Thirdly continue in prayer supplication without ceasing and never give over to be his remembrancers such praier evermore hath mercy joyned with it This doth our Saviour teach Luk. 11 8. 18.1.5 Math. 15.22.24.26 I meane this perseverance by sundry parables of the poore widow of the vnjust judge Luk. 18. of the friend that did lend three Loves Luk. 11. by the example of the woman of Canaan who followed our Saviour and would not give him over till she had obtained Math. 15. And the rather ought we to do so because sometimes God will proove our faith patience obedience and constancy sometimes to make us more earnest in prayer for we are to dull cold must be stirred up sometimes to teach us the value and price of the graces of his spirit because such as are soone and easily obtained are oftentimes dispiced or at least lesse regarded and not so carefully preserued sometimes to make us more watchfull and heedfull that we might not easily loose them when we have them The Prophts themselues complaine oftentimes that God heareth them not that they have called day and night and are weary of their crying Wherefore not that he will not heare much lesse that he cannot heare but that his mercy might the more appeare for the greater our necessity is the more is his power and mercy seene sometimes he delayeth us Iudg. 7.2 to teach us to renounce all confidence in the flesh as Iudg. 7. the Lord said to Gideon The people that are with thee are to many for me to give the Midianites into their hands least Israel make their vaunt against me and say mine hand hath saved me so would it be with us if we had alwayes helpes at hand 2 Cor. 1.9.10 and 2 Cor. 1.9.10 that we should not trust in our selues but in God which raiseth the dead Lastly sometimes we are differred that our danger being the greater wherein we are his glory might be the greater in our deliverance As the skill of the Phyfition is most seene in most desperate diseases and of the Surgeon in the deepest woundes for what great knowledge in his art doth he shew in curing the scratch of a pin or a little razing of the skin so the power of God is most of al seene in delivering of us from troubles dangers wherein we have lienand languished a long time and from thence also ariseth his glory Lastly it is our duty to give thankes to God when he hath heard us as Psal 50. I will deliver thee and thou shalt glorifie me Our owne wants and necessities constraine us oftentimes to remember the former precept Call upon me but our deliverances cannot make us remember the latter clause thou shalt glorifie me We are ready with the Lepers to opon our mouthes for mercy but our mouthes are soone shut when we should give him the glory Luk. 17.12 and we quickly forget his goodnesse with the same Lepers There is no triall of our selues by prayer in our wants for it is often forced not free wrested not voluntary but rather by our thankesgiving whether we make conscience of our duties to God or not Forced prayer is no prayer As he loueth a cheerefull giver so he loveth a cheerfull prayer O how often was the Prophet David in praising God! how doth he provoke his owne heart not to forget his benefits and others O that men would praise the Lord for his goodnesse Psal 116.12.103 107.8 and for his wonderfull workes to the children of men Cry mightliy Hitherto of the first point the matter or substance of the Kings coÌ„mandement they must all zeale The pray Doct. from the highest to the lowest the second point solloweth Prayer must â—e seruent the maner of their pray mightily this noteth their danger was certaine in a manner present therfore their prayer must not be cold Hence we must obserue that it is not enough to pray but prayer must be earnest fervent Hereunto commeth the double and trebled commandement of Christ to aske to seeke to knocke which repetition importeth and imposeth upon us this fervency True it is that prayer joyned with fasting ought to be earnest too fold but though it go alone without fasting yet it must not go alone without fervency of spirit The Apostle Iames speaking of ordinary prayer teacheth that the prayer of a righteous man prevailâ—th much Iam. 5.16.17 if it bâ—forment not otherwise This he proveth by the example of Elias â—e prayed earnestly that it might not raine and it rained not on the earth by the space of three yeares and sixe mâ—â—â—thâ— c. And least any should pretend that he was a great Prophet and in high favour with God no marveil therfore if his prayer prevailed who raised the dead to life and brought fire from heaven as also he obtained that the heaven should be as brasse and the earth as jron but all cannot be like to him every Christian cannot be an other Elias besides his prayer was extraordinary The Apostle answereth that notwithstanding his great graces yet he was a man subject to the same passions infirmities that others are and yet God heard him And true it is his prayer was extraordinary in regard of the manner we caÌ„not pray that the heaven should not give rain nor the clouds senddown their shewres because we have not that spirit which he had but we must have the spirit of Sanctification to pray â—erveÌ„tly as he did or else we shal never be heard as he was The reasons Reason 1 first God looketh not onely what we do when we come before him but how we do it he regardeth the maâ—ner as well as the matter not only that we do good things but that we do them well For as we must take heede not only what we hearâ— Mar. 4.24 Mark 4.24 Luk. 8.18 but likewise how we heare Luk. 8.18 so we must looke to our selues that we pray what we pray but withall how we pray seeing we must faile neither in the one nor in the other Secondly the Lord only loveth zealous servants that â—erue him faithfully and servently as he is sayd to love a cheerfull giver 2 Cor. 8. Thirdly cold suiters among men teach them to deny such suites If a man come to our dores and bâ—g coldly as if he cared not whether he speed oâ— not who will take any pittie or have compassion on such persons and shall we thinke that God will regard those that regard not in what cold and carelesse manner they present themselves before him Lastly he is cursed that doth any worke of the Lord negligently yea such as are luke-warme shall be spâ—â—ed onâ— of his mouth Rev. 3.16 Râ—â— 3. Such are they that caâ—e not which â—â—dge for wâ—rd whether they obtaine or not obtaine These are dead prayers without life as of dead men without breath This reproveth such Vse 1 as come negligently to the throne of
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
holinesse or doe we bridle and restraine our selves from such things wherein wee have offended No doubtlesse these are farre from us and therefore we from repentance A fast and put on sackcloth Thus much generally is to be obserued from the practise of the Ninevites that revenged themselues of their excesse and superfluity by fasting and sackcloth now we are to speake of fasting in particular But first of all let us set downe the doctrine We learne Doct. that publike fasting was alwayes wont to be sanctified and appointed among Gods people in times of dangers either present or imminent Publike faster were alwayes called and sanctified in times of danger This is confirmed by sundry precepts as Levit. 16.29 This shall be a statute for ever unto you in the seventh mouth on the tenth day of the moneth ye shall afflict your soules by a statute for ever So the Prophet Ioel chap. 2.15.16 Blow the Trumpet in Zion sanctifie a fast call a solemne assembly gather the people sanctifie the Congregation assemble the Elders gather the Children and those that sucke the breast c. see how he heapeth sundry commandements together binding the Priests the people the Congregation the Elders the children the married that is all sortes high and low young and old one and other The truth of this farther appeareth by sundry examples of such as have gone before us in this practise Ezra the good Scribe of the Lord and Nehemiah the religious governour of the people fasted and all that were under their charge Ezr. 8.21 Neh. 9.1 2 Chron. 20.3 So Iehoshaphat ordained a fast throughout all Iudah when the enemies upon a suddaine had broken into the borders of his kingdome hee knew no way better how to resist them and drive them backe than this which he found stronger than the sword of the mighty and so shall we find praying and fasting stronger to withstand the infection and to call the heauy hand of God gone out against us and striking downe many thousands of us than all the rules and receites the meanes and medicines which the wisest Physitions can prescribe if we performe it aright Exod. 17.11 1 Sam. 7.9.10 as Exod. 17. the sword of Ioshua was not so forcible as the praier of Moses for while he held up his hands Israel prevailed and when he let downe his hands Amalek prevailed True it is good meanes are neither to be despised nor neglected for that were to tempt God and to strengthen the enemy howbeit of themselues they profit little the greatest power and strength lyeth in prayer which sanctifieth our fasting Now that we may understand the doctrine of fasting aright What we must do to understand the doctrine of fasting aright what a fast is and so be directed the better in the practise thereof let us consider these fiue points what it is what be the kindes thereof the parts the reasons and lastly the uses The first point is what it is Fasting is an abstinence from all meates and drinkes from euen to even commanded of God to testifie our solemne repentance and to make our praiers more effectuall I call this an abstinence from all meates and drinkes as appeareth plainely in this Chap. Let neither man nor beast taste any thing let them not feed nor drinke water 2 Sam. 3.35 vers 7. The same speakth David when he fasted for the murthering of Abner who was slaine by the sword of Ioab God doe so to me and more also if I taste bread or ought else til the sunne be down Many there are that pretend a solemne fasting when indeed they doe nothing lesse such dissimulation there is with God man Better it were never to keepe a fasting than to obserue such a mocke fast for their fasting is eating and drinking Let us not fast in shew and feed in secret neither make profession of one thing and practise another I adde in the description from even to even that is for an whole day This we saw in the example of David before who fasted till the Sunne went downe And 1 Sam. 14.24 they must not eate bread untill evening So the Israelites having received two great losses doe humble themselues and gather themselues together into the house of the Lord. They wept and sate downe before the Lord Iudg. 20.16 and fasted that day untill the evening and the next day they prevailed against their enemies Thus for the death of Saul and Ionathan and the slaughter of the people 2 Sam. 1.12 they likewise wept and fasted untill the evening 2 Sam. 1. because they were fallen with the sword And Ioshua after the discomfiture of Israel by the men of Ai rent his clothes and fell to the earth upon his face before the Arke of the Lord Iosh 7.6 untill the eventide he and the Elders of Israel and put dust upon their heads Thus we see the time how long we are restrained to keepe as in a meane between too much and too little The next point is that it is commanded of God This we saw before and this maketh a difference betweene humane fastes of which we shall speake in the next point and this that is a Divine institution So then fasting is not a will-worship nor devise of man but an Ordinance of God The next point is that it serueth to make profession of our repentance and so to be a meanes to worke in us the greater humiliation Hence it is that it is called the humbling of the soule or an afflicting thereof Levit. 23.27 Numb 29.7 to seeke of him a right way for us Ezr. 8.21 and it was evermore joyned with praier 1 Sam. 7.6 Numb 29.7 they fasted on that day and said there Luk. 2.37 We have sinned against the Lord and Luk. 2. it is said of Anna the Prophetesse she departed not from the Temple but serued God with fasting and prayers night and day This is the life of our fasting when we make it as the wing of prayer wherby more swiftly we make it fly up to heaven and pierce the cloudes and enter into the presence of God Therefore the last part of the description is that it serueth to maks our prayers more earnest and effectuall as verse 7. Let neither man nor beast feed nor drinke water but cry mightily unto God For as fulnesse maketh us more unfit dul heavy sleepy and consequently untoward to every good worke so this abstinence quickneth our zeale feeling faith and every good worke So then touching the nature of Fasting Fasting hath the nature of a Sabbath from all these points joyntly considered we learne that it hath the nature of a Sabbath because at such time seasons we are bound to abstaine not onely from meates and drinkes but no lesse from our ordinary labours profits and pleasures even such as at other times are lawfull become now unlawfull Wherefore as the Lord commandeth to sanctifie the Sabbath so he commandeth to sanctifie
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
exceeding loud and sounding long so that all the people trembled But the fire and the feare shall bee much greater at the last day when the Lord Iesus shall appeare in great glory when the Elements shall melt with fervent heat 2 Pet. 3.10 the earth also and all the workes therein shall be burnt up 2 Pet. 3.10 Fiftly they shall have shame and perpetuall contempt powred upon them so that they shall be shamed for ever before many witnesses before men and Angels even before all the world Dan. 12.2 Forasmuch as there is nothing secret that shall not be evident and come to light This the Lord teacheth by the Prophet These things hast thou done Psal 50.21 and I kept silence thou thoughtest that I was altogether such a one as thy selfe but I will reprove thee and set them in order before thine eyes Lastly they shall have the Sentence of death and damnation pronounced against them the misery whereof standeth in three points First in feeling paines intolerable unspeakable and unsupportable not to be uttered by the tongue of man We see how terrible and tedious many diseases are and what torments they bring to the body in this life but what are they to the torments of hell For as all the comforts and pleasutes of this life are nothing in comparison of the joyes of heaven 1 Cor. 2.9 the eye hath not seene them the care hath not heard them the heart cannot comprehend them So I may say of the punishments of damned soules Neither hath the eye of man seene them neither the eare of man heard them neither can the heart fully conceive of them as they are indeed Onely the Scripture expresseth them by things most bitter and violent that we might in some sort attaine to the knowledge of them and therefore the Apostle saith Rom. 2. Rom. 2.9 Tribulation and anguish shall be upon the soule of every man that doth evill Secondly in a separation from God from Christ from the Angels from all the righteous from all comfort and from eternall glory A paine and punishment no lesse then the former to see the Saints whom they thorowout their whole life have mocked and misused and judged to be fooles and mad men now honoured and advanced to the Kingdome of God and themselves in greatest disgrace for ever The sight doubtlesse of the felicity of others shall aggravate and encrease their owne misery Thirdly in the fellowship that the Reprobate shall have with the Devill and his angels They that now will seeme to shake and tremble at the very naked naming of the Devill and cannot abide to heare of him they that are ready to defie and denie and detest him in words yea to blesse themselves when any mention is made of him alas alas now they must be constrained to abide this as a part of their cursed condition to have the continuall fellowship of the Devill and the rest of the damned crue and of none other but of them David complaineth of it as of a great misery and a woe much to be bewailed and lamented that he did soiourne in Mesech and dwell in the Tents of Kedar but woe woe woe againe and againe to those that must not sojourne for a season but dwell for ever and ever not in Mesech or Kedar but in the house of darkenesse with the Devill the Prince of darkenesse where they shall be cast into utter darkenesse Mitth 8.12 there shall bee weeping and gnashing of teeth Lastly acknowledge the wonderfull mercy of God toward his Children who hath loved them with a speciall and unspeakable love True it is the Reprobate have many blessings in this life because they live among the godly and for their sakes because God would leave them without excuse and stoppe their mouthes for ever because he would teach his owne servants not to place any happinesse in them but to looke for greater blessings in the other life howbeit they have not such among them all Gen. 25.5 6. as doe accompany salvation For as Abraham gave sundry blessings to the sonnes of the Concubines but he made Isaak the sonne of the free woman to be his heire so God bestoweth common gifts Matth. 5.45 and many temporall blessings upon the Reprobates hee maketh his Sunne to rise on the evill and on the good and sendeth raine upon the just and unjust howbeit he maketh them not his heires for as much as spirituall and eternall graces are communicated to none but to the Elect which shall be inheriters of Salvation and for them he hath prepared the Kingdome Why may wee not therefore cry out with the Prophet Psal 144.3 8.5 3 4.8 9. Lord what is man that thou takest knowledge of him or the sonne of man that thou makest account of him who is like to vanity and his daies are as a shadow that passeth away Psal 144. And else-where O taste and see for the Lord is good blessed is the man that trusteth in him O feare the Lord ye his Saints for there is no want to them that feare him If God must have praise for the least of his blessings how much more for this that is the greatest of all wherein the Lord hath enlarged his love towards us and without which our faith had beene in vaine yea Christ Iesus had dyed risen againe and ascended in vaine and all the worke of our Redemption were frustrate so that without consideration of the Kingdome of heaven of which we come now to consider in the last place blessings were no blessings and graces were no graces at all The Kingdome This is the last but not the least branch of the promise which containeth the highest staire and top of our felicity and happines The ungodly thinke faithfull men unworthy to breathe or whom the earth should beare but behold God even the Father vouchsafeth of his grace and good pleasure to account them worthy of heaven The ungodly deeme them not to be worthy to live in the world but the Lord esteemeth not the world worthy of them Heb. 11.38 and therefore he will translate them out of the world that they may enjoy his presence Now as before we heard of the object of the promise the Flocke of Christ so now we come to consider of the subject or principall matter of the promise the Kingdome of heaven And in this word we have the substance of the reason used by Christ our Saviour to keepe us from feare of falling away from him for feare of future wants and therefore we have deferred to consider of the strength thereof to this place The reason may be thus framed and put into forme that we may see the force of it If God will bestow upon us the Kingdome then feare not the lacke of earthly things But God will bestow upon us the Kingdome Therefore Feare not the lacke of earthly things Or more plainely after this manner Whosoever have a Kingdom promised unto them need