The saints humiliation Being the substance of nine profitable sermons upon severall texts. viz: 1 The nature of a fast; on Iudges 20.26. 2 The Christians watchfulnesse; on Mark. 13.37. 3 Gods controversie for sinne; on Hosea 4.12. 4 The remedy for distresse; on Gen. 32.9.11. 5 The use of the covenant & promises; on Gen. 32.10. 6 The broken sacrifice; on Psalme 51.17. 7 Good wishes for Sion; on Psalme 51.17. 8 Motives to repentance; 9 An exhortation to repentance; on Math. 3.7.8. First preached and applied by Samuel Torshel, minister of Gods Word at Bunbury, and now published for the common good.

Nine Sermons of Humiliation .

IVDGES 20.26 .

Then all the Children of Israel , and all the people went up , and came vnto the house of God , and wept , and sate there before the Lord , and fasted that day untill even , and offred Burnt-offrings , and Peace-offrings before the Lord .

YOu all know , that the Lord is fighting against three neighbour Counties , the Arrowes of his pestilence are abroad , and besides that bleeding Preston , many other Townes are wounded : now this Countie intends it selfe for the Skirmish ; and to fight with Gods weapons , against Gods judgements . Fasting dayes are dayes of pitcht Battell ; God fights , and the Supplicants fight ; prayers are the shafts , which are delivered flying to heaven . There must be the Mustring and Training of the Souldiers , before the day of the set Encounter , that wee may know our Postures , and the use of our weapons . I haue therefore for this Time , altered my wonted travaile in those divine Lectures of St. Paul , and that I might deliver my selfe very plainely for your preparation , I haue bestowed some thoughts upon a plaine Story . It is the story of Gibeahs sinne , Benjamins patronizing of that offence , and at length the just revenge , of both Gibeah and the whole Tribe : for upon that Stuprum , and the wronged Levits complaint , Israel warres , & at last overcomes . It was a disorderd government , when a Levite by corrupt Custom and Connivence held a Concubine , ( ill governed times when Levites are so scandalous ) but shee that was light is also inconstant , and runs from her Levite to her Father . The Levite follows , and after fiue dayes delay & feasting , he returnes with her , and though benighted on the way , yet his zeale against Gods enemies will not let him lodge in Iebus , but he travails on , though late to Gibeah ; where he found , what he feard in Iebus , though not strangers to Israel , yet strangers to Humanitie ; in their heate of lust they both abuse and murder the wanton Concubin . The Levite growes cruell , that he might be just ; he divides the carkasse , and sends those morsels of horror to plead his cause against the foule Citie . Israel purposes revenge , signifies this to Benjamin , in which Tribe , Gibeah was seated . Benjamin quarrells the designe as a disparagement to themselues , and resolue to patronize the Actors , where they should punish the sinne . Both sides prepare to battell ; Israel in an holy quarrell , Benjamin in an unjust ; yet Benjamin twice prevailes , and triumphs in the double field . Israel sets a new day for a third fight , and the better to prevaile they humble themselues with fasting and prayer , then they haue the day , and the insulting Tribe is foyled . Though I haue speeded over the Story , I keep you too long from the Text ; There is no difficulty in it : so farre as for the present occasion wee may make use of it , wee may consider these particulars ..

1. Who they are , that are in this preparation : All the Children of Israel , all the people .

2. What they did : 1. They wept . 2. They fasted . 3. They prayed and sought reconciliation ; They offred burnt-offrings , and peace-offerings before the Lord .

3. Where they assembled ; Before the Lord , they went up , and came into the house of God .

4. The time of their continuance in this preparation ; They sate there before the Lord , and fasted untill even .

5. When they used this preparation : Then ( i.e. ) after their double overthrow .

Lastly , The issue of this preparation , they had a gratious hearing , an answere full of incouragement , and at length Victory .

There is enough cut out , for more than an houre , but I entended the choice , not to insist upon it ; onely as a Ground to build some thoughts upon , which for the present may be suiteable to you , and the occasions wee are shortly to meet about . So that what I shall now deliver , I will draw to this one head , from all the circumstances of the preparation , and the event ;

That Fasting in a right manner , is a powerfull meanes to preferre our Suites to God .

This Truth I shall , 1. Explicate . 2. Confirme . 3. apply .

1. In the Explication , there are two things need clearing :

1. What is the right manner of fasting ?

2. How it is powerfull ?

1. That wee may know the right manner of Fasting , we must distinguish the right Fast from others , by separating , the Naturall , the Civill , the Miraculous , the Constrained , the Quotidian , to touch at any of which were to spend the time with wast . T is the Religious Fast wee prepare for ; and it is called Religious . 1. Because set on by Religion , yet not as a part , but a Medium of divine worship . 2. Because disposing to the extraordinary exercise of Worship , yet disposing onely by remooving impediments whereby divine worship might be hindred . I 'le not enter upon the Common-place farther then the Method of the Text leades me to it , which affoords enough to our satisfaction .

1. The persons who are to fast . All the people came up . So was the Statute , Levit. 23.29 . Whatsoever soule shall not be afflicted that day , shall be cut off from among his people . The Prophet Ioel is more particular in the instance , by removing Pretences which might seeme to exempt : The drunkards that liue mirthfully and carelesly in their mirth must mourn ; Awake yee Drunkards , howle yee drinkers of Wine : Ioel 1. vers. 5. The husbandmen that are secular and that liue upon their labours ; Be ashamed O yee husbandmen , howle O yee Vine-dressers : vers . 11. The Priests ; vers . 13. The Elders ; vers . 14. The Children and Sucklings , the Bridegroome and Bride , Cap. 2. ver: 16. As he calls for it , Iehoshaphat performes it , All Iudah stood before the Lord , with their little ones , their wiues and their children . 2 Chro. 20.13 . Though by their traditionall doctrine , all that were sicke , and children under nine yeares of age were exempted : as was then received , and after taught by their Rabbins . Maimoni , in Treatise of Rest of Tenth day , cap. 2. sect. 10.

2. The manner of the exercise of the fast : They wept , fasted , offred , that was the externall part ; the internall was denoted in the qualitie of their Sacrifices ; Burnt-offrings and peace-offrings : which are made clearer to us in the Ordinance , Num. 29 11. One Goat-buck , of the Goates for a sin-offring , besides the sin-offring of Attonements , and the continuall Burnt-offring , and the meate-offring of it , and their drinke-offrings . The Attonement was a liuely figure of our reconciliation to God , by the death of Christ ; and the afflicting of their soules , figured their repentance and humiliation for their sinnes . In proportion to that of theirs , we finde there must be two things in our fast .

1. The Outward corporall exercise .

2. The Inward spirituall substance .

1. The outward exercise , is an Abstinence from the Necessities and delights of Nature ; so Nyssen calls it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wee must abstaine ;

1. From food ; so did Esther , Est. 4.16 . So Ezra , chap. 10.6 . T is not a beggarly Rudiment , not a Childish , but solemne Ordinance : so God diets us for the Race . Bellarmine here disputes a double Controversie ; That there is respect to be had to the choice of meates ; and that especially wee are to abstaine from flesh . For the former of these , they had need to plead for their owne delicacie . Such as so farre departed from the true and most ancient use of fasting , as to dare the allowance of eating twice ; to keepe the shadow of a Fast were enforced to bring in the choice of Meates , and in this onely , the Popish Fast differs from the Common Table . This corrupt Custome , was not brought in but by degrees . First , the violent Onset of the Ebionites , Encratites , and Manichees , was too blasphemous and odious to be entertained . Secondly , others more subtilly , not daring to condemne the nature , endeavoured to cut off the use of Meates . The Montanists were in this , the first and the chiefe Agents . It was followed by Eustathius the Armenian Monke , who is Censured in Sozomen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that by his much austeritie of living , he fell into absurd observations : as appointing Fasts more usuall than nature could endure . When this Custome grew more grievous , they invented choice of Meate to be in stead of Abstinence . The Papists now dote on those observations , and are as various as in their sects , all shunning flesh , but differently things proceeding from flesh : So they cast snares on the Consciences of their people , and abuse their weaknesse . But the Scripture is direct against such a difference : Mat. 15.10.11 . Luk. 10.8 . 1 Cor. 10.25.26.27 . Col. 2.16.20 . & 1 Tim. 4.1.2.3.4 . Nor doth the practise of the Ancient Church oppose , for this all may obserue that are but smally acquainted with Antiquitie , that the Church decreed nothing , that if some abstaind , others did not , that such as did abstaine from choice , did it freely not by a Law , that they condemned not one another for abstaining or not , which are all contrary to Popish tyrannie , and that peremptory sentence of Cardinall Bellarmine , in his fourth Tome , lib. 2. cap. 9. Mirari non debent Lutherani , si dicimus , eos Christianos non esse , qui carnibus vescuntur in quadragesima : The Lutherans ought not to wonder , if we say , they are no Christians , who eate flesh in Lent . I might urge against him , the famous and knowne examples of Spiridion out of Sozomen , of the great Marcianus , as the Historian calls him , out of Theodoret , and of the severe Alcibiades reclaimd from his unjust abstinence by Attalus out of Nicephorus , instances that the Iesuit may quarrell against , but cannot answere ; but I meant not to follow the controversie , and haue kept you too long upon this .

2. Wee must abstaine from sleepe : 2. Sam. 12.16 . Esth. 4.3 . at least to separate some time of our ordinary Rest , to the worke of our humiliation .

3. From the use of the Marriage-Bed ; Ioel , 2.16 . 1 Cor. 7.5 .

4. From Musicke and delights of that nature , Dan. 6.18 . 2 Sam. 12.20.21 .

5. From costly apparell ; Exod: 33.4.5 . put off thy ornaments from thee , that I may know what to doe unto thee . They wore Sackcloth ; and King David went bare-foote up the hill , weeping as he went . 2 Sam. 15.30 .

6. From ordinary labour , the labour of our ordinary Callings , Lev. 23.28.30.31.32 .

2. This is the outward observation , but secondly , the maine is , the more inward and spirituall substance ; which is also declared by externalls , but all tending to this , that the soule may be afflicted ; as besides that place in Leviticus , the phrase is usuall , Psal. 35.13 . it is rendred in a clearer expression , I humbled my soule with fasting ; But Ezra useth the very word , Ezr. 8.21 . I proclaimed a Fast , that wee might afflict our selues before our God . This afflicting or humbling , is in two things .

1. The abasing of our selues , to make our soules low , and groveling , in a true dejected posture , which is ; 1. In a sight and sence of our condition . 2. In a loathing of our selues for what wee see and are sensible of . Eze. 6.9 . Eze. 36.31 . 3. In a bewayling of our selues , with the stamping of the foote , Eze. 6. and smiting on the thigh . Surely I haue heard Ephraim bemoaning of himselfe ; Ier. 31.18.19 . 4. In a judging and condemning of our selues ; 1 Cor. 11.31 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Yea what indignation , yea what zeale , yea what revenge haue yee found ? 2 Cor. 7.11 .

2. Prayer , that is also serviceable for the breaking of our soules ; and is to that end used , 1. In Confession , Ezr. 9.6 . &c. which must be ; 1. naked , Pro. 28.13 . 2. humble , Iob 42.6 . Dan. 9.7.8.9 . And must be , 1. expresse and distinct ; when the Conscience loaded , desires to be eased : an explicate confession better affects us , makes us more serious in our desire of remission , and opens the way more plainely to Reconciliation . 2. But how ever at all times tacite and implied , prayer being an act of Religion ; where alwayes submission and dependancy must be manifest .

2. In petition , by the religious and humble representation of our desires before God , for impetration .

3. In deprecation , by petitioning against evill , or for removall .

4. In renewing the Covenant ; Neh. 9.38 . Ionah 3.8.9 . which is ever required at least implicitely in regard of the purpose of the will .

To all these must be joyned Almes ; else God distasts the Fast : Is is such a Fast as I haue chosen ? A day for a man to afflict his soule ? Wilt thou call this a Fast , an acceptable day to the Lord ? Is not this the Fast that I haue chosen ? To loose the bands of wickednesse ? Is it not to deale thy bread to the hungry ? Esay 58.5.6.7 . T is else a customary forme , and not a sacrifice ; Did yee fast unto mee , even unto mee , sayth the Lord ? Zach. 7.5.6.9.10 . It was the Angels message to Cornelius , Ast. 10.4 . Thy prayers and thy Almes are come up . Prayer comes up , it flyes to heaven , like a Bird it flyes upward ; the Bird cannot flie without wings ; the wings of prayer are Fasting and Almes ; if one wing be wanting it flutters onely , it cannot flie : Thy prayers and thy Almes are ascended .

3. The third branch in the method of the Text , the place of the Fast , where they assembled , They came up unto the house of the Lord . In the more private performance of the dutie , wee are not astricted to the circumstance of place ; but speaking of a Fast publique , and in aggregato , the house of prayer is designed the fittest place for the house of mourning . Herein the Papists are miserable in their superstitious doatings , while they tye Fasts , and the different manner of fasts , unto particular places . Where a Cathedrall Church is dedicated to the name and memory of the blessed Virgin , there onely the people may eate flesh on Saturdayes . I might adde more of these triflings , but I favour both you and my selfe .

4. The next is the Time of Continuance ; They sate there before the Lord , and fasted untill even . Yet the time hath not beene by all equally observed ; David keepes it till the Sunne goe downe , 2 Sam. 3.35 . Hesther and her maydes three dayes and nights , Est . 4.16 . But in the Statute , the time is set , from even to even : Lev. 23.32 . So to measure the Fast , as God hath measured the Sabbath .

5. The last circumstance in the Text , is the first word , Then ; The time when wee are to fast . The Papists haue their Stata Iejunia , and distinguish of set times , when t is lawfull , when unlawfull , when indifferent to fast ; but contrary to Scripture , Col. 2.16 . Gal. 4.9.10 . contrary to the v●ry nature of a fast , which is occasionall , and being an afflicting of the soule , suites most with a time of afflicting , Mat. 9.15 . And contrary to the state of the more ancient Church . That is a full testimony of Saint Augustin , in his 86. Epistle , upon what dayes we ought not to fast , and upon what we ought , I finde not appointed , by the precept of our Lord , or of the Apostles . All that Bellarmine answeres to this , is by leading us to another Question , that though it were not commanded in a written Scripture yet it might be in a Tradition , which answere is to answer nothing unlesse that Question were granted to their side . But Eusebius in the fift Booke of his Ecclesiasticall History , faceth the Author out of the accusation of Apollonius , Montanus the hereticke was that new Master , who gaue Lawes to fasting : What haue the Papists now to glory in ? Or the Iesuit to plead ? But to the thing : The Israelites when overcome , haue recourse to this Ordinance : There are two generall occasions .

1. To remoue or prevent evill ; So Iehoshaphat usd it , when Moab and Ammon were Confederate against Iudah , 2 Chro. 20.2.3 . So Esther , when the decree by the procurement of Haman came forth against the Iewes ; Esth : 4.3 . So the Ninevites , when destruction within fortie dayes , was threatned against their Citie .

2. To procure and obtaine good , whether temporall , so Ezra proclaimed it , that he might haue good successe in his journey ; or spirituall , so it is , to subdue the flesh , to sharpen prayer , to exercise our graces . This is the right manner of the fast , rightly performed to right ends .

2. The second thing to be cleared , is , How this is powerfull . The Papists giue it a Merit ; They say it is satisfactory , because penall , that they proue from the fact of the Ninivites , Ion. 3.10 . They say it is meritorious , if from charitie , that they proue from the words of Christ , Mat. 6.17.18 . But to the fact of the Ninivites , I answere , by distinguishing of a thing penall ; it is taken Properly for the punishment of a former sinne ; but sophistically for that which is laborious . In this latter sense , it is not all one , to be penall and satisfactory ; for there may be labour which is no punishment , and where there was no precedent sin . In the former sense , Fasting cannot be sayd to be penall : A punishment is properly imposed by the Iudge , not by the offender ; but fasting is arbitrary , and by the offender taken up . Nor doth the Scripture in any place , call fasting a punishment . Neither will that Story of the Ninivites proue it either a satisfaction or a punishment . To that of Mathew from our Saviour , I answere by deniall , that every thing is meritorious to which a reward is given , for there may be a reward of Grace , as is disputed strongly against the Papists by many , in the Question of merit . The reward is to the prayer , therefore but by accident to the fast , but neither is the reward to prayer as of merit , for when we pray , wee supplicate and acknowledge our selues unworthy ; therefore to fasting much lesse is the reward of due . We conclude it then , that Fasting is not a part of worship , but a Medium ; and in the New Testament , not properly a Medium , either to effect , or signifie any thing , but to dispose unto the extraordinary exercise of prayer ; and so it is said to be powerfull ; an helpe to that , to which the Scripture giues testimonie that it doth prevaile ; The prayer of the righteous prevailes much if it be fervent . But of this more , in the second businesse which we proceed unto , the proofe of the Doctrine .

2. Secondly , for the confirmation of this Truth , the Prophet Ioel is very expresse and comfortable : Turne unto mee with all your heart , with fasting , with weeping , and with mourning , rent your heart , and not your garment , and turne unto the Lord for he is gracious , who knoweth if he will returne and leaue a blessing behinde him ? Blow the Trumpet in Zion , sanctifie a Fast , call a solemne assembly : Then will the Lord be jealous for his Land , and pittie his people . Ioel 2.12.13.14.15.18.19.20 . I might be large in instances , your owne knowledge of them , may spare me a labour not needfull . I shall rather spend that time , to confirme it by some Arguments .

1. It is powerfull with God , because the meanes which himselfe hath appointed to prevaile . Nothing can be powerfull with God , but as under the relation of an Ordinance : God puts efficiencie into every thing , as being the first mover of the wheeles in every engine . That God may be pacified , he must tell us , how he will be pacified , and we cannot fayle , when wee goe in the way of his owne appointments . Turne unto mee sayth the Lord ; There 's the Ordinance ; Then he will pittie his people ; There 's the issue of the Ordinance .

2. It is powerfull with God , because most suiteable to those Relations wee stand in toward God , the Relations of Subjects , Servants , Supplicants , Offenders . Wee know that lowlinesse hath an insinuating and winning force ; and Great Spirits are soonest made ours , by stooping to them ; as Tacitus notes judiciously concerning the great Augusta , though she maligned the prosperous , she was pittifull to the distressed , though an enemy . God hath beene pleased to manifest himselfe such , and so appeased ; That he will resist the proud , but giue grace unto the humble . But in our fasting , wee fall low before his foot-stoole , wee crouch unto our Soveraigne , wee supplicate of our Iudge , we beg , and plead not , and prevaile .

3. Prayer that prevailes is hereby made more fervent . Prayer is the Toole , fasting giues the Toole an edge , makes it sharper , and then it cuts more smoothly : It specially remoues the impediments that make prayer slow :

1. There are impediments in the understanding , it helpes to illumine that . The crammed bodie is not so fit an organ for the purer soule to actuate it selfe within : wee see that abstemious men are of more quickned apprehensions . Thus the outward abstinence is profitable , but more the inward spirit of a fast , that is to be Humble ; and to them is the promise of a cleared Intellect , He will guide the humble in his way .

2. There are impediments in the will , it helpes to elevate that : the will comes thus to be weakened in its resistance against God , and is made more speedy in its better motions ; as the Hawke or the running dog , are better for the flight and speed , when slenderly fed . The will is Bird-limed with the earth , and fasting doth unintangle it ; then it becomes more apt for prayer : As it was a wittie note of Ambrose , concerning Elias , He went up to heaven by the ladder of fasting , before he ascended in the Chariot of fire .

3. There are impediments in the affections , they are oft out of order , and disquiet our devotion ; it helpes to bridle them . Affections are ordinarily wanton , and then they grow imperious . When Hagar was entertained with respect she despises her Mistresse , but when checkt , she growes modest . Fasting giues the correction to our too sawcy servants , then they become serviceable , and waite upon prayer . Saint Paul learnt this method , while he professeth , That he keepes under his body and brings it in subjection . Thus it addes speed unto prayer , and there is prevailing . Which leades us to the third businesse , to the application ; in a double use .

3. The Application is ;

1. To condemne the folly and injustice , of such as contemn or neglect , so powerfull a Dutie . There are cursed Edomites that say of Ierusalem , Downe with it , downe with it even to the ground : and doe envie the prosperitie of Sion . Fasting and prayers build up a wall , but the Horonite , the Ammonite , and the Arabian , Sanballat , Tobiah , and Geshem , laugh at the worke , and labour to hinder it . There are some that dare say ; What needes this adoe ? Wherefore are these intended assemblings ? Thus they oppose their owne safetie , and endeavour against that with which God both is pleased , and pacified . Nay , some are so mad ; that , wee use for a remedie or prevention , they esteeme and accuse as the meanes to bring in the pestilence . How farre at length will the malice of Satan extend ? But the Papists take us off from this reproofe , while they tell us , wee are fitter to ward , then giue the blow : They accuse us , as in our doctrines and practise , enemies to fasting . Vnjust slanders ! For our doctrine , let them heare it , and see what they can object . Besides what hath beene said , let them heare him whom professedly they are wont to oppose , Calvin , in the fourth Booke of his Institutions , in the twefth Chapter : Seeing fasting is an holy exercise , why should wee lesse use it , then of old they used in like necessitie ? Wee reade , not onely that the Israelitish Church , which was framed and constitute by the word of God , but also the Ninivites who had no other preaching but that of Ionah ; fasted in signe of sorrow : What reason is there , we should not doe the like ? But t is an outward Ceremony which together with others tooke end in Christ . Nay , but at this day , ( as it alwayes was ) it is a profitable helpe to the faithfull , and an usefull admonition to the awakening of themselues , lest with their too much securitie and sloath , they more and more provoke God . Wee assent to the very words of that great Calvin . What can be more expresse ? more plaine ? But they cavill at our explications . Wee receiue it not as a part of Religion , and accidentarily onely religious : and considered solitary and by it selfe , we count it either no way pertaining to Religion , or if pertaining , ( because it respects the body onely ) superstitious . Such are the Popish ; wee reject them , and justly because so : yet from hence is the ground of their slander . But doe we condemne fasting , because we condemne theirs ? The holy Christians of old , condemned the fasts of the Gentiles and Marcionits , yet were not enemies to Fasting . But slanderous are the mouths of Salmero and that Teasty Coster , who teach their abused people , That as the Devill , ( who knowes that all sorts of Devills are cast out by prayer & fasting ) labours by all meanes to rob Christians of those weapons ; so the Hereticks ( so he is pleased to brand us ) oppose fasting as a superstitious thing , contrary to Scripture and divine will . They are the words of that foule Iesuit . You saw all the ground before : But whither will not impatiency the daughter of prejudice carrie men ? This for our doctrine ; concerning our practise they are more impudent . They say wee plead onely for the flesh , and please our bellyes : That we giue our selues to surfeiting and drunkennesse , neglecting fasting . Ah Beloved ! let me by the way complaine , before I make Apologie . How doe our sinnes rise to our shame , that the Adversaries take such notice of them ? Oh that our carriage were so holy , that our liues might be our Arguments , to proue the truth of what wee doe professe ! Your profanenesse and irreligion , weakens our disputings against Popish superstitions . But chiefly let me entreat you of this Parish , ( who liue mixt with so many Papists , as no where more in the whole Countie ) let me entreat you to apprehend it , lest your profanenes strengthen them in their errors , and weaken me in the end of my preaching . Let them take no notice of your oaths , your reelings , your disorders , your profanations of the Lords day : your thronged Ale-houses , your unwatchfull behaviours make your Popish neighbours to despise our Religion , and the common Gospell . But though I accuse you from the Pulpit , I may dare notwithstanding to plead against the enemy ; There can be no prejudice to our doctrine , though the liues of our people , be unanswerable to what wee teach them . But againe , if we compare with theirs , I may defend and preferre our owne practise . Why are they blind ? Why are they wilfully blind , to their owne shame ? They allow , nay , they appoint set Bacchanalls . And for their fasting , there remaines among them but a meere shadow of it . That you may see , I neither malice nor belie them ; take it from the Pen of their owne Peresius , Holy Fasts are in use amongst us , onely according to a certaine outward Ceremonie ; for wee thinke we fast , if but once a day wee dine , though even unto surfeit , well tipled and better cramm'd ; taking meat not onely for the sustaining of nature , or onely for one day , but in such a quantitie , as might for three dayes suffice that famed Milo . I speake not of the qualitie and difference of your meats and sawces : For now , neither the Sea , the earth , the ayre , nor Fish-mongers can satisfie our appetite . A fit zeale of a Papist against Papists . But he goes farther : And , ( saith he ) it were more tollerable , if the Laicks were onely thus diseased , but it hath crept upon many Priests of our order , upon religious orders , and Prelates of our Church ; whom I see so studious of this matter , that you may rather say , they were borne to devoure , then to imitate the Apostolique modestie ; to the deceiving of the poore , and the destruction of their chastitie , which together with holy Fasts , hath seemed to haue forsaken the earth . A fitter zeale of a Iesuit against his owne shaue-lings . These are Papists ; these are their Fasts : Now let them if they can triumph . Thus being rid of them , I might renew the application , but I proceed to a second .

2. Let us be exhorted , because it is so powerfull a meanes , to make use of it . Neglect not so great an advantage : Let us vse it in any kinde of neede . In the evill of sinne ; if wee would gaine power against any lust , if strength against any corruption , if worke out any spirituall disease ; haue recourse unto this remedie . I thinke it is Ambrose that notes it from the Naturalists ; That the fasting spittle of a man kills a Serpent ; His allusion is apt , this destroyes the power of the Devill . Prayer is as the spittle , but it must be fasting : And our Saviour tells his Disciples upon occasion of a man possessed brought to be cured , That this kinde of Devill goes not out but by fasting and prayer . Let us use it also in the evill of trouble ; So stand in the Gap : This course Ninivie tooke ; Let neither man nor beast taste any thing , let them be covered with sackcloth , and cry mightily unto the Lord ; And God repented of the evill that he said he would doe unto them , and he did it not . Ion. 3 , 8.9.10 . When the newes came that the multitude was in Hazazon-Tamar , Iehosaphat feared , and set himselfe to seeke the Lord , and proclaimed a fast . Then Iehaziel brings a better newes from the Lord , Be not dismaid at this great multitude , the Battell is not yours but Gods . 2 Chro. 20.3.15 . See 1 Sam. 7. Let us use it also for the obtaining of good . The tender and true-affected Nehemiah , that for the turning away of reproach from the desolated Ierusalem , he might gaine favour in the sight of Artaxerxes , fasts and prayes . Neh. 1.4.11 . When favour was obtained and a journey granted , Ezra professeth he gained safe-conduct from God ; So we fasted and besought our God for this , and he was entreated of us , Ezr. 8.23 . Wee may be assured some way to prevaile ; When wee come to God , we must beleeue that he is , and that he is a rewarder of them that diligently seeke him : Heb. 11.6 . Wee haue a promise to giue us that assurance ; When thou fastest be not as the hypocrites , and thy Father which seeth in secret , shall reward thee openly : Mat. 6.18 . How ever wee shall haue the marke , and God shall challenge us his ; Eze. 9.4.6 .

Oh set upon the Dutie , thus we may be helpfull to the Church . Men be differently helpfull , according to their different advantages ; some haue the advantage of strength , and may helpe with their Armes , some of riches , & may helpe with their purses , some of wisedome , and may helpe with their counsells ; This is the common advantage , & all may be helpfull . Let us joyne our hands , and unite our flames ; the fire will be more forcible ; and the burthen more easily remooved : Iudgement is a burthen which lyes upon a Country , that burthen which one cannot moue , many hands may cast off ; helpe to unload the Country , and the rather because the Devill striues to strike away our hold , and to hinder our indevours this way ; When Ieschuah stands before the Lord , Satan stands on his right hand to resist him , Zach. 3.1 . When Paul goes forth to pray , the possessed Damosell meets him : Act. 16.16 . Oh be not wanting wherein yee may be powerfull , make use of these opportunities to seeke reconciliation , and to be helpfull to our wounded neighhours , while ourselues enjoy the advantages of continued health , and frequent assemblings .

MARK . 13.37 .

And , what I say unto you , I say unto all , Watch.

THe Citie or Shire-Towne of a Countie , is as it were , the whole Counties Watch-Tower . Chester is the fittest place , and Watchfulnesse the fittest worke to begin our Fast : and therefore I haue chosen to you , what our Saviour fitted to all ; an exhortation to be Watchfull . In it there are three parts ;

1. The Exhortation ; Watch. The word in Peter is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 4.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies both to watch and to be sober . And that other word sometimes used , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Torch , is very expressiue to denote the qualitie of our Watch. But the word in the Text , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is such a Watch as signifies waking . Be awake , and open-eyed .

2. To whom the Exhortation is given ;

1. More strictly ; What I say to you ; that referres to the third verse , the company that was present , Peter , Iames , and Iohn , and Andrew .

2. More largely ; What I say to you , I say to all ; either all the Apostles , as some Expositors , or all people , as most and the Interlineary Glosse .

3. How the Exhortation is inferred , in the first word , But or And ; which referres to a double argument ;

1. The uncertaine houre of the Masters comming , Vers. 34.35 .

2. The certaine danger of secure sleeping , Vers. 36.

It needs not a farther division nor explication , as having neither confusion nor difficulty ; but yeelds in a naturall order these foure Conclusions .

1. Watching is Gods Ordinance , and our dutie . T is grounded at least by intimation , in the Command , Watch.

2. Those that know Christ must watch : What I say to you . Peter and Iohn , tho endeared to our Saviour , are not exempt from the Dutie .

3. All must doe it ; a common both exercise and dutie , what to you , I say to All.

4. Therefore they and all must watch , because of the uncertaintie of time , and the danger of neglect ; And what I say .

I should trespasse on the time to follow this Method , and therefore shall reduce all to one head , and a plainer .

That it is the Dutie of every one to watch .

The Scripture urgeth it : Mat. 24.42.43.44 . Mat. 25.13 . Mat. 26.41 . Rom. 13.11 . 2 Tim. 4.5 . 1 Pet. 4.7 . It were easie to abound in Quotations , a Concordance doth it to our hand . But there are some expressions in those named places , which shew us what it is to watch , yet I le rather take others . When Ezra had weighed unto Sherebiah , Hashaebiah , and their brethren , the silver , and gold , and precious vessels , he giues this charge , Watch yee and keepe them : Ezr. 8.29 . To watch as wee doe a treasure , which is worthy of care , and may be endangered by Theft . Iob compares the behaviour of the violent , to wilde Asses in the Desart , who watch to the prey , or rise betimes for the prey ; Iob 24.5 . To watch as the industrious doe , who will not lose the advantage of opportunities . David hath it in another sense ; Except the Lord keep the Citie , the watch-man waketh but in voine . Psal. 127.1 . To watch as they that feare the Invasion and a … ult of an enemie . Which differs but in a little from that of our Saviour ; If the Good-man of the house had knowne in what Watch the Theife would come , he would haue watched , and not haue suffered his house to be broken up . Mat. 24.43 . To watch as men that stand in feare of suddain dangers . The former may haue relation to a man in respect of his soule , the two latter in respect of judgement : To watch our selues by carefulnesse and industry ; To watch the comming of Iudgement by wise foreseeing .

I entended my selfe wholly for the application , in a threefold use .

Vse 1. If it be every ones dutie to watch , it justly and seasonably reproues , such as watch not , such as reproach them that watch .

1. It condemnes such as watch not : The carelesse , and secure .

1. The carelesse ; the carelesse of their soules state ; that as if their hearts were of little worth , haue no mind or thought of them . Salomon speakes of the feild of the sloathfull , that he passed by it , and by the Vineyard of the man voyde of understanding , and ●●e , it was … ne over with Thornes , and Nettles had covered the face thereof , and the stone-wall thereof was broken downe . Such may our notice be , when our observation passeth upon some men ; overgrowne with ranker weeds , vices and disorders which are of an easie growth ; for they are sluggards , and neglect their Watch. Is the soule no more precious ? That we bestow no Culture , no Tillage , no weeding ? Men let themselues roue upon varietie of deceiving objects ; and wander as Harlots upon every greene hill . The soule in the fallen estate is a loose and ungovernd wanton , yet we are not wary to restraine it ; and though every temptation hath a bayte upon it , and a hooke under it , we are carelesse of the danger . Nay , some are growne to such dulnesse , they excuse sinne with sinne ; The swearer beats off a seasonable reproofe of his rash oath , & pleads , He did ntt heed it . That plea is an accusation , the sinne is doubled ; to sinne , and to be careles how we sinne .

2. The secure . Ah Beloved , wee are fallen asleepe ! t is a sleeping age , a dead sleepe when calls doe not awaken us . A man that sleepes soundly heares not , though the voyce be both shrill and neare . God hath cald us , he hath called oft and lowd . While mercies spake , he called with a sweet still voice ; now he calls with a voice of Thunder , Iudgement hath a loud peircing voice : yet we heare neither . We say we shall haue peace , though wee walke in the imaginations of our hearts . But t is an higher madnesse ; when we dare say with those in the Prophet ; when we threaten judgement due and deserved against sinne , they say , Let him make speed , and hasten his worke that we may see it , and let the Councell of the holy One of Israel draw nigh that wee may know it : Esa. 5.19 . But there is a threatning of very terrible judgement against such , and the judgement shall be more severe , if the threatning be despised : If any when he heareth the words of this curse , shall blesse himselfe in his heart , saying , I shall haue peace though I walke in the imaginations of my heart , to adde drunkennes to thirst ; the Lord will not spare him , but then the anger of the Lord , and his jealousie shall smoake against that man , and all the Curses that are written in this Booke , shall light vpon him , the Lord shall blot out his name from under heaven , and the Lord shall separate him unto evill : Deut. 29.19.20.21 . God will make the punishment suiteable to the sinne ; The sinne of the secure is , They put farre away the evill day , therefore the punishment is fitted ; They shall goe captiue , with the first that goe captiue : Amos , 6.3.7 . The judgement which securitie puts off , shall for that cause be brought on with more speed . The like is observed by Esaiah , Because yee haue said , wee haue made a Covenant with death , and with hell are wee at agreement , when the overflowing scourge shall passe thorough , it shall not come unto us , for we haue made lyes our refuge , and under falsehood haue we hid our selues ; therefore , the haile shall sweepe away the refuge of lyes , and the waters shall overflow the hiding place : Esa. 28.15.17 . Securitie is contented with weake defences : What ayd can they giue us in the day of visitation , when Iudgement shall be like a storme and flowing tempest , bearing downe all before it , much more those trifling Refuges built and strengthened by lyes and fals-hood . But me-thinkes that of the same Prophet strikes with a deeper wound ; The Lord did call to weeping and to mourning , and behold joy and gladnesse , slaying Oxen , and killing sheepe , eating flesh , and drinking wine ; Let us eate and drinke , for to morrow wee shall dye ; And it was revealed in mine eares by the Lord of hosts , surely this iniquitie shall not be purged from you till you dye , sayth the Lord of Hosts : Esa. 22.12.13.14 . God is jealous of his glory , and will not endure himselfe abused in his goodnesse and patience . But because securitie is ordinarily , if not grounded upon , yet much strengthened by the prophecying of lyes ; therefore the threats are usually more severe against the Prophets , who rocke the Cradle , and lull and sing the people to their sleepe . They haue healed the hurt of the daughter of my people slightly , saying , peace , peace , when there is no peace ; therefore they shall fall among them that fall : Ier. 6.14.15 . The Prophet that heales a people truely , makes them sensible of the wound ; but to please , is to heale it slightly : So some doe heale our just feares ; Alas ! say they , there is no such cause of so much feare , all shall be well , they are but puling malecontents that talke of dangerous time : But heare their doome ; There shall be a falling , and these shall fall among them that fall . More largely of this , Ier. 23.16.17.21.25.26.30.31 . And yet more expresly , Ezek. 13.10.11.12.13.14 . &c.

2. It condemnes such as reproach them that Watch.

1. Such as watch over their liues ; these reproachers are professed enemies to the abused and despised holinesse . They call them precise , whom they obserue carefull , and entend to blemish them with that imputation . Oh what discouragements hath Religion now , in a time when Religion is on all hands at lest saluted ! And though all know , how men ought to runne , yet they wonder that we runne not with them into the same excesse of riot . This hath ever beene the portion of the Saints ; I le instance but in Davids Complaint , and in an instance fittest to the present businesse : When I wept and chastned my soule with fasting , that was to my reproach , I made sackcloth also my garment , and I became a Proverbe to them ; They that sit in the Gate speake against me , and I was the song of the drunkards : Psal. 69.10.11.12 . But dare yee oppose a knowne goodnesse ? If it be a dutie injoyned , how dare yee , how can yee reproach it ?

2. Such as reproach the watchfull fore-seers of judgements . Ieremiah bare such rebukes ; from the injurious blind Courtiers ; The Princes said unto the King , wee beseech thee , let this man be put to death , for thus he weakneth the hands of the men of warre , and the hands of all the people , in speaking such words unto them , for this man seeketh not the welfare of the people , but the hurt : Ier. 38.4 . There are some that haue the Garb of wise ones , that cavill at our plaine and necessary preachings , and endure not our fore-warnings of the people . These speeches , say they , breed feares and discouragements to sad and disquiet the mindes of people ; and this is to seeke their hurt , rather then welfare , by weakning their hands . But how can they be weakened by being forewarned ; rather , a people is never so strong , as when it sees it selfe weake , and is kindly humbled . T is likely the prophane and al-readie drowned Inhabitants of the old world , mockt at the provident Noah , & wondred to see him spend so much both time and cost , in building so strange a Vessell ; but he saw and provided against the Floud . And the Sodomites might gaze with wonder at the busie Lot , who carryes away a poore remainder of his goods , and in haste conveyes himselfe and his , from so pleasing an habitation : but he saw also and provided against the sto●me of fire . Those still wonder , and speake their wonder : What adoe is here ? What an unnecessary adoe ? What needs this fasting ? These assemblings ? This frequencie ? The plague is farre enough from us ; or if nearer , yet why all these provisions ? They are unjust murmurs of men blinded , and not able to discerne Gods wayes . But the Scripture doomes them : Because yee haue set at nought all my Counsells , I also will laugh at your calamitie ; I will mocke when your feare commeth ; when your feare commeth as desolation , and your destruction commeth as a whirlewinde , when distresse and anguish commeth upon you : Prov. 1.25.26.27 .

Vse 2. The second use , is the more close applying of the words of the Text , in a serious exhortation ; let us , since it is our common dutie , be watchfull . The Papists wrest this Scripture to their owne superstitions , so they doe the Exhortation ; and upon this , compared with the thirtie-fifth verse , doe ground their observation of their Canonicall houres , and their night-Watches : So they make the thing meerly a Ceremony , and elude the entendment of our Saviours Sermon . The Iewes divided their night into foure Quarters , which they called , foure Watches , and every Watch had three houres , the third houre which terminated the rest , was called , the Watch. The first began at Sun-set , and ended at the third houre of night ; this was called , the beginning of the Watches , Lam. 2.19 . The second began at the third houre , and ended at the sixt ; this was called the middle Watch : Iud. 7.19 . The third began at sixt , ended at ninth ; was called , the third Watch , Luk. 12.38 . The fourth , beginning at the ninth , ending at the twelfth houre , was called , the morning Watch : Exod. 14.24 . Mat 14.25 . These had sometimes other names , as they are all most expressely mentioned in this Text , 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Yee know not when the Master commeth , at even , or at midnight , or at Cocke-crowing , or in the morning . Now accordingly the Church of Rome , besides the greater houres of the day , obserues foure Watches of the night ; 1. The Vespertine , at sixe a clocke at night . 2. The Completory at nine . 3. The Nocturne at mid-night . 4. The Mattins , at three in the morning : But with manifest superstition ; as being expresly contrary to the Rule of the Apostle , and the rule of our freedome , not to obserue times . Besides , Marcellus Francolin , Bellarmine hath handled the Question fully , but we will a while examine how strongly . First , he urgeth the lawfulnesse and conveniency of those Vigils ; from examples in holy Scripture , Psal. 119 62. Psal. 5.3 . Psal. 63.6 . Neh. 9.3 . Dan. 6.10 . Luk. 6.12 . Act. 16.25 . Psal. 55.17 . Psal. 141.2 . Act. 10.9 . But what will all these places proue , but what wee easily grant them ? both that t is very imitable to be much in prayer , and that the Iewes had such a distinction of time . You may conferre the Scriptures , and saue me so easie a labour , and finde that no more can be drawne from them . Neither is that place any stronger , Act. 3.1 . That Peter and Iohn went into the Temple at the houre of prayer , being the ninth houre . For , ( besides that Drusius hath noted it out of David Kimchi , that the Iewes had but three houres of prayer , which at least giues a Touch upon and against their observation : ) Peter and Iohn entended not themselues to the evening Sacrifice , which by the true paschall was abolished ; therefore though the ninth houre , were the houre of prayer to the still-blind Iewes , yet not to them : or , to draw the most from it ; we will acknowledge it profitable for Christians , that some set houres be appointed certaine for the better assembling together ; yet wee reject them , as we know the Papists meane them , as necessary and parts of divine worship . Secondly , he alledgeth the testimony of some Fathers : but though my few yeares haue afforded me but small acquaintance with their writings , yet I cannot but obserue ; That most of them , while they seeme to intimate some set times then in use , yet they purpose onely the commendation of frequencie in prayer . So St. Cyprian , as much as any versed in the externall of worship , yet driues but at this , the continuance of our devotion , Qui autem &c. But we that are in Christ , that is , alwayes in the light , let us not in the night times cease from prayer . And what else is in that rule of Ambrose , concerning the sixe times of prayer , when we rise , goe abroad , before dinner , after , in the even , at our bed time : but that any voyde of superstition may admit of ? Nor is there much more , in St. Hierom , either in his funerall prayses of Paula , or in his directiue Epistle to Laeta , for the instituting of her daughter : or if more may be found in any , wee may without much wrong to those Ancients whom we honour , impute it to superstition which crept on fast in those times . But thirdly , he presents his reasons : Reasons unworthy the learning of so famed a Scholler . 1. The Watches are on Ternaries of houres , ( all the third houres , which terminate the Watches being called the greater houres ) and this in the honour of the glorious Trinitie . But what can be more vaine , then to trifle divine worship with numbers ? 2. The nocturnes are to signifie the future resurrection , which shall be in the night . We grant , 't were pious to be much in such meditation ; but there is no ground to separate set time unto it . 3. They boast of this as strongest ; That these conserue the memory of our Redemption They instance chiefly from Athanasius , ( if that were his ) in his booke of Virginitie : Learne the Psalter and the Psalmes ; let the rising Sunne see that Booke in thy hand . In that manner he proceeds , to set them on prayers and prayses ; after the third houre , because then the Crosse was brought , at the sixt , because then Christ was lift upon the Crosse ; at the ninth , because then he dyed . Well , admit the rule were his , might not Athanasius be superstitious ? might not Basil ? might not Cassianus ? Why doe they obtrude upon us from humane authoritie , what the Scripture-Canon builds not ? I might make you merry with another argument , yet the Iesuit delivers it soberly , and perhaps beleeues it ; That an Angel gaue the appointment of some Canonicall houres to some devout ones . And that in Dioclesians persecution , a celestiall psalmody was heard at those Canonicall vigils , about the reliques of some Martyrs . It is wonder , that Iohn Cocklaeus , put not these into his Manuscript Amalarius , especially having himselfe the command of such a Print-house ? But I keepe you too long upon this discourse ; but having cleared the way , I may better goe on , to the Exhortation as the Text meanes it , according as the Doctrine was explicated , To be watchfull .

1. Concerning our selues .

2. Concerning the approach of Iudgements .

1. Concerning our selues ; let us be watchfull over our better parts , our soules ; let us obserue to keepe the precepts diligently , Psal. 119.4.5 . and to keepe our hearts with all diligence ; Pro. 4.23 . Salomon seemes to allude to such a Watch as is over a besieged Citie , to obserue , 1. All that enter , what , whence they are . This must be our care to keepe the Ports and Entrances of the soule . Every sense is a severall gate , and by every one the enemy may be admitted ; enticements may passe through the eye , by the eare suggestions ; and by the smell , touch , and taste , what may easily infect the heart . Oh keepe the portalls closed , and with that holy Iob , let our Covenants keepe the Watch ; I haue made a Covenant with mine eye , why then should I thinke upon a mayd ? Iob 31.1 .

2. All that goe abroad ; attend our cogitations , speeches , actions : There may be treasonable practises from within ; those are the Inhabitants , if they be false , let them not goe abroad to betray our peace . Therefore the same Salomon , when he exhorts to keepe the heart , he would not haue us neglect the mouth , the lips , the feet ; Keepe thy heart with all diligence , for out of it are the issues of life ; put away from thee a froward mouth , and perverse lips farre from thee . Prov. 4.23.24.25.26.27 . David knew such dangers , and resolues , Psal. 39.1.2 . I will take heed to my wayes , that I sinne not with my tongue , I will keepe my mouth with a Bridle . The greatest enemie is within ; The inside doth undoe us . There must be that double Watch , of such as enter from without , of such as from within depart from us ; to keepe the heart from extravagancies , and the enemie from approaches : for when nature and occasion meet together , they never meet without some harme ; like two lustfull wantons equally heated , they depart not without infection . And therefore as we must be watchfull over , so we may pray against our selues , and sing his Letanie , A me , me salve , Domine ; Lord keepe me from my selfe . Giue me leaue to presse this first part of the Exhortation with some motives ; 'T is convenient , necessary , profitable ; the contrary is dangerous , of these foure but briefly .

1. It is convenient we should be watchfull ; convenient in respect of our so many relations . 1. We are pastors , and t is a convenient thing for Pastors to attend their flockes . When the Angel-like newes was brought , the Shepheards were abiding in the fields , keeping Watch over their flocke by night : Luk. 2.8 . Every man 's a pastor . The King hath a larger fold , so haue Magistrates accordingly as stationed , so haue Ministers in their Cures : And every one , though of hid condition , and not soveraigne to any , yet hath a flocke . All men haue soules to attend ; the soule is the flocke , though we stand in no other Relation . 2. We are warriours , and 't is convenient for Souldiers to feare and attend the onset . The Midianites that lay in Campe , had set the Watch ; Iud. 7.19 . Our enemy will waite the opportunitie of a sleeping Camp. 3. Wee are Sentinells ; their name is from their Watch : we must be extra cubantes , and being Scout-Watches may not keepe our beds . 4. We are servants ; t is fit for such to attend their Masters eye and command . Let us with Samuel , rise from the place where wee are layd downe to sleepe , and be ready to answere ; Speake Lord , for thy servant heareth . 5. Wee are infirme by Lethargie ; Waking must be our Cure , and therefore convenient .

2. It is necessary wee should be watchfull ; necessary , 1. Because our Tenements are ruinous . Wee would feare to lodge in weake tottering buildings , chiefly in tempestuous blustring nights , lest our covering might bury us with the fall . These carcasses which wee carrie with us , are such weake buildings , earthly Tabernacles , 1 Cor. 5.1 . houses made of Clay , Iob 4.19 . and are easily blowne downe . Wee haue seene strong able bodies crushed with a little sicknesse , and some whom a few sits of an Ague haue blowne into the graue . Let us watch against the storme , that unprovided and on a sudden we be not over-whelmed and covered with our owne dust . 2. As our Tenements are ruinous , so wee know not our Land-Lords day . For our habitations here , wee know the date and period of our leases ; but of our life wee know not . That lease , if it be one , which God hath seemd to make generall , is but a short one ; The dayes of our yeares are threescore yeares and ten , if by reason of strength they be fourescore yeares , yet is their strength labour and sorrow : for it is soone cut off , and wee flie away . Psal. 90.10 . But we haue no lease , but are at will , and in a moment may be cut off from the Land of the living .

3. It is profitable we should be watchfull ; after the Vigil is the festivall day ; and Blessednesse is pronounced to such , Luk. 12.37 . Blessed are those servants , whom the Lord when he commeth , shall finde watching . And there is Blessednesse too , in via , while wee watch , wee haue the company of our Lord ; God is present , the Spirit is present with them that wake . You know , sleeping admits not of company , though an hundred lodge in the same roome , and all sleepe ; though the place be full , they are all alone : but company is to them that wake , because waking makes use of company . When we are unwatchfull , God is gone ; but when we watch , Christ watcheth with us , or we with him , Mat. 26.38 . Tarry here , and watch with mee .

4. Not to be watchfull is full of danger . We are neare the enemy , his onsets are readie : that roaring Lyon goes about seeking whom he may devoure : and when asleepe , we lye open to invasion . When the Amalekites were carelesly easing themselues , David overtooke them with a bloudy slaughter ; So did Laban Iacob , on mount Gilead , in monte deliciarum ; upon the hill of pleasures ; as Ierom renders it , at lest wittily if not fitly . While wee scatter our selues upon Temptations , wee are snared by them ; and therefore must specially be carefull , that wee wander not upon the green hills .

2. The other part of the Exhortation is , That we would be watchfull concerning the Approach of Iudgements . We will lay this ground , and you cannot deny it , That there may be a knowledge of evill comming on . The Baptist intimates , there may be a fore-warning to flee from the wrath to come : Mat. 3.7 . So our Saviour Argues ; When it is evening , yee say it will be faire weather , for the skie is red ; and in the morning , it will be foule weather to day , for the skie is red and lowring : O yee hypocrites , yee can discerne the face of the skie , but can yee not discerne the signes of the times ? Mat. 16.2.3 . Looke up , looke up , Beloved ; can yee discerne nothing ? doe yee not perceiue a lowring skie ? doe yee not see , how some blacke Clouds gather , and threaten a storme ? Godly men haue ever had sharpe eyes , and haue fore-seene evills . The rod of the Almond tree ; and the seething pot from toward the North , are both beheld by Ieremiah . Ah! wee see what wee tremble at ; and if you inquire , What wee see ; I shall endevour to spend the remainder of the time , to helpe you in your Watch , by discovery of such signes by which you may judge of a comming Evill .

Signes are of two sorts :

1. Extraordinary ; then is God wont to preach reall Sermons ; and Christ speakes of such , Luk. 21.25 . I might instance in this kinde , those knowne examples of Ierusalems warning ; The ayery apparitions , the voice Migremus hi●c , the iterated woe proclaimed by Ananus sonne ; but they are knowne Stories , and therefore , ( though God also hath afforded us some such witnesses in our owne Land and time ) I le not deferre you , from matter more profitable , because more ordinary .

Two ordinary signes , these I le reduce to two heads .

1. The joynt warning by the Ministry .

2. Those grounds from whence they take their warning .

1. The joynt consent of the holy Ministry in giving warning , is an assured argument that warning had need be given . There runnes the veine of the propheticke spirit through the holy Ministry . This is Gods ordinance ; for thus hath the Lord said , Goe set a watchman , let him declare what he seeth . If wee aske : behold he sees a charet with a couple of horsemen ; and hee hearkens diligently with much heed ; he cryes , a lyon , a lyon : I stand continually upon the watch tower in the day time , I am set in my ward whole nights ; and behold here commeth a charet with a couple of horsemen . Esay 21.6 , 7 , 8 , 9. God still hath provided these Sentinells and Trumpets : Noah warded in the old world , before the floud ; Lot in Sodome : The Ministers now . God hath fulfilled the promise , Esay 62.6 . I haue set watchmen vpon thy walls oh Ierusalem , which shall never hold their peace , day nor night . Will yee not attend to the vision of your Seers ? To the trumpets of your Watchmen ? When the Watchman that stood on the Tower of Iezreel , had spyed the marching of Iehu , and cryed , I see a Company , Ioram takes warning , and sends out an Horseman , 2 Kings 9.17 . So David beleeves the voice from aboue the gate ; 2 Sam. 18.24 , 25 , 26. Why are we entrusted by God with such sacred dispensations , if we may not be credited by you ? Are we unfaithfull or unskilfull , that yee misdoubt the notice ? We either are , or should be higher , then the rest of the people , and therefore may see farther ; climing often up to the mount of contemplation , and being much in prayer . This signe none but may obserue , for the mourning voice of Turtles is every where heard : from the pulpits of godly Preachers in every corner of the Land , wee are made acquainted , that some wrath may bee expected . Can we thinke so generall and full a consent of united voices portends nothing ? If we should see one fired Beacon , wee would mistrust somewhat , but when everie where that we turne our eyes , we should behold those blazings , it would make us tremblingly feare Invasion . Beloved , the Beacons round about are set on fire , Preachers flame from their pulpits ; some enemy is ready to enter upon us . This were enough notice , if we were enough obedient : yet that your securitie may bee yet more removed , you shall see the second signe .

2. The grounds from whence they take their warnings which they giue to you ; I might name many , but will onely insist on fiue .

1. The first ground . Iudgment is suteable unto sinne , but may chiefly be expected , when such sinnes abound , as haue the direct rule of Counter-passion . See the rule cleared by an Instance : Mich. 1.5 , 6 , 7. What is the transgression of Iacob ? Is it not Samaria ? Therefore I will make Samaria as an heape of the field : all shall be burnt with fire , for shee gathered it of the hire of an harlot , and they shall returne to the hire of an harlot . We find then that in Idolatry is the rule of Counter-passion , therefore Idolatry will bring destruction . There are some sinnes left to Nemesis , to the revenge of a severer justice ; and God threatens to retaliate . Their sinne was in Samaria , the high places ; and Samaria their strength shall be overthrowne . They were adulterous and loosed in their affection to God , they encreased in those braveries , which were provided by their Idolatry as the hire of an harlot , therefore they shall be made nothing , of so little worth and value , as the contemptible hire of an harlot . Againe , Zeph. 2.8 , 9 , 10. I haue heard the reproach of Moab , and the revilings of the children of Ammon , whereby they haue reproached my people : This shall they haue for their pride , because they haue reproached , and magnified themselues against the people of the Lord of hosts ; Surely Moab shall be as Sodome , and the children of Ammon as Gomorrah . We find againe that in the pride of a Kingdome , is the direct rule of Counter-passion , and therefore a suteablenesse to judgement . T' is a very profitable worke , when Preachers collect out such sinnes , as haue beene punisht in other times and people , to make comparison and application to ours ; but especially this way is most convincing , when such sinnes are proposed as haue this rule expresse vpon them . God make vs sensible of what sinnes wee may find among our selues , and may justly and truely read vnto vs our owne doome .

2. The second ground . Mercies abused are warning-peices of severitie . All sinnes offend God , this dishonours him more directly ; then he proceeds with indignation , with that fury which abused patience is wont to turne unto . I might be plentifull in the instances of mercies , for God hath afforded plentie , and our abuses of them , are as frequent as his bounties . Your owne observations may store you with thoughts in this kind , and therefore I rather leave it , to proceed .

3. The third ground . The offers and shewes of judgements are the Trumpets of following judgement . Lesser judgements without repentance , threaten greater . So Aegypts plagues were methoded ; God went in steppings , till that fatall night when every house sent out a corse to an untimely and lamented buriall . In that threatning , Levit. 26.21 , &c. yee shall see the path , and order of Gods journey . I will breake the pride of your power , and make you few in number , your wayes shall bee desolate : but if you will not be reformed for these , I will punish you yet seven times for your sinnes ; then I will bring a sword , which shall avenge the quarrell of my Covenant ; And if yee will not for all this hearken , I will walke contrary to you in fury , and will punish you yet seven times for your sinnes . God hath begun in his way , yee may perceiue the foot-steps where he hath trod ; in the touches and removalls of almost every ordinary judgement . Famine is a great judgement ; there was this last yeare an offer of that , though in this Northerne part we felt it not so sensibly ; in other places , the faces of the poore children began to gather blacknesse , and children cryed , bread , bread , when there was none to be broken to them : but this is now removed . Pestilence is a great judgement , there hath beene divers yeares together offers of that ; it is still carried vp and downe , as being Gods visitation , and removing Campe : but this , at least from our chiefe City , is removed . Home-bred Conspiracie , is a great judgement ; there haue beene many offers of this : witnesse the treacheries and contrivings of the Priests , and Iesuits , the Incendiaries of the State in the time of Queene Elizabeth , and our late famed King : but this , or atleast we hope it , is removed . Civill State-earthquakes is a great judgement ; besides former lamented times , there was an offer of this , this very Summer in the begun insurrection of the Westernes : but God was favourable to the Gospell , and this is removed . Forraign hostile Invasion is a great judgement ; there was an offer of this in the proud Armado from Spaine , which themselues untowardly christned Invincible : but this by Gods breathing was removed . What need I wearie you , with the remembrance of our frequent Rebellions , of our bloudy civill warres , of our Rome-bred treasons , of that hellish powder-plot , of your owne late feares the boldnesse of the common enemy on these neighbour Seas , the Westerne Seas , and the frighted state of the Irish shore ? All shew that God intends to visit , being so often comming on . They are like the offers and flourishes before a Duell ; but are such remoues , as doe argue a stroake , though with an unwilling hand .

4. The fourth ground . Wee may feare judgement , when we seeke God for the prevention , and rest in the worke done . T is that haply which you will not easily admit , that seeking God should be the way to lose him ; But see it confirmd and cleared in the Prophet ; Ier. 14.10 , 12 , 13 , &c. They haue loved to wander , they haue not refrained their feete , the Lord doth not accept them : There is the ground , now heare the censure ; When they fast , I will not heare their cry , and when they offer burnt offerings and an oblation I will not accept them , but I will consume them by the sword , by the famine , and by the pestilence . Who doth not wonder at such dealing ? Will God destroy them that fast , and seeke him in his owne ordinance ? Who would not dispute it , and complaine with Ieremiah ? Ah Lord God! behold the Prophets say unto them , ye shall not see the sword , but I will giue you assured peace . Who thinkes not , but the Prophets might well conclude that to the peoples comfort ? But saith the Lord , doe the Prophets giue them such assurance ? The Prophets prophecie lyes in my name , I sent them not , neither haue I commanded them ; they prophecie the deceit of their heart , by sword and famine shall those Prophets be consumed . A heavie doome ! Who shall haue encouragement hereafter to come unto thee , if they that humble themselues before thee be rejected ? But let us not plead , for God is just . They fast , but they loue to wander , they haue not refrained their feete . If they had sought rightly they should haue been accepted ; but now resting in the worke , they rather hasten , then prevent their feare . It is our case , we settle our selues too much on the performance ; when we haue separated a day to more solemne humiliation , wee thinke we haue done enough : and are carelesse of the after dutie . But this is to mocke God , and God , because mocked , will be more terrible . So it comes to passe , the day and businesse which wee intend for removall , brings a more assured signe of approach . Oh , thinke not that it sufficeth to haue fasted , unlesse the feete be refrained from wandring .

5. The last ground which I purpose to present unto you , from whence you may take notice of approaching evill , is , the with-drawing of Gods presence from us . When God is pleased with a place or people , he shewes his presence there ; He went before Israel in a cloud by day , and a pillar of fire by night , to direct and safe-conduct them in their journey . But when God had said , I will not goe up in the midst of thee ; the people mourned at these evill tydings . Wee may best finde , when Gods presence is with-drawne , by acquaintance with the signes of his presence .

The most ordinary , are the word and Sacraments duly and rightly administred ; thus wee haue what to rejoyce in : but to deale more particularly , I shall instance unto you foure other signes .

1. Where God affords his presence , there is his Spirit in the ordinances ; a converting power accompanies the preaching of the word . But when the word is without power , or men are rather made worse by preaching of it ; then God is with-drawing himselfe , and a storme followes . Behold , their eare is uncircumcised , and they cannot hearken ; Behold , the word of the Lord is unto them a reproach , they haue no delight in it , therefore I am full of the fury of the Lord , I am weary with holding in , I will poure it out : Iere. 6.10.11 . Oh! t is the joynt complaint of Ministers every where faithfull and painefull , that they find not that spirit , and life , and powerfulnesse in the ordinance ; but men hearing , heare not , they despise the word , and few or none are converted by it ; which occasions their feare , that God purposes to bee gone .

2. Where Gods presence is , there is abundance of sanctifying knowledge ; so the Covenant is , Ier. 31.34 . They shall teach no more every man his neighbour , and every man his brother , saying , Know the Lord ; for they shall all know me from the least of them , unto the greatest of them , saith the Lord . But now wee are either generally ignorant , or unsanctified in our knowledge . The common number , though after so much light , so many meanes , are yet as brutes before God ; Surely , they are poore , they are foolish , for they know not the way of the Lord , nor the judgement of their God . Ier. 5.4 . The Gentry that are heightend by education , yet are generally skild onely in the language of an horse or dog , but are strangers unto saving mysteries . And for such as doe know much , how little doe they know of Christ ; while studious to spend their searches , upon things rather curious than necessary ? May wee not feare , that the house exalted aboue the hills shall be removed ? Because the Nations flow not to it ; nor according to the promise , say ; Come , let us goe up to the mountaine of the Lord , and he will teach us of his wayes : Esa. 2 , 3.

3. Gods presence is attended by Holinesse with unitie . When a Church is in the flourish , ( as a Church doth ever flourish , while the Beames or Radij of divine presence are direct , ) Holinesse hath a fresh beautie , and unitie doth attend on Holinesse ; The Wolfe and the Lambe feed together , and the Lyon eates straw like the Bullocke . The united spirits of the faithfull meet with the same affection at the same worship , and as they serue one God , they serue him with one heart . But we can now better lament , than remedy the want of these . Despised holinesse is embraced by few , and by them fearefully , not with a daring fore-head : and though men know it safe , to be holy , they thinke it a reproachfull thing to be counted holy . But besides our distraction is as generall as our profanenesse ; men that dare kneele upon the same threshold to beg mercy , are yet voyde of mercy to one another . Loue , Christian loue , spirituall loue , is abundantly wanting . I would this Citie of yours did not witnesse it : that your now customary and almost naturalized sidings did not fill your Preachers mouths with complainings , sometimes their eyes with teares . But 't is the disease of every place , and can wee looke , that the holy God should abide with contemners of holinesse ? That the God of peace should stay with us , when we agree not with our selues ?

4. Lastly , that I name no more , nor too much weary you ; God manifests his presence by his protection of a people , he spreads his garment over them for their covering . Heretofore we haue beene the gaze of other Nations , all stood admiring at our peace , that we might sing that of the Psalmist , Psal. 76.1 . with but the change of names ; In England is God knowne ; His name is great in our Brittish Isles . Wee , we were long under the wing ; but of late we haue found , that God is much gone from us ; Wee haue not seene him in our Councells , in our Armyes , But I loue not to presse with an hard finger upon a sore ; onely would entreat wee would make use of these observations . Step out , see what yee can discerne , whether yee can yet discerne the storme : I le deale as Elijah did , for I heare a sound of abundance of raine : let mee desire you ; Goe up now , looke toward the Sea : Is there nothing ? Goe againe , againe seven times , be much in observation , frequent in watchfulnesse . Can yee at length see the little Cloud out of the Sea like a mans hand ? That is warning enough : The heavens will soone grow blacke with Clouds and winde ; prepare the Charet , hast , that the raine stop not . If we finde a signe , though but a little Cloud ; let us make use of that advantage by our watchfulnesse , labour to escape , and be hid with God . Why doe yee sit still ? Assemble your selues , and let us enter into the defenced Cities ; Ier. 8.14 . Let us make use of our priviledge ; If a storme rise , God blowes it ; and there is shelter onely in God . Are there any among the vanities of the Gentiles that can cause raine ? or can the heavens giue showers ? Art not thou he O Lord our God ? Therefore we will waite upon thee , for thou hast made all these things . Ier. 14.22 . Be watchfull , be watchfull , see the Approaches : But to what end , if we cannot escape ? But watchfulnesse is the meanes to escape , to be hid in the day of the Lords anger ; and the beleeving watchfull haue escaped ; see the examples of Noah , Lot , the signed , Ezek 9.4 . Of Ieremiah , Ier. 40.3.4 . Of Ebedmelech , Ier. 39.18 . Or though wee may be wrapped in the judgement which we see , we shall yet be hid from the evill of the judgement ; Psal. 91.10 . for God hath promised a speciall watch ; wee are graven on the palmes of his hand , Esa. 49.16 . Wee shall not be forgotten , wee cannot be lost . I will not any further lengthen this Exhortation ; but end with a third use .

Vse 3. Let me apply it , as our Saviour doth , What I say to you , I say to all ; let all set upon the Dutie , Watch. I cannot passe without a word in defence of Brentius , who justly objects that Custome of the Church of Rome , that not all , but onely their Monkes and Clergie are bound to obserue ( as they speake ) the Canonicall houres . Bellarmine cavills at that objection , and would proue that such onely are to watch ; 1. Because some are to be separated from other men to preach , why not also to watch ; chiefly considering the people busied in other occasions cannot attend it . But his argument manifests , that he either understands not , or will not , the nature of our holy vigilancy . Though wee grant , Ministers are more specially , yet all are bound to it , as we haue explained it . 2. He reasons by similitude . A Citie hath Sentinells purposely appointed ; so must the Church . But the similitude proues nothing : Are not all bound to attend their soules , and not to neglect generall care , to keepe off evill , so farre as it lyes in our power to prevent by prayer ? I le not stay you , to examine Gratian , or the Canons of those two Councells , that of Mentz , or that other of Lateran under Leo the tenth , the matter is not worth the stay ; but will hasten with the method ; 1. To you . 2. To all .

1. To you . Peter , Iames , Iohn , and Andrew , the Ministers must watch . Wee must be often upon the Tower , and then what wee obserue wee must tell , to lift up our voices like Trumpets , and to take all advantages to bring people to Repentance .

2. To all . 1. Magistrates must beleeue the warning from the Ministery , and being warned , use meanes of prevention . 2. All people generally ; 1. In private ; They must obserue , take things to heart , be seasonably humbled , be much in prayer . 2. In publique ; They must by gestures and words giue warning to one another , that the Watch may the better be maintained . God hearkened and heard it , They that feared the Lord spake often one to another , Mal. 3.16 . Wee must exhort one another daily , lest any be hardned through the deceitfulnesse of sinne , Heb. 3.13 . Wee must waken them that sleepe , that they be not overtaken with the Tempest ; What meanest thou , O sleeper ? Arise call upon thy God : Ion. 1.6 . So Mordecai gaue notice to Esther , and Esther to the Iewes . This guard wee must put upon the places of our habitation , and it will be more safe , then the Warding at your Citie-gates . For this conscionable practise , will be your defence , and shall make your Citie strong , like that Citie in the Prophet , Eze: 48.30 . &c. There shall be safetie round about , and upon every Gate shall be written , The Lord is there .

HOSEA 4.1.2 .

Heare the Word of the Lord , yee Children of Israel : for the Lord hath a Controversie with the Inhabitants of the Land , because there is no truth , nor mercy , nor knowledge of God in the Land .

By swearing and lying , and killing and stealing , and committing adultery , they breake out , and bloud toucheth bloud .

WEE haue beene upon the Watch-Tower , and haue seene a Cloud from the Sea : The signes of a comming Evill haue easily beene discovered and observed . Wee finde the Lord is displeased , for he hath exprest his anger ; now a good Method and our owne wisedome will both lead us , to find the cause of his displeasure ; for he is just , and will not be offended , unlesse provoked . Here is a Parallel ; God is at Controversie with Israel , and the reason of that Controversie .

The Sermon was preached at that time when bloud touched bloud , ( if we may so interpret that phrase in the second verse ) when they did bandy for the Scepter , and the Kingdome was gamed for by the sharpest weapon ; that time , when they waded through the bloud of one another to the Throne : as the Tragicall History of Zachariah , Shallum , Menahem , Pekahiah , Pekah , Hoshea , is recorded , 2 King . 15.

'T is a judiciall Act , the Prophet hath a faciall office , and is besides a pleader , God sits Iudge , and pronounceth sentence . The forme of proceeding is like processe ecclesiasticall ; 1. The Citation , verse the first . 2. A threefold accusation , in the foure first verses . 3. The sentence given , in the fift and the verses following .

But I will not uncover more than I purpose to make use of , the two first verses :

In them we haue ;

1. The Preface . It is some great thing , Hosea entends to deliver , that he ushers it with such a forme , Heare the word of the Lord yee Children of Israel . Some Casuists moue the Question , Whether a Preface may be used before a Sermon ? And answere , that ordinarily it is not convenient , as being not valued by Orators more solid , as being the emptie brag of men rather glorious than full , as being if beside the purpose , against judgement , if agreeing with it , against the Rule of Method . I consent , and like not the childish flourish , when by selecting a Proverb , Apophthegme , or Story , men thinke they cast a better dye and beautie upon the truth to be delivered . That common usuall way of stopping the mouths of Cavillers , by a few set speeches , and well compact phrases , gathered out of witty Poets or applausiue Orators , may haply betray wit , but will together betray a weaknesse unfit for the Maiestie of divine doctrine ; Chiefly when a Preface is used , as a Trumpet before a Puppet-play , the expectation makes it worse , so much the worse as the Trumpet was lowder . Yet I would not deny briefe and occasionall insinuations , fit explications of Connexion and dependancie , and it cannot be unlawfull sometimes Captare benevolentiam , to widen the entrance for the message ; So doth this Prophet endevour to make them attent , before he makes them acquainted with his Sermon . He had argued against their sinne , he had fore-told them of their danger , they continued secure , now he Cites them to Gods barre , and while he calls them Children of Israel , he seasonably renews the memory of the Covenant , that the Preface might render them , not onely attent , but humble . There may be sometimes a good use of Oratory and Preface ; St. Paul beckens with his hand for silence , and the Liturgie of the primitiue Churches began with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to moue the people to attend , and continue reverent .

2. The Message . In that we consider these particulars ;

1. There is a Controversie : Heare yee the word of the Lord , for the Lord hath a Controversie . It is not I , but the Lord that expostulates with you ; There is a suite of the Kings peace against you . God hath his action , or suite , or processe , or plea , against us ; all those words are expressiue : and God himselfe speakes in such a forme , My spirit shall not alwayes striue with man . Gen. 6.3 .

2. The partyes in the Controversie ; God with the Inhabitants of the Land . That giues at least an oblique and tacite touch upon their ingratitude , and Gods goodnesse , they were still Inhabitants of that Land which they had forfeited .

3. The cause of the Controversie : Because there is no truth , nor mercy , &c. The forme is thus , in the Civilians instance ; Titius and Maevius contract and agree , Maevius breakes the Articles contracted , Titius sues him . God had covenanted with Israel , Israel stipulated ; The Covenant on the part of God was performed , They were Inhabitants at present of the promised Land ; on Israels part it held not ; The breach is objected .

1. Their sinnes .

2. The Aggravations .

1. Their sinnes ; of omission and commission

1. Of omission ;

1. No truth , that is , no civill Faith ; for Emeth is not taken Metaphysically here .

2. No mercy , that is , no inward pittifulnesse , or outward relieving ; for Chesed signifies both mercifulnesse and beneficence .

3. No knowledge of God , that is , neither feare nor reverence . So Thargum Ionathae renders it , Neque qui ambulent in timore domini ; This summes up the other sinnes , they breake the Law , as if there were no God ; there is no truth , nor mercy ; in a word , to giue the ground of all , there is no knowledge of God in the Land .

2. Of Commission .

1. No truth , but ,

1. Swearing .

2. Lying : Both to colour fraudulent and untrue dealings .

2. No mercy , but ,

1. Quoad corpus , in respect of life and safetie ; Killing .

2. Quoad bena , in respect of goods and estate , stealing .

3. Quoad famam , in respect of credit and reputation , Committing adultery .

2. These were their sinnes , secondly , wee haue proposed the aggravations of their sinnes ;

1. Their boldnesse in Sinning ; They breake out , they doe Transire terminum , as the word notes , they goe over or beyond their bound . No hedges of Law or Discipline could keepe them in order or quiet obedience .

2. The multitude of their sinnes ; Bloud toucheth bloud ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in the translation of the Seventie . Ionathas giues a double sence ; Generam filios ex uxoribus proximorum suorum , & aggregant peccata peccatis . Aben-Ezra would restrain it to the sinne of frequent murders , the bloud of one slaine man touching the bloud of another slaine . But while the Thargum enterprets it of Incest , Aben-Ezra of Murther , they are both too strained ; but the minde of the Prophet seemes rather to denote their multitude , that sinnes were chained together , heaped upon one another , which is to haue the hands full of bloud , according to the phrase of another Prophet . Esa. 1.15 .

I haue kept you too long in the clearing of a Text not difficult , all that I entend to make use of in it , I shall reduce to one generall head ;

That sinne causeth Gods Controversie with a Land .

The Scripture abounds in the proofe of this doctrine . Heare yee , O mountaines , the Lords Controversie , and yee strong foundations of the earth , for the Lord hath a controversie with his people , and he will pleade with Israel . But wherefore is the suit ? or how occasioned ? The Lord doth not quarrel , but their ingratefulnesse and rebellion , forceth a Complaint : Oh my people , what haue I done unto thee ! and wherein haue I wearied thee ? testifie against me . Thus we finde Hosea's Sermon in the mouth of Micah , Mic. 6.2.3 . And before that , the same Hosea had delivered the same message : Plead with your mother , plead : for she is not my wife , neither am I her husband ; and the reason was , because her adulteries were betweene her breasts . Hos. 2.2 . And though Ieremiah laments Gods stroake , he cannot challenge Gods Iustice , but every where cleares that : For the multitude of her transgressions , her children are gone into Captivitie . Lam. 1.5 . The joy of our heart is ceased , our dance is turned into mourning : the Crowne is fallen from our head , woe unto us that wee haue sinned . Lam. 5.15.16 . David is expresse : Fooles , because of their transgression , are afflicted . Psal. 107.17 . ●e not presse more testimonies , yet they are not unneedfull , to answere proud mans Question . Rebellious man , sometimes questions Gods dealings , and God answers , If thou say in thy heart , Wherefore come these things upon mee ? For the greatnesse of thine iniquitie , are thy skirts discovered , and thy heeles made bare . Ierem. 13.22 . But we shall see it more confirmed , if we touch at the grounds of this Truth .

1. Sinne breakes Covenant , and therefore no wonder it procureth a suite . When God Covenants , he Articles with man ; He sets a Law , and Articles for obedience ; sinne is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a transgression of Articles , a departure from the Set-Law ; and God must needs be offended at such a Breach .

2. Sinne breakes love-tyes , and when sacred relations are slighted , it not barely occasions but provokes unto a suit . For the bond of friendship , for the sake of a knowne amitie , God would not haue sinne entertained of his Leaguers : but when sinne is welcom'd , it separates God ; Your iniquities haue separated between you and your God ; he was you God in an holy relation , but iniquitie hath put a distance , he becomes a stranger , that was wont to entertaine you friendly ; he that was wont to afford a smiling face , now distasts you , your sinnes haue hid his face from you : Esay 59.2 . Gods dealings with man are expressed in his owne expression , of his carriage toward Ephraim , Hos. 11.4 . He drawes us with cords of a man , with bands of loue , deales gently with us , not tyrannically ; he is to us , as they that take off the yoke , he is wise and pittifull to ease us when over-wearied ; and hee layes meate unto us , he is plentifull and provident for our necessities : these are tyes of loue ; and God so speakes , as if he were not at quiet within himselfe , as being just , yet loth to be severe ; How shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? How shall I make thee as Admah ? Ephraim hath deserved Sodoms destruction , but the Lords repentings are kindled together . What then Shall Ephraim ? Shall Israel be secure ? Nay , if wee are bent to back sliding from him , He will haue a controversie , as is plainly enough discovered in the second verse of the twelfth Chapter of the same Hosea .

2. Sinne is offensive unto God , and so it becomes an action of trespasse . There are bonds of neighbourhood , and in respect of the keeping of these , we are said to bee righteous unto one another , and an offence against these , is called an unrighteousnesse , as being a trespasse against the rights of another ; now the plea that ariseth from this , is called an action of trespasse . Sinne is not onely an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a transgrossion against Covenant , but also an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an unrighteousnesse , that which offends God . God is holy , sinne makes us nastie ; God endures not such , but hath his controversie , his action of trespasse against them .

4. Sinne dishonours God , that as it were he loses by it , and therefore hath an action of dammage . The dammage is that which the Iurors giue up in their verdict , as an expense recoverable . That word which is used among some parts of our English Nation , skath , seemes to come of the Germane word , Schad ; and that of the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , schadad , hee wasted . But thus properly it cannot be spoken concerning God , for as our goodnes extends not to him , so our sinne can make no wast upon him . We cannot make him lesse excellent , or lesse glorious ; so that on the part of God , there cannot be expensaelitis , as the Civilians speake ; God can be no looser , yet unto our judgement of things , he complaines that he is dishonoured , that he is wearied by our sinnes . I haue not caused thee to serue with an offering , nor wearied thee with incense ; but thou hast made me to serue with thy sinnes , thou hast wearied me with thine iniquities , Esay 43.23.24 . In this sense , God is dammaged , and hath his action . I hasten to the application in two uses .

1. Vse . If sinne be the cause of Gods controversie with a Land , we haue then found the reasons of Gods stroake on ours . We cannot but see that God is offended , he hath oft cited us , sometimes attached us with arrests , & proceeded against us . A little observation will tell us , and we need no more knowledge then the Egyptian Magicians had to discerne and say , This is the finger of God . And we may fitly use that speech of Moses , Numb. 16.46 . There is wrath gone out from the Lord , the plague is begun . There is much wrath gone out , many plagues : decay of trading in a time of peace : generall poverty in all parts of the Land : great houses empty and decayed : distractions at the Holme : absence from publicke employments : errors in obtruded tenents . I will not unbutton Marius before the Senate to shew more skars ; to shew which , were in stead of oratorie , Quid opus est verbis ubi vulnera clamant ? wounds speake with a peircing Rhetoricke . Onely take notice of the pestilence , 't is much abroad , and now come neare to us in these more Northern parts . Is God unjust ? or haue wee not merited what we feele ? Nay ; wee will cleare him , while we condemne our selues : For the transgression of Iacob is all this , and for the sinnes of the house of Israel , Mic. 1.5 . Sinne and punishment are inseparable ; and to righteousnesse and sinne doth Salomon resolue the exaltation and ruine of a people ; Pro. 14.34 . Righteousnesse exalteth a Nation , but sin is a Reproach to any people . I know that no time hath beene without Complaints , and every age hath still beene thought the worst , so that it hath beene the glory of every one that hath thought himselfe eloquent and able to speake , to speake against the time . I loue not peevish and unnecessary aggravations , for it is easie to accuse and make a Satyr . Yet it is not lawfull to cover our sinnes , neither is it more unlawfull than unprofitable , for he that covereth his sinnes shall not prosper ; The rule is no lesse true of nationall than of personall sinnes ; oh that wee could so take notice of sinnes , as to grieue for them ! so to discover them as to remoue them . Every age hath beene accounted worst , ours is truely so . You will consent unto it , if you turne over the leaues of Histories , the Records of former times , and compare age with age , sinnes with sinnes ; What care , what light , what meanes , haue wee sinned against ? Our Dunghill hath sent forth a greater stench , a worse savour , by how much the Sunne hath more and longer shone upon it ; and we are therefore worse , because we might haue beene better . It were profitable to spend sometime upon History and Comparison , but I cannot entend that worke , because the method of the Text leades me to another ; to the discovery of our sinnes , by those of Israel ; and in that same order , first of our sinnes , secondly , of the aggravations .

1. Our sinnes of omission , parallel , if not much exceed theirs .

1. There is no Truth ; Terras Astraea reliquit , sweet Truth together with righteous dealing hath well-nigh forsaken us . Where shall we seeke for Truth , with hope or incouragement to finde it ? Not in the Court , there they tread upon one anothers breasts to rise ; not in Cities , there they bargaine away their Consciences ; Not in the Country , there the plaine haue learned to deceiue , and more easily to deceiue because more plaine ; wee cannot finde Truth in fields , in shops , nay ( which is the heavy misery of Apostatizing times ) scarce in our Pulpits . Ah! Beloved , how unanswerable are wee to the Gospell of Truth , to the way of Truth made knowne unto us ? Our tongues haue little Truth in their ordinary expression , 't is the onely age of Complement and formall protestations , when men sell words at a cheape price , and thinke it enough to speake well , as if man were made for nothing but a promise . There is as little in our hands , why else doe we handle the false measures and ballances of deceit ? But the heart is the store-house of unfaithfulnesse , men are of double mindes , and therefore no wonder if of double dealings ; rather Foxes than men , full of craftinesse and deceit .

2. There is no Mercy . Mercy which is that sweet bond of amitie , and fastens man to man ; That which hath the promise , To the mercifull thou wilt shew thy selfe mercifull ; That which our Saviour commended in the Parable as highly pleasing unto God , Mercy is neglected . There is no mercy in our Censures , while we sit Iudges over every mans actions , and taxe them , yea condemne them without hearing . It is commonly the disease of weake unbusied people , who being not furnished with abilitie for other employment , nor with conscience to be much in their owne watch , delight to be doing what is most easie , to censure others . Who shall liue free and untainted , if such undiscerning men haue the chaire , and giue the sentence ? There is no mercy in our Reports , we care not how we wound the reputations and teare the credits of men not offending . There is but little charitie , where there is an aptnesse to entertaine all loose and scandalous reports , and to scatter them as busily , as wee greedily entertaind them . There is no mercy in our dealings , witnesse the poore neglected , miserably neglected by you that haue the charge and power in your hands to relieue them , notwithstanding his Majesties late Injunctions , and the extreame necessitie ; that I name not other kindes of unmercifulnesse , wherein men shew themselues Tygers and Wolues , rather than men .

3. There is no knowledge of God in the Land . It is a knowing time , and men abound in Science ; but who knowes God rightly ? The prophane know him not , else they would not dare to prophane him in his Name , in his Ordinances , in the time of his worship . The mercilesse know him not , they would else extend their bowells of mercy . The deceitfull know him not , they would else follow Truth . But briefly , our want of obedience argues our want of knowledge of him ; and therefore the Apostle joynes them , and explicates the one by the other , 2 Thes. 1.8 . The Lord Iesus shall be revealed from heaven in flaming fire , taking vengeance on them that know not God , that obey not the Gospel of our Lord Iesus Christ .

2. Our sinnes of Commission are likewise in the parallel .

1. Against Truth :

1. There is swearing . Men vie oaths with words ; and are then most wittie , when they can sweare with the best invention . The godly mans Character is , that he feares an Oath , Eccles. 9.2 . But your ordinary use witnesseth , you doe but too much loue them . Foule mouths ! that dare with those tongues blaspheme God , which were given therewith to blesse him . Oaths , new , invented , high , rash , solemne , against Conscience , are every day heaped . May wee not feare the truth of that threat , Ierem. 23.10 . Because of swearing the Land shall mourne ?

2. There is lying . Sure the Papists learned much doctrine from Plato , and more specially in that , That a lye might be lawfull , to saue a Citizen , or deceiue an enemy . Nature easily subscribes to this , and allowes of dissimulation as a necessary vertue for a man of businesse ; so our dealing is more dishonest than Machiavels rule , That fraud is detestable in other actions , but in Warre laudable . Vnjust men count it laudable in every action , and dare dissemble , not with men onely , but with their owne soules , with God ; and thinke they never worke wisely , but when , as it was the brag of Tiberius , they walke invisibly . Dissemblings are reall lyes ; there is another distinction of them , Merry , officious , hurtfull ; Some are patronized by some , but by strict rule they are all unlawfull . But because I know the disease of the place where I speake , I will rather touch that , the wittie malicious lye of report . Men are like the Athenians still desirous of new matter , and are wittie onely in inventing . There are a busie gadding generation , that are the Incendiaries the fire-brands of Parishes and neighbour-hoods , what they heare at one house , they broach at another with mixture and additions of their owne , to the breach of charitie and that peace , which wee labour to build up , by the Gospel of peace . This is the wicked man that walks with a froward mouth , frowardnesse is in his heart , he deviseth mischiefe continually , he seweth discord . Prov. 6.12.14 . But God will contend with such , for he hates them : Of those seven things which are an abomination to the Lord , fiue meet in this man ; A lying tongue , An heart that deviseth wicked imaginations , Feet that be swift in running to mischiefe , A false witnesse that speaketh lyes , and he that soweth discord among brethren : So Salomon reckons and discovers them : Pro. 6.16.17.18.19 .

2. Against Mercy :

1. There is killing . The Land reekes with bloud , many unseene and unrevenged murthers lye upon us . Bloud hath a voice ; The voice of thy brothers bloud cryeth unto me from the ground , Gen. 4.10 . said God to the guiltie bloud-staind Cain . What should I speake of the murthers of the heart , unjust anger , hatred , envie ? Of the outward murthers of the tongue , brawlings , revilings , cursings , slanderings ? Of the hand , the murther of the body , the murther of the soules of others ? neither time , nor I thinke the Text would admit of enlargement upon such a method . It is the shedding of bloud is here indited .

2. There is stealing . Thefts are as various as mens businesses , and inventions to pervert and abuse businesse . It were not unfit on a day when we are before the Barre , to arraigne the noted theife , the civill theife , the Church theife ; but it were to be wittie rather than serious , and the majestie of a Sermon admits not of triflings . Onely I would such whom it concernes would in the feare of God take notice , how both odious and dangerous , deceit in our Callings , and oppression , are . A false ballance is an abomination to the Lord , Prov. 11.1 . But more expressely in the Prophet Amos , Chap. 8.4.5.6.7 . Heare this , O yee that swallow up the needy , even to make the poore of the Land to fayle ; saying , When will the new Moone be gone , that we may sell Corne ? and the Sabbath that we may set forth Wheate , making the Ephah small and the Shekel great , ( selling a little measure for a great price ) and falsifying the ballances by deceit ? That we may buy the poore for silver , and the needie for a payre of shooes ; yea and sell the refuse of the Wheat . But heare and tremble at the doome ; The Lord hath sworne by the excellencie of Iacob , surely I will never forget any of their workes : shall not the Land tremble for this ? Let oppressors be warned , that are wont to grind the faces of the poore .

3. There is committing Adultery . The breach of Chastitie is by many wayes : uncleannesse is that filthy , yet generall sinne that makes the Land yeeld a stench into the nosthrills of God , multitudes of families being polluted with a bastard brood . It would offend you , to be led with Ezekiel into the Chambers ; and it cannot but be irksome to know , that in a Land where the pure Gospel is taught , there should be stewes , like the close Cells of Tyberius in his filthy obscure Capraea . T is a sinne too much neglected , by them that haue power to punish it , but however , such shall not goe unpenanced ; for God hath threatned , Whore-mongers and Adulterers God will judge . Israel joyned himselfe unto Baal-peor , and the anger of the Lord was kindled against Israel . Num. 25.3 . Baal-peor is thought by Origen , Ierom , Isidore , and some others , to be that uncleane Priapus , and called by the Latines Idolum Tentiginis : I rather consent to that opinion , ( besides the whole Story which is plaine to proue it , ) because of that word in the verse , Israel joyned himselfe : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies such a joyning as in the yoke , and therefore the Apostle having respect to this word , renders it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , be not unequally yoked , 2 Cor. 6.14 . yet it is taken also to expresse filthinesse : and therefore the Prophets in detestation of this Idol , use another word , and call it Shame ; Hos. 9.10 . They went to Baal-peor , and separated themselues unto that Bosheth , unto that shame . Which the Thargum Ionathae renders yet more plainely ; And separated themselues Ad illud pudendum Idolum . So wee haue the word likewise Ierem. 11.13 , Yee set up Altars to that shamefull thing , even unto Baal . And the Greeke Translators reade that place , 1 King . 18.25 . Elijah said to the Prophets of shame . Thus it appeares , Israels sinne besides Idolatry was uncleannesse ; But doth God suffer it ? It is added ; Israel joyned himselfe unto Baal-peor , and the anger of the Lord was kindled against Israel . T is that sinne which he will revenge , and severely . So the forenamed place , Hos. 9.10 . may be read in this sense , to signifie the punishment which God will inflict : They went to Baal-peor , and separated themselues 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to shame , that is , to their owne shame . I the rather enlarged my selfe upon this , because the sinne hath some pleaders and patrons , as if it were veniall , and not so hainous as severer Preachers seeme to make it . But as it was spoken in another case , Ah! Let Baal plead for himselfe . To defend unchastitie in the least measure , were to be a Baud to prostitutes . They are loose , ungovernd , wanton times ; wee may feare God may send a sweeping destruction , to make cleane a loathsome , nastie , foul-spotted people .

2. Thus wee see in them the parallel of our sinnes ; secondly , let us now take notice of their , of our aggravations .

1. Our boldnesse in sinning . Wee breake out , no bonds , no Law , no discipline restraines us : But as we haue seene a mightie furious Torrent , when the proud waues grow strong with the addition of new waters , it swells over the bankes , makes breaches , and rushes over what ever lyes to hinder the course ; So , and much more are wee mad after sinne , and neglect all Law made to oppose or curb our violence . I thinke that it is the Metaphor , the Prophet here useth , They breake out . Iob hath another , and a fit one , of the Horse prepared to the Battell , it cares not for the noyse of the Trumpets , for the clattering of weapons and armour , for the confused Cryes of men wounded , but ventures on without feare ; So the bold sinner rushes upon evill , and cares onely to sinne , without feare of an after-reckoning . Men are not now bashfull to offend , but though wicked workes are called workes of darkenes , they are committed in the day , in the sight of the Sunne . It aggravated the fault of Absolom , that he lay with his Fathers Concubines before all the people ; That Zimri and Cosbi worshipped Peor before the face of Moses in the sight of all the Congregation . Heretofore men blushed when they sinned ; I haue heard men say , that the extortions of griping Officers were called Gratuities for expedition , but now those Wormes dare speake loud the language of Elyes sonnes : If any say , Faile not to burne the fat presently , and then take as much as thy soule desireth : They are readie to answere , Nay but thou shalt giue it me now , and if not I will take it by force . 1 Sam. 2.16 . The Apostle intimates , that shame attends sinne , What fruit had yee then of those things whereof yee are now ashamed ? Rom. 6.21 . But where is that ingenuitie which Paul found among the Romans ? Where that modestie ? Men are not ashamed of whoring , drinking , swearing , envying ; but as the Apostle in somewhat another sense , Gal. 5.19 . Now the workes of the flesh are manifest . Men sinne with courage , with confidence , with violence ; They breake out .

2. Our multitude of sinnes , Bloud toucheth bloud , a generall profanenesse hath spread it selfe . The sinnes of former times were but as drops , or as small gliding brookes ; ours as Torrents , broad deepe Chanells by the confluence of many waters . Some men that are not old , remember , when Drunkards were as Owles gazed on and hooted at by boyes , now every Alehouse hath a full croud , and ( which I would the Magistrates that are present would take notice of ) the Benches there are thronged , when sometimes the seates here are more emptie . Oaths were more rare , now they are vied with words , in a neglectiue manner men use them and forget that they use them . It were not an easie matter to name those many sinnes that with ease are committed : wastfulnesse , pride , wantonnesse , worldlinesse , contempt of the Word , slighting the Ordinances , and other the like , are beyond Arithmeticke . I cannot marshall them into their rankes , because of the throng ; Bloud toucheth bloud .

3. Wee are of Israel ; El is the name of God ; The name of God is named upon us . It were not so much for enemies , for strangers to offend ; but as we are , to offend , is not onely to displease , but to reproach our God . T is the relation , that makes the dishonour redound to him . A foolish sonne dishonoureth his father , and is a shame to his mother : and therefore a shame , because a sonne . We all haue indignation at it , that we heare of some about us that liue disordered , but it doth not more particularly touch us then others ; but if the sonne of any of us , should lead the disorder , this would touch with discredit , as well as indignation . It is our profession , our religion , which we are unanswerable unto , that dishonours God and aggravates our sinne . Here is the strength of the aggravation , and motiue to repent ; The name of Solomon is named upon the Shulamite ; and therefore , Returne , returne O Shulamite , returne , returne . Cant. 6.13 . God is named upon his people ; Heare the word , O Israel .

4. We are Inhabitants ; and what doth more aggravate sinne , then to sinne against strong engagements ; the Lord challenges such unkindnesse of unnaturalnesse , and exclaimes against it to the witnesse of insensible creatures ; Heare O heavens , and giue eare O earth ; I haue nourished and brought up children , and they haue rebelled against me . Esay 1.2 . Bounty tyeth us to the observance of a benefactor : what Land , a Land made happy by the Gospell , and a continued peace together with the Gospell , yet we rebell . This is the last aggravation in the Text , The Lord hath a controversie with the Inhabitants of the Land . I haue done with the first , and proceed to a second application .

2. Vse . As we haue found out , so let us endeavour to remoue the cause of wrath . Punishment is the shadow while sinne stands unremoved ; and if that be removed , this continues not . The controversie is Gods , and it is not possible for us to resist God , he hath many wayes to plead his owne cause ; to accomplish his fury , as himselfe speakes and useth that phrase . Ezek. 6.12 . He that is farre off shall die of the pestilence , and hee that is neere shall fall by the sword ; and he that remaines and is besieged shall die by the famine ; thus will I accomplish my fury upon them . To prevent such fury , men haue usually recourse unto their several strengths , for all men frame unto themselues some strength where they may refuge themselues from danger . The Idolaters strength is his Idol , but that cannot deliver from God ; and therefore it followes in the thirteenth verse ; Then shall ye know that I am the Lord , when their slaine men shall be among their Idols round about their altars , the place where they did offer sweete savour to all their Idols . We cannot prevaile by standing out ; as God hath his action against us , so his processes to fetch us in . There is a capias , or exigi facias , in causes of treason or felony , and God pleases to keepe a legall course in his writs ; he begins with a venire facias , if we answer not , he sends a capias pluries ; but ( not to triflle or play with the metaphor ) I meane , we cannot be out of Gods reach . And when we appeare , there is no contending , for he is Iudge of the cause , and the Court is his ; and shall wee contend with the Iudge in his owne Court ? Wee are sure to be cast : yet he is not unjust to make a partiall decision ; but we are therefore sure to be cast out , because he is just . How then ? or what course shall we take ? Wee must first worke on his will ( which I would haue entertained in the sense I meane it , and shall explaine it , ) and after upon his power . Wee cannot overcome the Lord , unlesse the Lord bee pleased to shew which way he may be overcome : so Samson dealt with Dalilah ; ( if it be not presumption to compare this matter with such a type , ) Samson was strong beyond the Philistins power , till at length himselfe told where his strength lay , and how the otherwise weake might overcome him . God hath revealed the way to make vs conquerors , wee must meet him by humiliation and repentance . This is our wisedome to be submisse ; By submission , God winnes of us , and wee of God ; God quarrells but for his glory ; he strikes us to make us humble , that wee acknowledge him our Soveraigne ; when wee are submisse , God hath tamed us , and wee giue God challenges , his honour in our subjection and obedience .

That which we striue for , is our safetie , submission prevailes for that , for God leaues to strike when wee leaue to be stubborne : By this meanes , both are Conquerors , and both Triumph . Let us set upon this remedie : Gather your selues together , before the decrees bring forth , before the day of the Lords anger come upon you , seeke yee the Lord all yee meeke upon the earth . Zeph. 2.1.2.3 . The meeke or the broken , ( for so the word sounds like the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mach , attrivit or marcuit ) must seeke the Lord , they shall be hid in the day of the Lords anger . Obserue what God promiseth to our incouragement , Levit. 26.40.41.42 . If they shall confesse their iniquitie , that they haue walked contrary unto mee , if their uncircumcised hearts shall be humbled , and they accept of the punishment of their iniquities , then I will remember my Covenant , and I will remember the Land . If our untamed hearts could bowe and relent before him , God would lay downe the suite . Will yee see what he will doe , in what he hath done ? The instance is in the Prophet ; Iere. 31.18.20 . I haue surely heard Ephraim bemoaning himselfe thus ; Thou hast chastised mee , and I was chastised as a Bullocke unaccustomed to the yoke , turne thou mee and I shall be turned , thou art the Lord my God . Is Ephraim my deare sonne ? Is he a pleasant childe ? For since I spake against him , I doe earnestly remember him still , therefore my bowells are troubled for him , I will surely haue mercy upon him , saith the Lord . Looke backe into the Scriptures , upon the triumphs of humble supplicants ; see David remooving the pestilence , Iehosaphat the invasion , the Ninivites their destruction ; and then learne man-hood in the Combat . Oh that wee could be truely humble ! that we were truely reformed , that Magistrates would cleanse the Augaean stable , that Ministers would be like the Baptist , burning and shining Lights , burning as well as shining , that all people would be answerable to the meanes they haue , to the Gospell they professe ; that wee would try God in the due performance of a right Fast , that wee might hope that in Haggai might be spoken to us , From this day I blesse you : Hag. 2.19 . Let us meet the Lord , send forth to meet him , that he may be pacified . The Lord is marching on , and he driues like Iehu furiously , learne Iorams wisedome ; Ioram sayd , Take an Horseman and send to meet him , and let him say , Is it peace ? 2 King . 9.17 . Let us send out , while God is in the way , in the way of his judgements ; let us enquire what he meanes by these visitations , that he comes so neare us ; let us enquire , Is it peace ? Is it peace ? And because wee are sure to receiue that answere , not so much harsh as righteous ; What peace , so long as the whoredomes of Iezabel remaine ? Therefore let us cast out Iezabel , the ground of the quarrell ; and not goe forth to resist God , but goe forth to fall downe before him . It was a good policie in that servant , Mat. 18.27 . When his Maister commanded payment should be made , the servant unable to pay , and more unable to contend , fell downe and worshipped him , saying , Lord haue patience with mee , and I will pay thee all . Wee onely fayle in that , wee cannot promise we will pay him all ; wee can onely begge , Lord haue patience with us . When God maintaines his action and proceeds , let us propitiate him by lamentation , Lord we submit , wee yeeld the cause ; where proud rebells would be stubborne to plead for Rights , wee onely are wife to beg for favour . This must be our way ; let us lament ; and as the phrase in Amos is very expressiue , Let us call the skilfull in lamentation to lament ; Amos 5.16 . As in other things , there is a skill in the performance of holy duties ; many Fast and yet prevaile not , because though they doe the worke , they finde not the right way to doe it ; he laments skilfully that laments humbly ; thus shall our Fast be profitable , God appeased , and the Controversie layd downe .

GENESIS 32.9.11 .

And Iacob sayd , O God of my Father Abraham , Deliver mee I pray thee from the hand of my brother .

IF man haue a Controversie with us , it is because God hath one ; yet this is the Christians advantage , to haue recourse to God though at controversie , to haue reliefe against anothers suite . The Text is in the eighth Section of the Hebrew Doctors Lectures , beginning at the third Verse of this , and continues to the end of the thirtie-sixth Chapter . This part of the Parashu is the Story of what befell Iacob in his way , the relation of two dangers , His feare of Esau , His wrestling with the Angel . While wee liue , wee are upon our journey , and while upon our journey wee are in the warre , and haue Catenata certamina , new on-sets , frequent Encounters . Iacob had hot Combatings , he feares Esau , and thinkes himselfe forsaken , he wrestles with an Angel , and apprehends God as an enemy , yet he continues in the field & prevailes in both . I le not touch upon the Story , to leade you on to what I haue chosen , and meane to dwell upon ; The first part of the Story , is Iacobs going home-ward ; wee may obserue in it .

1. His meeting of the Angels , ver. 1.2 . Iacob went on his way , and the Angels of God met him ; There were an Host of men with Esau , and here an Army of Angels with Iacob ; God every where affords defence unto his owne : O tast and see that the Lord is good . The Angel of the Lord encampeth round about them that feare him , and delivereth them . Psal. 34.7.8 . Gods Host is a sure guard , Iacob called it Machanaim , The place of two Armyes ; there is safetie upon either hand , defence upon both sides , for them that trust in God . As God divided the red Sea , so he doth his Army ; The waters were a wall upon the right hand , and a wall upon the left ; so , because dangers are on every hand , on the right hand from prosperitie , on the left from trouble , therefore every place is Machanaim to the godly , a place of two Campes . Mercy proportioned unto danger , a compassing mercy , He compasseth with mercy as with a Sheild .

2. His Embassie to his brother Esau ; vers. 3.4.5 . Whether is he more wise or humble ? He was to passe through his brothers Country , and feares lest perhaps as yet he was not reconciled , and therefore makes tryall and prepares his way by a message ; 'T is a message of great and imitable modestie . Let us deale so towards one another , chiefly with our offended God , send to him and propitiate him with such a present as may be acceptable to him .

3. His feare at the returne of his messengers , ver. 6.7 . His servants tell , they had no answere to returne , unlesse what they observed were a returne of answere ; Wee onely saw great alteration upon our message , they make preparation of great Forces , Esau comes forth to meet thee with foure hundred men . They spake much in such an answere ; And Iacob feared greatly . Iacob had newly escaped Laban , and now he feares to fall into the hands of Esau ; What inconstancie is there in humane condition ? What varietie of Changes ? Vices rerum instabiles . Yet that he feared greatly , was his infirmitie . The Saints haue many infirmities , there were two great sinnes , in this one carriage , too much suspition , and too much feare . It was his sinne to be so suspitious , specially of a brother ; He comes forth with foure hundred men ; might not the great preparation be entended as well for Iacobs honour as destruction ? What did Iacob know , but his brother meant to grace him with a large entertainment ? Charitie is favourable in its interpretation of other mens dealings . Yet if he had cause of suspition , what cause had he of so much feare ? Esau comes with foure hundred men ; But what are foure hundred men , to two hosts of Angels ? His power was greater than the adverse power , if he could see it and make use of it . Had he alreadie forgotten Machanaim ? The immoderatenesse of our feare and distrust ariseth from this , that wee see not God neare and able , a present helpe in the time of need .

4. The meanes he useth for his defence ; they are two .

1. The division of his family ; vers. 7.8 . A good and commendable policie ; onely here is some scruple , he seemes to haue forgot or neglected the right method , he first divides his family and then prayes , who should first haue prayed and then divided his family . 'T is true . God first is to be sought , that Heathen saw it from whom wee had the rule , A Iove principium ; yet some sudden businesses sometimes admitting not delay , though they cannot deferre our ejaculatory , they may our solemne prayers . Thus Iacob neglected not the better remedie , which was ,

2. His prayer , vers. 9.10.11.12 . Where wee may obserue for the present , to the purpose that I entend ; 1. That he prayes . 2. His Arguments in prayer .

1. That he prayes . Iacobs feare puts him upon any course for safetie , but his Religion directs him to a lawfull course ; his wisedome to the best , And Iacob said , O God of my Fathers , Deliver mee I pray thee . I could not easily take my selfe off , from the sweer meditation on the former passages ; but there I meant but to gleane as I passed ; but the feild where our worke lyes , where the harvest is , Is this Conclusion ; That prayer is the remedie of our Distresses .

Iacob feares and prayes . When he hath divided his family , yet he hath not done enough , his refuge is prayer , there he rests .

I le follow this Conclusion with this method , explication , confirmation , application .

1. In our first worke , explication ; two things are to be cleared .

1. What Prayer is . 2. How it yeelds remedie .

1. What Prayer is ; I confesse it is a taske not so fitly afforded from this , as some other Texts ; yet without much transgression of art , wee may inlarge our selues upon the discovery of the nature of prayer , specially on a day of prayer . The internall essentiall common nature of prayer , is , that it is a religious motion unto God ; It is religious because ex charitate , for Religion it selfe is ex charitate , as in that the Schoole hath well exprest ; and that it is a motion , is concluded ; some say of the understanding , Ascensus intellectus ; some say of the minde , Mentis ascensus : what needs that difference ; It is the soules motion , the motion of the will . But that is not full enough ; I like that description of our Countriman in his Medulla ; Prayer is the religious motion or representation of our will before God , that God may as i● were be affected with it . So hearing and praying differ , in hearing , our wills are moved ; in praying , as it were Gods ; but that wee shall cleare here-after . For the farther explication of the present , I shall onely make use of some recollected thoughts , which I affoorded to my owne Congregation , the afternoone of the last Sabbath in the ordinary way of my Catechizing , to speake of the Essentialls to prayer , which are principally these fiue .

1. That wee must pray unto God alone . 2. That we must pray in the name of Christ . 3. That we must pray by the assistance of the Spirit . 4. That we must pray in a right manner . 5. That we must pray for things lawfull .

1. It is essentiall unto prayer , that wee pray unto God alone . Prayer is , In auxilium vocare ; when wee pray , we seeke for helpe without our selues ; now God onely suites unto that . He that wee pray unto , must be infinitely knowing , to see all that spread abroad their hands , to heare all supplications ; and infinitely powerfull , to helpe all that need and call . In regard of the one , God hath a name from it , God that heareth prayers ; O thou that hearest prayer , to thee shall all flesh come . Psal. 65.2 . In regard of the other , God challengeth our prayer , Call upon mee in the day of trouble , and I will deliver . Psal. 50.16 . It was nature which taught this to the heathen Mariners , They prayd every man to his god , and call unto Ionah that he should cry unto his God . Ion. 1.5.6 . But this need not stay me for it is granted on all hands , but where Covetousnesse hath invented a doctrine of gaine .

2. Wee must pray in the name of Christ ; it is of necessitie , else wee pray but as Creatures , not as Christians : The creature ( as a creature ) hath recourse to the principle of being for the Bene esse , and continuance of being ; But the Christian hath his approach in Christ , In whom wee haue boldnesse and accesse with confidence by the faith of him . Ephes. 3.12 . This is our confidence in our accesse , for the promise is to this ; Whatsoever yee shall aske the Father in my Name , he will giue it you , hitherto yee haue asked nothing in my Name , aske and yee shall receiue . Ioh. 16.23.24 . Some thinke , Daniel who saw the mystery though the Clouds , made use of it , in that forme , Dan. 9.17 . O our God , heare the prayer of thy servant , for the Lords sake . Wee all know it , and with such formes are wont to conclude our prayers , but wee are not reall in it to minde it truely in all our petitions . The Law is in Leviticus , That if a man kill an Oxe , or a Lambe , or a Goate , and bring it not unto the dore of the Tabernacle to the Priest , bloud shall be imputed unto that man . Though the offering be good in it selfe , an Oxe , or a Lambe , yet if it be not brought unto the Priest to offer , God is so farre from accepting it , that he accounts it a murther rather than a sacrifice . When in our prayers wee expresse our selues sorrowfull for our sinnes , truely humbled in the sense of them , earnest and importunate for pardon and cure ; These are good , but not enough ; if we come not in the name of Christ , all the rest is to offer without the Priest , and then neither wee nor it are accepted ; for Prayer is Gods Ordinance unto us as we stand in Covenant with God , and we can onely come unto him as in the Covenant . How then without Christ ? But in his name confidently ; Lord , here I bring my sacrifice , I am unworthy to offer it , accept it onely from the hands of the Priest , in the name of my Christ , in whom I am bold to draw neare and offer . This onely presents us with acceptation ; It is not the excellency , or the fervency , or the holinesse of our prayers , ( if these could be imagined possibly to stand without Christ , ) but Christ that makes them accepted . So is the Law in another place of the same Booke , Levit. 5. from the sixth verse to the thirteenth , That if a man bring a Lambe , a Kid of the Goats , the Priest must offer it ; or if not able to bring a Lambe , he bring two turtle Doues or two young Pigeons , the Priest must offer them ; or if not able to bring two turtle Doues , if he bring the tenth part of an Epha of fine flower , the Priest shall offer it , and it shall be an attonement . The Lambe is a richer offering , yet it is not accepted without the Priest ; But with the Priest , a poore small offering , a small measure of flower , the tenth part of an Ephath , is an attonement . Conceiue all the excellencies of a prayer , the composure of words , the waight of matter , the heate of delivery ; all are despised things without Christ ; but in him , our essayes and offers , our un-artfull and untaught stammerings and groanes are pleasing . When the Sacrifice is layd downe , Aaron must cast the Incense upon the fire , that the Cloud of the Incense may cover the Mercy-seate . Levit. 16.12.13 . When wee pray , so much imperfection accompanyes our prayer , that the fume may be offensiue unto Gods nosthrills , but Christ casts in the Incense , his Intercession makes what wee offer , sweet . This is our priviledge which wee must make use of , We haue an advocate with the Father ; for there is one Mediator between God and man , the man Christ Iesus . 1 Tim. 2.5 .

3. Wee must pray by the assistance of the Spirit ; God promiseth that assistance ; I will powre upon the house of David the spirit of supplications ; Zach. 12.10 . Neither can we pray , nor will God heare without him . The spirit helpeth our infirmities , for wee know not what wee should pray for as wee ought , but the spirit it selfe maketh intercession for us with gronings which cannot be uttered , and he that searcheth the hearts knoweth what the minde of the spirit is , because he maketh intercession for the Saints according to the will of God . Rom. 8.26.27 . God knowes the minde of the Spirit , he takes notice of that ; for a spirituall prayer is his owne worke , the voice of God ; but a prayer from our own spirit is the voice of flesh , and that God heares not . Nature may pray , the flesh may cry to God for what it needs to the sustaining of it selfe ; But God termes this rather howling than prayer . They assembled themselues for Corne and Wine ; and they haue not cryed unto mee with their heart , when they howled upon their beds . Hos. 7.14 . All these three , Saint Paul hath couched and taught in one sentence , Ephes. 2.18 . Through Him wee haue both an accesse by one Spirit unto the Father .

4. We must pray in a right manner . The Spirit teacheth this , for he maketh intercession for the Saints according to the will of God . Rom. 8.17 . Which is the command , and to which the promise is , 1 Iohn 5.14 . This is the confidence that wee haue in him , that if wee aske any thing aecording to his will he heareth vs . The generall rule in the Preacher , Eccles. 5.1.2 . is most appliable to this ; Keepe thy foote when thou goest to the house of God ; bee not rash with thy mouth , and let not thine heart be hastie to utter any thing before God , for God is in heaven , and thou upon earth , therefore let thy words be few . And that the heart may not bee hastie , we must fixe it by preparation , that we may say as David , O God wy heart is fixed , Psal. 108.1 . But I 'le tell you of the right manner .

1 Generally . In generall , the person must bee right , for then there is acceptance ; according to the Psalmists manner of arguing , Psal. 4.3 . But know that the Lord hath set apart him that is godly for himselfe : the Lord will heare when I call unto him . We haue audience by vertue of the Covenant , and therefore haue particular grants because we haue Christ , that is to be in generall in the Covenant , and such a one the Scriptures call a righteous man : this man prevailes , The prayer ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) of a righteous man , prevaileth ; ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) prevaileth much , Iam. 5.16 .

2. More particularly , there must be to the right manner , attentio mentis , and intentio voluntatis .

1. The attention of the mind , the mind of him that prayes must attend .

1. Vnto God , unto whom the prayer is directed : we must see supply in God , and enough supply ; we must see goodnesse , wisedome , power in God , and solely in God ; that he is , and onely is good unto them that call upon ; wise to set the best wayes for our good , able to remoue all disadvantages that might hinder our good ; and so of his other attributes .

2. We must attend unto the worke ; to pray .

1. With understanding ; of which St Paul hath taught the necessitie . If I pray in an unknowne tongue , my spirit prayeth , ( I exercise my gift ) but my understanding is unfruitfull ; ( they that joyne with me are not bettered by my gift : What is it then ? I will pray with the spirit , and I will pray with understanding also , 1 Cor. 14.15 . The Papists doe but count their beades , they doe not pray ; and the ignorant are like the Papists , they doe but say the words .

2. With faith : this honors God and makes us bold , for in Christ we haue boldnesse and accesse with confidence by the faith of him ; Ephe. 3.12 . And how shall they call on him , in whom they haue not beleeved ? Rom. 10.14 . The rule is in Iames ; If any man lacke wisedome , let him aske of God , and it shall be given him ; but let him aske in faith nothing wavering , for he that wavereth is like a waue of the sea driven with the wind and tossed , let not that man thinke he shall receiue any thing of the Lord . Iam. 1.5.6.7 . Faith ballasts the soule , without it the soule floats ; sometimes it thinkes it hath a promise , and then it riseth to a vaine height , the height of presumption ; sometimes it is driven off , and then it sinkes . Moses his hands were sometimes up , and sometimes they fell downe , till a stone was put under them , then continued praying , and prevaild against Amalek . Exod. 17.12 . The heart must be established upon something ; we must haue faith in the providence , and faith in the promises : and then the heart growes quiet , as t is said of Hannah ; Shee spake in her heart ; it was not a formall lip-prayer , and her countenance was no more sad . 1 Sam. 1.13.18 . When shee had poured forth her soule before the Lord , shee was quiet , shee then rested . Desire , and hope , and feare , are usually extremes and are full of paine ; but faith attends with ease and knowes assuredly , that enough , that is , so much of the promise as is fit shall be performed .

3. We must attend unto our selues , that wee bee not distracted in prayer . To that question , whether the defect of this attention doe frustrate prayer ? The Schoole-men haue answered , That not an actuall , but a virtuall attention is ever necessary . I cannot altogether reject that answere , for though an actuall attention in every prayer , and in every part of prayer is very commendable , and that which wee must indeavour for , yet the virtuall attention which is to persist in the disposition to attend , is that which is necessary . I shall cleare this by distinguishing of our wandrings . The soule is apt to gad , and those wandrings from the duetie which are by our owne neglect , these make our prayer to be sinne . If otherwise they are not ours , but Sathans injections , they frustrate not our prayer , though they may somewhat hinder our comfort . It is the Archers fault if he hit not the marke , if himselfe were carelesse of his posture , of his ayme : but if he ayme rightly , and intend his shaft to the marke , and another purposely jogge his arme in the delivery of the Arrow , t is the fault of the other , not his . Here is our tryall ; doe wee intend the marke , to send the shaft of prayer to heaven rightly ? then the malice of the stander-by shall not hinder our entrance and audience . But however , because of our weakenesse , and the Devils maliciousnesse , wee must be the more upon our watch ; and like the wise-man of whom Salomon speakes , wee must haue our hearts in our hands : that is , alwayes in a readinesse for every holy dutie that wee set about . The heart must accompany prayer , and therefore wee must attend , that it be within our reach ; for it is apt to stray , and then wee are dull and without life in prayer . Wee must keepe our hearts in tune , that when wee strike upon the strings of that instrument , there may be melodie to God , who may delight to heare . This is the attention of the minde .

2. There must be the intention of the Will ; and this is the Exhibition or representation of the Will before God : which I shall best shew you what it is , by two phrases of Scripture which describe prayer , A powring out , and a lifting up of the Spirit .

1. A powring out of the soule . The phrase is used by Hannah , 1 Sam , 1.15 . and Psal. 62.8 . Powre out your heart before him . It usually signifies to deale freely with any one ; yet without straining , there are two things in the phrase , Reverence and Humilitie .

1. Wee must pray with reverence , which is so necessary , that Religion it selfe is described to be , Actus Reverentiae . When wee pray wee come before God , and when wee come before God , wee stand upon holy ground , and in that case the command was unto Moses that he should plucke off his shooes . We must be of a speaking gesture , our posture and carriage before God must witnesse our reverence , that wee tremble at the glory of his presence .

2. Wee must pray with humilitie ; wee haue a patterne in Abraham , his very formes are imitable , I haue taken upon mee to speake unto the Lord which am but dust and ashes ; Oh let not my Lord be angry and I will speake ; Oh let not the Lord be angry and I will speake but this once . Gen. 18.27.30.32 . He attends every petition with apologie . So our Iacob whose story wee are now upon ; I am not worthy the least of all thy mercies . And that poore dejected Publican giues us an example of admirable humilitie ; he comes unto the Temple , for his devotion brought him thither , and he dares not neglect a dutie though he be not worthy to performe it ; but when he is come there , how doth he behaue himselfe ? how humbly ? how sadly ? He stands afarre off ; as not daring to presse nearer to a glorious presence : he weuld not lift up so much as his eyes towards heaven , as ashamed to behold that against which he had sinned : he smites upon his breast , with remorce and feare and indignation ; and all that he can bring out at last is no more but this , God be mercifull to mee a sinner . Luk. 18.13 . And this is the acceptable prayer , though he durst scarce speake , God readily heard him , he went away justified : so that wee may say with David , Psal. 10.17 . Lord thou hast heard the desire of the humble . There are two Originall words that doe liuely expresse this unto us ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which in Greeke signifies to pray , is of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the knee : and the Hebrew word Berecha prayer , is of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Berech , Ingeniculando fudit preces : both importing , the bowing of the knee in prayer . Humilitie is so necessary that the promise is to it ; 2 Chro. 7.14 . If my people shall humble themselues and pray , then I will heare from heaven . And , Esa. 66.2 . To this man will I looke , even to him that is poore and of a contrite spirit . This is the Sacrifice that God accepts , when sacrifices and burnt-offrings will not please him . This is the powring forth of the soule : the oother phrase is ;

2. A lifting up of the spirit ; the phrase is used , Psal. 25.1 . Vnto thee O Lord doe I lift up my soule . And it signifies also two things , fervency and continuance .

1. Fervency . Wee must haue zeale and heate in our prayers ; Iam. 5.16 . The effectuall fervent prayer availeth much . Zeale puts the heart into a good temper and apts it for motion , which cannot be without an heate : besides it helpes on prayer , and makes it speedie . Prayer is the weapon with which wee fight , zeale giues that an edge , for wee are easily dulled and need that whetting . And to use another expression ; prayer ascends as the fire : the fire moues unto its owne place , to the element of fire in the hollow of the Moone , and that it may passe the better without hindrance , it goes up like a pyramis spirewise , sharpe-poynted , the more easily to penetrate : zeale is the pyramidall or poynted flame of prayer , and wings it up freely till it come before God , and peirces with a kinde of violence till it gaine an entrance . T is a fit Story which St. Augustin hath , I le repeate it to you ; When he came as a visitant to the house of a sicke man , he saw the roome full of friends and kindred , who were all silent , yet all weeping , the wife sobbing , the children crying out , the kinsfolks lamenting ; The good Father suddenly utters a prayer ; Domine , quas preces exaudis , si has non exaudis ? Lord , what prayers dost thou heare if thou hearest not these ? A prayer not so much artfull , as vehement , hath a kinde of violence in it . And the Scripture sets it forth by such like words ; To cry , To wrestle , To striue , all arguing an holy importunitie .

2. Continuance . True zeale continues , t is a fire , not a flame onely ; and according to the Apostles Rule ; Wee must pray alwayes . 1. In the constant disposition of heart . 2. In act at all seasonable opportunities , all fit times , as is interpreted by St. Paul in the very choice of the Word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So wee reade that Mephibosheth eate continually at the Kings table ; 2 Sam. 9.13 . And that Anna departed not from the Temple , but served God day and night ; Luk. 2.37 . that is , when ever the time was seasonable and opportune . We must continue to pray , though wee finde our selues indisposed to prayer , and therefore wee must continue because indisposed . The Devill sometimes teaches our sloath to object , That wee are dull and dead and unapt , and were therefore better not pray at all , then pray without life . But it is with our soules , as sometimes with some part of our bodyes ; If a man leane long upon his Arme without motion of it , it becomes so benummed that t is made unfit for motion , but wee continue rubbing of that part , till wee bring the bloud to the same free course againe : Such dulnesse and distemper by our owne neglect oft grows upon our better part , but wee must be constant in the warming and rubbing of the soule ; when wee are dull , to pray against dulnesse ; and not to leaue the worke , till wee finde our former life running freely , and spirit in our veines .

5. The last particular that I propounded for explication of the Essentialls to prayer , is , That wee must pray for things lawfull . The promise is , that Good things shall be given to them that aske them ; Mat. 7.11 . The highest good is Gods glory , then our good and the Churches . Our good is spirituall and temporall . Spiritualls are so farre to be asked as they are promised , so farre as necessary to salvation ; That wee should haue grace is absolutely necessary , and therefore wee pray absolutely for it : Degrees and measures are not limitedly necessary , therefore for limited and set measures wee may not absolutely pray ; yet for necessary measures absolutely , because absolutely necessary . Temporalls may be prayed for , and with determination of what wee petition , for Licet orare , quod licet desiderare . Some haue thought wee may not pray for Temporalls but onely in the generall and conditionally . I thinke they too much streighten us ; for a conditionall petition doth petition nothing , nor doth a generall : If a sicke man pray in such a forme , Lord send me what thou knowest fit for me ; I discommend not the forme , yet the sicke-man prayes not more for his health then the continuance of his disease . I thinke it lawfull , and not onely lawfull , but fit , that he determine and particularise his prayer , Lord send health ; yet still in this sense it is conditionall , though we determine the petition , yet ever to use an expresse or tacite subjection to Gods will , and wisedome . These are the essentialls to prayer , in my Catecheticall Method the other day to my owne , I followed likewise the Accidentalls to prayer , and more largely , but here meant onely to make use of what is necessary to our present purpose ; and haue sufficiently shewed what prayer is , in the second part to be explicated I shall be briefer , which is ; 2. How it yeelds remedy . When wee pray and determine upon this or that particular thing , wee doe as it were apply Gods will unto it , and when that application is made , wee are said to prevaile . Now wee cannot apply Gods will by commanding of it , that were blasphemy to imagine , nor by a familiar postulation , that were not lesse then blasphemy , but by a submisse representation of our will unto him . Therefore some haue expressed themselues thus ; When wee pray unto men wee mooue and affect them with what wee say , but when unto God , our selues are rather mooved and affected , the change is in us , wee are fitted for a grant . But I thinke wee may admit of more , That God honors this ordinance as declaring himselfe affected by it , because it is that medium onely by which being intervenient or interceding God imparts much unto us . Not that God is any way ignorant and needs this representation of our wills , for he understands our thoughts a-farre off ; Psal. 139.2 . Nor that God of nilling is bowed and made willing by these representations , for with him is no variablenesse , neither shadow of turning ; Iam. 1.17 . But onely that it is his way , that ordinance which himselfe hath appointed , and wee onely impetrate what wee beleeue him to will . So that our prayers doe argue no change in God , neither doth the firmenesse of eternall providence hinder our prayers , but wee onely use Gods way , and entreat what wee beleeue him to will , as it is cleare in that of the Apostle , 1 Ioh. 5.14 . This is the confidence that wee haue in him , that if wee aske any thing according to his will , he heareth us . And more cleare in an example , that of Davids prayer for the establishing of his house ; Let the house of David thy servant be established before thee , for thou hast told thy servant thou wilt build him an house , therefore thy servant hath found in his heart to pray before thee , and now O Lord , thou art God and hast promised this goodnesse , now therefore let it please thee to blesse the house of thy servant . 1 Chro. 17.25.26.27 . I haue done with the explication ; It follows ,

2. The Confirmation of the truth . The very explication is proofe enough , prayer is our remedy in distresses , for our remedy lyes in God , and prayer mooues to him . It is not our strength that prevailes , but the Covenant ; and when wee are in that wee succeede ; The effectuall fervent prayer of a righteous man prevaileth much . Elias was a man subject to like passions as wee are , and he prayed earnestly that it might not raine , and it rained not for the space of three yeares and sixe moneths . Iam. 5.15.16 . It was not Elias that prevailed , he was subject to the same infirmities with us , but Elias rightly made use of the ordinance and prevailed in that he sought . I might instance unto you the many examples of Scripture , what glorious things are sayd of prayer , and how often it hath wonne the victory ; but I will onely present two unto your memory ; That of Peters deliverance , recorded , Act. 12. Which in the fifth verse is resolved into this ; Peter was kept in prison , but prayer was made without ceasing of the Church unto God for him . The Church would not suffer Peter to remaine imprisoned , but with prayer they burst open the prison-gates , with prayer they file off his loade of irons . The other is this of Iacob , in the 28. verse of this Chapter , he hath a triumph after the Conquest ; He that wrestled with Iacob sayd unto him , Thy name shall be called no more Iacob , but Israel , for as a Prince hast thou power with God and hast prevailed . Because of this power , they that pray are sayd to Helpe together , God delivered us and will deliver you also . Helping together by prayer for us . 2 Cor. 1.11 . Therefore the same St. Paul the mightie Apostle , yet when he was for journey to a Hierusalem , entreats the assistance and safe-conduct and Guard of Supplicants ; Now I beseech you brethren , that yee striue together with mee in your prayers to God for mee , that I may be delivered from them that beleeue not in Iudaea . Rom. 15.30 . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is rendred by the Vetus Interprets , Vt adjuvetis me , I beseech you that you helpe mee ; but it is more ; He requires such an Aide as Souldiers doe when they are to encounter with a stronger enemy ; I am to entertaine a businesse full of difficultie in it selfe , full of danger because of opposition , now I beseech you , striue , fight , skirmish together with mee by your prayers . I le adde no more for confirmation , nor need I to those that haue but tryed it ; but descend briefely to application in a threefold Vse , to instruct , reproue , exhort .

1 Vse . If prayer doe remedie our distresses , it instructs in a double truth : 1. In the reason why the godly pray so much , so frequent : The blind throng wonder at the usuall and often assemblings of Gods people , but they usually and often assemble because they know the necessitie and efficacie of that businesse for which they assemble ; they pray much , because they know prayer prevaileth much .

2. In the reason why God corrects so long , why the stroake remaines upon a people . T is no wonder the burden lyes , when the wearied are not carefull to heaue it off ; for they shall smart still that seeke not diligently after God .

2 Vse . If prayer be the remedie , it then justly reprehends ;

1. Those that seeke for other remedies and rest there ; In this instance of the pestilentiall disease which in these parts we feare , we disallow not the use of antidotes , the warding of our Towne-ships , the warrantable removall from our houses ; but these are not enough , nor such as can giue us confidence . They that trust upon these idolatrously abuse an emptie creature , they leane upon a bruised deceitfull bull rush .

2. Those that neglect prayer . In the practicall notion we doe not easily distinguish betweene the neglect and contempt of holy duties ; therefore they adde unto their sinne that plead for their neglect , I haue not time to answer objections ; briefly ;

They say , God cannot be changed by our prayers , what need we pray ?

But that weapon wounds themselues : for therefore must we pray because God cannot change ; it is his unchangeable will to giue us what wee need , and t is his unchangeable will that we should pray that hee would giue it .

They say , good things may bee had , are had without prayer .

But if they be good , whether are they sure ? But those good things which we receiue by prayer are called sure mercies . Besides , good things are bestowed on the wicked either not for themselues , or they were better without them .

They say , men haue often prayed and not obtained that they haue prayed for .

Besides those answeres , that God oft heares when we apprehend it not , or if he delay hearing it is because he is infinitely wise , not because he is any way unmindfull or uncarefull : I would onely oppose this ; Let us resolue our not hearing , to our owne not praying rightly , when we doe not obtaine , let us see whether , nay be consident of it , that we prayed amisse .

Saint Iames hath resolved the case , Yee aske and receiue not because ye aske amisse , that yee may consume it upon your lusts , Iam. 4.3 . Let us make that tryall , it is safest to lay the blame upon our selues . These are weake and false pretences , and such as shall not refuge our neglect , against which the Scripture is terrible : Poure out thy fury upon the heathen that know thee not , upon the families that call not upon thy name . Ier : 10.25 . They that know God will call vpon him , and when we neglect to pray vnto him we forget him , and then we cast off all feare ; as Eliphas the Temanite spake a truth though vnjustly in the application vnto Iob : Thou castest off feare and restrainest prayer before God , Iob 15.4 . They that feare God , do pray vnto him not onely publickly , for so a carnall man may be drawne vnto a forme , but priuately with frequent secret whisperings , for so the Hebrew word in the text signifies . When wee neglect this Mussitation this low , humble , submisse representation of our wils , then we cast off feare , then we expresse pride ; but by it wee gaine a strong adversary , God will resist vs , for , Hee resisteth the proud , and giveth grace to the humble ; Consider this yee that forget God . I 'le end with an exhortation .

3 Vse . Let us set upon the exercise of prayer , let us make use of our priviledge . It is nothing to haue the happinesse and advantage to prevaile in Court , if wee possesse such a favour , let us not lose or neglect our power . Are wee serious when wee pray , or is it worth the having which we pray for ? then we may conceiue what it is to be heard . How doth it discourage a poore client to waite long and haue no accesse ? But if we pray rightly , God lets us in ; for so is the promise , God is neere unto them that call upon him , to them that call upon him in spirit and truth . It is all one not to haue a priviledge , and not to use it ; as I should never account a miserable wretch that denies himselfe necessities , to be wealthy , though the master of a crammed hoord . Prayer is the key that opens treasures , let us often turne it , t is our owne fault if we be not stored . Let us not neglect so rich a blessing , for by the bloud of Iesus Christ wee are made neere there is a wide entrance made ; let us presse neere it to get in through Christ . Without Christ wee are a farre off , but in him we haue boldnesse and accesse , so that wee shall not be challenged for intrusion , but with confidence may get neere to the throne of grace , and like servants in speciall favour may haue entrance both private and ordinary . Beloved , we under-value such a mercie , we under-value Christ , if now we neglect prayer . Let us not neglect our selues , let us not neglect the Church , let us not neglect the bloud of our Saviour . The times , the danger of the times , the Churches abroad , the Church at home , our owne necessities call for our prayers . Let me remember you a storie from the Gospell which may lead us . When our Saviour with his Disciples were upon the Sea , a storme arose , the shippe was indangered ; whereupon the Disciples hasten to the Cabin where Christ slept , and awake him saying , Master saue us , wee perish ; then he rebuked the wind and the sea , and there was a great calme . The Ship of the Church is in great danger , the winds are loud , the wayes rise high , there is a great tempest abroad , the waters beate against the Vessell : now our remedie and safetie lies in God , let us imitate the wisedome of the Disciples : t is likely that the other Mariners used other meanes , some at the Anchors , some at the sterne , some at the pumpe , some at severall gables ; but the Disciples they onely runne to Christ , and throng about the Cabin-doore , and cry out amazedly and vehemently to him , Master saue us we perish . It may bee other men in danger will haue recourse unto other meanes to their owne likelihoods ; but it will bee our Christian wisedome to throng about the throne , to seeke God by prayer , Lord saue us we perish . T is our advantage , the Lord will not be offended at our importunitie , we may all throng , though in these and the like assemblings , but one man employes his tongue unto God , yet the whole Congregation may presse unto the Cabin-doore : Let our hearts draw neere , and kneele all together on the threshold of the Sanctuary ; that God may take notice of a multitude of Clients , and may heare : that the storme what ever it is may be appeased , and there may follow a great calme , especially in the German and British Seas , abroad and at home .

GENESIS 32.10 .

And Iacob said , O God of my Father Abraham , and God of my Father Isaack , the Lord which said unto mee , Returne unto thy Country , and I will deale well with thee . — Deliver mee .

IACOB was in danger , and Iacob prayes ; Prayer is Gods ordinance for our remedy : yet we sometimes pray and speed not ; I haue therefore now againe taken up this Text to shew what arguments wee must use in prayer , for as Amos speakes of the skilfull in Lamentation , so there is a skill in prayer . I followed the Story with a paraphrase , where I began the Text in another assembly ; here I will onely shew from an hill the way that I lead that other Congregation , and in which way wee are now to goe forward . Wee observed in his journey ; 1. His Encounter with the Angels . 2. His Message to his brother . 3. His feare at the returne of them he sent . 4. The meanes he used for his defence ; 1. The division of his family . 2. His prayer . In that wee noted ;

1. That he did pray . Vpon that I haue spent a discourse alreadie , and now am to proceed to the second .

2. The arguments he used in his prayer ; they are two ;

1. From the Covenant ; O God of my Father Abraham , and God of my Father Isaac .

2. From the promise ; O Lord which saidst unto mee , Returne and I will deale well with thee ; The Text needs no other either division or explication ; and therefore I may proceede to the arguments particularly .

1. The first Argument is from the Covenant , and it strengthens his prayer thus ; O God , thou art the God of my Fathers , and therefore mine ; thou hast entered into Covenant with them , and therefore with mee , for the Covenant is to them and to their seede ; I am the seede of Abraham and Isaac ; O God of my Fathers Abraham and Isaac , deliver mee . The head that I will speake of , is , in Hypothesi ;

That Iacob prayed with an argument from the Covenant .

But , in Thesi , and more proper and profitable for us ;

That in prayer wee must draw argument from the Covenant .

The Scripture will giue us precept and instance , I will onely confirme it by a double reason .

1. Wee shall not else be heard , wee must haue the generall Covenant before wee haue particular hearing : for all is offerd in Christ , wee must come in him , in whom alone we challenge all . A thing must be ours before we pray for it , ours in Gods Covenant to giue it us , else though wee doe pray for it , wee shall never obtaine it . Now the Apostle hath told us , how all things are ours , 1 Cor. 3.23 . All things are yours , and yee are Christs , and Christ is Gods . The Covenant promiseth , but the promise must be firme , else wee cannot be confident to receiue ; Now the same Apostle hath againe told us how the promise is firme ; 2 Cor. 1.20 . All the promises in him are yea , and in him are Amen . Therefore wee must come in Christ , and to come in Christ is to come in the Covenant .

2. By the Covenant wee are interessed in Gods Attributes , which wee honor by our prayer , and from which wee expect benefit . Wee acknowledge God , able , wise , good ; for otherwise wee should not pray unto him . But hence is our comfort , that in vertue of the Covenant , his strength , power , goodnesse , wisedome , are ours . Iehoshaphat was confederate with the King of Israel , and thereupon tells him ; I am as thou art , my people as thy people , my horses as thy horses . 1 King . 22.4 . There was a League between Iudahs and Israels King , therefore the Strength of Iudah is Israels aide : and Ahab doubts not of Iehoshaphats company to Ramoth Gilead . To contemplate God , and to know him in himselfe glorious , might indeed ravish us , but rather with wonder than affection : But this both equally cheares us and emboldens us , that as he is such in himselfe , so he is such to us ; and that is by the Covenant , wherefore we must use that argument when wee require his aide . I shall hasten from this , and onely make use of it in a double Exhortation .

1 Vse . Prayer hath strength from the Covenant , let us therefore enter into Covenant . Christ is offerd ; when wee take him as he is offerd , wee then enter into Covenant . Wee must lay hold on him , not to part with him for any thing ; to giue our selues up unto him , to be his . Thus let us take Christ , let us entertaine the tender , the offer , and upon the termes of the Covenant ; then the league is made , Christ is ours , God is ours , and we may pray .

2. Vse . When wee are in Covenant , let us make use of it ; let us be wise to catch at such an advantage . It was the wisedome of the Syrian Ambassadours from the distressed Benhadad ; 1 King . 20.33 . They come with humble entreaties to the King of Israel for King Benhadads pardon , and did diligently obserue whether any thing to the advantage of their suite would come from him , and did hastily catch it . When they had presented the Message , Let thy servant Benhadad liue : Ahab answeres ; Is he yet aliue ? He is my Brother . They catch the advantage , and reply ; Thy brother Benhadad . When wee pray , wee may heare as it were God speaking in the Covenant , They are my servants , my sonnes ; be wise upon the advantage and answere , Thy servants , thy sonnes , Let us make use of those glorious relations , let us make use of those gracious attributes , of power , wisedome , goodnesse ; in a word , let us manifest that wee injoy God , by making use of God . Acquaint thy selfe with him , and be at peace , thereby good shall come unto thee ; sayth that experienced Iob , Iob 22.21 . And as it followes , Then shalt thou haue delight in the Almightie , and shalt lift up thy face unto God . Beloved , It is our great weaknesse that wee cannot enough delight in God ; it argues that wee know not his treasure and his readie hand ; let us therefore Acquaint our selues with him , that we may not onely know him , but by an intimate knowledge may in all conditions make use of our God , our Father , our friend . It shall suffice to haue spoken so much of this , for that which I would say of the second argument challengeth my time from the former .

2. The second argument is from the promise . In that uncomfortable night when the weary Patriarke was forced to rest himselfe upon the ground , accompanied onely with his owne solitary musings ; God appeard and made him a promise of Company and defence : This Land whereon thou lyest will I giue to thy seed , and behold I am with thee , and will keepe thee in all places whither thou goest , and will bring thee againe into this Land , for I will not leaue thee till I haue done that which I haue spoken to thee of . Gen. 28.13.14.15 . This promise he now makes use of , and with it strengthens his prayer ; O God which saidst unto mee , I will deale well with thee , deliver mee : I now am confident to beg safetie and protection , for thou hast said it , and I know that thou art true . Besides this instance of Iacob , wee haue it also in the practise of others . When the wrath of God waxt hot against the idolatrous people , and had threatned to consume them ; Moses remembers this argument , and prayes ; Remember Abraham , Isaac , and Israel thy servants , to whom thou swarest by thine owne selfe and saidst unto them , I will multiply your seed ; Exod. 32.13 . David intended to build an house to the glory of the Name of God , but is told by Nathan that such a worke should be reserved for his sonne to a time of peace , but however God had accepted his intention , and promises to build up and establish his house : according to that David frames his prayer for the flourishing continuance of his family : Let the house of thy servant David be established before thee , for thou O Lord of Hosts hast revealed to thy servant , saying , I will build thee an house ; and now O Lord God , thou art that God and thy words be true , and thou hast promised this goodnesse unto thy servant , therefore now let it please thee to blesse the house of thy servant . 2 Sam. 7.27.28.29 . Thus David encouraged himselfe in the Lord his God , as it is noted of him in another History , in another case ; 1 Sam. 30.6 . I might giue you more instances that this argument hath beene used by the Saints ; and for good reason ; for ,

1. The promises are given for our strength , therefore upon them they haue supported themselues while they haue prayed . Affliction deadens the spirit , and would lagge prayer , unlesse there were a Word ; but sayth the Psalmist , Psal. 119.50 . This is my comfort in my affliction , for thy Word hath quickned mee . The promise quickens , and stayes up a lagging yeelding fainting Christian ; and like some strong warming liquor put into the mouth of a swounding man , it recovers the almost perisht heate and reviues the halfe-dead spirit . When the word of the Gospel saith , Sonne be of good cheare , thy sinnes are forgiven ; Then the soule beginnes to looke up thorough the eyes , and breaths and gaspes , and shewes now that it liues againe . So it beares up in tryalls likewise ; therefore Saint Paul doubting least the Hebrewes might be wearied and faint in their minds ; at least he intimates this to be the cause ; Yee haue forgotten the exhortation which speaketh to you as Children , my sonne faint not when thou art rebuked , for whom the Lord loveth he chasteneth , if yee endure chastening , God dealeth with you as sonnes : Heb. 12.3.5.6 . When a man is corrected , it is no wonder that he faints , for 't is no pleasant thing to be under the rod : yet this inables to beare the lash , to remember , That to be corrected is to be dealt withall as sonnes . Therefore the Saints haue exercised their faith upon the promises , whereas else they could not so easily haue given obedience to the Commands ; for when the Command burthens , the promise lifts at the burthen & makes the way smooth . You shall see the difference of the Command and promise in one example of Gideon . Iud. 6.14.15.16 . God meanes to deliver the Israelites from the Midianites oppression by Gideons hand , and therefore sends a Message to him ; Goe in thy might , saue Israel , haue not I sent thee ? The command startleth him though he were a valiant man . He shrinkes , and expostulates ; How shall I doe it ? my family is poore , in a small Tribe , and I the least in the family : how shall I deliver Israel ? Now the promise follows the Command ; Surely I will be with thee , and thou shalt smite the Midianites as one man . This puts a life into him , and now onely when upon tryall he is sure , it is a promise , he hath courage enough to be an undertaker of that great Commission . For this reason haue the Saints remembred the promise , and used it in their prayers as an argument , because it is their strength .

2. They knew , God must be honored if they would expect that God should honour them with hearing : Now to use the promise is to honour God ; It honors his goodnes that he should please to be so respectiue of man , it honors his truth , that he will surely make good his word , it honors his power , that he is not lesse able to doe than say , it honors his wisedome , that he could before-hand fit his people with conveniences . I le not stay you longer upon the Hypothesis , that Iacob did , that the Saints haue done so : But , in Thesi , wee may draw this usefull and comfortable Doctrine ;

That Gods promises must be the ground or strength of our Prayers .

To omit other proofe , wee may confirme this with a double reason .

1. No prayer can else be made with faith , with boldnesse , with comfort : for wee must see the thing made ours by promise before we aske it : This is our confidence if wee aske any thing according to his will , he heareth us : 1 Ioh. 5.14 . And , Ephes. 3.12 . The promise being made in Christ , in him wee haue boldnesse and accesse with confidence by the faith of him . For what haue they to doe with God or Gods fulnesse , that are strangers from the Covenant of promise ? Ephes. 2.12 . Such can challenge nothing , and though they hold up a petition , they cannot looke to haue it sealed , or Gods Fiat subscribed under it . But David comes to beg as it were for his owne , which was onely treasured up by God against his use ; Lord where are thy former loving kindnesses , which thou swarest unto David in thy Truth ? Psal. 89.49 .

2. Though God freely promise , yet he will not ordinarily performe his promise , till it be sought by prayer . This desolate place ( sayth God ) shall become like the garden of Eden , I the Lord haue spoken it , and I will doe it . Thus sayth the Lord God , I will yet for this be enquired of by the house of Israel to doe it for them : Ezek. 36.36.37 . This same method is cleared by Ieremiah in that great worke of the Iewes returne from the Babylonish Captivitie ; God will doe it , but they must pray ; They must first pray and then God will doe it . After seventie yeares be accomplished at Babylon , I will visit you , and performe my good word towards you , in causing you to return to this place ; then shall you call upon mee , yee shall goe and pray unto mee , and I will hearken unto you , yee shall seeke me and finde mee , when yee shall seeke for me with all your heart . And I will be found of you , and will turne away your Captivitie . Ier. 29 10.12.14 . Esa. 43.25.26 . God will haue this course taken , that when wee receiue the promises , wee may acknowledg them to be as they are , gifts rather than debts , bestowed not earned .

I haue hastned my selfe to the application . Let us make use of this argument ; let us mooue upon this ground . Motus must be super immobile ; T is ruled in Philosophy , That Motion must be upon some firme thing , something that is immoveable . Now prayer is a motion , in it the soule ascends to God , and therefore it must be firmed upon some stedfast thing ; such is the promise , as David said in his last words , 2 Sam. 23.5 . He hath made with mee an everlasting Covenant , ordered in all things and sure . The foote slips not when it treads upon this , t is sure ground . Let us walke upon this ground , let us use this argument , wee shall speed and prevaile . Quintilian giving some rules for Oratory , tells us , That if our arguments be not weightie , wee must then heape many little ones together , like a bed of sand , where though every particular graine of dust could not be discerned , yet the whole heape makes a great bulke , Congregandasunt quia minima : but wee need not say so of this argument , for it hath strength in stead of many ; he brings an heape of arguments that prayes with a promise . But that I may proceede in this discourse to your benefit , I will divide this application into two parts .

1. A Direction how wee may .

2. An Exhortation that wee would make use of the present argument .

1. In the Direction ; These three particulars .

1. How wee must be rectified in our judgements concerning the promises .

2. How wee may collect them .

3. How wee must apply them .

1. How our judgements must conceiue of the promises in their nature , exhibition , and intention , I shall cleare in severall propositions .

1. Concerning their nature .

1. The kindes of promises differ ; Some are absolute , some onely conditionall ; So are temporals ; for we finde Iob afflicted , Lazarus poore , Christ himselfe tempted : yet there are promises against disease , against povertie , against temptation .

2. The Promises are oft times subordinate , and as they are made , so also performed in order , succession , and dependance . The Lord is a Sunne and a shield , the Lord will giue grace and glory to them that walke uprightly : Psal. 84.11 . First grace , then glory , ther 's the order , the subordination .

1. The Promises in themselues are certaine and firme , but in their performance oft hid and undiscernable , and such as come not to passe but by Gods wisedome and power . The promise is , The redeemer shall come to Sion , Esa. 59.20 . That the Iewes shall be converted , is in it selfe a certaine word ; but a divine Power must bring it about . The Iewes are rebellious , and because of their infidelitie are cut off ; God spared not the naturall branches ; But sayth the Apostle ; If they abide not still in unbeliefe they also shall be graffed in , for God is able to graffe them in againe : and so all Israel shall be saved , as it is written ; There shall come out of Sion , ( or to Sion ) the deliverer , and shall turne away ungodlinesse from Iacob : as Paul applyes the Prophet Esaiah , Rom. 11.23.26 .

2. Concerning their exhibition .

1. All promises to the Elect , are made and performed in Christ ; they were purchased by him , and by him are administred . Therefore St Paul thus pleads his integritie ; As God is true , our word toward you was not , yea and nay ; for the Sonne of God Iesus Christ , who was preached among you by us , was yea ; for all the promises of God in him are yea , and in him Amen : 2 Cor. 1.18.19.20 . And more directly , Gal. 3.16 . Now to Abraham and to his Seed were the promises made : he saith not , unto Seeds , as speaking of many , but as of one , And to thy Seed which is Christ . Which is , either because they are made for his sake and merit , or because unto us in Him as our head ; To Him properly and primarily , but In aggregato , and so to us ; wee haue else no interest in them , nor any title to them .

2. The time of promises is oft unknowne and long dated , and as Habakkuk speakes , The Vision is yet for an appointed time . Hab. 2.3 . Abraham was but seventie fiue yeares old when he had a promise of Seed ; Gen. 12.3.4 . But he was an hundred yeares old before he had a sonne : Gen. 21.5 . And though there were a promise of the Messiah when the Scepter was departed from Iudah , yet under the Empire of Caesar there was an old man Simeon wayting for the Consolation of Israel . Luk. 2.25.26 .

3. Concerning their Intention .

1. Every promise whose medium is generall ( though made to some particular person ) is generall , and appliable to all . The promises are Centered in Christ , and therefore all that belong to him , haue all those promises belonging unto them . At the dedication of the Temple Salomon made a prayer , and among other petitions , this ; If there be in the Land famine , if there be pestilence , if their enemy besiege them in the Land of their Cities , Then heare thou in heaven . 1 King . 8.37.38 . God promiseth Salomon to heare . The promise was to Salomon ; yet when the multitude of Confederate enemies from Moab and Ammon were encamped at Engedi ; Iehoshaphat makes use of that answere for his owne safetie . 2 Chron. 20.8.9 . Compare also the Lords promise to Iosuah , Iosh. 1.5.6.7 . With the Apostles application to the Hebrewes . Hebr. 13.5 .

2. The same promises may belong to the godly and wicked , but diversely ; to those by Covenant , to these by common bountie . Though all haue possession of promises , yet not the Tenure : wicked men haue no Right but onely a generall providence , therefore the intention of the promise is not from particular ingagement . Thus our judgements must be rectified ; Le ts now see ;

2. How wee may collect them . Wee must so collect the promises as God hath made them . In reading the Scripture wee shall finde the difference ; they are sometimes propounded ;

1. Expressely , and then 't is more easie to gather what is plainely delivered ; and these ;

1. Generally . So the promises are ordinarily made ; with such generall termes of Every one , or , Whosoever , or the like , that all that are qualified may with that ease collect them ; as the Israelites gathered Manna which was scattered about all their Tents .

2. Particularly ; such as were made to some particular men , as Abraham , Iosuah , David , or the like ; these wee may collect if wee finde our selues in their condition ; for then they are intended unto us , as being made to the condition rather then the man .

2. Implicitely ; these being ours more darkly , are not embraced with so much ease ; but these also wee may two wayes collect .

1. In the examples of the Saints ; what wee finde really performed to any of them , being of a generall Medium ; is a reall though not written promise , and wee may collect it to our use , that God will doe so with us as with them , if necessary .

2. In the prayers of the faithfull ; when they haue petitioned for any thing , and haue beene heard ; their obtaining of their Suite is a tacite promise unto us ; Such were heard in what they sought for , and wee know , God is alike ready to heare .

3. Wee haue learned what to judge of the promises and to gather them . It remaines to know , how we must apply them . The direction unto that , follows upon the ground that wee haue formerly layd .

1. In regard of their nature .

1. Because the kindes differ , wee must differently apply them ; The absolute absolutely , Conditionally the conditionall . The promises of Iustification , and of sanctification in a measure fit for our journey , wee may absolutely apply ; because the spirit of life and grace is given to all that must be saved . But that measure of grace which our alone-Conceit reaches at , and speciall temporalls with their measure , wee must apply but with limitation .

2. Because promises are subordinate , wee must not Anticipate them in the application . Though that of St. Paul be true , 1 Tim. 4.8 . That godlinesse is profitable unto all things , having promise of this life that now is , and of that which is to come . Where the forenamed order is not observed ; yet our Saviour hath interpreted it and confirmed the subordination in that admonition ; Mat. 6.33 . But first seeke the Kingdome of God and his righteousnesse , and all these things shall be added unto you . We must take the promises in Connexion ; first Christ , then safetie ; first grace , then glory ; Will yee haue safetie and not haue Christ ? Or can wee looke to be glorified before wee are sanctified ? There must be a seeking of Gods kingdome first , and then temporalls are added .

3. Because the promises ( though firme ) are sometimes hid in their performance ; therefore in the applying of them , wee must liue not so much by reason but by faith ; and because a divine power brings them to passe , wee must measure Gods truth by his power , because wee know that to be infinite wee must beleeue this to be sure . Our doubting of Gods truth , proceeds from this , that wee are not enough perswaded of his power ; and therefore the Iewes reason against that , when Moses brought a promise from God , that they should be satisfied with meate : They spake against God , saying , Can God prepare a table in the Wildernesse ? Behold , he smote the rocke that the waters gushed out , Can he giue bread also ? Psal. 78.19.20 . They acknowledge God could doe much , but they limited him in his infinitenes , and therefore hardly can beleeue Moses . So when the Prophet promised the next dayes plentie , the Courtier disputes the power ; Though God should open the windows of heaven , yet how could this thing be ? 2 King . 7.2 . But wee must not measure God by our selues , his power by ours , for he is able to put life into the dryed bones , as he taught it to Ezekiel in a Vision : Eze: 37.10.11.12 13. We are ready to say in our despaire ; Our bones are dryed , our hope is lost , and wee are cut off for our parts ; But thus saith the Lord , Behold I will open your graues , and put my spirit in you , and yee shall liue . Wee must so looke upon the promises and upon our selues , when they seeme to be lost , and wee hopelesse ; God can accomplish them and quicken us .

2. In regard of their Exhibition .

1. Because the promises are made and performed in Christ , therefore wee must be in Christ that wee may apply them . The promise is the Saints inheritance , but the inheritance is ours not so much as wee are heires as Co-heires together with Christ , in whom our happines is founded ; and the promise of life and justification is to the unrighteous that thirst after the righteousnesse of Christ , and resolue to obey him . Therefore wee must be found in him if wee make any claime , or desire an application .

2. Because the time is not alwayes set but with a long date ; wee must therefore waite for the performance , because though long , yet the Word is sure ; as the Prophet speakes in the place before alleaged : The vision is yet for an appointed time , but at the end it shall speake and not lye ; though it tarry , waite for it , because it will surely come , it will not tarry . It was presumption for the Disciples to aske ; Lord wilt thou at this time restore the Kingdome ? And therefore they are checkt by our Saviour now to ready to ascend ; It is not for you to know the times or the seasons which the Father hath put in his owne power . Act. 1.6.7 . It was enough for them , that they had beene charged before , That they should waite for the promise of the Father . Wee must stay the time ; Yee shall reape if yee faint not , saith the Apostle : Promises are not presently ripe , wee must stay till the harvest . Grudge not that the wicked flourish , that the Antichrist of Rome is still exalted ; there s a promise of his fall , and when the Harvest comes he shall be cut downe . Murmure not at wants , or that the cause of the Gospell not enough flourishes , there s promise of mercy , when the harvest comes it will yeeld a full crop . See an excellent resolue in David ; Psal. 119.81.82.83 . My soule fainteth for thy salvation : but I hope in thy Word . Mine eyes fayle for thy Word , saying ; When wilt thou comfort mee ? for I am become like a Bottle in the smoake , yet doe I not forget thy Statutes . He had longing expectations , languished , and almost dryed up with a delayed hope ; yet still he stayes the time of the promise .

3. In regard of their Intention .

1. Because that promise which hath a Generall Medium , is Generall ; though it were made to some particular person ; therefore wee must see our selues reduced to the condition of such particulars for our application . If a promise were made to David , if to Paul ; that promise is ours if wee in the same condition . And the promise being made , not to their merit , but to their want ; therefore if wee be in Davids or Pauls streite and necessitie , though wee haue not so much grace , yet having as much merit , ( that is , none : ) and being in that case wee may apply it .

2. Because the promises of Temporalls doe belong unto us the Elect , not onely by common bountie as to the wicked , but by speciall Covenant as being made ours by Christs purchase ; therefore wee may so apply them . Thus outward things being accessions to us , we may confidently looke for enough of them ; and make use of our Tenure , for wee hold them by a good claime .

2. I haue done with the former part of the Vse , Direction how to use this argument of the promise ; This other is an Exhortation that wee would make use of it .

1. Let us make this Vse , to store up the promises against the time of our need : let us treasure them as oyle in our Lampes , that wee may not want light with the foolish Virgins . Learne to possesse the Word , and make it our owne , that it may dwell with us for our constant assistance . Men keepe their Conveyances and Assurances , and Deeds , with a great deale of care ; let us be so wise for our Soules , for our comfort , that the Word may dwell richly in us in all wisedome . Col. 3.16 . That was Davids care ; Thy Word haue I hid in mine heart . Psal. 119.11 . Salomon adviseth us to that , and giues us good reason : Bind them continually upon thine heart , and tye them about thy necke ; When thou goest it shall lead thee , when thou sleepest it shall keepe thee , when thou awakest it shall talke with thee : Pro. 6.21.22 . He spake it generally of the Word , but it is principally considerable of the promise , that will leade us on with a gracious safetie , that will keepe us with happie securitie , that will talke unto our memory with sweet and pleasing Communication . Let us enrich our selues with such a treasure , and hoord up all , though wee see not the present use of some , yet let us be wise in our choyce , as well as provident in our heape , to store up specially , the most precious , the most fundamentall .

2. Let us make a constant use of what wee haue stored up , and to that end learne clearely to discerne their truth and their goodnesse , that the promises are not vaine nor in vaine . It was the witnesse of Samuel concerning his Prophecies , That Samuel grew , and the Lord was with him , and did let none of his words fall to the ground : 1 Sam. 3.19 . God will not let his word fall , to be scattered or lost ; nor let us loose a promise . Haue wee the full Breasts of Scripture , and will wee be wanting to our owne comfort ? Rather let us deale as wee haue seene some Children hang at the Dug , and being hungry and therefore full of appetite , and strong and therefore not soone wearied , haue rather tugged than suckt at the breast , not giving over till they haue drawne that naturall vessell dry ; So , according to the Prophets allusion , Let us sucke and be satisfied with the breasts of Consolations , that wee may milke out and be delighted : Esa. 66.11 . Our comfort is , wee cannot draw the Scripture dry ; there is milke enough ; promises of every kinde .

1. Generall promises ; lay hold on them .

2. Particular ;

1. Pertaining to this life ;

1. Concerning the spirituall estate ;

1. Promises for Iustification and forgiuenesse . Sonne , be of good cheare , thy sinnes are forgiven thee . Mat. 9.2 . Apply it . Lord , I drooped upon my former apprehensions of sin and wrath , I was left then without all comfort ; But this voice makes me looke up cheerily , when I heare a word in my Conscience , That my sinnes are forgiven mee . Againe ; Let the wicked forsake his way and the unrighteous man his thoughts , and let him returne unto the Lord , and he will haue mercy upon him , and to our God for he will abundantly pardon . Esa. 55.7 . Apply it . Lord , I haue many sinnes , but thou hast more mercies ; my sinnes would carry mee with despaire from thee , thy mercies invite mee to returne to thee ; I haue beene abundant in my sinnes , and thou hast promised abundantly to pardon . I haue multiplyed my sinnes , but thou art rich in mercy , I dare now oppose a treasure against a treasure , the treasure of thy mercy against the treasure of my sinnes . I am confounded to see my sinnes heaped up to heaven , but thy Mercy is high as the Heavens and over-tops them .

2. Promises for sanctification and our cleansing , I will sprinkle cleane water upon you , and yee shall be cleane , from all your filthinesse and from all your Idols will I cleanse you ; a new heart also will I giue you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and will giue you an heart of flesh . Ezek. 36.25.26 . Apply it . Lord , thou hast promised , not onely to justifie my person , but to sanctifie my nature , I am unholy , doe thou make me cleane by the sprinklings of thy grace , I am old , doe thou renew mee by thy spirit , I am hard and perverse , doe thou make mee soft and pliant to the motions of thy will . Againe ; I will heale their back-sliding , I will loue them freely . Hos. 14.4 . Apply it . Lord , thou hast promised , to forgiue mine iniquitie , and to cure my diseases ; thou canst as easily change my heart and make mee holy , as bid mee that I should be holy . Take away my crookednesse and reluctancie , giue mee a connaturalnesse to thy Commands , a strength to obey thy will , that I be no back-slider .

2. There are promises concerning the Temporall estate .

1. For supply of what is good . Seeke first the Kingdome of God and his righteousnesse , and all these things shall be added unto you . Mat. 6.33 . Apply it . Lord , thou hast promised supply of Temporalls to the subjects of thy Kingdome . Outward things are but Accessions ; wilt thou giue us the maine , and deny us what is lesse worthy ? While wee haue the Inheritance , wee are confident of these things , together with the Inheritance . Thou wilt not see us perish with povertie , with want , because wee are Subjects , because wee are sonnes . Againe . Yee shall dwell in the Land that I gaue to your Fathers . I will call for the Corne and will encrease it , and lay no famine upon you , and I will multiply the fruit of the tree , and the encrease of the field . Ezek. 36.28.29.30 . Apply it . Lord , thou hast promised plentie besides necessitie . I may now quiet my selfe in every condition with firme expectations for provision , for if thou call for the Corne I shall haue abundant encrease . Riches , honour , friendship , health , safetie , are at thy Command . If thou command it , the tree , the field shall be fruitfull .

2. Promises also for remoovall of all things evill . Call upon mee in the day of trouble , and I will deliver thee . Psal. 50.15 . Apply it . Lord , thou art my Sunne and my Shield , affoording not onely light and influence , but safetie , but refuge . The same Command of thine both calls for good , and driues away evill . This present pestilence is thy servant , Command it that it neither come neare our dwellings , nor stay in the dwellings of our neighbours ; for so thou hast promised to deliver when wee call .

2. There are promises pertaining to the life to come . He that beleeveth , and is Baptized , shall be saved . Mar. 16.16 . My sheepe heare my voice , and I know them , and they follow mee ; and I giue unto them eternall life , and they shall never perish . Ioh. 10.27.28 . Apply them . Lord , thou that givest faith , doest promise life , and hast methoded grace and glory ; when I haue ended my walke here , lead me to eternitie .

I might instance these Applications more largely , but I rather leaue but onely Tasts ; onely let us endevour to incourage our selues with the like , and learne to enjoy God . Some doe promise what they cannot make good ; so did Satan to our blessed Saviour when he shewed him the glory of the world : Some promise deceitfully what they meane not to performe ; so Simeon and Levi dealt with Hamor about their sister Dinah . In God there is neither impotencie nor faithlesnesse , he is able to make good to the utmost , and he will not deceiue our hopes . Phocion in an Oration at Athens compared Leosthenes in his promises to the Cypresse Trees , which are fayre and fruitlesse . Some men are like those tall , streight , and beautifull trees , of splendid and promising tongues and behaviours , that draw mens eyes and expectations on them ; but deceiue , and when we come neare them they appeare meere emptinesses . But confidence is not frustrate which is placed upon God . Another Fig-tree , ( like that our Saviour saw and cursed on the high way ) when wee come to gather fruit , may send us away with hungry appetite . But faith while it plucks at Scripture , receiues to satisfaction , that tree though the fruit be ripe it still hangs for the weary passenger , and in Winter when other trees are naked , robbed of their beautie , it continues to haue fruit and leaues , food and shade , a suiteablenesse to the conditions of the afflicted , whether they be hungry to giue them nourishment , or weary to giue them refreshment . Oh let us trust the promise what ever it be , for now God that is abundantly free , yet hath made himselfe a Debtor , that wee may now not onely begge , but challenge . If wee would pray and speed , neglect not such an argument which giues quietnesse in and continuance to our prayers ; and in the want of other Rhetoricke and Oratory , urge this with repetition , Lord , Thou hast promised ; Thou hast promised .

PSALME 51.17 .

The Sacrifices of God are a broken spirit ; a broken and contrite heart , O God , thou wilt not despise .

T IS a knowne Text , but fit to our occasion and method . The Remedy that I am now teaching , and wee are all practising , is Prayer : But prayer must come from such an heart as is fit to pray ; God loues rather broken expressions , than expressions of Oratory , and they flow most rightly , most naturally from a broken heart ; which was the reason of my choice of this , to shew how our hearts must be affected in our Supplications .

This Psalme , for the matter of it , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Paenitentiall ; for the frame of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Precatiue . It containes a double petition . 1. For himselfe . 2. For his Kingdome .

1. Davids petition for himselfe ; which hath two parts ; 1. The petition it selfe , which is double ; 1. That he might be restored to the state of grace ; for he had lost much of his assurance , and at least his actuall claime , by so foule a sinne of filthinesse and bloud . This from the beginning of the Psalme to the eleventh verse . 2. That he might be continued in the estate of grace , to which he desires to be restored ; that he might not be cast from Gods presence , but upheld with his free spirit . Vers. 11.12 . 2. The promise of religious service upon the granting of his petition ; from vers. 12. to vers. 18. In which wee may obserue . 1. What service he promiseth ; that he would be ready to improue himselfe in the service of God ; to teach others , and to sing his prayses . A Morall Service . Vers. 13.14.15 . 2. Why he promiseth such service rather then other ; that for a double reason . 1. Because , if not Morall , not acceptable ; a Ceremoniall service of Sacrifices and Burnt-offerings , as being more emptie shadowes ; would not please God . Vers. 16. 2. Because , if Morall , he knew it would be accepted ; as being the truth of other Sacrifices , and that Offring which God would not despise .

Wee haue found the Text , to be a reason of Davids promise of a Morall service : and without other Division , taking it separated in it selfe , it hath these two parts ; 1. The truth delivered ; which is at least double ; 1. That a broken and contrite heart or spirit is Gods Sacrifice . 2. That such a Sacrifice God will not despise . 2. The manner of delivering that truth , in the order of a meditation and ejaculation ; first meditation , The Sacrifices of God are a broken heart : then ejaculation in a sudden rising upon that thought ; Such , O God , thou wilt not despise .

1. We will begin with the truth delivered , which as it hath two parts , will afford them to us for doctrinall observations . The first is this ;

That a broken and contrite heart or spirit is Gods Sacrifice .

This will appeare very usefull , when we haue it explicated , confirmed , and applied .

1. Concerning the explication of it , three things are to be cleared .

1. What is the heart and spirit .

2. What it is to be broken or contrite .

2. What is a sacrifice , or how this is called Gods sacrifices .

1. The Text will not allow a large and Philosophicall discourse of the heart and Spirit , that were to wrong the intention of the place , and the time that I haue to spend ; but for our present purpose it will bee needfull to know but thus much ;

1 , That the heart notes the Soveraigne power of the soule ; it sits with a scepter and commands the whole man ; it not onely sets on worke , but seasons all our workes , and therefore the rule is , that every worke hath tantum virtutis aut vitij , quantum voluntatis . And the very place of its residence shewes its government , being seated in the middle of the body ; if at least that conceit of a great Etymologist bee warrantable , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the contract of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be derived of the hebrew word keneb , Medium .

2. The Spirit notes the actiue power of the soule , that which executes the resolutions of the former ; and therefore in our usuall way of speaking , we call an actiue man , a man of spirit . But here I thinke both words doe signifie one and the same thing , the soule of man , whether we consider it organically , and so call it the heart ; or in-organically , and so call it the spirit : but howsoever we expresse it , it is the soule of man which must bee fitted for Gods service , to be such a sacrifice .

2. The soule must bee broken and contrite ; which though in a curious notion they may be distinguished , yet I here conceiue them to expresse the same thing , the thorough humiliation of the inward man . You will all discerne that the words must not be taken properly , for none will imagine that that fleshy part , the heart , must be divided or broken in peices or bruised , for that were to make a dead man , in stead of a living Sacrifice ; wee must necessarily then understand the speech to be figuratiue , and that David useth a metaphor ; that the soule in respect of its humiliation before God , must bee as a thing bruised and broken into peices . Or it may farther signifie the degrees of humiliation ; there must not onely be a breaking , but a contriting a pounding unto dust . The heart is naturally stony , proud , stiffe , and rebellious , but it must be beaten from its owne height , and layd levell and flat before Gods foot-stoole ; it must be wounded and lie bleeding before God , it must shake and tremble at his presence , and therefore the Italians haue a word that is apt to expresse this , Scheggiare , of Scheggia , a loose lease , or a paper by it selfe when the booke is unbound . The soule must be as it were unbundeled , it must be shaken and loose ; a scattered and shivering thing before God .

3. The soule , when it is thus separated into peice-meales , then it is Gods Sacrifice . Sacrifices were Gods service in the Iewish manner of worship ; they were divided and broken when they were offered ; But these were Ceremoniall Services ; the Morall service that God now requires is rather a broken heart then a slaughtered Beast , yet there is a resemblance in this unto that , and it is called Gods sacrifice , because it is such a Service as is suiteable unto him . Offrings in the Law , were either Expiatory or Dedicatory , our true humiliation in some sence is both , while wee weepe over Christ , who is our Expiation , and dedicate our selues to God in a full entire and sincere service . The inward man must be truely humble , and this is Gods service , the Sacrifice that wee offer .

2. Having thus explained it , wee are to confirme it by Argument ;

1. Such humiliation is , and is called Gods sacrifice , because God himselfe is the Author of it , he onely breaks us and fits us for his owne Altar . T is true , that Crosses may make us lye downe , they may humble us , but God must make us humble . Vnlesse God sanctifie the affliction , wee may be stubborne under the burthen , and fret against that hand which wee should at once see and acknowledge with submission . Yee know the Story that a rocke gushed forth waters , it was strange , that waters should flow out of an hard stony Rocke ; but the rocke was smitten , and then it flowed . But could a stroake breake a Rocke ? or could the Rod cause the dry stone to yeeld forth moysture ? Nay , the cause was Gods Command ; God bid Moses strike and then the waters flow . When the power of God accompanies the affliction , and sanctifies the suffering , then the heart of man breakes kindly ; and that may well be called Gods , when he prepares his owne sacrifice .

2. This humiliation is suiteable to God , and therefore both is Gods sacrifice , and is so called .

1. Such service is suiteable , because it is sincere , because spirituall : The giving of the heart notes truth in the Offring , and that is it which God requires , which he taught the Iewes when he commanded them to giue him the fat and the intrals of Beasts that were slaine . The heart notes unfainednesse ; for the body may be personated in taking on a different shape , the heart cannot : a man may appeare to be another man by the varietie of his garments , but he is the same man inwardly in his heart and in truth what ever his habite speake him . He that giues his heart , offers a fit Sacrifice ; suiteable , because both spirituall and unfained .

2. As the heart is suiteable in regard of sinceritie , so brokennesse is suiteable , in regard of the manifestation of humilitie : And it is convenient that wee should fit our selues unto those relations wherein wee consider God , to come into the presence of our Lord and Soveraigne bending , into the presence of our Iudge , trembling ; into the presence of our justly-offended yet gratiously-accepting God , bleeding , wounded , broken .

3. For a third reason it may also be called Gods sacrifice , because it doth him speciall honour ; in a double respect .

1. What wee giue him ; Our hearts , our spirits . Whom wee honour , wee present with gifts , and by the greater gift wee expresse the greater honor ; and what greater present can wee giue him than our selues . The Christian offers more to God , than the Iew was wont . It was no such great matter to offer a Lamb , or a Ramme , or a Bullocke ; they that were rich might spare them , the poore in many cases were not enjoyned to it ; but however they did but offer somewhat out of their fold ; wee offer what is of greater price , and brings God more honor ; The better part of our selues , our very selues , our hearts and spirits .

2. How wee giue them Broken . It is not so much the gift as loue and esteeme in the gift , that honours , now wee doe witnesse our loue by our sorrow ; and according to that distinction which the Schoole hath afforded us , wee expresse a twofold sorrow , appretiatiue , and intensiue .

1. Our Appretiatiue sorrow discovers it selfe to the honour of God ; when wee shew at what a rate wee set Gods favour , that to revenge our selues for losing of it or losing at least our actuall apprehension of it by our sinne ; wee roughly and severely handle our best part , and wrecke our displeasure upon that which wee hold deare and precious .

2. The Intensiuenesse of our sorrow honours him and is witnessed ; that wee not onely afflict our hearts for the dishonoring of our God , but doe afflict them with deep wounds , even to brokennesse and contrition .

I 'le not longer stay upon Confirming of this truth , but descend easily to the Application .

1. Vse . If the divided wounded spirit , the broken heart be Gods sacrifice ; wee learne a mystery , That there is a Man-slaughter lawfull , not onely lawfull but profitable , but convenient . Esteeme it no Paradoxe , for I call not for selfe-murther , nor Preach like some of those Romish Incendiaries for Bloud ; but in this slaughter , there is no crueltie , no inhumanitie . I bid you not kill your selues , as that dreaming Platonist , or the more desperate Pseudo-Messiah in the parts of Transilvania ; but call for that death whereby you may more comfortably liue . We must be so broken , in the apprehension of the breaking of Christs body for us , as if we were under the same wrath ; this the Iewes learned , who were commanded to lay their hands upon the head of the Beast which was slaine , as a witnesse that the desert was theirs , and that in justice their owne bloud should be drawne by the Sacrificers knife .

2. Vse . If the Broken heart be Gods Sacrifice , it condemnes the unbroken in heart as being no fit Offerings . There are many that come unto these businesses of our publique fasting and humiliation , that bring not their hearts with them ; for if the heart were present there would be affections present with the heart , suiteable to the businesse wee haue in hand . Where men haue no sence of their misery , no sorrow for their sinne , no hungring after pardon ; it is an argument their hearts are not present . If your hearts were here , there would be moysture in your eyes , tendernesse in your Consciences , zeale in your prayers . Where is your sensiblenesse , your sorrow , your sighing , your zeale , nay where are your hearts ? If such as bring not broken hearts are condemned , much more such as bring not their hearts at all ; such onely come for company , and fill the Church with dead Carcasses , that haue no life in their service , no heart unto the worke that they performe . Will yee mocke the holy presence ? Will yee come to Gods Altar without an Offering , without a Sacrifice in your hands ? As if while Aaron were killing a Beast , the people should throng about him , and gaze on meerely for Curiositie . So yee deale when yee presse hither , if yee bring not your hearts with you , yee haue nothing to doe here ; either bring Offrings or croud not the Altar . But I meant not to deale purposely with these , but with such as if they doe bring their hearts , yet unbroken , so it Reproues ;

1. Such as are insensible of sinne , that though many blowes are layd upon them , yet feele them not , but remaine still hard and unbroken , like Anvils that endure the Hammer . When wee discover sinne , and denounce judgements against the sinnes that wee discover ; wee bestow our blowes upon the Consciences of offenders , and purposely that wee might Hammer them to another shape ; but there are many though they lye under the stroake , and are directly under the reprehension , yet are not made sensible that those sinnes are theirs , that those threatnings are to them , that they are the men . If men were broken , they would be sensible , as Iosiah was when he heard Shaphan reade the Booke of the Law which the Priest Hilkiah gaue him ; he rent his Clothes , sent his Courtiers to enquire the farther declaration of the Writing , because he saw that great was the wrath of the Lord .

2. Such as are not open to Confession of sinnes argue that there is no breach made upon their spirits . You know , a Vessell though it be full of liquour , yet if there be no breach it lets none run forth , but if it be broacht it hath a free vent . Man is a vessell that containes much , and is fild with a filthy pudled poysonous water ; some of that remaines in such as are sanctified and washed by regeneration , therefore it is their continuall care to emptie themselues , and make wide leakings that they may freely powre themselues forth before the Lord . But I feare I may too justly accuse you ; who is it that in private can lay out his sinne in the presence of God ? Confessions come hardly from men in the publique ; wee that are your mouths in these more common solemne duties cannot freely enough confesse your and our sinnes enough to the shaming of our selues , doing it as if wee would rather shew our memories in the Catalogues of sinnes , and our wit and Oratory in painting them ; then our true and unfained Contrition in being affected with them ; But if sometimes wee spend a larger time upon this necessary and neglected duetie , you soon grow weary of our length , and by your carriage discover that you thinke us tedious , and that lesse time might haue beene spent with more profit . Ah! Beloved , how justly may our private devotions be suspected , when wee dare shew our selues weary in the publique ? Which of us is wont to spend an houre or more upon our knees in the acknowledgement of those many corruptions which wee might easily acquaint our selues withall , when there is no witnesse to obserue it but the eye of God ? I call your Chambers , your Closets , your beds to witnesse against you , your unbroken hearts . For if wee were truely broken , there would be vent both frequent and forcible ; so David powrd himselfe out in this Psalme , when the sence of his double sinne had made a Breach upon his spirit .

3. Lastly such , as , though Broken , yet are not contrite , not shivered into peices . Men may be bruised and yet not so divided that one peice is taken from another , that the frame is dissolved . The Devils may beleeue and tremble : Iam. 2.19 . And wicked men haue often trembled ; So did Pharaoh , so did Baltasar , so did Faelix ; but the frame of their evill hearts was not taken asunder ; they returnd againe after the fit to be the same men that they were before , Pharaoh returnd againe to his rebellion , Baltasar to his Cups , Faelix to his fingring of Bribes ; they were tough and remaind whole still . Some men are sometimes startled at a Sermon , when wee speake judgement , and lay it home close to the Conscience , they wake and begin to looke up ; but like men halfe asleepe and halfe awake , they soone fall againe to their slumber . A Drunkard that upon such an occasion as this , heares the odiousnesse of that sinne layd open , together with the danger ; may for the present begin to bethinke himselfe , what a course he runne , and whither it is like to leade him , upon this he startles , and begins to resolue , He will follow that sinne no longer . The resolution it may be holds as long as the fast holds , or it may be till the next day or longer ; but then he meets with some knowne Companion , falls to his sinne againe , forgets that he was yesterday at a fast , or that he ever heard that Drunkennesse was a sinne . Here was a little breaking , but no shattering of the heart ; the frame of the sinne was not broken ; the peices , the joynts , were not taken asunder from one another ; and therefore he easily returnes to what he was , and is after the Sermon , after the Fast , just such a one as he was before it . These all come under the second application , the reproofe of such as are not broken-hearted .

3. Vse . If the broken-heart be Gods Sacrifice , let us be exhorted to this labour , to labour for broken and contrite hearts . The people of God haue beene of such a temper , to omit other examples see one , in the Prophet Ieremiah , and in his owne words : Mine heart within mee is broken ; because of the Prophets all my bones shake ; I am like a drunken man , and like a man whom wine hath overcome ; because of the Lord , and because of the words of his holinesse ; for the Land is full of Adulteries : Ier. 23.9 . If Ieremiah in the apprehension of the sinnes of others , were so tender , that he did shake with horror , and staggered as not able to retaine his strength ; how ought wee to be moved with the consideration of our offences against almightie God ? Let us witnesse to our selues the unfainednesse of our humiliation , by the intensnesse of our sorrow , by the breaking of our hearts ; which that wee may the better be guided in , I shall set before you the severall Metaphors which without straining wee may conceiue the minde of David may be applyed unto ; The breaking up of ground , the breaking of stones to dust , the dividing of their Sacrifices .

1. The phrase of a Broken heart , may referre to the breaking up of a stiffe ground , and the Harrowing of it for the bruising of the Clods . Let us plow up our hearts , according to that of the Prophet ; Breake up your fallow ground , and sow not among thornes : Iere. 4.3 . And according to the same of another Prophet ; Sow to your selues in Righteousnesse , reape in mercy , breake up your fallow ground . Hos. 10.12 . Let us use good Husbandry upon our selues , and bestow Tillage , that wee may bring forth fruit to God . Wee are naturally stiffe ground , and full of stones ; barren and unfruitfull . Beloved , there is a necessitie of this Husbandry , for yee cannot be profitable hearers of Gods Word , unlesse yee be broken-hearted . If a man should throw abroad his seed , before the plow hath made furrowes to receiue it , he should loose all that he doth scatter ; if the ground be hard the seed enters not , but lyes open to be pecked by every bird . Men are deafe to Gods Commands , till their hearts be opened . Pharaoh had a stiffe disposition , and though so many judgements came in a throng , he was not broken by any of them , and therefore hearkens not to the message of the Lord , but peremptorily rejects it , Who is the Lord that I should obey him ? But the Broken heart hath an open eare ; which wee obserue in men in their severall conditions : While a man frolicks away his time and life in a pleasant way , enjoying health and vigour , not being acquainted with sicknesse or other infirmities ; he puts off the thought of death and an account that must be made , and thinkes that such sad meditations and admonitions are not fit for a man of his activitie and resolution ; but when God casts him upon his bed , and makes him begin to apprehend that he is a man , a poore , weake , fraile , sickly man ; and that he now at length sees what it is that followes upon sinfull pleasure , but especially when he lookes into the graue where he feares himselfe must shortly be layd , and sees under the graue Hell and Torment ; then he breakes , and now he can finde an eare ; if Ministers , if religious friends discourse unto him , he hearkens , and begins to learne what those new and unthought-of mysteries meane . This is liuely in the example of the converted Iaylour ; Act. 16.29.30 . When God had broken his heart ; Then he called for a light and sprang in , and came trembling , and fell downe before Paul and Sylas ; and brought them out , and sayd , Sirs , what must I doe to be saved ? It is likely that the Iaylour if he had not been a rough man in his naturall temper , yet his very calling might make him rough ; before that time Paul might speake long enough and he not regard him , Paul and Sylas might sing in the prison and he take no notice , unlesse to threaten them and command their silence ; but now that God had shaken him with the Earthquake ; he is now greedie of instruction . His minde did not formerly run upon it , how he might come to Heaven ; but now hastily , violently , tremblingly , he enquires it , What shall I doe to be saved ? Naturall men care not for preaching , they wonder that people should goe so much to Sermons , should be so much in Conference ; but when they come to be broken , to be wounded in their Consciences , Then , Oh what instruction ? What comfort can yee giue us ? Let this be our care , to stirre the earth , and let the Harrow follow the plow , breake the stiffe clods , the proud thoughts that are built against the Kingdome of Christ ; then yee are fit for seed . Wee are Gods seedes-men , and when wee preach wee scatter the seed upon a Congregation ; but wee lose our labour where we meet with stony hard ground : plow up your hearts , that the Word may the better fructifie .

2. The second Metaphor may be from the breaking of Stones , and pounding them to dust , to make a plaistry worke . A man cannot alter the fashion of an hard stone with his hand ; but when it is made into plaister the Mason can make it into any frame . Wee haue seene the shape of a Lyon , or an Horse , or Beare , or any thing else made of stone , when it hath beene first broken and made and tempered into a soft Morter . Wee are naturally stony , men of stony hearts , and are not pliant to the Image of grace , till broken into small peices , and grounded unto small powder . But , sayth Ieremy , My heart is broken within mee ; and then he was fit to lament for sinne . Wee must use Masonry as well as Husbandry , wee must be soft for impression . A man cannot make the print of his Seale if he set it upon an hard wall ; but the stamp leaues it selfe upon a peice of Waxe : Now wee must be Waxe in the hand of God , and Waxe you know is Ductible ; if I held a round flint , I could not by crushing it with my hand make it flat or square , or draw it out unto a length ; but a peice of soft Waxe might be moulded to any fashion , made round or flat , or square , or drawne out to any length . If ever wee haue Comfort , wee must be of ductible , following dispositions , to be such as Gods dealing is towards us , to be fashioned by his rod unto humilitie and submission , by his mercy unto thankfulnesse and prayses ; To be , not what wee are , or of our selues would be , but willingly what he will haue us be .

3. But lastly , The phrase in the Text doth principally allude to the Breaking of the Sacrifice ; and we may find the Metaphor in taking notice of two Offrings .

1. The Offring of Incense , where the Command was that the Ingredients should be beaten to powder , Exod. 30.36 . A perfume smells sweetest when 't is bruised or crusht ; and when wee are stamped before God in the sence before declared , wee yeeld a pleasant savour to his Nosthrills .

2. The Sacrifice of Burnt-Offring ; the Beast was cut in peices and burnt unto ashes . There must be a dividing of the heart , as we reade of Abraham , Gen. 15.10 . That he divided the Sacrifices and layd one peice over against another . Our service of humiliation must be open and sincere , that nothing may be hid from God , as the Beast though wee cannot see it within , while it is undevided , but when cut asunder wee may perceiue all the intralls and the heart and the liver , and all the secreter bowells , whether the Sacrifice be sound . Oh let us manifest our selues so truely humbled , that the bloud of our Sacrifices may be powred out before God , such a sacrifice was that Congregation , Act. 2.37 . of whom the Story witnesseth , that they were Compuncti cordibus , pricked in their hearts : Peter had preached unto them Christ Crucified ; Now when they heard this , they were pricked in their hearts and said , Men and brethren what shall wee doe ? Sinne runs freely in the veines of every man , too abundantly freely in them that are of a plethoricke state , and therefore Bloud-letting cannot but be profitable . Let me prescribe you that Physicke now , and what ever Physitians will tell you of the extreame heate of this present weather , and of the signe , yet take the word of a Divine for the prescription , who dares warrant ease unto your soules in this course . I haue done with the first Doctrine that I propounded , That a broken heart and contrite Spirit is Gods Sacrifice : The second is this :

That such a Sacrifice of a Broken-heart , God will not despise .

There is more in that phrase than the words seeme to deliver , God will not despise , that is , God will accept . He is pleased with such a bruised Offring , as wee haue it confirmed in a comfortable promise in the place before alleaged concerning the Incense ; The pure and holy perfume must be beat very small , and put before the Testimony in the Tabernacle of the Congregation , where , sayth God , I will meet with thee : Exod: 30.36 . The Septuagint reads it , Whence I will be knowne to thee ; And the Chaldee Paraphrase thus ; Where I will appoint my Word unto thee . Both setting out Gods gracious acceptation of such a Service . Besides , the Word of the Text doth enough confirme it ; The broken heart is called Gods Sacrifices , the construction is better in Divinitie than in Grammar , a word of the Plurall is used , as if he would shew us , that this contrition and humiliation is in stead of all other legall Sacrifices . Will yee see it yet clearer in a word of promise ; Ioel 2.13 . Rent your hearts and not your garments , and turne unto the Lord your God , for he is gratious and mercifull , who knoweth if he will returne and repent , and leaue a blessing behind him . But if this leaue it doubtfull , that of the Prophet Esaiah will remoue our feares ; To this man will I looke sayth the Lord , even to him that is poore and of a contrite spirit , that trembleth at my Word . Esa. 66.2 . They are happie upon whom God lookes , where he bestowes the eye of his favour . That great God who beholds the proud afarre off , as if he knew them not ; he lookes after the Contrite , or lookes to him , ( as the word is in the Prophet ) he affords acquaintance and hath respect unto his state . And because the Broken-hearted are cast downe and dismayed in themselues ; therefore another promise is expresse ; For thus sayth the High and loftie one that inhabiteth eternitie , whose name is holy , I dwell in the high and holy place , with him also that is of a contrite and humble spirit , to reviue the spirit of the contrite ones . Esai . 57.15 . The teares of Magdalen were received and praysed ; The Publicans humble striking of his breast was observed at the dore of the Temple ; The bitter weeping of Peter after his sinne was remembred ; God despiseth not such ; did he accept the possessed Magdalen , the notorious Publican , Peter the denier , when they were now blubbered , and had no other beautie , but that beautie which their teares gaue them ? And will he reject us ? Will he reject us when wee come in the same posture ? Nay he will not despise such Sacrifices , such Sacrificers . It needs not a farther proofe , I hasten to a briefe Application .

1. Vse . It learnes us how God and the world differ in passing their Censure and affection . Carnall men make sport at the broken-hearted , and deride their contrition . While David mourned like a Doue on the house-top , you may heare himselfe complaining how he was abused ; Psal. 69.10.11.12 . And in another Psalme , he pictures forth in his owne case the very liuely image of a man mortified ; That he was powred out like water , and all his bones were out of joynt , that his heart like Waxe was melted in the midst of his bowells , his strength was dryed up , and his tongue cleaved unto his jawes ; he was so macerated that they might tell all his bones . Now he was a spectacle for gazing worldlings ; as he was his own torment , he was their wonder , they knew not what to make of him ; They looke and stare upon mee , saith David ; and when he was now downe , they were readie to devoure him , and gaped upon him with their mouths , with words both of scorne and threatnings . But in this case , God otherwise esteemes him , as himselfe professeth it ; He hath not despised nor abhorred the affliction of the afflicted , neither hath he hid his face from him , but when he cryed unto him , he heard . Psal. 22.14.15.17.24 . God deales not as a false friend who hides away his face from his brothers extremitie , or is deafe to his Complaints when he is brought low : but favourably respects and cherishes those that walke sadly in the apprehension of their sinne .

2. Vse . It affords us great incouragement to draw neare with our Offering , when we know that God will not despise it . Wee are now equalled with the Richest who can bring most into Gods Treasury , and are able to bring the fayrest and fattest Sacrifice to Gods Altar , theirs shall be but accepted , and ours which is the same priviledge , shall not be despised . He that hath nothing to giue but himselfe , if he giue himselfe , giues what God requires of him : for he calls for the Heart , and the Apostle hath told us what wee may present ; Rom. 12.1 . I beseech you that yee present your bodies a living Sacrifice , holy , acceptable unto God , which is your reasonable service . But chiefly this Offering is acceptable , when the heart is contrite , for saith the Lord , to him that is poore will I looke . Let not our unworthinesse discourage us , to maintaine these or the like Scruples : Will God looke upon such poore abject worthlesse Wretches ? If I should offer any Service , would he not contemne both it and me ? If I were more worthy , I would then draw neare him : as I am I dare neither sue for entertainment nor expect it . Away with such proud reasonings , such shewes of humilitie : would wee be challengers rather than beggars ? But if wee truely see our selues vile , and are as low in our conceits as our words pretend ; wee shall haue the speediest accesse ; and shall soonest receiue because wee beg . Thus much of the first part of the Text , The truth delivered . The time calls mee off , that I can adde but a few words of the second ; which also if I had time , would not naturally afford many .

2. The manner of delivering of that truth .

1. In a Meditation ; The Sacrifices of God are a broken heart .

2. In an Ejaculation ; A broken and contrite spirit , O God , thou wilt not despise .

He contemplates a comfortable passage , and then rayseth up himselfe in a quicke and speedy recourse to God . Let us so learne to Reade , to Heare , then wee shall reade and heare with profit , and not more with profit than with comfort . Reade and Breath toward heaven ; God hath breathed on the Scripture , if wee would be acquainted with the divine will , wee must breath againe to God . Our ejaculatory prayer may haue a constant and speedy entercourse betweene God and his revealed will ; when wee heare a Message from heaven in our ordinary attendance upon Preaching , wee may speed to God in the very Act of Hearing , that God would cleare such a mystery , fasten such a notion , lay neare such an application . When wee reade the Scriptures , let us meditate , and pray , that what wee meet with which may be suiteable to our condition , may be closely applyed and made ours . Methinkes it fits the state and life of a Christian to be much in meditation , and as much in prayer , specially in this use of it , The darting of the thoughts , for it argues acquaintance . The solemne prayer may be for a forme onely , and so wee may deceiue our selues in exercising of it ; but this shewes wee are acquainted with Heaven , when our recourse thither is familiar and frequent . When wee are to deale with strangers , our Negotiation is attended with Ceremony of behaviour and speech ; But upon all occasions wee can visite and speake to an intimate friend . I would not haue reverend and trembling demeanour neglected in our most private Accesses to the infinite Majestie ; yet let us use our priviledge , to be often with God , to liue much in Heaven , to be sparkling upward ; winging up our soules in an heavenly conversation , at once bestowing our thoughts upon what is holy , and our prayers to the Holy One.

PSAL. 51.18 .

Doe good in thy good pleasure unto Sion : Build thou the walls of Ierusalem .

PRayer is likely to gaine Audience , when wee come stored with arguments from the covenant and promise : when wee come qualified in our selves with such contrition . But there is still another duty which refers to this head , that as our wisdome leads us to prayer for our selves ; so our charity must direct us to pray for others , without which wee cannot be assured that wee shall be heard in our suits . I have therefore now againe attended upon David , in the method of his double petition .

1. His petition for himselfe , and the promise added ; Vers. 17. Of which I spake else-where lately , and in the hearing of most which are now present .

2. His Petition for his kingdom , in the Verse which I have chosen and read , in which ( to come presently to the matter ) wee may observe these particulars .

1. Who it is that prayes ; David .

2. Whom he prayes for ; Jerusalem , Sion , the Church .

3. What he prayes for ; 1. The Churches restauration , Doe good . 2. The continuance of the Churches restored happinesse ; Build up the Walls .

4. To whom he prayes ; Thou .

5. How , the manner of his prayer ; In thy good pleasure .

Here is much worke laid out for a little time , and therefore that I may not injure the Text , nor defraud you of any part which naturally flowes from it ; I shall endeavour to follow every part : and because every part , therefore very briefly .

1. Hee that prayes , is David ; upon which circumstance I have given my thoughts leave to please themselves with three Observations , naturall and usefull .

I. Observation or Doctrine ; that , The spirituall estate hath its changes .

That same David who was formerly so dejected that hee scarce dared to pray for himselfe , now hath gotten courage to pray for others . Who could speake more droupingly , more abjectly , than hee in the former part of the Psalme ? Hee calls for mercy , and having no hope in any thing but mercy , he onely is bold because he sees a multitude of mercies , and those tender ones likewise , According to the multitude of thy tender mercies . But now he is raised from that dejectednesse , and dares look up to God in the behalfe of others . Hee was often acquainted with such changes ; sometimes we heare him saying , as if hee were already dead with the feare of death ; I shall one day perish by the hand of Saul : at another time wee may heare him triumphing , as if hee had a strength beyond his strength ; I will not feare what man can doe unto mee . It was likewise the case of Job , sometimes languishing under his torments he curses the very day of his birth , & chafes with every one that speaks ; at other times , conquering his pain , he can dispute stoutly against the uncomfortable Arguments of his froward Visitants . I 'le instance but in one more , in Peter ; hee is ready now in the strength of his faith to leap over-boord to walk upon the Water , but presenly begins to sinke , and then hee trembles , because of little faith : at one time hee is couragious for Christ , and draws his weapon in his defence ; at another time , he shamefully denyes him . So that it is with our soules as many times with our bodies ; sometimes wee finde our selves full of life , active , apt for businesse , merry , witty , pleasing to our selves and others : sometimes dull and indisposed , unapt for any thing but sleep , troublesome to our selves , and a burthen to our company . So , sometimes wee can pray with life and zeal , at other times fitter for a slumber than Devotion : so also in other duties . And the Reason may , among others , be double .

1. Because the ground of distemper remaines in every Christian ; a relique of nature , and a principle of grace , which strive against one another , and from that conflict is this distemper , this change . That as where the vigour of youth , and the remainder of a disease continue in the body of a man , hee is often sickly and oft againe well ; not kept in his bed , because of his vigour and naturall strength , yet not in perfect health , because hee is still strugling against the disease ; so is the Christian , there are in him contrary principles , both are working ; in some things nature prevailes , in some other , grace ; and the man for the present changes to the side that hath the victory .

2. Because besides that ground within , hee meets with changes from without . When wee so much use the Creature , that wee surfeit upon the use , then wee grow distempered in our better part , wee grow very dull in our holy service ; but when againe wee awaken our thoughts , and set our joy on God , then we are more lively to his service . The soule apprehending sin , growes sad , apprehending mercy , it then takes comfort ; so accordingly it walks dumpishly or cheerfully . When we meet with strong temptations , which not only foile but overthrow us , wee goe on dismaid , yeelding , yet ashamed of the conquest ; when wee meet with powerfull encouragements , wee finde our selves lightned , and now , if not able yet willing to live as Angels rather than men .

The use of this will be profitable , for instruction , reprehension , incouragement , and exhortation .

Vse . 1. It instructs us in three profitable truths . 1. In the difference of the estate of men carnall and regenerate . Men meerly carnall are alwaies diseased , and their disease continually working ; but the regenerate , though they have some qualmes , yet the sincerity that is within , works forth the distemper againe . Sicknesse in an old man overcomes him , because there is not a native heate to encounter it ; but though sicknesse may befal a young able lusty body , the natural strength encounters and prevailes against it . Such a principle of grace is strong & working in the regenerate , that drives out the poyson which may be any way received ; and sincerity ( like a fire under a Vessell of water ) boyles out and purgeth away the scumme .

2. It instructs us to the discovery of those who are of the best temper , such namely as have the fewest Changes in their spirituall estate . It argues much health and an excellent temper and furnishment of grace , when wee are constantly disposed unto good ; for so much distemper as there is , so much nature . Those Christians then are very happy , that are still equall , that have a scale of their passions which are equally and proportionably balanced in all conditions , whereas in some the scales are never or seldome even , but sometimes their feare weighs downe the rest , sometimes their sorrow , sometimes their joy , sometimes their anger . But they are happy that have a sweet and even tune ablenesse , and come neerest unto perfection ; as , if there were an exact symmetry and proportion of Elements in Elementates , there would not be a dissolution .

3. It gives us a little to look after the happinesse we shall have in heaven : there wee shall have no ill health , no distemper ; but shall meditate and praise God freely , cheerfully , as the Angels doe . Here wee complaine often , our Heads , our Teeth pain us , our bellies , our all parts are afflicted ; so wee complaine of blindnesse in our understandings , of deadnesse in our affections , of rebellion and perversenesse in our wills ; that we can do nothing as we ought to doe , as wee desire to doe : But there shall be no complaining , no cause of complaining , wee shall bee freed from changes , from the grounds of our changes .

Vse . 2. It reproves two sorts : 1. The unwarrantably bold , such , as if their strength could not bee overcome , nor they change , dare venture upon any temptation . Like young men that were never acquainted with sicknesse , they will goe in any weather without feare of the extremities either of heate or cold , and venture upon any dish , what ever the Physitian prescribe , pretending their stomackes are hot and able to digest them . Such are the forward venturings of some , upon any businesses , upon any company , upon any recreations , not considering how easily they may distemper themselves , and , if not lose their integrity , yet forfe it their comfort .

2. It reproves , such as are ready to censure others for their faylings , that censure them for no Christians , because not lively or strong ones . Men may bee dangerously sicke , and yet still alive ; let us bee charitable towards our Brethrens infirmities , for they are not to be concluded dead as soon as diseased .

Vse . 3. It speakes incouragement to them that are sad-hearted when they find not themselves answerable to what they should be , to what they have been . Some feare their estate is not good , because not alwaies right ; They complaine , they could have wept at a day of humiliation , trembled at a judgement denounced , rejoyced in a comfortable promise : but now they cannot , or at least not sometimes . Indeed , heer is matter for our humbling , for our deeper humbling , but not for despaire ; for though there bee distemper , there may yet be life : which likewise proves it selfe by this , that we are but sometimes so ; whereas if we were dead there would be no stirrings at all .

Vse . 4. Lastly it exhorts us to live physically , to bee much in observation what our temper is , how wee are disposed : let us bee carefull and fearefull of our selves , labouring to bee much acquainted with the state of the soule , how wee thrive , or whether wee impaire in our health : let us not venture on such things as may bee hurtfull for us , but choose what is wholesome ; that we may be good Physitians to our selves , and as much as may be , hinder our distempers .

II. The second observation is this ; that , The assurance of mercy for our selves , makes us confident to begge mercy for others .

David was almost affraid to prefer his own suit . Hee begs humbly , but hee begs in faith , and beleeves his sin is pardoned , as may appeare by the very manner of his praying , and continuance in it ; but now hee spends not all in his owne behalfe , but remembers Jerusalem , and becomes her advocate in the same Court. So Abraham , because hee was Gods friend , that was his assurance ; therefore he intreats for Sodom and her profane and impious inhabitants . Then , we may be bold , till then , not : and for this Reason .

Because there is no ground of confidence for others : for while sinne lies upon the conscience unpardoned , it makes men tremble . Can a Malefactor pray for a Malefactor ? With what face could a thiefe indicted at the Bar , intreat the Judge to bee favourable to another thiefe that stands at the same Bar with him ? Wee must have Relation to , and Interesse in him to whom wee prefer a suit of that nature . If we were to deale with a Stranger , to make request to him about any matter , wee first use the mediation of an acquaintance or friend to make our entrance ; much more when we negotiate with an enemy . How shall they that are Strangers , that are adversaries to God , hope to speed ? Let me apply it briefly .

Vse . 1. This shewes you the reason of that method which you may observe to bee ordinarily used by Ministers and others in their prayers , especially on such occasions as these of our meeting to fast and pray ; Wee first humble our selves unto the dust , and call for pardon upon our unfained sorrow and repentance ; and then we proceed to remember others , to pray for the Church , to beg mercy for the distressed , then wee entreat for Lancashire and our other neighbour Counties , for whose sake we assemble .

Vse . 2. It shews us what unprofitable , unserviceable men those are that are carnall and unregenerate ; they have no interesse in heaven , they have no encouragement to appeare before God , and therefore have no confidence to be helpfull to their brethren . They oft make a great shew in the world , as if they were able to doe somewhat ; but they are like some vain-glorious Courtiers , who when they come down into the Countrey , talke what power they have with my Lord Keeper , my Lord Treasurer , with my Lord , my Lord , and fill their speech with great names , and sometimes of the Kings Majesty himselfe ; but indeed they are obscure unknown men , they have no interesse in his Majesty , they have no power at Court at all : Such are Unregenerates , they have no knowledge , acquaintance or power in the Court of Heaven , they cannot prefer one Suite if wee should need them . Such , upon whom God hath mercy in the pardon of their sins , such are the onely powerfull ones . Wee pray for plenty , and they consume : Wee pray for continuance of health , and they enjoy it : they are of themselves unprofitable to the neighbourhood and Countrey wherein they live ; nay , very hurtfull , such as would bring down plagues & judgements , if God were not mercifull to the elect , & unto them for their sakes .

Vse . 3. Let us therefore labour for assurance of God's favour , that our sinnes bee freely pardoned , that so wee may bee profitable to others , and with confidence may pray for them ; which we cannot unlesse our selves be righteous , for the promise is but to such ; that the prayer of the righteous man prevailes .

III. The third Observation is this ; that , Mercy to our selves makes us compassionate towards others .

David might have ended his prayer at the seventeenth Verse , but having received mercy , he is mercifull to Sion . Gods children desire not to fare well alone , but would have mercy imparted . Which they doe ;

1. Because they apprehend by their owne case how sweet and behoovefull mercy is .

2. Because graces are not alone , but where a living faith is , there is a working charity : where there is faith to lay hold upon mercy , there will bee charity to desire others may bee partners in it : I 'le but touch at an application .

Vse . 1. It shewes us the reason why the godly pray so much for others ; they are oft in their family prayers : in their more private prayers , they pray for their family , for their children , for their servants , for their friends , for the Parishes wherein they live , because they know what mercy is , whereas carnall men are senselesse of it . They have tasted the sweetnesse and comfort of having sin pardoned , of having Gods favour ; and therefore cannot but desire that such whom they love , might feele and enjoy the like .

Vse . 2. It discovers the uncompassionate to bee unpardoned . If yee can live in a family , and never pray for it ; if ye can beget children and never pray for them ; it is a great signe that you your selves never enjoyed true mercy , but still lye in your sinnes , without either pardon or peace .

Vse . 3. Let us therefore as an argument of our owne happinesse , and for the increase of our true comfort , follow the example of David , be mercifull unto , & mindfull of others . I have ended my thoughts on the first circumstance implyed in the Text ; who it was that prayed .

2. The second part is , For whom David prayes ; for the Church , set forth by these two names , Sion and Jerusalem : They were distinct , yet when the Scripture names One , it understands Both ; and when Both , but One and the same thing , the Church : which David being a member of , prayes for . That Observation which I would make usefull to you , is but this one :

That 't is fit the members of the Church , should pray for the Church .

The Saints have beene wont to doe so , as I might shew you by many instances , if it were not an unnecessary spending of the time , to them that are acquainted with Scripture Story ; but I will rather confirme it by Reason .

1. It is fit , because so while we pray for the Church , we are wise for our owne particulars , and pray for our selves ; for in Homogeneous bodies every part is the same with the whole .

2. Wee are to that end members , that wee might be serviceable to the body . The Commissures , Joynts , Nerves , Tendons , are all to this purpose ; the Bonds and Relations , Religious , Civill , Oeconomall . It is so in the naturall body : The members that are fitted to that service , according to the measure received , doe communicate . The stomack receives nourishment , concocts it , is nourished it selfe , casts out excrementitiall matter , sends much to the Liver , which disperses what it receives , when it is made fit for distribution ; & the whole is fed . This the Apostle expresseth fully : The whole body being fitly joyned together , and compacted by that which every joynt supplyeth , according to the effectuall working in the measure of every part , maketh encrease of the body unto the edifying of it selfe in love , Eph. 4.16 . Where there are two words used by the Apostle very significative ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that there is a fit order , and a close . The members are proportioned and compacted , and therefore should supply to each . Wee may make use of this .

Vse . 1. For reprehension . It deservedly reproves the senselesse , that though they name themselves members of the body , yet are not sensible of the bodies paine . A piece of wood may bee proportioned to the shape of a leg , and so fastned to the body , that it is used as a member , but it feeles no paine though the whole bodie bee diseased , no , not if you prick the thigh or knee , the nearest parts unto it , yet it feeleth not , because it is but a woodden Leg. They manifest themselves such , that are not afflicted with the Church , or not affected , men that live but onely to themselves . It is a bad Motto , Sibi natus , sibi vivit : for they are but meer pieces of earth that are borne to themselves , that live onely to themselves . Yet such is the course of the carlesse among us , they minde onely their profits , or their sports , attending either wholly to the Plough , or , which is worse , to their horses , to their dogs , or to their pots , and in the meane while have no care or thought of the Church , or how it goes with the common cause .

Will yee take notice of that fearfull imprecation of the Prophet David ? If I forget thee , O Jerusalem , let my right hand forget her cunning . If I doe not remember thee , let my tongue cleave to the roofe of my mouth , If I preferre not Jerusalem above my chiefe joy . Psal. 137.5 , 6. How justly might that curse befall our forgetfulness and neglect ? Wee deserve that these hands of ours which wee stretch to heaven , should wither , and bee made unable for any motion : that these tongues with which we speake to one another , with which wee complaine our wants , and call to heaven for mercy , should be made dumbe , and cleave ( for want of moysture ) to the roofes of our mouthes : that seeing wee neglect to speake for Jerusalem , we might not be able to speak for our selves . But that of the Prophet Esaiah deales the blow more home to the unsensible ; who are carelesse of the Churches glory and encrease : The Nation and Kingdome that will not serve thee shall perish , yea those Nations shall be utterly wasted . Esa. 60.12 . We are bound to do service unto the Church ; and as wee may feare that our Nation shall some way bee smitten if it put to no hand to the publike cause which is likely to gain something by Swedens Forces and the confederacy of the Saxon Elector ; so wee may feare that particular places must bring in their accounts how they have been helpfull : if we send not over at least the joynt forces of our prayers to attend upon the Armies , wee cannot assure our selves of that wee pray for here , the staying and preventing the present mortality ; for the Nations that serve not the Church shall be utterly wasted .

Vse . 2. If it bee the duty of the members , let us bee exhorted to the duety , to be mindfull of the Church in all our prayers . O! pray for the peace of Jerusalem ; they shall prosper that love thee . Peace bee within thy Walles , and prosperity within thy Palaces , Psal. 122.6 , 7. So David prayed , so let us pray with David , especially having so great an incouragement ; They shall prosper that love thee : which was the motive that Jeremiah used , that they should pray for the civill estate of Babylon ; Seeke the peace of the city , whither I have caused you to bee caried away Captives , and pray unto the Lord for it , for in the peace thereof shall yee have peace , Jerem. 29.7 . But it is most certain concerning the Citie of God , In the peace of that , we shall have peace , without it , none : & therefore bee affected as the Church is affected ; Rejoyce yee with Jerusalem and be glad with her , all yee that love her ; Rejoyce for joy with her , all yee that mourne for her . Esa. 66.10 . But that I may not depart from the Text , I shall urge this by no other motives , than such motive as may be had from the consideration of the Church it selfe under the names used by the Psalmist , Sion and Jerusalem , in the moralizing of the hystory ; 1. Of the Situation . 2. Of the Priviledge .

1. The morall consideration of the Situation of Jerusalem will give us some motive to remember it .

1. It was sited ( though not exactly , yet in the generall account ) in the middest of the holy land , and the knowne world . That may note the perfection of the Church , the Centre to which is a confluence of all other lines from the Circumference , The Sun that cuts the Aequator , and in the midst of the Firmament is the worlds beauty , The heart that being principall in its soveraignty hath a principal place for its operations , The navill that tyes and knits together the veines and carying instruments which meete there ; all tending to expresse the perfection of the Church , which if for no other reason , yet challengeth our memory ; besides , that all who shall be saved must meet together in the bosome of the Church , without which there is no salvation .

2. It was Hilly , therefore called Mount Sion , and the phrase is usuall of going Vp to Jerusalem . So is the Church in the time of the Gospel described by Micah ; But in the last daies it shall come to passe , that the mountain of the Lords house shall bee established in the top of the mountains , and it shall bee exalted above the hills , and the people shall flow unto it ; and many Nations shall come and say , Come , and let us goe up to the mountaine of the Lord , and he will teach us of his waies ; for the law shall go forth of Sion , and the word from Jerusalem , Micah 4.1 , 2. So likewise , Psalm . 87.1 , 3. His foundation is in the holy mountaines : Glorious things are spoken of thee , O Citie of God . But that which is our motive is in this , that because hilly , therefore it is strong above the reach of malice , and we may find safety in it ; for the Hill of God , is as the hill of Basan , an high hill as the hill of Basan : and in another Psalme ; Hee hath built his Sanctuary like high Palaces , like the earth which hee hath established for ever , Psalm . 78.69 . Our safety lyes in this , that we are in the Church as in a defenced place , and must endeavour to preserve it as a fort or garrison wherein we lye entrencht . Besides , it is that high safe Roade , which leads us unto heaven ; that as the Valley of Gehinnon lay under Jerusalem ; so , the way of life is Above to the wise , that he may depart from Hell beneath ; as Solomon applyes it , Pro. 15.24 .

3. They were formerly two severall Cities , One was in Benjamins Lot , the other in Judahs ; Sion which was Judahs , continued in the Jebusites hands till David was King , who by conquest made them both one ; according to that in the 122. Psalme , Jerusalem is builded as a City that is compact together . The Church likewise is now but One , since Christ came , the Conquerour ; there is no partition wall , but Jebusites and Jewes both inhabite together ; as the Apostle speakes ; Now in Christ Jesus , yee who were sometime farre off , are made nigh by the blood of Christ ; for hee is our peace , who hath made both one , and hath broken downe the mid-wall of partition betweene us , Ephes. 2.13 , 14. All have now an interesse in the Church ; and it being but One , wee are bound to pray for it by one common bond .

2. Beside the Situation , the prviledges of Sion and Jerusalem may afford us some motives : the priviledge ; 1. Of Sovereignty . 2. Of Holinesse . 3. Of Love .

1. It had the priviledge of Sovereignty , it was Caput and Sedes Imperii , the Metropolis of the Land , Whither the Tribes goe up , the Tribes of the Lord , for there are set Thrones of judgement , the Thrones of the house of David , Psalm . 122.5 . The Church hath such a Soveraignty , the Chiefe of all Societies , the Princesse of all other Monarchies : for , all that are of the faith , wheresoever they dwell , yet are free of that , as the mother City . The Reubenites , Gadites , and Manassites , who had their inheritance beyond Jordan , were fearful , lest in time to come , the rest of the people of Israell should say , What have yee to doe with the Lord God of Israel ? Therefore they build an Altar in remembrance of this , that they might not lose their right in Jerusalem , that they were free , and of the kindred , though they had their dwelling beyond the flood , Jos. 22.22 , 23 , 24. The Church is the head Citie to which all the Nations flow , built upon Common ground , and to which all beleevers have a claime , as Saint Paul speakes ; Yee are no more strangers and forreiners , but fellow-Citizens with the Saints , and of the houshold of God , and are built upon the foundation of the Apostles and Prophets , Jesus Christ himself being the chiefe corner stone , Ephes. 2.18 , 19. And who will not pray for the head City of the Nation to which hee doth belong ?

2. The priviledge of holinesse was also great ; for , thither the Tribes went up , unto the Testimony of Israel , to give thanks unto the Name of the Lord , Psa. 122.4 . And Gods house was there , as the Psalmist adds in the ninth Verse , Because of the house of the Lord our God , I will seeke thy good . So it is called by Micah in the place alledged , and by Isayah , Isai. 2.3 . And the Evangelist calls it , The holy City ; Mat. 4.5 . The Church now is likewise holy , as Joel prophecied of it ; Yee shall know that I am the Lord , dwelling in Zion my Holy Mountaine , then shall Jerusalem bee holy , Joel 3.17 . Therefore , let it bee our resolution , because of the house of the Lord , to seeke the Churches wel-fare . But this motive will appeare more in the next .

3. The priviledge of Love which is manifested to the Church ,

1. That God dwells there : Hee refused the Tabernacle of Joseph , & chose not the Tribe of Ephraim ; but chose the Tribe of Judah , the Mount Sion which hee loved , Psal. 78.68 . David further expresseth it , that God dwells there with delight ; For , the Lord hath chosen Sion , hee hath desired it for his habitation ; This is my rest for ever , here will I dwell , for I have desired it . Psa. 132.13 , 14.

2. God appeares there , and in that , the Bush that burned but was not consumed was a type of Gods appearance in the Church , Exod. 3.2 . I will goe now , saith Moses , and see this great sight , why the Bush is not burnt ; And God called unto him out of the middest of the Bush . The place where Jerusalem was , was called , the Land of Moriah , because of Gods appearing , where hee made himselfe knowne unto his people : In Judah is God knowne , his name is great in Israel , in Salem is his Tabernacle , Psa. 76.1 , 2. If wee would see God wee must waite upon him in his worship , we must visit him in his holy Temple : for to his Worshippers hee shewes his face , and makes known his glory .

3. To it hee makes gracious promise ; and to others in it for her sake . I will abundantly blesse her provision , and will satisfie her poore with bread ; I will cloath her Priests with salvation , and her Saints shall shout alowd for joy , Psalm . 132.15 , 16. Is not this an evidence of love ? But further ; See David describing Gods love in stirring up the peoples thankfulnesse , Psa. 147.12 , 13 , 14. Praise the Lord , O Jerusalem , praise thy God O Zion : for he hath strengthned the Barres of thy gates , hee hath blessed thy children within thee . Hee maketh peace in thy borders , and filleth thee with the finest of the wheat , Shall God witnesse his love , and wee our neglect ? If wee bee not conscionable in the duty , let us at least be wise , to favour whom the Lord respects . As it is therefore fit for the members let us pray for the Church , for with this only motive I will leave both the exhortation , and this second part of the Text , for whom David prayed .

III. The third part is , What hee prayes for ; 1. For the Churches Restauration . 2. For her Continuance .

1. David prayes for the Churches Restauration , That God would doe good unto Sion ; for his former sinne had brought an harme upon it , and God was offended . I would briefly make this usefull in two Observations .

I. The first Observation . That sinne is of so publike an harmfull nature , that it reacheth , beyond the person that sinneth , unto others .

David sinned , and his people suffered : & we observe in Scripture , both ; That the Sinne of a Prince hath reached to his people ; as in the Case of this David ; because of his pride , a pestilentiall disease lessened his number ; and hee confesseth himselfe the cause of the slaughter ; Lo , I have sinned and done wickedly , but these sheepe , what have they done ? 2 Sam. 24.17 . And the sacred history resolves the Judgements that came on Judah unto the sinnes of Manasseh : Because Manasseh the king of Judah hath done these abominations ; Therefore I am bringing upon Judah such evill , that whosoever heares of it , both his eares shall tingle , 2 King . 21.11 , 12. And likewise that the sinne of a people reacheth to their Prince ; as Salomon a King hath made a grave and serious observation ; Prov. 28.2 . For the transgression of a Land , many are the Princes thereof ; that is , There are often changes , their Princes being cut off by death . To make use of this .

Vse . 1. It shewes how hainous is the nature of sinne , it is like a pestilence that takes hold and consumes . Politike Writers have distinguished of men , that they may be good common-wealths-men , though bad Christians ; but surely , according to the truth of the notion , such a one is malum publicum , though hee may be bonus cives ; and what-ever his relation bee unto the Weale-publike , if hee be wicked , he is harmfull ; and like a fire that consumes what is neare him , and would consume the world , if God were not more abundantly mercifull .

Vse . 2. Let us then bee carefull that wee harme not society : if we will not bee religious , let us yet be mercifull . Oh spare the Countrey , bring not the plague upon it , you that live impenitently : bring not upon us a swift judgement , which so long as your sinnes are violent , we cannot but expect .

II. Second Observation . David , that sinned , prayes . There is much equity in that , that they which make the wound should provide a plaister . I must not weary you , and therefore will name two Vses .

Vse . 1. It condemnes a carelesse generation , that are forward to sin , but backward to pray . The Drunkards , Swearers , Whorers , Sabbath-prophaners , Worldlings , Oppressors , Pleasure-mongers , and the rest , such as they , are they that hurt us ; but of all others , these are most backward to come unto our Fasts . Unjust cruell wretches , that without compassion can doe injury , but have no hearts to use the meanes for prevention of judgements .

Vse . 2. Let us shew our selves just to the places where wee live ; bee ready to seeke God , and to use all means to pacifie Gods wrath . Let us weep over the sins that we have committed , & the hurt that we have done by our sins ; and let us use Davids course and method ; pray as hee : Lord pardon our sins , and hee mercifull to our County .

2. David prayes for the continuance of the Churches restored happinesse , in these words ; Build up the walls : noting the Churches need , and that her condition here is not perfect ; which will give us leave to draw out , and touch upon two briefe Observations .

I. Observation . That the Church stands in neede of walls .

Wee need not doubt the truth of this , when we consider the multitude of her enemies , and their great envie at her peace ; so that Nehemiah had good reason in his time for his care in building : and for that reason , the good providence of Almighty God hath taken a course for his peoples safety , to wall them about , that his spouse might bee a garden enclosed , Cant. 4.12 . a Vineyard compassed round with an hedge , and strengthned with a Tower built in the midst of it , Esai . 5.2 . I 'le not enlarge so plaine a matter ; but for the use of it .

Vse . 1. I must needs condemne , 1. Such as trust in the bare name of the Church , as if therefore they should be safe , only because they can plead , The Church of God is in the Land . But it is as insufficient a plea as that of the Jewes , The Temple of the Lord , The Temple of the Lord ; for the Church it selfe hath need of walls of defence .

2. But farre greater is the sinne of such as plucke downe the walls it hath , and lay it more open to invasion . There are some false and treacherous men that have ill will at Sion , being of that cursed brood of Edom , they say , Downe with it to the ground ; I meane ( besides the pleaders for Baal ) such as are profane and impenitent in their lives . They shall smart for it , whosoever they are , and shall at length receive the doome of Traitors .

Vse . 2. Let us be friends to the Church , and do what wee can for the establishing of her peace , and the building of her walls . Endeavour the assurance of Gods love , that the love of God may bee the strongest wall . Intreat for , and waite upon divine Providence , because the Providence of God is our wall . Live answerable to the holy Gospel , that the Gospel , being continued to us , may defend us : for if that bee removed , our fence is broken downe ; and for our part , by our un-answerablenesse to it , wee make great breaches , so great , that it is our wonder , that God goeth not thorow and leaves us ; that the adversary rusheth not in , to ruine us . Oh that at length wee were suitable in our lives to that holy Gospel ; that the Church might also have the wall of our holinesse , which though of it selfe it bee but slight , yet , when it is of Gods building , it will hold out and give strong resistance to any adverse power ; nay God himselfe never enters as an armed man , but when there is a breach in the holinesse of a people . Let us endeavour to be living walles ; that as that Grecian City which being unwalled , the Embassadors of another Citie wondred , and demanded the reason : some of the chiefe Citizens poynting to the Bands of some able young men , These ( say they ) are the walls of our Citie . So let it bee our endeavour , that we may be walls unto the Church , and to the places where we live .

II. Observat . That the Church is still unfinished , and wants some of her beauty .

While there is building , the structure is not finished ; no perfection till the last stone be laid . It is so with graces , men still are to be built up farther , and by the use of the Ordinances are edified to the most holy faith . It is so with Arts , they have not attained their Apex , their 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but men still invent and add to the Palaces of philosophy and all other humane learning . Nor is it convenient to the very condition of the Church , while it is , in Via ; that it should be perfect . It hath a perfect rule , so that it needs no traditions to be added either for strength or beauty ; but it is not perfectly answerable to that rule .

Vse . Let us onely make this Use , to pray unto God , 1. That the strength & the beauty of the Church might be still increased ; that the Kings Spouse might have her clothing of wrought gold , and be brought unto the King in a raiment of needle-worke , Psalm . 45.13 , 14. That at length the Iles , and the ships of Tarshish might bring their Sonnes from far , their silver and their gold with them , unto the name of the Lord our God , and to the holy one of Israel ; that at length , according to the promise , The Sons of Strangers might build up her walls , and their Kings minister unto her , Esai . 60.9 , 10. Intreat of God that hee would put fresh beauty upon his Chosen , that shee may multiply as the Bud of the field , and encrease and waxe great , and come to excellent Ornaments ; that she may be clothed with broydred work , decked with bracelets , have a jewell on her forehead , and a beautifull Crowne upon her head , that she may be perfect through his comelinesse , which hee puts upon her : according to the beauty of Judah described by God himselfe , to the upbraiding of her ingratitude . Ezek. 16.7 , 10 , 11 , 12 , 13 , 14.

2. That her full glory may be hastned , when the holy City the new Jerusalem , shall be prepared as a Bride for her husband . That the building might bee raised to its full height ; that the kingdom of Gods glory may come , which is the expectation of the Saints . Even so , Come Lord Jesus . The Spirit and the Bride say come . This is the fourth part , What he prayed for : of the rest in a few words .

IIII. The fourth particular is ; To whom he prayes . Doe THOV good ; Build THOV . Hee prayes to God , whom he knew onelyable to heare what hee said , and to grant what hee knew fit . I would have observed :

I. That God is the Churches safety . If hee build it , it shall be strong : if he cover it , it shall be safe : if he do good unto it , it shall be happy .

II. That to God wee must have recourse for our safety . They are usuall and knowne notions , and therefore I am lesse sorry that I have not time to speak of them : Only , let us take notice , & make a due use of our knowledge , to speed unto God , and to refuge our selves under the Almighty , and pray ; Lord help , for it is time for thee to put to thy hand . I hasten to end with the fift and last part of the Text.

V. How , or in what manner hee prayes . Doe good in thy good pleasure , or , in thy good Will. That which I would observe is this ;

I. Observ . That Gods motive is himselfe . There is nothing , ad extra , that sets God on worke in the bestowing of his love . There is much that may move God to anger , according to our humane use of speaking ; and therefore it is safe to resolve our owne perdition to our selves ; that judgements temporall , but especially eternall damnation is because man hath sinned ; yet in this we take away nothing from Gods absolutenesse and soveraignty ; for , in his bestowing of his love , wee acknowledge all to bee free ; and though heaven and salvation be not granted but to them that have done good in this life ; yet wee may resolve our eternall choosing unto free pleasure , or good pleasure ; as here : Doe good in thy good pleasure ; because there could not bee found in them , what might move or draw God for to love them .

II. Observ . That wee must use that motive when wee deale with God .

I have formerly spoken of some other arguments in prayer , as the Covenant and the promises , but in the use of them , in the ultimate resolution we bring all to good pleasure . There must be an universall resignation of our Choyces and desires to God ; and then we pray ,

1. Wisely : when wee can content our selves with his provisions , and sue for what hee is delighted in , and pleased to give us .

2. Then wee also pray humbly , when pleased to receive what he is pleased to carve us ; as wee have seene a wise and awfull mother disposing to the Trenchers of her children , not what they , but what her selfe thinkes needfull for them ; and they receiving what is laid before them : without finding fault , without curious appetite after another bit , or a better dish .

Let us learne thus to pray , and know at length that Art & Skill that prevailes with God ; Be pleased with what hee proportions us , and be humbly and submissely content . Use the argument , and especially neglect it not , in the behalfe of the Church : Pray Davids prayer often , Doe good to Sion in thy good pleasure : Pray the Churches Prayer often , Ne irascaris Domine : Pray often the prayer of the Priests & Ministers of the Lord , Be favourable , O Lord , be favourable : Spare thy people O Lord , and give not thy heritage to reproach , that the heathen should rule over them ; Wherfore should they say among the people , Where is their God ? They are of low and unworthy thoughts that Centre themselves in themselves , that have no respect to what is abroad , that have no care of the holy Church of God ; & I dare bee bold in the censure , they are no Citizens of the new and heavenly Jerusalem , that are no friends to Israel while it is warring in the Camps . Let us shew our selves friends in our mothers Cause , fight by our prayers , our spiritual weapons , against the Turke , against the Pope , against Judgments , the Pestilence , Scarcity , & the Sword . If we would have comfort to our consciences , if audience to our suits in our own behalfe , let us remember Sion ; for then the promise is , They shall prosper that love thee . Pray for the Kings Majesty , pray for the state of these kingdomes , pray for the King of Swedens Army , pray for our English Forces , pray for the distressed in Bohemia , in the Rheine , in France ; and in one word to comprehend these and all ; pray for the peace of Jerusalem : for our Brethren and Companions sake let us now say ; peace be within thy Walls , and Prosperity within thy Palaces .

MATTHEW . 3.7 , 8.

But when he saw many of the Pharisees & the Sadducees come to his Baptisme , hee said unto them ; O generation of Vipers who hath warned you to flee from the wrath to come ?

Bring forth therefore fruits meet for repentance .

OUr Assemblings for prayer continue , because the cause continues ; Wee have wayted so many daies at the posts of Gods house , and yet have not hearing . Let us finde what deaffens the eare of God , whether Reformation hath beene wanting to our Humiliation , for to that David ascribes it , Psalm . 66.18 . If I regard iniquity in my heart , the Lord will not heare my prayer . There must bee a Reall prayer , as well as a Vocall ; otherwise , hypocrisie will hinder our Audience . I have therefore chosen to continue my method : to the large discourse of prayer , to add a seasonable discourse of Repentance , the second remedy that we are to use for the removall or prevention of evill .

The Text is part of the Baptists sermon , and so far as I shall make use of it , wee may consider in it ;

1. To whom it was preached : To the Pharisees , Sadducees and the multitude .

2. The sermon it selfe ; which is ,

1. Hortatory to repentance , from the seventh Verse to the eleventh ; wherein wee have :

1. The proposition , or maine exhortation , Ver. 8.

2. The Arguments ; Ver. 7. which are two : 1. Their sinfull state . 2. Their unsensiblenesse of danger .

2. Doctrinall : Ver. 11 , 12. But I will not cut forth more than I shall use ; and therefore come to the first part .

I. To whom the Baptist preached : Saint Luke tels us there came a multitude ; The word there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it signifieth the mixt company or throng , which our English word doth very aptly expresse , a Rabble , which I thinke was borrowed of the Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rob , which comes of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rabab , to multiply . It was a mixt assembly of all sorts of people , and among the rest , there were many of the Pharisees and Sadducees . There were many Sects among the Jewes , these were the most eminent , and the most hypocriticall ; yet they came together with the rest to the Baptisme of John , which was then Gods ordinance . I meant not to say much of this circumstance , but briefely would observe .

I. That the Church visible is mixt , there may be Hypocrites , in our assemblies .

This was now the Ordinance , & therefore the meeting about This , the Church : But all come ; the Rabble , the multitude , and among them ( whether out of curiosity or malice , or both ) the Pharisees and Sadducees come likewise .

II. That the Baptist condemneth them for Hypocrites , that seemed other to the people .

They magnified these men for their eminent sanctity , but these are here taxed for grosse , though secret hypocrisie . There is a secret hypocrisie which must bee discovered and condemned . And if wee take a view of their appearing holinesse , we shall see what great cause wee have to feare , both others and our selves , when we finde how farre wee come short of their righteousnesse which we ought to have exceeded ; which is all the use I meane to make of this circumstance .

Our view shall be of these two particulars : 1. What they were . 2. What they did .

1. We will take notice of them severally , what they were .

1. The Pharisees had holines in their name ; they were separated men , separated from common condition , separated unto extraordinary Sanctification .

1. They were separated from common condition .

1. From Commerce and usuall society with the vulgar people , whom they esteemed uncleane and cursed ; as appeareth by their scornefull mention of them in the case of the Officers confession : Have any of the Pharisees beleeved on him ? But This People who knoweth not the Law , are cursed , John 7.48 , 49.

2. From the vulgar habit , that the difference of their very garments might witnesse their holinesse .

3. From the usuall and received delights , that it might appeare their affections were weaned from pleasures and recreations .

2. They were separated unto extraordinary sanctification and holinesse : and therefore the Pharisee brags in the Temple ; God , I thanke thee , that I am not as other men are , Extortioners , Vnjust , Adulterers , or even as this Publican : I fast twice in the weeke , I give Tythes of all that I possesse , Luke 18.11 , 12.

1. They were so precise , they would not eat before they washed , and condemne the Disciples of Christ for profane despisers of the strict Law , that they washed not their hands when they eate bread , Mat. 15.2 . And Saint Marke gives the reason why they found fault ; for the Pharisees , except they wash their hands oft , eat not , Marke 7.3 . They were so punctuall in the observation of that Tradition , that if a Pharisee came to a place where there was not enough water both to wash and drinke , he would rather chuse to wash , though hee dyed for thirst .

2. They would wash when they returned from the market , Mark . 7.4 . lest haply they might bee polluted by their society with the profane multitude .

3. They washed their Vessels also , Marke 7.4 . that not their meates alone , but their very dishes might carry holines , lest that which entred in at the mouth , might defile the man .

4. They would not admit familiar society so much as to eat wiih sinners , as may appear from that cavilling Question which they made to our Saviours Disciples , Mat. 9.11 . Why eateth your Master with Publicans and sinners ?

5. But to have feasted might argue them familiar , they were therefore more precise , not enduring to bee touched by the sinfull : which wee observe from their censure of Christ , Luk. 7.39 . This man , if hee were a Prophet , would have knowne , who , and what manner of woman this is that toucheth him : for she is a sinner .

6. They made broad Phylacteries , for the ostentation of their holinesse . The Law was , that they should make Fringes in the borders of their garments , Num. 15.38 . The word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tsitsith or Zizith , which signifieth a locke of haire , because their fringes hung like haire on their skirts ; or like the branches of trees , as another word which the Jewish Writers use , Gnapaph , signifies . They were to wear these in the wings or skirts of their garments to be a Fringe , that is , a Remembrance of the commandements , But the Pharisees abused this unto hypocrisie and superstition , and enlarged those Fringes of their garments , Mat. 23.5 . There are two words used by Matthew , in that place ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the latter of which words is used by the Chaldee , which calleth them , Cruspedim . All their workes they doe for to be seene of men , they make broad their Phylacteries , and enlarge the Borders . To the threds of three ynches , they fastned others , which might not be lesse than four ; and hee that had the largest Border was deemed the devoutest man .

7. They were much also in Mortification , and from their severall practises they had severall names and differences . One would go carelesly , and sometimes knock his head against a post or wall , This was called Pharisaeus impingens ; Another would tread so softly and demurely , as if hee had not feet but stumps , This was called Pharisaeus truncatus ; Another sort wore an habit on their heads in the fashion of a Mortar , which both pressed them with the weight , and hindred their sight , and were called Pharisaei mortarii . I might instance their other differences , and other their expressions of holinesse , as their just Tythings , their liberall Almes , their two weekely Fastings ; but I hasten . These were the Pharisees .

2. The Sadducees were another Sect , whom they counted very holy .

1. They were so severe in their carriage and manner of life , that some thinke ( though it otherwise seeme to me , that they were called so of Sadoc the father of their sect : ) they had their name from thence , and were called of their righteousnesse , Tsaddichim , Righteous or Just men .

2. They kept so close to the Scriptures of Moses , without entertaining corrupt Traditions , that they were called Karaim , Biblers or Scripturists ; and in other observations strict ; some were their owne proper , in some like the Pharisees . Wee see what they were , let us secondly see ,

2. What they did : They came from their severall places , they came to the ordinance , to bee baptized ; to bee baptized of John the new-Rivall of their holinesse , and a man likely to monopolize the opinion of the people , and in that respect their adversary ; they came also with the multitude , and were content to bee seene in a Crowd .

Such they were , and this they did : yet the Baptist condemneth these men for Hypocrites , who in all other mens opinion were accounted very holy . How much cause have wee , both of feare and tryall ? Let us not beleeve that all are right that seeme so , nor our selves to bee so , unlesse wee have good warrant upon impartiall searches .

II. Having taken a view of the Auditors , let us now attend to the sermon itselfe , which I told you , is partly Hortatory , partly Doctrinall : we are only to deale with the Hortatory part ; The exhortation to Repentance : and because Johns method is such , first with the Arguments , and then with the proposition . His scope was to affright those arrogant Hypocrites , who boasted of their Originall , and were secure : and therefore in the seventh verse he useth two arguments ; One from the sinfulnesse of their estate , O generation of Vipers : The other from their unsensiblenesse of danger , Who hath forewarned you ? &c.

1. The first Argument . O generation of Vipers : In this he discovers their sinfull condition , that they were the wicked off-spring of wicked parents , and enemies of the Truth & the Prophets . I will passe this more briefly with three Observations .

I. Observation . That Hypocrites are a generation of Vipers .

The Pharisees had not onely Ortum Viperinum , but they kept Naturam Viperarum . Such they were , and naturally all are such ; For , 1. the Viper is full of venome : so malice and wickednesse doth abound in nature . 2. The Vipers eat thorow the bellies of their Parents : there is that enmity against truth , but it is chiefly true of the Pharisaicall , the persecuters of the Prophets and the true Church . 3. Vipers are specious in shew , and as it were painted in their skinnes : Hypocrisie masketh it selfe , but with a Vizzard fairer than its native proportion . 4. The teeth of Vipers are hid within their gummes , but when they close them they presse forth poyson : such is the dissembled yet dangerous malice of the wicked . 5. The Vipers when they have bitten a man , hasten to the waters ; the fittest embleme of the rest to hypocrisie , but chiefly appliable to the Pharisees , who had their Baptismata , their frequent Washings .

The Vse of this may be double to us :

1. For our deep humiliation , when wee take notice what naturally we are .

2. For our serious tryall , that we would examine our selves whether we still be so .

II. Observ . That the consideration of this condition is a motive to Repentance .

Men are therefore more slacke to repent , because they know not sinne , and the nature of sin : they see not how odious , how poysonous , how miserable they are , and therefore being not sicke , have no care to seek a Physitian ; but if we were truely acquainted with our selves , how much we are diseased , it would be a strong motive to repent , that we might be healed .

Vse . Let us be much in this meditation , and often cast our selves upon those thoughts and observations , that wee may be truely , kindly , seasonably humbled .

3. The Baptist discovers this consideration , to that end , that he might move them to repentance .

But it seems too bitter an application ; it might rather exasperate than amend : nay , there was much wisdome in Saint Johns zeale ; some must bee so handled : therefore our Saviour also deals roughly with this kind of men ; Serpents , generations of Vipers , Matth. 23.33 . A thorne fetches blood when t' is rudely handled , but a nettle stings most , unlesse we presse it hard : These were nettles , and were selfe conceited of their holinesse , and proudly domineered ; therefore he is not more conscionable than wise , in that application .

Vse . It is sometimes sit to speak rough words , when the hearers conscience is not tender . Wee must learne that wisedome , both to observe and apply , when wee meet with a Pharisee or Sadducee , to deale as John Baptist did , plainly and to the Conscience .

2. The second Argument is from their unsensiblenes of danger , which I most intended to spend this time upon ; in the latter words of the seventh Verse : Who hath warned you to fly from the wrath to come ?

There is not the same sense of these words among all Expositors ;

1. Some thinke them an Admiration : What new thing is this ! What strange sudden change ! that I see Pharisees comming to my Baptisme ! Who hath warned you ?

2. Some think it a doubtfull expression , mixed of admiration and suspicion . Are yee likewise come to my Bagtisme ? whether are ye sincere ? whether are yee serious ? Who hath warned you ?

3. Some think it a voice of Terrour : Doe ye think to escape , because ye come now to my Baptisme ? Who hath warned you ? Who hath directed you in this course ? Yee cannot bee able to flye from the wrath to come .

4. But leaving these to the approbation of such as like them ; I rather conceive it to be a voice of denyall : Who hath warned you ? That is , None hath warned you ; or , you are not warned . You come to my Baptisme formally , hypocritically ; but you continue Hypocrites , and apprehend not the danger ye are in , nor how yee may escape it ; ye are not sensible of flying from the wrath to come . There is a little difficulty in the reading of the words : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is a double ellipsis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and the other this : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; as the word is used by Saint Peter , 2 Pet. 1.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But the sense I have given ; hee exhorts them to repent by consideration of that wrath which they were not sensible to fly from . And according to this interpretation , the observations I would take out for your use , are these foure .

I. That there is wrath to come .

II. That the wrath to come may be fled from .

III. That wicked men are unsensible both of wrath , and flying from it .

IV. That to be sensible of both these , is an argument of Repentance .

I. Observ . That there is wrath to come .

By wrath in this place we understand the judgement of God offended and wrathfull , and the effects whereby divine wrath is manifested ; so the word is used to signifie in many Scriptures . Rom. 2.5 . Thou treasurest up wrath against the day of wrath , and revelation of the righteous judgement of God . Ephes. 5.6 . Col. 3.6 . The Wrath of God comes on the children of disobedience . But how wrath may be said to bee in God , seeing in God is no passion , will bee worthy of explication . Wee may conclude this first rule , That God is more displeased with sinne than man is or can be . He cannot endure it , as the Prophet speakes , Thou art of purer eyes than to behold evill , and canst not looke on iniquity , Hab. 1.13 . Yet this second rule is as true , That there is no passion in God . Wee must therefore finde wrath to bee in God in another manner than it is in man : in him only in regard of the similitude of effect ; so the Schoole distinguisheth of Ira afficiens , and efficiens : In man is ira afficiens , we are changed and perturbed with our indignation ; but in God is ira efficiens , hee doth the same as wee , but without changes , without perturbation : So the Lunary Rain-bow is not affected with colours as the Solar is . There is a conclusion in some Schoolemen , That no affection or operation that essentially includes imperfection can properly be attributed to God ; but if the imperfection be accidentall , and therefore separable , it may : so that when the imperfection is severed from it , it may be said to bee in God . Now a passion may two waies be said to be evill : 1. From the very kind of it , when the object imports it evill : so envie is ; and therefore envie cannot bee found in perfection it selfe . 2. According to the quantity of it , when it is too much , or too little ; so anger may be evill , and so not in God : but because that evill is accidentall , and anger may bee separated either from defect or excesse ; as it is so severed , it may be said of God , and that either primarily or secondarily : 1. Primarily , The wrath of God is no more than voluntas puniendi , Gods will to punish . 2. Secondarile , it is the punishment it selfe ; so that now wee finde , both , 1. Wrath in God , 2. Wrath from God . Both which are joyned by the Prophet , Jerem. 7.19 . Do they provoke mee to Anger , saith the Lord ? Doe they not provoke themselves , to the confusion of their owne faces ? Yet God still remaines the same , without alteration , as that acute and subtle Docter Jackson after his large mathematicall demonstration of his hologónie , the circular figure , hath very divinely expressed it : Hee is most loving , yet never moved with love , because hee is eternally wholly love : He is most jealous of his glory , and a revenger of iniquity most severe , yet never moved with jealousie , yet never passionate in revenge , because to such as provoke his punitive justice , he is eternally severity , and Revenge it selfe . To apply the explication to the mind of the place ; Saint John means the declaration of Gods wrath , not present , but future ; and may note , both the destruction of their City , and more principally , eternall damnation , which is elsewhere plainely called , Wrath to come , 1 Thes. 1.10 . So that when we say , There is wrath to come , wee understand , that God may be offended , and may have a store both of temporall judgements and eternall , which may fall upon us .

Having thus cleared it , let us see it proved . That there is wrath to come , it appeares ,

1. From the very beeing of sinne , for there is a suitablenesse in sinne unto judgement . You know there will be a Storme when the Vapours are exhaled , and Clouds have been long gathering . Sinne is the seed of wrath , and judgement is then sowen , when sinne is committed , therefore , though the seed may for a while lye covered in the ground , yet the Harvest will come at length , and when the sinner is ripned , he is cut downe .

2. It appeares from Gods truth , for God hath threatned wrath , and Gods threatnings are not in vaine . There was a severe doome against Jezabel , and the threat had Truth in it , and therefore , though the painted Strumpet frolickt away her time , as not expecting it , yet at the set time , the wrath came ; as Jehu the conquerour made the observation of it when his servants returned in with the news , that the dogs had eaten her : This is the word of the Lord , which hee spake by Elijah the Tishbite , In the portion of Jezreel , dogs shall eate the flesh of Jezabel , 2 Kings 9.36 . There are threatnings of wrath every where in Scripture scattered against sin , and shall come to passe because God is true .

3. That there is wrath to come , appeares from Gods equity , for men are not ever punished here , or not for the present , therefore there must bee a time of account and retribution . We see oft that wicked men , that monsters live pleasurably , and dye unplagued , but the equall justice of God will not suffer them to escape scot-free , therfore where there is not a present rod , there must be future wrath .

4. And lastly , it is evident from Gods glory , for hee is not onely just , but will have the glory of his justice , and will manifest his equitie . Wee wonder at Gods dealing for the present , therefore there must bee a time of separating . Haply our steps may wel-nigh slip , and wee may bee envious at the foolish , when wee see the prosperity of the wicked ; and may bee ready foolishly to question and repine ; How doth God know ? Is there knowledge in the most high ? Behold , these are the ungodly who prosper in the world , who encrease in riches . But let us goe into the Sanctuary of God , and understand their end , then we shall find them set in slippery places , brought into desolation as in a moment , and utterly consumed with terrors : for God will at length bee glorified in the equity of his proceedings , and in mens notice of that equity .

This may be usefull to us in a double notion .

Vse . 1. It removes the ground of our unwarrantable admiration and exclaiming of the ordering of time and government . Men are ready to dispute , as Pompey did in the Gardens of Chrysippus after the losse at Pharsalia , Whether there be a Providence . When we see men thrive by injustice , and prosper in their evill courses ; and others that feare God , and live holily make themselves a prey ; we wonder that God endures those , and forgets these : but cease to wonder , for , there is wrath to come . Some busie servants that would be wiser than their Master , may forwardly desire and urge it ; Master , there are Tares , wilt thou that wee goe and gather them up ? But what is the answer ? Nay : lest while yee gather up the Tares , yee root up also the Wheat with them , let both grow together untill the Harvest , and in the time of the Harvest , I will say to the Reapers , gather ye together first the Tares , and binde them in bundles to burne them , Matth. 13.28 , 29 , 30. Fret not , but wayte upon Gods time . It was the madnesse of the Anabaptists of Munster , that they would purge the world in a frantick fit , and put to the sword , all the wicked upon earth ; but Gods wisdome and method is otherwise , hee will not at all acquit , but hee defers the execution to a fitter day , and then wrath will come ; the Tares shall bee bound in bundles for the fire .

Vse . 2. Let us beleeve this truth , that there is wrath to come : the not beleeving of this , is cause of much unevennesse , of much profanenesse , of much carnall security in our lives . But if we did truly beleeve it , it would beget a profitable feare ; which I would also exhort unto , a feare of temporall judgements , a feare also of eternall .

1. Let us feare the wrath of temporall judgements which are threatned and sent of God , that men might feare before him . When stormes are preparing there is cause to feare , and I see not any reason but that they which have son-like affections should yet tremble . Especially when wee apprehend how terrible God is in his wrath here , we shall see cause of feare . Look upon examples of his wrath , how the Lord lookt when hee frowned . When the Inhabitans of the old world had polluted their waies , God was displeased , and wrecks his displeasure upon them with a fearefull tempest , the depths were broken up , and the windowes of heaven opened , and all creatures living ( besides Noah's company ) were swallowed of the waters . The cry of Sodoms sinne reacht up unto heaven , & pierced the eares of God , and moved him to such indignation , that hee consumes them with an intermingled shower of fire and brimstone , and beats downe the Inhabitants together with their habitations , Sodom and the adjoyning Cities . We judge of the rage and fury of a tempest that is past , by the Ship-wrack that is made , when we see the floating carcasses of drowned men , the broken ribs of the torn vessell , the forsaken goods here & there scattered upon the sands ; so hath God been pleased to let us see the fury of his wrath , in the stroaks that have bin laid thick & heavie upon former offenders . When the people had danced about their calfe , the Lord speakes , as impatient of the delay of his revenge ; Let mee alone , that my wrath may wexe hot against them , and that I may consume them : As if he boyled in the heat of his rage , & would not be quiet till they had felt what it was to offend their God . At another time , when the people complained , the Lord was displeased , and his anger was kindled , and the fire of the Lord burnt among them , and consumed them , or , did eat among them , as the Hebrew bears it , Num. 11.1 . God did devoure them in his anger , and as wee shall see after a great fire which hath consumed a building , some rubbish , and here and there some pieces of timber halfe consumed to ashes , and made blacke with the flame , as remaining monuments of that cruell and mercilesse Element ; so the wrath of God brought such destruction , that a monument of it was left in the name of the place , ver. 3. it was called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which comes of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He burnt : to signifie to us an example of severe revenge upon the provocation of almighty God . Observe how Moses sets it forth in his case , Deut. 3.26 . The Lord was wroth with mee for your sakes , and would not heare mee ; but said , let it suffice thee , speake no more unto mee of this matter . It is not a small matter to have God offended ; Moses had that priviledge to speake to the Almighty face to face ; wee would have thought if Moses should prefer a suite , hee might bee sure to speed ; but wee see , God speakes to Moses as if hee did not know him , but will not grant his request for entring Canaan ; let it suffice , speake no more . If we reade in Deut. 4.21 , 22 , 23. how Moses works upon it , how he aggravates the displeasure against himselfe , wee cannot but deeply conceive what a thing it is , to bee sensible that God is displeased with us . The sword , or scarcity , or pestilence , are terrible things in themselves ; but oh let us apprehend what it were to have one of these , or a farre more light and easie judgement sent among us in anger . O Lord ( saith David ) rebuke mee not in thine anger , neither chasten me in in thy hot displeasure , Psal. 6.1 . Hee seems more to feare the wrath than the judgement : If I bee rebuked , if chastned , yet oh let it not bee in displeasure ; That I may bee able to beare , This I cannot . Jeremiah prayes in that manner , and with reason : O Lord , correct me not in thine anger , lest thou bring me to nothing , Jerem. 10.24 . Let us feare before God , for his wrath will crush us , it will crush us to nothing , it is a fearefull thing to fall into the hands of the living God .

2. Let us feare also the wrath of eternall judgement ; That is , truely , properly the wrath to come . In other judgements , Gods anger is kindled , in this , his jealousie smokes . Other plagues lye heavie upon the backes of Sinners , this , a far heavier burthen will grind them unto dust . When God drinkes to men in punishments , hee makes them pledge him in a bitter cup ; but this is the dregs of the cup of his fury & indignation . But we may sooner spend a multitude of words , than be able to conceive it fully ; and therefore Saint Jude rather leaves it to conceit , than hee will describe it , when hee calls it , The Blacknesse of Darknesse for ever . Saint Hierom hath a conceited glosse upon those words which David useth to the men of Jabesh Gilead , for their sincere kindnesse to their dead Master , 2 Sam. 2.6 . The Lord shew kindnesse and truth unto you : Misericordiam in praesenti , Veritatem in futuro : as if the mercy which is shewed here , were but as nothing , but a lye in respect of that reall truth of mercy which shall bee shewed hereafter . So the wrath that is here manifested in temporall inflictions , is but a shadow compared with that truth of misery which wicked men shall feele in hell . Some books have described that condition ; I 'le not fall upon their labour , but would only desire to leave your separated and retired thoughts sometimes upon that meditation , that you would beleeve there is a wrath to come ; that so a profitable kindly feare might be maintained .

II. The second observation . That the wrath to come may be fled from .

That wrath may be avoyded , needs no other proofe than that it hath beene ; and that proofe , the history of Scripture frequently yeelds us . Ahab was a wicked man , yet I cannot thinke but his humiliation was sincere , who was so sensible of the threatned wrath , that hee rent his clothes , put sack-cloth on his flesh , fasted , lay in sack-cloth , went softly ; however , God accepted it , and tells the Prophet : Seest thou how Ahab humbleth himselfe before mee ? Beoause he humbleth himselfe , I will not bring the evill in his dayes , 1 King . 21 , 29. The King of Ninive found escape by the same way ; God saw their works , that they turned from their evill way , and God repented of the evill that hee said hee would doe unto them , and did it not , Jonah 3.10 . Whether these were sincere in what they did , comes not to our present question ; it is enough that wrath was fled from : but in Josiah we have an instance without that exception , in the return of an answer from Huldah the Prophetesse ; Thus saith the Lord , Behold I will bring evill upon this place ; but because thine heart was tender , and thou didst humble thy selfe before God , behold I will gather thee to thy Fathers , and thou shalt be gathered to thy grave in peace , neither shall thy eyes see all the evill which I will bring upon this place , 2 Chro. 34.24 , 27.28 . But besides examples , it may appear upon this ground of reason . Condemnation may bee avoyded , and therefore wrath , therefore judgement : such as know how to hide themselves under Christ , are refuged : for there is no condemnation to them that are in Christ Jesus , and therefore being justified by his blood we shall be saved from wrath through him . Rom. 5.9 . for Hee is that Jesus which delivered us from the wrath to come , 1 Thes. 1.10 . 1 Thes. 5.9 . But I need not prove further what is not at all doubted , and therfore may proceed to make it usefull by application .

Vse . 1. That wrath may be fled from , concludes unto us , That the escape of wrath is by flight ; our safety is not by standing out , but in running from the storme ; which I rather note to discover their folly who seeke other means of prevention or escape : as namely ,

1. Such as stand unto their cause , and urge their innocency against the righteous sentence of an unpartiall Judge ; as if they were so guiltlesse , that evill could not come nigh them ; or if it did , they might complaine of wrong , rather than beg a redresse .

2. Such as upon the same opinion , in stead of confessing themselves guilty , traverse the Indictment ( to use the phrase of our law ) , and do make contradiction to it .

3. Such as think the execution of the sentence may be stayed and a reprivall had , by corrupting the seate of Judicature , by bribing of the Judge .

4. Such as trust to their pleadings , that they have claime of priviledge and immunity to their persons .

5. Or Lastly , that deceive themselves in their expectation from others . But all these are deceitfull refuges ; Wee are every one guilty , and cannot overthrow the Bill , the righteous Judge will not bee bribed , wee have no plea of exemption , and all humane strength will faile us ; There is no avoidance but by flying .

Vse . 2. Let us therefore wisely use the right remedy , let us fly . But here is still the difficulty , how wee may fly from wrath . There is a double flight : 1. Corporall . 2. Spirituall .

1. The Corporal flight is that which some hope they may safely trust unto . The Kings of the earth , and the great men , and the rich men , hid themselves in the dens , and the Rocks of the mountaines , and said to the Mountains and Rocks , fall on us , and hide us from the wrath of the Lambe , for the great day of his wrath is come , and who shall be able to stand ? Rev. 6.16 , 17 , 18. That shall bee the sudden and miserable shift which poore wretched men shall make at that great day . So others think to scape from judgements temporall and present : but in vaine ; for every place is in Gods reach , as the Psalmist hath fully and excellently expressed it , Psalm . 139.7 , 8 , 9 , 10 , 11 , 12. God besets us behind and before , and layes his hand upon us ; and therefore whither shall wee fly from his presence ? Every place is Gods Gaole , and every creature is his Gaoler , hee hath his Attachments ready , and can serve them when hee pleaseth ; so the Lord threatneth , Amos 5.19 . As if a man did flee from a Lion and a Beare met him . If God meane to punish us , though we escape one judgement , another shall overtake us ; they are all Gods Officers , and are ready upon their service , so that wee shall bee sure to fall into the hands of some of them . It was a grave speech of Ely : If one man sinne against another , the Judge shall judge him : there shall bee a legall proceeding , and the accused shall finde an Advocate to plead his cause in open Court ; but if a man sinne against the Lord , who shall intreat for him ? Hee must needs bee cast , for who will be an Advocate to defend a cause against God ? 1 Sam. 2.25 . The Lord cannot bee prevented of his purpose against a man , for , as it is very aptly expressed in the Psalme , Psa. 11.6 . Vpon the wicked hee shall raine snares . There are snares laid , and men that are Gods enemies will bee entrapt and taken ; and here is the difference : The snares which men lay may bee avoyded ; if there bee snares in one place , they may goe safe in another : but God in every place will take us , his snares are as frequent as the drops of raine ; you know the raine falleth upon every part , so that no piece is dry : so are Gods engines : he raines snares , and can meet with us , in our selves , in our bodies , in our mindes , in our children , in our friends , in our estates , or in our names : hee hath a thousand waies to deale with us , therefore wee cannot escape by a corporall flight .

2. The spirituall flight , is a flying from Gods wrath , unto God , under his owne wings . We must doe as Noah did to escape the violence of the Flood , enter into the Arke , bee hid in that place , and by that way that God hath appointed , bee found in Christ , covered with his garment , signed as one of his . There was a great destruction in Aegypt , the first borne of every family slaine , how shall the Israelites escape ? they must sprinkle the doore-posts of their houses with the blood of the Paschall ; and the destroying Angel seeing it , would passe by . Wee must bee sprinkled , sealed as Gods peculiars , and then wee shall escape . But more particularly , wee must flee from Gods wrath , by shunning what procureth his wrath , which rule we shall best finde by observing three particulars which are signified by this word , Wrath.

1. Wrath signifies , Gods being offended , therefore wee must carefully shunne what ever provokes him to anger . The ground of indignation is some injury done to one which some way concernes him ; it is not a simple injury ; for no man will be angry , that a Jew is chaind at Constantinople , or that a Moore is whipt at Venice , because , though haply the correction may be injurious , yet it nothing concernes us whether it be or no. That which moves indignation must be somewhat that toucheth upon God , but most properly that which toucheth or trencheth upon his reputation and honour ; we must therefore finde what dishonours God , and labour to avoid it .

1. The neglect of a due in point of honour , moves a generous mind to indignation : as Alexander did much stomack it , when Darius omitted the title of King unto him . We may not neglect to give unto God what hee challengeth from us as his owne due and right , the honour of his name upon all occasions , and in every businesse .

2. It easily incenseth us , when besides the neglect of honouring us , somewhat is done to us , that diminisheth our reputation . As when the Empresse of Constantinople had let slip some words of contempt against that valiant Narses , that shee would make him spin among her maidens : They so enraged the injured Captaine , that he protested in his anger , hee would weave such a webbe as all their power should not undoe ; and thereupon , in a deepe revenge brought the Lombards into Italy . The generous , of all other injuries , can least beare disgraces . If we speake contemptibly of Gods power , if undervaluingly of his wisdome , if complainingly , of his provisions , if murmuringly of his providence , if impatiently of his corrections , we do what we can to disgrace him , and God will be highly provoked .

3. Indignation is moved , when the injury is done by such persons , as are either below us for their condition , or beholding to us for some benefit : though wee could brooke an injury from a great One , and a Stranger , yet we could never endure it from a servant , engaged as wel by courtesies received , as the debt of subjection . We stand in both those relations unto God , in regard of our condition , infinitely below him , viler than the very dust ; and in regard of our engagements , bound by infinite mercies : for whatever wee either are or have , is wholly of him , therefore for us to provoke him , must needs make his wrath waxe hot against us .

4. Another ground of indignation or anger , is , when the injury is done before such persons , as ,

1. Such with whom wee contend for glory : to give an affront unto a competitor in the presence of his competitor , as to disgrace Caesar in the presence of Pompey , must needs raise him unto wrath and indignation . God doth as it were contend with the world , with gaine , with pleasure , for glory ; so that to prefer the world or our owne lusts before God , is to dishonour him , and moves him to wrath .

2. Such whom we love : ( to cleare a divine matter by an amorous ) if an affront bee done unto a lover in the presence of his Mistresse ( as affection is wont to call the party upon whom affection is bestowed ) it is therefore more grievous , because in her presence to whom hee would endeare himselfe . God wooeth the soule , and is jealous of our love , lest it bee given to another . Gaine and pleasure are likewise Suiters , if we prefer either our profit or delight before Gods will , hee must needs be offended with us .

3. Such by whom wee would bee reverenced : so to disgrace a Master in the sight of his servants , or a Father before his children , doth aggravate the injury , because it maketh them contemned where they looke for a speciall respect . Wee stand in such relation to God , as servants to our great Master , as children to our heavenly father ; therefore to offend him as wee so relate unto him , cannot but occasion his heavie displeasure : for , if he be a Father , hee must have his honour , if hee bee a Master , he must have his feare , Mal. 1.6 . That is the first thing we are to doe , to flee from wrath , We must shun what dishonours God .

2. Wrath signifieth Gods being offended as it is declared in some judgement : therefore in this sense , wee are to find out the examples of sinnes and punishments where wrath hath been manifested , and avoyde them . The Scripture is plentifull , I will only instance a few , & leave others to your owne observation .

1. Profanenesse : when the inhabitants of the old world gave themselves over to their owne pleasures ; buying and selling , eating and drinking , marrying , and giving in marriage , but had no care of Gods service , then wrath came with a flood . We must take heed of a profane worldly secure course of living , minding onely the earth , and plodding after it , for this deadens the life of grace ; and the neglect of due worship to God , incenseth him .

2. Envie : wee have this instanced , Numb. 12.2 . In Aaron and Miriam who envied Moses ; What , say they , hath God spoken only by Moses ? Hath hee not spoken also by us ? Whereupon it followeth in the ninth verse , And the anger of the Lord was kindled against them . They were troubled that Moses should be the only Man , only deare in the esteeme of the people ; such are the secret thoughts of the envious against the eminent , but the Lord endures not such burnings , such strifes ; he would have us quietly possesse our selves , contented with the condition in which we are placed .

3. Selfe-seeking : Balaam is the example of this ; Balak sends for him , God would not have him goe ; Balak profers largely , Balaam soliciteth for liberty ; it is granted , but , saith the Text , Gods anger was kindled because he went , Num. 22.22 . Balaam was a selfe-seeker , & had a covetous itch after the Kings favour and reward ; this makes him earnest to goe , though hee knew the will of God contrary . If wee hunt after our owne gaine , wee shall offend God , & must therefore learne selfe-denyall .

4. Rebellion , aggravated with ingratitude : Here Salomon is the monument , 1 Kin. 11.9 . The Lord was angry with Salomon , because his heart was turned from the Lord God of Israel , who had appeared unto him twice . If God afford unto us frequent visits , the tokens of his familiar acquaintance to us , if then we forget him , and our hearts turne away from him , we may deservedly look for wrath .

5. Siding with Gods enemies : This we find in the case of Jehosaphat , 2 Chron. 19.2 . Shouldest thou help the ungodly , and love them that hate the Lord ? Therefore is wrath upon thee from before the Lord . God will not endure to have us take part with his enemies , for then we breake the league ; and the breach of league shall surely be punished . I might follow this with more exemplary punished sins , but I rather leave it to your owne private readings .

3. Wrath signifieth eternall damnation : therefore to avoyd that , we must avoyd infidelity and stubbornnesse against the offer of grace . If an invitation bee made , and wee refuse to come to the Supper of the King , hee will wexe wroth against us , and destroy us , Mat. 22.7 . Let us lay hold upon Christ , upon the offer of free mercy in the Gospel ; Let us kisse the Son lest he be angry , and so we perish from the way , when his wrath is kindled , yea but a little . Let us refuge our selves under Jesus , who delivereth from the wrath to come . This is the spirituall flight that we must take , if ever we hope to escape from wrath , for otherwise , Suits , or Bayles , or Protections , will not stead us . So much of the second , that wrath may be fled from .

Upon the other two observations I must bestow but a small time and a few words .

III. The third Observation : That wicked men are unsensible both of the wrath to come , and of flying from it .

Who hath forewarned you ? That is , you are not forewarned . The Divell is very malicious , and hood-winks us for a double inconvenience , that he might make us to be venturous upon sin , and secure without feare of danger .

Vse . It discovereth to us the reason why men live so securely as if they expected not a sentence , and so carelesse of the ordinance ; they apprehend not the weight of sin , nor see what follows . But to conclude .

IV. The fourth and last observation is this ; That to be sensible of both these , of wrath and the remedy , is an argument of Repentance .

So the Baptist wisely useth and disposeth it : That he might presse them to the duty of the next verse , hee labours to convince them of their danger , and how it might be escaped .

Vse . Let us labour to bee sensible of both these ; of both or neither : for if we see wrath without escape , we shall be swallowed of despaire ; if we see escape without wrath , wee shall bee deceived with presumption . Let us see both , apprehend both in their true naturall force .

1. Let us be sensible of wrath , see sin alive . We are not startled with the apprehension of sin , because we see it not as it is , alive , and ready to devoure us . You know or conceive in your minds , that a Lyon , or a Beare , or a Dragon , are terrible beasts ; but if you should see a Lyon or a Beare painted on a wall , they would not affright you , though the Painter should bestow his best Art in laying the colours to make them look never so terribly ; they would not fright you , because you know they are but painted . Wee looke upon sin as a dead thing , onely painted out by the oratory of witty Preachers , & therefore are not at all troubled . But if you should meet a living Beare in some open place , gaping , & ready to devoure , it would amaze you : let us labour to see the life of sin , the danger of it , the gaping mouth of it , & then it will make us run for safety by repentance ; there is one work to see sin alive , but that is not enough .

2. Let us bee sensible of the remedy : see mercy alive also , that the wrath may be escaped ; for unlesse we apprehend this also , wee shall sooner despaire than repent . A man must first see the gaping Beast before he runneth and seeketh a place of succour . But if one should see such a Beast in a plaine open field , where there were neither house nor hedge to hide , he would have no mind to run , but grow desperate or fall down with amazement and feare ; but if there bee an house neere , and the doore open , it gives incouragement to run . Upon the apprehension of sinne and wrath , we must see mercy neer , and the doore open for us to enter , else we shall bee fo far from repentance , which is a turning to God , that we shall rather turne from him with despaire and horror . Let us see sinne alive , and mercy alive also ; both wrath and the remedy of wrath , and then we are fitted to Repentance .

MATTHEW . 3.8 .

Bring forth therefore fruits meet for Repentance .

THe Baptists method , is , after the framing of his Arguments , to propose the exhortation . The Sermon is partly Hortatory , partly Doctrinall ; The part Hortatory , is , unto Repentance ; where , 1. The Arguments : Verse 7. Of them already . 2. The Proposition : Vers. 8. The verse that I have now read . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bring forth therefore fruits meet for Repentance .

The Interlineary reads it , Vt sic effugiatis . Common exposition annexeth it thus ; That therefore ye may bee able to flee wrath , seriously repent . It is not difficult ; the mind of the place is this : See that yee neither mock God , nor mee , nor your selves with hypocrisie : but bee sincere in your repentance , declare the truth of it by good workes , for Repentance is knowne so as the tree by the fruits . There are two parts : 1. The Inference . 2. The Exhortation .

1. The Inference , therefore . Hee drawes this grave and serious conclusion from the former reproofe . Let us learn that wisdom and love in our reprehending of others , that it may not bee to the shaming of their persons , but to the bettering of their soules : else wee shall rather sharpen men unto revenge , than reclaime them or reforme their errours . Let them see , we meane not to lash them , but to bring them unto God .

2. The Exhortation ; Bring forth fruits meet for repentance . Without straining or fetching blood of the Text , there are naturally but these two Observations , which I shall follow at this time , and make usefull to you .

I. That there are fruits worthy of , or meet for Repentance .

II. That wee must bring forth those worthy or meete fruits .

I. That there are fruits meete for Repentance . That I may more distinctly and usefully handle this observation , I shall endeavour before I apply it , to explicate and confirme it .

I. Concerning the explication of it , three things are to be cleered .

1. What repentance is . 2. What are fruits . 3. What are worthy fruits , or fruits meet for repentance : all which termes are in the proposition .

1. What Repentance is , is the ordinary subject of sermons , and of many books now extant ; so that it is to be supposed that you cannot be ignorant of the nature of it ; nor will yee expect that in the compasse of a sermon time I should deliver the mystery so fully as others have written it ; yet I shall labour to bring things unto a viewe in a close and collected manner , for the satisfaction of the text , and so farre as shall be usefull for the present . And because words are the garments of things , and notionall words ( because they signifie ) doe make us understand natures ; therefore that we may conceive of repentance rightly , we will consider , 1. The Name . 2. The Thing .

1. Concerning the name ; it is a rule in Lactantius ; Graeci meliùs & significantiùs 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicunt , quam nos Latini possumus resipiscentiam dicere ; and the summe is , that they speak better who use the Greek words . These are two of speciall use .

1. Metanoia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which comes of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the first faculty of the reasonable soule . The understanding is the first mover , which sometimes , either for want of light , or neglect of care , mistakes , and rusheth upon an error ; the review of that mistake or error is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a second , or an after-understanding . So in the generall .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The sorrowing after a thing is done ; as 2 Cor. 7.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Though I made you sorry , I doe not repent ( id est ) I am not sorry , though I did repent ( id est ) though I was sorry . So Rom. 11.29 . The gifts and calling of God are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without repentance : ( i. e. ) God is not sorry for bestowing them . So also in the generall : But because there may be a change , and sorrowing to the worse , therefore the words in their own naked signification do not expresse enough ; but as they signifie in common use . Thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Madnesse , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Afterwards , & is the correcting of a mans selfe for his folly ; and so it is taken for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Soundnesse of mind ; as Lactantius hath well described it ; Is enim quem facti sui poenitet , errorem suum pristinum intelligit , ideoque Graeci meliùs , &c. Resipiscit enim , ac mentem suam quasi ab insania recipit , quem errati piget , castigatque seipsum dementiae . So also in the now use , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and as Nazianzen adds unto it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A turning to the better . The Latin word Poenitentia , which is of poena , punishment , as agreeing rather with sorrow onely than conversion ; doth not so properly expresse what wee have in hand , as Resipiscentia . The word is not used in ancient Latin writers , only once found in Cicero , when hee speakes of Alexander , how passionate he was after hee had killed Clitus , Tanta fuit vis poenitendi . Yet I should not be very precise in rejecting that word , or taking the other ; partly , because I find it used by old Christian Latins , as Lactantius , and Tertullian , and Cyprian ; partly and specially , because I conceive more in repentance than a bare acknowledgement of errour , or turning unto God ; That there is besides , an afflicting or grieving of the soule , and a detestation of sin ; which manifests it selfe by outward signes , As Job 42.6 . I abhorre my selfe , and repent in dust and ashes . And , Joel 2.12 . Turne unto mee in fasting , weeping and mourning . There the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sciub is used , which is ever translated 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet is not without externall signes of sorrow and detestation . So St. Austin in one Epistle useth it , Est poenitentia bonorum & fidelium poena quotidiana , in qua pectora tundimus dicentes , Dimitte nobis debita nostra . And in another place ; Certam poenitentiam non facit nisi odium peccati , & Amor Dei , quando sic poenites , ut tibi amarum sapiat in animo quod antè dulce fuit in vita , & quod te prius oblectabat in corpore , ipsum te cruciat in mente . The name then gives all this unto us , that it is an after-wit , sorrowing for sin , turning from it with detestation , unto God .

2. But it is not enough to looke upon the garment , but we must know the thing itselfe ; which falls under divers acceptations : and because Preachers according to the ambiguous sense of it , use it sometimes one way , sometimes another , that the unacquainted here is confounded by rhe ambiguity , & knoweth not how to take it ; That I may direct you to a profitable hearing of others in this point ; I will tell you the differences , and how repentance is taken , 1. Lesse properly . 2. More properly . 3. Improperly .

1. Lesse properly , Repentance is two wayes spoken of , and understood .

1. Synecdochically , and then it is no more than Contrition ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a displeasing , or wounding of the soule ; which is , either Legall , and that may bee found in Reprobates ; or Evangelicall , which is only in converts , and is called a sorrow unto God .

2. Generally , and that is more than Contrition , in a generall notion ; it is the whole turning of a man to God . Which difference serves somewhat to the cleering of that controverted question , Which is first , Faith or Repentance ? If wee take Repentance Synecdochically , then Repentance is before Faith : If Generally , then Faith is before Repentance .

2. More properly : and then repentance is upon the sight and detestation of sinne , the true conversion of the life unto God . This the Scripture calls , The renewing of the soule ; Eph. 4.23 . Be renewed in the spirit of your mind . Ezekiel speakes of it , and more than the Apostle : Repent , and turne your selves from all your transgressions , make you a new heart and a new spirit . Ezek. 18.30 , 31. Which agreeth with those other places which make two parts , Mortification and Vivification ; a dying with Christ , and a rising to newnesse of life : Rom. 6.4 . A departing from evill , and doing good ; Psal. 34.14 . A ceasing to doe evill , and learning to doe well , Esa. 1.16 , 17.

3. Improperly ; and so the outward profession is called repentance ; and this is best expressed by the word Poenitentia , penitence , or penance . This is ordinary , or extraordinary ; and both , either of one alone , or common to many ; the common to many is a publike manifestation of sorrow , detestation , and conversion , by some humiliation ; and so these assemblies of ours , and such of the like nature , have beene called , and not improperly , by some of the Ancients , Penances . But what repentance is , properly , I told you in the second division . So wee have cleered the first thing , what repentance is .

2. The second is , What are fruits . The word fructus , may either be derived , à ferendo , because of bearing or bringing forth ; or à fruendo , of enjoying , because fruit is the pleasure or riches of any thing that beares : and being the vertue of every thing in its kind , it hath a kind of deliciousnesse in it , as the Gr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seemeth to bee of the Chald. carpe , sweet ripe fruit . But that derivation which I am most pleased in , is , that a fruitfull man is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Birth , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to beare ; so that fruit is that which a living thing sends out of it . That which hath life in it , sendeth forth somewhat : you may see it in Animals , they procreate ; you may see it in plants , if a stock be dead , it so remaines , but if there be life in it , it shoots out branches , buds , leaves ; somewhat it sends forth of it selfe . The fruit of an Animal is the worke of that life ; so the fruit of the plant is the worke of the plant : and therefore the Apostle hath cleared this phrase by another , Acts 26.20 . Paul preached to the Gentiles , that they might doe workes meet for repentance . The fruits are the workes of that repentance which hath life within it : which may satisfie for the cleering of that .

3. The third is , What are meet fruits , or fruits meet for repentance . This may admit of a double interpretation .

1. Our fruits or works must be meet for repentance , that is , there must be somewhat in the degree of our repentance , suitable to the degree of our sins . I know it is true , that there is nothing but Christs death which is infinitely meritorious , which is proportionable to the sinne : yet the acts of our repentance must suite with the acts of our sin . This wee finde in the example of Peter , He sinned greatly , and hee wept bitterly : hee sinned , and hee wept ; but there is a farther proportion , hee sinned greatly , and hee wept bitterly . Paul was a Persecuter , but when hee was converted , hee became a Preacher ; there is a proportion ; but Paul who was a bloody Persecuter , became a most painfull Preacher : there 's a farther meetnesse . Wee must thus be answerable in our penitence , to our sinne ; when we have slipt from God , wee must catch a faster hold upon him ; and by so much faster as our slip was fouler .

2 But secondly , which is the sense I would rather give you ; there must bee answerablenesse in our works to the truth of our repentance ; our works must correspond to the life which is within us ; when we are converted , there must be works meet .

1. To Synecdochicall repentance ; true sorrow , and those notes which are given fully by the Apostle , 2. Cor. 7.11 .

2. To generall repentance ; hatred of sin , purpose to leave sin , reformation of the life .

3. To proper repentance ; Conversion , a new principle of life , and such actions as flow from new life .

4. To improper repentance ; profession by signes : they are these ; contrition , confession , and satisfaction . These are all fraits worthy of , or meet for repentance ; and it shall suffice for rhe first businesse which I promised , The explication .

2. The confirmation of this truth , that there are such fruits , appears :

1. Because God hath commanded them : if there were not such a thing in rerum natura , there should be no precept ; for though wee are sometimes commanded to doe what wee cannot doe , yet wee are never commanded to doe what never was to be done : if God bid us be perfect , therefore there is perfection , though we cannot be perfect . But this is required both here , and Act. 26.20 .

2. Because repentance hath life , a true perfect life : now where is perfect life , there is a work , it shoots out fruit . Hee that is a true penitent , a true convert , hath a spirit of life within ; for faith hath purified his heart from dead works : and therefore he lives unto God , and brings forth fruit unto holinesse .

3. It appears there are such fruits , because wee have found such in the examples of holy men , who have repented and have been converted . To present those examples , were to spend away the time needlesly ; and therefore I leave it to them that are well acquainted with the Bible-history , and fall unto application .

Vse 1. If there be fruits meet for repentance , it condemnes those dead formes of Popish penances , which have no life , nor no fruits worthy of an inward life . It is true that in elder times there were ceremonious corrections of shame , appointed in the Church ; as Tertullian shews us the custome of his time : Sacco & Cineri incubare , corpus sordibus obscurare , presbyteris advolvi , & aris dei adgeniculari : Yet now the popish penances are as blasphemous as they are ridiculous and idle , when presumptuous Confessors dare injoyne them , as satisfactory and meritorious . We acknowledge , that nothing is more common in true religion , or more necessary than true repentance ; which wee conceive to be the hatred of sin , termining in the love of the Righteousnesse of Christ ; whose proper Seate is in the minde and will , both being changed , the one to know , the other to love , that duty which we owe to God and man . We know , these inward motions are not hid ; That hatred shewes it selfe by confession , by tears ; This love , by all works of piety and charity . But beleeve further , that it is sometimes needfull to require & receive absolution from the Church according to the authority that Christ committed to her . It is an impudent slander of the Jesuits therefore , who say , that wee together with the Novatian Heretikes , have taken away , not onely the name , but the power & rites of ecclesiasticall reconciliation of sinners unto God . For we both deny , that the Novatians or Catharists did deny , the restitution of the fallen by publique penance : for their errour was this , that there is no place for repentance for those who fall after Baptisme ; which occasioned the Jesuits mistake . And none will say that the Novatians denyed penance to be a Sacrament ; for that later fiction was not then invented , and therefore could not be then questioned . Meer Sophistry : By faining the Novatians to be their adversaries , they would gain credit to their cause ; desiring to make their Readers beleeve the Novatians did oppose it ; thereby hoping to prove it anciently defended , because anciently resisted . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And for our selves , wee deny , that wee deny either penitence or absolution ; but wee deny penance to be a sacrament , as having neither sacramentall matter , nor sacramentall institution . We justly finde fault with the multitude of their idle penances and their nature .

Vse 2. If there be fruits of Repentance , meet for it , and worthy of it , it gives us a ground of Tryall , to discover the truth of our Repentance by the fruits . Wee will examine those Signes particularly , according to the formerly named different acceptations ; that being more distinct , wee may make the application closer to the Conscience .

1. Taking Repentance for Contrition ; the fruit or signe of it is to bee truely and sincerely sorrowfull for sin : but because all men doe professe themselves sorrowfull , we judge of the truth of it .

1. True and unfeined sorrow grieves more for the offence , than for the punishment . It grieves at sin , not onely as a burden , and that which wearies us with the heavie load of following wrath ; but as it is a sin , a violation of divine Law : and from hence , it looks upon it as an odious thing , though it saw no punishment ; vile and filthy , though not dangerous .

2. Unfeined sorrow is greatest for sin , greater for sin than for other crosses , or what els may move displesure . The apprehension of sin , by a sorrow-toucht man , makes his memory & thoughts bitter to him ; that he is in Bitternes because of his sin , as one is in Bitternes for his first borne : according to the phrase used , Zach. 12.10 . Yet this tryall must be with caution ; for a Convert doth not alwaies finde this difference of sorrow sensitively , but ever Intellectivê quoad displicentiam voluntatis . He may be sometimes over-born with a passionate sodain grief , for the losse of health , or credit , or estate , or friend ; and may be for the time miserably distempered : but in his serious collected thoughts , hee sees sin as the swallowing Evill , that which drowns the thought of others . And because Tristitia is ex eo quod patitur aliquis , as the schoole speakes : therefore he that sorrows for sin , is wearied with it , and that makes him nolle peccatum , disaffect it , and desirous to shake it off . This is the first signe , True sorrow .

2. Taking Repentance for a generall turning , there are three signes :

1. Hatred of sinne , which was the praise of Ephesus , This thou hast , that thou hatest the deeds of the Nicolaitans , which I also hate , Rev. 2.6 . The Penitent casts not off his sin , as the Merchant in a tempest throws away his goods , because hee cannot keep them ; but willingly , freely , because hee cannot endure to looke upon them . Why are some men in the time of their Sicknesse violent in throwing away their sins ? Not for want of love unto them , but they see the Sea growes high , the Tempest rageth , they begin to apprehend what death is , and what hell is ; and know , unlesse they lighten their vessel , they cannot be safe : then they are busie in the work , they throw over-boord their usury , their drunkennesse , their swearing , and such like stuffe : but it is not out of hatred to their sins , but of love to themselves ; for if they could continue in their sins , and be saved when they have don , they could be contented not to part . Their practise and affection may be lively seen in Phaltiels history : David had married Michol , Saul injuriously gave her to another : when David came to the Crown and was able to command , hee sends for his wife Michol ; her husband dares not disobey , but brings her on her journy , and then sends her from him : But what ? Is Phaltiel weary of his Michol , that he now forsakes her ? nay , hee was enforced ; and though she were gone , he looks after her to Bahurim , weeping . Carnall men , though for feare , or some other reasons they shake hands with their sins , yet they have many a longing heart after them , and bestow many affectionate looke ; they part , and yet they are loth to part asunder . But unfeined hatred sues for a Bill of Divorce , and with much willingnesse forsakes sin , as a lewd and paltry strumpet , angry that so long hee was wedded to it . But the truth of this appeares further .

1. When our hatred is against all sin , without any exception .

2. When it is constant , without Truce , or any Intermission .

3. When it is implacable , without articling for agreement , or hope of any future reconciliation .

4. When it is vehement , without granting any present favour or toleration . All which notions I might enlarge profitably , but that I remember you observe how the time spends .

2. Besides hatred of sinne , there will be a purpose to leave , which discovers it selfe right and sincere .

1. When the purpose shewes it selfe full for the future time , against future sinnes , by its readinesse in the present against present sinnes . It is the formall protestation of deceitfull men , That they will reforme , they will leave such courses : but , in the meane time , they earnestly pursue , what they say , they doe purpose to leave .

2. When there is a purpose to use the means , as well as to resolve the end ; they meane to forsake sinne , that ply the ordinance , that attend upon preaching , that are much in prayer , that are often in the combat : if men neglect these meanes , I cannot beleeve that they are fallen out with their sins in earnest .

3. When there is an indeavour to remove away those impediments which usually hinder the execution of the purpose . If a man say hee purposes to leave drinking , and yet hath no care to refraine ill company , it argues his purpose is deceitfull , because hee studies not to remove the hindrances of his purpose .

3. Besides this hatred and purpose , there will be reformation ; a reformation of the whole man , an amendment of life . Hee that can see his sinne , confesse his sin , weep for his sinne , and yet returne to his sinne againe : Beleeve not such a mans repentance ; for where is his reformation ? I confesse there may be infirmity , and the penitent may sometime fall into the sinne again . But what meanes this cleaving ? this continuance in sinne ? You all , if demanded , would boast your repentance : so did Saul of his obedience , in the matter of Amalek : But sayth Samuel unto him , What then meanes the lowing of Oxen and bleating of Sheep in mine ears ? God commanded him to slay all ; Saul saith he had done the whole commandement : but whence then was that noise ? Are yee Drunkards still , common Swearers still , whore-masters still , Profaners of the Lords day still ? and come to these fasts as penitents ? and witnesse your boast of repentance ? Are yee humbled as the Lord commanded ? Have yee repented as the Lord comands ? What meanes this noise ? Why doth your drunkennesse , your oathes , your profanesse continue ? you have not done as the Lord required , if there were true repentance there would bee reformation . This is the second .

3. Taking repentance for conversion , the signe of it is a new life , which is many waies discerned . There are new thoughts , new desires , new delights . The soule dwells upon heaven , and lives by faith ; by faith which seasons the affections , and takes away the souls frettings and impatiencies , and weanes us from earthly pleasures , making us , as weaned children , to be content with the dug or without it , teaching us so to look upon the comforts of the breast what ever we count sweet , that if God be pleased to give them , if God be pleased to deny them , still to be contented . Our new life will also have a new appetite , a desire after spirituall food , a signe of grace , than which I know none more common or better ; for such as the life is , such is the nourishment and choice of food . But I will rather enlarge my selfe upon one other instance , the instance of spirituall motion ▪ but because motion may be found in diverse things , this rule must be distinctly examined . Prayer , reading , hearing , meditation , are motions ; and men no other than naturall performe them : the difference is from the principle . An engin moves , and a man moves , but there is not the same principle of motion in the engin and the man . An engin is made of wheeles , and beeing wound up to a certaine heighth , the wheeles run , till the spring be downe , and then it staies , and unlesse wound up againe , continues idle , because it is but an engine . But man moves from a principle of life , and hath of his owne a loco-motive faculty . If naturall men be upon a good motion , it is because somthing windes them up , for ye may pegge and strain the natural to what ye will , by presenting such respects as please them , & then set them on going : but the motion will not hold . But the Christians is from life , Christ is formed in them , & they live by the faith of the Son of God . We may also somtimes be deceived as wel in the speed as in the motion : wicked men may be forward upon things that are good : but here is still the difference : saith the Apostle Rom. 1.7 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : What is in mee is ready . In the Christian there is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is the word there used , a readinesse , a free naturallnesse as it were unto that which it doth . Two horses run upon their full speed , but here is the tryall of the goodnesse ; The one is forced forward by the spur , and if the steele were from his side , the Jade would stand quiet ; but the other , being full of spirit and courage , that carries him forward , that ( of himself ) he can hardly be kept in . Naturall men , if they doe any good , it is because they are spurred on : but there is a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a freenesse in the right man , it is his life that carries him on to good duties with cheerefulnesse . Besides , ( for I can hardly leave this meditation ) our spirituall life will shew it selfe in the uniformity of our motion : It is right , not circular . Man moves not as the sphears orbicularly , which is the reason that men are soone giddy when they turne round . The Christian is not his own compasse , but moves upon a line , streight to Scripture-canon . And in regard of the subject the motion is uniform , every part equally moves , and equally swift with the whole . If the arme , or leg , or any part move not equally , but lamely , there is defect : but chiefly , if the conserving parts be dull . The intellect , will , affections , move with an harmony , where there is this principle . This is the third signe or fruit .

4. Lastly , taking repentance for an outward profession of it , the fruits or signes of it , are three .

1. Contrition : I meane an outward contrition , for of inward sorrow I spake before . The penitent Magdalen abounded in teares , they ran downe like water , that she washed the feet of our Saviour with them . So Peter wept bitterly , hee drew plenty of that water . I cannot credit every wet eye , for some , like the Crocodiles , have teares at will ; and besides , the constitution of some bodies ( I thinke ) is such , that they cannot wet their cheekes ; but how-ever , the heart must bee so affected ; and if our constitution will admit it , sometimes upon some occasions our eyes . But herein we may discover the deceitfull pretence of dry constitution ; when wee can be apt enough to shed teares for other causes , teares of anger , teares of griefe , teares of fullennesse ; and then , if wee have none for sinne , it is an Argument of deceitfull carnall hearts , for if we had not hard hearts , we should not have such dry eyes .

2. Confession : David is oft our patterne , so is Nehemiah , so is Daniel : So Job professeth , Hee did not cover his sinne as Adam , nor hide iniquity in his bosome , Job 31.33 . Wee are not ashamed to sinne before men , why then should we be ashamed to confesse our sinnes . But oh , when shall our congregations bee witnesses of our publike repentance ? When shall wee see a Drunkard come and say ; lo , here am I , the scandall of your society and faith , that have abused together my selfe and the good creatures of God , I now acknowledge in the face and sight of heaven , how I have offended . When shall we see the uncleane person prevent a censure by a voluntary penance ? oh when ? when ? There must bee some sutablenesse in our confession of sinne unto our sinne .

3. Satisfaction : That Discipline , Those penances , which were used in the purer primitive times by the Church , were called Satisfactions . Chrysostome , and Hierom seeme to understand this Text so . Repentance must in some kind or other bee witnessed by this ; So Zacheus witnessed the truth of his : and the reprobated Judas will condemne our neglect , hee sorrowed for his fault , made confession to the Priests , made restitution of the moneyes : Ah , how far more fearfull is our case , if wee come short of the reprobated Judas ? These may bee the grounds of our tryall ; and so much of the first Observation .

II. The second Observ . that is is our duty to bring forth fruits meet for repentance .

It needs not explication , for all the difficulty was cleared in the former ; onely let us see it briefly confirmed .

1. It is our duty , for there are many precepts ; therefore Paul prayes for the Colossians , that they might walke worthy of the Lord unto all pleasing , being fruitfull in every good worke , Col 1.10 . Your owne reading may find more .

2. We have not only precept , but decree ; wee are ordained to it : It is the end of our creation , and of our redemption : We are Gods workmanship , created in Christ Jesus unto good works , which God hath before ordained that wee should walk in them , Eph. 2.10 .

3. It is the end of Gods dealing with us ; if he afford mercies , if threats , if judgments , al are to call us to repentance . His mercies are to that end : if he sense his Vine-yard , gather out the stones , dresse it , & build a wine-presse , then he lookes for grapes , Esa. 5. His threatnings are to that purpose : he tels us he purposeth to strike , that the Axe is ready , laid to the root , that every tree might bring forth fruit . His judgements are so intended , & therfore complaines that by them his people were not bettered ; Why should ye bee stricken any more ? yee revolt more and more , Esa. 1.5 . And the towns are condemned where our Saviour went ; for if the same things had bin done in Tyre , it had repented long agon . Let me apply it .

Vse . 1. If it bee our duty ; it then very justly condemneth ,

1. The barren , who bring forth no fruits at all . I may say to many , as our Saviour to those in the Market place , Cur statis otiosi ? why stand ye all the day idle ? men live onely as if they were sent but to live without a farther end ; I may wonder as our Saviour ; Why stand yee all your youth idle ? all your strength idle ? all your old age idle ? what a shame is it , that men should spend so many yeares , 20 , 30 , 40 , 50 , an 100 yeares some , and doe nothing , make no entrance , or if an entrance , no progresse in grace . Hath no man hired you ? Have yee not been hired by meanes , by mercies , by offers of grace ? Why doe wee spend our strength and labour to instruct you ? wherefore have yee the Gospel ? why have ye enjoyed preaching ? the benefit of so many sermons , and do nothing , but continue barren ?

2. It condemns such as are indeed fruitfull , but bring not forth fruits worthy of repentance . Men are but too fruitfull in the works of darknesse . The fruits of ignorance , the fruits of profanenesse , the fruits of Popery , the fruits of Atheisme , doe every where abound . You bring forth fruits worthy of your selves , being ranke ground for weeds that are noysom & unprofitable . Ye bring not fruits meet for this businesse and this day . A fasting day is but a bud or flower , but the fruit must follow afterward . When yee assemble to a worke of this nature , there is a good shew made , faire blossoms : but if there be a day of humiliation and no reformation follow ; it is but a blossomed tree , which at length commeth to nothing .

Vse 2. If it bee our duty , let us be carefull of our duty : this application I shall more profitably branch ; into , 1. A direction . 2. An exhortation .

1. A direction , how wee may be wrought unto the duty : 1. How to repent . 2. How to bring forth worthy fruits .

1. A direction how to repent ; I will method you in the way which you must take , and carry your meditations through the severall degrees by which yee must ascend .

1. Learne to consider sinne , to conceive of it rightly , to see it in its owne nature . Let us not deceive our selves in our condition , to think our selves rich , and increased in goods , and to have need of nothing ; when in deed wee are wretched and miserable , and poore , and blind , and naked : Rev. 3.7 . that ye may the better discern and do this , consider ;

1. The infinite majesty of God , which by your sins is offended .

2. The infinite bonds and relations that by your sins are violated .

3. The heavie wrath which upon such violations from such a Majesty , by your sinnes you have justly incurred .

4. What good things , which otherwise yee might have possessed , by your sinnes yee are deprived of , and have forfeited .

5 What evils , as the effects of divine wrath , by your sins are brought upon you .

6. The infinitenesse , and preciousnesse of Christs sufferings , which for your sinnes hee freely under-went . Yee may spread your thoughts upon these , and by them helpe your selves to the serious consideration of the haynous nature of sinne , which is the first worke to bee done .

2. Consider obedience unto God to bee a duty absolutely necessary , that one thing neeedfull , Luke 10.42 . So necessary , that when some related Pilates fact , that hee mingled the blood of divers Galileans with their Sacrifices , CHRIST told them , Except yee repent yee shall all likewise perish , Luke 13.3 . Consider repentance to bee so necessary , that without it there is no salvation , but ye are sure to perish .

3. Upon the apprehension of sinne , and the necessity of repentance , goe and cast your selves downe before the presence of God , in the humblest maner , when you are in private alone by your selves : lay your selves open unto him ; poure forth confessions : for if wee confesse our sins , hee is faithfull and just to forgive us our sins , and to cleanse us from all unrighteousnesse . 1 Joh. 1.9 . See what encouragement David gives , I acknowledged my sinne unto thee , and mine iniquity have I not hid : J said , I will confesse my Transgressions unto the Lord , and thou forgavest the iniquity of my sinne , Psal , 32.5 . And goe and say unto God as David did , Against thee , thee onely have I sinned , and done this evill in thy sight . Psal. 51.4 .

4. When ye are at the lowest , then cast up an eye to Christ , by faith embrace the promise of life ; by faith in him expect not onely the justification of your persons , but the renovation of your natures ; that the covenant of promise may be performed : challenge of Gods truth , That he would give you a new heart , and put a new spirit within you , that he would take away the stony heart of your flesh , and give you an heart of flesh : that he would make you remember your owne evill wayes , and your doings that were not good , that yee might loath your selves in your sight for your iniquities and for your abomination . Ezek. 36.26.31 .

5. When ye have challenged mercy and grace , then resolve in the strength of God to returne . There is nothing in your owne power , and therefore a bare simple resolution will not availe you .

Wee often observe such resolutions come to nothing : and no wonder ; because they are not taken in the power of God .

A grosse sinner , in a good sudden mood , begins to bethink himselfe , and then hee resolves to leave his sinne . I have heard a drunkard , when hee hath been reproved , say , I will leave this drinking and company-keeping : or a swearer say , I will refraine these oathes . And so of others .

Haply some may commend these resolves : I cannot , dare not : I think it no commendable thing , but a remedy as dangerous as the sinne , because the remedy is a signe . You will thinke it strange divinity : but observe whether these men doe not as frequently fall into the sinne as resolve against it : they resolve not to doe it , and then doe it : they againe resolve not to doe it , and againe they doe it : That is their course , the circle which they run round in , to sinne , and resolve , to resolve , and sinne . And observe , whether you ever knew one of these bare resolutions to have good successe . But this must be your way ; Lord , I see what I must doe , but together with it I see what I am not able to doe : thou hast made me willing , make mee also able : my desires are towards grace , and so farre as I am able to resolve , I doe resolve , but it is in the power of thy might : Oh add unto thine owne worke , perfect thine owne beginnings . This is to resolve to repent in Gods power , and it succeeds ; for wee are not sufficient of our selves , to thinke any thing as of our selves , but our sufficiencie is of God , 2 Cor. 3.5 .

6. Lastly , let us strengthen our resolutions with this care to avoid all impediments that might hinder our returning unto God . Many things do impedite or intangle the soule , sometimes worldlinesse hangs like a clog , sometimes love of company and pleasure is like a snare about the feet ; but wee must thrust away such , as troublesome importunate suiters , whose impudence will not have denyall . Wee shall never goe freely till we be unclogged . This is the method we must take in the course of our repentance .

2. The other direction is , how yee may bring forth fruits . Be not wanting to your selves , neglect not tillage and the right husbanding and manuring of your ground ; or because the metaphor is here of a tree , doe what is in your power to make a fair and flourishing growth . But , because Paul may plant , and Apollo water , but God must give the encrease : therefore because it is God worke , entreat him to doe it ; be often and much in prayer .

1. That God would afford a moysture from his ordinances , and to you grace and power to sucke up that moysture . The tree sends its roots up and downe , some this way , some that , every way ; to suck from the humid earth , and of the deaw and raine that falls from heaven , to draw what it can unto it selfe . Pray that God would drop downe vertue in the word , and labour diligently to attract it .

2. That God would put within you , the heate of charity , that out of love you might keep the commandements . It is heate which conveyes the moysture up into the sap of the tree , and carries along the nutrimentall humour : hence it is , that in spring time the trees and plants doe sprout . Where there is love in the heart , there will be obedience in the life : Mary the penitent did much , for shee loved much .

3. Pray that God would sanctifie to you all severall conditions . The winter is profitable to the plants , to solid and collect them : The summer , that they may emit or send without what they have collected . Pray that God would sanctifie tryall , & a more pleasing life , both , to that end that you might be more fuitfull . This is the direction .

2. I will end with an exhottation .

1. Let us endeavour to be meetly or worthily fruitfull , to be some way answerable in the degree of our repentance , to the degree of sin . When shall we find penitents come blubbered into our Churches ? Oh that such as have beene eminent in their sin , would bee eminent in their repentance . There are some have an eminency of evill ; sometimes in a Towne or Parish wee shall know some who are noted , & poynted at for common Drunkards : some are knowne by their common swearing : They are knowne by these sins , as others are by their Trades . Oh that such men would not only repent , but give publike testimony of their repentance , that they might be noted for that also ; such a one , such a one is a convert . O , that Drunkards , Adulterers , Swearers , Oppressors , Sabbath-breakers would be eminent in the contrary , in sobriety , in the use of drinkes , in temperance to correct their flesh , in a strict watch over their tongues , in mercy to the poore , in a conscionable observation of the Lords dayes . We think any thing enough for God , if ye leave your callings or pleasures for one of these dayes , heare , and pray out the time that the congregation stayes together , yee thinke yee doe enough ; you think a sigh a great matter , the drop of a teare to bee almost meritorious . Ah , why should wee be so ungratefull , so unanswerable unto God . When you fall into sin , yee pursue it violently , why should there not bee such zeale in the return ? As ye sinned with greedinesse , with violence repent .

2. In our repentance let us bee answerable to our spirituall life : let us live as such as wee are . In civill relations wee can easily doe it , wee can live suitably to our estates , wee can very easily live above it . If a man basely and meanely borne , bee raised by the accession of a great wealth to be a Gentleman , hee can soone forget how hee lived when he was poore , he can very easily learn stately carriage , to looke high , and speake big , and despise his neighbours . There are excesses in our carriage this way , whence it is , that the commonalty live like Gentry , the Gentry like Nobility , the Nobility like Princes , and Princes scarce know how to live . Oh that there could bee these excesses in our spirituall manner of life . Christians live as heathens , as unbeleevers , as wordlings , It is a shame for us to live so much under our selves . But let us endeavour , that are Saints , yet so much as wee can , to live as Angels , live as much as we can in heaven ; have heavenly thoughts , & heavenly desires , and heavenly motions : to live , if not above , yet at least answerable to our principle of life .

Let mee conclude with an application of entreaty to your consciences , that ye would be moved to return unto God . Wil a threat prevaile ? Know then , that the Lord knoweth how to reserve the unjust unto the day of judgement to be punished , 2 Pet. 2.9 . The Baptist urgeth this argument in his sermon , Now the Axe is laid unto the root of the trees ; therefore every tree which bringeth not forth good fruit , is hewen downe and cast into the fire : in the tenth verse of this Chapter . Beloved , judgements are come neere us : The Pestilence is Gods Axe , and a very sharp one , it can cut downe men suddenly , it can cut downe Countreys ; it hath felled Preston wood , and tall growne trees in other places : It is laid neare the root of this County , in Lancashire on the one side , in Denbighshire , on the other , in Shropshire , on this : how easie is it for God to fetch another blow , and lay us downe ? or why should wee expect to stand untoucht , when the wood round about us is either feld or cropt ? Why doe wee despise the riches of Gods goodnesse ; and after our hardnesse and impenitent hearts , treasure up unto our selves wrath against the day of wrath , and the revelation of the righteous judgement of God ? Rom. 2.5 . But I will not end with a threat , but would rather desire that the goodnesse of God might lead us to repentance . The word that the Apostle useth is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The goodnesse of God it leads on , or invites , or provokes , Rom. 2.4 . Let this be motive enough ; let his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , his forbearance , that , though he be provoked , hee is patient and will not strike , and his long-suffering , that he waits and expects when wee will returne ; let these move us . Let the promise of mercy move us : let the mercy that we already have received move us , for we may observe that wee have not lost the fruit of our labours , of our fasting , of our prayers ; for Sweden prospers , and the rage of our neighbour pestilence ceaseth ; that wee hope , shortly to bee as loud in our praises , as wee have beene solemne in our humiliations .

Deo Opt. Max. sit gloria .