Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 1 (2 of 4)
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 onelyonly 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 a faſt, and threatneth that whoſoever ſhall doe any worke at all therein, even on that day, Levit. 16.31. & 23.30.31.ſhall be cut off from among his people, Levit. 16. Becauſe it ſhall be a Sabbath of reſt, and we ought to reſort at ſuch ſolemne times to the houſe of God, no leſſe than we ought to doe on the Sabbath, if not rather more, in regard of the urging and preſſing occaſion, Iudge. 20. Hereby then falleth to the ground the opinion of ſuch as hold it neither needfull nor expedient, that the word ſhould be preached at ſuch times as the Church aſſembleth for faſting and praying. Theſe are not aſhamed to affirme, that they have often heard and read of the exerciſe of faſting and praying, but never of faſting and preaching; as if forſooth the time were ſpent unprofitably that is ſpent that way. Theſe men would gladly ſay ſomewhat to maintaine and countenance their owne idleneſſe. And becauſe the diligence of others maketh their negligence to appeare the greater, they open their mouthes againſt them and their practiſe who preach the word in ſeaſon and out of ſeaſon according to the Commandement of God and man, and ſpeake all manner of evill of them. The wiſe Salomon teacheth, Pro. 26.16.Pro. 26. That the ſluggard is wiſer in his owne conceit, than ſeven men that can render a reaſon. We ought to uſe all meanes whatſoever (and all little enough, and too little) to ſtirre up our ſelues to faith and repentance from dead workes: but the preaching of the word is the principall and ſpeciall meanes to worke theſe in vsus: and what is what is all our faſting without true repentance? doubtleſſe there is no life in it, and therefore at ſuch times the word ſhould be taught, to make the reſt of the workes more lively. Beſides, we have ſhewed, that it hath the nature of a Sabbath day. Whatſoever therefore they were forbidden on the Sabbath, was likewiſe forbidden on the day of faſting; and whatſoeven they were then Commanded to do, ought likewiſe to be done and practiſed on this day. But the Apoſtle teacheth, Act. 15.21.that Moſes hath in every City them that preach him, being read in the Synagogue every Sabbath day. So then, beſides that every day of faſting was a Sabbath day, we ſee that after Moſes was read he was alſo preached: but he was read in their aſſemblies on the daies of their faſting, Neh 9.13. there he ſheweth how they ſpent that day: one fourth part they reade in the booke of the Lord their God, an other fourth part they ſpent in prayer and confeſſing their ſinnes to God, and by all likelihood, the other two parts were ſpent in preaching after they had read the Lecture of the Law: which is not expreſſed, becauſe he had ſo lately and largely ſpoken thereof in the former chapter. And ſeeing they ſpent not the reſidne of the day idly, but in ſome holy exerciſe together, and neither in reading, nor in praying, how ſhould it be ſpent but in preaching & hearing the word of the Lord? Thus Anna ſerued the Lord in the Temple with prayer & fasting, where without all queſtion was the preaching of the word, as well as praying and reading. It is a deſperate cauſe that hath nothing to pretend. It is objected, that the preaching of the word at ſuch times is never expreſſed, neither urged by Commandement; nor Commended by example. But we muſt conſider the uſuall manner of the Scripture, by one part of the worſhip of God to underſtand the whole. For ſometimes there is mention of faſting, but not at all of prayer, Ester. 4. and often elſewhere. What then, ſhall we collect and conclude from hence that they praied not to God, nor once lifted up their hearts to him? The brute beaſtes may keepe ſuch a faſt, and therefore more muſt be underſtood then is named. Eſay. 56.7. Math. 21.13.So the Temple was called the houſe of praier; we never reade it called the houſe of preaching: and yet it ſerueth no leſſe for the one then for the other. But theſe men conceive and imagine, there is ſome time wherin the preaching of the word is unſeaſonable. Laſtly if the preaching of the word were uſed in times of holy feaſting & ſolemne thankſgiving to be rendred unto God for ſome extraordinary bleſſings or deliverances receiued as in the Paſſeover, & the like: why ſhould not the ſame exerciſe be much rather takē up, when the times of holy faſting are ſanctified? that as at the one we might be ſtirred up to praiſe God for his mercies, ſo at the other we might be moved to fear his judgments ready to fal upōus.
The ſecond point is the kindes and ſorts of faſting. This we muſt learne, The ſeverall ſorts of faſts.to the end we may know of what faſt the Prophet ſpeaketh. For all faſtes are not of one nature, neither undertaken for one and the ſame cauſe. There is a faſt preſcribed by the Phyſition, to reſtore health, or to procure appetite, abſtaining from ſuſtenance to conſume raw and ſuperfluous humours. The cauſe of this is repletion. Hence ariſeth this rule of theirs, Whatſoever diſeaſes faſting or emptineſſe cannot take away, cure them by medicine. An other is, to performe ſomewhat with haſte and expedition, when the minde is ſo ſet upon ſome earneſt buſineſſe, that a man either forgetteth himſelfe, or elſe can intend no time to take his ſuſtenance and the refreſhing which nature otherwiſe would require. 1 Sam. 14.24.Such was the faſt commanded by Saul, who had no religious reſpect therein, but aymed at this, to ſpare no time from purſuing his enemies. Such was Pauls faſt and of the reſt that were in the ſhip with him, Act. 27.33.Act. 27. they had no leaſure to take meate in time of the ſtorme and tempeſt, every houre fearing ſhipwracke, and ſtanding in jeopardy of their lives. There is a faſt of Chriſtian ſobriety, which is nothing elſe but an uſing frugality in meates and drinkes, or the vertue of temperance, and is to be practiſed of us all the daies of our lives, according to the warning of our Saviour, Luk. 21.34.Take heed to your ſelues, leaſt at any time your hearts be over-charged with ſurfetting and drunkenneſſe: Rom. 13.13.and of the Apoſtle, Let us walke honestly as in the day, not in riotting and drunkenneſſe, not in chambering and wantonneſſe, &c. There is an other faſt of neceſſity, which is a forced and conſtrained faſt, which God often ſendeth as a chaſticement when he breaketh the ſtaffe of bread, Leuit. 26.26.Deut. 28.23.when he maketh the heavens as braſſe, and the earth as yron, when he deſtroyeth the labours of the husbandmen, when the field is wasted, the corne blaſted, the graſſe withered, the vines dryed, and the land mourueth, Ioel, 2. Becauſe we will not take up a voluntary faſt that he would, he forceth us to take up a faſt which we would not; becauſe the earth forbeareth her fruites, we muſt forbeare our food, Aquinat, jeiunium jeiunijand therefore it is not unfitly called, a faſt of a faſt. Howbeit even in this God in judgement remembreth mercy. We have heard many complaine and cry out in their neceſſities, What ſhall we eate? or what ſhall we drinke? Math. 6.31.and wherewithall ſhall we be clothed? Nevertheleſſe, we have rather heard what famine is, then felt it in truth; we know not what this judgement meaneth, neither have tryed what the ſharpe weapon of neceſſity bringeth with it. The Lord hath rather threatned, than executed it; and touched us with his little finger, than laid his whole hand upon us: and ſmitten us with the backe of the ſword rather than turned the edge toward us. For what, I pray you, have we ever ſuffered, in compariſon of the judgements of God upon his owne people Iſrael? as in the daies of Ahab when it rained not on the earth by the ſpa…e of three yeeres and ſixe monethes: 1 King. 17.1. Iam. 5.17.and in the ſiege of Samaria, when an Aſſes head was ſold for foureſcore pieces of ſiluer, and the fourth part of a Kab of Doves doung for five pieces of ſiluer: 2 King. 6.25.nay more than all this, when the fruit of the field failed, Levit. 26.29. Deut. 28.53. &c.they did eate the fruit of their own bodies, even the fleſh of their ſons & of their daughters, in the ſtraightneſſe wherwith their enimies did diſtreſſe them: yea, oftentimes fell out in the ſhifting and dividing of that lothſome meat, as Ieremy noteth in the Lament. Lam. 4.10. 2 King. 6.28.29. Ioſeph debello Iudeor.The hands of the pitifull women have ſodden their owne children, they were their meate in the deſtruction of the daughter of my people. O how gracious and mercifull hath God beene to us, that we know none of all theſe things! Nay, we have beene ſo farre from having a wofull and wretched experience of theſe things, that moe among us have deſtroyed themſelues through ſurfetting and drunkenneſſe & wantonneſſe, than have dyed through want: moe have periſhed by riot, exceſſe, and ſuperfluity, than through penury and neceſſity. This commeth to paſſe through the abuſe of our long peace, and the contempt of the Goſpell. The Goſpell bringeth peace, peace bringeth plenty, plenty breadeth prodigality, & prodigality bringeth penury: and therfore Moſes chargeth the Iſraelites, when they ſhould enter into goodly cities which they builded not, Deut. 6.10.11.12.houſes full of all good things which they filled not, welles digged which they digged not, vineyards and Olive trees which they planted not, then they muſt beware leaſt they forget the Lord their God. For if ever we forget God, it is when we are full, that is, when we have greateſt cauſe to remember him. Beſides the former kindes, there is likewiſe a faſt from ſinne: this is a ſpiritual abſtinence, a ſacrifice which eſpecially pleaſeth God, conſiſting in the holineſſe of our lives, which we muſt keepe all the dayes of our lives. Of this the Prophet ſpeaketh, Is not this the faſt that I have choſen, to looſe the bands of wickedneſſe, to undoe the heavy burdens, Eſay 58.6, 7. Zach. 7.5.6. &c.to let the oppreſſed goe free, to deale thy breed to the hungry, and that thou hide not thy ſelfe from thine owne fleſh? This faſt we muſt all keepe, and that at all times. There is alſo a miraculous faſt above nature. Of this we have three examples in holy Scripture, one of Moſes, at the publication of the Law; one of Elias, at the reſtitution of the Law; another of Chriſt Ieſus our Saviour at his inauguration and entrance into his office. This the Church of Rome after an apiſh imitation hath taken up: and that which he did once only in all his life, as if they meant to go beyond him, they make annuall or yearely. Hee abſtained from all meates and drinkes, they celebrate a counterfeit faſting, which may better be called a feaſting. The laſt ſort is a religious and Chriſtian faſt, when we unfainedly humble our ſelues before the Lord, and judge our ſelues that we may eſcape his judgement. Of this we ſpeake in this place, and this we have before deſcribed.
This faſting hath two parts: one outward, The parts of faſting both outward and inward.the other inward, helped forward by the outward. The outward is called a bodily exerciſe, which is an abſtinence for a time from the profits and pleaſures of this life, thereby to make us apter and fitter to the inward vertues. Theſe are either generall belonging to all, as abſtinence from food both meate and drinke, ſo farre as humane infirmity ſuffereth: provided if we cannot, that we doe it ſparingly, privately, without giving offence, and without pretending a neceſſity where there is none. Be not deceived, God will not be mocked. If he inable us to abſtaine, and we doe diſable our ſelues; if we make ſhew of faſting, and doe nothing leſſe, he will find us out, and we ſhall beare our condemnation whoſoever we be. For better it were not to faſt at all, then thus to diſſemble and play the notable hypocrites with God and man. I leave ſuch therefore to the judgement of God, and the checke of their owne conſcience. But as we ſay commonly, neceſſity hath no law, where God inableth not to beare out this hard exerciſe, let them in the feare of God take ſome ſhort refreſhing. For theſe outward exerciſes were inſtituted to make us fitter to better duties, not to make us unfitter: that the fleſh ſhould be tamed, not killed: Dometur caro, ſed non interimatur, Hierony.above ordinary cuſtome, but not beyond the nature of man. But beſides this abſtinence from food, it is as neceſſary that we abſtaine from bravery in apparell, Exod. 33.4. Eſter. 5.1. & 4.1. and from the workes and labours of our daily callings, much more therefore from pleaſures and paſtimes, and from exceſſive meaſure of ſleeping, 2 Sam. 12.16. Ioel. 1.13. that we may have no occaſions or allurements to reioyce in the fleſh, and ſo to withdraw and withhold us from the ſolemne worſhip of God. We have ſuch among us as will ſeeme willing & more forward then many of their fellowes, and would account themſelues wronged to be accounted contemners of holy things; who notwithſtanding when they ſhould make preparation to ſo high and holy a worke, are buſie about their owne workes, or, which is all one, about their maſters: and when they ſhould uſe meditation after praying and preaching ended, they runne every one after the luſtes of his owne heart. I can learne no otherwiſe out of the Law of God, but theſe may as lawfully follow their labours upon the Sabbath, as upon the day of faſting: let theſe looke in what Schoole they have learned farther liberty. Ezod 20.8. Ioel. 2.15. Levit. 16.29.30.31.For the ſame Lord that ſaith Sanctifie the Lords day, ſaith alſo Sanctifie a faſt: he that chargeth not to doe any worke on the Sabbath, chargeth likewiſe to do no worke at all on the day of faſting: he that hath reſtrained ſonne and daughter, man ſeruant, maid ſeruant, and the ſtranger that is within the gates from labour on the Sabbath, hath alſo forbbidden to every one all manner of worke, whether it be one of your owne Country, or a ſtranger that ſoiourneth among you. Finally he that hath called the ſeventh day a Sabbath, hath alſo entituled the day of Faſt a Sabbath of reſt by a ſtatute for ever. If then we be aſhamed to follow the workes of our hands, and the courſe of our ordinary buſineſſe upon the Lords day, we ought alſo to be afraid to give up our ſelues to the labours of our callings upon our faſt-day, which ought with no leſſe religion to be obſerued then the other. But hereof more afterward. Theſe are common abſtinences belonging to all: there is one proper to the married couple, that they abſtaine from the otherwiſe lawfull company one of an other, Heb. 13.4.and the bed otherwiſe pronounced to be undefiled. The Prophet enioyneth the bridegroome to goe forth of his Chamber, Ioel. 2.16.and the bride out of her cloſet; who notwithſtanding might iuſtly, if there were any, chalenge the greateſt priviledge. The wiſe man teaching, that to every thing there is a ſeaſon, Eccl. 3.5.and a time to every purpoſe under the heaven, mentioneth a time to imbrace, and a time to refraine from imbracing. And the Apoſtle preſcribeth that they withdraw themſelues with mutuall conſent for a time, 1 Cor. 7.5.that they may give themſelues to faſting and prayer. True it is Salomon ſaith, Eccl. 4.9.that two are better than one, becauſe they have a good reward for their labour: but all this holy time of ſeparation, one is better then two, and he hath a better reward for his labour. It is the Apoſtles Precept, not to defraud one an other, Piaefraudes & licita.but now defrauding is both lawfull and laudable. This and all the other outward obſeruations, howſoever they may ſeeme childiſh, or at leaſt of ſmall importance to the naturall and carnall man, becauſe the Lord is a Spirit, Ioh. 4.24.and will be worſhipped in ſpirit and truth; and being in their owne nature indifferent, neither good nor evill, they can make us neither better nor worſe. Nevertheleſſe, The uſe and benefit of the outward parts.theſe outward parts have their ſingular uſe and benefit, & that in three reſpectes: for firſt, they are the ordinances of God who hath commanded them, and therefore they are not lightly to be eſteemed by the judgement of the ſenſes or outward man, that can go no farther then to the ceremony it ſelfe; but according to the Scripture and inſtitution of God, which teacheth that God will bleſſe his own ordinances, and thereby worke his owne will, being undertaken in a lively faith, and in his holy feare. What may ſeeme more ſimple and unſufficient to throw down the ſtrong walles of Iericho then the trumpets of Rammes hornes, Ioſh. 6.4, 5.and the ſhout of the people with a loud voice? yet becauſe this was Gods owne ordinance, it prevailed. What may ſeeme more weake, then the waſhing of Naaman in the waters of Iordan, 2 Ring. 5.12.to clenſe his Leproſie? were not Abana and Pharphar, the rivers of Damaſcus as good? Yet was it Gods appointment to heale him thereby. Iohn 9.6. Exod. 15.25. 2 King. 2.21.Chriſt our Saviour made ſpittle and clay to annoynt the eyes of the blinde, and bad him goe to waſh in the poole of Siloam: a man might have thought this would rather have put out his eyes, then reſtored his ſight; Yet he went, and waſhed, and received ſight. God oftentimes worketh by weake meanes, and ſometimes by contrary, that the glory may not be of men, 2 Cor. 4.7. Exod. 14.28.31. Ioſh. 6.21. Iudg. 7.4. Dan. 3. Ion. 2.as he conveieth heavenly treaſures in earthen veſſels, that the excellency of the power may be of God. So then it is the manner of God to work ſometimes without meanes, ſometimes by weake meanes, ſometimes againſt meanes, and ſometimes above meanes, as pleaſeth him. This we ſee evidently in the Sacraments. Secondly, they that come to runne and wreſtle for a game were wont to abſtaine from all ſuch lettes as hinder their exerciſe, 1 Cor. 9.25.and every one that striveth for maſtery, though it be to obtaine a corruptible Crowne, is temperate in all things, that may diſable them to performe the ſame with praiſe and commendation: and ſhall we thinke that the children of God, by abſtaining from ſuch things as he hath interdicted them, ſhall not have a ſingular fruit and benefit toward the obtaining of an incorruptible crowne? Laſtly, the mouthes of the enemies are hereby ſtopped, if there were no other profit. For they chalenge the Goſpell to be a doctrine of liberty & licentiouſneſſe in eating and drinking, and that it cannot ſtand with the practiſe of faſting: why then ſhould we not ſtrive to ſtoppe the mouthes of ſuch as watch for our halting, and take away all occaſions from ſuch as ſeeke occaſions to ſpeake evill of our doctrine and profeſſion?
Hitherto of the outward parts, the inward follow. Rom. 14.17.For the kingdome of God ſtandeth not in theſe outward things, it is not meate and drinke, but righteouſneſſe, and peace, and ioy in the holy Ghost: and therefore except we bring with us more then the externall exerciſes before mentioned, our faſting may be matched with the faſting of the beaſtes of Nineveh, for both they did eate nothing, and they were covered with ſackcloth: and if we doe no more, what priviledge have we above them? Wherefore we muſt conſider the inward vertues helped forward and furthered by the outward and bodily exerciſes, as it is in the Sacraments of Baptiſme and the Lords Supper. Ioel. 1.13. & 2.17. Math. 9.15. 1 Sam. 7.6.The inward parts and manner of faſting, conſiſteth in foure things, humiliation, repentance, prayer, and confidence. The firſt is humiliation, never more neceſſary then at ſuch times, which conſiſteth in the ſight of our ſinnes, in the feeling of our miſery, in a bewayling of our vile eſtate, and an humble and particular confeſſion of all knowne ſinnes, without any reſeruation of any one. 2 Sam. 12.22. Gen 21.17. Pſal. 147.9. & 109.27.28. & 145.15.16.We muſt poure out the inward mourning of the heart witneſſed and ſignified by the outward teares of the eyes. If this be wailing and lamentation be found in us, certainely he which heard the moane and mourning wrung from Iſmael and Hagar in their extremity, he which heareth the cry of the young Ravens, & the roaring of the Lyons that call upon him, will much rather heare the ſorrowfull lamentation of his owne deare children which they make unto him in their miſery. This humiliation anſwereth with good proportion and agreement to the outward parts: for thereby we confeſſe our ſelues unworthy of food, of reſt, of apparell, of life it ſelfe, or of any helpe & comfort of this life.
The ſecond part is repentance. The former penitency or humiliation and compunction of heart is the groundworke and foundation of true repentance, and maketh way for it as the needle doth for the threed. This conſiſteth in avoyding evill, and in doing good. This abſtaining from evill is ſignified by our abſtinence from food, and it is the cheefe end of faſting. For what is our forbearing from meats and drinkes, if we doe not faſt from ſinne, but drinke in iniquity as water, like the fiſhes of the ſea? Eſay. 1.13. & 58.4.This was it that cauſed the Lord ſo often to reject the faſtes of the Iewes, becauſe they filled themſelues with all wickedneſſe, they faſted for ſtrife and debate. To abſtaine from ſuſtenance, and not to abſtaine from ſin, is the Devils faſt, it pleaſeth him, but not God. If then we deſire to approve our faſting to him, let us practiſe the workes of piety toward God, and that in the ſincerity of a good conſcience as in the ſight of God; and likewiſe the workes of Charity toward our brethren, forbearing one another and forgiving one another, remitting debtes to the pooreſt ſort that are no way able to pay, and eſpecially in beſtowing almes upon ſuch as want releefe and fuſtenance. Eſay. 58.3.6.7. Zach. 7.9.10.At leaſt let us beſtow ſo much as is ſpared by our abſtinence that day, leaſt under a pretence of godlineſſe we practiſe miſerableneſſe, like thoſe that allow of this exerciſe to pinch the bellies of their labouring ſeruants. Hence it is that Chriſt Ieſus joyned faſting and almes together in precept; Math. 6.23.16. Act. 10.30.31and we muſt joyne them both together in practiſe, like Cornelius. He that doth not thus repent, doth not truly repent. If every mans faſting were meaſured by the line of his repenting, Iona. 3.8.I feare the greateſt number of thoſe that abſtaine from food, would be found to doe nothing leſſe then repent of their offences.
The third part is prayer, which we muſt make in time of faſting. No prayer, no true faſting, for faſting without it, is as a dead carcaſſe without life. This is one end of faſting to make our praiers more feruent and forcible. Hence it is, Ioel. 2.17.that the Lord preſcribed a platforme of praier to the Prieſtes, the Miniſters of the Lord in the ſolemne aſſemblies of ſanctifying a faſt, Spare thy people, O Lord, and give not thine heritage to reproach: that the heathen ſhould rule over them: wherefore ſhould they ſay among the people, where is their God? Theſe Ninevites, having but a ſhort warning, and a little light of knowledge knew thus much: for they proclaimed a faſt, that neither man, nor beaſt ſhould either eate or drinke: but they added with all, and cry mightily unto God, verſ. 8. Luk 2.37. Math. 17.21. Act. 10.30. 1 Cor. 7.5.Thus did Anna ſerue God with faſtings and prayers, not with faſting alone, neither with prayers alone, but with both of them joyntly together. Neither is it ordinary prayer onelyonly that ſhould be conceived at ſuch times, but as the occaſion of the Aſſembly is extraordinary, ſo ought our prayers to be. Thus therefore ought every one to rouſe up himſelfe to be feruent in prayer, and as faithfull remembrancers of the Lord to give him no reſt untill he heare us and grant our requeſtes. This prayer conſiſteth partly in confeſſing our ſpeciall ſinnes that have brought his judgments, craving pardon of them and beſeeching him to turne away his wrath and heavy diſpleaſure from us, and partly in asking ſuch things as are needfull for us.
The ſeverall ſorts of a religious faſt, The ſeverall reaſons and cauſes of publike and private faſtes.which a man undertaketh to make his ſoule and body the fitter to pray more feruently to God, are theſe two, private and publike; to theſe I will joyne the ſeverall cauſes and reaſons wherefore they have beene taken in hand, which vary according to ſeverall occaſions. The private is which we ſanctifie in ſecret and before God, for ſuch cauſes as our owne Conſciences beare record unto us. Math. 6.18.Of this ſort our ſaviour ſpeaketh Mat. 6. We may not appear unto men to faſt, but unto our Father which is in ſecret; & the Father which ſeeth in ſecret ſhal reward us openly. This David practiſed, what time his child was ſtriken with mortall ſickneſſe, becauſe in the ſickneſſe of the child he did conſider the wrath and diſpleaſure of God againſt himſelfe, for the remooving whereof he faſted, 2 Sam. 12.22.mourned, and prayed, and never gave over, day nor night, untill ſuch time as he ſaw Gods will fulfilled by taking away the life of the child. 1 Sam. 1.10.So did Hannah the wife of Elcanah, ſhe wept and did eate nothing, but in the bitterneſſe of heart ſhe prayed to the Lord. The cauſes of private faſts.This is and hath beene undertaken, when a man becommeth an humble and earneſt ſuter for the pardon of ſome great and groſſe ſinne, that lyeth heavy upon the conſcience. Sometimes for the preventing of ſome ſinne, whereunto a man feeleth himſelfe to be tempted, Zach. 3.2. 1 Cor. 10.13.that God would rebuke Satan; even that the Lord, who hath promiſed to aſſiſt his children with ſufficient grace, would rebuke him, and not ſuffer us to be tempted above the ſtrength that he hath given us, but make a way to eſcape, that we may be able to beare it. Sometimes to obtaine ſome ſpeciall bleſſing which we want. Sometimes to turne away ſome judgment which we feare, or is already fallen upon our ſelues and our families. Sometimes to ſubdue the fleſh to the ſpirit; and ſuch like.
The other ſort is the publike Faſt, The publike faſts.which is openly commanded, and publikely practiſed. Of this the Scripture ſpeaketh evidently in this place, 2 Chro. 20.3. Ezr. 8.21. Ioel 2.15, 16.and oftentimes elſewhere: which is done when a whole congregation or ſeverall congregations aſſemble together to performe the forenamed duties of humiliation, and to remove ſome publike calamity, as the ſword, famine, peſtilence, inuaſion of enemies and ſuch like. But let us conſider the reaſons in particular. The firſt is to prevent ſome heavy and imminent danger threatned, as a fire ready to fall upon his people and to conſume them. For this cauſe did Iehoſhaphat proclaime a ſolemne faſt, and joyned it with prayer, ſaying, 2 Chron. 20.12.In us is no ſtrength to ſtand againſt this great multitude that commeth againſt us, neither know we what to doe, but our eyes are upon thee. The ſecond cauſe is the angry face of God puniſhing, thereby to remove the preſent calamity, as warre, famine, plague, and other like fearefull ſickneſſe or contagious viſitation. Thus have we preſent occaſion to humble our ſelues if ever we had. For if we muſt ſeeke the Lord before affliction come, while he ſharpneth his arrowes and whetteth his glittering ſword, how much more when the deſtroying Angell is ſent among us, and many fall downe on every ſide? This moved Ioſhua and the Elders of Iſrael, when they ſaw the wrath of God kindled againſt them, & the choſen men of Iſrael ſmitten down, Ioſh. 7.8.& the Canaanites to 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 cō cerned 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. Ʋſe 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 monethmonth, 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 onelyonly, 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 aboliſhed theſe fundamentall points of religion, and not have broched lyes in hypocriſie, all men would ſoone have eſpied the treachery. The like I might ſay of faſting. What the Popiſh faſt is, What the Popiſh faſt is.I will deſcribe out of their owne writers: It is an abſtinence from fleſh onelyonly, and the things that come from it, according to the order of the Church, upon ſet and certaine times appointed to make ſatisfaction for our ſinnes, to merit the grace of Chriſt, and to obtaine everlaſting life. Can light and darkneſſe be more contrary one to the other, then theſe things are to the truth? But this I have handled elſe where; Comment upon Eſther.albeit the bare allegation be a ſufficient confutation of this vanity.
Laſtly, it behoveth us to meet the Lord by prayer and faſting, as the Church in all ages hath uſually done in times of dāger. It is the Counſell of the Prophet, when the Lord commeth out as an armed man againſt his people, to ſeek reconciliation and attonement with him, Amos. 4.12.This will I doe to thee, O Iſrael, and becauſe I will doe this unto thee, prepare to meete thy God O Iſrael. We are not ſtronger than he, Pſal. 24.8.who is the Lord strong and mighty, the Lord mighty in battel, Exod. 15.3.as a man of Warre, and therefore we are not able to encounter him. Remember the words of our Saviour, Luk. 14. Luk. 14.31.32.What king going to make warre againſt another king, ſitteth not downe first and conſulteth, whether he be able with ten thouſand, to meet him that commeth againſt him with twenty thouſand? or elſe, while the other is yet a great way off, hee ſendeth an Ambaſſage, and deſireth conditions of peace. The Lord is come out already againſt us, and hath his twenty thouſand in battel aray, and hath ſmitten downe many thouſands of us. We cannot now ſay, he is yet a great way off; there is wrath gone out from the Lord, the plague is begunne among the people, Numb. 16.46and yet who almoſt layeth it to his heart? Act. 12.20.O that there were that wiſedome in us which was in the men of Tyre and Sidon, when they knew that Herod was diſpleaſed with them; they came with one accord and deſired peace, becauſe their countrey was nouriſhed by the kings country. We know, we feele the Lord is highly diſpleaſed with us, and that we have provoked him to anger; why do we then delay the time, and ſend not out to him an embaſſage of prayer and repentance, and offer conditions of peace? This we muſt doe many wayes, firſt accuſe and endite our ſelues as guilty before him, like poore priſoners ſtanding at the the barre, and holding up our hands. Secondly, Confeſſe our ſinnes, that have procured his heavy diſpleaſure. Thirdly, Let us vow to forſake them: this muſt evermore be joyned with confeſſion, Pro. 28. Fourthly, Give no reſt to our own ſoules, till we be reconciled to God, and reſtored to his favour againe, and he have called in his judgments againſt us. Laſtly, Eph. 4.22.23.let us leade a new life, caſt off the old man, and be renewed in the ſpirit of our minde: without this all our meetings and aſſemblies are nothing worth, yea our prayers and faſtings are turned into ſinne. Neither circumciſion avayleth any thing, nor uncircumciſion, but a new creature, old things are paſſed away, behold all things are made new.
6. For word came unto the king of Nineveh, and he aroſe from his throne, and he layd his robe from him, and covered him with ſackcloth, and ſate in aſhes.
Hitherto of the ſolemne repentance of the Ninevites from the higheſt to the loweſt: now conſider the actions of the King both in his owne perſon, and in his proclamation. Behold a wicked city turned from her wickedneſſe in the turning of an hand. Ionah no ſooner proclaimed deſtruction, but the King ſent out his Proclamation: he no ſooner heard of wrath denounced from the throne of God, but he preſently aroſe from his owne throne: when he heard how they had all covered the whole land with their ſinnes, he covered himſelfe with ſackcloth, he laid aſide his royall robes, and clad himſelfe with repentance as with a robe. See then the outward meanes of their repentance, the word of the Prophet. Ionah preached judgment through the City, this could not long be hidden from the King: and hence aroſe their turning to God. Doct.
This teacheth, Repentance is wrought by the preaching of the word in the hearts of men.that God worketh repentance and the converſion of a ſinner by the Preaching of the Word. The author and giver is God, or elſe we never have it; but the meanes and inſtrument by which he worketh it, is the miniſtery of the Word. The Apoſtle Paul exhorteth the ſervant of the Lord to inſtruct thoſe that oppoſe themſelues, 2 Tim. 2.25.if God peraduenture will give them repentance, to the acknowledging of the truth. Iam. 1.18.An other Apoſtle confirmeth the ſame, Of his owne will he begate us with the word of truth, that we ſhould be a kind of firſt fruites of his creatures. And we have a third witneſſe of another Apoſtle, We are borne anew, not of corruptible ſeed, but of incorruptible, 1. Pet. 1.23.by the word of God which liveth and abideth forever.
Reaſons. Firſt the word is quicke and livelie, Reaſon 1 powerfull and piercing, ſharper than any two edged ſword, Heb. 4.12.and entreth even to the dividing aſunder of ſoule and ſpirit, and of the joynts and marow, and is a diſcerner of the thoughts and intents of the hearts, Heb. 4. Howbeit not from any inherent power in it ſelfe, nor from the mouth of him that Preacheth it (for he can give it no force, Gal. 2.8.nor ſet any edge upon it) but from the power of God, as Gal. 2. He that wrought effectually in Peter to the Apoſtleſhip of the Circumciſion, the ſame was mighty in me toward the Gentiles.
Secondly, faith is the fountaine and beginning of repentance: but whence have we faith, but by the word, as we have declared already, that Ionah preached, and the Ninevites beleeved? This alſo the Apoſtle teacheth, Rom. 10.17.Faith commeth by hearing, and hearing by the word of God. So then theſe three ſtand thus in order, the word, faith, and repentance. How ſhall they heare, ſaith the ſame Apoſtle, and in the ſame place, without a Preacher? The Ninevites heard Ionah before they beleeved, and they beleeved his preaching before they repented: if they had not heard the Prophet, they had never beleeved; and if they had never beleeved, they had not to turned the Lord. NO man therefore can be converted, except he have beleeved.
Thirdly, the converſion of a ſinner is as I may ſay, the onelyonly miracle of the Goſpell. It is uſuall with the Lord to ſhadow his miracles by outward meanes, Pro. 25.2.that he might conceale his owne workes, as Pro. 25. The glory of God is to conceale a thing ſecret. Nay in this, many miracles on an heape concurre together. Is it not a miracle in the body to open the eyes of the blind, Math. 10.8. & 11.5. Act. 26.18. 2 Cor. 7.1. Eph. 2.1.5.to reſtore hearing to the deafe, to raiſe the dead, to clenſe the Lepers? The penitent perſon hath received all theſe in his ſoule; his eyes are opened, his eares are boared, he is clenſed from his filthineſſe, and reſtored to life; for being naturally borne dead in ſinnes and treſpaſſes, he is quickned; O how great a change and alteration is this!
But here a queſtion may be asked, Object. whether this be a worke and effect of the Law? are the threatnings thereof able to do it? Anſw. or is it a fruit of the Goſpell? I anſwer, the Law helpeth it forward, it cannot worke it, or bring it forth. It prepareth to repentance, but produceth it not, ſo that the law is not excluded or quite ſhut out. Rom. 3.20. Gal. 3.24.It ſerueth to bring us to the knowledge of our ſinnes and miſeries, and thereby fitteth us to receive grace and mercy, like eating ſalues that make way for curing medicines, or like the ſharpe needle that maketh way for the threed. But it is the Goſpell that hath the promiſe of pardon and forgiveneſſe, and worketh repentance from dead workes, and therefore it is a fruit of the Goſpel. The Law knoweth no remiſſion of ſins, but is a letter that condemneth; it promiſeth no mercy, but threatneth the curſe againſt the tranſgreſſors, Gal. 3.13.
Vſe. Ʋſe 1 1. This condemneth ſuch as forſake and forget the ordinary way that God hath left to bring us to ſaluation, and gape after miracles, or revelations. This is all one, as if when the Lord heareth the Heauens, and they heare the earth, Hoſ. 2.21.22.and the earth heareth the corne, and the corne the people, they will not feed thereof as baſe food, but looke for Manna and bread from heaven: are not ſuch worthy to periſh? Hence it is, that Abraham is brought in, Luk. 16.31.anſwering the rich man that would have the dead ſent to his brethren to reclaime them, and bring them to repentance: If they heare not Moſes and the Prophets, neither will they be perſwaded, though one roſe from the dead. How vainely then and idlely doe they prattle, who, to diſgrace the Miniſtery of the word, and the high ordinance of God to teach man by man, alledge, that they know not whether men ſpeake the truth, becauſe all men are lyars, and they are not able to try their doctrine: but if they ſhould heare the Lord himſelfe ſpeake or an Angel from heaven, they would beleeve. Iudg. 6.2… & 13.22. Gen. 16.2. Eſay. 6.3.Theſe men neither know their owne weakeneſſe, nor the power of God. Not their owne weakeneſſe, that are not able to endure the glory of him that ſpeaketh from heaven; nay this was the common voyce of ſuch as heard an Angel, We ſhall ſurely dy, alas, becauſe I have ſeene an Angel of the Lord face to face: not the power of God, becauſe he is infinite, the Angels cover their faces before him, the heavens are not cleane in his ſight, the earth trembleth when he ſheweth his glory. When the Iſraelites ſaw the lightnings and heard the noiſe of the thunder and ſound of the Trumpet waxing lowder and lowder in the mount, Exod. 20.18.19.ſo that Moſes himſelfe ſaid, I exceedingly feare and quake: they ſayd unto Moſes, Speake thou unto us and we will heare: Heb. 12.21.but let not God ſpeake unto us, lest we die: Deut. 5.25.26.28.29.If we heare the voyce of the Lord our God any more, then we ſhall die: for who is thereof all fleſh that hath heard the voyce of the living God and lived? This they ſpake, and the Lord ſaid, They have well ſpoken all that they have ſpoken. O that there were ſuch an heart in them, that they would feare me, and keepe my Commandements alwayes, that it might goe wel with them, and with their Children for ever. If this were wiſedome in them to call for Moſes to ſpeake to them and not God; what a fooliſh choiſe doe they make, that call for God to ſpeake to them, and not Moſes? But of this alſo elſe where.
Secondly, their caſe is fearefull and dangerous, that are without the word, there is no viſion, and therefore the people muſt needes periſh, Pro. 29.18. There the ſheepe are without a ſheepheard, See examples, Exod. 32.1. 2 King. 12.2.and none to have compaſſion upon them, Math. 9.36. Neither is their ſtate any better, who, albeit they are not without it, yet regard it not, but deſpiſe it in their hearts. Theſe are both alike, ſaving that the latter is worſer and more fearefull then the former. The one are without the ordinary meanes, the other without the uſe of the meanes, and therefore without hope to come to repentance. It was a fearefull judgement when our Saviour commanded the twelue, ſaying, Go not into the way of the Gentiles, Math. 10.5.and into any City of the Samaritans enter ye not. And when the Apoſtles went through the Cities to preach the Goſpel, Act. 16.6.7.they were forbidden by the holy Ghoſt to preach the word in Aſia: and afterward when they aſſaied to goe into Bithynia, the Spirit ſuffered them not. Was not this in effect as much as if the Lord had ſayd, give them no bread, let them be famiſhed: I will not have theſe converted, and conſequently ſaved? He that taketh away the meanes of life, it is plaine he would not have that man live. Woe then to all ſuch retchleſſe and careleſſe perſons as ſet light by this high ordinance of God, that neither have it nor deſire it; but doubly wretched are they that deſpiſe it, and wiſh in their hearts to be without it. Can theſe perſwade themſelues they have attained to repentance? What, without the meanes? but ſuch is the neceſſity of repentance, that without it we muſt periſh for ever. I may therefore ſay to ſuch as the Apoſtle doth to the Iewes, Well ſpake the holy Ghoſt unto our fathers, Eſay. 6.9. Act. 28.26.Go unto this people and ſay, hearing ye ſhall heare, and ſhall not underſtand: and ſeeing ye ſhall ſee and not perceive; for the heart of this people is waxed groſſe, and their eares are dull of hearing, and their eyes have they cloſed, leaſt they ſhould ſee with their eyes, and heare with their eares, and underſtand with their hearts, and ſhould be converted, and I ſhould heale them.
Thirdly, behold the happy condition of ſuch (if they knew their owne happineſſe) to whomſoever God hath vouchſafed the preaching of the Goſpell. It is a manifeſt proofe he hath a people there, whom he would have converted. For as he ſhewed the Diſciples to whom they ſhould not goe, Math. 10.6. Act. 18.9.10.ſo he ſent them to the loſt ſheepe of the houſe of Iſrael. Thus alſo he ſpake to Paul. Act. 18. Be not afraid, but ſpeake and hold not thy peace, for I am with thee, and no man ſhall ſet on thee to hurt thee, for I have much people in this City: ſhewing thereby, that he continued his word among them a long time, becauſe he had much people there whom he meant to ſave. So likewiſe whereſoever God ſendeth his word, and giveth gifts to his Miniſters in ſome meaſure (for who is ſufficient for theſe things?) 2 Cor. 2.16.and a conſcience to Preach the word truly, diligently, and faithfully; it is a ſigne he favoureth and loveth them and will bleſſe them, that he would have them converted and ſaved. Not that every one that heareth, beleeveth; The word is ſometimes ſen… for other ends then repentance.or that commeth to the word, repenteth of his ſinnes; for the word is ſometimes ſent for other end: firſt to make them inexcuſable, that have the light, yet ſhut their eyes: that heare the ſound, yet ſtop their eares. Ioh. 15.22.Therefore our Saviour ſayd to his hearers, Ioh. 15. If I had not come, and ſpoken unto them, they had not had ſinne: but now they have no cloke for their ſinne. Secondly, to harden them, and ſo to increaſe their judgement and juſt condemnation. For it ſhall goe worſe with them than with the Turkes and infidels, nay than with Sodome and Gomorrha that were overthrowne with fire and brimſtone from heaven. Ezek. 3.6.Hence it is that the Lord ſaith to the Prophet, Thou art not ſent to a people of a strange ſpeech & of an hard language: ſurely if I had ſent thee to them, they would have hearkned: unto thee. And when our Saviour upbraided the Cities wherein moſt of his mighty workes were done, he ſheweth that if ſuch had beene in Tyre and Sidon, Math. 11.21.they would have repented long agoe in ſackcloth and aſhes. Thirdly to juſtifie the Lord, and to ſhew that he is juſt and holy in all his wayes, Ezek. 2.5.and that it might appeare, he deſireth not the deſtruction of a ſinner, as Ezek. 2. whether they will heare, or whether they will for beare (for they are a rebellious houſe) they ſhal know that there hath bin a Prophet among them. But God openeth the hearts & eares of ſuch as he wil convert and call effectually. We muſt acknowledge this mercy of God that hath ſent his Goſpell among us, & walke worthy of this benefit for diverſe cauſes, that we may have comfort in our owne hearts and aſſurance of our calling thereby, by the holy and ſanctified uſe of the meanes: that we may thereby be provoked to thankfulneſſe to Almighty God, who as he raineth upon one field and not upon another, and the place whereupon it rained not withered away, ſo he cauſeth the Goſpell to be preached upon one place and not upon another, and where it was not preached, they periſhed: that we may leave it as a Iewel to our poſterity, which doubtleſſe will be the beſt portion and poſſeſſion we can conveigh to them: and that it be not removed and taken away from us and given to a nation that will bring forth the fruits thereof, better fruits than we have done.
Laſtly, let us ſubmit our ſelues to the word, and regard it as Gods word, otherwiſe it will never worke in us true converſion. Iam. 1.19.The Apoſtle S. Iames brancheth out this point into three duties, Chap. 1. My beloved brethren, let every man be ſwift to heare, ſlow to ſpeake, ſlow to wrath. Swift to heare, that is, take all occaſions and opportunities, that we may entertaine and embrace the truth. Slow to ſpeake againſt the truth delivered and preached unto us, ſlow to croſſe and contradict it, to reſiſt it and reaſon againſt it. Slow to wrath, that is, not to be ready to be offended, nor eaſily provoked, when our ſinnes are reprooved. But for the moſt part it goeth quite contrary with us, we are ſlow to heare, dull to hearken: ſwift to ſpeake againſt the truth, and ſoone mooved to wrath againſt ſuch as are the teachers. Touching the firſt, It is our duty to be ſwift to heare.we muſt learne to take all occaſions to heare the word, and to attend unto it in ſeaſon and out of ſeaſon. This is required of the Miniſter to take all occaſions, 2 Tim. 4.2. Eccl. 11.6.in ſeaſon and out of ſeaſon to be inſtant in preaching the Goſpell, as Eccl. 11. In the morning ſow thy ſeed, and in the evening let not thine hand reſt, for thou knoweſt not whether ſhall proſper, either this or that, or whether they both ſhall be a like good. We muſt be faithful in our places, & as we love the great Sheepheard, ſo we ſhould feed his ſheepe; we know not what time it may pleaſe the Lord to give them repentance to come out of the ſnare of Satan, of whom they are taken captive. Let us then ſow morning and evening; and let the people have the earely and the latter raine. Be it we have here no good ſucceſſe, we ſhall find a reward elſe where. Only let us doe our duty, and watch all occaſions to doe good, leaving the ſucceſſe to God. So muſt it be with the hearers, they muſt take all occaſions to heare the word, to learne it, to underſtand it, to receive it, and to practiſe it: and wherefore? Ioh. 15.1.becauſe we know not at what time the husbandman will make the ſeed of the word to grow and fructifie in our hearts. Wherefore they are to be reproved that accuſe the Lord of hard dealing (like the evill ſervant in the Goſpell, when the fault was in himſelfe) and lay all the blame upon him that they are not converted, ſaying, Queſt. How can I beleeve except the Lord give me faith? or how can I attaine to repentance, except he give me to repent? doe you not teach, it is God muſt worke in us both the will and the deed at his good pleaſure? why then am I blamed for not beleeving and for not repenting? and why am I ſtirred up to beleeve the Goſpell and to turn to the Lord, ſeeing they are not in my power, and ſeeing he giveth me neither the one nor the other? I may as well be ſtirred up and moved to ſtirre and remove a mountaine. Anſw. I anſwer out of Eccleſiaſtes before rehearſed; the ſower muſt ſow his ſeed in the morning and in the evening; ſo they that are hearers muſt heare in the morning and hearken in the evening; and the rather, becauſe they know not whether this or that ſhall proſper, and bring forth fruit unto repentance and ſalvation. Will we not ceaſe or give over to plow our land, but till it in the morning and afternoone; and ſhall we not thinke the furrowes of our hearts have as much need to be ſtriken? Hath the earth need of the earely and latter raine, and are not we as barren and dry, wanting the morning and evening ſhewres to make our ſoules fruitfull? It may well be, when we purſued and ſought after with greedineſſe our worldly buſineſſe or our carnall pleaſures; if we had followed the calling of God, and waited at the poſtes of his houſe, if we had beene as carefull and eager to heare, as we are fooliſh and madde to follow our vanities, we might have obtained and receiued faith and repentance long agoe. Shall we then be ſo Prophane as to bring the Lord to dance our attendance, and to give us his grace when we our ſelues liſt, and to beſtow it upon us at our leyſure and pleaſure? In all worldly buſineſſe we know we muſt take opportunity while it is offered: we can ſay that tide and time tarryeth no man, and that happily we may never have the ſame occaſion offered us againe: why then are we not as wiſe for ſpirituall and heavenly things, as we are for earthly? and for the life to come as for this preſent life? Remember this, if we remember nothing elſe, that Iacob obtained the bleſſing while Eſau was in hunting, Gen. 27. So might we happily obtaine faith and repentance, while we are hunting after our pleaſures, or profits, and while we ſit idle, or lye ſleeping in our houſes, or worſe occupied than thus, and will not vouchſafe to come and hearken unto his word. Never therefore wickedly accuſe the Lord for not giving to thee the graces of faith and repentance; but come home and enter into thy ſelfe, and learne to accuſe thine owne wicked and prophane heart, who doeſt not ſo much as thou haſt in thine owne power, to wit, to come to the houſe of God, and to heare and attend. Let us doe theſe things diligently, and we may looke for his bleſſing, Math. 13.12.for whoſoever hath, to him ſhall be given, and he ſhall have more abundance. Beſides, God is bound to no man, the winde bloweth freely where it liſt, and may he not doe with his owne as pleaſeth him? or who can complaine againſt him? True it is, God is able to convert us, and to give us to beleeve without the meanes of his word, becauſe he is not tyed thereunto; but he hath tyed us, and left us no other way, Luk. 16.29.31. 1 Cor. 1.21. Rom. 10.14.He will by the preaching of the word ſave them that beleeve, 1 Cor. 1.21. and how ſhall they heare without a Preacher? Rom. 10. The Lord fed Iſrael his people with quailes in the wilderneſſe, and gave them bread from heaven; but when he had brought them into Canaan, a land flowing with milke and honey, where they had corne and harueſt in due ſeaſon, the Manna ceaſed, Ioſh. 5.12.he fed them no longer from heaven.; So then this is the firſt point we muſt marke and practiſe, we muſt be ſwft to heare with reverence, with Conſcience, and with diligence, & uſe all the meanes we can to attaine to regeneration. Touching the ſecond point, It is our duty to be ſlow to ſpeake.as we muſt be ſwift to heare, ſo we muſt be ſlow to ſpeake, not ſlow or backward to ſpeake of the word, to conferre one with another, and to ſit and reaſon of the wayes of the Lord; but ſlow to ſpeak againſt it, to quarrell with it, to gaineſay it, & reſiſt it, as the manner of many is, who have dul eares, but nimble tongues; they are ſlow to heare, but quicke to ſpeake, and reject what they have heard, quite contrary to the Apoſtles commandement. Theſe men will queſtion oftentimes with their companions as carnall as themſelues, but ſeldome or never will once conferre with the Miniſter, who is moſt able to reſolve them, and moſt willing to inſtruct them; which argueth they are poſſeſſed with a ſpirit of contradiction, & have no deſire to be inſtructed. The third point is ſlow to wrath; It is our duty to be ſlow to wrath.and to be offended when we heare our ſpeciall ſinnes touched, and our corruptions ripped up to the quicke. Theſe are like the hearers of Stephen, Act. 7.54.57.58.Act. 7. when they heard ſomewhat that pleaſed them not, their hearts braſt with anger, and they guaſhed upon him with their teeth, they cryed out with a loud voyce, ſtopped their eares, and ranne upon him with one accord. Our hearers happly will not uſe theſe geſtures, but they will practiſe worſe; they will laugh at us, and that not cloſely in their ſleeves, as we ſay, but openly in our faces: an evident argument of the contempt not of our perſons ſo much as of the word of God it ſelfe. Gal. 4.16.But what? are we therefore become your enemies, becauſe we tell you the truth? Theſe never came to any degree of repentance or regenetation: Iam. 1.20.for the wrath of man cannot accompliſh the righteouſnes of God, Iā. 1. He that will reprove others with fruit, muſt ree his minde from fury and haſtineſſe; ſo muſt hearers likewiſe, if they will heare with profit. For as ſurgeons, Chryſoſt. adverſ. Gentes.that goe about to cut off rotten members, do not fill themſelues with anger or choler when they goe about their cure, but then ſpecially endeavour to quiet their mindes from ſuch unruly paſſions, leaſt happly ſuch diſtemper might hinder their art: ſo ſhould reproovers be free from wrath, leaſt it ſhould hinder them from doing that good which otherwiſe they might doe. In like manner ſuch as are hearers and reprooved, that it may be as a precious oyle that ſhall not breake their head, Pſal. 141.5.when they come into the houſe of God to heare his word which is able to ſave their ſoules, muſt lay aſide all filthineſſe & ſuperfluity of naughtineſſe, and put on the ſpirit of meekeneſſe to receive the word ingrafted in us: neiter muſt be offended at the word it ſelfe, when it ſpeaks not as they would have it.
Word came to the King, he roſe from his throne, &c.) All theſe geſtures of the King, he roſe, he layd aſide, he covered, he ſate downe in aſhes, doe declare his forwardneſſe, and all of them are amplified by the circumſtance of time, ſo ſoone as the word of God preached by Ionah came unto him. This teacheth us, that repentance muſt be preſent & ſpeedy, Doct. without delay or prolonging of the time from one day to an other. Repentance muſt be ſpeedyFor if the King and the reſt of the Ninevites had done ſo, they had beene utterly overthrowne for not repenting. The Prophet exhorteth to heare the voyce of the Lord, while it is called to day, Pſal. Pſal. 95.7. Heb. 3.13. and 4.7. Eſay. 55.6.95. and the Apoſtle, exhort one another daily, while it is called to day, leſt any of you be hardned through the deceitfulneſſe of ſinne. Heb. 3. Hereunto tendeth the precept, Seeke the Lord while he may be found, call upon him while he is neere, Eſay. 55.
And no marveill. For firſt, Reaſon 1 the deferring and delaying of repentance is an argument of great folly, heaping up the greater meaſure of ſinne, and drawing a farther degree of judgment, Math. 23.32.34.35. Rom. 2.5.6.making our ſelues two-fold more the children of hell, as Math. 23.32.34.35. and Rom. 2.5.6. This delaying is no better then a dallying with God, and either repentance followeth in the end, or we never repent at all. If repentance doe ever follow and be at the laſt performed, which is the beſt we can jmagine, it will breed more matter of bitter ſorrow and anguiſh that we have beene ſo ſimple or ſo ſenſleſſe. If it follow not, what can we be but ſonnes of perdition as Iudas was? and as we have filled up the meaſure of our ſinnes, ſo we bring upon our owne heads the fulneſſe and fierceneſſe of his judgments.
Secondly, we may be deprived of the meanes of our Saluation for ever by procraſtination, and deferring of this waighty worke, I meane of the word, by which we heard before, that God uſually and ordinarily worketh this gift. For we ſee the word continueth not alwayes in one place or among one people, but is tranſlated from Pariſh to Pariſh, nay from Kingdome to Kingdome, from one nation to an other people, as God oftentimes threatneth both Iewes and Gentiles, Math. 21.43. Rom. 11.20.21 22.
Thirdly, the longer it is differred, the harder it is practiſed, and the ſooner we are hardned: & that for two cauſes, firſt becauſe God in iudgment withdraweth his grace by little and little, ſo that he which is not fit to day, ſhal find himſelf leſſe fit to morrow, and every day leſſe then other. And wherfore? becauſe whoſoever hath not the care to ſtir up the gift that is in him, Math. 13.12.from him ſhall be taken away even that that he hath. Secondly, becauſe ſinne taketh the deeper roote, the longer the tree groweth, the root is deeper, and ſpreadeth further, ſo that it will be the more hardly tranſplanted and removed, Ier. 13.23.as Ier. 13. Can the Ethiopian change his skin? or the Leopard his ſpots? then may ye alſo doe good that are accuſtomed to doe evill.
This reproveth firſt of all the corruption of ſuch as live in the continuall ſound of the word, Ʋſe; 1 and often heare out of it the abſolute neceſſity of this duty of repentance, and yet prolong the practiſe thereof; who are not ſo wiſe in their generation, Luk. 16.8.as the Children of this world. Such are they that will leave ſinne, when the weakneſſe of age, the infirmities of ſickneſſe, and the approching of death do hinder them from following the ſame. In this caſe we may thanke, not them, but their want of ſtrength to purſue after the ſame. For what thank is it, to renounce the world, when we are leaving it, and weary of it? then ſinne leaveth us, The dangers of procraſtination.rather than we ſinne. Let us therefore conſider the dangers of Procraſtination: Firſt Satan is moſt hardly caſt out, when he hath a long time kept poſſeſſion. We ſee this in the man that was poſſeſſed of a child by a dumbe ſpirit, how hardly was he removed and diſpoſſed? the Diſciples, when they ſaw him foming and gnaſhing with his teeth, could doe nothing: and when our Saviour rebuked him and charged him to come out, the ſpirit cryed and rent him ſore, and he was as one dead, Mar. 9.26.in ſo much that many ſayd, he is dead. When a man hath had long poſſeſſion of an houſe, and can preſcribe for many yeares, will he eaſily let goe his hold, and ſuffer himſelfe to be diſentred? ſo it is with ſinne, when it hath long dwelt in the heart, like a man in his houſe, it is hardly caſt out. Nay, we our ſelues grow unwilling to leave the pleaſures of ſinne, by continuance in the chaines and ſnares of Satan, as it was with the bond-ſervant, that ſaid plainly, I love my Maſter, I will not goe out free, Exod. 21.5.& ſo ſerueth him for ever: ſo when we grow in love with ſinne and have ſerved it long as our Maſter, we regard not to be free, but deſire to be kept in bondage for ever. Secondly ſinne and the ſtrength of it by continuance is encreaſed, becauſe it bringeth more waight to the burden, one ſinne bringeth in a ſecond, and a ſecond a third, that a company followeth. Thirdly, old age and ſickneſſe will be muſt unfit for this buſineſſe of repentance, Eccleſ. 12.5.and a burden too hard to be borne, when the Graſſehopper wil be a burden. When we are hardly able to put off or on our apparrell, how ſhall we put off ſinne, and put on righteouſneſſe? Fourthly, we may be deprived of the meanes whereby it ſhould be wrought in us; and if the word were not effectuall to convert us, while he had it and heard it, alas what hope can we have to be turned to God without this, when we have it not? Fiftly, If the meanes be not taken from us, yet the threed of life may be cut off. For life is uncertaine; Iam. 4.14. Pſal. 90.9.6.12.it is even a vapour that appeareth for a little time, and then vaniſheth away, or we ſpend our yeares as a tale that is told; in the morning it floriſheth, and groweth up, in the evening it is cut downe: and therefore we may be called hence ſuddainly, to teach us to learne ſo to number our dayes, that we may apply our hearts unto wiſedome. Laſtly, we may have ſuch hardneſſe of heart, having our conſciences ſeared with an hote yron, that we may have our underſtandings darkned, and our hearts ſo blinded, that we ſhall be paſt feeling, and cannot find repentance, though we ſought it with teares, as Eſau did. This is a deepe, yet juſt judgment of God, that they who have had deafe eares to God in their health, ſhould be made deafe by him; that they ſhall heare no word of comfort: and ſtriken dumbe by him, that they ſhall not be able to ſpeake to him, or if they open their mouthes, he will not heare them when they call upon him.
Secondly, learne to further our ſelues in the ſpeedy practiſe of this duty, Gen. 19.17.and obſerve the Counſell of the Angel to Lot, Eſcape for thy life, looke not behind thee, neither ſtay thou in all the plaine, leaſt thou be conſumed. Let us make the preſent day, 2 Cor. 6.2.the day of our repentance; now is the accepted time, now is the day of Salvation. He giveth no man liberty untill the morrow. The wiſe man ſaith, Boast not thy ſelfe of to morrow, for thou knoweſt not what a day may bring forth. We may not ſay to our poore neighbour that is like to our ſelues, Pro. 3.28.Goe, and come again, and to morrow I will give: and ſhall we dare make ſuch a ſleeveleſſe anſwer to the eternall God, Reuel. 3.20. Gant. 5.2.when he ſtandeth at the doore and knocketh, that we ſhould open unto him, Goe thy way, and come againe hereafter, I am not now at leiſure? And may we not ſay to ſuch loyterers, as our Saviour doth to ſuch as he ſent to labour in his vineyard, Why stand yee here all the day idle? Eſpecially conſidering that we have ſundry motives to ſtirre us up not to delay the time, ſeing we know not what ſhall be on the morrow, Iam. 4.14. Firſt, it is a juſt thing with God to contemne that man dying, that deſpiſed him living. He that calleth not upon God in his proſperity, will God heare his cry, Iob. 27.9.when trouble commeth upon him▪ The beſt way to kil a Serpent is to bruiſe his head, and when it is young: ſo the ſafeſt and ſureſt way to withſtand ſinne and Satan will be in the beginning, not the latter and of our dayes; in health, not in ſickneſſe; in life, not in death; betimes, not when it is too late. See this in the fooliſh Virgins, that lingred their time of repentance: but when the ſeaſon was paſt, they cryed againe and againe, Lord, Math. 25.11.12.Lord, open unto us: And what anſwer did they receive? Ʋerily, I ſay unto you, I know you not: Luk. 13.24.verifying the ſaying of our Saviour, Many, I ſay unto you, will strive to enter in, and ſhall not be able, becauſe doubtleſſe they ſtrive when it is too late. Secondly, we muſt looke for a time when there will be judgement without mercy; now is the time of mercy without iudgment. Now are the dayes of grace, now is the time of turning and repenting; when this time is gone and paſt, there will come a day of blackneſſe and utter darkneſſe, when there is no place, nor time of turning. For as the day of death taketh us, the day fo judgment ſhal find us, as we ſee in Caine, Eſau, Iudas, the rich man in the Goſpell, and ſuch like. Thirdly, the houre of death, to which the greateſt ſort poſt over their repentance, hath many hindrances accompanying it, that the ſicke man cannot freely thinke of the ſtate of his ſoule, neither call to remembrance his ſinnes that he hath committed.
Laſtly, beware of all lettes and impediments which as ſo many ſtumbling blockes lye in the way, and keepe us from repentance. Never was there good worke to be done, but it hath found many oppoſitions. Satan ſtandeth at our right hand ready to catch hold of us, The manifold impediments of true repentance.when he ſeeth us ſliding from him, and reſolued to leave ſinne. As then they that were bidden and called to the feaſt, had all of them their excuſes, ſo ſuch as are ſtirred up to repentance, make not that haſt which they ought, but are wiſe to their own hurt, and become the greateſt enemies to their owne ſoules. Let us therefore ſee their reaſons, or rather pretences which they uſe to hinder their returne into the right way. Firſt they alledge that repentance is full of difficulty, a way hedged with thornes, hard and painfull. Be it ſo; the harder the worke is, the more excellent it is. But what is the hardneſſe of the worke in reſpect of the greatneſſe of the wages and reward? Beſides, this yoke of Chriſt is eaſie and this burden is light, becauſe the often practiſe thereof will make it ſo familiar unto us, that we ſhall take pleaſure and delight in it, becauſe we ſhall have God to put under his hand and aſſiſt us in the practiſe thereof; becauſe ſuch vertue proceedeth from the death of Chriſt, Rom. 6.6.that our old man is crucified with him, that the body of ſinne might be deſtroyed, that henceforth we ſhould not ſerue ſinne; and we have him after a ſort to draw in the yoke with us: and becauſe God powreth ſweet and ſecret conſolation into the hearts of ſuch as reſolve to turne to him, whereby they find that peace of Conſcience which paſſeth all underſtanding. Another impediment is preſumption of Gods mercy, and a fooliſh and ungrounded perſwaſion that God will accept of them whenſoever they returne to him. True it is, we have many precious promiſes of grace and mercy, in holy Scripture, Ezek. 18.32. & 33.11. Pſal. 103. 1 Tim. 2.4. But theſe men do abuſe them, and build upon a weake foundation: they dreame of a God made all of mercy, and forget his juſtice, which is to ſet up an Idoll in their hearts: they dwell ſo much upon the promiſes of the Goſpell, that they caſt from them the curſes of the law. Theſe are like to the Spider that gathereth poyſon out of the ſweeteſt flowers. The goodneſſe of God is publiſhed and Proclaimed ſo often for the comfort of the weake, not for the encouragement of the wicked; to raiſe up the penitent, not to hearten or harden the obſtinate: it is bread for the Children to eate, not for dogges to devoure. To conclude, Nah. 1.3.let us remember that as the Lord is ſlow to anger, ſo he is great in power, and wil not ſurely cleere the wicked.
The third impediment is contrary to the former, and that is deſpaire of Gods mercy. The former hoped too much, this ſort hopeth too little, and both of them without cauſe. This poſſeſſed the heart of Caine, deſpairing of Gods goodneſſe, as if it were leſſe than his ſinnes. Thus alſo Iudas periſhed, who ſaw his ſinne in the glaſſe of the Law, but could not lay hold on Gods mercy, and therefore died without hope, Sathan hath two deceitfull glaſſes.and braſt aſunder through deſpaire. Thus doth Satan ſhew forth two falſe glaſſes to deceive the ſight of ſinners: before ſinne is committed, he ſheweth them his mercies greater than they are, and his juſtice leſſe than it is: but after the committing thereof, he maketh his mercies to appeare leſſer, and his juſtice greater than indeed it is. But he is a lyar from the beginning, and the father of lies, truſt him not, beleeve him not; the contrary to that which he ſpeaketh is commonly true. God hath mercy in ſtore for all that doe repent from the bottome of their hearts, Ezek. 18.21.22.and hath promiſed to put all their ſinnes out of his remembrance. To deny the infiniteneſſe of his mercy is to deny him to be God. Remember the examples of old, how he hath dealt with penitent ſinners, with Rahab the harlot, with Manaſſes the King, with Peter that denyed him, with Paul that perſecuted him, with ſuch as crucified the Son of God and delivered him into the hands of murtherers; Luk. 7.38.with that woman which waſhed the feete of Chriſt with teares, and wiped them with the haires of her head. To conclude, let us call to minde the deſcription of the name and nature of God, The Lord the Lord, ſtrong, mercifull and gracious, ſlow to anger, and abundant in truth, Exod. 33.6.7.reſerving mercy for thouſands, for giving iniquity, tranſgreſſion and ſinnes. The next impediment is the cares of this life, and the deceitfulneſſe of riches, & the pleaſures of this world. Theſe are dangerous ſnares and baites of Satan wherewith he hunteth after the ſoules of men, and catcheth them as fiſhes are with an hooke, Luk. 14.17. Math. 13.22. Luk. 12.19. 2 Tim. 4.10. and as corne is choked with thornes, Luk. 8. For as full hands are able to hold and receive nothing, no not the pureſt gold when they are full of earth or clay before, ſo it is with our hearts, when they are foreſtalled and fore-poſſeſſed with the world, they cannot 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 thēſelues in doing evill, to go on in their ſins & ſo keep thēſelues 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.