we cast all our care upon him or shall wee thinke he will or can falsifie his Word True it is the chiefe promise that we lay hold upon is touching the remission of sinnes and eternall life but when by a true faith we lay hold upon the principall promise of God and beleeve it touching salvation in Christ we apprehend by vertue thereof the promise of God for temporall blessings also as food raiment health peace liberty all which depend upon the former maine promise of Christ so farre forth as God seeth them behoovefull for us This wee see in Abraham who beleeving in God and having his faith imputed unto him for righte-ousnesse doubted not of the particular promise that God would give him a Sonne Gen. 15.6 Heb. 11.12 and that his seed should be as the Starres in Heaven for multitude and as the sand upon the Sea-shore that cannot be numbred The heart that hath truely learned to say by faith God will pardon my sinnes and save my soule will easily also say by force of the same faith God will give mee food and raiment provide things necessary for my body and sufficient for this present life If we have not learned to beleeve in God touching his mercy in feeding and in clothing of us which are matters of farre lesser moment and importance we have not yet learned to depend upon him for the remission of our sinnes and the imputation of Christs righteousnesse which are of infinite more price and value then the other If we will not trust him for our bodies how should wee trust and rest in him for our soules And if we commit not to him the things of this life how can we credit him with heavenly things Wee must all therefore learne to say with the Apostle I know whom I have beleeved 2 Tim. 1.12 and I am perswaded that he is able to keepe that which I have committed unto him against that day Lastly seeing we ought not to feare at all touching earthly things we may be well assured hee will give us all things needfull for our soules which are of an higher nature and of a greater price If hee that sitteth in the Heavens vouchsafe to looke downe so low and to abase himselfe to order every creature serving for the safety of our bodies doubtlesse hee will not passe over the provision for our soules he I say who hath forbidden to tithe mint and rue and all manner of herbes Matth. 23.23 and then passe over iudgement and the waightier matters of the law If he will not deny us the lesser certainely he will bestow upon us the greater blessings without which it cannot goe well with us For as hee knoweth what we have need of so he knoweth wee may better bee without earthly then spirituall blessings What folly were it for a man to be carefull for the garment and carelesse of the body it selfe to respect the shoo and to neglect the foot Wee must therefore all of us from this fatherly care of God for our bodies which are transitory and must turne to dust learne to ascend higher to see his care toward our soules which beare the lively prints of his image and come neerer to his nature Earthly blessings indeed are speciall pledges of his loue whereby he taketh us by the hand and leadeth us farther to behold his eternall favour in his owne Sonne but if we doe not make this use of them his blessings cease to bee blessings to us whatsoever they are in their owne nature Flocke In this word we have the second point in the Counsell which is the appellation or title of the people of God being called the Sheepe of God Properly a Flocke is a company of Sheepe gathered together into one pasture A Flocke presupposeth a Shepheard a Sheepfold and the Sheepe themselves The Shepheard is God the Sheepfold is the Church the Sheepe are the faithfull Christ Iesus is the dore of the Sheepe by him if any man enter he shall bee saved Ioh. 10.7 9. Ephes 3.12 and shall goe in and out and finde pasture Ioh. 10.7 9. The wrath of God against sinne hath clozed up against us all entrance into Heaven and hath shut us up under sinne and damnation The death of Christ hath opened the dore and not onely satisfied the wrath of God but merited for us mercy and forgivenesse grace and favour for ever This is the preeminence of the passion of Christ Now they enter by him that beleeve in him The Sheepe of Christ are of two sorts one outward in the account of the visible Church consisting both of good and bad the other inward consisting onely of the Elect being members of the invisible or Catholike Church Doct. 2 Hence wee learne that all the Elect are the Sheepe of Christ and his Flocke beloved of him deare to him as his portion and possession and in the account of him his chiefe jewels and principall substance Cant. 1.7 Joh. 10.14 Heb. 13.20 many other testimonies doe follow after The reasons are plaine First Reas 1 Christ Iesus paid a deare price and gave his life for them for it cost him much to redeeme the same Act. 20.28 as Act. 20. He purchased the Flocke with his precious blood precious indeed because it was the blood of him that is God as well as man and therefore of infinite value and estimation sufficient for the whole world Secondly because they resemble Sheepe and that in many particulars First Sheepe are by nature straying and wandring out of the way and ready to bee made a prey to the Wolfe so it is with men yea even the Elect and such as are called in which respect the Apostle Peter saith 1 Pet. 2.25 Ye are as Sheepe going astray through ignorance of the doctrine of salvation and prone to be surprised by the Devill that great wolfe but are now returned to the Shepheard and Bishop of your soules Act. 20.28 29. Secondly Sheepe oftentimes wander out of the right way so that there seemeth small hope of their safety and in the judgement of man they are estemed to bee as good as utterly lost without any redresse or recovery so it is among such as are the Sheepe of Christ some doe so farre swarve and are so intangled in the snare of the enemy as a Sheepe in the brambles that their estate seemeth desparate and forlorne Hereunto commeth the parable Matth. 18. How thinke yee Matth. 18.22 Luke 15.4 If a man have an hundred Sheepe and one of them be gone astray doth hee not leave the ninety and nine which went not astray and goe after that which is lost till he finde it Such a Sheepe was Manasseh that filled Ierusalem with innocent blood 2 King 21.16 2 Chron. 33.6 and did much evill in the sight of the Lord to provoke him to anger yet he found mercy upon his
God therefore feed it for hee maketh the Church of God and the Flocke of God all one So when the Lord Iesus ascended and led captivity captive hee gave gifts to men and appointed Vnder-pastors and Vnder-teachers Ephes 4.11 for the worke of the ministery and the edification of the whole body This is the charge hee gave to Peter To feed his Sheepe as if he should say Feed them because they are my Sheepe 2 Tim. 2.2 Now as Paul speaketh to Timothy The things that thou hast learned of me the same commit to faithfull men who shall bee able to teach others also so Peter having received so earnest a charge himselfe is carefull to deliver the same to others himselfe an Elder to the Elders 1 Pet. 5. 1 Pet. 5.2 Feed the Flocke of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde c. And that we may performe this the better we must consider that we are sundry wayes provoked to our duties by this title For as wee have shewed that the people must resemble the Sheep Wherein the Minister is to resemble a Shepheard Matth. 18.12 so we must remember that spirituall Pastors and Teachers must be like to other Shepheards bestowing great labour and paines among the sheepe for that is not an idle calling First the Shepheard overseeth the whole flocke in generall and every part in particular forasmuch as to overlooke one and overslip another is the part of a loose and carelesse Shepheard Thus must the Minister of God looke to all and exempt himselfe from instructing of none that are of his fold For as the soule quickneth every member of the body from the highest to the lowest from the greatest to the least so must he seeke the good of all both high and low great and small one and other so farre as lyeth in him to the utmost Hence it is that Paul willeth the Elders to take heed to all the flocke Whosoever scorneth in his deeper skill to stoope downe to teach the least the lowest the poorest the simplest to be familiar with them to win them to God serveth not his Master Christ neither savoureth of his Spirit Comment on Numb pag. 699. but rather of the spirit of Antichrist But of this more at large elsewhere Secondly the Shepheard looketh to the lambes as wel as to the sheep which are as the hope of the flocke as we see in Jacob Gen. 33.13 So is the Minister to teach the youth that he may have comfort of them in their age as Moses would not goe out of Egypt without their little ones to offer sacifice to the Lord Exod. 10.9 Exo. 10.9 As Christ willeth the Disciples to suffer little children to come unto him Mark 10.14 because to such belongeth the Kingdome of God Mark 10.14 And he willeth Peter to feed his Lambes as well as his Sheepe Ioh. 21.15 Prov. 22.6 Joh. 21.15 If a child bee taught what trade to take when he is young he will not forget it when hee is old as a vessell retaineth the taste of that liquor wherewith it was seasoned when it was new Thirdly wee see that as the Shepheard feedeth the flocke so it feedeth him againe whereby the Minister of the Word hath warrant to live of the Gospell as he preacheth the Gospel This similitude is pressed by the Apostle 1 Cor. 9. Who goeth a warfare any time at his owne charges 1 Cor. 9.7 who planteth a vineyard and eateth not the fruit thereof or who feedeth a flocke and eateth not of the milke of the flocke If we feed the flocke we have warrant to be fed therewith but we have no power and authority given us from God to eate thereof if we labour not 1 Thes 3.10 For he setteth us to worke he calleth us not to idlenesse Fourthly the Shepheard looketh to the sheepe that are weake and feeble and laboureth to cure them and therefore is never without his remedies and medicines to heale them so the Minister of God must receive the weake restore such as are fallen warne them that are unruly comfort the feeble-minded support the tender-hearted and be patient toward all men 2 Tim. 2.26 proving if God at any time will give them repentance that they may come out of the snares of the Devill of whom they are holden captive to doe his will These doe especially stand in need of the helpe of the spirituall Shepheard Fiftly as the Shepheard preserveth the sheepe from the violence and invasion of the Lyon and the Beare 1 Sam. 17.34 of the Wolfe and the Fox that would prey upon both the sheepe and lambes so must the Minister keepe his hearers from the infection and contagion of seducers and false teachers who oftentimes come in sheepes clothing Matth. 7.15 but inwardly are either crafty Foxes or ravening Wolves To this purpose it is said Cant. Cant. 2.15 2 Take us the Foxes the little Foxes that spoile the vines for our vines have tender grapes Thus wee must give all diligence earnestly contending for the faith Iude 3. which was once delivered to the Saints Sixtly as the Shepheard is to give an account of his sheepe Gen. 31.39 as appeareth in Jacob so is the office of the Minister an office of account and therefore woe unto us if we preach not the Gospell because a necessity is laid upon us 1 Cor. 9.16 Ezek. 34.2 1 Cor. 9. Eze. 34. Thus saith the Lord God unto the Shepheards Woe bee to the Shepheards of Israel that doe feed themselves should not the Sheepheards feed the flockes On the other side if wee feed the flocke willingly and readily wee shall receive a crowne of glory that fadeth not away 1 Pet. 5.4 Dan. 12.3 when the chiefe Shepheard shall appeare in glory If this great Day of the Lord were alwaies before us it were suâ—ficient to make them that are idle to be diligent and such as are diligent to be yet more diligent and such as are faithfull to bee yet more faithfull Lastly conclude from hence that the faithfull cannot want any thing that is good for them The title given to the faithfull that they are Christs Sheepe belonging to their All-sufficient Shepheard serveth to assure them of his never-failing care toward them For albeit they be simple and innocent yet their Shepheard is wise and full of discretion to search and see into their wants as Esay 40.11 Esay 40.11 He shall feed his flocke like a Shepheard he shall gather the Lambes with his arme and carry them in his bosome and shall gently lead those that are with young They are his chiefe treasure a royall Priesthood a chosen generation they are chosen of him to life and distinguished from all people of the world Revel 2.17 graven in the palme of his hands They have a new name set upon them which no man knoweth
member thereof being fallen from that faith For neither did that Roman Church beleeve as this doth neither yet this as that did as it were easie to shew by sundry particulars But to leave all these the Iewes the Donatists the Anabaptists the Separatists and the Romanists that thus restraine the Church on the other side there are others who pull up the fence and digge downe the wall wherewith it is fenced and defended and lay it out as common ground and set it wide open to the beasts of the field Now they stretch it too wide and extend it too farre who will have all men saved in their religion whatsoever it bee true or false so that they bee zealous and serve God with a good intention and devotion These erre on the contrary part who lest they should seeme to condemne any rashly they proclaime a generall pardon and offer salvation unto all They see and confesse that there are manifold contentions touching faith and religion but because all ayme at one and the same end and desire both to serve God and to bee saved by him therefore they hold that their error and ignorance shall be no hindrance or impeachment unto them This perverse and peevish opinion is very plausible and well-pleasing to flesh and blood and to the politicke wise men of the world and therefore findeth many followers the ground whereof they take out of the Words of Christ There shall bee one Shepheard and one Sheepfold But this he understandeth not of all men generally but of the Elect onely or sheepe gathered of Iewes and Gentiles whereby he represseth the vaine boasting of the Iewes who presumed that they were the Children of Abraham and that the promises of salvation belonged to themselves alone These doe indeed pretend devotion and thinke it enough to serve God with a good intention howbeit neither are they devout neither yet have they any good intent For how unreasonable is it once to imagine that God will be pleased with good intents that saith by the Prophet Who required these things at your hands Esay 1.12 or as though the Church were a kennell of Dogs or a stye of Swine or a den of wilde Beasts which receiveth a mixture or confusion of all sorts without difference or distinction If God be God we must follow him alone there is no dallying with him nor halting betweene two opinions 1 King 18.21 and if the Scripture be the Word of God inspired by him we must follow the direction thereof The Christian religion is the onely true religion Acts 4.12 there is no name under Heaven whereby wee can bee saved but by Christ Iesus the Lambe slaine from the beginning of the world Revel 13.8 neither is there salvation by any other then through him alone Now concerning the reason that Christ useth in this place it is indeed contrary to carnall reason and seemeth rather to destroy that which he would perswade then perswade that which he would destroy For he sheweth in this place to whom he maketh this dehortation even to his little flocke whereby he may seeme rather to discourage them then to encourage them and to worke distrust and infidelity in them then to draw them from their feare forasmuch as the reason standeth thus Feare not Wherefore Because yee are a little flocke If a Captaine should say thus to his Souldiers Yee are a little Army and your Enemies are many therefore feare not their feare neither be yee discouraged what comfort could bee gathered by such reasoning But God useth not reasons according to mans reason his Workes are contrary to the wisedome of men Iohn 9 6. as Christ cured the blinde man by making clay of the spittle and by anoynting his eyes therewith Thus also are his arguments his promises his threatnings and his punishments oftentimes contrary to humane understanding Wee are ready to judge them to bee no promises which notwithstanding are great and precious promises if we consider of them aright As for example Psal 89.32 Psal 89.32 If thy children forsake my Law then will I visit their transgression with the rod but my loving kindnesse I will not utterly take from him and this God would doe in mercy 1 Cor. 11.32 as 1 Cor. 11. that we should not be condemned with the world So Davids afflictions were medicines and blessings unto him and as a precious balme Psal 119.67 71. Againe wee many times suppose those to be no threatnings nor punishments at all which neverthelesse are deepe and grievous judgements as Hos Hos 4.14 4.14 I will not punish your daughters when they commit whoredome Where he threatneth to let them alone so that he will not punish them but suffer them to run on without punishment that thereby hee may punish them the more sharpely and irrecoverably His hand is most heavy when it is thought most light and he striketh us with a deadly blow while we are sencelesse and feele nothing Thus the wound is deepest when it is not seene at all These doe seeme paradoxes to naturall men And as sometimes he will not punish that he may punish so sometimes hee will blesse that he may not blesse Thus no punishments become punishments and blessings become no blessings but curses upon us These considerations may seeme paradoxes and strange positions to naturall men Psal 92.7 Mal. 2.2 but the regenerate understand them well enough and feele the truth of them by experience and wonder at the unsearchable wisedome of God and tremble under the stroke and deepe judgement of his right hand upon the world To escape scotfree whiles other men smart for their sinnes the most sort interpret to be no punishment at all but rather a speciall priviledge and notable blessing howbeit such shall know and feele in the end to their eternall woe and destruction that it had beene a thousand times better they had lyen under the rod and beene chastened of the Lord all the day long For as it is said of an earthly Father Prov. 13.24 19.18 Hee which loveth his child chasteneth him betimes Prov. 13.24 and 19.18 so it is with God those whom he loveth he also chasteneth betimes Heb. 12. which made David say Psal 119.67 71. It is good for me that I have bene afflicted that I might learne thy Statutes because before he was afflicted he went astray In like manner the reasons that the holy Ghost useth in his Word are not like our reasonings as his thoughts are not like our thoughts neither his waies like our waies If we consult with flesh blood we shall never allow this for a strong and a substantial reason Ye are a little flock therefore feare not but rather conclude the contrary therefore feare Wee would rather argue on this manner as they did in the Prophet Ezek. 33.24 Wee are many therefore feare not Ezek. 33.24 Wee are wealthy therefore feare not We have many friends therefore feare not Wee