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 [Page 2] 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.

[Page 3]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. Tis 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 [Page 4] 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. Tis not a beggarly Rudiment, not a Chil­dish, [Page 5] 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 [Page 6] 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; [Page 7] 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. Tis 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, [Page 8] 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 tis 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 [Page 9] 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 [Page 10] 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 [Page 11] 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 [Page 12] 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 [Page 13] 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 tis 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 [Page 14] 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 [Page 15] 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 [Page 16] 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 upō 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.

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, Ʋers. 34.35.

[Page 18]2. The certaine danger of secure sleeping, Ʋers. 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. Tis 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 Ile 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 [Page 19] 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, [Page 20] 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! tis 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 tis 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 [Page 21] 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, [Page 22] 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; Ile 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. Tis 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: [Page 23] 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, [Page 24] 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 tis 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 [Page 25] 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, 'twere 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 [Page 26] 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 fom 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 [Page 27] 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; 'Tis 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 tis 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 'tis 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; tis fit for such to attend their Masters eye and command. Let us with Samuel, rise from the place where wee are [Page 28] 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 [Page 29] 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 [Page 30] 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) Ile not deferre you, from matter more profitable, because more ordinary.

Two ordinary signes, these Ile 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 [Page 31] 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 [Page 32] 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 [Page 33] 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, [Page 34] 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. Tis 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 [Page 35] 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! tis 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 [Page 36] 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 [Page 37] complainings, sometimes their eyes with teares. But 'tis 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: Ile 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, [Page 38] 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.

Ʋse 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? Ile 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.

[Page 39]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.

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.

'Tis 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 [Page 42] 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.

[Page 43]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 [Page 45] 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 [Page 46] 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. Ʋse. 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 [Page 47] 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, 'tis 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 [Page 48] 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, 'tis 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 [Page 49] 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 [Page 50] 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 [Page 51] 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 [Page 52] 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. Tis 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 [Page 53] doth God suffer it? It is added; Israel joyned himselfe unto Baal-peor, and the anger of the Lord was kindled a­gainst Israel. Tis 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 [Page 54] 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.

[Page 55]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. Tis 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. Ʋse. 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 [Page 56] 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, [Page 57] 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 [Page 58] 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; [Page 59] 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.

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. Ile 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 [Page 61] 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; 'Tis 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? Ʋices 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 [Page 62] 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. 'Tis 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 [Page 63] 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.

Ile 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 [Page 64] 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 [Page 65] 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 [Page 66] 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.

[Page 67]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.

[Page 68]1. With understanding; of which S ^t 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 tis 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 [Page 69] 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, tis 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 [Page 70] 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 [Page 71] 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. Tis a fit Story which St. Augustin hath, Ile 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; [Page 72] 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, tis 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 tis 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 [Page 73] 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 cōtinuance 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 [Page 74] 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 [Page 75] 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 Ʋetus In­terprets, Ʋt 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. Ile adde no more for confirmation, nor need I to those that haue but tryed it; but descend briefe­ly [Page 76] to application in a threefold Vse, to instruct, reproue, exhort.

1 Ʋse. 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. Tis 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 Ʋse. 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 tis 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; [Page 78] Consider this yee that forget God. I'le end with an ex­hortation.

3 Ʋse. 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, tis 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 [Page 79] 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: tis 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. Tis 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.

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, [Page 81] 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 [Page 82] 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 Ʋse. 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 [Page 83] 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 [Page 84] 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 [Page 85] 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 'tis 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 before­hand [Page 86] fit his people with conveniences. Ile 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; [Page 87] 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; Tis 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, tis 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.

[Page 88]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 S ^t 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 [Page 89] 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 [Page 90] 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; Lets 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 'tis 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 [Page 91] 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 [Page 92] 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 [Page 93] 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; theres 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, theres 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 [Page 94] 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 [Page 95] 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 [Page 96] 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, [Page 97] 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 [Page 98] 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.

TIS 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 [Page 100] not be cast from Gods presence, but upheld with his free spirit. Ʋers. 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. Ʋers. 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, [Page 102] 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.

[Page 103]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. Tis 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 [Page 104] 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. Ʋse. 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. Ʋse. 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 [Page 106] 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 [Page 107] 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. [Page 108] 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 [Page 109] 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 [Page 110] 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 seedes­men, 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 [Page 111] 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 'tis 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 [Page 112] 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:

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 [Page 113] 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 [Page 114] such Sacrifices, such Sacrificers. It needs not a farther proofe, I hasten to a briefe Application.

1. Ʋse. 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. Ʋse. 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 [Page 115] 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 [Page 116] 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.

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 [Page 2] 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 over­boord to walk upon the Water, but presenly begins to [Page 3] 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 [Page 4] 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.

Ʋse. 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, [Page 5] 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.

Ʋse. 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.

Ʋse. 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 [Page 6] 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.

Ʋse. 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 [Page 7] 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 3. Let us therefore as an argument of our owne happinesse, and for the increase of our true comfort, fol­low [Page 9] 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 'tis 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 [Page 10] 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.

Ʋse. 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 w ^ch 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, [Page 11] 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.

Ʋse. 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 [Page 12] 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, w ^ch 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 Ʋp 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 [Page 13] 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 [Page 14] 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 [Page 15] 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 [Page 16] 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.

Ʋse. 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.

Ʋse. 2. Let us then bee carefull that wee harme not society: if we will not bee religious, let us yet be mer­cifull. [Page 17] 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.

Ʋse. 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.

Ʋse. 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 [Page 18] 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.

Ʋse. 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.

Ʋse. 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 [Page 19] 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.

Ʋse. 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; [Page 20] 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 THOƲ good; Build THOƲ. 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 [Page 21] 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 [Page 22] 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.

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.

[Page 24]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 ahd 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:

• [Page 25]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, Ʋnjust, 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 [Page 26] 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.

[Page 27]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 [Page 28] 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 [Page 29] 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 Ʋse 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.

Ʋse. 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.

Ʋse. 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 [Page 30] 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.

[Page 31]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 [Page 32] 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 [Page 33] 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 [Page 34] 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.

Ʋse. 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.

Ʋse. 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.

[Page 35]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 [Page 36] 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 [Page 37] 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 [Page 38] 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.

Ʋse. 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.

[Page 39]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.

Ʋse. 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 [Page 40] 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. Ʋpon 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 [Page 41] 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.

[Page 42]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 [Page 43] 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 [Page 44] 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 [Page 45] 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.

Ʋse. 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.

Ʋse. 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 [Page 46] 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.

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, Ʋt 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. [Page 48] 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.

[Page 49]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, ideo (que) Graeci meliùs, &c. Resipiscit enim, ac men­tem suam quasi ab insania recipit, quem errati piget, casti­gat (que) 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 [Page 50] 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 [Page 51] 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 [Page 52] 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 [Page 53] 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.

Ʋse 1. If there be fruits meet for repentance, it con­demnes [Page 54] 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 [Page 55] 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.

Ʋse 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 [Page 56] 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 [Page 57] 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 [Page 58] 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 [Page 59] 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 [Page 60] 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 [Page 61] 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 w ^th us; if he afford mer­cies, if threats, if judgmēts, 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 [Page 62] 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.

Ʋse. 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 [Page 63] but a blossomed tree, which at length commeth to no­thing.

Ʋse 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 [Page 64] 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 [Page 65] 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 [Page 66] 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.

[Page 67]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, [Page 68] 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 [Page 69] 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.